The prophecy (vs. 1-20) is not dated, but from the circumstances related in vs. 21, 22 it seems reasonable to suppose that it was given the evening before the arrival of the messenger bringing the news of Jerusalem’s downfall.

A new phase of Ezekiel’s ministry begins, and there is a renewal of the charge of office.

 Compare ch. 3:17. On the function of the watchman see Sam. 18:24, 25; 2 Kings 9:17; Hab 2:1. On Eze. 33:2-9 see on ch. 3:17-19.

 See Hosea 5:8; Amos 3:6.

 The mood of Ezekiel’s hearers has changed. Earlier the prophet had met with unbelief and derision (ch. 12:22). The people had tried to excuse their sin by asserting that they were suffering the punishment, not for their own sins, but for the sins of their fathers (ch. 18:2). With the doom of Jerusalem certain, they could no longer gainsay the prophet’s words. In abject despair they say, in effect, “If all this is in punishment for our sins, what hope is there for us?”

 Ezekiel cheers his countrymen with the assurance that God has no pleasure in their death. He desires that all should repent and live (2 Peter 3:9). He plans that the punishment of the captivity shall be salutary and lead to repentance. He warns that no previous righteousness will cover present transgression (v. 12). At the same time no wickedness will exclude the sinner from present grace.

 Verses 12-20 briefly summarize the teaching of ch. 18 on the subject of individual responsibility. See comments there.

 That is, of Jehoiachin’s captivity (see on ch. 1:2). We cannot be certain what system of year reckoning was followed by Ezekiel. Many scholars believe that he used the spring-to-spring reckoning such as was current in Babylon, though it is possible that he followed the Jewish fall-to-fall reckoning. There is uncertainty also as to whether the years of Jehoiachin’s captivity should be counted by inclusive reckoning (see Vol. II, pp. 136, 137) or noninclusively.

If the years of the captivity are reckoned noninclusively, by either the spring-to-spring or the fall-to-fall year, the 5th day of the 10th month can be dated in Jan., 585, about six months after the fall of the city in July, 586. (But if the years are counted inclusively, the arrival of the bad news must be dated in Jan., 586, which is too early if Jerusalem fell in July, 586.) For 586 as the year of the city’s fall, see Vol. II, pp. 160, 161; for 587, held by some, see Vol. III, pp. 92, 93.

Perhaps better, “The hand of the Lord had [already] been upon me.”

 See on ch. 24:27.

 Verses 23-29 constitute a new section of the prophecy delivered, perhaps, immediately after the arrival of the fugitive, although an interval may have elapsed. No dates are given for the prophecies beginning here and extending to the end of ch. 39. Chapters 40-48 are dated about 12 years after the fall of Jerusalem. It is probable that the present series came at intervals during this 12-year period (see p. 572).

 According to 2 Kings 25:12, 22; Jer. 52:16, the poor of the people were left in the land for vine-dressers and for husbandmen, and these were joined by fugitive Jews from surrounding countries. The present address is designed to combat a saying current among this group.

These words express the arrogant assertions of those whom the Babylonians had left in the land. They declared, in effect, “If Abraham, being alone, was given possession of the land, we, being many, can certainly lay claim to the land, and take possession of the estates of the exiles.” In reply the prophet intimated that descent from Abraham would prove no advantage. God was interested in character qualifications.

The fact that they were many had no bearing on the question.

Many today trust in their connection with some church organization, instead of seeking holiness of heart, which alone will enable them to stand in the last day. They place their confidence in numbers and popularity. In the last analysis, true religion is a personal matter, and each one must work out his own salvation with fear and trembling. Connection with the organized church is the natural and expected result of a genuine personal experience. But this alone is no ground for one’s hope.

 See Gen. 9:4; cf. Lev. 3:17; 7:26; 17:10-14; Deut. 12:16. The people who were left in the land showed no disposition to depart from the sins of their fathers. Jer. 42 and 43 are a sad commentary on their open rebellion against the express commands of God.

They relied on their deeds of violence for their support. Assassinations were common (see Jer. 49).

 Three plagues are here enumerated, the sword (of the Babylonians or of plundering outlaws), evil beasts, and pestilence. Compare similar enumerations in Eze. 5:12; 14:12-21; cf. Lev. 26:22, 25.

 See on chs. 6:7; 30:8.

 Verses 30-33 apply to those in exile. Their number had increased with the arrival of fresh captives. The prophet is warned not to be deceived by the outward deference of the people.

 Rather, “of thee,” or “about thee.” The people were not opposed to Ezekiel. They were enjoying his oratory. The prophet had probably not had so large or so promising a congregation before. He is warned that the people were merely hearers, not doers, of the word (see Matt. 7:21-27; James 1:22-25).

Literally, “a song of loves,” or “a song of lovers.” They assembled as if to hear some concert singer.