The OP asks, “Is 'no pleasure' just to do with 'no enjoyment/delight', or does it imply that God's will is involved?” I approach this question by examining the word חָפֵץ (chaphets, Strong’s H2654, meaning to delight in) to see whether it’s semantic range includes the idea of will/volition when used in reference to God.
Brown-Driver-Briggs -
חָפֵץ
2 of God:
a. delight in, have pleasure in, with בְּ, persons Numbers 14:8 (J), 2
Samuel 15:26; 2 Samuel 22:20 = Psalm 18:20, 1 Kings 10:9 2Chronicles
9:8; Psalm 22:9; Psalm 41:12; Isaiah 62:4; not in the strength of a
horse Psalm 147:10; in doing evil Malachi 2:17; in the death of the
sinner Ezekiel 18:32; Ezekiel 33:11; but in mercy, justice, and
righteousness Jeremiah 9:23; בחר באשׁר (לא) חפצתי Isaiah 56:4; Isaiah
65:12; Isaiah 66:4; not with (accusative) the blood of bullocks Isaiah
1:11; זבח (ים ׅ; Psalm 40:7; Psalm 51:18,21, or the death of the
sinner Ezekiel 18:23 (twice in verse); but with חסד Hosea 6:6; Micah
7:18, אמת Psalm 51:8; with the way of a man Psalm 37:23; כל אשׁר חפץ
Psalm 115:3; Psalm 135:6; Proverbs 21:1; אשׁר חפץ Isaiah 55:11; Jonah
1:14.
b. pleased to do a thing with infinitive Judges 13:23; 1 Samuel 2:25;
Isaiah 53:10.
c. with imperfect subject (Ges§ 142 (3) c) חָפֵץ יגדיל תּורה ׳י Yahweh
was pleased to magnify teaching Isaiah 42:21. — On Job 40:17 see
חָפַץ.
According to BDAG, when used in reference to God, חָפֵץ means “delighting in” or “be pleased with.” However, in reviewing the verses in the above reference, I find the entries under 2b to be somewhat problematic. For instance, consider these two translations of 1 Samuel 2:25:
1 Samuel 2:25
If a man sin against a man, then hath God judged him; but if against
Jehovah a man sin, who doth pray for him?' and they hearken not to the
voice of their father, though Jehovah hath delighted (Strong’s H2654)
to put them to death. – Young’s Literal Translation
If someone sins against a man, God will mediate for him, but if
someone sins against the LORD, who can intercede for him?” But they
would not listen to the voice of their father, for it was the will of
the LORD to put them to death. – English Standard Version
The idea of God being delighted to put sinners to death contradicts the message of Ezekiel 33:11. Arguably worse is the notion put forth by translations such as the ESV that it is God’s will to do so. To resolve this seeming contradiction, it may help to consider that the word חָפֵץ means literally “to bend down” (see full BDAG entry). The concrete usage of חָפֵץ implies a movement toward something; the idea can be applied figuratively to mean “to be inclined towards something.” What determines God’s inclination then depends on how He looks at our sins, whether through the lens of His love and mercy, as in Ez 33:11, or through that of His justice and wrath, as in 1 Sam 2:25.
Taken in this way, חָפֵץ does not necessarily imply delight/pleasure nor does it necessarily involve God’s sovereign will. Rather, I see it as evidence of God's remarkable self-restraint. In context Ez 33:11 is about the choice that each person is presented with, whether to choose good over evil. When viewed as an inclination, חָפֵץ leaves room for human choice and agency. In other words, Ez 33:11 may help us know God’s inclination, but it is left to each person whether or not to go the way that God is inclined.
