#albert barnes

by Albert Barnes

"Say to them: 'As I live,' says the Lord GOD, 'I have no pleasure in the death of the wicked, but that the wicked turn from his way and live. Turn, turn from your evil ways! For why will you die?'" - Ezekiel 33:11

It is the unalterable purpose of God that the wicked shall turn or die. He would not expostulate with them in this solemn manner if there were no danger, and if no such purpose were formed. It is not the manner of our Maker to assume earnestness when it is uncalled for, or to use words that are unmeaning, or to make appeals that are designed needlessly to alarm men. Yet many profess to hold that all men will be saved. They think there is no danger of eternal death and that alarm is needless. Tell me, then, what is the meaning of the solemn address in the text? Would he use this language if there were no danger? Would he use it if he knew that all men were to be saved?

But will he not pity and save him who has no feeling or desire to be saved? I answer, No. It is not the fault of God that the sinner does not feel, for truth has been revealed suitable to make him do so. Nor is it because the truth is not plain enough. I ask you, is not the ground of your complaint not that it is not plain enough but that it is too plain? Is not that your feeling today? You are insensible, you say, to your condition. How has this been produced? By God? I answer, No. It has been produced by resisting his appeals, slighting his warnings, grieving his Spirit, refusing to listen to his messengers. You have sought this insensibility and loved it, and would allow nothing to rouse you from it. You have made up your mind on the subject, and now will you blame God? You may close your eyes to the frightful precipice of which a friend warns you, but will you say that you might not have seen the danger? God is not to blame when men are blind to their own interests. He has told you what you are--a lost sinner. He has told you what is before you--death. He has apprised you when it will come--soon. He has lifted the veil and shown you his throne, his judgment-bar, and the world of woe to come.

And now, who is to blame if the sinner is unmoved and unconcerned? With the proof of guilt God has furnished, the solemn warning in the Bible, and the exhibition of the death of Jesus for your sins, if you are still unmoved, will you blame God? What other truths could you ask or expect to impress the mind? There are no other, no higher truths than these. Heaven has no other than to offer its eternal bliss to mortals. Hell has no other than to threaten its eternal woes. The grave has no other than to assure you that you must all sleep and molder there. God has no higher truth than to declare his conviction of the guilt and danger of man, to proclaim his love by the gift of his Son to die, to offer himself as the portion of the soul and his heaven as our home, and to invite as a Father and to threaten as a God in order to induce us to return to himself. If the sinner is insensible, he has none to blame but himself. If he dies, he dies with the assurance often made to him--made to him till he was weary of it--that it was the unalterable purpose of God that the wicked should turn or die.

What is that death? Hear him speak who saw it all, and who knew it all: "The Son of man shall send forth his angels and shall gather out of his kingdom all things that offend, and them which do iniquity, and shall cast them into a furnace of fire; there shall be wailing and gnashing of teeth." There the sufferer shall lift up the eyes, "being in torment," and ask in vain for a single drop of water to cool the tongue; there "the worm dies not, and the fire shall not be quenched." Everlasting punishment shall be there, outer darkness, the execution of the sentence, "Depart, accursed, into everlasting fire, prepared for the devil and his angels." I have used only the words of the meek, mild and benevolent Redeemer. He never concealed this danger. He never spoke or acted as if it did not exist. He was just as serious, solemn, and tender as if he felt that every man was in danger of it, otherwise he would never have left the heavens to save them.

I know not what eternal death is, but I can tell you some things. It is the abode of all the abandoned, and profane, and vile--the collected guilt and wretchedness of this world. It is a place where no sanctuary like this church opens its doors and invites you to heaven; where no message of mercy comes to the suffering and the sad. No Spirit strives there to reclaim the lost. No God meets the desponding there with promises and hopes, and from no eye is the tear of sorrow ever wiped away. It is death--lingering, long, interminable death--the dying sorrow prolonged from age to age onward, onward toward eternity, ever lingering, never ending.

Then why will you die? Why neglect the subject till you perish forever? I ask with earnestness and with affection, why, why will you die? What reason can be given why you should perish while others are saved? Is it because God is unwilling? That would be a reason if it were so, but look at his solemn oath in the text: "I have no pleasure in the death of the wicked, but that the wicked turn from his way and live." Is it because Christ is unwilling that you should be saved? That would be a reason if it were so, but hear him say, "Come unto me all ye that are weary and heavy laden, and I will give you rest." Is it because there is no room in heaven, because it is limited and is full? That would be a reason if it were true, but hear the Redeemer say, "And yet there is room." Is it because there are mountains of difficulties which you cannot overcome, because your sins are so great that they cannot be pardoned? That would be a reason if it were true, but hear the ever-blessed God say, "Though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be white as wool."

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That, this should be the resolution of every minister of the gospel. This is his business. It is not to be a politician; not to engage in the strifes and controversies of people; it is not to be a good farmer, or scholar merely; not to mingle with his people in festive circles and enjoyments; not to be a man of taste and philosophy, and distinguished mainly for refinement of manners; not to be a profound philosopher or metaphysician, but to make Christ crucified the grand object of his attention, and seek always and everywhere to make him known.

It matters not what are the amusements of society around him; that fields of science, of gain, or ambition, are open before him, the minister of Christ is to know Christ and him crucified alone. If he cultivates science, it is to be that he may the more successfully explain and vindicate the gospel. If he becomes in any manner familiar with the works of art and of taste, it is that he may more successfully show to those who cultivate them, the superior beauty and excellency of the cross. If he studies the plans and the employments of people, it is that he may more successfully meet them in those plans and more successfully speak to them of the great plan of redemption.