Ezekiel 33:9
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.
Sermons
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














It was well that the prophet should be given clearly to understand what was expected and required of him, not by men to whom he was sent, but by God who sent him. Plainer language could not have been used than this, in which Ezekiel is not only told the nature of his message to the house of Israel, but is informed of the responsibility attaching to the manner in which the commission was fulfilled.

I. THE DUTY. The special duty of the watchman or guardian, as here explained, concerns the treatment of the wicked. More particularly it is for him

(1) to warn the wicked;

(2) to assure the inattentive and impenitent that the punishment of death awaits him;

(3) to admonish him to repent.

II. THE POSSIBILITY OF FAILURE. Enthusiasm sometimes loses sight of this. Many a young minister of religion commences his work with the conviction that God's message has only to be delivered in order to its acceptance; that the moral Law is so beautiful that it has but to be exhibited in order to be revered and honored; that the gospel is so precious and glorious that no one who hears it can fail to embrace it. Experience dispels many of our illusions; and it is soon found that there are men capable of listening to the threats of the Law and to the promises of the gospel with utter indifference and unconcern. Ezekiel was reminded that some of the wicked might not turn, might die in their iniquity. Doubtless he found that this was actually the case. It is no discredit either to the message or to the messenger that men do not accept the Word and act upon it. Our Lord Jesus had occasion to marvel at the unbelief of those to whom he ministered; and when St. Paul preached, "some believed, and some believed not."

III. THE UNFAITHFUL WATCHCASE. This is the appointed guardian who "does not speak to warn the wicked of his way." This unfaithfulness may be accounted for by indolence, or by undue fear, or by a desire to conciliate and please his hearers. But all such motives should be consumed by a burning desire on the part of the spiritual guardian to commend himself to his Master. The watchman is assured that if, through his unfaithfulness, the wicked dies unwarned and impenitent in his iniquity, the blood of the perishing shall be required at the watchman's hand.

IV. THE FAITHFUL WATCHMAN. Faithfulness does not involve uniform or even usual success. The earnestly and frequently warned may nevertheless die in his iniquity, The fervent prophet, the zealous preacher, the diligent pastor, may have the inexpressible sorrow of seeing little fruit of their labor. It may be necessary that the testimony should be borne, even though rejected and despised. But the servant of the Lord is assured, for his encouragement, that, if he does his duty, he delivers his soul His workmanship may perish in the flames; yet he himself may be saved, though through the fire. - T.

I have set thee a watchman.
I. THE TRUE WATCHMAN'S VISION OF HIS OWN WORK. He sees —

1. It entails great responsibility on himself. Failure of duty here is nothing less than "blood guiltiness."

2. It involves the greatest results to his hearers.

3. It utters the emotions of God.

4. It proclaims both the hope and the method of men's improvement. The hope is in God; the method is from God. The hope is in His call and promise of love; the method is in penitence, "pine" for sins; return; pardon, "none of his sins shall be mentioned"; rectitude, "doing righteousness."

II. THE TRUE WATCHMAN'S VISION OF THE CONDUCT OF OTHERS. He is emphatically the seer. For he not only has to gaze steadily, reverently, intelligently at the truth of God he has to reveal to men, he has to look bravely, fixedly, tenderly at the condition and character of men. The old English watchman, to whom the care of our streets by night was formerly entrusted, often uttered in his hourly cry of "All right" what was indeed a sorrowful satire. For under the pall of night what concealed felons, what secret assassins, were plotting their cruelty and wrong! No such misleading watchman must be ours. In his vision of the conduct of others the true watchman sees —

1. The gross sins of many of them.

2. The hypocrisy of many more. The cloak of the hypocrite's profession, the words of flattery that trifle with himself, fail to mislead the true preacher.

(Urijah R. Thomas.)

Evangelical Preacher.
We are called to be messengers, watchmen, stewards of the Lord.

I. THE DIVINE APPOINTMENT. A faithful minister is a watchman appointed of God Himself. The vows of the Lord are upon us. How have we fulfilled them? What efforts have we made, with a single eye, to serve God for the promoting of His glory and the edifying of His people?

II. THE SOLEMN DUTIES.

1. The first part of a watchman's duty is to watch for himself and over himself. The sentinel at his post is ever exposed to the watchful eye of the enemy; and so the Lord's watchman is, more than others, always exposed to the ever-watchful eye of Satan. He stands forth as a mark against which the fiery darts of the wicked one are ever being hurled.

2. The watchman has to watch over and for the souls committed to his charge. We are assailed with the changeable winds of doctrine in all their force; we have the same blight of formality resting on the outward church; the same seeds of error and discord sown now as in the days of old. Against all these we must watch as we love the souls of our flock; yea, we must lift up our voice, and spare not, warning them against all the evils of sin, Satan, and the world.I shall conclude with a word of exhortation and a word of warning.

1. As to the warning; that we be not unfaithful.

2. But if the warning voice of Scripture speaks loudly to the unfaithful watchman, not less loudly and powerfully do the promises of the Scriptures speak, to exhort and encourage the faithful. True, our responsibility is very deep, our difficulties very great; but let us remember, we stand not alone; if truly called of God and man, we may take to ourselves the promise, "Lo, I am with you."

(Evangelical Preacher.)

I. THE REASON AND PROPRIETY OF THIS REPRESENTATION. The Christian Church may be considered as a large and extensive country, bordering upon the world, a country yet more large and extensive. The spiritual watchman is to view what passes in both, and to give his own countrymen, the true Israelites, information and warning (Isaiah 21:5-8; Habakkuk 2:1). Or, the Church of Christ is a city (Psalm 87:1; Isaiah 60:1; Isaiah 62; Hebrews 12:22; Philippians 3:20 — Gr.) under one Chief Magistrate, Christ; who has appointed the laws, customs, and language thereof. This city should be at unity with itself within, and surrounded, as by walls and bulwarks, with salvation by the Lord, and by the faith, prayers, and watchfulness of the citizens. And on these walls, elevated by their knowledge, God having shined into their hearts (2 Corinthians 4:6), and by their Divine appointment, and secured by the Divine protection (Revelation 2:1), the ministers of the Gospel are placed as "watchmen." This country of Christianity is liable to be invaded from without, and this city of the Church of God to be attacked by the world and its prince. It may be invaded and attacked in its doctrines, by error; in its duties, by sin; in its privileges, by unbelief, despondency, formality, lukewarmness, and sloth. The watchman gives notice and warning. This country or city is liable also to commotions and disorders from within. As to individuals, from the flesh and its lusts. They may become luxurious, wanton, covetous, ambitious, proud, self-willed, discontented, impatient, etc. Or, as to the whole community, by surmises, jealousies, envyings, enmities, evil-speakings, which things would destroy the peace and unity of its members, and produce strife, contention, parties, divisions. The "watchman" must warn and reprove the citizens, and lay their conduct before their Prince.

II. WHAT IS ESPECIALLY THE OFFICE AND DUTY OF MINISTERS UNDER THIS CHARACTER. They must regard no toil, labour, or suffering. They must be faithful to the Lord and the people (Luke 12:42). They must distrust themselves, and apply to and depend on the Lord for supernatural aid. The Chief Shepherd only can keep, feed, and rule the flock, and, in another view, that "unless the Lord keep the city, the watchman waketh but in vain" (Isaiah 62:6, 7). But, more particularly, their duty is set forth (Habakkuk 2:1, 2). We are not at liberty to imagine or conjecture or suppose this or that as necessary or expedient to the people over whom we watch, or retail our own opinions or fancies to them, but must come to our hearers with "Thus saith the Lord," and that, with respect to doctrines to be believed, privileges to be enjoyed, precepts to be obeyed, promises to be expected, and threatenings to be revered. We must observe, all mankind are naturally wicked, all need repentance, all have encouragement to repent (vers. 11, 14); that repentance implies not merely confession of sin, and a partial reformation, but a turning of the heart from sin to righteousness, followed by its proper fruits, and that without this there is no salvation (Luke 13:1). Nor is repentance sufficient without faith (John 3:18; Mark 16:16). Nor is faith sufficient without love; an ardent, admiring, grateful, complacent love to God, especially in consideration of His goodness to us, and an affectionate, disinterested, active love to all men, in imitation of God's love to them (Hebrews 12:14). And we must persevere (Ezekiel 33:12, 13, 18; John 15:4, 6; Romans 11:17-22; Hebrews 10:38).

III. THE CONSEQUENCE OF NEGLECTING, OR FULFILLING, THEIR DUTY.

1. "If thou do not warn the wicked" — sincerely, earnestly, frequently, with repeated admonitions, as the word signifies, giving them light by thy instructions, and making the matter clear and evident to them. Thus the apostle warned all (Acts 20:31) — He "shall die in his iniquity." But is not this a hard case? No. For, though not particularly warned by any messenger of God, he had the Word of God in his hands, or, at least, he had the fight of nature, and knew more or less of what was required of him.

2. If the watchman fulfil his duty, he at least derivers his own soul (ver. 9). The faithful watchman glorifies God. For it is much for the glory of all his attributes that sinners should be warned, whether they take the warning or not; e.g., His holiness, justice, mercy, love. He receives a reward in proportion to his labours (Isaiah 49:4, 5; 1 Corinthians 3:8). The Lord always gives him some success (Matthew 7:16-20; John 10:2-5; 1 Timothy 4:15, 16).

(J. Benson.)

Christian Age.
The following incident occurred on his first visit to Waterbeach when Charles Spurgeon was a lad of seventeen. "He was put up for the night at the house of Mr. Smith, and shared a bed with Mr. Smith's son, then a young boy. Charles Spurgeon, before retiring, went upon his knees, but his companion tumbled into bed without prayer, and lay down. No sooner had young Spurgeon finished his devotions than he inquired of his bedfellow if he were not afraid to go to bed without asking God for protection during the night: 'What a fearful thing would it be,' he said, 'if you went to your last sleep without a prayer and a Saviour.' For an hour or more the young preacher talked to the boy, and his earnestness was so evident that the boy was moved. Charles Spurgeon had him out of bed, and prayed with him, and that night the lad was converted. He is now an honoured deacon at Waterbeach."

(Christian Age.)

If at an assize town at the time of any celebrated trial, and the prisoner had been found guilty, and sentenced to death, Whitefield would, at the close of his sermon, his eyes full of tears, pause for a moment, and then, after a tenable denunciation upon those who neglect so great salvation, exclaim, "I am now going to put on my condemning cap; sinner, I must do it. I must pronounce sentence against you." And then he would repeat the awful words of our Lord: Depart, ye cursed, into everlasting fire, prepared for the devil and his angels."

(R. Winter.)

Latimer told the clergy in his time that, if they would not learn diligence and vigilance of the prophets and apostles, they should learn it of the devil, who goes up and down his diocese, and acts by an untired power, seeking whom he may destroy. When the wolves are abroad, the shepherd should not sleep, but watch, remembering that he were better have all the blood of all the men in the world upon him, than the blood of one soul upon him, by his negligence or otherwise.

( T. Brooks.)

O wicked man, thou shalt surely die
Skeletons of Sermons.
I. WHAT GOD SAITH TO THE WICKED.

1. The people addressed are all who do not unfeignedly turn from sin to God.

2. Death is here denounced as the judgment to be inflicted on all who turn not to their God; and to the same effect the inspired writers uniformly speak (Isaiah 3:11; Romans 6:23; James 1:14, 15).

3. There is an implied assurance that the wicked, if they will repent, shall not die. And this is expressly stated in the following context: ver. 14-16, so that, awful as this passage is, it is no less encouraging than it is awful; because it assures the contrite and believing sinner that he shall never perish.

II. THE NECESSITY IMPOSED ON MINISTERS TO PROCLAIM IT. The consequences of neglect in any minister are declared in two respects:

1. The person whom he neglects to warn will perish. If, through the sloth or treachery of the sentinels, a, camp be surprised at midnight, nothing but confusion and ruin can ensue. Thus if a person appointed to warn the wicked neglect to do so, the wicked will continue regardless of their impending doom, till it is too late to avert it. And it will be to no purpose to say, "I was not aware of my danger; my minister has betrayed me." No; the wicked have means of information within their oval reach, independent of their ministers; and they have secret intimations in their own consciences that they ought to repent: and therefore they must take the consequences of their own wickedness: "they must die in their iniquity."

2. He himself also will be dealt with as the author of that sinner's destruction. As a sentinel who, by neglecting to give notice of the enemy's approach, occasioned the overthrow of the army to which he belonged, would be chargeable with all the consequences of his neglect, so will the blood of all that perish through the minister's neglect "be required at his hand."

(Skeletons of Sermons.)

I. THE END IN WHICH THE EVIL WAYS OF THE CHILDREN OF MEN TERMINATE IS AN AWFUL END. It is a way that terminates in death, and that not temporal death alone, but eternal death. Many are the terrific views which are given of the world of woe; but what view can be more terrific than that of dying forever, and yet to be never dead after all? It will be awful in its nature, and still more so in its duration. The misery will be inconceivable, and the misery will be interminable. Banishment from all blessedness forever! Blackness and darkness, weeping and wailing, forever!

II. THE REALISATION OF THIS AWFUL END IS AN OBJECT WHICH THE BLESSED GOD, FAR FROM DESIRING, DEPRECATES AND DEPLORES. It is not your death that He desires, but your life.

1. By way of confirming this encouraging truth, we would remind you, in the first place, of what God is in Himself. His nature is love — that is the endearing name by which He is revealed; and as His name is, so is He. Benevolence of the highest, noblest, purest kind constitutes the very essence of His all-perfect character.

2. In connection with what God is in His nature, we would advert to what He has done for our salvation. He has "so loved the world that He gave," etc.

3. His dealings with the children of men in all ages. How has He borne with them in the face of their innumerable provocations?

III. IT IS THE CONSEQUENT DUTY OF SINNERS TO FORSAKE THEIR EVIL WAYS, THE TERMINATION OF WHICH, IF PERSISTED IN, WILL BE SO DISASTROUS, AND TO TURN AT ONCE TO HIM WHO WAITETH TO BE GRACIOUS. "Turn ye, turn ye, from your evil ways; for why will ye die, O house of Israel?" Many strange things have been done or endured before now, which appeared unaccountable; and yet there have been substantial reasons to justify them. To see an individual in an unresisting posture, patient and resigned, while persons with their saws and knives were severing one of his limbs from his body, seems a strange sight; and yet there may be no difficulty in proving that such an operation was necessary and desirable, since the sacrifice of a man's limb has often been the means of saving a man's life. For multitudes to give their bodies to be burnt; to welcome cruel mockings and scourgings; to abandon their homes, and wander in deserts and mountains, in dens and caves of the earth: all this appears to be unaccountable. But there may be the strongest reasons adduced in justification of such severe sacrifices. Hence it is declared of the ancient: worthies, that they were tortured, not accepting deliverance; and why? That they might obtain a better resurrection. But for your course, poor sinner, no reason can be given.

(Anon.)

I. WHO ARE THE WICKED? Profane and gross sinners, who indulge themselves in notorious immoralities (1 Corinthians 6:9, 10; Galatians 5:19-21; Colossians 3:5, 6; Revelation 21:8). In this black list you not only find such gross vices as are scandalous in the common estimate of mankind, but also such as are secret, seated in the heart, and generally esteemed but lesser evils.

2. All who knowingly and wilfully indulge themselves habitually in any one sin, whether it be the omission of a commanded duty or the practice of something forbidden (1 John 2:4; 1 John 3:8, 10; John 14:23, 24). I grant that good men sin, and that they are far from perfection of holiness in this life. I grant also that some of them have fallen, perhaps once in their life, into some gross sin. But after all, I must insist that they do not indulge themselves in the wilful habitual practice of any known sin, or the wilful habitual neglect of any known duty. St. John expressly tells us (1 John 3:9), he cannot sin habitually; again, he cannot sin wilfully — that is, with full bent of soul.

3. All who are destitute of those graces and virtues which constitute the character of positive goodness. Wickedness is a moral privation, or the want of real goodness. The want of faith, the want of love, repentance, benevolence, and charity does as really constitute a wicked man, as drunkenness, blasphemy, or any notorious immorality.

4. All who still continue in their natural state; who have never been regenerated, or experienced a thorough change of their views and dispositions, towards God and divine things (John 3:6; Romans 8:8; Ephesians 2:3).

II. WHAT KIND OF DEATH SHALL THE WICKED MAN DIE? It is true, natural death is the universal doom of all the sons of men (Ecclesiastes 2:16). The highest attainments in piety cannot secure an earthly immortality. But though there be no difference in this respect, there is a wide difference in another, and that is, the death of the wicked is quite another thing, or comes under quite a different notion, from the death of the righteous. The death of the wicked, like an officer from their offended sovereign, strikes off the fetters of flesh, that they may be carried away to a place of execution. Then, farewell, a long, and everlasting farewell, to the comforts of this life, and all its agreeable prospects: farewell to friends; farewell to hope and peace; farewell to all the means of grace; farewell, God, and Christ, and angels, and all the blessedness of heaven. Now nothing awaits them but wrath and fiery indignation. But even this, dreadful as it is. is not all — there is besides this, that dreadful something called the second death (Revelation 21:8; Revelation 2:11; Revelation 20:6, 14) — which thou, O wicked man, must die. The soul will be forever dead to God and holiness — dead to all the means of grace, and all the enjoyments of this life; dead to all happiness and all hope; dead to all the comfortable purposes of existence; dead to everything that deserves the name of life — in short, dead to everything but the torturing sensations of pain; to these the soul will be tremblingly alive all over, to eternity; but, alas! to be alive, in this sense, alive only to suffer pain, is worse than death, worse than annihilation.

III. WHAT YOU MUST DO TO BE SAVED.

1. Betake yourselves immediately to serious thoughtfulness.

2. Break off from those things that hinder your conversion.

3. Diligently use all means that may instruct you in the nature of true religion.

4. Earnestly pray to God.

5. Endeavour to receive and submit to the Lord Jesus as your only Saviour.

6. Do not delay to follow these directions.

(President Davies.)

People
Ezekiel
Places
Edom, Jerusalem
Topics
Clear, Danger, Death, Delivered, Die, Doesn't, Evil-doer, Evil-doing, Hast, Iniquity, Nevertheless, Overtake, Purpose, Safe, Saved, Sin, Soul, Turn, Turning, Warn, Warned, Wicked
Outline
1. According to the duty of a watchman in warning the people
7. Ezekiel is admonished of his duty
10. God shows the justice of his ways toward the penitent and toward revolters
17. He maintains his justice
21. Upon the news of the taking of Jerusalem
25. he prophecies the desolation of the land
30. God's judgment upon the mockers of the prophets

Dictionary of Bible Themes
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 33:9 NIV
Ezekiel 33:9 NLT
Ezekiel 33:9 ESV
Ezekiel 33:9 NASB
Ezekiel 33:9 KJV

Ezekiel 33:9 Bible Apps
Ezekiel 33:9 Parallel
Ezekiel 33:9 Biblia Paralela
Ezekiel 33:9 Chinese Bible
Ezekiel 33:9 French Bible
Ezekiel 33:9 German Bible

Ezekiel 33:9 Commentaries

Bible Hub
Ezekiel 33:8
Top of Page
Top of Page