In 2005, in response to poll data released by Gallup, Ron Sider wrote a book titled The Scandal of the Evangelical Mind. He reviewed Gallup data that revealed what he called “widespread, blatant disobedience” in (self-professing) evangelical Christian circles. Data suggested that evangelical Christians are broadly guilty of lax attitudes toward divorce, materialism and the poor, sexual sin, racism, and spousal abuse in marriage. According to the data gathered by Gallup, evangelicals were not much less likely to be guilty of those sins than unbelievers. The data collected from polling suggested a deep divide between evangelical behaviour and biblical expectations in these areas.
Sider believes the problem is that too many professing Christians have reduced the gospel to a mere formula for forgiveness with no expectation of holiness attached to it. This stands in contrast to the biblical gospel, which both offers forgiveness and demands (because it promises) transformation.
Modern evangelicals (or, at least, professing evangelicals) are not the first to struggle with this. Ezekiel 33, the text before us this morning, shows that the ancient Jews displayed similar covenantal misunderstanding.
This chapter marks another turning point in Ezekiel’s prophecy. Here, the Lord reiterates to Ezekiel his role as watchman for Judah and his responsibility to warn them of judgement (vv. 1–9). He gives his prophet another message to preach to the exiles about justice and the possibility of forgiveness (vv. 10–20) before news of Jerusalem’s destruction reaches the exiles in Babylon and Ezekiel’s dumbness, as promised, is removed (vv. 21–38). Ezekiel’s prophetic authority is thereby confirmed.
The tenor of the prophet’s message shifts from this point on. While glimpses of hope have been contained within his messages until now, hope becomes the more dominant theme moving forward, with reminders of judgement as a more minor theme.
It is in this final section, immediately following the announcement of the holy city’s destruction (vv. 21–22), that the Jewish misunderstanding of the obligations of grace is revealed. They believed that God owed them the land promises. If Abraham—one man—inherited the land, how much more did an entire nation deserve it? They professed to be God’s covenant people and even feigned interest in his word, but showed no inclination to obey. Verses 30–33 capture the thrust of the matter.
The people invited one another to “come, and hear what the word is that comes from the LORD.” They gladly came to Ezekiel to hear what he had to say, “but they will not do it.” They were eager to hear but unwilling to obey. They professed devotion with their mouths, but their hearts were far from the Lord. They enjoyed Ezekiel’s song, but were unwilling to heed the lyrics.
Sider was onto something in The Scandal of the Evangelical Conscience. Far too many professing Christians consider the gospel to be a formula that secures forgiveness of sins—initially and ongoingly. They appreciate that God’s grace is available to forgive their sins, but their understanding of grace too often leads them to ignore the reality that God still wants them to pursue holiness. They are guilty of the attitude that Paul robustly opposed: “What shall we say then? Are we to continue in sin that grace may abound?” (Romans 6:1).
The Spirit works in the lives of God’s people to produce spiritual maturity, reflected in growing Christlike attitudes and behaviour that glorify God (Galatians 5:22–25; Colossians 1:23–29). While we do not earn God’s favour by our obedience, it is the essential responsibility of each Christian to grow in holiness (Romans 6:12–23; 1 Corinthians 2:14–3:4; Hebrews 5:13–14). To be sure, obedience may manifest differently in different believers, but every believer is accountable before God to strive for holiness. The gospel is more than a formula for forgiveness.
As you meditate on Ezekiel 33 this morning, ask God for the grace to overcome the sin on presumption but to instead press on to grow in Christlikeness as you preach the gospel to yourself daily.
