Ezekiel 33:17

Eze 33:17 Yet the children of thy people say, The way of the Lord is not equal: but as for them, their way is not equal.

Ver. 17. Yet the children of the people say.] This was a second cavil of theirs. See Eze 33:10; Eze 18:25. Archesilas was surnamed Cavillator: so might these well have been.

Their way is not equal.] There is no equity at all in this causeless quarrel of theirs.

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.

33:17-20 The Lord isn’t doing what’s right: The perception was that God’s bringing Babylon to destroy Jerusalem was inappropriate. The Lord immediately refuted this argument (33:18). • they . . . are not doing what’s right: The people’s fault was in refusing to repent and in accusing God of injustice. • I judge each of you according to your deeds: The Lord’s judgment upon his people is never arbitrary but is a fitting response to their sins. If they repent, trust the Lord for salvation, and do what is just and right, they have hope for the future (cp. Eph 2:8-10).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

The way of the Lord--The Lord's way of dealing in His moral government.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

17. Cf. Eze_18:25; Eze_18:29.

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.

When the righteous turneth from his righteousness,.... This and what is said in the following verse are clear instances of the equality, justness, and goodness of the ways of God; and are again repeated, if possible, to make it clear and plain to them that their charge and complaint were groundless; See Gill on Eze 18:24, Eze 18:26.

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Ezekiel 33:19

eze 33:19

eze 33:19

eze 33:19But if the wicked turn from his wickedness,.... See Gill on Eze 18:27.

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

Equitable; as we are much more inclined to vice than to virtue. This argumentation is inconclusive, as God owes nothing to man; and what good the latter does, is an effect of His grace. The propensity to evil is no excuse, as man is still free. He is judged according to the dispositions in which he is found at the hour of death; yet we must not infer, that those who have spent their lives in sinning will be no worse treated than the person who dies guilty of a single crime.

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).

These impious, obstinate quarrellers will accuse and do condemn the just and holy God, that they may acquit themselves. See this verse explained, See Poole "Eze 18:25", See Poole "Eze 18:29".

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

The way of the Lord is not equal. The prophet now proclaims what he had been taught, perhaps then, without proclaiming it, in Eze_18:25-30. Men are dealt with by the Divine Judge, not as their fathers have Been before them, not even as they themselves have been in times past, but exactly as they are. Where could there be a more perfect rule of equity? The question how far Ezekiel thinks of the judgment itself as final, whether there is the possibility of repentance and pardon after it has fallen, and during its continuance, is not directly answered. He is speaking, we must remember, of a judgment on this side the grave, and therefore what we call the problems of eschatology were not before him. But the language of the document which lies at the basis of his theology (Lev_26:41) asserts that if men repented and, "accepted" their earthly punishment, then Jehovah would remember his covenant, and would not destroy them utterly. And his own language as to Sodom and Samaria (Eze_16:53) indicates a leaning to the wider hope. If the problems of the unseen world had been brought before him, we may believe that he would have dealt with them as with those with which he actually came in contact, and that there also his words would have been, "O house of Israel, O sons of men, are not my ways equal? are not your ways unequal?

Charging God with injustice.

I IT IS NATURAL FOR MEN TO BE CONCERNED ABOUT THE JUSTICE OF GOD"S ACTIONS. The moral character of Providence is of immense importance. If God acted from caprice, there would be no ground on which we could rely in approaching him, and our whole lives would lie at the mercy of chance. If he were unjust, the most fearful confusion would result. Our security lies in the justice of God, in our knowledge that he will only do what is fair and equable and right. Though we depend on the mercy of God, we cannot refrain from appealing repeatedly to his justice. We are much concerned to know that he is perfectly just.

II THERE ARE CIRCUMSTANCES UNDER WHICH GOD APPEARS TO BE UNJUST. It certainly cannot be said that nature and providence are clear revelations of Divine justice, so legibly written that he who runs may read. The world abounds with inequalities. There are the greatest differences in the lots of innocent children. Good men fall into adversity; bad men prosper. The special ground of difficulty with the readers of Ezekiel was that men of time-honored character were punished, while notorious sinners were pardoned. This was apparently a matter of much distress and doubt, leading to accusations against God for not acting equally, i.e. fairly.

III IT IS FOOLISH TO FORM HASTY OPINIONS CONCERNING GOD"S JUSTICE.

1. We do not know all the facts. We see a certain superficial condition; what lies deeper is hidden. Possibly Ezekiel"s contemporaries did not know of the fall of the men of good repute, or of the amendment of their notoriously wicked acquaintances.

2. We do not know all the principles on which God acts. They may be ultimately based on justice, and yet they may be complicated with various considerations. God is not only rewarding and punishing.

3. We do not know the true character of events. What we name evil may really be good. At all events, there may be mercies in disguise.

IV MEN ARE SLOW TO RECOGNIZE GOD"S PERCEPTION OF CHARACTER. Most people are reluctant to admit that characters are susceptible of change. They label their acquaintances with certain moral titles, and they refuse to allow that those titles are altered. At all events, this is especially true in regard to changes for the worse in themselves and in regard to alterations for the better in others. A man takes it for granted that he will always be estimated according to his old good character. On the other hand, the world is slow to believe in repentance and amendment. It regards the pardon of the sinner as unreasonable, because it will not see that when he repents he is no longer a sinner.

V IT IS COMMON TO LAY THE CHARGE OF MAN"S INJUSTICE TO GOD"S ACCOUNT. "But as for them, their way is not equal." Straight lines look crooked when regarded through a crooked glass. To the unjust man justice seems to be unjust. Sin gives an evil color to holiness. The righteousness of God is obscured by man"s unrighteousness,

VI IT WOULD BE WELL FOR MEN TO CONSIDER THEIR OWN WAYS INSTEAD OF JUICING GOD"S WAYS. The trouble that is wasted in difficult theological speculations had better be spent in searching self-examination. While we are looking for a mote in God"s eye, we Jail to see the beam in our own eye the beam that caused us to fancy there was any mote in God"s eye at all! Theology is too often an excuse for the neglect of religion, but difficulties in providence do not destroy the guilt of sin.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

General Information:

Yahweh continues giving Ezekiel his message to the Israelites.

your people

These are the people of Israel. The word "your" refers to Ezekiel.

The way of the Lord ... your ways that are not fair

Behaviors or actions is spoken of as if they were a way or road on which a person travels. AT: "What the Lord does ... the things you do that are not fair" (See: Metaphor)

but it is your ways

The word "your" refers to the people of Israel. This can be stated in third person. AT: "but it is their ways" (See: First, Second, or Third Person)

turns away from his righteousness

No longer doing something is spoken of as if it were physically turning away from something. AT: "stops doing what is right" (See: Metaphor)

die in it

"die because of his sins"

turns away from his wickedness

No longer doing something is spoken of as if it were physically turning away from something. AT: "stops doing wicked things" (See: Metaphor)

because of those things

"because he does what is just and righteous"

you people

These are the people of Israel.

house of Israel

Here "house" represents people. AT: "people of Israel" (See: Metonymy)

translationWords

people group

lord

righteous

evil

just

judge

house

Israel

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.