Ezekiel 33:3
and he sees the sword coming against that land and blows the ram's horn to warn the people.
and he sees
The phrase "and he sees" indicates the role of the watchman, a central figure in this passage. In Hebrew, the word for "sees" is "ra'ah," which implies not just physical sight but also perception and understanding. The watchman is not merely observing; he is discerning the significance of what he sees. This role requires vigilance and spiritual insight, reflecting the responsibility of spiritual leaders to be aware of impending dangers and to interpret them correctly for the people.

the sword
The "sword" symbolizes impending judgment or disaster. In the Hebrew context, "chereb" is often used to denote war or divine judgment. Historically, the sword was a common instrument of warfare, representing the threat of invasion or destruction. In a broader spiritual sense, it can also symbolize the Word of God, which discerns and judges (Hebrews 4:12). The watchman's duty is to recognize the signs of judgment and to act accordingly.

coming against the land
This phrase highlights the target of the impending threat—the land, which in the Hebrew "eretz," can mean the physical territory of Israel or, more broadly, the people inhabiting it. The land is often seen as a covenantal gift from God to His people, and threats against it are serious, indicating a breach in the relationship between God and His people. Historically, this could refer to the Babylonian invasion, but spiritually, it serves as a warning of any threat to the community of believers.

and blows the trumpet
The act of blowing the trumpet, or "shofar" in Hebrew, is a call to attention and action. The shofar was used in ancient Israel for various purposes, including calling people to worship, signaling the start of a battle, or warning of danger. In this context, it is a call to repentance and readiness. The trumpet's sound is a wake-up call for the people to prepare and respond to the impending threat.

to warn the people
The purpose of the watchman's actions is "to warn the people." The Hebrew word for "warn" is "zahar," which means to enlighten or admonish. This is not merely a notification but an urgent call to change behavior and align with God's will. The watchman's responsibility is to ensure that the people are aware of the danger and have the opportunity to respond appropriately. This reflects the broader biblical theme of God's desire for His people to turn from their ways and seek Him, emphasizing His mercy and justice.

Persons / Places / Events
1. Ezekiel
A prophet called by God to be a watchman for the house of Israel. His role was to deliver God's messages and warnings to the people.

2. Watchman
A metaphorical role assigned to Ezekiel, representing someone who is responsible for warning others of impending danger. In ancient times, a watchman would stand on the city walls to alert the inhabitants of any approaching threats.

3. The Sword
Symbolizes impending judgment or disaster. In the context of Ezekiel, it often refers to the Babylonian invasion and God's judgment on Israel for their sins.

4. The Trumpet
An instrument used to signal danger or call people to action. In biblical times, trumpets were used to gather people, announce important events, or warn of approaching enemies.

5. The People
Refers to the Israelites, who were the recipients of God's warnings through Ezekiel. They were expected to heed the warnings and repent.
Teaching Points
The Role of a Watchman
As Christians, we are called to be spiritual watchmen, alerting others to the truth of the Gospel and the reality of God's coming judgment.

Responsibility to Warn
Just as Ezekiel was responsible for warning the Israelites, we have a responsibility to share God's truth with others, even when it is uncomfortable.

Heeding Warnings
It is crucial to listen to and act upon spiritual warnings. Ignoring them can lead to spiritual peril.

The Power of Repentance
The purpose of warnings is to lead to repentance and restoration. God desires that we turn from our ways and seek Him.

Urgency in Proclamation
The blowing of the trumpet signifies urgency. We should have a sense of urgency in sharing the Gospel, knowing that time is limited.
Bible Study Questions
1. What does the role of a watchman entail, and how can we apply this role in our daily lives as Christians?

2. How does the symbolism of the sword in Ezekiel 33:3 relate to God's judgment, and what can we learn from this about the consequences of sin?

3. In what ways can we "blow the trumpet" in our communities to warn others of spiritual danger?

4. How do other scriptures, such as Isaiah 58:1 and Jeremiah 6:17, reinforce the message of Ezekiel 33:3?

5. What practical steps can we take to ensure we are heeding God's warnings in our personal lives and encouraging others to do the same?
Connections to Other Scriptures
Isaiah 58:1
This verse also speaks of raising one's voice like a trumpet to declare transgressions, emphasizing the role of a prophet or watchman in calling people to repentance.

Jeremiah 6:17
God appoints watchmen over Israel, but the people refuse to listen, highlighting the importance of heeding warnings.

Amos 3:6
Discusses the sounding of a trumpet in a city and the people's reaction, drawing a parallel to the urgency and seriousness of the warning.

Matthew 24:31
Jesus speaks of the trumpet call at the end of the age, connecting the idea of a trumpet as a signal for gathering and alerting God's people.
Ministerial and Individual ResponsibilityW. Clarkson Ezekiel 33:1-9
The Watchman's OfficeJ.D. Davies Ezekiel 33:1-9
People
Ezekiel
Places
Edom, Jerusalem
Topics
Blow, Blown, Blows, Danger, Gives, Horn, News, Sees, Sounding, Sword, Trumpet, Warn, Warned, Warns
Dictionary of Bible Themes
Ezekiel 33:1-6

     5595   trumpet

Ezekiel 33:1-7

     7773   prophets, role

Ezekiel 33:1-20

     5052   responsibility, to God

Ezekiel 33:2-6

     5433   occupations

Library
The Warning Neglected
Now, this morning, by God's help, I shall labor to be personal, and whilst I pray for the rich assistance of the Divine Spirit, I will also ask one thing of each person here present--I would ask of every Christian that he would lift up a prayer to God, that the service may be blessed; and I ask of every other person that he will please to understand that I am preaching to him, and at him; and if there be anything that is personal and pertinent to his own case, I beseech him, as for life and death,
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 4: 1858

Wesley Preaches in Newgate Gaol
Sunday, September 17. (London).--I began again to declare in my own country the glad tidings of salvation, preaching three times and afterward expounding the Holy Scripture, to a large company in the Minories. On Monday I rejoiced to meet with our little society, which now consisted of thirty-two persons. The next day I went to the condemned felons in Newgate and offered them free salvation. In the evening I went to a society in Bear Yard and preached repentance and remission of sins. The next evening
John Wesley—The Journal of John Wesley

The Seventh Chapter of the Epistle to the Romans.
I have more than once had occasion to refer to this chapter, and have read some portions of it and made remarks. But I have not been able to go into a consideration of it so fully as I wished, and therefore thought I would make it the subject of a separate lecture. In giving my views I shall pursue the following order: I. Mention the different opinions that have prevailed in the church concerning this passage. II. Show the importance of understanding this portion of scripture aright, or of knowing
Charles G. Finney—Lectures to Professing Christians

Religion Pleasant to the Religious.
"O taste and see how gracious the Lord is; blessed is the man that trusteth in Him."--Psalm xxxiv. 8. You see by these words what love Almighty God has towards us, and what claims He has upon our love. He is the Most High, and All-Holy. He inhabiteth eternity: we are but worms compared with Him. He would not be less happy though He had never created us; He would not be less happy though we were all blotted out again from creation. But He is the God of love; He brought us all into existence,
John Henry Newman—Parochial and Plain Sermons, Vol. VII

Second Great Group of Parables.
(Probably in Peræa.) Subdivision C. Parable of the Lost Coin. ^C Luke XV. 8-10. ^c 8 Or what woman having ten pieces of silver, if she lose one piece, doth not light a lamp [because oriental houses are commonly without windows, and therefore dark], and sweep the house, and seek diligently until she find it? 9 And when she hath found it, she calleth together her friends and neighbours together, saying, Rejoice with me; for I have found the piece which I had lost. [The drachma, or piece of silver,
J. W. McGarvey—The Four-Fold Gospel

Attributes of Love.
8. Efficiency is another attribute or characteristic of benevolence. Benevolence consists in choice, intention. Now we know from consciousness that choice or intention constitutes the mind's deepest source or power of action. If I honestly intend a thing, I cannot but make efforts to accomplish that which I intend, provided that I believe the thing possible. If I choose an end, this choice must and will energize to secure its end. When benevolence is the supreme choice, preference, or intention of
Charles Grandison Finney—Systematic Theology

Evidences of Regeneration.
I. Introductory remarks. 1. In ascertaining what are, and what are not, evidences of regeneration, we must constantly keep in mind what is not, and what is regeneration; what is not, and what is implied in it. 2. We must constantly recognize the fact, that saints and sinners have precisely similar constitutions and constitutional susceptibilities, and therefore that many things are common to both. What is common to both cannot, of course, he an evidence of regeneration. 3. That no state of the sensibility
Charles Grandison Finney—Systematic Theology

Of the Character of the Unregenerate.
Ephes. ii. 1, 2. And you hath he quickened, who were dead in trespasses and sins; wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience. AMONG all the various trusts which men can repose in each other, hardly any appears to be more solemn and tremendous, than the direction of their sacred time, and especially of those hours which they spend in the exercise of public devotion.
Philip Doddridge—Practical Discourses on Regeneration

Preaching (iii. ).
Eternal Fulness, overflow to me Till I, Thy vessel, overflow for Thee; For sure the streams that make Thy garden grow Are never fed but by an overflow: Not till Thy prophets with Thyself run o'er Are Israel's watercourses full once more. Again I treat of the sermon. We have looked, my younger Brother and I, at some main secrets and prescriptions for attractive preaching. What shall I more say on the subject of the pulpit? In the first place I will offer a few miscellaneous suggestions, and then
Handley C. G. Moule—To My Younger Brethren

Thoughts Upon Worldly Riches. Sect. I.
HE that seriously considers the Constitution of the Christian Religion, observing the Excellency of its Doctrines, the Clearness of its Precepts, the Severity of its Threatnings, together with the Faithfulness of its Promises, and the Certainty of its Principles to trust to; such a one may justly be astonished, and admire what should be the reason that they who profess this not only the most excellent, but only true Religion in the World, should notwithstanding be generally as wicked, debauched and
William Beveridge—Private Thoughts Upon a Christian Life

The Progress of the Gospel
Their sound went into all the earth, and their words unto the end of the world. T he heavens declare the glory of God (Psalm 19:1) . The grandeur of the arch over our heads, the number and lustre of the stars, the beauty of the light, the splendour of the sun, the regular succession of day and night, and of the seasons of the year, are such proofs of infinite wisdom and power, that the Scripture attributes to them a voice, a universal language, intelligible to all mankind, accommodated to every capacity.
John Newton—Messiah Vol. 2

Reprobation.
In discussing this subject I shall endeavor to show, I. What the true doctrine of reprobation is not. 1. It is not that the ultimate end of God in the creation of any was their damnation. Neither reason nor revelation confirms, but both contradict the assumption, that God has created or can create any being for the purpose of rendering him miserable as an ultimate end. God is love, or he is benevolent, and cannot therefore will the misery of any being as an ultimate end, or for its own sake. It is
Charles Grandison Finney—Systematic Theology

Thoughts Upon Striving to Enter at the Strait Gate.
AS certainly as we are here now, it is not long but we shall all be in another World, either in a World of Happiness, or else in a World of Misery, or if you will, either in Heaven or in Hell. For these are the two only places which all Mankind from the beginning of the World to the end of it, must live in for evermore, some in the one, some in the other, according to their carriage and behaviour here; and therefore it is worth the while to take a view and prospect now and then of both these places,
William Beveridge—Private Thoughts Upon a Christian Life

Being Made Archbishop of Armagh, He Suffers Many Troubles. Peace Being Made, from Being Archbishop of Armagh He Becomes Bishop of Down.
[Sidenote: 1129] 19. (12). Meanwhile[365] it happened that Archbishop Cellach[366] fell sick: he it was who ordained Malachy deacon, presbyter and bishop: and knowing that he was dying he made a sort of testament[367] to the effect that Malachy ought to succeed him,[368] because none seemed worthier to be bishop of the first see. This he gave in charge to those who were present, this he commanded to the absent, this to the two kings of Munster[369] and to the magnates of the land he specially enjoined
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh

According to which principle or hypothesis all the objections against the universality of Christ's death are easily solved
PROPOSITION VI. According to which principle or hypothesis all the objections against the universality of Christ's death are easily solved; neither is it needful to recur to the ministry of angels, and those other miraculous means which they say God useth to manifest the doctrine and history of Christ's passion unto such, who, living in parts of the world where the outward preaching of the gospel is unknown, have well improved the first and common grace. For as hence it well follows that some of
Robert Barclay—Theses Theologicae and An Apology for the True Christian Divinity

Perseverance Proved.
2. I REMARK, that God is able to preserve and keep the true saints from apostacy, in consistency with their liberty: 2 Tim. i. 12: "For the which cause I also suffer these things; nevertheless, I am not ashamed; for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day." Here the apostle expresses the fullest confidence in the ability of Christ to keep him: and indeed, as has been said, it is most manifest that the apostles expected
Charles Grandison Finney—Systematic Theology

The Third Commandment
Thou shalt not take the name of the Lord thy God in vain: For the Lord will not hold him guiltless that taketh his name in vain.' Exod 20: 7. This commandment has two parts: 1. A negative expressed, that we must not take God's name in vain; that is, cast any reflections and dishonour on his name. 2. An affirmative implied. That we should take care to reverence and honour his name. Of this latter I shall speak more fully, under the first petition in the Lord's Prayer, Hallowed be thy name.' I shall
Thomas Watson—The Ten Commandments

Extent of Atonement.
VI. For whose benefit the atonement was intended. 1. God does all things for himself; that is, he consults his own glory and happiness, as the supreme and most influential reason for all his conduct. This is wise and right in him, because his own glory and happiness are infinitely the greatest good in and to the universe. He made the atonement to satisfy himself. "God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life."
Charles Grandison Finney—Systematic Theology

Free Grace
To The Reader: Nothing but the strongest conviction, not only that what is here advanced is "the truth as it is in Jesus," but also that I am indispensably obliged to declare this truth to all the world, could have induced me openly to oppose the sentiments of those whom I esteem for their work's sake: At whose feet may I be found in the day of the Lord Jesus! Should any believe it his duty to reply hereto, I have only one request to make, -- Let whatsoever you do, be done inherently, in love, and
John Wesley—Sermons on Several Occasions

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