Ezekiel18
New Living Translation
1Then another message came to me from the Lord:
2“Why do you quote this proverb concerning the land of Israel: ‘The parents have eaten sour grapes, but their children’s mouths pucker at the taste’?
3As surely as I live, says the Sovereign Lord, you will not quote this proverb anymore in Israel.
4For all people are mine to judge—both parents and children alike. And this is my rule: The person who sins is the one who will die.
5“Suppose a certain man is righteous and does what is just and right.
6He does not feast in the mountains before Israel’s idols or worship them. He does not commit adultery or have intercourse with a woman during her menstrual period.
7He is a merciful creditor, not keeping the items given as security by poor debtors. He does not rob the poor but instead gives food to the hungry and provides clothes for the needy.
8He grants loans without interest, stays away from injustice, is honest and fair when judging others,
9and faithfully obeys my decrees and regulations. Anyone who does these things is just and will surely live, says the Sovereign Lord.
10“But suppose that man has a son who grows up to be a robber or murderer and refuses to do what is right.
11And that son does all the evil things his father would never do—he worships idols on the mountains, commits adultery,
12oppresses the poor and helpless, steals from debtors by refusing to let them redeem their security, worships idols, commits detestable sins,
13and lends money at excessive interest. Should such a sinful person live? No! He must die and must take full blame.
14“But suppose that sinful son, in turn, has a son who sees his father’s wickedness and decides against that kind of life.
15This son refuses to worship idols on the mountains and does not commit adultery.
16He does not exploit the poor, but instead is fair to debtors and does not rob them. He gives food to the hungry and provides clothes for the needy.
17He helps the poor, does not lend money at interest, and obeys all my regulations and decrees. Such a person will not die because of his father’s sins; he will surely live.
18But the father will die for his many sins—for being cruel, robbing people, and doing what was clearly wrong among his people.
19“‘What?’ you ask. ‘Doesn’t the child pay for the parent’s sins?’ No! For if the child does what is just and right and keeps my decrees, that child will surely live.
20The person who sins is the one who will die. The child will not be punished for the parent’s sins, and the parent will not be punished for the child’s sins. Righteous people will be rewarded for their own righteous behavior, and wicked people will be punished for their own wickedness.
21But if wicked people turn away from all their sins and begin to obey my decrees and do what is just and right, they will surely live and not die.
22All their past sins will be forgotten, and they will live because of the righteous things they have done.
23“Do you think that I like to see wicked people die? says the Sovereign Lord. Of course not! I want them to turn from their wicked ways and live.
24However, if righteous people turn from their righteous behavior and start doing sinful things and act like other sinners, should they be allowed to live? No, of course not! All their righteous acts will be forgotten, and they will die for their sins.
25“Yet you say, ‘The Lord isn’t doing what’s right!’ Listen to me, O people of Israel. Am I the one not doing what’s right, or is it you?
26When righteous people turn from their righteous behavior and start doing sinful things, they will die for it. Yes, they will die because of their sinful deeds.
27And if wicked people turn from their wickedness, obey the law, and do what is just and right, they will save their lives.
28They will live because they thought it over and decided to turn from their sins. Such people will not die.
29And yet the people of Israel keep saying, ‘The Lord isn’t doing what’s right!’ O people of Israel, it is you who are not doing what’s right, not I.
30“Therefore, I will judge each of you, O people of Israel, according to your actions, says the Sovereign Lord. Repent, and turn from your sins. Don’t let them destroy you!
31Put all your rebellion behind you, and find yourselves a new heart and a new spirit. For why should you die, O people of Israel?
32I don’t want you to die, says the Sovereign Lord. Turn back 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