Ezekiel 33 Study Notes

33:1-2 This announcement of a new oracle (Son of man, speak to your people) begins a transitional section in the book, bridging the oracles about the nations to prophecies of consolation that close the book.

33:2 In ancient times every major town had a watchman stationed at a high point, either at the city gate (2Sm 18:24) or on a lookout tower (2Kg 9:17). The task of the watchman may be seen in several biblical passages (Is 21:6-9; Jr 6:1,17; Hs 8:1; Am 3:6; Hab 2:1). The watchman was not responsible for the fate of the people in the city if he warned them of pending danger. Conversely, he was responsible if he failed to raise the alarm. The watchman is used here as a prophetic agent calling for repentance. The oracle is addressed to the people rather than to the prophet alone (3:16-27). The metaphor of the lookout was first applied to Ezekiel in a private message at the start of his career. The prophet’s role as sentinel explains how the intention behind Ezekiel’s doom prophecy was not death but life—a warning call to repentance.

33:3 The trumpet was made from a ram’s horn (Jos 6:4,6,13). It was used to warn the people of approaching danger (Neh 4:18-20; Jr 4:19; Am 3:6; 1Co 14:8) as well as to announce the beginnings of religious celebrations (Day of Atonement, Lv 25:9; New Moon festival, Ps 81:3).

33:4-5 It is the responsibility of those who hear the warning to act.

33:6 Given its essential role in biological systems, blood is synonymous with life (see Gn 9:5; 42:22).

33:7-9 Ezekiel’s responsibility is to deliver the messages he receives from the Lord.

33:10-20 Earlier, in chap. 18, charges announced from God through Ezekiel had aimed to convict the exiles of their sin and rebellion. Now that the judgment had become drastic reality (Lm 1:12; 2:13,20), the people felt that total destruction awaited them. But Ezekiel’s theme of taking responsibility shows that a person’s personal sinfulness is forgivable even if his nation is pressed hard under ongoing judgment. This section (33:10-20) in many ways paraphrases sections of 18:21-32. This is the first time the exiles expressed a consciousness of their sins. Previously they had placed the blame for their predicaments on their fathers (18:2) and even God (18:19,25).

33:12 This section (vv. 12-20) addresses the same subject as 18:21-29. Each person, whether righteous or wicked, has a choice to live faithfully each day.

33:13 Ezekiel 18:21-24 began by addressing the repentant wicked (18:21-23) and then moved to the backslidden righteous (v. 24). Here Ezekiel begins with the backslidden righteous and ends with the repentant wicked (18:14-16).

33:15 This description of the obedient life answers the question of v. 10: “How then can we survive?”

33:21-22 The six messages in 33:21-39:29 are dated in this verse. The date was January 8, 585 BC. The time it took for the bearer of the news to reach Ezekiel was five to six months. When the exiles returned from Babylon, the journey took four or five months (Ezr 7:9). The siege of Jerusalem lasted two years and seven months (2Kg 25:8). Now that the prophet had been informed of Jerusalem’s fall, he would address the restoration of Israel (Ezk 33:21-39:29) and the temple (chaps. 40-48). Many of the prophecies of restoration reverse the earlier images of devastation and ruin. The fall of Jerusalem was a watershed, fulfilling the prophetic judgments; now it was time for a message of hope and promise. The fulfillment of the prophecy from 24:26 displays Yahweh’s sovereign power over history and marks a turning point in the prophet’s relation to his listeners. Verse 22 also fulfills the Lord’s word to Ezekiel in 3:26-27 and 24:27. Ezekiel’s enforced silence had lasted for over a decade, during which he had served as a “sign” to his people (24:27).

33:23-24 This saying (Abraham was only one person) is based on a tradition represented in Gn 15, in which Abraham, still childless, was promised innumerable descendants and possession of the land. Notice the similarity between this popular saying and one that was prevalent just six years earlier (Ezk 11:14-21). Those who remained behind were repeating their earlier claim to the land (11:15). The lack of heartfelt devotion, as well as the self-centeredness evident in the quotation, contrasts with Abraham’s faithfulness and total dependence on God. Abraham is not only important historically, but he is also revered as the father of Judaism, Christianity, and Islam. Abraham was the first person in the Bible to be called a Hebrew (Gn 14:13), and he was the first to be designated as a prophet (Gn 20:7; cp. Ps 105:15). In the Genesis narratives, Abraham demonstrated a strong trust in God and his commands (Gn 12:4; 17:23; 21:14; 22:3). The NT appeals to Abraham as a model of what it means to trust God (Rm 4; Gl 3; Heb 11; Jms 2). Abraham is important not only for his faith but also because of the promises God made to him in a covenant that is central to God’s plan for the ages. This covenant is known as the Abrahamic covenant (Gn 12).

33:25-26 The list of sins in these verses is similar to basic prohibitions for Gentile believers in Ac 15:29. The list is also similar to OT laws for strangers.

33:27-28 The dangers mentioned in these verses (sword . . . wild animals . . . plague) are also typical of Mosaic covenant punishment predictions (Lv 26:22; Dt 32:24; cp. 2Kg 17:25-26). Notice the threefold threat in Ezk 5:12; 7:15; 12:16 and the fourfold threat in 14:12-21. Ezekiel’s strategy was deliberate. Those who are in the ruins are very unlike faithful Abraham, who received God’s promise of land but was also enjoined to walk before God and be blameless (Gn 17:1-8).

33:29 Detestable acts denotes sexual violations of the Holiness Code, particularly Lv 18:26-30 (Ezk 5:17; 14:21). Because they disobeyed the Mosaic covenant stipulations, the Israelites failed to receive the Abrahamic covenant blessings, one of which was the blessing of occupying the promised land (Ex 20:4-5,13-14; Lv 17:10-14; 18:6; 19:26).

33:30-32 On hear your words . . . don’t obey them, see Is 29:13; Mt 21:28-32; cp. Jms 1:22-25.