TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Ezekiel 18:21–29. His four-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
(Verse 27, 28.) And when the wicked turns away from his wickedness that he has done and does judgment and righteousness, he shall keep himself alive. For he considers and turns away from all his transgressions that he has committed; he shall surely live, he shall not die. On the other hand, it says, the people of the nations who do not have knowledge of God and the wicked, if he turns away from his wickedness, which he previously practiced in idolatry, and does the things that are commanded by the law of Israel, he who was previously dead will give life to his soul. And seeing that he has perished in the injustices he has wrought, he will believe in him who says: I am the way, the truth, and the life (John, XIV, 6): he will live and not die.
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Summary
Ezekiel 18:27 serves as a profound declaration of God's individual justice and boundless mercy, articulating the transformative truth that a wicked person who genuinely turns from their sin and actively pursues righteousness will find spiritual and physical preservation. This verse powerfully refutes the notion of inherited guilt, underscoring God's unwavering commitment to personal accountability and emphasizing that an individual's destiny is shaped by their own choices and actions, particularly their willingness to repent and embrace God's righteous standards. It offers a vibrant message of hope, affirming that radical transformation and a renewed, life-giving relationship with God are profoundly possible for all who truly repent.
Context
Literary Context
Ezekiel 18:27 is a pivotal statement nestled within a chapter dedicated to dismantling a deeply ingrained proverb among the exiled Israelites: "The fathers have eaten sour grapes, and the children's teeth are set on edge" (Ezekiel 18:2). This proverb served as a fatalistic excuse, suggesting that the current generation's suffering was solely a consequence of their ancestors' sins, thereby absolving them of personal responsibility. Through divine revelation, Ezekiel systematically refutes this misconception by presenting a series of hypothetical, yet highly illustrative, scenarios. The chapter meticulously outlines the spiritual trajectory and divine judgment for a righteous man, a wicked man, a righteous man who deviates into wickedness (Ezekiel 18:24), and, critically for our verse, a wicked man who turns to righteousness. The immediate preceding verses (Ezekiel 18:25-26) address the justice of God's ways concerning the righteous person who falls into sin. Verse 27 then provides the hopeful and redemptive counterpoint, unequivocally demonstrating God's readiness to forgive, restore, and grant life to those who genuinely repent. This carefully constructed narrative framework reinforces the chapter's overarching message of individual moral agency and God's equitable, just, and merciful dealings with humanity.
Historical & Cultural Context
The prophetic ministry of Ezekiel unfolded during the tumultuous period of the Babylonian exile (circa 597-538 BC), a time of profound national trauma, spiritual disorientation, and existential crisis for the people of Judah. Having witnessed the catastrophic destruction of Jerusalem and their sacred temple, and forcibly deported from their homeland, many Israelites grappled with reconciling their immense suffering with God's enduring covenant promises. The aforementioned "sour grapes" proverb provided a convenient, albeit deeply flawed, theological lens through which to interpret their predicament, effectively shifting blame away from their own corporate and individual transgressions. Against this backdrop of national despair, spiritual apathy, and widespread misinterpretation of divine justice, Ezekiel's message of individual accountability and the profound possibility of repentance was not merely revolutionary but existentially vital. It directly challenged the prevailing communal guilt mentality, which fostered a sense of helplessness, and instead issued a clarion call to personal spiritual renewal, urging the exiles to embrace responsibility for their own moral choices rather than passively accepting a fate they believed was dictated solely by ancestral sin. This radical emphasis on individual moral standing and the power of personal repentance was absolutely crucial for the spiritual survival, moral regeneration, and eventual restoration of the Israelite community.
Key Themes
The paramount theme woven throughout Ezekiel 18 is individual accountability before a holy God. The chapter vehemently repudiates the concept of inherited guilt, asserting with divine authority that "The soul who sins is the one who will die" (Ezekiel 18:4). This foundational theme is powerfully reinforced and brought to a hopeful climax in verse 27, which demonstrates that even a deeply wicked person can avert divine judgment and embrace life through genuine transformation. Another indispensable theme is the transformative power of repentance. The verse profoundly highlights that God's justice is not rigid, unforgiving, or punitive in a way that precludes mercy, but is rather tempered with immense grace, offering a clear and accessible path to life for those who "turn away from their wickedness." This concept of "turning" (Hebrew: shuv) is foundational to the biblical understanding of repentance, signifying not merely regret but a complete and decisive change of direction in one's life—a turning from sin and a turning to God. Furthermore, the chapter, and specifically this verse, underscores God's impartial justice and profound desire for life. God emphatically declares that He takes "no pleasure in the death of the wicked, but rather that they turn from their ways and live" (Ezekiel 33:11). This divine disposition towards mercy, reconciliation, and life for the repentant is a cornerstone of Ezekiel's prophetic message, offering a beacon of hope amidst the pronouncements of judgment.
Exposition and Analysis
Key Word Analysis
This primitive root is central to the biblical concept of repentance and conversion. It means "to turn back (hence, away) transitively or intransitively, literally or figuratively (not necessarily with the idea of return to the starting point); generally to retreat; often adverbial, again." In the context of Ezekiel 18:27, it signifies a profound spiritual reversal, a deliberate and active abandonment of a life characterized by wickedness and a volitional reorientation towards God's righteous ways. This is not merely passive regret or fleeting remorse, but a decisive, volitional act of turning away from sin and turning back to God in obedience.
Derived from the root meaning "to judge," mishpâṭ properly refers to "a verdict (favorable or unfavorable) pronounced judicially, especially a sentence or formal decree (human or (participant's) divine law, individual or collective), including the act, the place, the suit, the crime, and the penalty; abstractly, justice, including a participant's right or privilege (statutory or customary), or even a style." When paired with "right" (tsᵉdâqâh), it describes actions that conform to God's established moral and legal standards. It speaks to living in accordance with God's righteous requirements, demonstrating a life characterized by justice, equity, and adherence to divine commands in all spheres.
This root means "to live, whether literally or figuratively; causatively, to revive; keep (leave, make) alive, [idiom] certainly, give (promise) life, (let, suffer to) live, nourish up, preserve (alive), quicken, recover, repair, restore (to life), revive, ([idiom] God) save (alive, life, lives), [idiom] surely, be whole." When used with "soul" (Hebrew, nephesh, H5315, meaning "a breathing creature, i.e. animal of (abstractly) vitality; used very widely in a literal, accommodated or figurative sense (bodily or mental)"), "save his soul alive" signifies not merely the preservation of physical existence but, more profoundly, spiritual vitality, holistic well-being, and a restored, flourishing relationship with God. It implies escape from the spiritual death and divine judgment that inevitably accompany unrepentant wickedness, leading instead to a life of flourishing and divine favor.
Verse Breakdown
"Again, when the wicked man turneth away from his wickedness that he hath committed"
This opening clause establishes the critical condition upon which the subsequent divine promise rests. It powerfully highlights the indispensable agency of the individual ("when the wicked man turneth away") and precisely defines the nature of this turning ("from his wickedness that he hath committed"). The deliberate repetition of "wicked" and "wickedness" emphatically underscores the profound moral and spiritual transformation required—a complete cessation of sinful practices and a radical reorientation of one's entire life. It unequivocally asserts that genuine repentance is a conscious, deliberate, and active act of renunciation of sin.
"and doeth that which is lawful and right"
This phrase articulates the essential, positive, and active component of true repentance. It is not sufficient to merely cease from evil; there must be a corresponding, demonstrable commitment to righteous living. "Lawful" (mishpâṭ) refers to living in adherence to God's divine ordinances and embodying justice in one's actions, while "right" (tsᵉdâqâh) speaks to moral righteousness, integrity, and virtue. Together, these terms signify a life characterized by active obedience to God's commands, a diligent pursuit of ethical conduct, and the consistent demonstration of integrity, thereby providing tangible evidence of the sincerity of one's turning.
"he shall save his soul alive"
This is the divine promise, the gracious consequence, and the profound outcome of genuine repentance coupled with a commitment to righteous living. "Save his soul alive" implies a holistic preservation from spiritual death and the judgment inextricably linked with sin. It speaks to a restoration of life in its fullest, most vibrant sense—spiritual vitality, profound peace with God, and the promise of continued existence and blessing, both temporal and eternal. It stands as a powerful declaration of God's immense mercy and His unwavering willingness to grant life and flourishing to all who sincerely turn to Him.
Literary Devices
Ezekiel 18:27 masterfully employs several potent literary devices to convey its transformative message with clarity and impact. The most prominent is the Conditional Statement, structured as a clear "if-then" proposition: "If the wicked man turns... and does what is lawful and right, then he shall save his soul alive." This structure powerfully highlights the direct, undeniable correlation between human action (genuine repentance and active pursuit of righteousness) and the divine response (the preservation of life), thereby underscoring the absolute necessity of individual responsibility. There is also a striking use of Antithesis, sharply contrasting the "wicked man" and "his wickedness" with the active pursuit of "that which is lawful and right." This stark opposition vividly emphasizes the radical, fundamental nature of the transformation being described—a complete reversal of one's moral and spiritual direction. Furthermore, the evocative phrase "save his soul alive" functions as a form of Metonymy or Synecdoche, where "soul" (nephesh) represents the entire person, encompassing their physical existence, spiritual vitality, and relational well-being. The "saving" of the soul alive thus implies a holistic, comprehensive restoration and preservation from the devastating consequences of sin, extending far beyond mere physical existence to include profound spiritual vitality and a renewed, life-giving relationship with God.
Theological and Thematic Connections
Ezekiel 18:27 stands as a cornerstone of Old Testament theology concerning individual accountability, divine justice, and the profound nature of repentance. It powerfully asserts that God's justice is not arbitrary or collective, but is meticulously based on personal moral choices, offering a clear, accessible path to reconciliation and life for those who genuinely turn from sin. This verse fundamentally challenges any fatalistic notion of inherited guilt or predestined condemnation, instead emphasizing God's profound, unwavering desire for humanity to choose life and flourish. It reveals a God who is both perfectly just in judging wickedness and infinitely merciful in extending grace to the repentant, demonstrating unequivocally that His ultimate pleasure is not in the death of the wicked, but rather in their turning to Him and living. This foundational principle lays the crucial groundwork for a deeper, more nuanced understanding of God's character and His overarching redemptive plan as it unfolds throughout the entirety of Scripture.
Reflection and Application
Ezekiel 18:27 offers a profound message of hope and a clear, compelling call to action for every individual, irrespective of their past transgressions. It serves as a powerful reminder that God's mercy is boundless, His grace is infinitely available, and His redemptive power is active for all who genuinely repent. This verse decisively dismantles the deceptive lie that one's past sins are an insurmountable barrier to God's favor or that our destiny is irrevocably sealed by ancestral failings or previous choices. Instead, it places the transformative power of spiritual change squarely in the realm of personal choice and active, intentional obedience. True repentance, as so vividly illuminated here, is not merely a fleeting feeling of regret or a passive acknowledgment of wrongdoing, but a decisive, volitional turning away from sin and a deliberate, active commitment to living in accordance with God's righteous standards. This active pursuit of "that which is lawful and right" demonstrates the profound sincerity of one's heart and opens the door to a life of spiritual vitality, profound peace with God, and divine blessing. For us today, it is a powerful and urgent encouragement to honestly examine our lives, humbly confess our sins, and actively pursue a path of righteousness, knowing with absolute certainty that God stands ready and willing to forgive, restore, and grant us abundant life.
Questions for Reflection
FAQ
Does this verse imply salvation by works, or that one can earn their way into God's favor through human effort?
Ezekiel 18:27, when interpreted within the expansive and cohesive framework of the broader biblical narrative, does not advocate for salvation by works in the sense of earning divine favor through human merit or perfect performance. Rather, it profoundly emphasizes the necessity of a genuine, transformative change of heart and life (repentance) as the condition for receiving God's boundless mercy and life. The "doing that which is lawful and right" is presented as the natural, authentic fruit and tangible evidence of true repentance, not as the meritorious cause of salvation itself. The Old Testament consistently portrays God as the sovereign initiator of salvation, who graciously provides the means for reconciliation and restoration. Repentance, therefore, is the indispensable human response to God's gracious invitation to life. While the Old Testament highlights the importance of obedience to the Law, it also powerfully points to the deeper need for a transformed heart, a theme that finds its ultimate and full development in the New Covenant. The "saving of the soul alive" is fundamentally a gracious act of God, extended in response to a genuinely repentant heart, not a wage earned for perfect adherence to a legal code. The overarching emphasis is on God's character—His profound desire for the wicked to turn from their destructive ways and live, rather than to perish in their sins (Ezekiel 33:11).
Christ-Centered Fulfillment
Ezekiel 18:27, with its profound emphasis on individual repentance leading to the preservation of life, finds its ultimate and most glorious fulfillment in the person and work of Jesus Christ. While the Old Testament called for a turning from wickedness and a diligent adherence to the Law, it simultaneously revealed humanity's consistent and pervasive failure to perfectly fulfill these divine requirements. Christ, however, perfectly lived out "that which is lawful and right," flawlessly fulfilling the righteousness of the Law on our behalf (Matthew 5:17). The "wicked man" in Ezekiel finds life by turning from his sin; in the New Covenant, this turning (repentance) is not merely a moral effort or human resolve, but a Spirit-empowered response to the glorious gospel, made truly possible and effective by Christ's atoning work on the cross. Jesus himself is the "Lamb of God who takes away the sin of the world" (John 1:29), making true forgiveness, radical transformation, and reconciliation with God profoundly accessible. The "saving of his soul alive" is fully and eternally realized in the spiritual and eternal life offered through saving faith in Christ, who authoritatively declared, "I am the way, the truth, and the life. No one comes to the Father except through me" (John 14:6). Through His vicarious death and triumphant resurrection, Christ provides the perfect, once-for-all sacrifice that cleanses us from all unrighteousness (1 John 1:9) and empowers us by His indwelling Holy Spirit to "walk in newness of life" (Romans 6:4), thereby fulfilling the very essence of "doing that which is lawful and right" by living in joyful obedience to God's will. Thus, Ezekiel's ancient promise of life through repentance is ultimately secured, made truly accessible, and brought to its glorious consummation only through the redemptive work of Jesus Christ.