“As for you, son of man, the children of your people talk about you by the walls and in the doors of the houses, and speak to one another, everyone to his brother, saying, ‘Please come and hear what the word is that comes out from Yahweh.’
Parallel Translations
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“As for you, son of man, the children of your people talk about you by the walls and in the doors of the houses, and speak to one another, everyone to his brother, saying, ‘Please come and hear what the word is that comes out from Yahweh.’
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Also, thou son of man, the children of thy people still are talking against thee by the walls and in the doors of the houses, and speak one to another, every one to his brother, saying, Come, I pray you, and hear what is the word that cometh forth from the LORD.
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And as for thee, son of man, the children of thy people that talk of thee by the walls and in the doors of the houses, and speak one to another, every one to his brother, saying: Come, I pray you, and hear what is the word that cometh forth from the LORD;
Cross-references (9)
Passages linked to Ezekiel 33:30 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Isaiah 29:13 The Lord said, “Because this people draws near with their mouth and honors me with their lips, but they have removed their heart far from me, and their fear of me is a commandment of men which has been taught;
- Isaiah 58:2 Yet they seek me daily, and delight to know my ways. As a nation that did righteousness, and didn’t forsake the ordinance of their God, they ask of me righteous judgments. They delight to draw near to God.
- Jeremiah 23:35 You will say everyone to his neighbor, and everyone to his brother, ‘What has Yahweh answered?’ and, ‘What has Yahweh said?’
- Matthew 15:8 ‘These people draw near to me with their mouth, and honor me with their lips; but their heart is far from me.
- Matthew 22:16-17 They sent their disciples to him, along with the Herodians, saying, “Teacher, we know that you are honest, and teach the way of God in truth, no matter whom you teach, for you aren’t partial to anyone. Tell us therefore, what do you think? Is it lawful to pay taxes to Caesar, or not?”
- Jeremiah 11:18-19 Yahweh gave me knowledge of it, and I knew it. Then you showed me their doings. But I was like a gentle lamb that is led to the slaughter. I didn’t know that they had devised plans against me, saying, “Let’s destroy the tree with its fruit, and let’s cut him off from the land of the living, that his name may be no more remembered.”
- Jeremiah 18:18 Then they said, “Come! Let’s devise plans against Jeremiah; for the law won’t perish from the priest, nor counsel from the wise, nor the word from the prophet. Come, and let’s strike him with the tongue, and let’s not give heed to any of his words.”
- Jeremiah 42:1-6 Then all the captains of the forces, and Johanan the son of Kareah, and Jezaniah the son of Hoshaiah, and all the people from the least even to the greatest, came near, and said to Jeremiah the prophet, “Please let our supplication be presented before you, and pray for us to Yahweh your God, even for all this remnant; for we are left but a few of many, as your eyes see us; that Yahweh your God may show us the way in which we should walk, and the things that we should do.” Then Jeremiah the prophet said to them, “I have heard you. Behold, I will pray to Yahweh your God according to your words; and it will happen that whatever thing Yahweh answers you, I will declare it to you. I will keep nothing back from you.” Then they said to Jeremiah, “May Yahweh be a true and faithful witness among us, if we don’t do according to all the word with which Yahweh your God sends you to tell us. Whether it is good, or whether it is bad, we will obey the voice of Yahweh our God, to whom we send you; that it may be well with us, when we obey the voice of Yahweh our God.”
- Jeremiah 42:20 For you have dealt deceitfully against your own souls; for you sent me to Yahweh your God, saying, ‘Pray for us to Yahweh our God; and according to all that Yahweh our God says, so declare to us, and we will do it.’
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (17 sources)
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Geneva Bible translators 1599 · Public Domain In derision.
In derision.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Eze 33:30 Also, thou son of man, the children…
Eze 33:30 Also, thou son of man, the children of thy people still are talking against thee by the walls and in the doors of the houses, and speak one to another, every one to his brother, saying, Come, I pray you, and hear what is the word that cometh forth from the LORD.
Ver. 30. The children of thy people.] These captives in Babylon, no whit better than those in Jewry.
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Still are talking.] Detracting from thee, and deriding thee.
By the walls.] Susurros miscentes clancularios; fearing lest any one behind them should hear them, they get the walls at their backs.
Come, I pray you, and hear.] Thus they jeer; {a} and there are too many such scoffers at this day.
{a} Uti otiosi et sauniones in foro facere solent.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain The children; captives in Babylon.
The children; captives in Babylon.
Thy people; thy, not my people; God doth debase, degrade, and disown them.
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By the walls; as men now do in cities or towns, so then they stood up to the wall, when, meeting in the streets, they would talk together.
In the doors of the houses; others got into the porches or doors of their houses, this they did to tell each other what news of their country.
Speak one to another: and all ends in this at last: Come, I pray, let us go up to the prophet, the true prophet, and inquire what God hath revealed to him, and what he may reveal unto us, whether any, or when will that end of our sorrows be.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain The foregoing verses spoke conviction to the Jews who…
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.
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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.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain And, lo, thou art unto them as a very…
And, lo, thou art unto them as a very lovely song of one that hath a pleasant voice,.... Whose voice, and the music of it, are regarded, and not the matter of the song, but the manner in which it is sung; so these people did not so much attend to what the prophet said as the manner of his delivery; they were delighted with the harmony of his voice, the eloquence of his speech, the propriety of his expressions, the eloquence and aptness of his diction, and the cadency of his words, and not with the excellent doctrines he delivered; they were affected and pleased no otherwise than if they had been at a concert of music; or had been entertained by one that understood not only vocal music, but could "play well on an instrument" at the same time, and make both agree together; which yields much pleasure to lovers of music. The Gospel is a lovely song indeed; "a song of loves" (o), as it may be rendered; of the love of God, and of the love of Christ; and the voice of a Gospel minister is a pleasant charming voice to those that understand it, but to others it is a voice, and nothing else; they may be delighted with his accents, but not with his matter: for they hear thy words, but they do them not; which is repeated, that it might be observed.
(o) "sicut canticum astorum", Vatablus.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain The children - Captives in Babylon.
The children - Captives in Babylon.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 30. The people still are talking against thee]…
Verse 30. The people still are talking against thee] בך bach should be rather translated, "concerning thee," than "against thee;" for the following verses show that the prophet was much respected. The Vulgate translates, de te; the Septuagint, περι σου, "concerning thee," both right.
Talking by the walls and in the doors of the houses is not a custom peculiar to the Copts, mentioned by Bp. Pococke, it is a practice among idle people, and among those who are resting from their work, in every country, when the weather permits. Gossiping in the inside of the house is not less frequent, and much more blamable.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Eze 33:30-32. The children of thy people — Those…
Eze 33:30-32. The children of thy people — Those of the captivity; still are talking against thee — Or rather, of thee, as the LXX. rightly render it; for with their mouths they showed much love, as it follows in the next verse. By the walls and in the doors of their houses — Both in their public places of concourse, and in their private meetings. And speak one to another, saying, Come, &c. — These were such as drew nigh to God with their mouths, but their hearts were far from him, as Isaiah describes their hypocrisy, Isa 29:13; and they come unto thee as the people cometh — Or, as disciples flock to their teachers: so the Chaldee paraphrase explains it. They make a profession of great regard to piety and virtue, and express a great esteem for thee, but at the same time they indulge themselves in sin and wickedness. And lo! thou art unto them as a very lovely song, &c. — They come to hear thee for their entertainment, not for their edification, in the spirit in which many go to hear noted and eloquent preachers. St. Austin tells us, that he himself was such an auditor of St. Ambrose before he was converted, Confess., 50. 5. c. 12; “I heard him diligently when he discoursed in the congregation, but not with that application of mind which I ought to have done; but I came rather out of curiosity, to know whether his eloquence was answerable to the opinion which the world had of him. I was very attentive to his style, and charmed with the sweetness of his delivery, but had little value or concern for the subjects he treated of.”
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Walls, the resort of idle people. (Calmet)
Walls, the resort of idle people. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Not only the remnant in Judea, but those at…
Not only the remnant in Judea, but those at the Chebar, though less flagrantly, betrayed the same unbelieving spirit.
talking against thee--Though going to the prophet to hear the word of the Lord, they criticised, in an unfriendly spirit, his peculiarities of manner and his enigmatical style (Eze 20:49); making these the excuse for their impenitence. Their talking was not directly "against" Ezekiel, for they professed to like his ministrations; but God's word speaks of things as they really are, not as they appear.
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by the walls--in the public haunts. In the East groups assemble under the walls of their houses in winter for conversation.
in the doors--privately.
what is the word--Their motive was curiosity, seeking pastime and gratification of the ear (Ti2 4:3); not reformation of the heart. Compare Johanan's consultation of Jeremiah, to hear the word of the Lord without desiring to do it (Jer. 42:1-43:13).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 30-33. The startling fulfillment of Ezekiel’s last prophecy had…
30-33. The startling fulfillment of Ezekiel’s last prophecy had aroused special interest in his every word. Everybody was now talking about him, but not against him (Eze_33:30). They come in crowds “according to the coming of a people,” and sit with seeming reverence (compare Eze_20:1-4) and speak words of love and appreciation, but “their heart goeth after their gain.” (Compare Eze_33:31 and 2Ti_4:10.) They listen to the music of his words as he speaks of the new Israel, explains the principles of God’s government and calls them to repent and cast out all idols from their hearts, that they may once again enjoy a true spiritual and national life and not everlastingly perish; but they listen as if it were merely a sweet song (compare Psa_137:3) without any appreciation of its profound truth and personal application to themselves (Eze_33:32). Some day, when these judgments shall fall upon them, they shall know! (Eze_33:33.) Adam Clarke says of the congregation who gathered to hear this now popular preacher, “They admired the fine voice and correct delivery of the prophet; this was their religion; and this is the whole of the religion of thousands to the present day; for never were itching ears so multiplied as now.” (Compare Expositor’s Bible, pp. 293-303, and Whittier’s poem, “Ezekiel.”)
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 30. are talking against thee] the children of thy…
30. are talking against thee] the children of thy people who talk of thee. The construction has a certain inconsequence in it. On “talk” cf. Mal_3:16. The “walls” afforded a shade, under which men gathered for conversation.
one to another] The form “one” is Chaldee rather than Heb. The clause says the same thing as next clause and is wanting in LXX.
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30–33. Demeanour of the people towards the prophet
The confirmation which the fall of the city gave to the prophet’s past predictions awakened the interest of his fellow exiles in him and his words. They congregated together in knots under the shadow of the walls and in the doors of the houses discussing his sayings. Recent events had given him a more prominent place in their thoughts. There was something also in the new truths he was uttering, in his outlook into the future and in his appeals to the individual mind, causing each to turn his eyes inward upon himself, that touched them and awakened a certain reality of concern. Still it was in the main curiosity rather than genuine seriousness that led them to listen to him. There was a certain charm, more perhaps in the kind of future presented by the prophet than in his manner of presenting it, which was like sweet music; but though they listened the drift of their minds was too steadily set in another direction to be changed.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (30) The children of thy people.—The few remaining verses…
(30) The children of thy people.—The few remaining verses of this chapter are concerned with those in exile—perhaps not so much those who had been with Ezekiel all along as fresh captives of a worse moral character now just brought from Jerusalem. Yet of them all alike it was still true that they were much more ready to listen with deferential air to the words of the prophet than to take them to their hearts and act upon them in their life. The prophet is here warned (Eze_33:30-33) not to be misled by the apparent compliance of the people, as he had been before strengthened against their opposition (Eze_3:8-9); but it must have carried a pang deep into his heart to know how superficial was the effect of those labours to which he had devoted himself with such faithfulness.
Against thee.—Rather, of thee. The people are not represented as opposed to Ezekiel, but rather as enjoying his eloquence, and talking about him as they met one another, but without any serious effort to follow his counsels—much like the treatment of a popular preacher by his people at the present day.
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By the walls and in the doors.—Better, within the walls. The meaning is, both privately and publicly.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain The children of thy people. The words, like those…
The children of thy people. The words, like those of Eze_14:1 and Eze_20:1, Eze_20:49, throw light on the prophet"s relations to his people. Now that the long silence was broken, and the prophet spoke with greater freedom than he had ever done before, he acquired a fresh notoriety. The character of his last utterance, vindicating, as it might seem, the claim of the exiles to "possess the land," as against that of the remnant "in the wastes," may even have made him popular. The Authorized Version against is misleading; read, with the margin and the Revised Version, about. There was for the time no open hostility. They talked much, in places of private or public resort, of the prophet"s new action. Each invited his neighbor to go and hear the prophet as he spake to them his message from Jehovah. And they came as the people cometh, in crowds, even as my people, the people of Jehovah, with reverent gestures and listening eagerly. Never before, we may well believe, had the prophet had so large or so promising a congregation. But he was taught to look below the surface and to read their thoughts, and there he read, as preachers of all ages have too often read after him, that they were hearers, and not doers. (Mat_7:24-27; Jam_1:23-25) In words they showed much love (the LXX gives "falsehood"), spoke pleasant things, but the root-evil, the besetting sin, was still there. Their heart went after their covetousness. (Mat_13:22; 2Ti_4:10)
Vers. 30-33. Popular preaching.
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Ezekiel illustrates the characteristics of popular preaching in his own person and example. He is also brought to see how vain and delusive the attractiveness of it may be.
I THE SECRET OF POPULAR PREACHING.
1. A good voice. Ezekiel"s preaching was "as a very lovely song of one that hath a pleasant voice." The first physical condition of preaching is to be able to make one"s self heard. The story of Demosthenes declaiming with pebbles in his mouth by the seashore shows how the Greeks valued good articulation in oratory.
1. A graceful manner. Ezekiel was compared to a skilled player of music. The human voice is a delicate instrument. The manner in which it is used considerably affects the attractiveness of the speaker. An audience likes to hear pleasant speaking.
2. Rhythmic utterance. The special charm of Ezekiel"s speech was compared to song and music. There is a rhythm of thought as well as of words. People do not enjoy rude shocks to their prejudices.
3. Imaginativeness. We have the substance of Ezekiel"s preaching, and even in the reduced form of an abstract and a translation it teems with imagery. People enjoy good illustrations. The concrete is more interesting than the abstract.
4. Fervor. The popular description of Ezekiel"s preaching would do injustice to the prophet if we were not able to supplement it with is recorded utterances. Ezekiel was not an empty, mellifluous rhetorician. He put his heart into his words. Though less pathetic than Hosea and Jeremiah, and though falling short of the rapture of Isaiah, he was a preacher of power and earnestness. Pleasant words cloy if forcible words do not accompany them. Demosthenes the orator of force was greater than Cicero the orator of grace.
5. Truth. Ezekiel spoke true words words that were true to fact and life, true to the heart of man, and true to the thought of God. There is a spell in truth. To speak truth feebly may arrest attention when to clothe error with all the charms of rhetoric fails.
6. Inspiration. Ezekiel was a prophet. He spoke under Divine influence. This was the greatest cause of his power. The preacher needs to be a prophet. He must drink of the Divine well if he would give forth words of power.
II THE FAILURE OF POPULAR PREACHING.
1. Popularity is no proof of success. In his early preaching Ezekiel was neglected. (Eze_3:7) But there came a turn in the tide, and then his name was in everybody"s mouth, and people thronged to hear him. Yet this was not success. There is no proof that a good work is being accomplished, in the fact that crowds hang upon the utterances of a famous speaker. It may be that he is prostituting his gifts, and catering only for applause, to the neglect of truth and right, like Jeremiah"s pleasant-speaking rivals. (Jer_23:16, Jer_23:17) But even if he speaks like Ezekiel, like Ezekiel he may be to the people but a pleasant voice.
2. To be interested in preaching is no proof of truly benefiting by it.
(1) There may be a social interest, in following the crowds who run after a fashionable orator.
(2) There may be an emotional interest, when the pulpit is taken as the Sunday substitute for the stage, and people relieve the ennui of commonplace existence by indulging in the emotions stirred by eloquence.
(3) There may be an intellectual interest, when theological questions are in vogue, as in Puritan times, when men discussed predestination at the alehouse. Milton represents Satan and his crew debating deep theological problems in hell. Their interest in theology did not save them. We may be interested in the substance of preaching, and anxious to learn truth, and yet still fall to receive the designed good of the message.
3. Preaching fails if it does not lead to practice. Ezekiel"s hearers flatter hum with lip-thanks, and make verbal acknowledgments, of what he says; but they go no further.
(1) The heart is not touched. Their heart goeth after their covetousness.
(2) The conduct is not affected. "They hear thy words, but they do them not.
Ezekiel agrees with St. James, that hearing without doing is vain. (Jam_1:22) So Christ teaches in his parable of the house on the sand and the house on the rock. (Mat_7:24-27)
Vers. 30-33. The prophet"s reception.
Often times have faithful ministers of religion to share the experience and the distress of Ezekiel, who was listened to with a measure of curiosity, interest, and satisfaction, but whose counsels were unheeded and whose requirements were unfulfilled. The Lord, who commissioned his servant the prophet, assured him that, notwithstanding his authoritative commission, he should meet, from many who heard his voice, with incredulity and practical rejection. Some, who were gratified with his discourse, his poetical illustrations, his sublime flights of imagination, his grand and rhetorical invective, should nevertheless refuse or neglect to put his precepts and admonitions into practice. There is something very picturesque in the account here given of the prophet"s reception. Some of its points are these
I GENERAL INTEREST. The people talk of him, even if they talk against him; they say one to another, "Come, let us hear the word." Ezekiel had not, therefore, to complain of neglect.
II OUTWARD AND VERBAL RESPECT. His prophetic vocation is acknowledged. The people come to him and sit before him and listen to his discourse. There is every outward demonstration of honor.
III ENJOYMENT OF HIS LANGUAGE. "Thou art unto them as a very lovely song of one that hath a pleasant voice, and can play well on an instrument." The melody of the prophet"s speech, the grace of his diction, the grandeur of his style, excite and please the imagination of all who are capable of literary appreciation.
IV PROFESSIONS OF LOVE. There is something beyond mere admiration. "With their mouth they show much love." A witness within assures the people that the prophet is a man who feels for them and desires their welfare. Love awakens love, and in a superficial way they feel a certain attachment to the prophet personally; they know him to be their true friend.
V CONSCIOUSNESS OF INCONSISTENCY BETWEEN THE PROPHETIC DOCTRINE AND THEIR OWN LIFE. This arises from their disobedience to the prophetic counsel and requirements. They hear the words of the Lord, but they will not do them; their heart goeth forth into covetousness. A schism is thus created between their innermost convictions the voice of reason and of conscience on the one hand, and their habitual practice on the other. The Word fails to produce a moral reformation. In such cases the prophet prophesies in vain.
VI MATTER IS THUS LAID UP FOR FUTURE REPENTANCE. When we see what is best and do it not, we may be assured that our choice is one which we shall surely come to regret. The Hebrews of Ezekiel"s time knew that he was a just and faithful man, to whom they listened with interest and pleasure. They were assured that the time-should come when they should know that there had been a prophet among them, and that in neglecting his ministrations they had forfeited blessings then placed within their reach, and had wronged their own souls. Privileges neglected and abused can never be recalled, but their memory will be bitter when they rise up in judgment against the unfaithful. T.
Vers. 30-33. Superficial religiousness.
The Fall in Eden is an old story, yet it is repeated every day in our midst. Each one of us is in a garden of privilege. To each of us daily comes Divine commands and Divine prohibitions. The path by which we may rise to higher things, yea, to a higher life, lies open before us. It is straight and clearly seen. The path which runs downward to destruction is hard by. The tempter is still busy with his seductive whispers and false blandishments. Everything in our personal destiny hangs on this pivot, viz. whether we will listen to the voice of God or to the wily voice of the devil. Conscience or inclination which shall rule us?
I THE TRUE PROPHET BRINGS A MESSAGE FROM GOD.
1. A prophet possesses a spiritual organ by which he can receive communications from God. He is in touch with God. All his best faculties are enlarged and vitalized, so that the knowledge of God"s will can be reached and received. To such a one God conveys special information, and delegates him to convey it to others. He is put in trust with the heavenly wisdom for the well-being of his fellow-men.
2. Such a revelation is known and recognized, partly by the internal character of the message, partly by the character and endowments of the man. Except where prejudice and guilty habits blind the vision, the hearers of the message feel and confess that it comes from a Divine origin.
3. Such a message must always conform to the known character of God. If the message is trivial, unimportant, puerile, baneful, it is clearly not from God. Falsehood is introduced somewhere. If it is a message salutary, elevating, purifying, benevolent, certainly it is Divine. It may run counter to a man"s inclinations; it often will; nevertheless, if its tendency is to lead men to faith and holiness, it has the signature of God.
II THE PROPHET"S MESSAGE EXCITES PUBLIC ATTENTION.
1. There is a craving to know the unknown. Men long to see the unseen long to scan the future. Especially in times of adversity, in hours of serious illness, men yearn to know what the immediate future will bring. In times of health there is a prurient curiosity to gaze into the distant future, the great eternity. But in times of pressing personal danger a feeling of self-interest is vividly astir. Men naturally want to have clear and accurate knowledge respecting God, and respecting his dispositions manward. They want to know what the womb of the future contains for them.
2. The message will be welcome in proportion as it gratifies inclination, flatters pride, and opens a vista of sunny hope. Fidelity on the part of the prophet often exposes his message and himself to public contempt.
3. Shallow hearers discuss the messenger rather than his message. They talked about him by the walls and in the doors of the houses." It was a matter of street-gossip rather than of heart-searching and personal profit. Was the preacher eloquent or dull? Was his voice mellifluent or harsh? Was his style plain or ornate? These are the trivial questions men ask, instead of What word from God did he bring? By what steps can we findreconciliation? What immediate duty presses for fulfillment?
4. Imitation of good men is a confession of their excellence. "They come as my people come, and sit as my people sit." Such conduct is grossly inconsistent is self-condemning.
III THE PREACHER"S MESSAGE MEETS WITH A SERIOUS HINDRANCE.
1. Obedience is difficult. To lend the ear is easy. Receiving the message is somewhat pleasant. It requires no serious effort. But to undo the past, this brings the ridicule of companions. To create new habits, this is laborious. To confess our past life to be folly, this is painful
2. The heart is preoccupied. Its tendrils of affection have entwined about other things. They can more easily trust to visible wealth than to the invisible God. They know by experience that money brings luxury, ease, human honor, sensuous pleasures; and they have learnt to prize these. The joys of religion are unknown far away in cloudland. The eagerness for gain chokes the Word, so that it becomes unfruitful. "The love of money is the root of all evil." Covetousness is idolatry.
3. Behind this opposition lies the degrading power of Satan. "He blinds the minds of those that believe not." He gives to gold a blandishment which belongs alone to the surface. By the excessive pursuit of worldly gain he deadens the moral sensibilities and destroys the eye of immortal hope.
IV THE PROPHET"S MESSAGE, RESISTED, DARKENS HUMAN DESTINY.
1. Men"s neglect of the warning in no way hinders the catastrophe. The evil announced by God still "cometh to pass." "Judgment slumbereth not." The wheels of God"s chariot are all the while moving on. As the poet says
Though the mills of God grind slowly, yet they grind exceeding small.
1. Comprehension of the truth often comes too late. When overwhelmed with the predicted calamity, men wake up to the fact that a prophet has been among them." They had thought him only a plain man, who sought to alarm them needlessly and at every inconvenient time. Now how totally different the matter seems! Alas! how often does the sense of eternal things visit the soul too late!
2. Then comes useless self-blame. The lost man naturally reproaches himself. In the new light that has dawned he sees the folly of blaming others. He lashes only himself. He becomes his own tormentor. That Being whose word cannot be broken says, "Lo, it will come! D.
Vers. 30-32. The test of piety.
If we read "of thee" instead of "against thee" (ver. 30, marginal reading), and understand that the captives by the Chebar were talking in not unfriendly fashion of the prophet, all the parts of this deliverance are consistent, and they supply a valuable lesson for all time. We learn what is the true test of piety; that it is found
I NOT IN ATTENDANCE ON RELIGIOUS ORDINANCES. These Jews were saying to one another, "Come and hear," etc., and they not merely exhorted one another thus, but they went and heard they sat and listened to the truth as it was spoken by Ezekiel. But they were far from being right with God for so doing. We may be very attentive upon all "means of grace," may never absent ourselves from the "house of the Lord," may go solemnly and even reverently through all the outward ordinances of the Christian faith, and yet remain outside the kingdom of Christ. None were more constant in their "devotions" than the Pharisees, and none more blameless in their attitude and, demeanor and none more really ungodly than they.
II NOT CRITICAL UNDERSTANDING OF THE TRUTH. These captives of Babylon were habitually speaking about Ezekiel, and no doubt discussing his prophetic deliverances; they were probably very keen disputants, very fine analysts of his sentences, very careful hearers of his doctrine. But they were not "the children of wisdom" and heirs of the best inheritance. We, too, may take a very systematic view of the faith we hold, or we may be clever critics of the message to which we listen in the sanctuary, we may be able to discuss with much special learning and a great show of piety the things pertaining to the kingdom of God, but we may be very wide indeed of that knowledge of God which constitutes eternal life.
III NOT SENSIBILITY. These hearers by the river-side were affected by what they heard. They "liked" Ezekiel well. His discourses charmed them much; they felt moved by his words as he spoke with that directness, fervor, and imaginative force which characterized his utterance, and which, whenever put forth, never do fail to attract and to delight. But it is one thing to be moved by sacred eloquence, and quite another thing to be filled with true conviction and to be governed by Christian principle. They who depend on the exciting impulses that come from the large assembly, the strains of powerful music, or the fervid addresses of the pulpit, for the movements of their soul, are leaning on the reed, are building on the sand. The piety that will be wanted for the long path of duty, for the deep waters of trouble, for the searching fires of temptation, for the hour of heroism, for the day of judgment, must go deeper down into the nature of spiritual reality than the stratum of sensibility.
IV BUT OBEDIENCE. "They do them not." That was their defect; there was found the fatal omission. They had not the spirit of obedience. We know what the Master said on this subject. (see Mat_7:24-27) And that which Jesus Christ especially and emphatically calls upon us to do, which it is a fatal error to leave undone, is
(1) to come into close personal union with himself. (Mat_11:28, Mat_11:29; Joh_6:35, Joh_6:50, 51 15:1-7; 1Jn_3:23)
(2) to follow him in the path of purity, devotion, love. C.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain They hear Thy words, but they will not do…
Eze_33:30-33
They hear Thy words, but they will not do them.
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The religion of a formalist
I. The extent of a formal religion. There is unquestionably much about the characters here described worthy of respect and admiration. The pity is, so fair a form should conceal so vile a heart.
1. They entertained a high respect for the truth, and the messenger whom God had commissioned to proclaim it. How many treat the message and the messenger with respect, who have no share in the Divine and saving power they are appointed to convey! They have caught a feeble ray of light; it has something of beauty and lustre about it; but it is the cold moonbeam reflected from the church, and not the healing and life-giving ray of the Sun of Righteousness.
2. To respect, may be added a compliance with religious ordinances and duties. Custom, or education, or pride, or respect for the preacher, or the desire to see, and be seen, brought them here. Even their demeanour in the very presence of the eternal God, is not free from hypocrisy.
3. Further, there may be an apparent love for religion, and the doctrines it inculcates; for with their mouth they show much love. Religion is talked about and recommended. While it is the topic of conversation you observe an unusual glow of animation, a seeming zeal for its interests. Its doctrines and duties are defended against the cavils and objections of all opposers.
4. There may be the experience of deep and powerful emotions, under the preaching of the truth. The preacher is to them as a very lovely song, etc. A thrill of indescribable pleasure vibrates on the chords of feeling as he proceeds; but it is only the excitement of passions which would have been aroused with equal intensity and delight by the harmonies of a concert, or the representations of the stage. Yet is it unusual to mistake these emotions for religious feeling? or, can any impression be more delusive?
II. The deficiencies of a formal religion. The heart is the seat of the defect. It has never been the subject of Divine and regenerating grace; and, where this is the case, there may be every semblance of true religion, but reality there is none. See the objections which a heart-searching God prefers against the characters in consideration. They are these: they hear Thy words, but they will not do them. Here the will is at fault. The prime and governing power of the heart does not yield a just submission to the authority of Divine law. A little further on is a second charge: their heart goeth after their covetousness. The deficiency is here at once referred to the heart, whose affections have never been surrendered to Him who justly demands them. They remain fixed, with unchanging tenacity, to the creature, but the Creator is forgotten. Again, the first charge is reiterated, though in an altered form of expression: They hear Thy words, but they do them not. Wherefore, but because there is no heart to them? The understanding and affections must be renewed; the will become subject; the whole man be created anew in Christ Jesus, until the old nature is trampled under foot, and the love of God alone holds supremacy. If religion is designed to correct the evils and perversities of our nature, to what point should its influence be directed rather than the heart, which is the seat of mans depravity, and out of which proceeds every thing that is capable of moral or religious impress?
III. The danger of a formal religion. The publication of the Gospel, with its riches of promise, implies the sad alternative, which must overtake all who do not heartily receive and obey its doctrines. No one can seriously imagine a religion of hollow compliments and specious disguises to be acceptable in the sight of God: to offer it in the place of a loving heart is to superadd mockery to rebellion. (John Lyth.)
The formalist and the Christian
I. There is a resemblance between the formalist and the Christian in the spirit of hearing and in the respect which is felt for the temple and the minister of the temple. So marvellous has been the spread of Christianity; so thoroughly has it leavened society with its influence, that that which was formerly a badge of shame has become at once a talisman of safety, and a certificate of honour, and the cross, formerly dishonoured and reproachful, is now the sign beneath which armies march to battle. It glitters as the symbol of our faith on the domes of Christian temples, and is traced in baptismal beauty on the foreheads of kings. The sort of respect which conventionalism bears to Christianity affords indirect encouragement to its formal profession. If there yawned the dungeon before every confessor--if the sword flashed over the head of every saint, as over the head of Damocles at the banquet, there might, perhaps, be fewer professors of Christianity, but they would be braver and more sincere. Men would be chary of entering upon their vows, but constant in their adhesion to the faith of their espousal. But now that the earth has taken upon itself to help the woman--now that a prayerless family, or a churchless household has a kind of disgrace affixed to it, it is not at all an uncommon thing that there should be an attachment to the temple and an eager hearkening to its message, in hearts that are as impervious as granite to the reception of the truth, and as set against its vital and quickening power as the most flippant witling who sits in the seat of the scornful.
II. The second point of resemblance between the formalist and the Christian is that the former complies with and has attachment to the ordinances of religion. And they come unto thee as the people cometh. They come into the sanctuary with a religious feeling. There is devotion in their responses; there is for the time sincerity in their approach to God. They come and sit just as the people sit--equally decorous, equally interested, equally attentive, equally impressible, and with their mouth they show much love. They pay homage to religion, to godliness, they regard it as the chief thing; they are not ashamed to talk about it as they pass down to the business of the day. They are fluent in its praise and in its advocacy. They talk glibly about a life of piety and the charms and hopes of religion, and the unparalleled attractiveness of the heaven to which it leads. They are ready-handed and open-hearted when distress pleads or benevolence prefers her claims. Oh, there are so many excellences about them that it wrings our hearts to think that they lack the one thing which alone can make those excellences of avail.
III. The resemblance between the formalist and the Christian is that the former feels under the ministers discourse. They are neither heedless nor dissatisfied hearers. They hang upon the ministers lips, they feast upon his discourse in all the luxury of intellectual pleasure. They have a delight in listening to him as great as when they were enraptured by the tones of some enchantress of song, or as when they sat breathless while the organ swelled out some psalmists inner soul. And I think when you consider the sort of ministry under which these people sat you will find there was a deeper emotion roused within them than ever mere elocutionary gratification produced. Ezekiel certainly was no carpet wizard, he was no dealer in literary millinery. He had a soul too brave and a purpose too strong to labour for tropes or to be content with platitudes. Under such a preacher there must have been the stirring of conscience, the convulsions of the heart, the agitation of the whole moral nature, as he brought home conviction of guilt, and launched against them the threatenings of doom. Yes, and so it is now. So it may be now. There may be, or there may not be, connected with the administration of the truth a refinement of intellectual pleasure. Paul may argue forcibly, or Barnabas tenderly win; Elijah may be imperial in his irony, and Ezekiel scorching in his rebuke, for there are diversities of gifts yet, and God hath given to everyone as it hath pleased Him. But there must be--it is inevitable--there must be wherever the Gospel is faithfully and evangelically preached--and I am bold to affirm that there has been faithful preaching, and preaching of the pure Gospel here--there must be impression and conviction--all the works of the accompanying Spirit. If you have felt the song to be sweet and the player to be skilful, you have felt the burning words, the power of the thoughts that have been expressed and impressed by the power of the Spirit upon your heart.
IV. The difference is that in the formalist the heart is not right in the sight of God. They are conscious that while they listen, and that while they are impressed, there is within them a stubborn and a resisting soul which has not been renewed by the washing of regeneration, and by the renewing of the Holy Ghost. They are not only attentive to the Word, but they acknowledge its reality and its momentousness, and yet there is a stubborn will that refuses submission, and an imagination that revels in the unclean chambers of its guilt. And the man, alas, is only beautiful outwardly, like a fair damsel whose cheek rivals the peach bloom, but in whose heart the pale fires burn, or like a gothic sepulchre whose gorgeous architecture conceals the habitations of death. You may alter the pointers and touch the regulators of a watch without ceasing, but if the mainspring is broken you can have no accurate note of time. Every stone in an arch may be proportioned and in its place, but if the keystone is wanting you will never rear it in strength. Bone may come to his bone, and skin may cover them, and it may be fenced with sinew and covered with flesh as the skeleton, but unless the quick pulses are alive with the flowing blood there will be no lighted house of life. Religion is a thing of the heart; it is not a mere dogmatism of creed; it is not a mere timorous morality; it is not even a flatteringly faultless observance of devotion: it is a warm life welling up from a renewed heart; it is a new affection expelling or controlling the old; it is the embodiment of a passion which is neither sordid nor servile, but which in deep gratitude for its deliverance offers itself a living sacrifice, and in the generosity of its ungrudging service can never say, It is enough. Do you see the point of difference now? How is it with yourselves? Have you turned to the Lord with full purpose of heart? (W. M. Punshon.)
A false people and a true prophet; or, an old picture of modern life
1. Some people have true prophets. What is it that constitutes a true prophet? Is it superiority of native power? This we hold to be a necessary element. A man must have more brain and heart force than I before he can become my prophet. The man in the pulpit, whose mind is constitutionally inferior to his congregation, is not their true prophet. But although this is necessary, it is not all. There must be, in connection with this, a reigning sympathy with Gods truth, character, and will. This is the inspiration of the true prophet.
2. Some true prophets have false people. People in all ages have wrongly treated the true prophets. Jewish history abounds with examples; and even now, I think, we shall find men treating Gods ministers as Ezekiel was treated by his hearers.
I. They conversed much concerning their prophet.
1. This practice is very common now. To church-going people the minister is one of their most constant themes of conversation.
(1) In some cases this habit implies ignorance.
(2) In some cases it implies depreciation--to find fault with his reasoning, or impugn his motives. By doing so they blunt the edge of his appeal to their conscience.
(3) In some cases it implies pride. Their minister, perhaps, has won some sort of fame.
(4) In some cases it implies superstition. The ministers virtues and talents are exaggerated. There is no one like him. He has bewitched them.
2. This practice is frequently very injurious. It tends to neutralise the power of the ministry. A minister of God is not an individual who is to appear before people merely to be looked at, admired, and talked about; or who is to utter opinions which are to be submitted to criticism, or become points of social converse and debate. But he is an ambassador from God; in Christs stead he is to beseech men to be reconciled to their Maker.
II. They were interested in the ministry of their prophet They invited each other to his ministrations. Come, I pray you, etc. Strangers, observing them pressing their way to the scenes of devotion, or sitting with solemn face and rapt attention in the assembly, or hearing them speak so lovingly and admiringly of the servant of God, might infer that they were saints of the first type. A deep interest in the ministry of a true and talented prophet is no proof of piety. There are many things in such a ministry to interest a man. It meets many of the native cravings of the soul. It meets the desire for excitement. It meets the desire for knowledge. A desire for information and intellectual exercise is common to us all. It meets the desire for happiness. Who will show us any good? This is the most vehement cry of humanity, and it is the cry of an impulse that keeps the world in action. The ministry of Divine truth meets it. Its every aim is to reveal the way of life.
III. They were spiritually unreformed by the ministry of their prophet.
1. Divine truth is preached, that it may be practised. Unless ideas lead to actions, they have no influence upon character; and unless our character is changed we can never reach happiness, nor obtain the approbation of God.
2. It will never be practised, if the heart go after covetousness.
IV. They were destined to discover, when too late, their terrible mistake in relation to the ministry of their prophet. All attendants on a true ministry will one day feel this--feel that a true prophet had been amongst them. This will be felt by all, in one of three ways--
1. in the reproaches of a guilty conscience.
2. In the felicities of experimental religion.
3. In the mysterious horrors of retribution.
All true prophets will one day be valued; their words will burn in the experience of every soul to whom they have spoken. (Homilist.)
The prophet and the people
I. A beautiful picture. Man is saying to man, Come, let us hear the word of the Lord. That is the only thing worth doing. All other things derive their value and importance from that central thought, that vital action. How charming, then, is the idea that man is saying to man, Come, and hear what God the Lord will say; come, and listen to the true music, the only music, and your hearts will be made glad. This invitation expresses the action of a very profound instinct in human nature; not only so, it expresses a need, an aching yearning need of the heart. The heart needs a voice other than human; the soul says, I have not seen all my relatives: I hear their voices, and I like them; some of the tones are good: but the tones are more suggestive than final: I hear the ocean in the shell. Where is that ocean? Where is that mighty roar? I am not content with the shell; I want to go and see the instrument out of which there comes such thunderous, solemn music. So give the soul fair play, let it talk itself right out in all its native frankness, under the inspiration of necessity, rather than under the force of merely mechanical instruction, and the soul cries out for the living God. When the soul is no longer conscious of an aching, a gnawing hunger, the man is dead: he may try to talk himself into a kind of spasmodic life, but in the secret of him he is dead; when the earth satisfies him, when time is enough, when the senses alone bring him all the contentment or all the joy he needs, he is a dead man.
II. A distressing possibility (verse 31). The people come to hear the letter only, and there is no letter so disappointing as the letter of the Bible. If you stop at a certain point you miss everything; you are surrounded by mountains, but they are so high that you cannot see any sky beyond them, and therefore they become by their very hugeness prison walls. Ezekiels hearers were formal, not vital. With their mouth they show much love, but their heart goeth after their covetousness. This is not ancient history, whatever else it may be. If Ezekiel could have lived upon loud cheers he would have been living now; if he could have satisfied himself with popular applause, he would have reigned as a king: but he said, I do not want your mouth worship, I want to find you at the Cross.
III. Misdirected admiration (verse 32). What is wanted in every congregation is earnestness. No man should come to church except to hear Gods word, and so to hear it as to be compelled to do it. Many men who cannot understand Christian metaphysics can do Christian charities, can exemplify Christian tempers, and so can interpret concretely the subtlest, profoundest metaphysics of Divine thinking. The true metaphysician will by the degree of his truthfulness be compelled to be earnest as well as subtle, and the hero who knows nothing about spiritual metaphysics will see that in doing Gods will he is becoming a great scholar in Gods school.
IV. A too late discovery (verse 33). Who has not heard men complain that they have neglected their educational advantages? They played truant when they were children; they did not attend to the instruction that was given to them; they had an opportunity of becoming really well informed and highly instructed, but they allowed the opportunity to pass by without improvement. Too late! the greatest realisation of loss is that a prophet has vanished, a prophet has been here and gone. Will he not return? Never. Foolish are they who stretch their necks to look over the horizon to see if the prophet is not coming. The prophet is never far away if you really want him. Your mother could be a prophetess to you if you wanted to pray; your father, who is probably not a great scholar in the literal sense, could speak things to you that would open your imagination to new universes if you really wanted to be guided in upward thinking and heavenly action. (J. Parker, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 General Information:
General Information:
Yahweh continues speaking to Ezekiel.
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that comes out from Yahweh
"that Yahweh tells him to speak" or "that Yahweh gives him"
Right words are in their mouths, but their hearts are going after unjust profit
Here "mouths" represent speaking. Possible meanings are 1) AT: "They speak about loving me, but their hearts are going after unjust profit" or 2) AT: "They speak about the things they lust after, and their hearts are going after unjust profit" (See: Metonymy)
their hearts are going after unjust profit
Here "hearts" represents desire. AT: "in their hearts they want to get their unjust profit" or "they desire to get things in ways that are not just" (See: Metonymy)
translationWords
gate
brother
prophet
word
Yahweh
obey
heart
profit
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 33:30-33 The situation was not significantly better among the…
33:30-33 The situation was not significantly better among the exiles in Babylon. Ezekiel’s presentations were now the topic of widespread discussion among the exiles, yet their hearts remained as untouched as the hearts of those in Judah. They would sit before Ezekiel pretending to be sincere, but with no intention of doing what the Lord told them. They found his messages entertaining, but the Lord warned them that time would demonstrate the power behind the words of a true prophet.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.