Ezekiel 33:11

DISCOURSE: 1112
GOD EXPOSTULATING WITH SINNERS

Ezekiel 33:11. 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?

THE excuses which men offer for not turning unto God, are, for the most part, reflections cast on the Deity himself. One man deems the service of God unnecessary; another thinks it impracticable in his particular situation; another says, I can do nothing without grace, and if God do not bestow his grace upon me, how can I help myself? Such was the disposition manifested by the Jews of old, when they were invited and commanded to repent: they complained, that it was to no purpose to repent, since they were already pining away under their transgressions; and that the promises of life, which were held forth to them in God’s name, were delusive, since God, so far from wishing to pardon them, had shewn a pleasure in executing his vengeance upon them [Note: This seems to be implied in ver. 10. as connected with the text.]. Against such unrighteous accusations, God vindicates himself by an oath, and by the most pressing and affectionate exhortation renews his calls to repentance. In the message which he sent by the prophet to the Jews, we have his message to sinners of every age and nation: and in delivering it to you at this time we would call your attention to two things contained in it:

I. A solemn oath—

“Hear, O heavens, and give ear, O earth, for the Lord speaketh,” yea, sweareth; and, “because he can swear by no greater, he swears by himself,” even by his own life and immortal perfections. But what is it which Jehovah condescends to confirm in this solemn manner?

1. That he hath no pleasure in the death of a sinner—

[What? was this a matter so doubtful, that it was necessary to remove our doubts in such a way? Methinks, we need no further proof of this than our own continuance in the land of the living. Should we, should any of us, have been here, if God had taken pleasure in our death? Have we not provoked God in ten thousand instances to cut us off, and would he not long since have consigned us over to perdition, if he had not been slow to anger, and rich in mercy? — — — Would God moreover have given his only dear Son to die for us, and his blessed Spirit to convert and sanctify us, yea, would he wait so long to be gracious unto us, and, notwithstanding our obstinacy, follow us every day with invitations, entreaties, promises, and expostulations; would he act thus, I say, if he had pleasure in our death? — — — Surely it was not any uncertainty respecting this truth itself, but our backwardness to believe it, that gave occasion for such an astonishing vindication of it.]

2. That he has pleasure in the conversion and salvation of sinners—

[This is not at all less obvious than the foregoing truth: and the same observations which confirm the one, will establish the other also. But we may farther refer both to existing facts, and most explicit declarations, in support of this assertion. We cannot conceive more atrocious guilt than that which David had contracted, guilt aggravated a hundred-fold by his past professions and experience. But no sooner did he acknowledge his transgression, than the prophet who had been commissioned to denounce the heaviest judgments against him, was inspired to reply, The Lord hath put away thy sin, thou shalt not die [Note: 2 Samuel 12:13.]. In what beautiful colours is the mercy of our God painted in the parable of the lost sheep, and the returning prodigal! Is it possible for words more fully to describe how much “he delighteth in mercy?” Let us marvel then at the condescension of our God in confirming such declarations by an oath. Had he “sworn in his wrath that we should not enter into his rest,” we might easily have accounted for it; because, however merited such a judgment might be, he is never brought, but with extreme reluctance, to execute it [Note: Isaiah 28:21. “His strange act.”]. But to establish his character for mercy in such a way, was altogether superfluous, except for the more abundant display of his own goodness, and the richer consolation of our minds.]

That this testimony of God, respecting his own delight in mercy, may not fail of producing its proper effect on our minds, it is enforced by,

II.

An affectionate exhortation—

Had we not already seen such condescension as almost exceeds our belief, we might well be filled with wonder at the further proofs of it which are exhibited in the text—
The Creator and Judge of all stoops to use the language of entreaty towards perishing sinners—
[He does not simply issue his command, but repeats it with all the tenderness and solicitude of the most affectionate parent. He sees with deep concern how “all like sheep are gone astray, every one to his own way:” one is wandering in the paths of open sensuality and profaneness; another has involved himself in the labyrinths of worldly care; another is pleasing himself with the idea that he belongs to the fold of God, while he has nothing but “the form of godliness without any of its power.” But God would have all return to him, to walk in his ways, and to enjoy his blessings. He longs to see the sensualist, the worldling, and the formal professor of religion, all truly and thoroughly awakened to a sense of their guilt and danger, and all seeking after the salvation of their souls as the one thing needful. He would not that one of them should perish, but that all should come to repentance and live. Hence his earnestness in urging their immediate and effectual return.]

He further enforces his request with a most animated expostulation—
[Sin and death are inseparably connected: there is no alternative but to flee from sin or perish forever; we must turn or die. This is evidently implied in the expostulation which God uses; and the certainty of it is far more strongly marked, than if it had been asserted in the plainest terms. Let sinners then answer the question which God puts to them, “Why will ye die?” Is death, eternal death so light a matter, that ye will subject yourselves to it for the fleeting gratifications of sin? Is it a light thing “to fall into the hands of the living God,” and to have “both body and soul cast into hell” for ever? Or is a life of godliness so painful, that the labours of it will not be repaid by all the felicity of heaven? If we were to ask you, Why will ye seek after God? Why will ye regard your souls? Why will ye forsake the beaten paths of sin, and walk in the unfrequented ways of righteousness? your answers would be plain; the most ignorant might give such a reply, as not all the wisdom of man could gainsay or resist. But what will ye answer to the interrogation in the text? And if you are constrained now, notwithstanding your habits of self-vindication, to acknowledge the folly and madness of your conduct, how much more will you be speechless in the day of judgment, when the enormity of such conduct will appear without any palliation or disguise! Let not God then reason with you in vain: but turn from those ways, which you are not able to justify, or, with any shadow of propriety, to excuse.]

Application—
1.

To those who are now at length desirous of returning to God—

[It is not from profaneness to morality, or from morality to an outward observance of religious duties, that God calls us; but from all sin whatever to a sound and thorough conversion. Be sure then that you do not mistake in a matter of such infinite importance; but turn to God in the ways which he has appointed. Go with penitence and contrition to the Lord Jesus, that you may be washed in the fountain of his blood: and pray to God for the influences of his Spirit, that you may be “sanctified wholly in body, soul, and spirit, and be preserved blameless unto his heavenly kingdom.” Rest in nothing short of this, for it is to this only that the promise of life is annexed; “you must be converted, and become as little children (simple, teachable, dependent, obedient in all things) if ever you would enter into the kingdom of heaven.”]

2. To those who are still determined to withstand the entreaties of God—

[Go on in sin, till you have filled up the measure of your iniquities: but remember, ye will not have to cast the blame on God in that day when your calamities shall come upon you. God has at this very hour testified with an oath, that it is his desire to save your souls; yea, he at this moment expostulates with you, and beseeches you to seek his face. Nor shall ye have to accuse your minister in that day. We are told indeed, in the very chapter before us, that the blood of those who perish, shall be required at the hands of negligent and unfaithful ministers [Note: ver. 7–9.]: but, even though your blood were to be required at the hands of your minister, it would be no alleviation of your misery, since you also would die in your iniquity, and be condemned together with him. We hope, however, and are determined, God helping us, to be “pure from your blood:” we have warned you, and do warn you yet again, that you must turn or die; “if ye live after the flesh ye shall die; but if ye through the Spirit do mortify the deeds of the body, ye shall live.” Whatever others therefore may plead, ye have, and shall have, none but yourselves to blame; and it will be a bitter reflection in the day of judgment, to think, that “God called, and ye refused;” and that “Christ would often have gathered you as a hen gathereth her chickens under her wings, but ye would not.” May God prevent those reflections by giving you repentance unto life, for his dear Son’s sake: Amen, and Amen.]