Ezekiel 18:3-13

3 [As] I live, saith the Lord GOD, ye shall not have [occasion] any more to use this proverb in Israel.

4 Behold, all souls are mine; as the soul of the father, so also the soul of the son is mine: the soul that sinneth, it shall die.

5 But if a man is just, and doeth that which is lawful and right,

6 [And] hath not eaten upon the mountains, neither hath lifted up his eyes to the idols of the house of Israel, neither hath defiled his neighbor's wife, neither hath come near to a polluted woman,

7 And hath not oppressed any, [but] hath restored to the debtor his pledge, hath stripped none by violence, hath given his bread to the hungry, and hath covered the naked with a garment:

8 He [that] hath not given forth upon interest, neither hath taken any increase, [that] hath withdrawn his hand from iniquity, hath executed true judgment between man and man,

9 Hath walked in my statutes, and hath kept my judgments, to deal truly; he [is] just, he shall surely live, saith the Lord GOD.

10 If he begetteth a son [that is] a robber, a shedder of blood, and [that] doeth the like to [any] one of these [things],

11 And that doeth not any of those [duties], but even hath eaten upon the mountains, and defiled his neighbor's wife,

12 Hath oppressed the poor and needy, hath stripped by violence, hath not restored the pledge, and hath lifted up his eyes to the idols, hath committed abomination.

13 Hath given forth upon interest, and hath taken increase: shall he then live? he shall not live: he hath done all these abominations; he shall surely die; his blood shall be upon him.

Ezekiel 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.