Ezekiel 18:23-32

23 numquid voluntatis meae est mors impii dicit Dominus Deus et non ut convertatur a viis suis et vivat

24 si autem averterit se iustus a iustitia sua et fecerit iniquitatem secundum omnes abominationes quas operari solet impius numquid vivet omnes iustitiae eius quas fecerat non recordabuntur in praevaricatione qua praevaricatus est et in peccato suo quod peccavit in ipsis morietur

25 et dixistis non est aequa via Domini audite domus Israhel numquid via mea non est aequa et non magis viae vestrae pravae sunt

26 cum enim averterit se iustus a iustitia sua et fecerit iniquitatem morietur in eis in iniustitia quam operatus est morietur

27 et cum averterit se impius ab impietate sua quam operatus est et fecerit iudicium et iustitiam ipse animam suam vivificabit

28 considerans enim et avertens se ab omnibus iniquitatibus suis quas operatus est vita vivet et non morietur

29 et dicunt filii Israhel non est aequa via Domini numquid viae meae non sunt aequae domus Israhel et non magis viae vestrae pravae

30 idcirco unumquemque iuxta vias suas iudicabo domus Israhel ait Dominus Deus convertimini et agite paenitentiam ab omnibus iniquitatibus vestris et non erit vobis in ruinam iniquitas

31 proicite a vobis omnes praevaricationes vestras in quibus praevaricati estis et facite vobis cor novum et spiritum novum et quare moriemini domus Israhel

32 quia nolo mortem morientis dicit Dominus Deus revertimini et vivite

Ezekiel 18:23-32 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.