Ezekiel Chapter 33
Ezekiel 33
The Prophet as Watchman
Ezekiel 33 marks a major transition in the book. Jerusalem has fallen, just as Ezekiel had long warned. The prophet’s role as watchman is restated, emphasizing his responsibility to hear the word from the LORD and warn the people faithfully. The chapter also defends the fairness of God’s judgment. Israel cannot accuse God of being unjust, because the LORD takes no pleasure in the death of the wicked and calls sinners to turn and live. Yet the chapter also exposes the hypocrisy of those who enjoy hearing the prophet but refuse to obey. They treat Ezekiel like a pleasant song, but their hearts pursue their own gain. The fall of Jerusalem vindicates Ezekiel as a true prophet, but the people still must respond to the word of the LORD with repentance and obedience.
A. Ezekiel the watchman.
1. Ezekiel 33:1-6, The principle of the watchman.
Ezekiel 33:1, Again the word of the LORD came unto me, saying,
Ezekiel 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:
Ezekiel 33:3, If when he seeth the sword come upon the land, he blow the trumpet, and warn the people;
Ezekiel 33:4, Then whosoever heareth the sound of the trumpet, and taketh not warning; if the sword come, and take him away, his blood shall be upon his own head.
Ezekiel 33:5, He heard the sound of the trumpet, and took not warning; his blood shall be upon him. But he that taketh warning shall deliver his soul.
Ezekiel 33:6, But if the watchman see the sword come, and blow not the trumpet, and the people be not warned; if the sword come, and take any person from among them, he is taken away in his iniquity; but his blood will I require at the watchman’s hand.
Again the word of the LORD came unto me introduces a renewed statement of Ezekiel’s calling. This is not a new office created by Ezekiel for himself. It is the LORD who speaks and defines the prophet’s duty.
When I bring the sword upon a land establishes the setting for the watchman. The watchman is not primarily a critic hunting for minor errors. He is a man appointed to warn when judgment is coming. The issue here is life and death. The sword is approaching, and the people must be warned.
Ezekiel had already been appointed as a watchman earlier in the book.
Ezekiel 3:16, And it came to pass at the end of seven days, that the word of the LORD came unto me, saying,
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.
Ezekiel 3:18, When I say unto the wicked, Thou shalt surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity; but his blood will I require at thine hand.
Ezekiel 3:19, Yet if thou warn the wicked, and he turn not from his wickedness, nor from his wicked way, he shall die in his iniquity; but thou hast delivered thy soul.
Ezekiel 3:20, Again, When a righteous man doth turn from his righteousness, and commit iniquity, and I lay a stumblingblock before him, he shall die: because thou hast not given him warning, he shall die in his sin, and his righteousness which he hath done shall not be remembered; but his blood will I require at thine hand.
Ezekiel 3:21, Nevertheless if thou warn the righteous man, that the righteous sin not, and he doth not sin, he shall surely live, because he is warned; also thou hast delivered thy soul.
The repetition in Ezekiel 33 is significant because Jerusalem has now fallen or is about to be confirmed as fallen. Ezekiel’s earlier warnings have been vindicated, but his watchman ministry continues.
If the people of the land take a man of their coasts, and set him for their watchman describes the ordinary civic role of a watchman. A watchman stood on the wall or high place, looking for approaching danger. His job was not to create the danger, but to see it, recognize it, and warn.
If when he seeth the sword come upon the land, he blow the trumpet, and warn the people shows the watchman’s responsibility. Seeing danger is not enough. He must blow the trumpet. Knowledge of danger must become warning.
Then whosoever heareth the sound of the trumpet, and taketh not warning places responsibility on the hearer. The trumpet gives the warning, but the people must respond.
His blood shall be upon his own head means the warned person is responsible for rejecting the warning. The watchman is not guilty if he has faithfully sounded the trumpet.
He heard the sound of the trumpet, and took not warning; his blood shall be upon him repeats the principle for emphasis. Hearing without obedience does not save.
But he that taketh warning shall deliver his soul means the right response to the warning preserves life. In Ezekiel’s context, this refers directly to escaping the temporal judgment of the sword, but the principle applies broadly: God’s warnings are merciful invitations to turn and live.
But if the watchman see the sword come, and blow not the trumpet describes the unfaithful watchman. He sees danger but remains silent. This is negligence with bloodguilt attached.
If the sword come, and take any person from among them, he is taken away in his iniquity means the sinner remains guilty for his own sin. The watchman’s failure does not make the sinner innocent.
But his blood will I require at the watchman’s hand means the watchman is also accountable because he failed to warn. Ezekiel’s prophetic ministry carried this kind of responsibility. He could not control whether the people obeyed, but he was responsible to speak the word God gave him.
2. Ezekiel 33:7-9, Ezekiel the watchman.
Ezekiel 33:7, So thou, O son of man, I have set thee a watchman unto the house of Israel; therefore thou shalt hear the word at my mouth, and warn them from me.
Ezekiel 33:8, When I say unto the wicked, O wicked man, thou shalt surely die; if thou dost not speak to warn the wicked from his way, that wicked man shall die in his iniquity; but his blood will I require at thine hand.
Ezekiel 33:9, Nevertheless, if thou warn the wicked of his way to turn from it; if he do not turn from his way, he shall die in his iniquity; but thou hast delivered thy soul.
So thou, O son of man, I have set thee a watchman unto the house of Israel applies the principle directly to Ezekiel. He is not merely using a watchman as an illustration. He is the watchman God appointed to Israel.
Therefore thou shalt hear the word at my mouth, and warn them from me defines the source and content of Ezekiel’s warning. He is not to invent messages. He is not to study political trends and give human predictions. He must hear from God and warn for God. The prophet’s authority comes from divine revelation.
When I say unto the wicked, O wicked man, thou shalt surely die shows the seriousness of Ezekiel’s message. He must confront wickedness directly. His message is not vague inspiration. It is warning against sin and judgment.
If thou dost not speak to warn the wicked from his way means silence can be sin. The watchman is guilty if he refuses to speak when God commands him to warn.
That wicked man shall die in his iniquity means the wicked man’s own sin is still the cause of his death. God never removes personal responsibility.
But his blood will I require at thine hand means Ezekiel would be accountable for failing to warn. God does not permit His prophet to hide behind comfort, fear, or popularity.
Nevertheless, if thou warn the wicked of his way to turn from it shows the goal of the warning. The purpose is not merely to announce death, but to call the wicked to turn. Biblical warning is an act of mercy.
If he do not turn from his way, he shall die in his iniquity means the hearer remains responsible. Ezekiel cannot repent for them. He can only warn them.
But thou hast delivered thy soul means the faithful watchman is clear before God when he has delivered God’s warning. The prophet is not judged by the people’s response, but by his faithfulness to the word of the LORD.
B. The fairness of God’s judgments.
1. Ezekiel 33:10-11, God’s judgment is fair because He takes no special pleasure in it.
Ezekiel 33:10, Therefore, O thou son of man, speak unto the house of Israel; Thus ye speak, saying, If our transgressions and our sins be upon us, and we pine away in them, how should we then live?
Ezekiel 33:11, Say unto them, As I live, saith the Lord GOD, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel?
If our transgressions and our sins be upon us, and we pine away in them, how should we then live? expresses Israel’s despair and accusation. The people speak as if their guilt leaves no possible way to live. They suggest that God’s judgment is so severe that repentance is useless.
As I live, saith the Lord GOD is a solemn divine oath. God answers their accusation by swearing according to His own life and character.
I have no pleasure in the death of the wicked reveals the heart of God. The LORD does not delight sadistically in judgment. He is holy and just, and He will judge sin, but He does not take pleasure in the death of the wicked as if destruction itself were His desire.
But that the wicked turn from his way and live shows what God takes pleasure in. He desires repentance. He calls the wicked to turn and live.
This agrees with the earlier statement in Ezekiel 18.
Ezekiel 18:23, Have I any pleasure at all that the wicked should die? saith the Lord GOD: and not that he should return from his ways, and live?
Ezekiel 18:30, Therefore I will judge you, O house of Israel, every one according to his ways, saith the Lord GOD. Repent, and turn yourselves from all your transgressions; so iniquity shall not be your ruin.
Ezekiel 18:31, Cast away from you all your transgressions, whereby ye have transgressed; and make you a new heart and a new spirit: for why will ye die, O house of Israel?
Ezekiel 18:32, For I have no pleasure in the death of him that dieth, saith the Lord GOD: wherefore turn yourselves, and live ye.
Turn ye, turn ye from your evil ways repeats the call with urgency. God does not merely announce judgment. He pleads for repentance. The double call shows earnestness.
For why will ye die, O house of Israel? means death is not necessary if they will turn. Their destruction is not because God is unfair or cruel. It is because they refuse repentance.
Moses had also set life and death before Israel.
Deuteronomy 30:19, I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing: therefore choose life, that both thou and thy seed may live:
The principle is rooted in God’s character. He judges righteously, but He calls sinners to repentance and life.
2. Ezekiel 33:12-16, The principle of the changed life.
Ezekiel 33:12, Therefore, thou son of man, say unto the children of thy people, The righteousness of the righteous shall not deliver him in the day of his transgression: as for the wickedness of the wicked, he shall not fall thereby in the day that he turneth from his wickedness; neither shall the righteous be able to live for his righteousness in the day that he sinneth.
Ezekiel 33:13, When I shall say to the righteous, that he shall surely live; if he trust to his own righteousness, and commit iniquity, all his righteousnesses shall not be remembered; but for his iniquity that he hath committed, he shall die for it.
Ezekiel 33:14, Again, when I say unto the wicked, Thou shalt surely die; if he turn from his sin, and do that which is lawful and right;
Ezekiel 33:15, If the wicked restore the pledge, give again that he had robbed, walk in the statutes of life, without committing iniquity; he shall surely live, he shall not die.
Ezekiel 33:16, None of his sins that he hath committed shall be mentioned unto him: he hath done that which is lawful and right; he shall surely live.
The righteousness of the righteous shall not deliver him in the day of his transgression means a man cannot use past righteousness as protection while he presently turns to sin. Under the covenant context of Ezekiel, a righteous reputation does not excuse present rebellion.
As for the wickedness of the wicked, he shall not fall thereby in the day that he turneth from his wickedness means a wicked man is not locked into destruction if he turns. God rejects fatalism. A wicked past does not make repentance impossible.
Neither shall the righteous be able to live for his righteousness in the day that he sinneth repeats the same principle. Present rebellion cannot be covered by past obedience.
If he trust to his own righteousness, and commit iniquity shows a key danger. The righteous man falls when he trusts in his own righteousness. Self-righteous confidence is spiritually deadly. It turns the heart away from dependence on God.
All his righteousnesses shall not be remembered; but for his iniquity that he hath committed, he shall die for it means his prior righteous works will not rescue him in the day of covenant judgment if he turns to iniquity. God judges according to reality, not reputation.
Again, when I say unto the wicked, Thou shalt surely die; if he turn from his sin shows the mercy of God toward the wicked who repent. A sentence of judgment is not intended to prevent repentance. It is intended to provoke repentance.
And do that which is lawful and right shows that repentance is not mere words. A changed life bears fruit in lawful and right conduct.
If the wicked restore the pledge, give again that he had robbed gives concrete evidence of repentance. The truly repentant man makes restitution. He does not merely feel sorry. He turns from sin and seeks to repair wrong where possible.
The law required restitution for theft and fraud.
Exodus 22:1, If a man shall steal an ox, or a sheep, and kill it, or sell it; he shall restore five oxen for an ox, and-four sheep for a sheep.
Leviticus 6:4, Then it shall be, because he hath sinned, and is guilty, that he shall restore that which-he took violently away, or the thing which he hath deceitfully gotten, or that which was delivered him to keep,-or the lost thing which he found,
Leviticus 6:5, Or all that about which he hath sworn falsely; he shall even restore it in the principal, and-shall add the fifth part more thereto, and give it unto him to whom it appertaineth, in the day-of his trespass offering.
Zacchaeus later gives a New Testament example of repentance producing restitution.
Luke 19:8, And Zacchaeus stood, and said unto the Lord; Behold, Lord, the half of my goods I-give to the poor; and if I have taken any thing from any man by false accusation, I restore him-fourfold.
Walk in the statutes of life, without committing iniquity means the changed man now walks in obedience. His life has turned.
He shall surely live, he shall not die means God is willing to spare the repentant wicked man. Judgment is not fatalistic when repentance is real.
None of his sins that he hath committed shall be mentioned unto him means the repentant man’s sins will not be held against him in that judgment. God’s mercy is real.
He hath done that which is lawful and right; he shall surely live repeats the principle. God’s judgment is fair because He judges according to a man’s actual way and response to His word.
3. Ezekiel 33:17-20, Unfairness found with Israel, not God.
Ezekiel 33:17, Yet the children of thy people say, The way of the Lord is not equal: but as for them, their way is not equal.
Ezekiel 33:18, When the righteous turneth from his righteousness, and committeth iniquity, he shall even die thereby.
Ezekiel 33:19, But if the wicked turn from his wickedness, and do that which is lawful and right, he shall live thereby.
Ezekiel 33:20, Yet ye say, The way of the Lord is not equal. O ye house of Israel, I will judge you every one after his ways.
The way of the Lord is not equal is Israel’s accusation. They charge God with unfairness because they do not like His judgment.
But as for them, their way is not equal is God’s reply. The problem is not injustice in God. The problem is crookedness in them. They want God to accept their terms, preserve their pride, and ignore their sin.
This same accusation and answer appeared in Ezekiel 18.
Ezekiel 18:25, Yet ye say, The way of the Lord is not equal. Hear now, O house of Israel; Is-not my way equal? are not your ways unequal?
Ezekiel 18:29, Yet saith the house of Israel, The way of the Lord is not equal. O house of Israel,-are not my ways equal? are not your ways unequal?
When the righteous turneth from his righteousness, and committeth iniquity, he shall even die thereby means God judges the reality of a man’s present way. Turning from righteousness to iniquity brings death.
But if the wicked turn from his wickedness, and do that which is lawful and right, he shall live thereby means turning from wickedness to righteousness brings life. God’s judgment is not arbitrary. He calls men to turn and live.
O ye house of Israel, I will judge you every one after his ways is the final statement of fairness. Every person will be judged according to his own ways.
Under the new covenant, salvation is by grace through faith, not by works; yet works still prove the reality of faith. True faith bears fruit.
James 2:14, What doth it profit, my brethren, though a man say he hath faith, and have not works? can-faith save him?
James 2:15, If a brother or sister be naked, and destitute of daily food,
James 2:16, And one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give-them not those things which are needful to the body; what doth it profit?
James 2:17, Even so faith, if it hath not works, is dead, being alone.
Ezekiel’s point is not that man earns eternal salvation by moral performance. In context, he speaks of covenant judgment, life, death, and repentance under the Mosaic covenant. Yet the principle remains: God’s judgment is fair, and true turning to God is never merely verbal.
C. The messenger from Jerusalem.
1. Ezekiel 33:21, The messenger arrives.
Ezekiel 33:21, And it came to pass in the twelfth year of our captivity, in the tenth month, in the fifth day of the month, that one that had escaped out of Jerusalem came unto me, saying, The city is smitten.
In the twelfth year of our captivity means this event happened years after Ezekiel’s initial call. Ezekiel had begun receiving visions in the fifth year of Jehoiachin’s captivity.
Ezekiel 1:2, In the fifth day of the month, which was the fifth year of king Jehoiachin’s captivity,
Ezekiel 1:3, The word of the LORD came expressly unto Ezekiel the priest, the son of Buzi, in-the land of the Chaldeans by the river Chebar; and the hand of the LORD was there upon him.
One that had escaped out of Jerusalem came unto me fulfills what God had told Ezekiel earlier: that a survivor would come and report the fall of the city.
Ezekiel 24:25, Also, thou son of man, shall it not be in the day when I take from them their-strength, the joy of their glory, the desire of their eyes, and that whereupon they set their minds, their-sons and their daughters,
Ezekiel 24:26, That he that escapeth in that day shall come unto thee, to cause thee to hear it with-thine ears?
Ezekiel 24:27, In that day shall thy mouth be opened to him which is escaped, and thou shalt speak, and be-no more dumb: and thou shalt be a sign unto them; and they shall know that I am the-LORD.
The city is smitten is the tragic report. Jerusalem has fallen. What Ezekiel had preached for years has now happened. This is a terrible vindication of the prophet’s ministry. The word of the LORD proved true, but the confirmation came through catastrophe.
The historical fall of Jerusalem is recorded in Kings and Jeremiah.
2 Kings 25:8, And in the fifth month, on the seventh day of the month, which is the nineteenth year-of king Nebuchadnezzar king of Babylon, came Nebuzaradan, captain of the guard, a servant of the king of-Babylon, unto Jerusalem:
2 Kings 25:9, And he burnt the house of the LORD, and the king’s house, and all the houses of-Jerusalem, and every great man’s house burnt he with fire.
2 Kings 25:10, And all the army of the Chaldees, that were with the captain of the guard, brake down the-walls of Jerusalem round about.
Jeremiah 39:2, And in the eleventh year of Zedekiah, in the fourth month, the ninth day of the-month, the city was broken up.
2. Ezekiel 33:22-24, The arrogant proclamation of the few Jewish survivors remaining in Judea.
Ezekiel 33:22, Now the hand of the LORD was upon me in the evening, afore he that was escaped came; and had opened my mouth, until he came to me in the morning; and my mouth was opened, and I was no more dumb.
Ezekiel 33:23, Then the word of the LORD came unto me, saying,
Ezekiel 33:24, Son of man, they that inhabit those wastes of the land of Israel speak, saying, Abraham was one, and he inherited the land: but we are many; the land is given us for inheritance.
The hand of the LORD was upon me in the evening means Ezekiel experienced divine power and revelation before the escaped messenger arrived. God prepared him for the news.
Had opened my mouth fulfills the promise of Ezekiel 24:27. Ezekiel’s restricted speech was lifted when the news of Jerusalem’s fall came. His ministry now moves into a new stage. The prophet who had warned of judgment will increasingly speak of restoration and future hope.
My mouth was opened, and I was no more dumb means Ezekiel’s prophetic speech is now freed. His earlier warnings have been vindicated.
Then the word of the LORD came unto me shows that God immediately addresses another issue: the arrogance of those who remained in the land.
They that inhabit those wastes of the land of Israel refers to the few survivors left among the ruins after Jerusalem’s destruction. They were not humble, repentant remnant believers. They were arrogant survivors misreading providence.
Abraham was one, and he inherited the land: but we are many; the land is given us for inheritance was their claim. They argued that if Abraham alone inherited the land, then they, being many, had an even stronger claim to it. They assumed survival meant entitlement.
But their reasoning was false. Abraham inherited by faith and by God’s promise, not by presumption. These survivors were ungodly and covenant-breaking. The future restoration of Israel would not be built through arrogant men clinging to ruins.
Jeremiah describes the tragic history of the survivors who remained in the land after Jerusalem fell.
Jeremiah 40:6, Then went Jeremiah unto Gedaliah the son of Ahikam to Mizpah; and dwelt with him among the-people that were left in the land.
Jeremiah 40:7, Now when all the captains of the forces which were in the fields, even they and their men,-heard that the king of Babylon had made Gedaliah the son of Ahikam governor in the land, and-had committed unto him men, and women, and children, and of the poor of the land, of them that-were not carried away captive to Babylon;
Jeremiah 41:2, Then arose Ishmael the son of Nethaniah, and the ten men that were with him, and smote-Gedaliah the son of Ahikam the son of Shaphan with the sword, and slew him, whom the king-of Babylon had made governor over the land.
Their story was not one of faithful rebuilding, but of violence, rebellion, fear, and disobedience.
3. Ezekiel 33:25-26, God’s answer to the surviving remnant.
Ezekiel 33:25, Wherefore say unto them, Thus saith the Lord GOD; Ye eat with the blood, and lift up your eyes toward your idols, and shed blood: and shall ye possess the land?
Ezekiel 33:26, Ye stand upon your sword, ye work abomination, and ye defile every one his neighbour’s wife: and shall ye possess the land?
Wherefore say unto them, Thus saith the Lord GOD means God answers the survivors directly. Their claim to possess the land will be judged by the covenant standard.
Ye eat with the blood means they violated God’s command regarding blood. The LORD had forbidden eating blood from the days of Noah and repeated it in the law.
Genesis 9:4, But flesh with the life thereof, which is the blood thereof, shall ye not eat.
Leviticus 17:10, And whatsoever man there be of the house of Israel, or of the strangers that sojourn among them,-that eateth any manner of blood; I will even set my face against that soul that eateth blood, and-will cut him off from among his people.
Leviticus 17:11, For the life of the flesh is in the blood: and I have given it to you upon-the altar to make an atonement for your souls: for it is the blood that maketh an atonement-for the soul.
Lift up your eyes toward your idols means they continued in idolatry. The fall of Jerusalem had not cured them. They still looked to false gods.
And shed blood means violence and murder remained among them. They survived the destruction, but they did not repent of the sins that brought the destruction.
And shall ye possess the land? is God’s question. How can covenant-breaking idolaters and murderers claim the covenant inheritance as though they are faithful sons of Abraham?
Ye stand upon your sword means they trusted in violence and force. Their confidence was not in the LORD but in their own weapons.
Ye work abomination means they continued in detestable practices before God. Their survival was not proof of righteousness.
Ye defile every one his neighbour’s wife means sexual immorality and adultery continued among them.
And shall ye possess the land? repeats the question. The answer is clearly no. The land promise is real, but these men will not inherit by presumption while continuing in rebellion.
4. Ezekiel 33:27-29, God’s promise of judgment on the few survivors.
Ezekiel 33:27, Say thou thus unto them, Thus saith the Lord GOD; As I live, surely they that are in the wastes shall fall by the sword, and him that is in the open field will I give to the beasts to be devoured, and they that be in the forts and in the caves shall die of the pestilence.
Ezekiel 33:28, For I will lay the land most desolate, and the pomp of her strength shall cease; and the mountains of Israel shall be desolate, that none shall pass through.
Ezekiel 33:29, Then shall they know that I am the LORD, when I have laid the land most desolate because of all their abominations which they have committed.
As I live, surely is another solemn oath from God. The survivors’ confidence is false, and God swears that judgment still remains for them.
They that are in the wastes shall fall by the sword means those living in ruined places will not escape. The sword will find them.
Him that is in the open field will I give to the beasts to be devoured means those outside fortified areas will be exposed to wild beasts. This is one of the covenant judgments Ezekiel has repeatedly announced.
They that be in the forts and in the caves shall die of the pestilence means even those who hide in strongholds and caves will not be safe. Sword, beasts, and pestilence will reach the survivors.
These judgments had been announced before.
Ezekiel 5:12, A third part of thee shall die with the pestilence, and with famine shall they be consumed-in the midst of thee: and a third part shall fall by the sword round about thee; and I-will scatter a third part into all the winds, and I will draw out a sword after them.
Ezekiel 14:21, For thus saith the Lord GOD; How much more when I send my four sore judgments upon-Jerusalem, the sword, and the famine, and the noisome beast, and the pestilence, to cut off from-it man and beast?
I will lay the land most desolate means the land will not quickly recover under the hands of these survivors. God will continue the desolation because their abominations continue.
The pomp of her strength shall cease means Judah’s pride, confidence, and remaining self-strength will be broken.
The mountains of Israel shall be desolate, that none shall pass through means the land will be emptied and dangerous. The places once inhabited and cultivated will become desolate.
Then shall they know that I am the LORD gives the purpose again. Even the remaining survivors will learn that the LORD is God.
When I have laid the land most desolate because of all their abominations which they have committed gives the reason. The desolation is not random. It is because of their abominations. God’s judgment remains morally grounded.
Jeremiah 42-44 shows the continuing rebellion of the remnant, including their refusal to obey the LORD and their flight to Egypt.
Jeremiah 42:19, The LORD hath said concerning you, O ye remnant of Judah; Go ye not into Egypt: know certainly-that I have admonished you this day.
Jeremiah 43:4, So Johanan the son of Kareah, and all the captains of the forces, and all the people,-obeyed not the voice of the LORD, to dwell in the land of Judah.
Jeremiah 43:7, So they came into the land of Egypt: for they obeyed not the voice of the LORD: thus-came they even to Tahpanhes.
Jeremiah 44:16, As for the word that thou hast spoken unto us in the name of the LORD, we will-not hearken unto thee.
This proves that the survivors were not a faithful rebuilding remnant. They continued in rebellion.
5. Ezekiel 33:30-33, The people were pleased to hear Ezekiel but did not truly listen.
Ezekiel 33:30, 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.
Ezekiel 33:31, 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.
Ezekiel 33:32, And, lo, thou art unto them as a very lovely song of one that hath a pleasant voice,-and can play well on an instrument: for they hear thy words, but they do them not.
Ezekiel 33:33, And when this cometh to pass, lo, it will come, then shall they know that a prophet-hath been among them.
The children of thy people still are talking against thee by the walls and in the doors of the houses means Ezekiel had become a subject of conversation among the exiles. His ministry was known. People spoke of him publicly and privately.
Come, I pray you, and hear what is the word that cometh forth from the LORD shows that they recognized Ezekiel’s message had divine significance. They wanted to hear him. They considered his words worth gathering for.
They come unto thee as the people cometh, and they sit before thee as my people means they gathered like worshipers. Outwardly, they looked like sincere hearers of God’s word. They sat before the prophet as if they were ready to obey.
They hear thy words, but they will not do them exposes the problem. Hearing is not the same as obedience. They liked the sermon but rejected the authority of the message.
This same danger is addressed in the New Testament.
James 1:22, But be ye doers of the word, and not hearers only, deceiving your own selves.
James 1:23, For if any be a hearer of the word, and not a doer, he is like unto-a man beholding his natural face in a glass:
James 1:24, For he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was.
James 1:25, But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful-hearer, but a doer of the work, this man shall be blessed in his deed.
With their mouth they shew much love means they spoke respectfully and warmly. They may have praised Ezekiel’s preaching and spoken religious words.
But their heart goeth after their covetousness reveals the truth. Their mouths sounded spiritual, but their hearts pursued gain. Their real love was not the LORD, but self-interest.
Jesus later rebuked the same kind of hypocrisy.
Matthew 15:8, This people draweth nigh unto me with their mouth, and honoureth me with their lips; but-their heart is far from me.
Matthew 15:9, But in vain they do worship me, teaching for doctrines the commandments of men.
Thou art unto them as a very lovely song of one that hath a pleasant voice, and can play well on an instrument means they treated Ezekiel like religious entertainment. They enjoyed his message aesthetically. They liked the sound of it, the power of it, perhaps the drama of it, but they did not submit to it.
For they hear thy words, but they do them not repeats the tragedy. They were hearers only. They turned prophecy into performance and conviction into entertainment.
And when this cometh to pass, lo, it will come means Ezekiel’s remaining words will also be fulfilled. The people may treat him as a singer now, but fulfillment will prove the seriousness of the message.
Then shall they know that a prophet hath been among them means Ezekiel will be vindicated. Jerusalem’s fall had already proved him true, and the continued fulfillment of his words will prove it further. But recognition after judgment is a tragic substitute for repentance before judgment.
Ezekiel 33 teaches the responsibility of both preacher and hearer. The watchman must hear the word from God and warn faithfully. If he refuses to warn, blood is required at his hand. If he warns and the wicked refuse to turn, the guilt rests on the hearer. God’s judgment is fair, because He takes no pleasure in the death of the wicked and calls men to turn and live. Jerusalem’s fall proves Ezekiel was a true prophet, but even after the city is smitten, many remain unchanged. Some survivors presume they will inherit the land while continuing in bloodshed, idolatry, and immorality. Others enjoy Ezekiel’s words like a beautiful song but refuse to obey. The chapter is a warning against silent watchmen, false accusations against God, presumptuous survivors, and hearers who love religious sound but not repentance.
