Exegetical and Hermeneutical Commentary of Ezekiel 3:17
Son of man, I have made thee a watchman unto the house of Israel: therefore hear the word at my mouth, and give them warning from me.
Watchman – The priests and ministers of the Lord were often so called. Ezekiel is especially distinguished by this title Eze 33:7. The duties of a watchman are twofold,
(1) to wait and watch what God will order,
(2) to watch over and superintend the people.
Isaiah describes and censures unfaithful watchmen Isa 56:10.
Fuente: Albert Barnes’ Notes on the Bible
Verse 17. I have made thee a watchman] The care and welfare of all this people I have laid on thee. Thou must watch for their safety, preach for their edification, and pray for their eternal welfare. And that thou mayest be successful, receive the word at my mouth, and warn them from me.
God is particularly jealous lest any words but his own be taught for Divine doctrines. He will not have human creeds, no more than TRADITIONS, taught instead of his own word. No word can be successful in the salvation of sinners but that which comes from God. Every minister of the Gospel should be familiar with his Maker by faith and prayer; God will then hold communion with his spirit; otherwise, what he preaches will be destitute of spirit and life, and his hackneyed texts and sermons, instead of being the bread from heaven, will be like the dry mouldy Gibeonitish crusts.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
See Eze 2:1.
I; the person that appeared to him, Eze 1:26. It is the great and glorious One.
Made thee; appointed by commission; I have qualified by gifts, I have actually sent thee forth, &c.
Watchman; night and day to observe whether the enemy approach, and to give notice on pain of death.
Hear the word at my mouth: see Eze 2:8.
Give them warning; I will give thee notice, thou art then to give warning unto them, and let them know it comes from me, and in mercy, to prevent their final ruin. Be not as a prognosticator, as one that consults the stars, and foretells from the conjunction of them, but own the things thou art to warn them of as from my mouth.
Fuente: English Annotations on the Holy Bible by Matthew Poole
17. watchmanEzekiel alone,among the prophets, is called a “watchman,” not merely tosympathize, but to give timely warning of danger to his people wherenone was suspected. Habakkuk (Hab2:1) speaks of standing upon his “watch,” but it wasonly in order to be on the lookout for the manifestation of God’spower (so Isa 52:8; Isa 62:6);not as Ezekiel, to act as a watchman to others.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Son of man, I have made thee a watchman unto the house of Israel,…. Not in a civil sense, a watchman of a town or city, or of the whole country, but in an ecclesiastical sense. So the Targum renders it by , “a teacher”; whose business it was to instruct the people in divine things, to warn them of their evil ways, and of the danger they exposed them to; such were the prophets of old, and such are the ministers of the New Testament: the office is the same with that of bishops or overseers; and lies in watching over the souls of men, as shepherds over their flocks, that they go into right pastures, and not astray, and so preserves them from beasts of prey; and as watchmen of cities, to give the time of night, and, notice of approaching danger; to the discharge of which office are necessary quick sight, diligence in looking out, sobriety and vigilance, courage, constancy, and faithfulness: and they are “sons of men” that are put into this office, and not angels; sons of fallen Adam, sinful men; men subject to infirmity, weak, frail, mortal men, and oftentimes of a mean and low extraction, and greatly unworthy of so high an honour; but Christ counts them faithful, and puts them into this office; they are not made and constituted watchmen or ministers by themselves or by others, but by him; and they are given by him as such to the church of God: “son of man, I have given thee a watchman” t, c. they become watchmen through gifts bestowed upon them, qualifying them for this office and they themselves are gifts to the churches over whom they are placed, signified by “the house of Israel”; for a church is a house of Christ’s building, and where he dwells, and a family named of him, which he takes care of, and consists of Israelites indeed;
therefore hear the word at my mouth; for, as the prophets of old, so the ministers of the Gospel are first to hear what Christ says; and then deliver out his doctrine, called the doctrine of Christ, and the wholesome words of our Lord Jesus. So the Targum,
“and thou shalt receive the word from my Word;”
the word of prophecy, or the word of the Gospel, from Christ the essential Word;
and give them warning from me; in his name and stead, and as from his mouth, to take care of sinning against him, dishonouring his name, and wounding their own souls; that they live soberly, righteously, and godly, and adorn the doctrine of God their Saviour; that they avoid all appearances of evil, and shun the company of wicked men; the house of Israel, or church of God, are to be warned to be careful who they take into their communion, and to exclude such that are bad in principle and practice; to beware of innovations in worship, and of false teachers and false doctrines; and that they do not forsake the word, worship, and ordinances of God’s house, but fill up their places, and perform all duties incumbent on them. The Targum is,
“and thou shalt warn them from sinning before me.”
t “speculatorem dedi”, V. L. Polanus, Cocceius, Starckius. So Junius & Tremellius, Piscator.
Fuente: John Gill’s Exposition of the Entire Bible
What Ezekiel heard belongs to all teachers of the Church, namely, that they are Divinely appointed and placed as on watch-towers, that they may keep watch for the common safety of all. It was the duty of those who have been appointed from the beginning ministers of the heavenly doctrine to be watchmen. And would that in the Papacy, as this name has been imposed on idols, dumb and blind and deaf, those who with swelling cheeks call themselves Bishops, had been admonished of their vocation. For we know that the word Bishop means the same as watchman. But when they were boasting themselves to be bishops, they were drowned in the darkness of gross ignorance: then also they were buried in their pleasure, as well as in sloth, for there is no more intelligence in these animals than in oxen or asses. Asses and oxen do spend their labor for the advantage of man, but these are not only destitute of all judgment and reason, but are altogether useless. But what I have said is to be remembered, when God chooses Prophets, that they are placed, as it were, on watch-towers, that they may keep watch for the safety of the whole Church. This ought now to have its force, that pastors may acknowledge themselves placed in stations whence they may be watchful: and this, indeed, is one point. Now this cannot be done unless they are endued with superior gifts and prevail in the grace of the Spirit above the commonalty. Nor is it sufficient that pastors should live as private men, but they ought to wait longer, as if they were placed on a lofty watchtower, which demands both diligence and a power of observation: this is a second point.
It is now added, thou shalt hear words from my mouth, and shalt announce them to the people from me. Here a general rule is prescribed to all Prophets and pastors of the Church, namely, that they should hear the word from the mouth of God: by which particle God wishes to exclude whatever men fabricate or invent for themselves. For it is evident, when God claimed to himself the right of speaking that he orders all men to be silent and not to offer anything of their own, and then, when he orders them to hear the word from his mouth, that he puts a bridle upon them that they should neither invent anything, nor hanker after their own devices, nor dare to conceive either more or less than the word: and, lastly, we see that whatever men offer of their ownselves, is here abolished, when God alone wishes to be heard, for he does not mingle himself here with others as in a crowd, as if he wished to be heard only in part. He assumes to himself, therefore, what we ought to attribute to his supreme command over all things, namely, that we should hang upon his lips. But if this was said to Ezekiel, how is it that men of no authority now dare to spread abroad their own fictions, as we see done in the Papacy? for what. is such a religion but a confused jumble of the numberless fictions of men? dray have heaped together, from many brains, an immense chaos of errors; ‘for they wish us to adore as the oracles of God whatever foolish men have imagined. But who among them will boast himself superior to Ezekiel? nay, if they were all put together will they dare to assert that they can be compared with him alone? And if they dare, who will admit their arrogance? We see then, that Ezekiel with the other Prophets is reined in, that he should not say anything but what he has heard from God’s mouth.
Now it follows, thou shalt admonish them from me The word which the Prophet uses, signifies as well to admonish as to caution. There is no doubt that he means those admonitions by which men are roused to caution, lest they should perish through any error or thoughtlessness. Hence after God had subjected the Prophet to himself, and commanded him to be a disciple, he appointed him a teacher, because hearing was not sufficient, unless he who had been called to rule the Church should deliver out of his hand what he had received from God. God therefore commands his Prophet to speak, after he had ordered him to hear. But he adds, from me, that the people may understand that God alone is the author of instruction. False teachers, indeed, proudly assume the name of God, as we see in the Papacy that this axiom sounds through it, that the Church is ruled by the Holy Spirit immediately, and therefore that it cannot err: but these two things are to be read conjointly, namely, that he who is appointed a teacher should hear God speaking, and afterwards should admonish in the name of God himself, that is, should profess that he is the minister and witness of God, so that his teaching should not be thought his own. For those who affect the praise of ability, or learning, or eloquence, often obscure the name of God, and therefore although they professed that they had their teaching from God, yet afterwards they speak from themselves: that is, they puff themselves up with vain ostentation, so that the majesty of God does not appear, nor the efficacy of the Spirit in that profane method of teaching. Hence God afterwards imposed a law upon his Prophet, that he should utter nothing but what he had heard: now he adds another clause: that he should admonish the people; but he must admonish them not from himself, but must always have in his mouth that sacred name of God, and show that he is in reality sent from him. For after this manner spake Moses, What am I and my brother Aaron? (Num 16:11.) Here we see that Moses spake from God; that is, professed himself to be God’s minister, when he bore witness that he was nothing, that he assumed nothing to himself, and acted in nothing by his own peculiar counsel or motion.
Fuente: Calvin’s Complete Commentary
17-21. Jehovah uses a figure to describe the prophet’s duty with which doubtless Ezekiel was well acquainted (Jer 6:17). A silent prophet is like the watchman who, sleeping at his post, fails to warn the city of danger. Such a sentinel is guilty of death. If he gives the warning, some may save themselves; but even if no one is saved, the sentinel is guiltless. Just so with the prophet. If he does not reprove the people for their sins, he is guilty of a capital crime. If he utters the word of warning, they may repent and escape punishment; but whether they repent or not, the watchman has delivered his soul. The principles of judgment are here emphasized with special reference to the prophet. In chaps. xviii and xxxiii they are more fully explained with reference to the disobedient people to whom he speaks.
Fuente: Whedon’s Commentary on the Old and New Testaments
“Son of man, I have given you to be a watchman to the house of Israel. Therefore hear the word at my mouth and give them warning from me. When I say to the wicked, ‘You shall surely die,’ and you do not give him warning, nor speak to warn the wicked from his wicked way, to save his life, the same wicked man will die in his iniquity, but his blood will I require at your hand.”
As watchman, appointed by solemn charge, to Israel, Ezekiel had to watch over each individual. He was not only responsible for Israel, but for each individual within Israel, to take them the word of God. He was to watch and warn. And each individual was separately responsible to hear and respond, or to reject. The few would not be condemned for the many.
The thought here was that Yahweh watched over His people and when He saw one who was ‘wicked’, that is who was not observing the covenant and living in accordance with the principles laid down in the Law, He passed sentence on him. This He would then communicate to Ezekiel (‘hear the word at my mouth’). It was Ezekiel’s responsibility then to give him warning (‘give them warning from me’), and seek to turn the man from his evil ways so that he may save his life. If he failed to do so the man would die in his iniquity, but his death would be blameable on Ezekiel. He would be the equivalent of a murderer. Note that the expected punishment was a sudden and untimely death. There was no consideration of an afterlife. The additional consequences of that are dealt with in Dan 12:2.
Fuente: Commentary Series on the Bible by Peter Pett
Eze 3:17. I have made thee a watchman See Isa 51:7-8; Isa 56:10.
Fuente: Commentary on the Holy Bible by Thomas Coke
Eze 3:17 Son of man, I have made thee a watchman unto the house of Israel: therefore hear the word at my mouth, and give them warning from me.
Ver. 17. Son of man. ] So Christ constantly calleth this prophet, to keep him humble. See Eze 2:1 .
I have made thee a watchman.
Therefore, hear the word at my mouth.
a Ephrem., Tract. de Tim. Dei.
b Lib. ix.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
made = given. God’s prophets and ministers were His “gifts” (Eph 4:11).
watchman = one who looks out or views from a height, with the object of warning. Hebrew. zaphah. Compare Eze 33:2, Eze 33:6, Eze 33:7, Isa 52:8; Eze 56:10. Jer 6:17. Not shamar, to keep in view with the object of guarding, as in Son 3:3; Son 5:7. Isa 21:11; Isa 62:6. These are the two spheres of the pastoral office.
give them warning. Hebrew zuhar, to give a signal by a beacon or other fire (Jer 8:1). Occurs fourteen times in Ezekiel in connection with the prophet’s or pastor’s care. Compare verses: Eze 3:18, Eze 3:19, Eze 3:10, Eze 18:20, Eze 18:21; Eze 33:3, Eze 33:4, Eze 33:5, Eze 33:6, Eze 33:7, Eze 33:8, Eze 33:9.
Fuente: Companion Bible Notes, Appendices and Graphics
I have: Eze 33:2-9, 1Co 12:28
a watchman: Son 3:3, Son 5:7, Isa 21:6, Isa 21:8, Isa 21:11, Isa 21:12, Isa 52:8, Isa 56:10, Isa 62:6, Jer 6:17, Jer 31:6, Act 20:28-31, Heb 13:17
hear: Eze 33:6-8, 2Ch 19:10, Isa 58:1, Jer 6:10, Hab 2:1, Mat 3:7, 1Co 4:14, 2Co 5:11, 2Co 5:20, Col 1:28, 1Th 5:14
Reciprocal: Exo 6:29 – speak Exo 7:2 – General Exo 18:20 – work Num 9:8 – I will 1Ki 22:14 – what the Lord 2Ch 18:7 – me Psa 19:11 – Moreover Psa 40:10 – not hid Isa 21:10 – that which Jer 1:7 – for thou shalt Jer 7:27 – thou shalt speak Jer 17:20 – General Jer 23:22 – if Jer 26:2 – all the words Jer 38:21 – this is Jer 42:21 – I have Eze 2:1 – Son Eze 2:7 – thou Eze 3:1 – go Eze 11:4 – General Eze 11:25 – General Eze 14:4 – speak Eze 33:7 – I have Eze 40:4 – behold Hos 9:8 – watchman Jon 3:2 – preach Hag 1:13 – the Lord’s Mar 13:34 – and commanded Act 20:31 – warn Act 27:11 – believed Rom 12:7 – ministry 1Co 15:3 – I delivered 2Co 6:5 – watchings 1Th 4:2 – General 2Ti 4:5 – watch Heb 11:7 – warned Jam 3:1 – knowing
Fuente: The Treasury of Scripture Knowledge
Eze 3:17. The subject of the special message was then stated to Ezekiel. He was to he placed in a very important position of responsibility with reference lo the house of Israel in that he was to act as a watchman. That word is from TSAPHAH, which Strong defines, “A primitive root; properly to lean forward, i.e. to peer into the distance; by implication to observe, await. This definition agrees with the actual work of a man who occupied the walls of ancient cities to watch for any danger that might threaten the city. If he saw an army or other hostile force approaching he was to announce it to the citizens and give them the opportunity to escape if possible or defend themselves otherwise.
Fuente: Combined Bible Commentary
3:17 Son of man, I have made thee a {h} watchman to the house of Israel: therefore hear the word at my mouth, and give them warning from me.
(h) Of this read Eze 33:2 .
Fuente: Geneva Bible Notes
Yahweh told Ezekiel that He had appointed him to a ministry that was similar to that of a watchman who stood sentry and watched for any threat to his city (cf. 2Sa 18:24-27; 2Ki 9:17-20; Jer 6:17). Whenever Ezekiel received a word from the Lord he was to pass it along to the Israelites (cf. Isa 56:10; Jer 6:17; Hos 9:8).