Ezekiel 33:2

(2) Set him for their watchman.—The same figure as in Eze_3:17. Eze_33:2-9 form the introduction to this renewed commission, and closely correspond to Eze_3:17-21. Yet these verses have also a distinct retrospective object, and explain to the people why he had hitherto spoken to them so much of judgments and in such warning tones; this had been his duty, both in obedience to God’s commands and in regard for their welfare, and it would still be his duty in the future. The passage is too clear to need comment.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

Eze 33:2 Son of man, speak to the children of thy people, and say unto them, When I bring the sword upon a land, if the people of the land take a man of their coasts, and set him for their watchman:

Ver. 2. Speak to the children of thy people.] I say, "of thy people"; for I can scarce find in my heart to own them, they be so bad.

When I bring the sword upon a land.] The sword is of God’s sending; {Eze 14:17} and whencesoever it cometh, it is bathed in heaven. {Isa 34:5} Think the same of any other public calamity, {Amo 3:6} and therefore frame to a patient and peaceable behaviour under it. Among philosophers the most noted sect for patience was that of the Stoics, who ascribed all to fate.

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.

33:2-4 watchman: See study note on 3:16-19. Here the message about the watchman is part of Ezekiel’s public proclamation, not a private commission. It puts more emphasis on the people who hear the watchman’s message; they are responsible to take action in response to it. Just as the people before the destruction of Jerusalem were unwilling to hear the message of destruction, so the people after the Exile could not believe the message of hope. In both cases, in having to face the rejection of what he was saying, Ezekiel was tempted to keep quiet. God warned him again that he could not.

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

Or, of their coasts.

He showeth that the people ought to have continually governors and teachers which may have a care over them, and to warn them ever of the dangers which are at hand.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 2. Son of man - if the people of the land take a man] The first ten verses of this chapter are the same with Eze 3:17-22; and to what is said there on this most important and awful subject I must refer the reader. Here the PEOPLE choose the watchman; there, the Lord appoints him. When God chooses, the people should approve.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

2. of their coasts] of their number, from among them, cf. 2Ki_9:17.

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.

Son of man, speak to the children of thy people,.... The Jews, of whom the prophet was; and designs those who were with him in the captivity; and who, having behaved so ill, the Lord will not own them for his people, but calls them the prophet's people, and the children of them:

and say unto them, when I bring the sword upon a land; a foreign enemy with an army to invade it, or any other judgment; for there is no public calamity whatever that comes upon a people, but what is by the order, direction, or permission of the Lord. The Targum is,

"those that kill with the sword;''

an army of men that enter into a land sword in hand, with an intent to conquer and destroy: if the people of the land take a man of their coasts: that lives upon their borders, and so is acquainted with all the places where it is most likely an enemy should enter; or a man out of the midst of them, as the Targum; so this phrase sometimes signifies, Gen 47:2, one of their own people, who might be thought to have their good and safety at heart, and might be trusted:

and set him for their watchman: on some place of eminence; on the walls, or in a tower of a frontier town, from whence he might descry the enemy coming at a distance.

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

Take. Before (chap. iii. 17.) God made the choice, (Calmet) as he does here, ver. 7. He confirms the authority of those who are appointed to govern. --- Meanest. Literally, "last," (Haydock) which seems to denote such as are chosen without regard to their dignity or obscurity in life, Genesis xlvii. 2., and 3 Kings xii. 31. (Calmet) --- Pastors are not excused from admonishing the people for fear of danger or despair of reclaiming them, as each one is bound to do his duty. (St. Jerome) (Worthington)

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).

The prophet, after three years’ silence enjoined him now hath his mouth opened by new commission.

To the chidldren of thy people; to the Jews in general, to who he had not spoken since what he spake in the 24th chapter,

Say unto them; propound a parable unto then

When; if at any time.

The sword; war, or any sore judgment.

Take a man; choose out a man who live on the borders, and knows the avenues and the ways the enemy will most likely come to assault them. Set him for their watchman; appoint him to watch the coasts, that they may not be surprised.

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

Speak to the children of thy people. (On the force of the possessive pronoun, see note on Eze_3:1) The formula is carried on throughout the chapter (Vers. 12, 17, 30). Set him for their watchman . Ezekiel falls back upon the thought of Eze_3:17, but the image is expanded with characteristic fullness. The function of the watchman, in which he sees a parable of his own office, is to stand upon his tower. (2Sa_18:24, 2Sa_18:25; 2Ki_9:17; Hab_2:1) to keep his eye on the distant horizon, and as soon as the clouds of dust or the gleam of armor gives notice of the approach of the enemy, to sound the trumpet of alarm (Amo_3:6; Hos_8:1; Jer_4:5 Jer_6:1) that men may not be taken unawares. If he discharge that duty faithfully, then, as in Eze_3:17-21, the blood of those that perish through their own negligence shall rest on their own head.

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

as a lookout [Heb. לְצֹפֶה,] badete in O.F., sentry, watchman.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.