Ezekiel 18:2-12

2 "What do you mean when you use this proverb about the land of Israel: 'Fathers have eaten sour grapes, and their children's teeth are set on edge'?

3 As I live, declares the Almighty LORD, you will no longer use this proverb in Israel.

4 The life of every person belongs to me. Fathers and their children belong to me. The person who sins will die.

5 "Suppose a righteous person does what is fair and right.

6 He doesn't eat at the illegal mountain worship sites or look for help from the idols of the nation of Israel. He doesn't dishonor his neighbor's wife or have sexual intercourse with a woman while she is having her period.

7 He doesn't oppress anyone. He returns what a borrower gives him as security for a loan. He doesn't rob anyone. He gives food to people who are hungry, and he gives clothes to those who are naked.

8 He doesn't lend money for interest or make an excessive profit. He refuses to do evil things, and he judges everyone fairly.

9 He lives by my rules and obeys my laws faithfully. This person is righteous. He will certainly live," declares the Almighty LORD.

10 "But suppose this person has a son who robs and murders. The son does all the things

11 that his father never did. He eats at the illegal mountain worship sites. He dishonors his neighbor's wife.

12 He oppresses the poor and needy. He robs. He doesn't return the security for a loan. He looks to idols for help. He does disgusting things.

Ezekiel 18:2-12 Meaning and Commentary

INTRODUCTION TO EZEKIEL 18

This chapter contains an answer to an objection of the Jews to the dealings of God with them in a providential way. The objection is expressed in a proverb of common use among them, and complained of as being without cause, Eze 18:1,2; however, for the future, no occasion should be given them to use it; for, though God could justify his proceedings upon the foot of his sovereignty, all souls being his; yet he was determined none but the sinner himself should suffer, Eze 18:3,4; and puts various cases for the illustration and vindication of his proceedings; as that a just man, who is described by his proper characters, as abstaining from several sins specified, and doing what is right and good, should surely live, Eze 18:5-9; but that the son of such a just man, being the reverse of his father's character, should surely die, Eze 18:10-13; and again, the son of such a wicked man, observing the heinousness of his father's sins, and abstaining from them, though his father should die in his iniquities, he should not die for them, but live, Eze 18:14-18; by which it appears that the dealings of God with the Jews were not according to the proverb used by them, but quite agreeable to his resolution; that the sinner, be he a father or a son, shall die for his own sins; and that the righteous man's righteousness shall be upon him, and the wicked man's sin upon him, and accordingly both shall be dealt with, Eze 18:19,20; which is further illustrated by a wicked man's turning from his sinful course, and doing righteousness, and living in that righteousness he has done; which is more agreeable to God that he should live, and not die in sin, Eze 18:21-23; and by a righteous man turning from his righteousness, and living a vicious life, and dying in it, Eze 18:24; from both which instances this conclusion follows, that God is to be justified; and that his ways are equal, and the Jews' ways were unequal, and their complaint unjust, Eze 18:25; and the same instances are repeated in a different order, and the same conclusion formed, Eze 18:26-29; upon which the Lord determines to judge them according to their own ways, their personal actions, good or bad; and exhorts them to repentance and reformation; and closes with a pathetic expostulation, with them, Eze 18:30-32.