Exposition of Ezekiel 30-48, Commentary on Ezechiel · Chapter 33 · Verses 30-31
Verſes 30, 31.
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.
And they come unto thee as the people cometh, and they ſit before thee as my people, and they hear thy words, but they will not do them: for with their mouth they ſhew much love, but their heart goeth after their covetouſneſs.
IN theſe verſes and the reſt to the end of the Chapter, is contained a reproof or complaint of the captives in Babylon, for their detraction, hypocriſie, and covetouſneſs.
1. Their detraction in the 30. Verſ.
2. Their hypocriſie in the end of the 30. and moſt of the 31.
3. Their covetouſneſs in the end of the 31.
Verſ. 30. The children of thy people.
Its not the children of my people; God would not own them, they were ſo wicked; but the children of thy people: Of theſe words before, verſ. 2.
Still are ſpeaking againſt thee by the walls, and in the dores of the houſes.
To ſpeak againſt God or man, is to detract from them, and diſparage them; 2 Chron. 32.16. Senacherib by his ſervants ſpake againſt the Lord, and againſt Hezekiah, and that they ſaid was detracting from the power of God, and truth of what Hezekiah had ſaid: Acts 28.22. As concerning this Sect we know that it is every where ſpoken againſt; that is, its diſparaged and condemned for a wicked Sect. Numb: 12.1. Myriam and Aaron ſpake againſt Moſes, becauſe of the Ethiopian woman, and ſaid, hath the Lord indeed ſpoken only by Moſes? hath he not alſo ſpoken by us? Their ſpeaking againſt Moſes was detracting from him: So here their ſpeaking againſt Ezekiel was to defame and diſparage him; and this they did openly and privately, by the walls where any met, and in their dores where friends met. Some take the words thus, the children of thy people are ſpeaking of thee by the walls, and in their dores; they give thee good words, and conſult of coming to thee; but I conceive the former ſenſe beſt.
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.
Though they vilified the Prophet, yet now, one being come to him that had eſcaped at the deſtruction of Jeruſalem, they excite and ſtir up one the other to go to the Prophet, and hear what he had to ſay. The ſmiting of Jeruſalem was a great affliction unto them, and they hoped to hear ſomewhat from him to refreſh and comfort them, eſpecially ſeeing that he had ſpent three years in ſpeaking againſt the Nations, and ſaid nothing unto them.
Verſ. 31. And they come unto thee as the people cometh.
They flocked to the Prophet in Troops, as people uſe to do to publique places for religion or pleaſure, they haſten thither, crowd in, take up all places, and ſit in expectation to hear ſomewhat that may pleaſe, or to catch ſomewhat they may carp at, and make advantage of, which ſome Expoſiters affirm to be the end of their coming here. The Hebrew for as the people cometh, is, according to the coming or entrance of the people; ſome come for to hear notions and novelties, ſome to ſcoffe, ſome to cenſure; few come upon right grounds, or for right ends.
They ſit before thee as my people.
They carry it before thee as my people, they hearken to what thou ſayeſt, and make as if they would not looſe one truth, but lay up all, and do as my people ought to do, viz: practice what they hear; they ſeem before thee to be Saints, the people of God, as thoſe that would learn righteouſneſſe.
They hear thy words, but they will not do them.
They took pains to hear the Prophet, they came to his houſe, as Chap: 8.1. Chap. 14.1. It was not likely that they had publique places of meeting; the Babylonians did not favour them ſo much as to indulge them with ſuch liberty; whereever it was they heard the Prophet, they did not do what he ſaid, they obeyed not him, nor the Lord who ſent him.
For with their mouth they ſhew much love.
From the teeth outwards they profeſſed much kindneſs to the Prophet, they gave him ſmooth and good words. The Hebrew for much love, is foreign Agavim, from foreign Agat, which ſignifies to be much in love with one, to be taken with the ſight, hearing, or company of one; and Agavim is amatoria; they make as if they were deeply in love, much affected with the ſight and hearing of thee, when it was not ſo; here was their hypocriſie. The Septuagint hath theſe words thus, foreign, becauſe there was a lye in their mouth; they diſſembled with the Prophet. Arias Montanus renders duplicate page duplicate page duplicate page duplicate page the word Agavim, ſubſannationes, which is mockings, with bending the Browes, and ſnuffing the Noſe; the Vulgar is to that purpoſe, in canticum oris ſui vertunt illos, they turn thy words into a ſong, they jeer at what thou ſayeſt; ſo that tranſlation Vatablus follows, Cantiones edunt ore ſuo, that is, (ſaith he) Rident doctrinam tuam, they laugh at thy doctrine; The French likewiſe is of this nature, Itz en font une chauſon de plaiſanterie de leur bouche, they make ſcoffing ſongs with their mouth.
The word for ſhew is foreign Oſim, from foreign Aſah, which uſually ſignifies to do, to effect, to perfect, but here hath a differing ſignification, viz. to ſhew, declare, or profeſſe; and ſo Polanus tells that the word in Matth. 12.33. is to be taken, either make the tree good, and his fruit good, or elſe make the tree corrupt, and his fruit corrupt; for the Tree is known by his fruits. Look upon the works which I have done, and by them profeſs, declare what I am; if I have done evill works, declare me …nd my works to be evill; if I have done good, declare me and my works to be good, for ſuch as the Tree is, ſuch is the fruit.
But their heart goeth after their covetouſneſſe.
They looked upon the Prophet and liſtned to his words, but their hearts looked another way. The word for Covetouſneſs is Bitzha, from Batzha, to wound, break, damnifie, and metaphorically to be covetous, given to get and gain, intimating that covetous men do wound, break, damnifie themſelves and others. The Septuagint have theſe words thus, foreign. Their heart goeth after their pollutions: Covetouſneſs is a defiling thing. The Greek word for Covetouſneſſe is foreign, a deſire of having more; not ſimply of having more; but more then God allows us, when we go beyond the bounds he hath ſet us, which bounds are in 1 Tim. 6.8. & Heb: 13.5. If we be not content with food, rayment, and ſuch things as we have, but let out our deſires to more, we are covetous. They being in captivity, having little in reſpect of what they once had in their own Land, they were not contented with what they had, but let out their minds and hearts to more, and ſo were covetous.
Firſt, Obſerve;
Its the portion of Gods ſervants to be ill ſpoken of, and that from time to time, by thoſe they live amongſt, and do good unto.
The children of thy people ſtill are talking againſt thee by the walls, and in the doors of their houſes. They had ſpoken ill of Ezekiel before, they did it ſtill, openly and ſecretly. David met with ſuch a portion from many, Pſal. 41. All that hate me whiſper together againſt me; Pſal: 69.12. They that ſit in the Gate ſpeak againſt me; Pſal: 109.2. The mouth of the wicked, and the mouth of the deceitfull are opened againſt me, they have ſpoken againſt me with a lying tongue; Pſal. 119.23. Princes alſo did ſit and ſpeak againſt me. Great and ſmall, publiquely and privately, did defame David. Jeremy eſcaped not the laſh of the tongue, Chap: 18.18. Come let us ſmite him with the tongue. Paul that precious ſervant of Chriſt, how was he ſpoken againſt? he ſaith, He was made as the filth of the world, and the off-ſcouring of all things, 1 Cor: 4.13. Look what filth is waſhed out of, or ruſt ſcoured off from Pots, and thrown out of doors, ſuch was Paul and his name made. Its the baſeſt Office to ſet our tongues on work to detract from the worth of any; if there be evill in men, our charity ſhould cover it, if vertue, our wiſdome ſhould commend it. 'Tis a Deviliſh ſin to ſpeak evill of others; he firſt brought this ſin into the world by ſpeaking evill of God, Gen. 3.4, 5, and too many are like unto him, in ſpeaking ill of the ſervants of God, but we muſt ſteel our ſelves to paſs thorow bad report; 2 Cor: 6.8. Rom: 3.8.
Secondly, Obſerve;
Whatever wicked men ſpeak againſt the Prophets and ſervants of God, he knowes and takes notice of the ſame.
Son of man, They ſpeak againſt thee by the walls, and in the doors of their houſes. Let them ſpeak openly or ſecretly, God hears them; when they ſaid, Come, let us deviſe devices againſt Jeremy, come let us ſmite him with the tongue, and let us not give heed to any of his words, Chap: 18.18. God heard them; and revealed to Jeremy what they ſaid. There is not a word ſpoken by any, but the Lord is privy to it, and not only words, but thoughts alſo, Iſa. 59.7. Their thoughts are thoughts of iniquity. Let us look narrowly to our hearts and tongues, for God knows the thoughts of the one, and the words of the other.
Thirdly, Obſerve;
How religiouſly and cunningly ſoever hypocrites do carry it, their hypocriſie is known to God, and ſhall be diſcovered.
Hypocriſie is a doing or ſpeaking that to God or men, wherein the heart and ſpirit of a man is not. Thoſe men pretended religiouſly, they call upon one another to hear what word the Lord gave out to the Prophet, and they come, being excited one by another, and ſit before the Prophet as Gods people, they attended to what he ſaid, as if they meant punctually to obſerve the ſame; but they did not do what he ſaid, their hearts were not in the buſineſs: what worſhipping was this of God to give him an ear, and the world their heart? So to ſpeak againſt the Prophet behind his back, and to ſpeak fair, ſhew much love to his face, was not this hypocriſie? did they not carry it religiouſly towards God, and cunningly towards the Prophet? However they carryed it, the Lord ſaw their hypocriſie, and diſcovered the ſame. The Scribes and Phariſees wore long robes, made long prayers, and under pretence of them devoured widowes houſes, but the Lord Chriſt knew their hypocriſie, and made it known, though religiouſly and craftily carryed, Matth: 23.
Fourthly, Obſerve;
Many hearers pretend much love and kindneſſe to the Prophets, and yet behind their backs afford them not a good word.
When theſe Jews came to the Prophets houſe they ſhew'd much love with their mouths; but when they were by the walls, and at their own doors, they ſhew'd as much ill will with their mouths, they ſpake againſt him, they ſlandered him, they diſgraced him, out of the ſame mouth came bitter and ſweet. The Jews and Herodians pretended much love to Chriſt, and ſaid, Maſter, we know that thou art true, and teacheſt the way of God in truth, neither careſt thou for any man: for thou regardeſt not the perſons of men; tell us therefore what thinkeſt thou, is it lawfull to give Tribute to Caeſar or no? Matth: 22.16, 17, 18. Here they ſhewed much kindneſs with their mouths, when there was gall and bitterneſs in their hearts.
Fifthly, Obſerve;
When men draw neer to God in any duty of his worſhip, he principally looks which way the heart ſtands, whether that be real and towards him.
Their heart (ſaith God) goeth after their covetouſneſs; It went not after the word, after God himſelf, Iſa: 29. This people draw neer me with their mouth, and with their lips do honour me, but have removed their hearts far from me. When their bodies were in the Temple, their hearts were in their ſhops; when their lips were ſpeaking to God, their hearts were converſing with the creatures: Gods eye was upon their hearts. The heart is the principal part in man, and its the principall thing God aims at, Prov: 23.26. My ſon give me thine heart; not thy hatt, thy hand, thy tongue, thy foot, but thine heart; Whatever he hath without the heart is nothing, but having the heart, he hath all, whatever is wanting; let the eye be wanting, a man is blind; let the leg be wanting, a man is lame; let the whole body be wanting, a man is ſick; yet if God have the heart he hath all. Delilah had Sampſons bodily preſence, yet that ſufficed her not, becauſe ſhe thought ſhe had not his heart, Judg: 16.15. How canſt thou ſay I love thee, when thine heart is not with me? God hath no love from us, nothing of us, when our hearts are not with him.
Sixthly, Obſerve;
Men have carnall hearts in ſpiritual duties.
Theſe men were hearing Ezekiel propheſie, and whileſt they were hearing their hearts went after their covetouſneſs; the word was in their ears, and the world in their hearts. Ezekiel tells them of the things of God, and they mind the things of the earth. To be earthly minded at any time is blameable, Phil: 3.19. but to be ſo in ſpiritual things is grievous, its a deſpiſing, a debaſing of them; when the things of God, of Chriſt, Heaven, Salvation, Life, Grace and Glory are preſented unto us, which ſhould take up our thoughts abundantly, affect our hearts powerfully, for us then to mind the duſt, ſticks, ſtraws and pebbles on the earth, to have our hearts upon them, this is Zimmah, a great wickedneſs, horrible ingratitude, Rom: 8.6. To be carnally minded is death; it argues a dead ſoul, it tends unto death, and ends in eternall death.
Seventhly, Obſerve;
Covetouſneſſe is a ſin adheres to Profeſſors.
Theſe that came to hear the Prophet, and ſat before him as the people of God, their hearts went after their covetouſneſs, they had hearts exerciſed with covetous practices, as it is in 2 Pet: 2.14. The Phariſees made profeſſion of religion, they were hearers of Chriſt, but the Text ſaith, they were covetous, Luke 16.14. Judas an Apoſtle and follower of Chriſt, had a covetous heart, and ſold his Maſter for 30 pieces of ſilver, Mat: 26.15. Demas forſook Paul, having loved the preſent world, 2 Tim. 4.10. While he was with Paul, his heart was in the world. John ſeeing this evill incident to Chriſtians disſwades them from the love of the world, by a ſtrong argument, 1 John 2.15. Love not the world, neither the things that are in the world; if any man love the world, the love of the Father is not in him. He doth not know God to be his father, and love him as a Father, that loves the world; he may think, ſay, and ſwear that he loves the Father, but the Spirit of truth ſaith, The love of the Father is not in him. Let Chriſtians therefore take heed of this ſin, for beſides that it argues the love of God is not in us, it choaks the ſeed of Gods word, which ſhould beget grace in us, Matth: 13.22. it makes us idolaters, Eph: 5.5. yea Covetouſ…eſſe unfits us for Church communion, 1 Cor: 5.11. it ſhuts us out of Heaven, 1 Cor. 6.10. it expoſes us to wrath, Col. 3.5, 6. to Gods hatred, Pſal. 10.3. to a curſe, 2 Pet. 2.14.