Ezekiel 18WEB
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Ezekiel18

World English Bible · Public Domain

1Yahweh’s word came to me again, saying,

2“What do you mean, that you use this proverb concerning the land of Israel, saying, ‘The fathers have eaten sour grapes, and the children’s teeth are set on edge’?

3“As I live,” says the Lord Yahweh, “you shall not use this proverb any more in Israel.

4Behold, all souls are mine; as the soul of the father, so also the soul of the son is mine. The soul who sins, he shall die.

5“But if a man is just, and does that which is lawful and right,

6and has not eaten on the mountains, hasn’t lifted up his eyes to the idols of the house of Israel, hasn’t defiled his neighbor’s wife, hasn’t come near a woman in her impurity,

7and has not wronged any, but has restored to the debtor his pledge, has taken nothing by robbery, has given his bread to the hungry, and has covered the naked with a garment;

8he who hasn’t lent to them with interest, hasn’t taken any increase from them, who has withdrawn his hand from iniquity, has executed true justice between man and man,

9has walked in my statutes, and has kept my ordinances, to deal truly; he is just, he shall surely live,” says the Lord Yahweh.

10“If he fathers a son who is a robber who sheds blood, and who does any one of these things,

11or who does not do any of those things but has eaten at the mountain shrines and defiled his neighbor’s wife,

12has wronged the poor and needy, has taken by robbery, has not restored the pledge, and has lifted up his eyes to the idols, has committed abomination,

13has lent with interest, and has taken increase from the poor, shall he then live? He shall not live. He has done all these abominations. He shall surely die. His blood will be on him.

14“Now, behold, if he fathers a son who sees all his father’s sins which he has done, and fears, and doesn’t do likewise,

15who hasn’t eaten on the mountains, hasn’t lifted up his eyes to the idols of the house of Israel, hasn’t defiled his neighbor’s wife,

16hasn’t wronged any, hasn’t taken anything to pledge, hasn’t taken by robbery, but has given his bread to the hungry, and has covered the naked with a garment;

17who has withdrawn his hand from the poor, who hasn’t received interest or increase, has executed my ordinances, has walked in my statutes; he shall not die for the iniquity of his father. He shall surely live.

18As for his father, because he cruelly oppressed, robbed his brother, and did that which is not good among his people, behold, he will die in his iniquity.

19“Yet you say, ‘Why doesn’t the son bear the iniquity of the father?’ When the son has done that which is lawful and right, and has kept all my statutes, and has done them, he will surely live.

20The soul who sins, he shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son. The righteousness of the righteous shall be on him, and the wickedness of the wicked shall be on him.

21“But if the wicked turns from all his sins that he has committed, and keeps all my statutes, and does that which is lawful and right, he shall surely live. He shall not die.

22None of his transgressions that he has committed will be remembered against him. In his righteousness that he has done, he shall live.

23Have I any pleasure in the death of the wicked?” says the Lord Yahweh, “and not rather that he should return from his way, and live?

24“But when the righteous turns away from his righteousness, and commits iniquity, and does according to all the abominations that the wicked man does, should he live? None of his righteous deeds that he has done will be remembered. In his trespass that he has trespassed, and in his sin that he has sinned, in them he shall die.

25“Yet you say, ‘The way of the Lord is not equal.’ Hear now, house of Israel: Is my way not equal? Aren’t your ways unequal?

26When the righteous man turns away from his righteousness, and commits iniquity, and dies in it, then he dies in his iniquity that he has done.

27Again, when the wicked man turns away from his wickedness that he has committed, and does that which is lawful and right, he will save his soul alive.

28Because he considers, and turns away from all his transgressions that he has committed, he shall surely live. He shall not die.

29Yet the house of Israel says, ‘The way of the Lord is not fair.’ House of Israel, aren’t my ways fair? Aren’t your ways unfair?

30“Therefore I will judge you, house of Israel, everyone according to his ways,” says the Lord Yahweh. “Return, and turn yourselves from all your transgressions, so iniquity will not be your ruin.

31Cast away from you all your transgressions in which you have transgressed; and make yourself a new heart and a new spirit. For why will you die, house of Israel?

32For I have no pleasure in the death of him who dies,” says the Lord Yahweh. “Therefore turn yourselves, and live!

Study Guide

Public-domain commentary and original-language notes for Ezekiel 18.

Full AI study →

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.

Cross References

Ezekiel 18
v2Jeremiah 31:29quotation

Direct 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

v4Romans 6:23thematic

The NT doctrinal parallel that the wages of sin is individual death.

Supported by JFB

v23Ezekiel 33:11-20thematic

Parallel discourse where God swears He has no pleasure in the death of the wicked.

Supported by Matthew Poole

v4Jeremiah 31:30thematic

Jeremiah's parallel prophecy stating that everyone shall die for his own iniquity alone.

Supported by Matthew Poole

v19Exodus 20:5contrast

Exodus states God visits fathers' iniquity on children, which the Jews misapplied to escape personal guilt.

Supported by JFB

v24Ezekiel 33:18thematic

Verbatim parallel warning of a righteous man turning away to commit iniquity and dying in it.

Supported by Matthew Henry

v31Ezekiel 11:19thematic

Ezekiel's earlier promise that God will give his people a new heart and spirit.

Supported by Matthew Henry

v31Ezekiel 36:26thematic

The famous New Covenant promise to replace the stony heart with a heart of flesh.

Supported by Matthew Henry

v7Exodus 22:26thematic

The Mosaic law concerning returning a poor debtor's garment taken as a pledge before sunset.

Supported by Matthew Poole

v8Leviticus 25:36thematic

The Levitical prohibition against taking usury or increase from a poor brother.

Supported by Matthew Poole

v24Ezekiel 3:20thematic

Ezekiel's initial warning that previous righteousness is unremembered when a righteous man turns to sin.

Supported by Matthew Poole

v29Ezekiel 18:25thematic

Reinforces the dialogue structure where Israel claims God's ways are unequal and God refutes them.

Supported by Matthew Henry, Matthew Poole

v14Matthew 23:32allusion

Jesus warning that generations fill up the measure of their fathers' sins by repeating them.

Supported by JFB

v202 Kings 14:6thematic

Historical narrative demonstrating obedience to Deuteronomy by not executing children for their fathers' deeds.

Supported by JFB