Ezekiel 33:24

KJV

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.

KJV (with Strong's)

Son {H1121} of man {H120}, they that inhabit {H3427} those wastes {H2723} of the land {H127} of Israel {H3478} speak {H559}, saying {H559}, Abraham {H85} was one {H259}, and he inherited {H3423} the land {H776}: but we are many {H7227}; the land {H776} is given {H5414} us for inheritance {H4181}.

Complete Jewish Bible

"Human being, those living in the desolate parts of the land of Isra'el are saying, 'Avraham was only one, and he inherited the land. But we are many, so [how much more] is the land given to us to inherit!'

Berean Standard Bible

“Son of man, those living in the ruins in the land of Israel are saying, ‘Abraham was only one man, yet he possessed the land. But we are many; surely the land has been given to us as a possession.’

American Standard Version

Son of man, they that inhabit those waste places in 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.

Commentary

### SUMMARY
Ezekiel 33:24 powerfully encapsulates the spiritual delusion of the remaining inhabitants of Judah after Jerusalem's fall. Despite living amidst the physical devastation wrought by God's judgment, these individuals defiantly asserted their inherent right to the land. Their claim was predicated on a selective and distorted interpretation of the Abrahamic covenant, arguing that if Abraham, a single man, inherited the land, then their numerous presence granted them an even greater, undeniable entitlement, completely disregarding the covenantal stipulations and their own profound unfaithfulness that led to the land's desolation. This verse starkly reveals their spiritual blindness and misplaced confidence in the face of divine discipline.

### CONTEXT
* **Literary Context:** This verse marks a pivotal moment in Ezekiel's prophetic ministry, occurring immediately after the long-awaited news of Jerusalem's destruction finally reaches him in Babylonian exile, as reported in [Ezekiel 33:21](/ezekiel/33-21 "Ezekiel 33:21 - News of Jerusalem's Fall"). This event signals a shift from prophecies of impending judgment to messages of future hope and restoration, but not without first addressing the lingering spiritual issues. Following this news, God reiterates Ezekiel's role as a watchman, now emphasizing the call to individual repentance and righteousness for the exiles. The people mentioned in verse 24 are those who remained in the devastated land of Judah, distinct from the exiles. Their defiant claim to the land, based on a flawed understanding of their inheritance, serves as the immediate catalyst for God's forceful refutation and further clarification of the true conditions for possessing the land, which extends through the remainder of [Ezekiel 33](/ezekiel/33 "Ezekiel 33 - The Watchman and Individual Responsibility") and into subsequent prophecies concerning Israel's ultimate restoration.
* **Historical & Cultural Context:** The historical backdrop for Ezekiel 33:24 is the immediate aftermath of the final Babylonian siege and destruction of Jerusalem in 586 BC. The land of Judah was left in ruins, its cities burned, and the majority of its population either killed or deported to Babylon. A small, impoverished remnant remained, some of whom, like those speaking in this verse, likely viewed themselves as the legitimate inheritors, having "survived" the catastrophe. Their assertion of a right to the land was deeply rooted in the ancient Near Eastern understanding of land as intrinsically linked to identity, divine blessing, and covenant. However, their interpretation was profoundly flawed, ignoring the crucial stipulations of the Mosaic Covenant (e.g., [Deuteronomy 28](/deuteronomy/28 "Deuteronomy 28 - Blessings and Curses for Obedience and Disobedience")) which unequivocally tied continued enjoyment of the land to national obedience to God's laws. The "wastes" (Hebrew: *chorbâh*) were not merely physical desolation but a tangible manifestation of God's judgment, a spiritual reality these inhabitants failed to comprehend or acknowledge.
* **Key Themes:** Ezekiel 33:24 is a potent illustration of several overarching themes within the book of Ezekiel. It vividly portrays the theme of **Misplaced Confidence**, as the remnant in the land trusts in their lineage and numerical strength rather than their spiritual condition or covenant fidelity. This directly contrasts with Ezekiel's consistent emphasis on **Individual Responsibility and Repentance**, a dominant message articulated in [Ezekiel 18](/ezekiel/18 "Ezekiel 18 - Individual Responsibility") and reiterated in [Ezekiel 33](/ezekiel/33 "Ezekiel 33 - The Watchman and Individual Responsibility"). The verse also highlights the **Conditional Nature of the Land Covenant**, demonstrating that while God's initial promise of the land to Abraham was unconditional in its giving ([Genesis 15:7](/genesis/15-7 "Genesis 15:7 - God's Promise of the Land to Abraham")), the continued occupation and prosperity within that land for the nation of Israel was contingent upon their faithfulness and obedience, as warned in passages like [Leviticus 18:28](/leviticus/18-28 "Leviticus 18:28 - The Land Expelling Its Inhabitants"). Ultimately, this verse sets the stage for the theme of **True Inheritance**, which for Ezekiel, will be a spiritual reality tied to a new heart and spirit, rather than mere physical possession of a devastated territory.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **man (Hebrew, _ʼâdâm'_):** From the root meaning "ruddy," this term refers to a human being, an individual, or humanity as a species. In the context of Ezekiel 33:24, it specifically denotes Abraham as a singular individual ("Abraham was one"), emphasizing his unique status in contrast to the "many" who are speaking. The people's argument hinges on this numerical distinction, highlighting their focus on the physical and quantitative rather than the spiritual and qualitative aspects of Abraham's covenant relationship with God.
* **wastes (Hebrew, _chorbâh'_):** This feminine noun derives from a root meaning "drought," and by extension, "desolation." It describes a decayed place, a desolate area, or a place laid waste. Its use here is profoundly significant, as it refers to the physical state of the land—a direct and undeniable consequence of God's judgment against Israel's sin. The inhabitants' claim to inheritance despite living in these "wastes" underscores their profound spiritual blindness and their failure to acknowledge the divine reason for the desolation around them.
* **inherited (Hebrew, _yârash'_):** A primitive root verb, *yârash* primarily means "to occupy by driving out previous tenants and possessing in their place." It can also carry connotations of seizing, robbing, or inheriting. In this verse, it refers to Abraham's act of taking possession of the promised land. The people's invocation of this term suggests a direct, unmediated transfer of the land based solely on Abraham's precedent, completely disregarding the intervening Mosaic covenant conditions and their own chronic unfaithfulness that led to their dispossession.

#### Verse Breakdown
* **"Son of man, they that inhabit those wastes of the land of Israel speak, saying,"**: This opening phrase addresses Ezekiel directly, signifying a divine oracle. It immediately identifies the audience of the message: those who remained in the physically desolate and ruined areas of the land of Israel. Their very presence in the "wastes" should have served as a stark reminder of God's judgment, yet they are actively speaking, articulating a defiant and self-serving claim that reveals their spiritual disconnect.
* **"Abraham was one, and he inherited the land:"**: This clause presents the foundational premise of the people's argument. They invoke the patriarch Abraham, emphasizing his singular status ("one") as the original recipient of the land promise. Their logic implies that if a solitary figure like Abraham could inherit the land, then their collective presence and numerical superiority ("we are many") should grant them an even stronger, undeniable right. This demonstrates a selective and superficial understanding of the Abrahamic covenant, focusing solely on the outcome (inheritance) while conveniently ignoring the spiritual prerequisites (faith, obedience, and covenant responsibilities) that characterized Abraham's relationship with God.
* **"but we [are] many; the land is given us for inheritance."**: This concluding clause articulates the people's defiant conclusion and presumed right. They starkly contrast their numerical advantage ("we are many") with Abraham's singularity, believing this strengthens their entitlement to the land. The phrase "the land is given us for inheritance" reveals their profound presumption of automatic, unconditional possession, despite living in a land explicitly devastated by God's judgment against their unfaithfulness. They perceive the land as an inherent right, a birthright, rather than a conditional trust dependent on their obedience to the covenant.

#### Literary Devices
Ezekiel 33:24 employs several powerful literary devices to convey its message. **Contrast** is a central feature, setting Abraham, "one," against the current inhabitants, "many," to highlight the flawed and self-serving logic of the people. This stark juxtaposition underscores their profound misunderstanding of the spiritual principles governing true inheritance. There is also potent **Irony** in the fact that those "inhabiting the wastes"—a vivid symbol of divine judgment and desolation—are simultaneously claiming an unearned and unconditional inheritance. Their physical surroundings directly contradict their spiritual presumption. The phrase "the land is given us for inheritance" functions as a clear **Claim of Entitlement**, revealing their deep-seated pride and spiritual blindness. The entire statement from the inhabitants serves as a form of **Fallacious Argumentation**, presented to justify their continued presence and presumed rights, which Ezekiel is then divinely commissioned to refute.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 33:24 serves as a profound theological statement, underscoring that while God's covenant promises are immutable, their enjoyment by humanity is often contingent upon faithfulness and obedience, particularly concerning the land covenant with Israel. The people's audacious claim to inheritance, based solely on Abraham's precedent and their numerical strength, willfully ignored the spiritual and moral stipulations of the Mosaic Covenant, which their ancestors had repeatedly and flagrantly violated. Their presumption vividly illustrates a pervasive human tendency to claim divine blessings without fulfilling the responsibilities that accompany them, revealing a profound spiritual disconnect between their actions and their expectations of God's favor. This passage powerfully teaches that true inheritance and blessing from God are not merely a matter of lineage, historical precedent, or numerical advantage, but are deeply intertwined with present obedience, active faith, and a right, repentant relationship with the Living God.
* [Deuteronomy 28:15-68](/deuteronomy/28-15-68 "Deuteronomy 28:15-68 - Curses for Disobedience")
* [Leviticus 18:24-28](/leviticus/18-24-28 "Leviticus 18:24-28 - The Land Vomits Out Its Inhabitants")
* [Jeremiah 7:3-7](/jeremiah/7-3-7 "Jeremiah 7:3-7 - Trusting in Deceptive Words")

### REFLECTION AND APPLICATION
Ezekiel 33:24 offers a profound and challenging lesson for contemporary believers, cautioning against any sense of automatic entitlement to God's blessings based solely on heritage, church affiliation, or past spiritual experiences. Just as the Israelites presumed their right to the land despite their profound unfaithfulness, we, too, can fall into the dangerous trap of assuming God's favor without genuine repentance, ongoing obedience, and a life transformed by the Holy Spirit. This verse calls us to a deep and honest self-examination: are we truly living in a way that aligns with the covenant we claim through Christ, or are we clinging to a superficial understanding of grace that neglects the biblical call to holiness, justice, and active discipleship? True spiritual inheritance is not merely a birthright or a historical fact but a lived reality, cultivated daily through active faith, humble submission to God's will, and a sincere pursuit of righteousness. It serves as a stark reminder that God's judgment is real, and His promises are always tethered to His unchanging character, which demands both grace and righteousness.

#### Questions for Reflection
* **In what areas of my life might I be presuming God's blessing or favor without actively living in obedience to His Word and surrendering to His will?**
* **How does my understanding of "inheritance" in Christ, secured by grace through faith, differ from the Israelites' flawed understanding of their land inheritance?**
* **What "wastes" or consequences of sin in my personal life, community, or society might I be ignoring or rationalizing while still claiming spiritual rights or blessings?**
* **How can I cultivate a deeper sense of individual responsibility and ongoing repentance, rather than relying on collective identity, past spiritual achievements, or the faith of others?**

### FAQ
**Why did the people in Ezekiel's time believe they still had a right to the land, even after its desolation?**

Answer: The people held a deeply flawed and self-serving understanding of God's covenant with Abraham. They selectively focused on the unconditional promise of the land to Abraham as an individual and then extrapolated this to their collective, numerical superiority ("we are many"). They failed to grasp that while the initial promise to Abraham was indeed unconditional, the continued possession and flourishing in the land for the nation of Israel under the Mosaic Covenant was highly conditional upon their obedience to God's laws (as detailed in [Deuteronomy 28](/deuteronomy/28 "Deuteronomy 28 - Blessings and Curses for Obedience and Disobedience") and [Leviticus 26](/leviticus/26 "Leviticus 26 - Blessings and Curses for Obedience and Disobedience")). Their ancestors had repeatedly and flagrantly violated these conditions, leading directly to the very judgment and desolation they were experiencing. Their belief was rooted in a selective memory of God's promises, a profound spiritual blindness to their own sin, and an unwillingness to acknowledge the divine reasons for the land's devastation.

### CHRIST-CENTERED FULFILLMENT
Ezekiel 33:24, with its depiction of a people clinging to a physical inheritance based on flawed logic and a distorted understanding of covenant, finds profound Christ-centered fulfillment in the New Testament's redefinition of inheritance and the nature of God's people. The "land" (Hebrew: *ʼerets*) that the Israelites sought to claim was a tangible, earthly shadow of the true, spiritual, and eternal inheritance offered in Christ. Through Jesus, the ultimate "one" ([John 10:30](/john/10-30 "John 10:30 - Jesus and the Father are One")), the promise to Abraham is fulfilled not through physical descent or numerical superiority, but through faith in Him ([Galatians 3:7-9](/galatians/3-7-9 "Galatians 3:7-9 - Those of Faith are Sons of Abraham")). Christ, as the perfect obedient Son, inherited all things, and through union with Him, believers become co-heirs with Christ, inheriting not a physical territory but the boundless riches of God's grace and glory ([Romans 8:17](/romans/8-17 "Romans 8:17 - Heirs with Christ")). The "wastes" of the land in Ezekiel symbolize the spiritual desolation and barrenness caused by sin and disobedience, a condition from which only Christ can redeem humanity. He transforms spiritual barrenness into fruitfulness, inaugurating a new covenant where God's law is written on hearts, not merely on stone, enabling true obedience and genuine spiritual inheritance ([Jeremiah 31:33](/jeremiah/31-33 "Jeremiah 31:33 - The New Covenant") and [Hebrews 8:10](/hebrews/8-10 "The New Covenant")). The ultimate inheritance for the believer is not a temporary physical land, but eternal life, reconciliation with God, and participation in His everlasting kingdom, secured by the perfect sacrifice of the Lamb of God ([1 Peter 1:3-5](/1_peter/1-3-5 "1 Peter 1:3-5 - A Living Hope, An Incorruptible Inheritance")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Isaiah 51:2

Look unto Abraham your father, and unto Sarah [that] bare you: for I called him alone, and blessed him, and increased him.

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.

Acts 7:5

And he gave him none inheritance in it, no, not [so much as] to set his foot on: yet he promised that he would give it to him for a possession, and to his seed after him, when [as yet] he had no child.

Ezekiel 36:4

Therefore, ye mountains of Israel, hear the word of the Lord GOD; Thus saith the Lord GOD to the mountains, and to the hills, to the rivers, and to the valleys, to the desolate wastes, and to the cities that are forsaken, which became a prey and derision to the residue of the heathen that [are] round about;

Luke 3:8

Bring forth therefore fruits worthy of repentance, and begin not to say within yourselves, We have Abraham to [our] father: for I say unto you, That God is able of these stones to raise up children unto Abraham.

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 39:10

But Nebuzaradan the captain of the guard left of the poor of the people, which had nothing, in the land of Judah, and gave them vineyards and fields at the same time.