Ezekiel 3:21

21. The case of the righteous is even more complex and perilous for the watchman than that of the wicked, though it might not be thought so. The wicked has to be warned to turn from his evil, and so has the righteous if he sins. But the righteous has also to be warned, in ways that are suitable, lest he fall into evil. Only when the righteous is seen maintaining his righteousness unto the end can the watchman feel that he has delivered his own soul in regard to him. Like a ship laden with a precious freight he has to be anxiously piloted into the haven.

This passage, ch. Eze_1:1 to Eze_3:21, is not quite easy to estimate. There are two questions suggested by it, viz., first, how does the prophet represent the occurrences? and secondly, how is his representation to be interpreted? In answer to the first question, it is evident that all narrated from ch. Eze_1:1 to Eze_3:12 or Eze_3:15 belongs to the prophet’s trance. The vision of God in ch. 1 and his inspiration under the symbol of eating a book, as also his commission generally, all belong to the sphere of ecstatic experience. This is manifest so far as the great Theophany of ch. 1 is concerned; but all that follows, ch. Eze_2:1 to Eze_3:12, was transacted in the presence of this Theophany, and like it must be regarded as part of the trance or ecstasy. In Eze_3:12, however, it is said that the vision of God went up from him, and if this were to be interpreted as ch. Eze_11:24-25, where the same vision of God departed from him and he reported all he had seen during it to them of the captivity, we might suppose that the ecstasy was over. In ch. Eze_3:15, it is said that he came to them of the captivity. It is added, however, that the spirit took him up and carried him there, that he sat among the captives dumb seven days, and that the hand of the Lord was strong upon him. All these expressions are usual to describe prophetic ecstasy, e.g. Eze_8:3, Eze_37:1, Eze_40:2. In the passage ch. Eze_33:22, “the hand of the Lord” might describe something less than the full ecstasy, though this is not certain. After the prophet’s statement that he came to them of the captivity to Tel-abib, we might have expected some account of his ministry among them, but nothing of this is given; what follows is a more precise definition of his office, which is to be that of a watchman. The representation appears to be that the place by the river Chebar where the vision of God was seen by him was at some distance from Tel-abib, and that when the vision went up from him he “came” to the captives at that place. This “coming,” however, is described as being taken up and carried by the spirit, terms usual to describe prophetic ecstasy, and it almost seems that the prophet does not strictly distinguish between what he did in the spirit, in vision, and what he did bodily and in reality.

If the last remark be true, it may suggest how the prophet’s representation is to be interpreted. On the one hand the extent and variety of the incidents represented as occurring in the trance, the things seen and heard, the prophet’s emotions and the like, hardly form any argument against the literal reality of the account. The rapidity of the mind’s operation in such conditions is well known. Naturally the thoughts of God and of the people and of himself and all the general ideas described as presenting themselves in the vision are not to be regarded as absolutely new to the prophet’s mind. They had many times before occurred to him, at least separately and in fragments. But now in a more exalted frame of mind than usual they are reproduced in connexion with one another and with a power to influence the mind to action which they had not before possessed. This is how the inaugural vision of all the prophets, Isaiah (6) and Jeremiah (1) as well as Ezekiel are to be understood. It is probable that the prophet was subject to trances, for the vision is but a higher form of the mental condition which clothes its thoughts in symbols, and this symbolism is characteristic of the whole Book.

On the other hand the presumption is that the various incidents described did not occur precisely as represented. It is probable that these three chapters cover the earliest part of the prophet’s ministry, extending over a considerable period. But in the first place he has condensed the events and experiences of this period, the thoughts and feelings which he had in his intercourse with the exiles and the reception he met with at their hands, into the present brief statement. And secondly, he has thrown the experiences of this period into a symbolical form; the thought of God, of the divine majesty and greatness, which filled his mind at first and constantly, is presented under the form of the Theophany (ch. 1) always present with him. The feeling that he was a true prophet of God, commissioned to declare his will, and that the divine presence was always with him is symbolised in the other actions which follow (2, 3). At a later time looking back over this early period, recalling his vivid sense of God, of his presence with him directing all he did and inspiring all his words, he has presented the religious meaning of the period under the symbol of a trance in which he was in the immediate presence of God (cf. 8–11).

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.

Eze 3:21 Nevertheless if thou warn the righteous [man], that the righteous sin not, and he doth not sin, he shall surely live, because he is warned; also thou hast delivered thy soul.

Ver. 21. Nevertheless if thou warn the righteous.] As the best may need to be warned, and must take it for a mercy.

“ Acer et ad palmae per se cursurus honores,

Si tamen horteris, fortius ibit equus. ” - Ovid.

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.

We saw in our last lecture that the office of pastors is twofold, that they collect the dispersed sheep, and retain within the fold those whom they had gathered together. For as man’s nature is inclined to many failures, it often happens that those who have been gathered into God’s sheepfold are dispersed hither and thither, through their own infirmity, unless they are strengthened. For this reason constant admonitions are necessary; and hence God asserts that those pastors will be guilty, if though their negligence the righteous fall away. He now pursues the same sentiment, but adds another clause — but if the righteous is admonished the shepherd is guiltless The whole meaning is this, because Ezekiel had been called to the office of teaching, he ought to be intent in recalling into the way those who have erred, and also in retaining others. In the meanwhile we must observe, that those who seem to have entered on the right way are daily subject to error, unless God retains them by his servants, and urges them to go forward. Now it follows —

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

Nevertheless, if thou warn the righteous man,.... Every righteous man, that is so in a judgment of charity, whether truly righteous or not, which the event shows; who should be warned not to trust in their own righteousness, but to depend on the righteousness of Christ; that they be careful to maintain good works, to avoid sin, and live holy lives and conversations, as follows:

that the righteous sin not; not that there is any just man that does good, and sins not; the best of men are often sinning in thought, word, or deed; but he is to be warned that he does not continue in sin, and lead a sinful coups of life; which is contrary to his character, and to his faith in Christ for righteousness, which is attended with good works:

and he doth not sin; the warning and exhortation given him having so good an effect, through the power of divine grace, as to be a means of preserving him from a vain conversation:

he shall surely live; spiritually and comfortably now, and eternally hereafter:

because he is warned; that being a means, and with the divine blessing taking effect:

also thou hast delivered thy soul; See Gill on Eze 3:19.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Warn. It is the duty of a pastor to warn the just as well as sinners. (Worthington) --- It will not suffice to do this publicly: sometimes we must go from house to house, like St. Paul, and compel those who are in the hedges to enter the marriage feast, by the most persuasive arguments. (Haydock)

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).

If thou warn; as often as need. The righteous man; the truly and really pious, the regenerate man.

Sin not; deliberately, customarily, habitually.

And he doth not sin; takes warning, and departs further from sin, and keeps better to the ways of God.

Live; be accepted with God and happy; and both warner and warned have delivered their souls.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

21. Warn the righteous man — The word of the prophet is not for out-breaking sinners only. The good man needs to be warned against falling into temptation. Ezekiel need not go to his people at Tel-abib speaking to them as if they were incorrigibles. The best Israelite needs the word of exhortation and warning.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.