Ezekiel 33:11
Say to them: 'As surely as I live, declares the Lord GOD, I take no pleasure in the death of the wicked, but rather that the wicked should turn from their ways and live. Turn! Turn from your evil ways! For why should you die, O house of Israel?'
Tell them that as surely as I live, declares the Lord GOD
This phrase emphasizes the certainty and solemnity of God's declaration. The Hebrew word for "live" (חַי, chai) is a powerful affirmation of God's eternal existence and His active involvement in the world. The phrase "as surely as I live" is an oath, underscoring the seriousness of the message. In the ancient Near Eastern context, oaths were binding and sacred, and this divine oath assures the Israelites of God's unwavering commitment to His word.

I take no pleasure in the death of the wicked
The Hebrew word for "pleasure" (חָפֵץ, chafetz) conveys a sense of delight or desire. This statement reveals God's compassionate nature and His desire for repentance rather than judgment. Historically, this counters the common misconception of a wrathful deity eager to punish. Instead, it highlights God's mercy and His longing for the redemption of all people, aligning with the broader biblical narrative of God's love and patience.

but rather that the wicked should turn from their ways and live
The word "turn" (שׁוּב, shuv) is a key term in the Hebrew Bible, often translated as "repent." It signifies a complete change of direction, a transformation of heart and behavior. This call to repentance is central to the prophetic message, urging individuals to abandon sinful paths and embrace a life aligned with God's will. The promise of life (חַי, chai) for those who turn underscores the hope and restoration available through repentance.

Turn! Turn from your evil ways
The repetition of "turn" emphasizes urgency and the necessity of immediate action. The phrase "evil ways" (דַּרְכֵיכֶם הָרָעִים, darkeichem hara'im) refers to behaviors and lifestyles contrary to God's commandments. This call is not just for individual transformation but for communal renewal, reflecting the covenantal relationship between God and Israel. The historical context of Israel's exile and suffering underscores the need for national repentance and return to God.

for why should you die, O house of Israel?
This rhetorical question highlights the senselessness of choosing death over life. The "house of Israel" refers to the collective identity of God's chosen people, emphasizing their special relationship with Him. The question serves as a poignant reminder of the consequences of sin and the availability of divine mercy. It reflects God's heartache over the potential loss of His people and His desire for their salvation.

Persons / Places / Events
1. Ezekiel
A prophet called by God to deliver His messages to the Israelites during their exile in Babylon. He is known for his vivid visions and symbolic acts.

2. The Lord GOD
The sovereign and compassionate God who desires repentance and life for His people rather than their destruction.

3. The House of Israel
The collective term for the Israelites, God's chosen people, who are in exile due to their disobedience and idolatry.

4. Babylon
The place of exile for the Israelites, representing both physical and spiritual captivity.

5. Repentance
A central theme in this passage, emphasizing a turning away from sin and a return to God.
Teaching Points
God's Desire for Repentance
God does not delight in judgment but in the repentance and restoration of His people. This reflects His loving and merciful character.

The Urgency of Turning
The repeated call to "Turn! Turn!" emphasizes the urgency and necessity of repentance. It is a call to immediate action.

Personal Responsibility
Each individual is responsible for their own repentance. The call is personal and direct, urging a change in heart and behavior.

Life Through Repentance
True life is found in turning away from sin and towards God. Repentance leads to spiritual renewal and life.

God's Sovereignty and Compassion
While God is sovereign and just, His compassion and desire for life over death are evident. This balance is crucial in understanding His nature.
Bible Study Questions
1. How does understanding God's desire for repentance over judgment affect your view of His character?

2. In what ways can you personally respond to the call to "Turn! Turn from your evil ways"?

3. How does the theme of repentance in Ezekiel 33:11 connect with Jesus' teachings in the New Testament?

4. What are some practical steps you can take to encourage others in their journey of repentance and turning to God?

5. Reflect on a time when you experienced God's mercy through repentance. How did it change your relationship with Him?
Connections to Other Scriptures
2 Peter 3:9
This verse echoes the theme of God's patience and desire for all to come to repentance, highlighting His longsuffering nature.

Isaiah 55:7
This passage similarly calls for the wicked to forsake their ways and return to the Lord, promising mercy and pardon.

Luke 15:7
Jesus speaks of the joy in heaven over one sinner who repents, aligning with God's pleasure in repentance rather than death.
An Appeal to the HeartJ. H. Hughes.Ezekiel 33:11
Divine ExpostulationJ. Parker, D. D.Ezekiel 33:11
God Calling the Wicked to RepentanceJohn Kennedy, D. D.Ezekiel 33:11
God Does not Delight in the Ruin of SinnersThe Scottish Christian HeraldEzekiel 33:11
God has no Pleasure in the Sinner's DeathEzekiel 33:11
Life by Repentance unto LifeR. Paisley.Ezekiel 33:11
Man is Bent on His Own DestructionD. A. Clark.Ezekiel 33:11
Pleading and EncouragementEzekiel 33:11
The Compassion of God for the UnconvertedA. Monod.Ezekiel 33:11
The Death of the Wicked not Pleasing to GodL. S. Spencer, D. D.Ezekiel 33:11
The Goodness and Severity of GodR. W. Dibdin, M. A.Ezekiel 33:11
The Salvation of Sinners Desired by GodSketches of Four Hundred SermonsEzekiel 33:11
The Sincerity of Divine ExpostulationsH. Bonar, D. D.Ezekiel 33:11
Why Go to HellA. G. Brown.Ezekiel 33:11
Why Will Ye DieA. Nettleton, D. D.Ezekiel 33:11
The Hope and the Way of LifeW. Clarkson Ezekiel 33:10, 11
Men's Misconception of God's GovernmentJ.D. Davies Ezekiel 33:10-20
People
Ezekiel
Places
Edom, Jerusalem
Topics
Affirmation, Death, Declares, Delight, Die, Evil, Evil-doer, O, Pleasing, Pleasure, Rather, Says, Sovereign, Turn, Turning, Wicked, Yea
Dictionary of Bible Themes
Ezekiel 33:11

     1175   God, will of
     5918   pleasure
     6615   atonement, necessity
     6628   conversion, God's demand
     8460   pleasing God
     8710   atheism

Ezekiel 33:1-20

     5052   responsibility, to God

Ezekiel 33:10-16

     6029   sin, forgiveness

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

Links
Ezekiel 33:11 NIV
Ezekiel 33:11 NLT
Ezekiel 33:11 ESV
Ezekiel 33:11 NASB
Ezekiel 33:11 KJV

Ezekiel 33:11 Commentaries

Bible Hub
Ezekiel 33:10
Top of Page
Top of Page