Ezekiel 33:9

Translation
King James Version
Nevertheless, if thou warn the wicked of his way to turn from it; if he do not turn from his way, he shall die in his iniquity; but thou hast delivered thy soul.
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KJV (with Strong's)
Nevertheless, if thou warn H2094 the wicked H7563 of his way H1870 to turn H7725 from it; if he do not turn H7725 from his way H1870, he shall die H4191 in his iniquity H5771; but thou hast delivered H5337 thy soul H5315.
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Complete Jewish Bible
On the other hand, if you warn the wicked to turn from his way, and he doesn't turn from his way; then he will still die guilty, but you will have saved your own life.
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Berean Standard Bible
But if you warn the wicked man to turn from his way, and he does not turn from it, he will die in his iniquity, but you will have saved your life.
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American Standard Version
Nevertheless, if thou warn the wicked of his way to turn from it, and he turn not from his way; he shall die in his iniquity, but thou hast delivered thy soul.
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World English Bible Messianic
Nevertheless, if you warn the wicked of his way to turn from it, and he doesn’t turn from his way; he shall die in his iniquity, but you have delivered your soul.
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Geneva Bible (1599)
Neuerthelesse, If thou warne the wicked of his way, to turne from it, if he doe not turne from his way, he shall die for his iniquitie, but thou hast deliuered thy soule.
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Young's Literal Translation
And thou, when thou hast warned the wicked of his way, to turn back from it, And he hath not turned back from his way, He in his iniquity doth die, And thou thy soul hast delivered.
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See also
Ezekiel 3:19Acts 20:26Ezekiel 3:21Proverbs 15:10John 8:24Acts 13:401 Thessalonians 4:3
In the KJVVerse 21,290 of 31,102

Study This Verse

SUMMARY

Ezekiel 33:9 powerfully articulates the divine mandate given to the prophet as a spiritual watchman, underscoring the non-negotiable responsibility to warn the wicked of their destructive path. It meticulously outlines the severe consequences awaiting those who persist in unrepentant sin, while simultaneously affirming the spiritual deliverance and blamelessness of the messenger who faithfully discharges this solemn duty, thereby illuminating both God's unwavering justice and the profound importance of obedient proclamation.

CONTEXT

  • Literary Context: Ezekiel 33 marks a pivotal turning point in the prophet's ministry and the overarching narrative of the book. With the devastating news of Jerusalem's fall finally reaching the exiles in Ezekiel 33:21, the prophetic focus shifts dramatically from corporate judgment to individual responsibility and the burgeoning hope of future national restoration. This chapter serves as a re-commissioning of Ezekiel as a "watchman," a vital role first introduced in Ezekiel 3:17. However, the emphasis here is renewed, highlighting the personal accountability of each individual for their choices, irrespective of the nation's collective fate. The preceding verses (Ezekiel 33:1-8) meticulously detail the watchman's duties and the severe consequences for both fulfilling and neglecting them, establishing the theological framework for the subsequent discourse on individual righteousness and wickedness.
  • Historical & Cultural Context: The historical backdrop is the profound trauma of the Babylonian exile, a period of immense national suffering and theological introspection for the Jewish people. The destruction of Jerusalem, the very heart of their spiritual and political identity, left many exiles grappling with questions of corporate guilt, perceived divine abandonment, and the justice of God. A prevalent sentiment, vividly captured in the proverb cited in Ezekiel 18:2, suggested that "the fathers have eaten sour grapes, and the children's teeth are set on edge," implying that the current generation was unjustly suffering for ancestral sins. Against this backdrop of despair and misattribution, God, through Ezekiel, forcefully reasserts the foundational principle of individual accountability, directly challenging the fatalistic notion that one's destiny is solely predetermined by the past. The "watchman" imagery itself is deeply rooted in ancient Near Eastern urban defense practices, where a sentinel positioned on city walls bore the life-or-death responsibility of warning the populace of impending danger; failure to do so rendered the watchman culpable for any subsequent catastrophe.
  • Key Themes: This verse stands as a cornerstone for several overarching themes pervasive throughout Ezekiel and the broader prophetic tradition. It powerfully underscores the theme of Divine Sovereignty and Justice, revealing God's righteous judgment against sin while simultaneously demonstrating His profound mercy in providing a warning before judgment is executed. Crucially, it amplifies Individual Accountability, asserting that each person is directly responsible for their moral choices and their response to God's revealed truth, a theme extensively developed and expounded upon in Ezekiel 18. The Watchman Motif is paramount, defining the prophet's (and by extension, any messenger entrusted with God's truth) non-negotiable duty to proclaim God's word, particularly concerning sin and the call to repentance. Finally, the verse implicitly touches upon the theme of Repentance and Transformation, as the warning is specifically issued "to turn from" a wicked way, thereby offering a clear and accessible path to spiritual life even in the face of impending spiritual death.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • warn (Hebrew, zâhar', H2094): This primitive root literally means "to gleam" or "to shine," but figuratively, it conveys the idea "to enlighten by caution." It implies far more than a casual notification; it is a serious, active admonition, a shining of divine light upon a perilous path, compelling the recipient to heed a grave danger. It denotes an intentional act of instruction and urgent cautioning, designed to illuminate the consequences of continued wrongdoing.
  • turn (Hebrew, shûwb', H7725): This foundational Hebrew verb signifies a complete change of direction, a returning or repenting. It is not a mere slight adjustment but a decisive, radical reversal from one course of action or way of life to another. In its profound spiritual context, it encapsulates the act of turning away from sin and back towards a right relationship with God, encompassing both a change of mind and a change of behavior.
  • delivered (Hebrew, nâtsal', H5337): This root means "to snatch away," "rescue," or "save." In the context of Ezekiel 33:9, it refers to the act of preserving or saving one's own soul or life from culpability. By faithfully fulfilling his divinely appointed duty of warning, the watchman is rescued from bearing responsibility for the wicked person's ultimate demise and stands blameless before God, having discharged his obligation.

Verse Breakdown

  • "Nevertheless, if thou warn the wicked of his way to turn from it;": This initial clause establishes the conditional premise and the watchman's primary, divinely ordained duty. It posits that if the warning is indeed issued to the wicked individual concerning their sinful "way" (their chosen course of life or mode of action), and if this warning is given with the explicit purpose that they might "turn" or repent from it, then certain outcomes will follow. The warning is therefore not merely informative but prescriptive, aimed directly at eliciting a transformative change of behavior.
  • "if he do not turn from his way, he shall die in his iniquity;": This second conditional clause articulates the dire consequence for the wicked person should they fail to heed the solemn warning. If they stubbornly persist in their sinful "way" and refuse to "turn" from it, their eventual death will be a direct and just outcome of their own "iniquity" (their perversity, moral evil, or unrepented sin). This powerfully underscores the principle of individual responsibility for one's choices and the righteous consequence of unrepentant sin.
  • "but thou hast delivered thy soul.": This concluding clause provides the crucial assurance and favorable outcome for the faithful watchman. By having conscientiously issued the warning, even if the wicked person ultimately chooses not to repent, the watchman has "delivered" or rescued their own "soul" (their life, self, or very being) from any culpability. They are absolved of responsibility for the wicked's ultimate, self-chosen fate, having fully discharged their divine mandate.

Literary Devices

Ezekiel 33:9 masterfully employs several potent literary devices to convey its profound message. The most prominent is the pervasive Metaphor of the "watchman," which serves as a central organizing principle throughout Ezekiel 3 and 33. This metaphor vividly portrays the prophet's role as a sentinel positioned on the city walls, bearing the grave responsibility of alerting the populace to approaching danger. The failure to issue such a warning results in the watchman's culpability for any ensuing disaster, thereby profoundly underscoring the gravity and life-or-death nature of Ezekiel's divine commission. The verse is meticulously structured as a Conditional Statement ("if...then..."), which clearly and logically delineates the cause-and-effect relationship between the watchman's faithful action, the wicked person's response, and the respective, divinely ordained outcomes. This precise logical structure powerfully emphasizes God's unwavering justice and the principle of individual accountability. Furthermore, a stark Contrast is presented: the spiritual death of the unrepentant wicked person stands in direct opposition to the spiritual deliverance and blamelessness of the faithful watchman's soul. This highlights the divergent eternal fates determined by one's obedience or disobedience, both to God's warning and to God's commission. Finally, the subtle Repetition of key phrases such as "his way" and "turn from it/his way" serves to emphasize both the specific nature of the wickedness (a chosen and persistent course of life) and the essential, required response (a complete and decisive change of direction).

THEOLOGICAL AND THEMATIC CONNECTIONS

Ezekiel 33:9 stands as a profound theological declaration concerning divine justice, human responsibility, and the very essence of prophetic ministry. It unveils a God who, in His perfect righteousness, unfailingly judges sin, yet in His boundless mercy, consistently provides ample warning and opportunity for repentance. This verse unequivocally places the burden of moral choice upon the individual, affirming that while God graciously provides the means of escape, the ultimate decision to "turn" rests squarely with the human heart. For the messenger of God's truth, it offers immense comfort and unparalleled clarity: faithfulness in the proclamation of the message, rather than the outcome or reception of that proclamation, is what secures divine approval and personal blamelessness. This liberating principle frees the messenger from the crushing, impossible weight of others' eternal destinies, enabling them to focus solely on obediently delivering God's truth with courage and conviction.

REFLECTION AND APPLICATION

Ezekiel 33:9, though originally delivered to a prophet within a specific historical and cultural context, conveys timeless and universal principles that resonate deeply with all believers today. In our respective spheres of influence, we are each called to embody aspects of the "watchman" for the truth of God's Word. This does not imply we are prophets in the same unique sense as Ezekiel, but rather that we are commissioned to share the transformative message of the gospel, to speak truth in love, and to lovingly warn against the destructive and perilous path of sin. This verse profoundly frees us from the impossible burden of converting hearts, serving as a powerful reminder that our ultimate responsibility is to faithfully deliver God's message, not to guarantee the recipient's response. It underscores the profound dignity of human choice and the inescapable reality of eternal consequences. Our true peace and spiritual security come not from achieving successful outcomes in others, but from our faithful obedience to God's call to warn and invite repentance, knowing that by doing so, we indeed "deliver our souls" and stand blameless before our righteous and merciful God.

Questions for Reflection

  • In what specific areas of your life, relationships, or community are you called to be a "watchman" for God's truth, speaking out against sin or sharing the path to life?
  • How does the principle of individual accountability, as highlighted in this verse, challenge or affirm your personal understanding of salvation, judgment, and God's justice?
  • What fears, hesitations, or perceived obstacles do you encounter when considering the call to "warn the wicked," and how might the assurance in this verse encourage you to overcome them?
  • Beyond merely speaking words, how can you authentically "deliver your soul" by living out and sharing God's message with integrity, even when the outcome of others' responses remains uncertain?

FAQ

What is the significance of the "watchman" role in this verse?

Answer: The "watchman" role in Ezekiel 33:9 is a profoundly significant metaphor for the prophet's divine commission to serve as God's authoritative messenger, particularly concerning urgent warnings against sin and calls to repentance. In ancient Near Eastern cities, a watchman was strategically stationed on the city walls to vigilantly observe and alert the populace of any approaching danger, such as an invading army. If the watchman failed to sound the alarm and the city subsequently suffered destruction, the watchman was held directly accountable for the ensuing catastrophe. Similarly, Ezekiel is appointed by God to warn the wicked of their destructive "way" (their sinful lifestyle or chosen course of action). The profound significance lies in the fact that God holds His messengers responsible for faithfully and courageously delivering His message, but crucially, not for the recipient's ultimate response. If Ezekiel faithfully warns, he is innocent of their blood; conversely, if he fails to warn, their blood is on his hands, as God explicitly stated earlier in Ezekiel 3:18.

Does this verse imply that God desires people to die in their sin?

Answer: Absolutely not; such an interpretation would profoundly misunderstand the verse and God's character. While the verse clearly states that the unrepentant wicked "shall die in his iniquity," this is presented as the just and inevitable consequence of their choice not to "turn from his way," not as God's primary or desired outcome. In fact, the very act of commissioning a watchman to "warn" is itself an profound act of divine mercy and patience, providing a gracious opportunity for the wicked to repent and choose life. This divine desire is explicitly and passionately articulated later in the same chapter, where Ezekiel 33:11 records God's own words: "Say unto them, As I live, saith the Lord GOD, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel?" This powerful declaration unequivocally clarifies that God's ultimate and heartfelt desire is for repentance and life, not for the death of anyone in their sin.

CHRIST-CENTERED FULFILLMENT

Ezekiel 33:9 finds its ultimate, most profound, and perfect fulfillment in the person and work of Jesus Christ. He is the quintessential Watchman, the Chief Shepherd who came not only to warn humanity of the destructive "way" of sin and its eternal, spiritual consequences, but also to embody and provide the very means of turning and ultimate deliverance. Unlike Ezekiel, who merely delivered a verbal warning, Jesus Himself embodies both the warning and the salvation. He is the "Lamb of God, who takes away the sin of the world!" (John 1:29). His entire earthly ministry was a faithful, unwavering proclamation of God's truth, consistently calling people to "Repent, for the kingdom of heaven is at hand" (Matthew 4:17). While it remains true that when the wicked do not turn from their way, they indeed "die in their iniquity," Christ's perfect, atoning sacrifice on the cross provides the ultimate "deliverance" for all who believe. He willingly delivered His own "soul" (His life) as a ransom for many (Mark 10:45) so that those who "turn" to Him in genuine faith might not spiritually perish but instead receive the gift of everlasting life (John 3:16). Through His sacrificial death and triumphant resurrection, Jesus fully accomplished what Ezekiel's prophetic warning foreshadowed: a divine and perfect way for humanity to be rescued from the spiritual death caused by sin, and for God's messengers throughout history to be faithful in proclaiming this ultimate truth of salvation.

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Commentary on Ezekiel 33 verses 1–9

I. II. Main points1. 2. Sub-points

The prophet had been, by express order from God, taken off from prophesying to the Jews, just then when the news came that Jerusalem was invested, and close siege laid to it, Eze 24:27. But now that Jerusalem is taken, two years after, he is appointed again to direct his speech to them; and there his commission is renewed. If God had abandoned them quite, he would not have sent prophets to them; nor, if he had not had mercy in store for them, would he have shown them such things as these. In these verses we have,

I. The office of a watchman laid down, the trust reposed in him, the charge given him, and the conditions adjusted between him and those that employ him, Eze 33:2, Eze 33:6. 1. It is supposed to be a public danger that gives occasion for the appointing of a watchman - when God brings the sword upon a land, Eze 33:2. The sword of war, whenever it comes upon a land, is of God's bringing; it is the sword of the Lord, of his justice, how unjustly soever men draw it. At such a time, when a country is in fear of a foreign invasion, that they may be informed of all the motions of the enemy, may not be surprised with an attack, but may have early notice of it, in order to their being at their arms and in readiness to give the invader a warm reception, they set a man of their coast, some likely person, that lives upon the borders of their country, where the threatened danger is expected, and is therefore well acquainted with all the avenues of it, and make him their watchman. Thus wise are the children of this world in their generation. Note, One man may be of public service to a whole country. Princes and statesmen are the watchmen of a kingdom; they are continually to employ themselves, and, if occasion be, as watchmen, to expose themselves for the public safety. 2. It is supposed to be a public trust that is lodged in the watchman and that he is accountable to the public for the discharge of it. His business is, (1.) To discover the approaches and advances of the enemy; and therefore he must not be blind nor asleep, for then he cannot see the sword coming. (2.) To give notice of them immediately by sound of trumpet, or, as sentinels among us, by the discharge of a gun, as a signal of danger. A special trust and confidence is reposed in him by those that set him to be their watchman that he will faithfully do these two things; and they venture their lives upon his fidelity. Now, [1.] If he do his part, if he be betimes aware of all the dangers that fall within his cognizance, and give warning of them, he has discharged his trust, and has not only delivered his soul, but earned his wages. If the people do not take warning, if they either will not believe the notice he gives them, will not believe the danger to be so great or so near as really it is, or will not regard it, and so are surprised by the enemy in their security, it is their own fault; the blame is not to be laid upon the watchman, but their blood is upon their own head. If any person goes presumptuously into the mouth of danger, though he heard the sound of the trumpet, and was told by it where the danger was, and so the sword comes and takes him away in his folly, he is felo de se - a suicide; foolish man, he has destroyed himself. But, [2.] If the watchman do not do his duty, if he might have seen the danger, and did not, but was asleep, or heedless, or looking another way, or if he did see the danger (for so the case is put here) and shifted only for his own safety, and blew not the trumpet to warn the people, so that some are surprised and cut off in their iniquity (Eze 33:6), cut off suddenly, without having time to cry, Lord, have mercy upon me, time to repent and make their peace with God (which makes the matter much the worse, that the poor creature is taken away in his iniquity), his blood shall be required at the watchman's hand; he shall be found guilty of his death, because he did not give him warning of his danger. But if the watchman do his part, and the people do theirs, all is well; both he that gives warning and he that takes warning have delivered their souls.

II. The application of this to the prophet, Eze 33:7, Eze 33:9.

1.He is a watchman to the house of Israel. He had occasionally given warning to the nations about, but to the house of Israel he was a watchman by office, for they were the children of the prophets and the covenant They did not set him for a watchman, as the people of the land, Eze 33:2 (for they were not so wise for their souls as to secure the welfare of them, as they would have been for the protection of their temporal interests); but God did it for them; he appointed them a watchman.

2.His business as a watchman is to give warning to sinners of their misery and danger by reason of sin. This is the word he must hear from God's mouth and speak to them. (1.) God has said, The wicked man shall surely die; he shall be miserable. Unless he repent, he shall be cut off from God and all comfort and hope in him, shall be cut off from all good. He shall fall and lie for ever under the wrath of God, which is the death of the soul, as his favour is its life. The righteous God has said it, and will never unsay it, nor can all the world gainsay it, that the wages of sin is death. Sin, when it is finished, brings froth death. The wrath of God is revealed from heaven, not only against wicked nations, speaking ruin to them as nations, but against wicked persons, speaking ruin to them in their personal capacity, their personal interests, which pass into the other world and last to eternity, as national interests do not. (2.) It is the will of God that the wicked man should be warned of this: Warn them from me. This intimates that there is a possibility of preventing it, else it were a jest to give warning of it; nay, and that God is desirous it should be prevented. Sinners are therefore warned of the wrath to come, that they may flee from it, Mat 3:7. (3.) It is the work of ministers to give him warning, to say to the wicked, It shall be ill with thee, Isa 3:11. God ways in general, The soul that sinneth it shall die. The minister's business is to apply this to particular persons, and to say, "O wicked man! thou shalt surely die, whoever thou art; if thou go on still in thy trespasses, they will inevitably be thy ruin. O adulterer! O robber! O drunkard! O swearer! O sabbath-breaker! thou shalt surely die." And he must say this, not in passion, to provoke the sinner, but in compassion, to warn the wicked from hi way, warn him to turn from it, that he may live. This is to be done by the faithful preaching of the word in public, and by personal application to those whose sins are open.

3.If souls perish through his neglect of his duty, he brings guilt upon himself. "If the prophet do not warn the wicked of the ruin that is at the end of his wicked way, that wicked man shall die in his iniquity; for, though the watchman did not do his part, yet the sinner might have taken warning from the written word, from his own conscience, and from God's judgments upon others, by which his mouth shall be stopped, and God will be justified in his destruction." Note, It will not serve impenitent sinners to plead in the great day that their watchmen did not give them warning, that they were careless and unfaithful; for, though they were so, it will be made to appear that God left not himself without witness. "But he shall not perish alone in his iniquity; the watchman also shall be called to an account: His blood will I require at thy hand. The blind leader shall fall with the blind follower into the ditch." See what a desire God has of the salvation of sinners, in that he resents it so ill if those concerned do not what they can to prevent their destruction. And see what a great deal those ministers have to answer for another day who palliate sin, and flatter sinners in their evil way, and by their wicked lives countenance and harden them in their wickedness, and encourage them to believe that they shall have peace though they go on.

4.If he do his duty, he may take the comfort of it, though he do not see the success of it (Eze 33:9): "If thou warn the wicked of his way, if thou tell him faithfully what will be the end thereof, and call him earnestly to turn from it, and he do not turn, but persist in it, he shall die in his iniquity, and the fair warning given him will be an aggravation of his sin and ruin; but thou hast delivered thy soul." Note, It is a comfort to ministers that they may through grace save themselves, though they cannot be instrumental to save so many as they wish of those that hear them.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–9. Public domain.
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JeromeAD 420
Commentary on Ezekiel
(Chapter XXXIII, Verse 1 and following) And the word of the Lord came to me, saying: Son of man, speak to the children of your people and say to them: When I bring a sword upon a land and the people of the land take one man from among them and make him their watchman, and he sees the sword coming upon the land and blows the trumpet and warns the people, then whoever hears the sound of the trumpet and does not take warning, if the sword comes and takes him away, his blood shall be upon his own head. He heard the sound (or voice) of the trumpet, and did not pay attention, his blood shall be upon himself: but if he takes heed, he shall save his soul. But if the watchman sees the sword coming, and does not blow the trumpet; and the people are not warned, and the sword comes and takes any person from among them, he is taken away in his iniquity; but his blood I will require at the watchman's hand. And you, son of man, I have made you a watchman for the house of Israel. Therefore hear from my mouth the word, and proclaim it to them from me. If I say to the wicked, wicked one, you shall surely die, and you do not speak to warn the wicked to turn from his way, that wicked person shall die in his iniquity, but his blood I will require at your hand. But if you warn the wicked to turn from his way, and he does not turn from his way, he shall die in his iniquity, but you will have delivered your soul. Once again, the word of the Lord came to the prophet, who had been silent for some time because neither the prophet nor human frailty can bear a constant and continuous prophecy. And he speaks the same things that are contained in the previous verses. Son of man, I have made you a watchman for the house of Israel, and you will hear a word from my mouth, and you will warn them from me. If I say to the wicked, 'You shall surely die,' and you have not warned him, nor spoken to warn the wicked to turn from his wicked way and live, the wicked shall die in his iniquity; but his blood I will require at your hand. And even if you warn the wicked, and he does not turn from his wickedness and his evil ways, he will die in his iniquity, but you have delivered your soul. If you carefully consider, you will understand that they are indeed similar, but not the same, as they disagree in many things. And in all Holy Scriptures we must observe this, where there seems to be a similarity in the sentiment, not all things are said in the same way: but many things are either subtracted or added, and there is a reason for the discrepancy between the words of individuals. And meanwhile, before we come to deeper matters, a brief statement must be explained. If a watchman is appointed among the people to announce the coming sword of the Lord's wrath, and if, when he announces it, the people refuse to listen, the watchman will be free, and the one who is oppressed by the sword will bear the guilt of his own blood: but if he hears and saves himself. But if the watchman does not blow the trumpet, and the ignorant people do not observe the approaching sword, the people will indeed die in their iniquity, but I will require the blood of the dying from the hand of the watchman. And in order for the prophet Ezekiel to know that the general dispute concerned him in particular, He said to him, 'And you, son of man, have not been appointed as a watchman for the land and the people of the land, as I have already said, but you have been appointed as a watchman for the house of Israel. Therefore, if when I say to the wicked, 'You shall surely die,' you do not speak to warn him, that he may turn from his wicked way to save his life, his blood shall be upon you. But if you warn the wicked, and he does not turn from his wickedness, or from his wicked way, he shall die in his iniquity, but you have delivered your soul.' But if you announce and command the wicked to turn away from their worst ways, and they refuse to do so: they will indeed die in their iniquity; but you will deliver your soul from the death brought on by negligence. From these words we learn that a person, no matter how wicked and impious, can be saved from their wickedness if they hear the words of the teacher and repent. The teacher also faces a danger if they refuse to teach, either out of fear or despair of the sinner's fate. The teacher is guilty of shedding the blood of the one who could have been saved and rescued from death if the teacher had not remained silent, and in both cases the free will of the person is preserved, as it is up to the teacher to choose whether to speak or remain silent, and up to the listener to choose whether to listen, act and be saved, or to ignore and perish through their own disdain. And immediately it does not follow that because the prophet predicts, what he predicted will come. For he does not predict so that it may come, but so that it may not come. And because God speaks, it is not necessary for what he threatens to happen, but he threatens so that the one to whom he threatens may be converted to repentance, and what is future does not happen if the words of the Lord are despised. However, we can discuss this passage in three ways: as the land that appoints a watchman for itself, either according to the literal sense, that is, the land of Judea, or according to the spiritual interpretation, the Church, which often chooses a watchman for the last things of its people, namely the one whom the Apostle, writing to the Corinthians, takes as a judge (1 Corinthians 15), or certainly the soul of the believer, which sets its mind and reason above the people and crowd of its thoughts, so that it does not accept all the incentives of thoughts, but judges and discerns what should be followed by itself and what should be avoided. A watchman of the land of Judea, either a king, or a prophet: a watchman of the Church, either a bishop, or a presbyter, because he is chosen by the people, and knowing the reading of the Scriptures, and foreseeing what is to come, he announces to the people and corrects the wrongdoer. Therefore, it is greatly to be feared that we approach this office unworthy and chosen by the people, giving ourselves to neglect and idleness: and what is worse, serving pleasures, the belly, and laziness, we think that we have received honor, not ministry. For indeed the Son of Man came not to be ministered unto, but to minister (Matthew 20:28); and he washed the disciples' feet (John 13), to show that all filth and vices must be washed and purged from the masters in the disciples. Let us not immediately answer what profit is it to teach, if the hearer is unwilling to do what you have taught? For each one is judged according to his own mind and duty. If you have not spoken, he, if he has disregarded listening. Salomon speaks about negligent magistrates: Hidden wisdom and hidden treasure, what is the use for both? What does this signify in the Gospel (Mark 9) as well, that whoever scandalizes one of the least of the Church, it is expedient for him to be tied around his neck with a millstone of a donkey and be cast into the deep, rather than being placed on a high watchtower where he can harm many.
JeromeAD 420
Commentary on Ezekiel
(Verse 35, 36, and following) And I will bring you into a desert of peoples, and there I will judge you face to face. Just as I contended with your fathers in the desert of the land of Egypt, so I will judge you, says the Lord. And I will subject you to my scepter, and I will bring you into the bonds of the covenant, and I will choose from among you the transgressors and the wicked: from their place of residence I will bring them out, and they will not enter the land of Israel, and you will know that I am the Lord. Thus says the Lord: I will do for you who are in Babylon, and now serve idols, what I did for your ancestors in Egypt. I will lead you into the desert of the peoples, and there I will judge you face to face, just as I contended with them in judgment when they came out of Egypt. And after I have judged you, I will subject you to my scepter and rule, and I will make a covenant with you and bring you into your land with the bonds of love, so that bound by my love, you will never be able to depart from me. But I will choose from among you the transgressors and the wicked, who persist in the hardness of their hearts in evil deeds, not for possession, but for rejection. And I will indeed bring them out of the land of their dwelling, so that when they are brought out, they will not enter the land of Israel; but they will perish in various regions. And by the distinction between good and evil, you shall know that I am the Lord, who judges all things. The rest of the discourse hastens, and we briefly go through each point, in order to provide only the meaning to the readers.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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