Ezekiel 18 Study Notes

18:1-2 The Hebrew word for set on edge describes the effect on the teeth that results from eating tart grapes (Jr 31:29-30). The word appears elsewhere only in Ec 10:10, where it is used of blunted or worn iron. It may indicate the sensation of eating something bitter or sour. In the Ten Commandments, God said he would visit sin on the third and fourth generations of those who rebel against him (Ex 20:5). This was intended to warn adults that their sins would have ominous influence on their children’s lifestyle choices and thus on their relations to God. Following the model of their parents, they would choose sin and thus earn God’s punishment. The people in Ezekiel’s day misconstrued this reality, as reflected in this proverb accusing God of unfairness. A person’s sin may outlive him and have negative repercussions on other people (Ezk 18:19-32), but God does not punish the innocent for the sins of others. This misinterpretation of God’s justice is also reflected in Lm 5:7: “Our fathers sinned; they no longer exist, but we bear their punishment.” The proverb was current in Jerusalem as well (Jr 31:29-30); see Dt 24:16.

18:3-4 God demanded that the people not recite this false proverb. It not only misconstrued God’s conduct and character, but those who recited it regarded themselves as completely innocent (Pr 26:9).

18:5 The righteous person’s actions are described largely in accordance with the Holiness Code (Lv 17-26).

18:6 In OT times, mountains were often the location for idolatrous sacrifices (20:28; 34:6; Hs 4:13). This verse affirms that the righteous person would not be involved in idolatrous practices (does not eat at the mountain shrines). An Aramaic translation of this verse suggests that what was forbidden was “eating sacrifices of the dead.” To approach a woman is a euphemism for sexual intercourse (Lv 18:14; Dt 22:14; Is 8:3).

18:7 On returns his collateral to the debtor, see Ex 22:26; Dt 24:12-13. Robbery refers to the seizure of property, usually by the rich (Is 3:14; 10:2; Mc 2:2).

18:8 This moral statute not to lend at interest is based on Lv 25:36-37. The law prohibited charging interest on loans made to fellow Israelites (Ex 22:25; Lv 25:35-37; Dt 23:19-20). Deuteronomy 23:20 allowed an Israelite to charge interest to a foreigner.

18:9 Because a person was called righteous in the OT does not mean that he was sinless or that he kept the law in every detail. It does affirm that he was a willing member of the covenant community who obeyed the ordinances of community life and sought atonement through the sacrificial system when he violated a law (Jb 1:1; Php 3:6). For the righteous person in the OT, to live refers to life in all its fullness. A meaningful life is one that enjoys the fullness of relationship with God and thus includes communion with God (Ps 63:3; 73:27-28). The expression of Ezk 18:9 does not advocate “works righteousness.” Salvation has always been by faith (Hab 2:4). However, there is no real faith where there are no real works of righteousness (Jms 2:17). God intends for good works to characterize his people. They are created in Christ for this purpose (Eph 2:10).

18:10-11 The phrase sheds blood occurs often in Ezekiel (16:38; 22:3,27; 23:45; 33:25). Its frequency indicates that human life was not valued among the Israelites at the time of the exile.

18:12 The poor and needy are often mentioned together in the OT (Dt 24:14; Jr 22:16; Ps 35:10; 37:14).

18:13 The expression his death will be his own fault indicated that the one who performed a justified capital punishment (i.e., the executioner) was free of any guilt. The blame lay with the offender.

18:14-17 This is the case of a son who learns wisdom from his father’s bad example.

18:18-20 God’s judgment does not recognize fathers and sons, only those who are righteous and those who are wicked.

18:21 True repentance involves confession, sorrow for sin, and a pledge to live an obedient life (Ps 51:1-12).

18:22-23 God will forgive and receive anyone who turns to him in repentance and faith, no matter the degree of his past rebellion (v. 21; Rm 5:6-11; Eph 2:1-8; Col 1:20-22; 2Pt 3:9). There is no reason for a person to live under condemnation for past sins if he is truly repentant and has experienced the new birth (Rm 8:1-17).

18:24 On turning from righteousness to acting unjustly, see Heb 2:3 and 2Pt 2:20-22. These verses contain warnings against those who knowingly and willfully turn from God. Those who are right with God will persevere to the end (Mt 10:22; 22:13; Mk 4:1-20).

18:25-29 The people charge that God does not measure his actions but acts arbitrarily. God’s response is that they are the ones who do not measure their actions (see Lamar Cooper, Ezekiel, NAC).

18:30 Every person will face a final judgment in which obedience to God’s commands will be fairly and justly evaluated.

18:31 What had been promised earlier in the book (11:19) is viewed now as attainable but not inevitable. Later in the book of Ezekiel (36:26-27) the people of Israel are promised a new heart and a new spirit. In this verse the people are commanded to obtain these new qualities. In similar fashion, Dt 10:16 commands God’s people to circumcise the whole heart, which Dt 30:6 says is accomplished by the Lord. This same tension between human obligation and divine grant is also found in the NT (Php 2:12-13).

18:32 In every generation the church must be warned of a coming future judgment. This warning is meant to affect how we live (Rm 14:10,12; 2Co 5:10; Gl 6:7-8). Though believers are spared from eternal punishment, there are consequences for ongoing disobedience (Rm 11:22; 1Co 15:2; Col 1:23; Heb 3:14).