Yechezkel 33 | The Destruction

The opening of this chapter serves as a "reminder" of two key themes already mentioned in Yechezkel’s prophecies in Chapter 3 and Chapter 18. The repetition here is intentionally: on the eve of destruction, Yechezkel is once again called upon to revisit these prophecies, which now take on new significance in the present context.

The Watchman’s Prophecy: This prophecy echoes almost word for word what was already stated in Chapter 3. This second pronouncement comes just before the destruction, possibly in retrospect. The first time, God told Yechezkel that his role was to warn the people, whether they would listen or not, as preparation for a period of prophecy in which they would refuse to heed his words. Now, as that period comes to a close, God reassures Yechezkel – the people’s refusal to listen should not trouble him — "but you will have saved your own life." (33:9)

"I do not desire the death of the wicked?": This prophecy also recalls the ideas presented in Chapter 18, and in fact, it quotes significant portions of that earlier passage word for word: Neither the past righteousness of the righteous nor the past sins of the wicked determine their fate, God judges a person solely by their present state. Here too, the crucial development here is the context. This prophecy comes in response to the people's despair: "You, man, say to the house of Israel: You have all been saying, 'Our sins and iniquities are upon us; we are wasting away in them; how then can we live?'" (33:10). The people feel crushed beneath the weight of their sins, unable to see a path forward. Yechezkel must emphasize a fundamental principle of divine justice: nothing is predetermined. If they have sinned, there is no reason to despair — repentance will erase their past wrongdoing as though it never existed. The people’s struggle is one of the fundamental challenges faced by anyone seeking to repent: the sinner’s self-perception. The belief that this is who I am: a man defined by my sins. The belief that I have strayed too far, that it is too late to change, because everything is already lost. Yechezkel offers a radical counterpoint – that is not how it works. A person is always judged by who they are now: "All his sins that he committed will not be remembered of him." (33:16) Yet it is important to stress that this principle works both ways: A righteous person cannot afford to become complacent, assuming that past good deeds guarantees future security: "If I say to the righteous person, 'You will surely live,' but he relies on his righteousness and does wrong, then of all his righteous, none of it will be remembered, and through the iniquity he has done he will die." (33:13)

This concept is difficult for the people to accept: "Your people say, 'The way of the Lord is not fair', but it is their way that is not fair!" (33:17) In my opinion, at its core, the disconnect between the people's understanding and the divine perspective lies in the performance of the mitzvot and the relationship with God. They see it as a transactional arrangement — akin to an employer-employee dynamic — where good deeds accumulate reward, and transgressions incur penalties. If someone has accumulated much "reward," they will receive it, and if someone has caused great harm and accrued penalties, they will receive them as well — regardless of what they do afterward. But God sees it differently: not as a system of economic rewards and punishments, but as a relationship. And in a relationship, the most important factor is the present state of the connection. True, past acts of devotion are not forgotten — but they do not override the reality of the relationship as it stands now. If someone was once an enemy but has since become a beloved friend, they are a beloved friend. If someone was once a close companion but has betrayed that trust, they are now a betrayer. God desires a close relationship us, His people, and He always wants us to return to Him.

The people of Israel need to hear this message precisely on the eve of destruction and as they approach exile. There is always hope for connection, and it is always possible to return to God.

The Announcement of Destruction: The destruction arrives, and with it, Yechezkel's prophecy changes: "My mouth was opened; I was no longer struck silent." (33:22) Yechezkel had been given a mission to prepare the people for the catastrophe ahead, so that he could then guide them through the process of rebuilding after the destruction. But even now, after his words have been proven true, his task is not yet complete. In the land of Israel, the survivors of Yehuda remain unconvinced by the fall of Jerusalem. They still claim that they are the true heirs of the nation and that the land belongs to them: "Man, the inhabitants of these ruins on the soil of Israel say, 'Avraham was one person, and he inherited the land; We are many, and to us the land has been given as a possession.'" (33:24) Also, in Babylonia, Yechezkel’s audience may listen to his words, but they are not prepared to act upon them: "To them you are like a singer of lustful songs with a lovely voice, playing music with skill; they hear your words but perform none of them." (33:32) The rest of the book will follow Yechezkel’s struggle to convince the people that God remains with them, and to lay the foundation for Jewish life in exile.