What are watchmen in the Bible?

Under the figure of a watchman, Ezekiel is set to warn the house of Israel, so that if any slighted the sound of the trumpet, their blood might be on their head; if the watchman blew not, his blood should pay the penalty.

"Again the word of Jehovah came to me, saying, Son of man, speak to the children of thy people, and say to them, When I bring the sword upon a land, if the people of the land take a man of their coasts, and set him for their watchman: if when he sees the sword come upon the land, he blow the trumpet and warn the people, then whosoever hears the sound of the trumpet and takes not warning, if the sword come and take him away, his blood shall be upon his own head. He heard the sound of the trumpet, and took not warning, his blood shall be upon him; but he that takes warning shall deliver his soul. But if the watchman see the sword come, and blow not the trumpet, and the people be not warned; if the sword come, and take any person from among them, he is taken away in his iniquity; but his blood will I require at the watchman's hand. So thou, O son of man, I have set thee a watchman to the house of Israel; therefore thou shalt hear the word at my mouth, and warn them from me. When I say to the wicked, O wicked man, thou shalt surely die; if thou dost not speak to warn the wicked from his way, that wicked man shall die in his iniquity; but his blood will I require at thine hand. Nevertheless, if thou warn the wicked of his way to turn from it; if he do not turn from his way, he shall die in his iniquity; but thou hast delivered thy soul." (Ver. 1-9) It is individual responsibility that becomes now the ruling principle, though this does not hinder, as we see, the call and duty of one to warn many. Such was the prophet's place.

He had been transported by the power of God from the river Chebar to Tel-abib, where a number of captives dwelt. He sat for seven days in their presence without opening his lips. (See Job 2:13.) The silence of Ezekiel was broken by the Lord, who spoke to him and gave him a new charge, that of a watchman unto the house of Israel. His duty was to be twofold: First, to hear the word of the Lord from His own lips, and then to give the warning. It is a solemn message and charge, making known to the prophet his great responsibility.

Accordingly Uzziah took special precautionary measures against thy se two contingencies. He "built towers in the desert, and many wells" (verse 10). The towers were lofty erections where watchmen were stationed to kepp a strict look-out over the surrounding country and give instant warning of the approach of any hostile company. Because of these towers of defence the enemies of the people were prevented from invading the borders of the land of Judah unawares. With regard to the wells, these were not necessarily fountains, but rather reservoirs or cisterns where water was stored for use in the dry seasons for the benefit of the livestock and for the watering of the food-plots.

Let us now think of the towers as conveying the lesson of watchfulness against spiritual foes, and the wells the lesson of refreshment for the soul.

The business of the watchmen is to keep order in the city. How comes it that they find the bride wandering in the city at night, without the Bridegroom? This is contrary to order and they rightly rebuke her. They "wounded" her, but "faithful are the wounds of a friend." Again the keepers of the walls have to protect the city from attacks of the enemy, and in following their calling must needs challenge all comers, to distinguish friends from foes. They are true to their work in their dealing with the bride. They must discover if she is really what she professes to be, and therefore they strip her of her veil.

(1) The prophecy here does not begin with the date, as we might expect, that being found, however, in verse 17. God first prepares the message which the re-opened lips of the prophet are to utter. The message given is a repetition almost wholly of Ezek. 3 and 13, a repetition which, for the purpose, is more effective than a wholly new statement. It is emphasized, however, in the first place that while men might naturally, and ordinarily would appoint themselves a watchman, the prophet is not appointed of the people, but of God in their behalf. Were there no word from Him, the accountability of the people would still remain, but God had provided a watchman for those too heedless and indifferent to care for their own interests, even the most weighty. How this, nevertheless, would increase the culpability of those who still refused the Voice that spoke to them! How often had He spoken of the sword which He was bringing upon the land! Yet they had taken no heed. Instead of looking for every sign of approaching judgment, they hardened their hearts against all that was given them in this way — nay, pressed upon them by one event after another, and by one messenger after another. What then could there be at last but that which had now come? — the awful signs no more to be refused by their desolate city, and the triumph of the heathen enemy over those who, as the people of God, would have been sheltered from every possibility of successful assault.

The second part of the address here begins at the 10th verse, in which the lesson of the 18th chapter is once more enforced. They would now be ready to plead, and indeed were pleading, that before the unbending righteousness of God it was impossible that men should live. But the Lord replies as He had declared abundantly already, that He has no pleasure in the death of the wicked, but that they turn from their wickedness and live. For one who truly turned to Him, none of his past wickedness should be remembered against him. Could God go on with them in evil ways? Surely it would be impossible even for themselves to think so. There was then but one alternative, and God still pleaded as He had been pleading, that they turn from their evil ways that they might live. Why would they die? Their death was of their own will and not His. If, then, even one who had been righteous, trusting in this past righteousness of his, gave himself up to wickedness, none of his righteous deeds could be remembered: in his iniquity that he had committed, he would surely die. But what is rather emphasized is the mercy that awaits even the worst and vilest who should turn to God. Yet the people would rest the blame of all upon the Lord's ways as if they were not equal, whereas it was their own ways that are unequal, as their conscience must surely witness against them. Much as men may seek to stifle the voice that speaks for God within them, yet it will one day have full utterance when they will be compelled to hear it.

The Spirit of Christ working in the prophet also bears witness of the unceasing cry to Jehovah to effect His glorious counsels as to Jerusalem. "I have set watchmen upon thy walls, O Jerusalem; they shall never hold their peace all day and all night: ye that put Jehovah in remembrance, take ye no rest, and give him no rest, till he establish, and till he make, Jerusalem a praise in the earth" (vv. 6, 7). It is of great interest to observe the place of watchmen here. And blessed the day when it will be not so much their warning men against evil in treachery or violence, as their loudly reminding Jehovah of the mercy that endures and of the reversal of all past sin and shame in Jerusalem established and made a praise in the earth. "Jehovah" on His part "has sworn by His right hand, and by the arm of His strength, Surely I will no more give thy corn [to be] meat for thine enemies; and sons of the alien shall not drink thy wine, for which thou hast laboured; for they that have garnered it shall eat it, and praise Jehovah; and they that have gathered it together shall drink it in the courts of my holiness" (vv. 8, 9). Assuredly this oath infallibly secures Israel on the earth.

Having uttered the promise of God, the prophet now turned abruptly to denounce the state of the people, and especially those who were in the place of watchmen and shepherds. The one were both blind and dumb, the other greedy for their gain and not for the welfare of the sheep. As a result the beasts of the field would break through and devour: a warning this of oppressing nations about to assail them from without, while those who should warn and defend were like drunkards, filled with false optimism.

This is illustrated by the experiences of the bride. Let us trace them. First, "the watchmen that went about the city found me, they smote me, they wounded me." (v. 7.) What had she to do, wandering about the city at night, without her Beloved? The very fact that she could not find Him revealed her state to these faithful watchmen, and they did not spare her. They were charged with the discipline of the city, and they failed not to administer it. And well is it for the assembly when there are faithful men who watch for souls as they that must give account (Heb. 13:17); who do not hesitate to search souls, even if they smite and wound them, in the power of the Word. The Church cries aloud for those who can discern the state and meet the need of souls; for pastors who are skilled to feed the flock of God, and to restore the wandering and backslidden in heart.

In the next place, the bride encountered the "keepers of the walls," and they took away her veil from her exposed her condition, her nakedness, bereft as she was for the moment, through her negligence and self-seeking, of her Beloved. If the watchmen answer to pastors, the keepers of the wall will find their correspondence in those who seek to maintain holiness in the house of God. The walls guard those within from the enemy without, exclude evil, and preserve those inside in peace and security. The keepers of the walls therefore maintain separation from evil and separation to God, jealously shutting out all who have no right of entrance, and admitting only such as can exhibit their title. When thus they found the bride seeking after her Beloved during the night, they take away her veil; for it was incumbent upon them to ascertain whether she was what she professed to be.

The verses that follow state the happy effects that will be seen when in the Person of the once rejected Messiah God is reigning in Zion. Watchmen usually lift up the voice to warn but now it will be to sing, and moreover there will be no disharmony for they will agree in what they see. And indeed the joyful song will be universal, breaking forth even in "waste places of Jerusalem." It will be a song based upon the redemption wrought for them by the Lord.

Verses 1-4. It seems there was no immediate answer to the plea of the prophet. He then speaks to himself and expresses his attitude. "I will stand upon my watch, and set me upon the tower, and I will wait to see what He will say to me, and what I shall answer as to my complaint." He watches like a sentinel upon a watchtower for the answer the Lord will give him. It does not mean that the prophet actually ascended a tower, but he expresses his innermost attitude by the symbol of the watchman. He remained silent and eagerly looked for the reply.