TRV
Study This Verse
Commentary on Ezekiel 18 verses 21–29
We have here another rule of judgment which God will go by in dealing with us, by which is further demonstrated the equity of his government. The former showed that God will reward or punish according to the change made in the family or succession, for the better or for the worse; here he shows that he will reward or punish according to the change made in the person himself, whether for the better or the worse. While we are in this world we are in a state of probation; the time of trial lasts as long as the time of life, and according as we are found at last it will be with us to eternity. Now see here,
I. The case fairly stated, much as it had been before (Eze 3:18, etc.), and here it is laid down once (Eze 18:21-24) and again (Eze 18:26-28), because it is a matter of vast importance, a matter of life and death, of life and death eternal. Here we have,
1.A fair invitation given to wicked people, to turn from their wickedness. Assurance is here given us that, if the wicked will turn, he shall surely live, Eze 18:21, Eze 18:27. Observe,
(1.)What is required to denominate a man a true convert, how he must be qualified that he may be entitled to this act of indemnity. [1.] The first step towards conversion is consideration (Eze 18:28): Because he considers and turns. The reason why sinners go on in their evil ways is because they do not consider what will be in the end thereof; but if the prodigal once come to himself, if he sit down and consider a little how bad his state is and how easily it may be bettered, he will soon return to his father (Luk 15:17), and the adulteress to her first husband when she considers that then it was better with her than now, Hos 2:7. [2.] This consideration must produce an aversion to sin. When he considers he must turn away from his wickedness, which denotes a change in the disposition of the heart; he must turn from his sins and his transgression, which denotes a change in the life; he must break off from all his evil courses, and, wherein he has done iniquity, must resolve to do so no more, and this from a principle of hatred to sin. What have I to do any more with idols? [3.] This aversion to sin must be universal; he must turn from all his sins and all his transgressions, without a reserve for any Delilah, any house of Rimmon. We do not rightly turn from sin unless we truly hate it, and we do not truly hate sin, as sin, if we do not hate all sin. [4.] This must be accompanied with a conversion to God and duty; he must keep all God's statutes (for the obedience, if it be sincere, will be universal) and must do that which is lawful and right, that which agrees with the word and will of God, which he must take for his rule, and not the will of the flesh and the way of the world.
(2.)What is promised to those that do thus turn from sin to God. [1.] They shall save their souls alive, Eze 18:27. They shall surely live, they shall not die, Eze 18:21. and again Eze 18:28. Whereas it was said, The soul that sins it shall die, yet let not those that have sinned despair but that the threatened death may be prevented if they will but turn and repent in time. When David penitently acknowledges, I have sinned, he is immediately assured of his pardon: "The Lord has taken away thy sin, thou shalt not die (Sa2 12:13), thou shalt not die eternally." He shall surely live; he shall be restored to the favour of God, which is the life of the soul, and shall not lie under his wrath, which is as messengers of death to the soul. [2.] The sins they have repented of and forsaken shall not rise up in judgment against them, nor shall they be so much as upbraided with them: All his transgressions that he has committed, though numerous, though heinous, though very provoking to God, and redounding very much to his dishonour, yet they shall not be mentioned unto him (Eze 18:22), not mentioned against them; not only they shall not be imputed to him to ruin him, but in the great day they shall not be remembered against him to grieve or shame him; they shall be covered, shall be sought for and not found. This intimates the fulness of pardoning mercy; when sin is forgiven it is blotted out, it is remembered no more. [3.] In their righteousness they shall live; not for their righteousness, as if that were the purchase of their pardon and bliss and an atonement for their sins, but in their righteousness, which qualifies them for all the blessings purchased by the Mediator, and is itself one of those blessings.
(3.)What encouragement a repenting returning sinner has to hope for pardon and life according to this promise. He is conscious to himself that his obedience for the future can never be a valuable compensation for his former disobedience; but he has this to support himself with, that God's nature, property, and delight, is to have mercy and to forgive, for he has said (Eze 18:23): "Have I any pleasure at all that the wicked should die? No, by no means; you never had any cause given you to think so." It is true God has determined to punish sinners; his justice calls for their punishment, and, pursuant to that, impenitent sinners will lie for ever under his wrath and curse; that is the will of his decree, his consequent will, but it is not his antecedent will, the will of his delight. Though the righteousness of his government requires that sinners die, yet the goodness of his nature objects against it. How shall I give thee up, Ephraim? It is spoken here comparatively; he has not pleasure in the ruin of sinners, for he would rather they should turn from their ways and live; he is better pleased when his mercy is glorified in their salvation than when his justice is glorified in their damnation.
2.A fair warning given to righteous people not to turn from their righteousness, Eze 18:24-26. Here is, (1.) The character of an apostate, that turns away from his righteousness. He never was in sincerity a righteous man (as appears by that of the apostle, Jo1 2:19, If they had been of us, they would, no doubt, have continued with us), but he passed for a righteous man. He had the denomination and all the external marks of a righteous man; he thought himself one, and others thought him one. But he throws of his profession, leaves his first love, disowns and forsakes the truth and ways of God, and so turns away from his righteousness as one sick of it, and now shows, what he always had, a secret aversion to it; and, having turned away from his righteousness, he commits iniquity, grows loose, and profane, and sensual, intemperate, unjust, and, in short, does according to all the abominations that the wicked man does; for, when the unclean spirit recovers his possession of the heart, he brings with him seven other spirits more wicked than himself and they enter in and dwell there, Luk 11:26. (2.) The doom of an apostate: Shall he live because he was once a righteous man? No; factum non dicitur quod non perseverat - that which does not abide is not said to be done. In his trespass (Eze 18:24) and for his iniquity (that is the meritorious cause of his ruin), for the iniquity that he has done, he shall die, shall die eternally, Eze 18:26. The backslider in heart shall be filled with his own ways. But will not his former professions and performances stand him in some stead - will they not avail at least to mitigate his punishment? No: All his righteousness that he has done, though ever so much applauded by men, shall not be mentioned so as to be either a credit or a comfort to him; the righteousness of an apostate is forgotten, as the wickedness of a penitent is. Under the law, if a Nazarite was polluted he lost all the foregoing days of his separation (Num 6:12), so those that have begun in the spirit and end in the flesh may reckon all their past services and sufferings in vain (Gal 3:3, Gal 3:4); unless we persevere we lose what we have gained, Jo2 1:8.
II. An appeal to the consciences even of the house of Israel, though very corrupt, concerning God's equity in all these proceedings; for he will be justified, as well as sinners judged, out of their own mouths. 1. The charge they drew up against God is blasphemous, Eze 18:25, Eze 18:29. The house of Israel has the impudence to say, The way of the Lord is not equal, than which nothing could be more absurd as well as impious. He that formed the eye, shall he not see? Can his ways be unequal whose will is the eternal rule of good and evil, right and wrong? Shall not the Judge of all the earth do right? No doubt he shall; he cannot do otherwise. 2. God's reasonings with them are very gracious and condescending, for even these blasphemers God would rather have convinced and saved than condemned. One would have expected that God would immediately vindicate the honour of his justice by making those that impeached it eternal monuments of it. Must those be suffered to draw another breath that have once breathed out such wickedness as this? Shall that tongue ever speak again any where but in hell that has once said, The ways of the Lord are not equal? Yes, because this is the day of God's patience, he vouchsafes to argue with them; and he requires them to own, for it is so plain that they cannot deny, (1.) The equity of his ways: Are not my ways equal? No doubt they are. He never lays upon man more than is right. In the present punishments of sinners and the afflictions of his own people, yea, and in the eternal damnation of the impenitent, the ways of the Lord are equal. (2.) The iniquity of their ways: "Are not your ways unequal? It is plain that they are, and the troubles you are in you have brought upon your own heads. God does you no wrong, but you have wronged yourselves." The foolishness of man perverts his way, makes that unequal, and then his heart frets against the Lord, as if his ways were unequal, Pro 19:3. In all our disputes with God, and in all his controversies with us, it will be found that his ways are equal, but ours are unequal, that he is in the right and we are in the wrong.
He takes delight in the conversion of sinners, for he desires the conversion that follows their sins. Surely, he himself is the only sinless one.
A petition for pardon is a full confession; because one who begs for pardon fully admits his guilt. So, too, penitence is demonstrated as acceptable to God, who desires it rather than the death of a sinner.
I mean, surely I seek nothing else than a mere end of their wickedness and a stop to their evil? Surely I look for no accounting of past deeds if I see them willing to change? Do I not cry aloud each day, “Surely I have no real wish for the death of the sinner as for his conversion and life”? Do I not take every means to snatch from destruction those ensnared in deceit? Surely, after all, if I see them changing I will not hesitate?… Surely I do not bring you from nonbeing for the purpose of destroying you? It is not in vain that I prepared the kingdom and the countless good things beyond description, was it? Did I not also make the threat of hell for the purpose of encouraging everyone by this means also to hasten toward the kingdom?
If it had not been his will that they should hear and be saved, he ought to have been silent, not to have spoken in parables. But now by this very thing he stirs them up, even by speaking under a veil.
See, then, how God instructs and incites you, so that you may be converted from your sins, late though it is, and come to salvation. See how he exhorts you, doomed to death as you are, so that you may live; and with what sweetness and gentle compassion he cajoles you, so that he does not deny a father’s love even to the sinner.
It is the will of God “who desires all people to be saved and to come to the knowledge of the truth.” For everywhere that the purpose of God appears to be severe and stern, it is not the people but the sins that he condemns.
(Verse 23) In his righteousness, which he has worked, he will live. My righteousness will live not so much as mine, but as his. It is allowed for my righteousness to give good things to the good and bad things to the bad.
Is it my will that the wicked should die, says the Lord God, and not that he should turn from his ways and live? (Ezekiel 18:23) Therefore it is the will of the Lord that all should be saved and come to the knowledge of the truth. Wherever God seems to pronounce a severe and harsh judgment, He condemns not men, but their sins.
Dearly beloved, if you are good, you must put up with the bad; if you are bad, you must imitate the good. The fact is, on this threshing floor grains can degenerate into chaff, and again grains can be resurrected from chaff. This sort of thing happens every day, my dear brothers and sisters; this life is full of both painful and pleasant surprises. Every day people who seemed to be good fall away and perish; and again, ones who seemed to be bad are converted and live. “God,” you see, “does not desire the death of the wicked but only that they may turn back and live.”
You have wished to die by sinning; he wishes you to live by being converted. O foolish, irreverent and ungrateful sinner, you do not yield in this respect to God, who wishes to have mercy on you, who prefers to save you because of his own goodness than to destroy you because of your sins.
One person prays to the Lord almost all his life, another is converted in middle age, another is saved at his life’s end.… God with merciful patience awaits the hour of our conversion at any time, and so he bears with the guilty and awaits sinners with the words, “It is not my will that a sinner should die, but that he be converted and live.” The only requirement is that in this life we confess all our sinning, for here we fail through human frailty.
Continue studying Ezekiel 18:23 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Ezekiel 18:23 stands as a profound declaration of God's compassionate nature, revealing His deep-seated desire for the repentance and spiritual vitality of the wicked rather than their judgment and demise. This pivotal verse unequivocally articulates the divine heart, emphasizing that God finds no delight in the destruction of humanity but rather yearns for individuals to turn from their sinful paths and embrace the life He graciously offers. It underscores the Lord GOD's character as one whose ultimate intention is redemptive, consistently extending an invitation for restoration and reconciliation.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezekiel 18:23 masterfully employs several potent literary devices to convey its profound theological message with compelling force. The most prominent is the Rhetorical Question, "Have I any pleasure at all that the wicked should die? ... and not that he should return from his ways, and live?" This question is not posed for information but to make a forceful, self-evident assertion about God's character and desires, compelling the audience to acknowledge the obvious, compassionate answer. There is a striking Juxtaposition and Antithesis between the two contrasting outcomes: "the wicked should die" versus "he should return from his ways, and live." This stark contrast vividly highlights the divergent paths and the conditions for each, underscoring the gravity of choice. The phrase "saith the Lord GOD" functions as an Oracle Formula, a common prophetic device that lends absolute divine authority, infallibility, and weighty significance to the statement, marking it as an indisputable truth directly from the sovereign God. Finally, the concept of God having "pleasure" or "delight" in certain outcomes can be understood as a form of Anthropomorphism, attributing human-like emotions and inclinations to God to help human beings grasp His deep compassion, benevolent disposition, and profound desire for the well-being and restoration of His creation.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 18:23 serves as a foundational cornerstone for understanding the very essence of God's character, revealing a divine heart that is intrinsically inclined towards life, reconciliation, and restoration rather than punitive judgment and condemnation. It powerfully dismantles any misconception of a vengeful deity eager for destruction, portraying instead a God whose perfect justice is always tempered by boundless mercy, and whose ultimate desire is for humanity's flourishing and spiritual vitality. This verse profoundly shapes our understanding of divine sovereignty, demonstrating that God's omnipotence is exercised not solely in acts of judgment but supremely in His infinite capacity to offer redemption, forgiveness, and new beginnings. It unequivocally underscores the pervasive biblical truth that while sin inevitably leads to spiritual and eternal death, God, in His unfathomable grace, provides a clear and accessible way back to life through genuine repentance, thereby emphasizing His enduring patience and long-suffering love for all people.
REFLECTION AND APPLICATION
Ezekiel 18:23 offers both profound comfort and a compelling call to action, resonating deeply with the human condition, whether one is a seasoned believer or still seeking spiritual truth. For the individual entangled in sin, this verse extends immense hope, providing an unwavering assurance that God's door to forgiveness, new life, and reconciliation remains perpetually open to those who genuinely turn from their self-destructive ways. This truth is absolutely foundational to the Christian message of salvation, emphasizing that no one, regardless of the depth or duration of their sin, is beyond the transformative reach of God's redemptive grace. For the committed believer, this verse serves as a powerful, daily reminder of the character of the God we worship—not a harsh, distant judge eager to condemn, but a loving, compassionate Father who passionately longs for His children to choose life. This profound understanding should ignite within us a fervent passion for evangelism and missions, compelling us to share the good news of repentance and redemption with a world desperately in need of hope, healing, and spiritual liberation. It challenges us to actively reflect God's merciful heart in our own interactions, extending grace, patience, and forgiveness to others, and actively participating in His divine mission of reconciliation. Ultimately, this verse calls us to recognize the unfathomable depths of God's mercy and to respond with wholehearted devotion to His gracious invitation to turn from our own sinful ways and embrace the abundant, eternal life He offers exclusively through His Son.
Questions for Reflection
FAQ
Does Ezekiel 18:23 mean that God does not punish sin?
Answer: No, Ezekiel 18:23 does not imply that God overlooks or does not punish sin. Rather, it profoundly reveals God's disposition, preference, and ultimate desire. While God is perfectly just and sin inevitably carries severe consequences, His heart's deepest longing is for people to repent and live, thereby avoiding the righteous judgment that their unrepentant sin would otherwise incur. The broader context of Ezekiel 18 clearly outlines the consequences of both righteousness and wickedness, emphasizing that each person will be judged according to their own deeds. God's desire for life is a gracious invitation to avoid judgment through genuine repentance, not a denial or nullification of His perfect justice.
What does "return from his ways" mean in a practical sense?
Answer: "Return from his ways" (Hebrew: shûwb from derek) signifies a profound and genuine act of repentance. Practically, it entails a radical transformation of one's mind, heart, and actions. It involves a humble acknowledgment of one's sin, a decisive turning away from sinful patterns of behavior and destructive habits, and an active, intentional turning towards God and His righteous standards. This is not merely a superficial change in outward conduct but a fundamental reorientation of one's entire life, aligning one's choices, priorities, and actions with God's revealed will, as beautifully demonstrated throughout the Scriptures (e.g., Proverbs 28:13).
Is this verse applicable to everyone, or just the people of Israel?
Answer: While Ezekiel's prophecy was initially delivered to the Jewish exiles in a specific historical context, the profound theological principles articulated in Ezekiel 18 and especially in verse 23 are universal in their application. God's character as one who desires life and repentance for the wicked transcends specific historical contexts and ethnic boundaries. This divine disposition of mercy and redemptive desire is consistently affirmed throughout both the Old and New Testaments, unequivocally demonstrating God's desire for all humanity to come to repentance and be saved, as powerfully articulated in passages like 1 Timothy 2:4 and John 3:16).
CHRIST-CENTERED FULFILLMENT
Ezekiel 18:23 finds its ultimate, most profound, and glorious fulfillment in the person and redemptive work of Jesus Christ. God's ancient declaration—that He takes no pleasure in the death of the wicked but ardently desires their repentance and life—is perfectly embodied and brought to fruition through Christ's incarnation, ministry, death, and resurrection. Jesus Christ came into the world precisely for this purpose: not to condemn it, but that through Him, the world might be saved and experience true life (John 3:17). He is the very manifestation of God's desire for life, offering Himself as the perfect, spotless Lamb of God who takes away the sin of the world. Through His atoning sacrifice on the cross and His victorious resurrection, Jesus provides the perfect, divinely ordained means for the "wicked" to genuinely "return from his ways" and truly "live." The Old Testament call to "return" (Hebrew: shûwb) is fully realized in the New Covenant through repentance and saving faith in Christ, where believers receive complete forgiveness of sins, the imputation of righteousness, and the glorious gift of eternal life, becoming new creations in Him (2 Corinthians 5:17). Jesus Himself, as the embodiment of this divine desire, declared, "I am the way, the truth, and the life; no one comes to the Father except through Me" (John 14:6). Thus, the compassionate heart of God revealed in Ezekiel finds its complete, saving, and life-giving expression in the Gospel of Jesus Christ, inviting all humanity to turn to Him and receive the abundant, eternal life He so freely offers.