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
Two Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
(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.
You see my just sentence and you dare to accuse me of injustice? You yourselves needed to be accused; you actually prefer injustice in the face of such an obvious example of justice by your own judge.
God’s justice promises scourges to those without hope but mercy to those who hope in him.
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Summary
Ezekiel 18:28 stands as a profound declaration of God's individual justice and boundless mercy, asserting that spiritual destiny is not determined by ancestral sin or past transgressions, but by one's personal and decisive choice to repent. This verse directly refutes the fatalistic proverb prevalent among the exiles, emphasizing that a genuine turning away from sin, marked by thoughtful consideration and active change, leads unequivocally to life, not death. It underscores the immediate efficacy of true repentance and God's unwavering desire for humanity's reconciliation and flourishing.
Context
Literary Context
Ezekiel 18:28 serves as a climactic and emphatic statement within a chapter primarily dedicated to refuting the popular Israelite proverb, "The fathers have eaten sour grapes, and the children's teeth are set on edge" (Ezekiel 18:2). This proverb, born out of the experience of exile, fostered a sense of hopelessness, suggesting that the current generation was being unjustly punished for the sins of their ancestors, thereby undermining individual accountability. Throughout the chapter, God, through Ezekiel, systematically dismantles this fatalistic notion by presenting various scenarios: the righteous individual who lives (Ezekiel 18:5-9), the wicked individual who dies (Ezekiel 18:10-13), and crucially, the wicked individual who turns from their sin (Ezekiel 18:21-23). Verses 21-23 establish the principle that if a wicked person repents, their past sins will not be remembered against them, and they will live. Verse 28 reiterates and emphatically confirms this divine promise, serving as a cornerstone of God's compassionate justice within the broader argument for individual responsibility and the accessibility of repentance.
Historical & Cultural Context
The prophet Ezekiel ministered to the Jewish exiles in Babylon during the sixth century BCE, a period of profound national trauma following the destruction of Jerusalem and the Temple. The exiles struggled deeply to reconcile their suffering with God's justice, often resorting to fatalistic interpretations like the "sour grapes" proverb. They felt unjustly punished, believing their fate was sealed by the sins of previous generations, a sentiment also echoed in Jeremiah 31:29. Ezekiel's message, therefore, was revolutionary and counter-cultural. It directly challenged a deeply ingrained communal understanding of sin and punishment, shifting the focus back to individual culpability and, more importantly, individual opportunity for repentance and restoration. The emphasis on "life" and "death" carried profound connotations within their worldview, signifying not only immediate physical well-being and covenant blessing but also spiritual vitality and freedom from divine judgment, versus suffering, separation from God, and ultimate demise.
Key Themes
This verse powerfully contributes to several overarching themes in Ezekiel and the broader prophetic tradition. Firstly, Individual Responsibility is paramount, asserting that each person's spiritual standing before God is determined by their own choices, not by inherited guilt or the actions of others. This is a foundational principle for understanding God's justice and the nature of covenant relationship, as seen also in Deuteronomy 24:16. Secondly, the verse highlights the Efficacy and Power of Repentance (Teshuvah). It demonstrates that a genuine turning from sin, encompassing both internal reflection and external action, is immediately effective in securing divine forgiveness and life. This theme is central to the prophetic call for Israel to return to God, as eloquently expressed in Isaiah 55:7. Thirdly, it reveals God's Merciful and Just Character. Far from being a vengeful deity, God is portrayed as one who "desires not the death of the wicked, but that the wicked turn from his way and live," a sentiment powerfully reiterated in Ezekiel 33:11. This verse underscores His readiness to extend grace and offer a path to redemption, affirming His ultimate desire for life and restoration for His people.
Exposition and Analysis
Key Word Analysis
Meaning "to see, literally or figuratively," and in this context, "to consider, discern, take heed." This implies more than a superficial glance; it denotes a deep, introspective perception and understanding of one's actions and their consequences. It is the cognitive and moral awakening that precedes true change, a thoughtful reflection on the gravity of one's transgressions and their impact on one's relationship with God.
Meaning "to turn back (hence, away) transitively or intransitively, literally or figuratively." This is the foundational biblical concept of repentance (Hebrew: teshuvah). It signifies a decisive, active change of direction—a complete turning around from a path of sin towards God's ways. It is not merely regret or remorse, but a fundamental reorientation of one's life, involving both a cessation of sinful behavior and a re-engagement with righteousness.
Meaning "a revolt (national, moral or religious); rebellion, sin, transgression, trespass." This term denotes a deliberate act of rebellion or breach of covenant against God's law or established divine order. It highlights the severity of the actions being turned away from, implying a conscious breaking of relationship or willful defiance. The turning away is specifically from these acts of rebellion and their underlying attitude.
Verse Breakdown
"Because he considereth,"
This opening clause establishes the prerequisite for the promised life. It points to an internal, cognitive process. The individual doesn't merely stumble into repentance; there is a conscious, deliberate act of reflection and discernment regarding their past actions and their spiritual state. This "considering" is the intellectual and moral awakening that initiates the process of turning, a profound self-awareness in light of divine standards.
"and turneth away from all his transgressions that he hath committed,"
This clause describes the active, behavioral component of repentance. It's not enough to merely think about sin; one must actively "turn away" from it. The phrase "from all his transgressions that he hath committed" emphasizes the comprehensive nature of this turning. It's not a partial or selective repentance, but a complete abandonment of the sinful lifestyle and specific acts of rebellion that characterized their past. This turning is decisive, holistic, and involves a reorientation of one's will and actions.
"he shall surely live, he shall not die."
This is the emphatic divine promise and consequence of genuine repentance. The double negative ("shall not die") combined with the positive affirmation ("shall surely live") provides absolute certainty and underscores the irreversible nature of God's promise. "Live" here encompasses not just physical preservation, but spiritual vitality, restoration of relationship with God, and participation in His covenant blessings. Conversely, "die" signifies not only physical death but spiritual separation, judgment, and alienation from God. The promise is immediate and unconditional upon the act of true turning.
Literary Devices
Ezekiel 18:28 employs several powerful literary devices to convey its message with clarity and force. The most prominent is Repetition and Emphasis, particularly in the concluding phrase "he shall surely live, he shall not die." This uses a positive affirmation followed by a negative denial of the opposite outcome, creating a powerful rhetorical flourish that underscores the absolute certainty and immediacy of the life promised to the repentant. This stark contrast also exemplifies Antithesis (life vs. death), highlighting the profound choice presented and its clear, opposing consequences. Furthermore, the verse functions as a Conditional Clause, structured with "Because [condition], he shall [consequence]." This clear logical structure directly links the act of considering and turning away from sin to the outcome of life, emphasizing cause and effect within God's moral order. The broader chapter's structure, presenting contrasting scenarios of the righteous, the wicked, and the repentant wicked, relies on Juxtaposition to highlight the transformative power of individual choice and God's just response.
Theological and Thematic Connections
Ezekiel 18:28 profoundly articulates God's character as both perfectly just and infinitely merciful, demonstrating His unwavering commitment to individual accountability while simultaneously extending an open invitation to life through repentance. It reveals a God who does not delight in the death of the wicked but earnestly desires their turning and flourishing. This principle of immediate divine response to genuine repentance is a cornerstone of biblical theology, emphasizing that God's grace is accessible to all who humble themselves and reorient their lives towards Him, regardless of their past. It foreshadows the New Covenant emphasis on a transformed heart and the accessibility of forgiveness through faith, highlighting God's consistent nature across both testaments.
Reflection and Application
Ezekiel 18:28 offers timeless encouragement and a profound challenge for believers today. It dismantles any notion of inherited spiritual fatalism, reminding us that our past, no matter how stained by sin, does not irrevocably determine our future. God's mercy is so vast that a genuine turning—a thoughtful consideration of our wrongdoings followed by a decisive abandonment of them—is met with the immediate and certain promise of life. This calls us to a radical honesty with ourselves and with God, prompting us to examine areas where we might still be clinging to "transgressions" rather than fully turning away. It assures us that God's desire is always for our flourishing and restoration, not our condemnation. This verse empowers us to take personal responsibility for our spiritual state, knowing that the path to life is always open through sincere repentance and reliance on God's transformative grace. It invites us to embrace the hope that our choices today can fundamentally alter our spiritual trajectory.
Questions for Reflection
FAQ
Does "surely live, he shall not die" refer only to physical life, or something more?
While the immediate context in Ezekiel often includes physical well-being and preservation from the judgment of exile or death, the phrase "surely live, he shall not die" extends beyond mere physical existence. In biblical thought, "life" (Hebrew: châyâh) encompasses spiritual vitality, a restored and flourishing relationship with God, covenant blessings, and true well-being in every sense. Conversely, "death" (Hebrew: mûwth) signifies separation from God, judgment, and spiritual barrenness. Therefore, the promise is primarily about spiritual life and a restored relationship with God, which often has positive implications for one's physical and communal existence, but is not limited to it. It speaks to a profound transformation of one's destiny from condemnation to communion, a theme echoed throughout Scripture regarding the nature of true life found in God's presence, as seen in Psalm 16:11.
Is this verse saying that good works can earn salvation, or is it about grace?
Ezekiel 18:28 is not advocating for salvation by works, but rather highlighting the divine principle that genuine repentance, which is a turning from sin to God, is the necessary condition for receiving God's life-giving mercy. The "turning away" is not a meritorious act that earns life, but an act of humble submission and reorientation that aligns an individual with God's will and opens them to His grace. The life promised is a gift from God, contingent upon this change of heart and direction. It emphasizes individual accountability and God's just response to a sincere change of heart, which is always rooted in His prior grace and desire for humanity to live, as explicitly stated in Ezekiel 33:11. This turning is a response to God's invitation, not a means of earning His favor.
Christ-Centered Fulfillment
Ezekiel 18:28 finds its ultimate and most profound fulfillment in Jesus Christ, who is the very embodiment of the life promised and the divine means by which true repentance becomes possible and truly effective. While the Old Testament offered a path to life through turning from sin, it also revealed humanity's inherent inability to perfectly "turn away from all his transgressions." The Law exposed sin but could not ultimately provide the power for consistent righteousness or a lasting solution to the problem of human rebellion, as elaborated in Romans 7:7-13. Christ, however, perfectly fulfilled the righteous requirements of the Law and, through His atoning sacrifice on the cross, took upon Himself the "death" that our "transgressions" deserved (2 Corinthians 5:21). Now, through faith in Him, we are empowered by the Holy Spirit to truly "consider" our sin and "turn away" from it, not in our own strength, but by His transforming grace. The "life" promised in Ezekiel 18:28 is fully realized in the new spiritual life offered in Christ, where believers are made alive together with Him (Ephesians 2:4-5), receiving eternal life (John 3:16) and a restored, unbreakable relationship with God that "shall not die" (John 11:25-26). He is the Lamb of God who takes away the sin of the world, making genuine, life-giving repentance truly accessible to all who believe and call upon His name (John 1:29).