Ezekiel18
New International Version
1The word of the Lord came to me:
2“What do you people mean by quoting this proverb about the land of Israel: “‘The parents eat sour grapes, and the children’s teeth are set on edge’?
3“As surely as I live, declares the Sovereign Lord, you will no longer quote this proverb in Israel.
4For everyone belongs to me, the parent as well as the child—both alike belong to me. The one who sins is the one who will die.
5“Suppose there is a righteous man who does what is just and right.
6He does not eat at the mountain shrines or look to the idols of Israel. He does not defile his neighbor’s wife or have sexual relations with a woman during her period.
7He does not oppress anyone, but returns what he took in pledge for a loan. He does not commit robbery but gives his food to the hungry and provides clothing for the naked.
8He does not lend to them at interest or take a profit from them. He withholds his hand from doing wrong and judges fairly between two parties.
9He follows my decrees and faithfully keeps my laws. That man is righteous; he will surely live, declares the Sovereign Lord.
10“Suppose he has a violent son, who sheds blood or does any of these other things
11(though the father has done none of them): “He eats at the mountain shrines. He defiles his neighbor’s wife.
12He oppresses the poor and needy. He commits robbery. He does not return what he took in pledge. He looks to the idols. He does detestable things.
13He lends at interest and takes a profit. Will such a man live? He will not! Because he has done all these detestable things, he is to be put to death; his blood will be on his own head.
14“But suppose this son has a son who sees all the sins his father commits, and though he sees them, he does not do such things:
15“He does not eat at the mountain shrines or look to the idols of Israel. He does not defile his neighbor’s wife.
16He does not oppress anyone or require a pledge for a loan. He does not commit robbery but gives his food to the hungry and provides clothing for the naked.
17He withholds his hand from mistreating the poor and takes no interest or profit from them. He keeps my laws and follows my decrees. He will not die for his father’s sin; he will surely live.
18But his father will die for his own sin, because he practiced extortion, robbed his brother and did what was wrong among his people.
19“Yet you ask, ‘Why does the son not share the guilt of his father?’ Since the son has done what is just and right and has been careful to keep all my decrees, he will surely live.
20The one who sins is the one who will die. The child will not share the guilt of the parent, nor will the parent share the guilt of the child. The righteousness of the righteous will be credited to them, and the wickedness of the wicked will be charged against them.
21“But if a wicked person turns away from all the sins they have committed and keeps all my decrees and does what is just and right, that person will surely live; they will not die.
22None of the offenses they have committed will be remembered against them. Because of the righteous things they have done, they will live.
23Do I take any pleasure in the death of the wicked? declares the Sovereign Lord. Rather, am I not pleased when they turn from their ways and live?
24“But if a righteous person turns from their righteousness and commits sin and does the same detestable things the wicked person does, will they live? None of the righteous things that person has done will be remembered. Because of the unfaithfulness they are guilty of and because of the sins they have committed, they will die.
25“Yet you say, ‘The way of the Lord is not just.’ Hear, you Israelites: Is my way unjust? Is it not your ways that are unjust?
26If a righteous person turns from their righteousness and commits sin, they will die for it; because of the sin they have committed they will die.
27But if a wicked person turns away from the wickedness they have committed and does what is just and right, they will save their life.
28Because they consider all the offenses they have committed and turn away from them, that person will surely live; they will not die.
29Yet the Israelites say, ‘The way of the Lord is not just.’ Are my ways unjust, people of Israel? Is it not your ways that are unjust?
30“Therefore, you Israelites, I will judge each of you according to your own ways, declares the Sovereign Lord. Repent! Turn away from all your offenses; then sin will not be your downfall.
31Rid yourselves of all the offenses you have committed, and get a new heart and a new spirit. Why will you die, people of Israel?
32For I take no pleasure in the death of anyone, declares the Sovereign Lord. Repent and live!
Study Guide
Public-domain commentary and original-language notes for Ezekiel 18.
Chapter Summary
In this chapter: God has no respect of persons. (1-20). The Divine providence is vindicated. (21-29). A gracious invitation to repentance. (30-32).
vv1-20
The soul that sinneth it shall die. As to eternity, every man was, is, and will be dealt with, as his conduct shows him to have been under the old covenant of works, or the new covenant of grace. Whatever outward sufferings come upon men through the sins of others, they deserve for their own sins all they suffer; and the Lord overrules every event for the eternal good of believers. All souls are in the hand of the great Creator: he will deal with them in justice or mercy; nor will any perish for the sins of another, who is not in some sense worthy of death for his own. We all have sinned, and our souls must be lost, if God deal with us according to his holy law; but we are invited to come to Christ. If a man who had shown his faith by his works, had a wicked son, whose character and conduct were the reverse of his parent's, could it be expected he should escape the Divine vengeance on account of his father's piety? Surely not. And should a wicked man have a son who walked before God as righteous, this man would not perish for his father's sins. If the son was not free from evils in this life, still he should be partaker of salvation. The question here is not about the meritorious ground of justification, but about the Lord's dealings with the righteous and the wicked.
vv21-29
The wicked man would be saved, if he turned from his evil ways. The true penitent is a true believer. None of his former transgressions shall be mentioned unto him, but in the righteousness which he has done, as the fruit of faith and the effect of conversion, he shall surely live. The question is not whether the truly righteous ever become apostates. It is certain that many who for a time were thought to be righteous, do so, while 26,27 speaks the fulness of pardoning mercy: when sin is forgiven, it is blotted out, it is remembered no more. In their righteousness they shall live; not for their righteousness, as if that were an atonement for their sins, but in their righteousness, which is one of the blessings purchased by the Mediator. What encouragement a repenting, returning sinner has to hope for pardon and life according to this promise! In verse 28 is the beginning and progress of repentance. True believers watch and pray, and continue to the end, and they are saved. In all our disputes with God, he is in the right, and we are in the wrong.
vv30-32
The Lord will judge each of the Israelites according to his ways. On this is grounded an exhortation to repent, and to make them a new heart and a new spirit. God does not command what cannot be done, but admonishes us to do what is in our power, and to pray for what is not. Ordinances and means are appointed, directions and promises are given, that those who desire this change may seek it from God.
Key Words
דָּבָר: a word; by implication, a matter (as spoken of) or thing; adverbially, a cause
אָמַר: to say (used with great latitude)
מָה: properly, interrogative what? (including how? why? when?); but also exclamation, what! (including how!), or indefinitely what (including whatever, and even relatively, that which); often used with prefixes in various adverbial or conjunctive senses
מָשַׁל: to liken, i.e. (transitively) to use figurative language (an allegory, adage, song or the like); intransitively, to resemble
זֶה: the masculine demonstrative pronoun, this or that
מָשָׁל: properly, a pithy maxim, usually of metaphorical nature; hence, a simile (as an adage, poem, discourse)
עַל: above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications
אֲדָמָה: soil (from its general redness)
יִשְׂרָאֵל: Jisrael, a symbolical name of Jacob; also (typically) of his posterity
אָב: father, in a literal and immediate, or figurative and remote application
Cross References
Ezekiel 18Direct parallel showing the same popular proverb about fathers eating sour grapes used in Israel.
Supported by Matthew Poole, JFB
The Mosaic law's explicit statutory prohibition against executing children for their fathers' personal sins.
Supported by JFB
Captives expressing the very complaint Ezekiel refutes: that they bore their dead fathers' iniquities.
Supported by JFB
The NT doctrinal parallel that the wages of sin is individual death.
Supported by JFB
Parallel discourse where God swears He has no pleasure in the death of the wicked.
Supported by Matthew Poole
Jeremiah's parallel prophecy stating that everyone shall die for his own iniquity alone.
Supported by Matthew Poole
Exodus states God visits fathers' iniquity on children, which the Jews misapplied to escape personal guilt.
Supported by JFB
Verbatim parallel warning of a righteous man turning away to commit iniquity and dying in it.
Supported by Matthew Henry
Ezekiel's earlier promise that God will give his people a new heart and spirit.
Supported by Matthew Henry
The famous New Covenant promise to replace the stony heart with a heart of flesh.
Supported by Matthew Henry
The Mosaic law concerning returning a poor debtor's garment taken as a pledge before sunset.
Supported by Matthew Poole
The Levitical prohibition against taking usury or increase from a poor brother.
Supported by Matthew Poole
Ezekiel's initial warning that previous righteousness is unremembered when a righteous man turns to sin.
Supported by Matthew Poole
Reinforces the dialogue structure where Israel claims God's ways are unequal and God refutes them.
Supported by Matthew Henry, Matthew Poole
Jesus warning that generations fill up the measure of their fathers' sins by repeating them.
Supported by JFB
Historical narrative demonstrating obedience to Deuteronomy by not executing children for their fathers' deeds.
Supported by JFB