Ezequiel 18:13-23

13 y presta dinero con intereses excesivos. ¿Acaso debería vivir ese pecador? ¡No! Tiene que morir y asumir toda la culpa.

14 »Pero supongamos que ese hijo pecador, a su vez, tiene un hijo que ve la maldad de su padre y decide no llevar esa clase de vida.

15 Este hijo se niega a rendir culto a ídolos en los montes y no comete adulterio.

16 No explota a los pobres, más bien, es justo con los deudores y no les roba. Da de comer a los hambrientos y da ropa a los necesitados.

17 Ayuda a los pobres,
presta dinero sin cobrar interés y obedece todos mis decretos y ordenanzas. Esa persona no morirá por los pecados de su padre; ciertamente vivirá.

18 Sin embargo, el padre morirá por todos sus pecados: por haber sido cruel, por robar a la gente y hacer lo que es indudablemente incorrecto en medio de su pueblo.

19 »“¿Cómo? —se preguntan ustedes—. ¿No pagará el hijo por los pecados del padre?”. ¡No! Porque si el hijo hace lo que es justo y correcto y obedece mis decretos, ese hijo ciertamente vivirá.

20 La persona que peque es la que morirá. El hijo no será castigado por los pecados del padre ni el padre será castigado por los pecados del hijo. Los justos serán recompensados por su propia conducta recta y las personas perversas serán castigadas por su propia perversidad.

21 Ahora bien, si los perversos abandonan sus pecados y comienzan a obedecer mis decretos y a hacer lo que es justo y correcto, ciertamente vivirán y no morirán.

22 Todos los pecados pasados serán olvidados y vivirán por las acciones justas que han hecho.

23 »¿Acaso piensan que me agrada ver morir a los perversos?, pregunta el Señor
Soberano. ¡Claro que no! Mi deseo es que se aparten de su conducta perversa y vivan.

Ezequiel 18:13-23 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.