Ezekiel 18:9-19

9 in praeceptis meis ambulaverit et iudicia mea custodierit ut faciat veritatem hic iustus est vita vivet ait Dominus Deus

10 quod si genuerit filium latronem effundentem sanguinem et fecerit unum de istis

11 et haec quidem omnia non facientem sed in montibus comedentem et uxorem proximi sui polluentem

12 egenum et pauperem contristantem rapientem rapinas pignus non reddentem et ad idola levantem oculos suos abominationem facientem

13 ad usuram dantem et amplius accipientem numquid vivet non vivet cum universa detestanda haec fecerit morte morietur sanguis eius in ipso erit

14 quod si genuerit filium qui videns omnia peccata patris sui quae fecit timuerit et non fecerit simile eis

15 super montes non comederit et oculos suos non levaverit ad idola domus Israhel et uxorem proximi sui non violaverit

16 et virum non contristaverit pignus non retinuerit et rapinam non rapuerit panem suum esurienti dederit et nudum operuerit vestimento

17 a pauperis iniuria averterit manum suam usuram et superabundantiam non acceperit iudicia mea fecerit in praeceptis meis ambulaverit hic non morietur in iniquitate patris sui sed vita vivet

18 pater eius quia calumniatus est et vim fecit fratri et malum operatus est in medio populi sui ecce mortuus est in iniquitate sua

19 et dicitis quare non portavit filius iniquitatem patris videlicet quia filius iudicium et iustitiam operatus est omnia praecepta mea custodivit et fecit illa vita vivet

Ezekiel 18:9-19 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.