Series - WMO

Two Practical Applications

What bearing do our exegetical conclusions from Ezekiel 33:11 have for our understanding of God’s disposition toward the lost and the well-meant offer of the gospel?

God Prefers Mercy Over Judgment

The Scriptures clearly teach that God angry with the wicked every day (Psa 7:11), and he will eventually judge every impenitent sinner (Rom 2:5-16; 6:23; Rev 20:11-15). Moreover, when the Lord Almighty enacts justice, he finds a holy and righteous satisfaction (Exod 34:7; Deut 28:63; Jer 9:24; Ezek 5:13; Rom 2:4-16; 3:24-26; Rev 15:3; 16:7).

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An Impassioned Entreaty

Having provided an oath-bound affirmation of his preference for mercy over judgment, God now turns to the wicked and entreats them: “Turn back, turn back from your evil ways, for why will you die, O house of Israel?” (Ezekiel 33:11b, ESV).

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God instructs Ezekiel to respond to the people’s complaint, and the Lord’s response has two parts: first, God makes an oath-bound affirmation; second, he issues an impassioned entreaty. Let’s consider each of those in turn.

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The setting of Ezekiel’s prophecy in general and of our text in particular is the exile. The first phase of the exile took place around 605 B.C. The second phase of the exile took place about 7 or 8 years later, around 597 B.C. And the final stage of the exile took place in 586 B.C. This is when the Babylonians destroyed the walls and temple of Jerusalem.

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Several rejoinders may be offered to the “anthropopathic” interpretations represented above.

1. God is Not Pretending

One may affirm that the text has a rhetorical function while also insisting that the human behavior enjoined is predicated on the divine disposition described. In other words, the inferred imperative (“you people should fear God always”) is based on an implied indicative (“God wants you to fear him always”).

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The Objections Addressed

Some object to the exegetical and theological conclusions above. On the basis of texts like Psalm 115:3, they argue that God’s desires must be coterminous with God’s decrees. That is, all that God desires he must decree. Or, all that God decrees exhausts all that God may desire. Accordingly, they impose one or more of the following limitations on the text.

Unlike you and me, God has both the power and prerogative to bring all his desires to fruition. “Our God is in the heavens,” declares the psalmist, “he does all that he pleases” (Ps. 115:3). Nevertheless, the Sovereign God of all creation has not chosen to fulfill every one of his wishes he has disclosed to us.