Єзекіїль 33:11

As I live, saith the Lord God, I have no pleasure in the death of the wicked - From this to the twentieth verse inclusive is nearly the same with Ezekiel 18, on which I wish the reader to consult the notes.

To meet the Jews' cry of despair in Eze 33:10, Ezekiel here cheers them by the assurance that God has no pleasure in their death, but that they should repent and live (Pe2 3:9). A yearning tenderness manifests itself here, notwithstanding all their past sins; yet with it a holiness that abates nothing of its demands for the honor of God's authority. God's righteousness is vindicated as in Eze 3:18-21 and Eze. 18:1-32, by the statement that each should be treated with the closest adaptation of God's justice to his particular case.

Therefore, thou son of man, say unto the children of thy people,.... See Gill on Eze 33:2. The purport of what the prophet is bid to say in this and some following verses is, that the righteousness of a man that trusts in it, he sinning and not repenting, shall not save him; and that the wickedness of a repenting sinner shall not damn him: the righteousness of the righteous shall not deliver him in the day of his transgression; this must be understood, not of a truly righteous man, or of the righteousness of Christ, by which such an one is made so; for that righteousness does deliver those to whom it is imputed, from sin and the condemnation of it, even in the day of his transgression, which is every day of his life; for there is not a just man that does good, and sinneth not; and in the day when his sin is shown him, and he is convinced of it, this removes the guilt of it; and in the day it will be sought for, or he may be charged with it, and when the sins of others will be brought to an account, the righteousness by which he is justified will deliver him from avenging justice; from the curse of the law; from the wrath of God; from eternal death, and everlasting damnation; but this is to be interpreted of one that is not truly righteous, and of a man's own righteousness; and which he trusts to, as is afterwards expressed; and may and does turn from: this can never deliver a man in the day of his transgression from the guilt and condemnation of it; for a man's own righteousness is but what he ought to do; and, was it ever so perfect, yet, should he commit one single sin, it would not justify him from it, or deliver him from the curse of the law and wrath of God due unto it: as for the wickedness of the wicked, he shall not fall thereby in the day that he turneth from h…

The prophet has now come off his circuit, which he went as judge, in God's name, to try and pass sentence upon the neighbouring nations, and, having finished with them, and read them all their doom, in the eight chapters foregoing, he now returns to the children of his people, and receives further instructions what to say to them. I. He must let them know what office he was in among them as a prophet, that he was a watchman, and had received a charge concerning them, for which he was accountable (Eze 33:1-9). The substance of this we had before, Eze 3:17, etc. II. He must let them know upon what terms they stand with God, that they are upon their trial, upon their good behaviour, that if a wicked man repent he shall not perish, but that if a righteous man apostatize he shall perish (Eze 33:10-20). III. Here is a particular message sent to those who yet remained in the land of Israel, and (which is very strange) grew secure there, and confident that they should take root there again, to tell them that their hopes would fail them because they persisted in their sins (Eze 33:21-29). IV. Here is a rebuke to those who personally attended Ezekiel's ministry, but were not sincere in their professions of devotion (Eze 33:30-33).