Ezechiele 18:2-12

2 Che volete dir voi, che usate questo proverbio intorno alla terra d’Israele, dicendo: I padri han mangiato l’agresto, e i denti de’ figliuoli ne sono allegati?

3 Come io vivo, dice il Signore Iddio, voi non avrete più cagione d’usar questo proverbio in Israele.

4 Ecco, tutte le anime son mie; siccome l’anima del padre, così ancora l ‘anima del figliuolo, è mia; l’anima che avrà peccato, quella morrà.

5 Ma l’uomo che sarà giusto, e farà giudicio, e giustizia;

6 e che non avrà mangiato sopra i monti, e non avrà levati gli occhi agl’idoli della casa d’Israele, e non avrà contaminata la moglie del suo prossimo, e non si sarà accostato a donna mentre è appartata;

7 e non avrà oppressato alcuno, ed avrà renduto il pegno al debitore, e non avrà fatta rapina; ed avrà dato del suo pane a colui che ha fame, e avrà ricoperto di vestimento l’ignudo;

8 e non avrà prestato ad usura, e non avrà preso vantaggio; ed avrà ritratta la man sua d’iniquità, ed avrà fatto leal giudicio tra un uomo e l’altro;

9 e sarà camminato ne’ miei statuti, ed avrà osservate le mie leggi, per fare opere di lealtà e di verità; un tale è giusto; di certo egli viverà, dice il Signore Iddio.

10 Ma se egli genera un figliuolo, che sia ladrone, che spanda il sangue, o faccia qualche cosa simigliante all’una di quelle;

11 e non faccia tutte le cose suddette; anzi, e mangi sopra i monti, e contamini la moglie del suo prossimo;

12 ed oppressi il povero, e il bisognoso, e faccia rapine, e non renda il pegno, e levi gli occhi agl’idoli, e commetta abbominazione;

Ezechiele 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.