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Commentary on Ezekiel 33 verses 21–29
Here we have,
I. The tidings brought to Ezekiel of the burning of Jerusalem by the Chaldeans. The city was burnt in the eleventh year of the captivity and the fifth month, Jer 52:12, Jer 52:13. Tidings hereof were brought to the prophet by one that was an eye-witness of the destruction, in the twelfth year, and the tenth month (Eze 33:21), which was a year and almost five months after the thing was done; we may well suppose that, there being a constant correspondence at this time more than ever kept up between Jerusalem and Babylon, he had heard the news long before. But this was the first time he had an account of it from a refugee, from one who escaped, who could be particular, and would be pathetic, in the narrative of it. And the sign given him was the coming of such a one to him as had himself narrowly escaped the flames (Eze 24:26): He that escapes in that day shall come unto thee, to cause thee to hear it with thy ears, to hear it more distinctly than ever, from one that could say, Quaeque ipse miserrima vidi - These miserable scenes I saw.
II. The divine impressions and influences he was under, to prepare him for those heavy tidings (Eze 33:22): The hand of the Lord was upon me before he came, and had opened my mouth to speak to the house of Israel what we had in the former part of this chapter. And now he was no more dumb; he prophesied now with more freedom and boldness, being by the event proved a true prophet, to the confusion of those that contradicted him. All the prophecies from ch. 24 to this chapter have relation purely to the nations about, it is probable that the prophet, when he received them from the Lord, did not deliver them by word of mouth, but in writing; for he could not Say to the Ammonites, Say unto Tyrus, Say unto Pharaoh, etc., so and so, but by letters directed to the persons concerned, as Zacharias, when he could not speak, wrote; and herein he was as truly executing his prophetic office as ever. Note, Even silenced ministers may be doing a great deal of good by writing letters and making visits. But now the prophet's mouth is opened, that he may speak to the children of his people. It is probable that he had, during these three years, been continually speaking to them as a friend, putting them in mind of what he had formerly delivered to them, but that he never spoke to them as a prophet, by inspiration, till now, when the hand of the Lord came upon him, renewed his commission, gave him fresh instructions, and opened his mouth, furnished him with power to speak to the people as he ought to speak.
III. The particular message he was entrusted with, relating to these Jews that yet remained in the land of Israel, and inhabited the wastes of that land, Eze 33:24. See what work sin had made. The cities of Israel had now become the wastes of Israel, for they lay all in ruins; some few that had escaped the sword and captivity still continued there and began to think of re-settling. This was so long after the destruction of Jerusalem that it was some time before this that Gedaliah (a modest humble man) and his friends were slain; but probably at this time Johanan, and the proud men that joined with him, were at the height (Jer 43:2); and before they came to a resolution to go into Egypt, wherein Jeremiah opposed them, it is probable that the project was to establish themselves in the wastes of the land of Israel, in which Ezekiel here opposed them, and probably despatched the message away by the person that brought him the news of Jerusalem's destruction. Or, perhaps, those here prophesied against might be some other party of Jews, that remained in the land, hoping to take root there and to be sole masters of it, after Johanan and his forces had gone into Egypt. Now here we have,
1.An account of the pride of these remaining Jews, who dwelt in the wastes of the land of Israel. Though the providence of God concerning them had been very humbling, and still was very threatening, yet they were intolerably haughty and secure, and promised themselves peace. He that brought the news to the prophet that Jerusalem was smitten could not tell him (it is likely) what these people said, but God tells him, They say, "The land is given us for inheritance, Eze 33:24. Our partners being gone, it is now all our own by survivorship, or, for want of heirs, it comes to us as occupants; we shall now be placed alone in the midst of the earth and have it all to ourselves." This argues great stupidity under the weighty hand of God, and a reigning selfishness and narrow-spiritedness; they pleased themselves in the ruin of their country as long as they hoped to find their own account in it, cared not though it were all waste, so that they might have the sole property - a poor inheritance to be proud of! They have the impudence to compare their case with Abraham's, glorying in this, We have Abraham to our father. "Abraham," say they, "was one, one family, and he inherited the land, and lived many years in the peaceable enjoyment of it; but we are many, many families, more numerous than he; the land is given us for inheritance." (1.) They think they can make out as good a title from God to this land as Abraham could: "If God gave this land to him, who was but one worshipper of him, as a reward of his service, much more will he give it to us, who are many worshippers of him, as the reward of our service." This shows the great conceit they had of the own merits, as if they were greater than those of Abraham their father, who yet was not justified by works. (2.) They think they can make good the possession of this land against the Chaldeans and all others invaders, as well as Abraham could against those that were competitors with him for it: "If he, who was but one, could hold it, much more shall we, who are many, and have many more at command than his 300 trained servants." This shows the confidence they had in their own might; they had got possession, and were resolved to keep it.
2.A check to this pride. Since God's providences did neither humble them nor terrify them, he sends them a message sufficient to do both.
(1.)To humble them, he tells them of the wickedness they still persisted in, which rendered them utterly unworthy to possess this land, so that they could not expect God should give it to them. They had been followed with one judgment after another, but they had not profited by those means of grace as might be expected; they were still unreformed, and how could they expect that they should possess the land? "Shall you possess the land? What! such wicked people as you are? How shall I put thee among the children, and give thee a pleasant land? Jer 3:19. Surely you never reflect upon yourselves, else you would rather wonder that you are in the land of the living than expect to possess this land. For do you now know how bad you are?" [1.] "You make no conscience of forbidden fruit, forbidden food: You eat with the blood," directly contrary to one of the precepts given to Noah and his sons when God gave them possession of the earth, Gen 9:4. [2.] "Idolatry, that covenant-breaking sin, that sin which the jealous God has been in a particular manner provoked by to lay your country waste, is still the sin that most easily besets you and which you have a strong inclination to: You lift up your eyes towards your idols, which is a sign that though perhaps you do not bow your knee to them so much as you have done, yet you set your hearts upon them and hanker after them." [3.] "You are as fierce, and cruel, and barbarous as ever: You shed blood, innocent blood." [4.] "You confide in your own strength, your own arm, your own bow, and have no dependence on, or regard to, God and his providence: You stand upon your sword (Eze 33:26); you think to carry all before you, and make all your own, by force of arms." How can those expect the inheritance of Isaac (as these did) who are of Ishmael's disposition, that had his hand against every man (Gen 16:12), and Esau's resolution to live by his sword? Gen 27:40. We met with those (Gen 32:27) who, when they died, thought they could not lie easy underground unless they had their swords under their heads. Here we meet with those who, while they live, think they cannot stand firmly above ground unless they have their swords under their feet, as if swords were both the softest pillows and the strongest pillars; though it was sin, it was sin, that first drew the sword. But, blessed be God, there are those who know better, who stand upon the support of the divine power and promise and lay their heads in the bosom of divine love, not trusting in their own sword, Psa 44:3. [5.] "You are guilty of all manner of abominations, and, particularly, you defile every one his neighbour's wife, which is an abomination of the first magnitude, and shall you possess the land? What! such vile miscreants as you?" Note, Those cannot expect to possess the land, nor to enjoy any true comfort or happiness here or hereafter, who live in rebellion against the Lord.
(2.)To terrify them, he tells them of the further judgments God had in store for them, which should make them utterly unable to possess this land, so that they could not stand it out against the enemy. Do they say that they shall possess the land? God has said they shall not, he has sworn it, As I live, saith the Lord. Though he has sworn that he delights not in the death of sinners, yet he has sworn also that those who persist in impenitency and unbelief shall not enter into his rest. [1.] Those that are in the cities, here called the wastes, shall fall by the sword, either by the sword of the Chaldeans, who come to avenge the murder of Gedaliah, or by one another's swords, in their intestine broils. [2.] Those that are in the open field shall be devoured by wild beasts, which swarmed, of course, in the country when it was dispeopled, and there were none to master them and keep them under, Exo 23:29. When the army of the enemy had quitted the country still there was no safety in it. Noisome beasts constituted one of the four sore judgments, Eze 14:15. [3.] Those that are in the forts and in the caves, that think themselves safe in artificial or natural fastnesses, because men's eyes cannot discover them nor men's darts reach them, there the arrows of the Almighty shall find them out; they shall die of the pestilence. [4.] The whole land, even the land of Israel, that had been the glory of all lands, shall be most desolate, Eze 33:28. It shall be desolation, desolation, all over as desolate as desolation itself can make it. The mountain of Israel, the fruitful mountains, Zion itself the holy mountain not excepted, shall be desolate, the roads unfrequented, the houses uninhabited, that none shall pass through; as it was threatened (Deu 28:62), You shall be left few in number. [5.] The pomp of her strength, whatever she glories in as her pomp and trusts to as her strength, shall be made to cease. [6.] The cause of all this was very bad; it is for all their abominations which they have committed. It is sin that does all this mischief, that makes nations desolate; and therefore we ought to call it an abomination. [7.] Yet the effect of all this will be very good: Then shall they know that I am the Lord, am their Lord, and shall return to their allegiance, when I have made the land most desolate. Those are untractable unteachable indeed that are not made to know their dependence upon God when all their creature-comforts fail them and are made desolate.
The mouth of the prophet is opened when he is shown that what he had foretold has in fact happened, and he proclaims it with complete freedom.
(Verse 35, 36, and following) And I will bring you into a desert of peoples, and there I will judge you face to face. Just as I contended with your fathers in the desert of the land of Egypt, so I will judge you, says the Lord. And I will subject you to my scepter, and I will bring you into the bonds of the covenant, and I will choose from among you the transgressors and the wicked: from their place of residence I will bring them out, and they will not enter the land of Israel, and you will know that I am the Lord. Thus says the Lord: I will do for you who are in Babylon, and now serve idols, what I did for your ancestors in Egypt. I will lead you into the desert of the peoples, and there I will judge you face to face, just as I contended with them in judgment when they came out of Egypt. And after I have judged you, I will subject you to my scepter and rule, and I will make a covenant with you and bring you into your land with the bonds of love, so that bound by my love, you will never be able to depart from me. But I will choose from among you the transgressors and the wicked, who persist in the hardness of their hearts in evil deeds, not for possession, but for rejection. And I will indeed bring them out of the land of their dwelling, so that when they are brought out, they will not enter the land of Israel; but they will perish in various regions. And by the distinction between good and evil, you shall know that I am the Lord, who judges all things. The rest of the discourse hastens, and we briefly go through each point, in order to provide only the meaning to the readers.
(Verse 21, 22.) And it came to pass in the twelfth year, in the tenth month (the Vulgate is silent on the month), on the fifth day of the month of our transmigration (or captivity), that the one who had fled (or been saved) from Jerusalem came to me, saying, 'The city has been devastated (or captured).' But the hand of the Lord had been upon me in the evening before the one who had fled came; and He opened my mouth until the morning, and I no longer remained silent with my mouth open. In the eleventh year of the reign of Zedekiah, in the fifth month, the city of Jerusalem was captured. This prophecy, however, in the twelfth year, in the tenth month, on the fifth day of the month of captivity or exile, when Jehoiachin was captured, shows that one year, four months, and twenty-five days after the capture of Jerusalem, a citizen of Jerusalem came to Babylon to announce the captured and devastated city. But one day before he came, who was to narrate this, in the evening the hand of the Lord came upon the prophet Ezekiel, who opened his mouth which had been closed for a long time, and whatever he was going to say, this happened before he could speak: nor did he remain silent any longer, seeing his prophecy fulfilled by action, and without doubt the people who were in Babylon, or those who were taken captive by prophetic prediction. For then the mouth of the prophet is opened, when what he had previously announced, he shows by action: and he proclaims with total freedom, things that are not yet to come, but either present or already past. This according to the literal sense. However, according to the anagoge, if Ezekiel is interpreted as the strength of God: but Christ is the power and wisdom of God (I Cor. I, 24), this must be understood that with the capture and overthrow of Jerusalem, whoever could escape the perfidy of the Jews, such as the apostles and the remnants that were saved, he himself declares to Christ that all the ceremonies of the Jews have been overthrown, which some people still think should be observed today, not hearing the Apostle's words: You have fallen from grace, you who are trying to be justified by the Law (Galat. V, 4). And therefore, the defenders of the synagogues in the churches of Christ, what do they proclaim? Therefore, after Jerusalem was captured and destroyed, the mouth of the Lord was opened through the apostles and the apostolic men, who can say: My mouth is open to you, O Corinthians; and: A great and effective door has opened to me (2 Corinthians 6:11). And this: I opened my mouth and drew in the breath (Psalm CXVIII, 131), which will never be silent, nor be heard with Israel: Listen, Israel, and be silent: but it will resound throughout the whole world, and will reveal the Gospel of Christ to the Gentiles. Therefore, according to this meaning, the twelfth year is referred to the twelve tribes, and the tenth month to the time of the Jewish propitiation, which is called ἱλασμός in Greek: and the fifth day of the month to the carnal senses, which all, captured by Jerusalem, and with the succession of the Gospel, have been shown to have been destroyed and passed away: and in the evening, that is, at the end of the world, the hand of the Lord was accomplished for the true Ezekiel, who had sung of the future ruins of the city through the prophets, and showed them to have been fulfilled in the morning.
Jerusalem is captured and the temple is destroyed, and the poor earth of which Jeremiah wrote was left behind in Jerusalem. Those who kept vines and tilled the land live in the ruins of burned city; when they ought to repent of the things that had brought about their captivity, they blind themselves with a false hope by saying, “Abraham was only one man, yet he got possession of the land.”
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SUMMARY
Ezekiel 33:21 marks a profound turning point in the prophet Ezekiel's ministry, delivering the long-awaited and devastating news of Jerusalem's fall to the Babylonian forces. This verse precisely dates the arrival of a lone escapee from the besieged city, whose terse declaration, "The city is smitten," confirms the fulfillment of years of divine warnings and shifts the prophetic focus from impending judgment to the arduous path of explanation, comfort, and future restoration for the exiled people of Judah.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezekiel 33:21 employs several powerful literary devices to heighten its impact. The meticulous Chronological Precision ("twelfth year... tenth month... fifth day") lends an air of historical verisimilitude and gravitas to the event, anchoring the spiritual message in a concrete, undeniable reality. This precise dating underscores God's control over time and history, even in moments of profound national tragedy. The figure of "one that had escaped" functions as a potent Symbol of the brokenness and devastation of Jerusalem, a living testament to the catastrophe. His arrival shatters the lingering hopes and illusions of the exiles, making the abstract warnings of judgment undeniably real and personal. The terse, declarative statement, "The city is smitten," is a moment of profound Dramatic Irony. The audience (both ancient and modern) knows the city has been destroyed for some time (Jeremiah 52:12 dates the destruction earlier), but Ezekiel and the exiles are only now receiving the official, direct confirmation. This delay heightens the emotional impact of the news when it finally arrives, marking a definitive turning point in the narrative and in Ezekiel's ministry. Furthermore, the entire verse serves as a powerful instance of Fulfillment of Prophecy, where the spoken word of God, through His prophet, is visibly and tragically realized in history, demonstrating God's faithfulness to His warnings.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 33:21 is a watershed moment, affirming God's absolute sovereignty over history and His unwavering commitment to His covenant, even in judgment. The fall of Jerusalem was not a defeat for God but a demonstration of His righteous character and the inevitable consequences of sustained rebellion. This event, though tragic, cleared the way for God's redemptive plan for His people, shifting the narrative from judgment to the promise of restoration and a new covenant. It underscores that God's word, whether of warning or promise, is always true and will be fulfilled in His time and way, leaving no doubt about His divine authority and reliability.
REFLECTION AND APPLICATION
Ezekiel 33:21 serves as a stark reminder that God's word is not merely theoretical but has real-world consequences, both in judgment and in promise. For the exiles, this news was devastating, yet it also marked the end of a period of denial and the beginning of a new phase where true repentance and the hope of restoration could take root. For us today, it underscores the trustworthiness of Scripture: if God's warnings of judgment were fulfilled with such precision, then His promises of salvation, grace, and future glory are equally certain. It calls us to examine our own lives, ensuring that we are not hardened by disobedience but are responsive to God's warnings and eager to embrace His path of righteousness. Even in moments of profound loss or the collapse of what we held dear, this verse subtly points to the truth that God is still at work, clearing the ground for new beginnings and deeper reliance on Him, ultimately shaping us for His purposes.
Questions for Reflection
FAQ
Why did it take so long for the news of Jerusalem's fall to reach Ezekiel?
Answer: The delay of approximately one and a half years for the news to reach Ezekiel in Babylon (Jerusalem fell in the 5th month of the 11th year of captivity, and the news arrived in the 10th month of the 12th year) was primarily due to the vast geographical distance between Jerusalem and Babylon and the limitations of ancient communication methods. There were no instantaneous means of transmitting information. A messenger would have had to travel hundreds of miles through potentially hostile territory, often on foot, making the journey long and perilous. This delay also served a theological purpose, as Ezekiel 24:27 indicates that Ezekiel's mouth was to remain shut regarding direct prophecies about Jerusalem until the news of its fall reached him, emphasizing the definitive end of that phase of judgment and the beginning of a new one.
What is the significance of Ezekiel's mouth being "opened" after this news?
Answer: Prior to the news of Jerusalem's fall, Ezekiel 24:27 states that Ezekiel's mouth would be "opened" upon the arrival of an escapee, symbolizing a fundamental shift in his prophetic ministry. Before this, his role was primarily to warn Judah of impending judgment, a message that often met with resistance and unbelief. With the city's destruction confirmed, the period of warning was over. God's judgment had been executed. The "opening" of Ezekiel's mouth signified a new phase of ministry: explaining the reasons for the exile, offering comfort to the shattered exiles, and, most importantly, proclaiming future hope, restoration, and the promise of a new covenant with a new heart and spirit. This transition demonstrates God's faithfulness even in judgment, always pointing towards ultimate redemption and a future of spiritual renewal.
CHRIST-CENTERED FULFILLMENT
Ezekiel 33:21, though a somber account of judgment, finds its ultimate Christ-centered fulfillment in several profound ways. The "smitten city" of Jerusalem, a symbol of humanity's rebellion and the devastating consequences of sin, foreshadows the ultimate "smitten" one: Jesus Christ. He, the true Lamb of God, was "smitten by God, and afflicted" (Isaiah 53:4) not for His own sin, but for the sins of the world. The judgment that fell upon rebellious Jerusalem ultimately fell upon Christ on the cross, where He bore the full wrath of God against sin, becoming a curse for us (Galatians 3:13). Furthermore, the dramatic shift in Ezekiel's ministry from warning to the proclamation of hope and restoration finds its ultimate reality in Christ. He is the one who brings true and lasting restoration, not merely to a physical city, but to the hearts of individuals through the new covenant, where the law is written on hearts and sins are remembered no more (Jeremiah 31:31-34; Hebrews 8:8-12). The news of Jerusalem's fall cleared the way for a new spiritual reality, just as Christ's death and resurrection inaugurated the new creation, inviting all who believe into a spiritual Jerusalem, the heavenly city, where God truly dwells among His people forever (Revelation 21:1-4).