Ezekiel 33:8
If I say to the wicked, 'O wicked man, you will surely die,' but you do not speak out to dissuade him from his way, then that wicked man will die in his iniquity, yet I will hold you accountable for his blood.
If I say to the wicked
This phrase underscores the divine authority and initiative in the prophetic message. The Hebrew word for "wicked" is "רָשָׁע" (rasha), which refers to someone who is guilty of sin or morally wrong. In the context of ancient Israel, the wicked were those who violated God's covenant and commandments. The phrase emphasizes God's direct communication and the seriousness of the message being delivered to those who are living in opposition to His will.

‘O wicked man, you will surely die,’
The certainty of the phrase "you will surely die" is rooted in the Hebrew construction "מוֹת תָּמוּת" (mot tamut), which is an emphatic form indicating an inevitable outcome. This reflects the biblical principle that sin leads to death, both physically and spiritually. Historically, this warning would resonate with the Israelites who understood death as a consequence of breaking God's law, as seen in the covenantal curses outlined in Deuteronomy.

but you do not speak out to warn him
The responsibility of the prophet or watchman is highlighted here. The Hebrew word for "warn" is "הִזְהִיר" (hizhir), which means to enlighten or admonish. This implies an active duty to communicate God's message clearly and urgently. In the historical context, prophets were seen as God's mouthpieces, and their failure to deliver His warnings would result in dire consequences not only for the wicked but also for themselves.

to turn from his way
The concept of turning, or "שׁוּב" (shuv) in Hebrew, is central to the biblical theme of repentance. It involves a complete change of direction, moving away from sin and towards God. This reflects the heart of God's desire for His people: that they would repent and live. The historical context of Israel's repeated calls to repentance underscores the importance of this message.

that wicked man will die in his iniquity
The phrase "die in his iniquity" indicates the personal responsibility of the wicked for their own sin. "Iniquity" is translated from the Hebrew word "עָוֹן" (avon), which refers to guilt or the consequences of sin. This highlights the justice of God, who holds each individual accountable for their actions. The historical context of the Babylonian exile, which Ezekiel addresses, serves as a backdrop for understanding the severe consequences of persistent sin.

and I will hold you accountable for his blood
The phrase "hold you accountable" is derived from the Hebrew "דָּרַשׁ" (darash), meaning to seek or require. This indicates a divine demand for accountability from the prophet or watchman. The reference to "blood" signifies the seriousness of the life-and-death responsibility placed upon those who are called to warn others. In the scriptural context, this reflects the broader biblical principle that leaders and teachers bear a greater responsibility for the spiritual well-being of those they are called to serve.

Persons / Places / Events
1. Ezekiel
A prophet called by God to be a watchman for the house of Israel, tasked with delivering God's messages and warnings.

2. The Wicked Man
Represents individuals living in sin, who are warned of impending judgment unless they repent.

3. God
The sovereign Lord who communicates His will and warnings through His prophets.

4. Israel
The nation to whom Ezekiel is sent, symbolizing God's people who are in need of repentance and guidance.

5. Watchman
A metaphor for the role of the prophet, responsible for warning the people of danger and calling them to repentance.
Teaching Points
Responsibility of the Watchman
Believers are called to be spiritual watchmen, responsible for warning others of the consequences of sin.

Accountability Before God
Failing to warn others of their sinful ways makes one accountable before God for their spiritual demise.

The Urgency of Repentance
The message of repentance is urgent and necessary for salvation; believers must not delay in delivering it.

The Role of Prophets and Believers
Like Ezekiel, believers today are tasked with sharing God's truth and calling others to repentance.

The Consequences of Silence
Silence in the face of sin can lead to spiritual death for the sinner and accountability for the silent believer.
Bible Study Questions
1. How does the role of a watchman in Ezekiel's time compare to the role of believers today in sharing the Gospel?

2. What are some practical ways you can fulfill your responsibility to warn others of sin in your community?

3. How does understanding the accountability described in Ezekiel 33:8 affect your approach to evangelism and discipleship?

4. In what ways can the church collectively act as a watchman in today's society?

5. How do the principles in Ezekiel 33:8 relate to Jesus' teachings in Matthew 18:15-17 about confronting a brother in sin?
Connections to Other Scriptures
Ezekiel 3:17-21
This passage parallels Ezekiel 33:8, emphasizing the prophet's role as a watchman and the responsibility to warn the wicked.

Acts 20:26-27
Paul speaks of his own ministry, declaring that he is innocent of the blood of all men because he did not hesitate to proclaim the whole will of God, similar to Ezekiel's charge.

James 5:19-20
Encourages believers to turn a sinner from the error of their ways, highlighting the importance of warning and restoring others.

Proverbs 24:11-12
Calls for rescuing those being led away to death, reinforcing the duty to intervene and warn others.

Matthew 18:15-17
Jesus outlines the process of confronting a brother in sin, which aligns with the principle of warning and seeking repentance.
Ministerial and Individual ResponsibilityW. Clarkson Ezekiel 33:1-9
The Watchman's OfficeJ.D. Davies Ezekiel 33:1-9
Faithful Dealing with Men's SoulsChristian AgeEzekiel 33:7-9
God's Ministers the Watchmen of IsraelJ. Benson.Ezekiel 33:7-9
Office and Responsibility of MinistersSkeletons of SermonsEzekiel 33:7-9
Pastoral VigilanceEzekiel 33:7-9
Sermon to MinistersEvangelical PreacherEzekiel 33:7-9
The Certainty of Death to the WickedPresident Davies.Ezekiel 33:7-9
The Important MessageAnon.Ezekiel 33:7-9
The True WatchmanUrijah R. Thomas.Ezekiel 33:7-9
Warning the ImpenitentR. Winter.Ezekiel 33:7-9
The Responsibility of the WatchmanJ.R. Thomson Ezekiel 33:8, 9
People
Ezekiel
Places
Edom, Jerusalem
Topics
Accountable, Blood, Certainly, Clear, Danger, Death, Die, Dissuade, Evil, Evil-doer, Evil-doing, Hast, Hold, Iniquity, Nothing, O, Overtake, Require, Responsible, Saying, Sin, Speak, Speakest, Spoken, Surely, Turn, Warn, Wicked
Dictionary of Bible Themes
Ezekiel 33:8

     5483   punishment

Ezekiel 33:1-20

     5052   responsibility, to God

Ezekiel 33:7-9

     5978   warning

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 33:8 NIV
Ezekiel 33:8 NLT
Ezekiel 33:8 ESV
Ezekiel 33:8 NASB
Ezekiel 33:8 KJV

Ezekiel 33:8 Commentaries

Bible Hub
Ezekiel 33:7
Top of Page
Top of Page