Ezequiel 18:3-13

3 Vivo yo, dijo el Señor DIOS, que nunca más tendréis por qué usar este refrán en Israel

4 He aquí que todas las almas son mías; como el alma del padre, así el alma del hijo es mía; el alma que pecare, esa morirá

5 Y el hombre que fuere justo, e hiciere juicio y justicia

6 que no comiere sobre los montes, ni alzare sus ojos a los ídolos de la Casa de Israel, ni violare la mujer de su prójimo, ni se llegare a la mujer menstruosa

7 ni oprimiere a ninguno; al deudor tornare su prenda, no cometiere robo, diere de su pan al hambriento, y cubriere al desnudo con vestido

8 no prestare a interés, ni recibiere más de lo que hubiere dado; de la maldad retrajere su mano, e hiciere juicio de verdad entre hombre y hombre

9 en mis ordenanzas caminare, y guardare mis derechos para hacer según la verdad, éste es justo; éste vivirá, dijo el Señor DIOS

10 Mas si engendrare hijo ladrón, derramador de sangre, o que haga alguna cosa de éstas

11 Y que no haga las otras; antes comiere sobre los montes, o violare la mujer de su prójimo

12 al pobre y menesteroso oprimiere, cometiere robos, no tornare la prenda, o alzare sus ojos a los ídolos, o hiciere abominación

13 diere a usura, y recibiere más de lo que dio; ¿vivirá éste? No vivirá. Todas estas abominaciones hizo; de cierto morirá; su sangre será sobre él

Ezequiel 18:3-13 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.