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Commentary on Ezekiel 33 verses 30–33
The foregoing verses spoke conviction to the Jews who remained in the land of Israel, who were monuments of sparing mercy and yet returned not to the Lord; in these verses those are reproved who were now in captivity in Babylon, under divine rebukes, and yet were not reformed by them. They are not indeed charged with the same gross enormities that the others are charged with. They made some show of religion and devotion; but their hearts were not right with God. The thing they are here accused of is mocking the messengers of the lord, one of their measure-filling sins, which brought this ruin upon them, and yet they were not cured of it. Two ways they mocked the prophet Ezekiel: -
I. By invidious ill natured reflections upon him, privately among themselves, endeavouring by all means possible to render him despicable. The prophet did not know it, but charitably thought that those who spoke so well to him to his face, with so much seeming respect and deference, would surely not speak ill of him behind his back. But God comes and tells him, The children of thy people are still talking against thee (Eze 33:30), or talking of thee, no good, I doubt. Note, Public persons are a common theme or subject of discourse; every one takes a liberty to censure them at pleasure. Faithful ministers know not how much ill is said of them every day; it is well that they do not; for, if they did, it might prove a discouragement to them in their work not to be easily got over. God takes notice of all that is said against his ministers, not only what is decreed against them, or sworn against them, not only what is written against them, or spoken with solemnity and deliberation, but of what is said against them in common talk, among neighbours when they meet in an evening, by the walls and in the doors of their houses, where whatever freedom of speech they use, if they reproach and slander any of God's ministers, God will reckon with them for it; his prophets shall not be made the song of the drunkards always. They had no crime to lay to the prophet's charge, but they loved to talk of him in a careless, scornful, bantering way; they said, jokingly, "Come, and let us hear what is the word that comes forth from the Lord; perhaps it will be something new, and will entertain us, and furnish us with matter for discourse." Note, Those have arrived as a great pitch of profaneness who can make so great a privilege, and so great a duty, as the preaching and hearing of the word of God, a matter of sport and ridicule, yea though it be not done publicly, but in private conversation among themselves. Serious things should be spoken of seriously.
II. By dissembling with him in their attendance upon his ministry. Hypocrites mock God and mock his prophets. But their hypocrisy is open before God, and the day is coming when, as here, it will be laid open. Observe here,
1.The plausible profession which these people made and the speciousness of their pretensions. They are like those (Mat 15:8) who draw nigh to God with their mouths and honour him with their lips, but their hearts are far from him. (1.) They were diligent and constant in their attendance upon the means of grace: They come unto thee as the people come. In Babylon they had no temple or synagogue, but they went to the prophet's house (Eze 8:1), and there, it is probable, they spent their new moons and their sabbaths in religious exercises, Kg2 4:23. When the prophet was bound the word of the Lord was not bound; and the people, when they had not the help for their souls that they wished for, were thankful for what they had; it was a reviving in their bondage. Now these hypocrites came, according to the coming of the people, as duly and as early as any of the prophet's hearers. Their being said to come as the people came seems to intimate that the reason why they came was because other people came; they did not come out of conscience towards God, but only for company, for fashion-sake, and because it was now the custom of their countrymen. Note, Those that have no inward principle of love to God's ordinances may yet be found much in the external observance of them. Cain brought his sacrifice as well as Abel; and the Pharisee went up to the temple to pray as well as the publican. (2.) They behaved themselves very decently and reverently in the public assembly; there were none of them whispering, or laughing, or gazing about them, or sleeping. But they sit before thee as my people, with all the shows of gravity, and sereneness, and composure of mind. They sit out the time, without weariness, or wishing the sermon done. (3.) They were very attentive to the word preached: "They are not thinking of something else, but they hear thy words, and take notice of what thou sayest." (4.) They pretended to have a great kindness and respect for the prophet. Though, behind his back, they could not give him a good word, yet, to his face, they showed much love to him and his doctrine; they pretended to have a great concern lest he should spend himself too much in preaching or expose himself to the Chaldeans, for they would be thought to be some of his best friends and well-wishers. (5.) They took a great deal of pleasure in the word; they delighted to know God's word, Isa 58:2. Herod heard John Baptist gladly, Mar 6:20. Thou art unto them as a very lovely song. Ezekiel's matter was surprising, his language fine, his expressions elegant, his similitudes apt, his voice melodious, and his delivery graceful; so that they could sit with as much pleasure to hear him preach as (if I may speak in the language of our times) to see a play or an opera, or to hear a concert of music. Ezekiel was to them as one that had a pleasant voice and could sing well, or play well on an instrument. Note, Men may have their fancies pleased by the word, and yet not have their consciences touched nor their hearts changed, the itching ear gratified and yet not the corrupt nature sanctified.
2.The hypocrisy of these professions and pretensions; it is all a sham, it is all a jest. (1.) They have no cordial affection for the word of God. While they show much love it is only with the mouth, from the teeth outward, but their heart goes after their covetousness; they are as much set upon the world as ever, as much in love and league with it as ever. Hearing the word is only their diversion and recreation, a pretty amusement now and then for an hour or two. But still their main business is with their farm and merchandise; the bent and bias of their souls are towards them, and their inward thoughts are employed in projects about them. Note, Covetousness is the ruining sin of multitudes that make a great profession of religion; it is the love of the world that secretly eats the love of God out of their hearts. The cares of this world and the deceitfulness of riches are the thorns that choke the seed, and choke the soul too. And those neither please God nor profit themselves who, when they are hearing the word of God, are musing upon their worldly affairs. God has his eye on the hearts that do so. (2.) They yield no subjection to it. They hear thy words, but it is only a hearing that they give thee, for they will not do them, Eze 33:31. And again (Eze 33:32), they do them not. They will not be persuaded by all the prophet can say, either by authority or argument, to cross themselves in any instance, to part with any one beloved sin, or apply themselves to any one duty that is against the grain to flesh and blood. Note, There are many who take pleasure in hearing the word, but make no conscience of doing it; and so they build upon the sand, and deceive themselves.
3.Let us see what will be in the end hereof: Shall their unbelief and carelessness make the word of God of no effect? By no means. (1.) God will confirm the prophet's word, though they contemn it, and make light of it, Eze 33:33. What he says will come to pass, and not one jot or one tittle shall fall to the ground. Note, The curses of the law, though they may be bantered by profane wits, cannot be baffled. (2.) They themselves shall rue their folly when it is too late. When it comes to pass they shall know, shall know to their cost, know to their confusion, that a prophet has been among them, though they made no more of him than as one that had a pleasant voice. Note, Those who will not consider that a prophet is among them, and who improve not the day of their visitation while it is continued, will be made to remember that a prophet has been among them when the things that belong to their peace are hidden from their eyes. The day is coming when vain and worldly men will have other thoughts of things than now they have, and will feel a weight in that which they made light of. They shall know that a prophet has been among them when they see the event exactly answer the prediction, and the prophet himself shall be a witness against them that they had fair warning given them, but would not take it. When Ezekiel is gone, whom now they speak against, and there is no more any prophet, nor any to show them how long, then they will remember that once they had a prophet, but knew not how to use him well. Note, Those who will not know the worth of mercies by the improvement of them will justly be made to know the worth of them by the want of them, as those who should desire to see one of the days of the Son of man, which now they slighted, and might not see it.
(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 23 onwards) And the word of the Lord came to me, saying: Son of man, those who dwell in these ruined places in the land of Israel speak, saying: Abraham was one, and he possessed the land; but we are many, the land has been given to us as a possession. Therefore, you shall say to them: Thus says the Lord God: You who eat with blood and lift up your eyes to your idols, and shed blood, shall you inherit the land? You have stood with your swords, you have committed abominations, and each of you has defiled his neighbor's wife, and you will possess the land by inheritance? This you shall say to them: Thus says the Lord God: As I live, surely those who dwell in the ruins shall fall by the sword, and the one who is in the open field I will give to the beasts to be devoured, and those who are in strongholds and caves shall die by pestilence. And I will make the land a desolation and a waste, and the pride of its strength shall cease, and the mountains of Israel shall be desolate, so that no one will pass through. And they shall know that I am the Lord when I make their land a desolation and a waste because of all their abominations that they have committed. And you, son of man, the children of your people speak of you beside the walls and in the doors of the houses, and they say to one another, each to his brother, 'Come, and hear what is the word that comes forth from the Lord.' And they come to you as the people usually come, and they sit before you as my people, and they hear your words, but they do not do them, for they show my words of their mouth in song, and their heart follows their covetousness. Indeed, you are to them like a very lovely song that is sung with a beautiful and sweet sound, and they hear your words but do not do them. And when this comes to pass, behold, it comes; they shall know that a prophet has been among them. Firstly, it must be understood that approximately eight verses prior to the place which we have established: Those who partake in blood, and lift up your eyes to your impurities, until the place where it is written: These things you shall say to them, thus says the Lord God, are not found in the Septuagint, which, along with many others, have neglected these things, or as they have been interpreted by them, gradually removed from the writings due to error. And our Latin, or rather, envious Christians, or to say it more plainly, heirs of the Grunnian faction, bark against us, because we discourse according to the Hebrew: as if food were being imposed unwillingly, and not feasts being prepared for those who receive them with thanksgiving. Certainly, if they don't trust me, let them read other editions, Aquila's, Symmachus's, and Theodotion's; let them interrogate the Hebrews from different provinces, not just one place, so they don't boast that they have been bought by me; and when they see that all agree with my error or ignorance, then let them understand that they are too wise and desire to sleep rather than to learn; and let them live in the seventy cells of the Alexandrian lighthouse, so they don't lose their sails from the ships and don't sigh for damages to the ropes. Now let us discuss what we have proposed. After Jerusalem was captured and the temple destroyed, the poor of the land, of whom Jeremiah writes, were left alone in Jerusalem to cultivate vineyards and fields and to dwell in the ruins of the burned city. And although they should have repented for the reasons for their captivity, they deceived themselves with empty hope, saying: Our father Abraham was one, and yet he possessed this land as an inheritance, not because he himself possessed it, but because his descendants received the land of promise. If, therefore, he alone was multiplied into so many peoples, we who are left behind in the land of Judea, and dwell in desolate and ruined cities, will certainly be multiplied much more, so that we may possess more than he possessed alone. To this the Lord responded: Abraham possessed the land of promise by faith. For Abraham believed in God, and it was reckoned to him as righteousness (Genesis 15:8). However, these people, who are occupied with disbelief and wickedness, even if they are many, will not be able to possess. At the same time he lists the six kinds of sins that offend God, namely, those who eat in blood, and lift up your eyes to uncleanness, that is, to your idols, and pour out blood, that is, perpetrate murder: Could you, doing these things, be able to hold the land by inheritance? Nor are you content with this end of wickedness, but you stand daily in your swords, ready for killing, and imitating Esau, who stood, and lived in his sword, you do incredible abominations, namely, the shameful lusts of indecency, and each one defiles the wife of his neighbor; that you may be more wicked in that, that you have defiled the wife of your friend and neighbor. And when you do these things, do you think you will inherit the land? Therefore, answer them, O prophet, and reveal this sentence about them from my words. I swear by myself that those who dwell in ruins and walls will fall by the sword, and those who are in the fields or the plain will be devoured by beasts, and those who are in fortified places or caves cannot escape the wrath of God but will die of hunger and pestilence. And I will make the land of Judah into a desert, and its proud strength will fail, which once was its strength. But God resists the proud, and gives grace to the humble (James 4:6). Even the mountains and everything will be deserted, and it will become such a great solitude that no one will pass through them, and then those who remained will no longer trust in their multitude, but will realize the magnitude of the solitude and know that I am the Lord, who made the land a desert because of all the abominations they have done. Let these words be spoken against those who, after Jerusalem was captured and the entire region of the Jews devastated, dwelt in ruins and in deserted cities and villages. Now let us turn to tropology, and according to our custom, let us engage in a broad discussion rather than a mere dissertation. Every heretic dwells in walls and deserts, and believes himself to possess the land of Israel, and says: If Abraham, by his faith alone, came into such great blessedness that his descendants were multiplied like the sand of the sea and like the stars of heaven, how much more will we, who are many, possess the land of Israel, that is, those who see God, and the confession of the Lord's Day? To whom the Lord replied: He deservedly possessed the land of faith; but your infidelity, or rather blasphemy, will not be able to possess the land of Israel, that is, the Church. For first you eat in blood, shedding their blood whom you scandalize. Then you lift your eyes to your impurities or abominations, which you have fixed in your mind: when you ought to imitate the ecclesiastical man, and say: To you I lift up my eyes, you who dwell in heaven (Ps. CXXII, 1). Thirdly, you shed blood, not giving life to those whom you have deceived, but killing them. It is not enough for you to have done these three things, but you stand with your swords, that is, you persevere in the wickedness of your opinions, and you are ready for murder, and you commit abominations, doing those things in your beds which are shameful to speak of, and you defile the wife of your neighbor, namely, the ecclesiastical conversation, eagerly snatching away those who are daily deceived from the embrace of Christ. And when you have done these things, do you think you will possess the land of Israel as an inheritance? To whom God speaks, that whoever dwells in the ruinous assemblies of heretics will fall by the sword of Ecclesiasticus, concerning which it is written: 'Double-edged swords are in their hands' (Ps. 149:6). And in the Gospel: 'I did not come to bring peace, but a sword' (Matthew 10). And the servant who indulges in luxury and idleness will be divided, that is, he will be struck with a sword, and his portion will be placed with the unbelievers' (Luke 12). And whoever is in the field or in the countryside, will be handed over to beasts for devouring, which the prophet, desiring to avoid them, prays: Do not hand over to beasts the soul confessing to you (Ps. LXXIII, 19). But whoever is in strongholds and fortified places, of which it is written: The righteous ascends strong cities, and destroys their fortifications, in which the wicked trusted (Prov. XXI, 22); and he resides in caves, of which it is said: It is written, My Father's house will be called a house of prayer, but you have made it a den of thieves (Matt. XXI, 33): this person will die of the hunger of the word of the Lord, and of pestilence, and all the land of heretics will be turned into a desert, so that their pride is broken and the mountains are turned into a desert, which promised themselves the height of knowledge. Those mountains are called Israel, for under the name of Christ they deceive and overthrow everyone; no one will be able to pass through them, nor will anyone be able to say what Moses said: 'When I pass by, I will see this great vision' (Exodus 3:1). For the inhabitants of these perverse mountains are not strangers or visitors, but rather residents. And when they have suffered these things, then they will know that He is the Lord who has made their land a desert because of the abominations they have committed. It follows: On the same day and at the same time, that is, in the twelfth year, the tenth month, on the fifth day of the month, when he who had fled from Jerusalem came and when the prophet spoke to those who were in the land of Judah, and they promised themselves the hope of eternal possession, and the prophet commands him to say to the people who reside in Babylon and live with him, and to accuse them of deceitful plots who desire to hear the words of the prophet, not for the salvation of their souls, but for the pleasure of their ears. These people were sitting near the walls and at the doorways of houses, not at all desiring to enter into the understanding of the prophets; but they encourage one another and say: Come, let us hear what word is coming forth from the Lord; and thus they come as a people who enter the Church of God, and sit before you, my people, who claim to be mine, and do not want to do what they have heard. They seem to me to be like those who are entertained by theatrical songs: they listen to either tragedies or comedies, and there they revel with delight: so that when they have gone out from you, they repeat and sing them, and deceive themselves with sweet sounds. And they will listen, he says, to your words and not do them. Such are many in the Churches today, who say: Come let us hear him and him, rolling his words with marvelous eloquence of his preaching: they stir up applause, and shout, and wave their hands, and those things which they had neglected in their actions, once they realize that he has come (for it is necessary that what the prophet of God pronounces in his word should come to pass), then they will begin to approve and know that all the things they had heard were not the words of a man, but of the Lord, who spoke through the prophet and the man of the church.
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SUMMARY
Ezekiel 33:32 vividly portrays the spiritual apathy of God's people, who treated the prophet's profound divine message as a captivating performance rather than a life-altering command. Despite the inherent beauty and compelling delivery of Ezekiel's words, the audience engaged with them superficially, enjoying the aesthetic and intellectual stimulation without any intention of internalizing or obeying the truth. This verse serves as a timeless warning against the danger of spiritual entertainment that bypasses genuine repentance and transformative obedience to God's word, revealing a heart more interested in pleasant sounds than divine instruction.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezekiel 33:32 employs several potent literary devices to convey its message with striking clarity. The most prominent is Simile, where God compares Ezekiel's prophetic ministry to "a very lovely song of one that hath a pleasant voice, and can play well on an instrument." This comparison vividly illustrates how the people perceived the divine message: not as a solemn command or a life-and-death warning, but as a source of aesthetic pleasure and entertainment. This simile is deeply imbued with Irony, as the very word of God, intended to convict, transform, and save, is treated with the same casual enjoyment as a musical performance. The profound spiritual truth is paradoxically diminished by its captivating presentation, highlighting the people's spiritual blindness. Furthermore, the verse masterfully uses Contrast to highlight the central problem: "they hear thy words, but they do them not." This stark juxtaposition underscores the chasm between intellectual or auditory reception and practical obedience, emphasizing that true engagement with God's word requires active, heartfelt response, not passive enjoyment.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 33:32 serves as a timeless theological commentary on the nature of human rebellion and the superficiality of spiritual engagement. It reveals that the problem is not with the clarity, beauty, or compelling nature of God's word, nor with the faithfulness of the messenger, but fundamentally with the hardened heart of the hearer. The people's response demonstrates a profound spiritual hypocrisy, where an outward show of interest masks an inward refusal to submit to divine authority. This challenges the notion that mere exposure to divine truth is sufficient for transformation; rather, it underscores that genuine transformation requires a responsive heart willing to obey. The verse highlights God's persistent desire for authentic obedience over ritualistic or aesthetic appreciation, emphasizing that true faith is evidenced by a life changed by the word, not just entertained by it.
REFLECTION AND APPLICATION
Ezekiel 33:32 offers a piercing self-examination for believers in every age, particularly in our contemporary context. In an era saturated with spiritual content—sermons, podcasts, worship music, and online teachings—it is alarmingly easy to become a consumer of spiritual entertainment rather than a diligent disciple. We can readily enjoy the eloquence of a speaker, the beauty of a worship song, or the intellectual stimulation of theological discussion, yet fail to allow the truth to penetrate our hearts and transform our lives. This verse calls us to move beyond passive listening and aesthetic appreciation to active, obedient living. It challenges us to ask whether our engagement with God's word is truly transformative or merely recreational. Are we seeking to be entertained, informed, or genuinely changed? The true measure of our spiritual health is not how much we hear, but how faithfully we obey, allowing the Spirit to cultivate a heart that is not just attentive, but actively responsive to God's every command.
Questions for Reflection
FAQ
What does "a very lovely song" imply about the people's reception of Ezekiel's message?
Answer: The phrase "a very lovely song" (Hebrew: shir 'agabim) implies that the people found Ezekiel's prophetic message aesthetically pleasing, captivating, and enjoyable, much like a beautiful piece of music or a compelling performance. However, this appreciation was superficial and lacked genuine spiritual depth. They were drawn to the prophet's eloquence, pleasant voice, and perhaps the fascinating nature of his visions, treating God's solemn word as mere entertainment rather than a divine command requiring repentance and obedience. It suggests a focus on the form and delivery over the life-altering substance of the message, indicating a deep spiritual detachment despite outward interest, as also observed in Ezekiel 33:31.
Why did the people "hear thy words, but do them not"?
Answer: The people's failure to "do" God's words, despite hearing them, stemmed from a hardened heart and a lack of genuine commitment to God. As described in Ezekiel 33:31, their hearts were "set on their covetousness." They prioritized their own desires, sinful practices, and material gain over God's will. Their listening was not motivated by a desire for transformation or repentance, but perhaps by curiosity, social custom, or even a superstitious hope that hearing the prophet might somehow bring good fortune without requiring personal change. This spiritual hypocrisy is a recurring theme in the Bible, where outward religious observance masks inward rebellion, as seen in Isaiah 29:13 and Matthew 15:8.
Is this passage still relevant for believers today?
Answer: Absolutely. Ezekiel 33:32 is profoundly relevant today. In an age of abundant spiritual content—sermons, podcasts, worship music, and online teachings—it serves as a critical warning against passive consumption of God's word. It challenges believers to examine whether their engagement with spiritual truth leads to genuine transformation and obedience, or if it remains at the level of mere intellectual stimulation or emotional enjoyment. The danger of being "hearers only" and not "doers" is a timeless spiritual pitfall, as emphatically emphasized in James 1:22. This verse calls us to cultivate a heart that actively seeks to apply God's word to daily life, ensuring that our faith is living and active, not merely entertained, but truly transformative.
CHRIST-CENTERED FULFILLMENT
Ezekiel 33:32, with its poignant portrayal of a people who heard but did not do, finds its ultimate fulfillment and profound contrast in the person and work of Jesus Christ. While Ezekiel's message, like a "lovely song," was admired for its form but rejected in its call to obedience, Jesus is the very Word of God made flesh (John 1:14), who not only perfectly declared God's will but also perfectly "did" it. He is the ultimate Prophet, whose words were indeed beautiful and compelling, yet many who heard Him also failed to obey, preferring the signs and wonders over true discipleship (John 6:26). However, unlike Ezekiel's audience, those who truly hear Jesus' words and "do" them are likened to the wise builder whose house stands firm against the storms (Matthew 7:24-27). Christ's life was the embodiment of perfect obedience, culminating in His sacrificial death on the cross, which accomplished what no human hearing or doing could ever achieve: reconciliation with God (Romans 5:19). Through the Holy Spirit, Christ empowers believers not merely to hear His words, but to truly understand and obey them, transforming passive listeners into active disciples who bear fruit for God's glory (John 15:5).