Again, when the wicked man turns away from his wickedness that he has committed, and does that which is lawful and right, he will save his soul alive.
Parallel Translations
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Again, when the wicked man turns away from his wickedness that he has committed, and does that which is lawful and right, he will save his soul alive.
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Again, when the wicked man turneth away from his wickedness that he hath committed, and doeth that which is lawful and right, he shall save his soul alive.
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Again, when the wicked man turneth away from his wickedness that he hath committed, and doeth that which is lawful and right, he shall save his soul alive.
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Cross-references (11)
Passages linked to Ezekiel 18:27 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Isaiah 1:18 “Come now, and let’s reason together,” says Yahweh: “Though your sins are as scarlet, they shall be as white as snow. Though they are red like crimson, they shall be as wool.
- Ezekiel 18:21 “But if the wicked turns from all his sins that he has committed, and keeps all my statutes, and does that which is lawful and right, he shall surely live. He shall not die.
- Isaiah 55:7 Let the wicked forsake his way, and the unrighteous man his thoughts. Let him return to Yahweh, and he will have mercy on him, to our God, for he will freely pardon.
- Acts 3:19 “Repent therefore, and turn again, that your sins may be blotted out, so that there may come times of refreshing from the presence of the Lord,
- Ezekiel 33:5 He heard the sound of the trumpet, and didn’t take warning. His blood will be on him; whereas if he had heeded the warning, he would have delivered his soul.
- Matthew 9:13 But you go and learn what this means: ‘I desire mercy, and not sacrifice,’ for I came not to call the righteous, but sinners to repentance.”
- Acts 2:40 With many other words he testified, and exhorted them, saying, “Save yourselves from this crooked generation!”
- Acts 20:21 testifying both to Jews and to Greeks repentance toward God, and faith toward our Lord Jesus.
- Acts 26:20 but declared first to them of Damascus, at Jerusalem, and throughout all the country of Judea, and also to the Gentiles, that they should repent and turn to God, doing works worthy of repentance.
- 1 Timothy 4:16 Pay attention to yourself and to your teaching. Continue in these things, for in doing this you will save both yourself and those who hear you.
- Matthew 21:28-32 But what do you think? A man had two sons, and he came to the first, and said, ‘Son, go work today in my vineyard.’ He answered, ‘I will not,’ but afterward he changed his mind, and went. He came to the second, and said the same thing. He answered, ‘I’m going, sir,’ but he didn’t go. Which of the two did the will of his father?” They said to him, “The first.” Jesus said to them, “Most certainly I tell you that the tax collectors and the prostitutes are entering into God’s Kingdom before you. For John came to you in the way of righteousness, and you didn’t believe him, but the tax collectors and the prostitutes believed him. When you saw it, you didn’t even repent afterward, that you might believe him.
Cross-references from openbible.info (CC BY 4.0)
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John Trapp 1656 · Public Domain Eze 18:27 Again, when the wicked [man] turneth away…
Eze 18:27 Again, when the wicked [man] turneth away from his wickedness that he hath committed, and doeth that which is lawful and right, he shall save his soul alive.
Ver. 27. Again, when the wicked man turneth away.] This also he had said before, {Eze 18:21-23} but men had need to hear this sweet promise over and over, because there is in the best a natural Novatianism to doubt and question pardon for sins, if great and grievous ones especially.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain See Eze 18:21,22, where this verse is interpreted.
See Eze 18:21,22, where this verse is interpreted.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain Because he considereth,.... Being come to himself, and in…
Because he considereth,.... Being come to himself, and in his right mind, he considers the evil of his ways; what they lead to; what they deserve at the hand of God; and what he may expect, should he continue in them; see Eze 18:14;
and turneth away from all his transgressions that he hath committed; not only repents of them, but reforms from them; and that not from one, or a few of them, but from them "all"; which shows the truth, reality, and sincerity of his repentance; there being a change of mind, a change of actions and conversation follows:
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he shall surely live, he shall not die; See Gill on Eze 18:21. Jerom interprets the just man turning from his righteousness, of the Jews leaving the author of righteousness, denying the son of God, and smiting the heir; and the wicked man turning from his wickedness, of the Gentiles, and of their conversion of faith.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Haydock's Catholic Bible Commentary 1859 · Public Domain Alive. Mortal sin destroys that life of grace. (Calmet)
Alive. Mortal sin destroys that life of grace. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain he shall save his soul--that is, he shall have…
he shall save his soul--that is, he shall have it saved upon his repentance.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 27. He shall save his soul alive — Rather,…
27. He shall save his soul alive — Rather, keep his soul alive. In modern religious phraseology the word “soul” is commonly interchanged with “spirit,” although in the early Christian era a marked distinction was maintained between them (Heb_5:12; 1Th_5:23). It is quite possible that in Ezekiel’s day the word soul was being filled with a larger meaning than it originally possessed. Yet very early in Hebrew history “soul” and “man” were used interchangeably (Gen_2:7; compare 1Pe_3:20).
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (27) Shall save his soul alive.—This does not mean…
(27) Shall save his soul alive.—This does not mean that any man can by his own power save himself, for that question is not here in view at all, but that the consequence of a certain course of conduct will be his salvation, and that the adoption of that course is within the man’s own choice.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain When the wicked man turneth away from his wickedness…
Eze_18:27-28
When the wicked man turneth away from his wickedness that he hath committed.
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The conversion of a sinner
I. The wicked ought to reform.
1. Sin is contrary to reason.
(1) A sinful action is discreditable to any person whatsoever.
(2) It is grievous, painful, and intolerable to bear the effects of wicked and sinful actions, and to vary from right.
2. Being such, it cannot be justified. As the palsy-motion, which seems to be quicker than other; but it is not from strength but from weakness: no man can justify a sinful action; but to a bad conscience, or before an unrighteous judge; who is either ignorant or partial, or himself as bad, by undue principles, corrupt interest, or an abuse of power.
3. Every sinful action, however we may stand to it, or may be countenance here in the world, will be discountenanced sooner or later, whether we will or no.
4. If we do not repent of that which we have done sinfully, it will lie upon us as the blackest spot, as the heaviest judgment, and as the worst malady.
5. There is no expectation either of Gods pardon, or of help from Him, but in the way of repentance. For who can promise himself anything out of the terms of the covenant of grace; namely, repentance from all dead works, resolution of obedience to God, and faith in the Lord Jesus Christ.
6. We are all under obligation to repent, though there would no good come to us by it. For we are Gods creatures, and held of Him; from whence it follows, that we ought to serve Him, and to do His will, and to be at His command.
II. Through the grace which God doth afford, we may repent of all evil done, and make application to God; and deprecate His displeasure, and leave off to sin, and return to our duty, and so obtain His pardon. Neither let any man say, that the text signifies no more than if one should say to an impotent man, remove this mountain, and thou shalt have such or such a reward; or to bid a man to comprehend the ocean in the hollow of his hand, and it shall so or so be done unto him. These ways of speaking must not be put upon God, nor in any ease attributed unto Him. When God saith to the sinner, repent and turn from your wickedness, and you shall save your soul alive, it doth suppose that either He is able or that He will make Him so. But here some may be ready to interpose, and say: surely God is not in good earnest, because He might if He would; for who can resist the Divine will? It doth not follow, that because God doth not enforce, that therefore He doth not enable. That God should force agrees neither with the nature of God, nor with the nature of man; but that God should enable, this is natural to the relation we stand in to God, who is original to our being. Wherefore be resolved in this matter, that God is with us, and that He is ready to afford His grace and assistance. Now, that you may not lose this great argument and principle of reformation, and true and solid ground of encouragement, to leave off to sin, and to return to God, because of His gracious aid and assistance, I will give you assurance further by these six particulars.
1. It was never Gods intention, when He made man at first, to put him into a state of absolute independency, or self-sufficiency. And therefore whosoever assumes it to himself doth assume that which never did belong to a creature-state.
2. Could man allege either necessity of evil, or impossibility of doing good, it would be a plea when God calls us to an account, and admits us to reason with Him.
3. Where there is excellency of nature there is always readiness to communicate, supply, and gratify.
4. We cannot say worse of God than that His calls and monitions to His creatures are not serious and in good earnest, and out of love and good mind.
5. To assert our impotency and disability, and that God is wanting in necessary assistance, is to expose us to an invincible temptation; and that in these three particulars.
(1) To entertain hard thoughts of God, and such as are unworthy of Him.
(2) To throw off the use of all means, and to take no care at all in this great affair.
(3) To despair. And we wrong God more by desperation than by presumption.
6. God hath done so much on His part, that He hath given us all reason to believe, and think that He is well minded towards us; and that He is resolved in the matter of our recovery; upon terms that are made easy and possible.
(1) Take into consideration the length of Gods patience; for were God for our destruction, He would take us at the first advantage and opportunity, as enemies are wont to do.
(2) The checks of our own consciences.
(3) The abundant provision that God hath made for our recovery. There is expiation of sin; and the assistance of His grace and Spirit, for the recovering of us.
(4) The nature and quality of the things that God, upon account of religion, does require of us, namely, those things whereof religion doth consist; and they are internal good dispositions and acts that are suitable, and do of their own accord follow.
(5) The equal consideration that we meet with at the hands of God, in respect of our present weakness, shows that God is ready and willing to do us good.
(6) Though God begin with less, He will go on with more. So that, let no man be discouraged though that which he now hath be not sufficient for to carry him through that which he hath before him; for as his work shall increase and grow greater, God will furnish him with that assistance that shall be suitable and sufficient for what He calls him unto.
(7) God speaketh absolutely, positively, and without any reservation; that when a sinner turneth away from his wickedness he shall save his soul alive.
(8) The repentance of a sinner, and his turning to God, is a thing so acceptable and well pleasing to God that He will greatly reward those that have any hand in it. (Dan_12:3.) (B. Whichcote, D. D.)
The conversion of a sinner
I. The time when the wicked turneth away from his wickedness. It is indefinitely spoken, and doth not exclude late time, which may be an encouragement to everyone, be his case never so desperate. But then, this is not spoken to encourage mens delays and put-offs; for there are four great evils consequent upon that.
1. It were to ill resent the goodness of God thus to requite His grace and favour, that we continue in sin because God is gracious.
2. It were to abuse ourselves, and do ourselves more and more harm.
3. It would make the work which is necessary to our happiness much more hard and difficult. For ill use doth contract bad habits; and bad habits contracted by long use and custom are with great difficulty left off.
4. Continuance in sin doth expose us to far greater danger.
(1) Because of the great uncertainty of life, for who can promise himself another day, nay another moment?
(2) Because of the devils repeated and continued assaults, by which he will still get the more advantage upon us; and so it will become the more difficult to get him out of possession.
(3) In respect of the insinuations of bad company, and converse.
(4) All the while you stand out you are in a way of resistance of the Holy Spirit, and fight against the motions of God Almighty; which are necessary to bring you to good, and to qualify you for eternal life.
II. The quality of the person. Scripture doth not denominate persons wicked, or sinners, or workers of iniquity, from weaknesses, failings, or from error of judgment, or from indisposition at times, from sudden passion or surprisal; nor from the irregularity of the first motion, that is so troublesome and grievous unto us all. But they are called sinners and wicked persons who voluntarily consent to known iniquity.
III. When a man may be said to turn from his wickedness.
1. The negatives are these.
(1) A man is not said to turn away from his iniquities when his sin rather leaves him, than he leaves it; either through age and disability of body; or through weakness and infirmity; so that he cannot bear to do as he has formerly done.
(2) Such men as are not at their own liberty; but under tutors and governors, whom they dare not disobey; who are as it were shut up, and not suffered to ramble abroad.
(3) Nor when sin is made bitter to men, by suffering the had consequences that follow upon it.
2. But then affirmatively, in three particulars.
(1) When we leave sin out of sense and judgment of its vileness and impurity.
(2) When we leave sin out of respect to God, in obedience unto His laws, and love to Him.
(3) A man cannot be said to return from his wickedness unless he doth conceive displeasure at it, and resolve never to have to do with it again.
IV. An account of lawful and right. Here are two words for one and the same thing; and the one is explicatory of the other. Now this is that which we all ought to do; and there is no pretence of power and privilege to the contrary. And if everybody did confine himself to that which is right, just, and fit, we should have a new world; and there would be nothing of wrong or hard measure found among us: we should then be the better one for another. There is a rule of right in all cases, and it is the charge of all persons in the use of Power, to judge and determine according unto that rule.
1. I will begin with the relation that is between parents and children, and show you what is right for parents to do with their children, and children to their parents.
2. I go to the relation of husbands and wives; there is the right of the case between them.
3. Then for masters and servants. Masters, render to your servants what is right, that which is equal, fair, and reasonable. Then for servants, there is the right of the case for them also, and that is to obey their masters in all things, and to be true and faithful to them.
4. Then in our common converse, we ought to use all humanity, courtesy, and affability, giving all respect, despising nobody.
5. To descend to the creatures below us, there is a right of the case here also. We must not abuse any.
V. The happiness that follows upon renovation, repentance, and turning to God. He that doth so shall save his soul alive. From this we may understand of how great benefit the good use and improvement of our time is. How many are there that overlook the business, purpose, and intention of life! We are here to run a race, and so to run that we may obtain; and therefore we are to watch over ourselves, both as to the things of our mind and body; and so to keep under our bodies, and bring them into subjection, that we may not ruin and undo ourselves. Therefore I advise every man that is serious to ask himself these questions.
1. Will this that I have done, or am doing, be accountable when God shall call me to a reckoning?
2. That which Abigail put to David (1Sa_25:1-44), This will be no grief of heart, nor offence, unto thee.
3. What shall I think of this when I shall lie upon my death bed?
4. How remediless will the consequence of evil be, when I shall have the least relief by my reason, and be least capable of advice; and when I shall have the least assistance of Gods grace and Spirit? (B. Whichcote, D. D.)
Of the conversion of a sinner
I. The nature of repentance; to turn away from wickedness, and to do that which is lawful and right.
1. To turn from wickedness; this the negative part according to that, Let him eschew evil and do good. And that according to the very morality of the heathens, virtus est vitium fugere, etc. Not to be vicious is the rudiment of virtue, and tis the beginning of wisdom to leave off playing the fool. Now this turning from wickedness being a very hard work, nothing more difficult than to throw off habits once contracted. Let us therefore by a gradual deduction show the right way of proceeding, what course a new convert, that turns from his wickedness, usually takes.
(1) To fortify the reason or understanding with all arguments against it: for conviction is supposed as the very bottom of this work of repentance. The arguments to convince a mans self are partly moral, partly civil and external; such as are the vileness of thy lusts, which make thee live a life not suitable to the excellency of thy nature, the ill consequence of it, in provoking God and making Him thy enemy, and in exposing thy soul to eternal ruin. Again, the discredit and disparagement; the damage and loss of time, health, estate, they run thee into; the trouble and vexation they procure thee, and the little satisfaction they give thee in lieu of all those inconveniences, of all those hazards and dangers they put thee upon.
(2) To wean the affections; and this will not be very difficult, when the understanding is once convinced. But heres the fault (Hos_4:6). Upon this conviction will naturally follow a loathing and detestation of thy sin.
(3) Shunning all occasions. A man then will set a guard upon himself, stop all the avenues of sin, and resist the devil, who is likely most busy at mens conversion. He that is truly convinced will do so; else he but dissembles with God, and his own soul.
(4) At least since he finds it so very hard to master his thoughts, and evil concupiscence is ever working and boiling up in unlawful desires; yet he will bridle himself from committing the gross act. For if after his conversion he come so far back, as to act the same wickedness over again, then he is to begin all his work anew, and his repentance itself is to be repented of, as having not been sound and sincere.
2. The other is positive, to do that which is lawful and right.
(1) He doth by degrees inure himself to the contrary virtues. Habits are acquired by single acts frequently repeated, and though difficult at first, yet by use and custom are made easy and familiar, till at last they become natural.
(2) As a Christian; he frequents those spiritual exercises wherein grace is promised and improved; prayer, meditation, reading, hearing, receiving, etc., whereof some are to instruct him in his rule, and to give him directions; others to fetch in help and assistance: and he that thus seeks God in His own ordinances and methods, will be sure to find Him.
(3) To be sure he keeps himself employed, that his sin may not find him at leisure; that idleness may give the Evil One no advantage against him.
II. The consequent of thus doing is, that he shall save his soul alive.
1. By turning thus from his wickedness, and doing that which is right, he shall be so accepted of God, that his sins shall never prejudice him, as to his eternal estate, whoever the person be, whatever his former life hath been.
2. His thus doing prepares and disposes him for Gods grace, whereby he may be enabled to do more, till he work out his salvation; and Gods grace will perfect that good work which has been begun in him.
3. This reformation and amendment evidences a justifying and a saving faith, and shows a man to be, to the glory of Gods grace, a truly pious man, and one who may fairly entertain very good assurances of happiness in the life to come. For though by Christ alone, as the meritorious cause, and by faith alone, as the instrumental cause, we are justified and saved; yet that faith itself will do us no good, no, nor Christ Himself stand us in any stead, unless it be accompanied with repentance from sin, and amendment of life.
I might from hence draw several inferences of vulgar mistakes about this necessary work of repentance; let me but mention two.
1. As to the first act, to turn from his wickedness that he hath committed. Some think it enough to turn from some sins, and indulge themselves in others, or at least to turn off one sin, and take up another in its stead. But such must know, that they are still in captivity; they do but alter their prison.
2. As to the second act, to do that which is lawful and right. There are those, who seem to resolve all religion into hearing; that they look on as the soul-saving ordinance; for by that comes faith. Be it so; but let not good works be thrown aside as unnecessary, as dangerous. For what says the apostle? Not the hearers, but the doers shall be justified.
III. The possibility of the duty as to its performance: for else all were to no purpose.
1. God has a kindness for all the souls of men. He is a faithful Creator; His mercy is over all His works, and He hates nothing that He hath made.
2. Theres no bar then, as on Gods part, against any souls happiness. We say, unfortunate persons were born under an ill planet, but whatever force the stars may have upon mens estates and successes, they have none upon their minds and wills. Here tis thy own will that writes thy destiny; theres no fatality upon thee, but what thou bringest upon thyself. Theres no irreversible decree in our way, to exclude us, if we do not exclude ourselves. Thy destruction is of thyself, O Israel. God made no man purposely to damn him. Death was one of mans own inventions, and will be the reward of his own evil actions.
3. God allows everyone such a sufficiency of means, as will at least render him inexcusable. In the parable of Talents, they had everyone more or less. Even where the means are denied or withdrawn, tis out of mercy upon foresight of the abuse. These are certain truths, that every man may do better than he does, and may have more grace to do better, if he seek it. If the advantages of the Gospel, the assistances of grace, the influences of the Spirit, the admonitions of conscience will not prevail with men, God will be justified when He judges, even in their condemnation.
4. God having thus furnished us with helps, and being ready further to enable us, expects and requires our own serious endeavours in the working out of our own salvation, nor can we look to be saved otherwise. This passeth for current doctrine in all worldly affairs, that mens industry and diligence are the only arguments to build their assurance of success upon. And this much more in spiritual and eternal concerns. A man is not to lie in a ditch, and think to get out only by crying, God help me. The carter in the fable, when he called for Hercules assistance, was bid to set his own shoulder first to the wheel. It is a proverb, that the world is made for the presumptuous; which Christ seems to have consecrated to pious encouragement, when He tells us, The kingdom of heaven suffers violence, and the violent take it by force. And thus much to evince as the obligation, so the possibility of this duty of repentance and conversion, that as it ought to be in the sinners will, so tis partly in his power.
We shall now show how far that power will lead him.
1. A man may, if he will, forbear the gross act of sin.
2. A man may, if he will, shun the occasion of his sin, and get out of the devils way, and keep guard at his weak place. A vessel may run foul in a dark night, and strike upon a secret, unseen rock; but if the pilot have any the least care, he will beware places of known danger.
3. A man may, if he will, by degrees draw off his affections, and estrange himself to his sin.
4. A man may, if he will, use his reason; and he doth not deserve the name of man, that will not do that. He may so fortify his understanding, and even natural conscience (for we are now within the compass of nature) that he may at length arrive at a full perfect resolution against his sin.
Then as to do that which is lawful and right.
1. He may, if he will, keep himself well employed, and so not be at leisure for his sin. Good exercise is an expedient for health of soul, as well as body.
2. He may, if he will, go to church, to his closet, read, hear, pray, meditate, and frequent those religious duties wherein God has promised to bestow grace, and pious persons are wont to improve it.
3. He may, if he will, inure himself by good acts as to the substance of them, to the contrary virtues. I still speak of moral actions performable by the strength of nature; so that yet we are not come within the sphere of graces activity. Hitherto a man may go of himself, if he will; and certainly he is in a very hopeful condition that goes thus far. I shall not fear to tell you, that he is gone a good part of his way to heaven, and theres no going to heaven but this way. He has turned from his wickedness, and now does that which is lawful and right; therefore he shall save his soul alive.
And hows that? Thats on Gods part; for though we must work out our salvation, yet by grace we are saved still: tis the gift of God, when alls done.
1. God accepts such an one, as He did the devout centurion.
2. God further enables him; so as with His grace to prevent him and assist him, as again in Cornelius his case.
3. God justifies him (his sins that he had done shall be mentioned no more), and will finally reward him; his soul shall live.
I shall conclude with two or three cautions, which may quicken us, that we do not put off this necessary work upon this presumption, that tis in our power to repent when we will.
1. That the longer tis deferred, the more difficult it will be. Our sins will grow stronger, our powers and resolutions weaker, and the grace and favour of God less easy to be obtained, if we neglect the time when He may be found.
2. That though true repentance be never too late, yet late repentance is seldom true. Tis a shrewd sign of our insincerity, when we are unwilling to leave our lusts till they leave us.
3. That our intentions, though never so good, if we defer to put them in execution, when we have time to do it, will not find so gracious an acceptance at Gods hands.
4. That everyone has a day of grace, and tis a thing of extreme danger to hazard the loss of that; to let the measure of our iniquities be filled up, and so to have the things of our peace at last hid from our eyes, and repentance itself put out of our power. (Adam Littleton, D. D.)
Practical intention of the Gospel
I. The first step to salvation is here described to be the relinquishment of former evil practices. That sin is to be forsaken by the seeker of Gods favour, requires no proof. But how is it to be effected? There are many who think that prayer and good resolutions are sufficient. That both of these are indispensable, is most certain, and nothing can be done without them; but they are not always effectual. To them must be added the turning away from the besetting sin; the keeping out of the way of temptation. Probably the virtue and goodness of the best consist more in resisting temptation than is commonly believed by the looker-on. At the close of the day, what, we may ask, excites our grateful emotions to God? That we have had grace to resist this sin and the other; not that we have been positively good, but that we have not been positively bad. One main source of the obedience, then, for instance, of the man whose besetment is love of the world, consists in his keeping out of it, in his turning away from it, as much as he possibly can. And this direction is equally applicable to all other sins. You wish to give up sin; then studiously, self-denyingly, watchfully, prayerfully, turn away from the very atmosphere of the temptation that would lead you to sin; and dream not of safety upon any other terms.
II. After this relinquishing known sin, the next step is, to do that which is lawful and right. We know well the difficulty of reconciling the sovereign power of God with the agency of helpless man. But let us consider, for the practical view of the question, that the same God who made the body and its powers made also the soul and its powers. Now, we feel no hesitation in speaking about the freedom of motion of the limbs of the body; yet the whole power to move arm, or leg, or hand, is derived as directly from God as is the power of the mind to think. And notwithstanding this, we feel no hesitation in attributing to man a perfect mastery over all the motions of his own limbs, though it be true that in God he lives, and moves, and has his being. When you tell a man to walk, in effect you only tell him to use the power of body which God has given him. He walks, not because he gave himself the power to do so, but because God gave it to him. Now we know the limits under which this can be applied to the soul. Sin has cast its chain, so to speak, about the legs and arms of the soul. If you wish to walk to a neighbouring place, we know of no impediment to your motions; but if you wish to walk to heaven, the case is different. But who gave you the unshackled limbs? God. And if He gives the like power to the soul, why may we not, in like manner, exhort you to make use of it, without being misconstrued? But what is the lawful and right, the Christian obedience, required of you? Repentance, faith, holiness. But these imply a thousand particulars, without understanding many of which, it is but giving dark counsel. We spoke of repentance first; but how is a man to perform this lawful and right act? How are you to feel sorrow for your sins? You cannot give this sorrow to yourselves; nor can any human being give it you. How then is it to be obtained? In the use, we reply, of Gods appointed means. Do them, for they are the lawful and right means. Now, we think the appointed way of obtaining repentance is by looking closely at and to Jesus Christ, in connection with what you know of yourselves relative to the past and the present, and what you justly suspect of yourselves for the future. Not that we suppose that any view you can take of Jesus Christ, in connection with His dreadful sufferings for your sins, could move you to real sorrow; but our belief is, that this is the appointed effect of this particular means: if you once look at Christ in this light, He will at the same time regard you for the most merciful of all purposes. Is not every spiritual blessing to be traced up, instrumentally, to Jesus Christ? Repentance certainly is a spiritual blessing; and therefore the proper means are, to come to Him, in the hope that He, by His Spirit, will awaken it within you. If you wait until you are a penitent before you seek for the remedy of the Gospel, you are inverting the only safe order. Come to Jesus Christ in prayer for the gift of repentance: this, we say, is the appointed means. For we are only asking you to exert the power which is given you by God to use His own means, that you may obtain His own blessing. But we pass on to the second act spoken of as lawful and right for the salvation of the soul--faith in Jesus Christ. And certainly if repentance is a necessary act of obedience, so is a reliance on the meritorious sacrifice of Jesus Christ. But then what can you do, you yourselves do, in the way of obedience to this injunction? You cannot give yourself faith in Christ, but you can pray for it. You can read the history of His sufferings and death for your sins, with a thoughtful mind; and in that same book in which they are recorded, you can read the only valuable and true history in the world of yourselves. If you desire to see the faithful representation of your countenance, you go to the looking glass; and if you want to see the only real picture of your souls condition, read Gods Word for this express purpose, for you will find it nowhere else. By thus using the plain means, so easy of access, for learning what you can of Jesus Christ, and what you can of yourself, you meet God, as it were, in the right road; you go as far as you can go. And as little do we expect that God will go out of His way to withhold His suns, and rains, and winds, for maturing the seed put into the ground with all care, in the use of His own appointed means, as we believe He will withhold the suns, and winds, and rains of His Holy Spirit to bring to ripeness the graces connected with saving the soul alive in those who thus do their part towards obtaining them. (J. E. Golding.)
Because he considereth, and turneth away from all his transgressions.
Repentance
I. He considereth. The blind, hardened man walks about thinking, speaking, acting, without considering how the Almighty God is regarding him, what are to be the consequences of all his thoughts, words, and ways, to what end he is to come. He considers not what he owes to his God, his Maker, his Redeemer, his Sanctifier, his great Benefactor. He considers not that he shall one day stand before the judgment seat of Christ, to receive the things done in the body, to give account of the manner in which he has rendered unto God the things which are Gods, the honour, the faithful service, the adoring and grateful love which are due to Him from all His rational creatures. Oh what unspeakably great and glorious things are often poured about the ears of hardened people, without making the least impression on their hearts! Divine justice, creating, redeeming love, the death of Christ the Son of God, the coming of the Holy Ghost, the grand events of the judgment day, heaven, hell, eternity, such things as fully comprehended would fill the whole soul of man, and make him stand motionless with admiration and amazement. See an awakened man, a man whose heart God hath touched. The terrible voice of the most just judgment of God has reached him. It has pierced his soul. It has roused him from his deadly lethargy. It has made him think. He exercises his thoughts upon his condition and his prospects. His life is brought before him. He sees how he has lived without God in the world. His sins now begin to appear to him in an awful light. He stands amazed at his dreadful situation. He considereth. How he is to escape the wrath to come. How he is to be restored to the favour of his offended God. How he is to master his sinful nature. How he is to acquire the faith and love, the holiness, without which no man shall see the Lord. All his heart is now engaged in those great considerations; and so vast, so overwhelming they appear, that everything else seems a trifle compared with them. He considers that God is even yet his Maker, that He may still have a regard to the work of His hands; that He has indeed given His Son, that He might be merciful to him. Then he falls down with such feelings as he never before experienced before his God, and pours out of the fulness of his heart confessions of sin, cries for mercy, hopes of pardon, repetitions of Gods promises, prayers for grace and a change of heart, and resolutions of amendment.
II. He turneth away from all his transgressions that he hath committed. He forthwith begins in the strength of the Lord, trusting that His grace will be with him, to leave off every kind of iniquity of language and conduct, to avoid all ungodly society, to check his bad tempers, to resist his vile passions, to devote himself to pious practices, to d course of real, earnest, heartfelt prayer, to diligent, thoughtful, and devout reading of the Scriptures, and to all the duties which he owes to his neighbour. He is not like so many, who return, but not the Most High; who make some confessions, offer some prayers, leave off some sins, who are almost persuaded to be Christians, who go a little way toward God, but will not go all the way to God, will not become His faithful, consistent, devoted servants. He that really returns to God, really devotes himself to the service of the Lord, considers that he is not his own master, to pick and choose what duty he will do, and what he will leave undone, when he will do his duty, and when he will leave it undone; he considers, that he is not his own, for he is bought with a price, and must glorify God, by leaving off every sinful practice, and by the faithful, regular, and consistent discharge of every duty. (R. L. Cotton, M. A.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain EXEGETICAL NOTES.—Eze_18:29. “Are not your ways unequal?” “They asserted…
(Eze_18:27-32.)
EXEGETICAL NOTES.—Eze_18:29. “Are not your ways unequal?” “They asserted (Eze_18:25) that the ways of God were not right—properly, not weighed in the balance of righteousness (Job_21:6)—but regulated by caprice. This assertion proceeded from defective consciousness of sin, that could find no other key to suffering than this, that it was decreed unrighteously, on account of the sins of the fathers. The prophet points to this, that the guilt lies on their side. If they only sincerely return to God, they will no more have cause to complain of Him.”—Hengstenberg.
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Eze_18:30. “Therefore I will judge you.” “Therefore, because my way, and not yours, is right, I will judge you, every one according to his way. Repent, therefore, if ye would escape from death and destruction.”—Keil.
Eze_18:31. “Make you a new heart and a new spirit.” “A man cannot, indeed, create either of these by his own power; God alone can give them (Eze_11:19). But a man can and should come to God to receive them: in other words, he can turn to God, and let both heart and spirit be renewed by the spirit of God.”—Keil.
HOMILETICS
AN ERANEST CALL TO REPENTANCE (Eze_18:27-32)
The prophet would not content himself merely with vindicating the ways of God, and thus silencing his adversaries. His design was not to refute, but to save them. Hence he renews the call to repentance, and strengthens that call by several considerations.
I. A genuine repentance will be accepted. When a man considers and turns from his evil ways, and practises righteousness, God promises him life (Eze_18:27). But—
1. The repentance must be complete. Mere outward reformation will not suffice. There must be no retaining of a few cherished sins. “All your transgressions” (Eze_18:3).
2. Repentance must have special regard to their chief sins. They are to “cast away” all their transgressions. This expression is used because their chief sin was the worship of idols. When the chief sin is conquered, the victory over the rest is easy.
II. God’s judgment against impenitent sinners is sure. God will not change, and therefore man must, if he would escape destruction. It is men’s ways that are unequal. The prophet cuts short the controversy with a “therefore.” For the rule of God is invariable, and, therefore, they must decide whether it shall operate for, or against them. The sinner who persists in his impenitence is sure to be brought to ruin (Eze_18:30).
III. God would supply them with the necessary strength for the life of righteousness. “Make you a new heart and a new spirit” (Eze_18:31). Such a command to change themselves into a new nature, coming, as it does, from God, carries the gift of a new power. For God does not give to man impossible commands. There is something still for us to do, but the provisions and strength for our duty are supplied to us. The new man is “created after God’s likeness,” but believers are commanded to “put it on” (Eph_4:24). When Jesus called on the paralytic man to “arise and walk;” and said to the deaf man, “Be thou opened,” with the command He gave the power to perform it.
IV. God’s will and purpose are on the side of the repentant sinner. God is not a mere judge or monarch whose only care is to see that the law is outwardly obeyed, and that transgressors are punished. He is a loving Father, who mourns over the transgressions of His children and longs for their return to the privileges of their true home. He has no pleasure in their death. The sinner must charge himself with his own ruin. Surely the voice of the tenderest compassion is in the question, “For why will ye die, O house of Israel?”
(Eze_18:31)
If anyone feels—I am fallen very low in the world—here all has been so much against me—my parents were the ruin of me—let him remember this one word of Ezekiel, “Have I any pleasure at all that the wicked should die? saith the Lord God: and not that he should return from his ways and live?” Let him turn from his father’s evil ways, and do that which is lawful and right, and then he can say with the Prophet, in answer to all the strokes of fortune and the miseries of circumstance, “Rejoice not against me, O mine enemy: when I fall I shall arise.” Provided he will remember that God requires of all men something, which is. to be as good as they can be; then he may remember also that our Lord Himself says, “Unto to whomsoever much is given, of him shall much be required.” God’s ways are not unequal. He has one equal, fair, and just rule for every human being; and that is perfect understanding, perfect sympathy, perfect goodwill, and therefore perfect justice and perfect love. And if any one answers in his heart—these are good words, and all very well, but they come too late. I am too far gone. I ate the sour grapes in my youth, and my teeth must be set on edge for ever and ever. I have been a bad man, or I have been a foolish woman too many years to mend now. I am down, and down I must be. I have made my bed, and I must lie on it, and die on it, too. Whoever you are who says that, unsay it again, for it is not true. Ezekiel tells you that it is not true, and one greater than Ezekiel—Jesus Christ, your Saviour, your Lord, your God, tells you that it is not true. For what happens, by God’s eternal and unchangeable laws of retribution, to a whole nation, or a whole family, may happen to you—to each individual man. They fall by sin; they rise again by repentance and amendment. They may rise punished by their sins, and punished for a long time, heavily weighted by the consequences of their own folly, and heavily weighted for a long time. But they rise—they enter into their own new life weak and wounded from their own fault. But they enter in. And from that day things begin to mend—the weather begins to clear, the soil begins to yield again—punishment gradually ceases when it has done its work, the weight lightens, the wounds heal, the weakness strengthens, and by God’s grace within them, and by God’s providence outside them, they are made men of again, and saved. So you will surely find it in the experience of life. No doubt, in general, in most cases, “the child is father of the man” for good and evil. A pious and virtuous youth helps, by sure laws of God, towards a pious and virtuous old age. And on the other hand, an ungodly and profligate youth leads, by the same laws, toward an ungodly and profitable old age. That is the law. But there is another law which may stop that law—just as the stone falls to the ground by the natural law of weight; and yet you may stop that law by using the law of bodily strength, and holding it up in your hand. And what is the gracious law, which will save you from the terrible law which will make you go on from worse? It is this—“When the wicked man turneth away from his wickedness that he hath committed, and doeth that which is lawful and right, he shall save his soul alive.” It is not said that his soul shall come in a moment to perfect health and strength. No. There are old, bad habits to be got rid of, old ties to be broken, old debts (often worse debts than any money debts) to be paid. But he shall save his soul alive. His soul shall not die of its disease. It shall be saved. It shall come to life, and gradually mend and be cured, and grow from strength to strength, as a sick man mends day-by-day, after a deadly illness—slowly it may be, but surely: for how can you fail of being cured if your physician is none other than Jesus Christ your Lord and your God. If you will but recollect that last word, you will never despair. How dare any man say—Bad I am, and bad I must remain—while the God who made heaven and earth offers to make you good? Who dare say, I cannot amend, when God Himself offers to amend you? Who dare say, I have no strength to amend, when God offers to give you strength, strength of His strength, and life of His life, even His Holy Spirit? Who dare say, God has given me up; He has a grudge against me which He will not lay by, an anger against me which cannot be appeased, a score against me which will never be wiped out of His book? Oh foolish and faint-hearted soul. Look, look at Christ hanging on His cross, and see there what God’s grudge, God’s anger, God’s score of your sins is like. Love, love unspeakable, and nothing else. To wash out your sins, He spared not His only-begotten Son, but freely gave Him for you, to show you that God, so far from hating you, has loved you; that so far from being your enemy, He was your father; that so far from willing the death of a sinner, He willed that you and every sinner should turn from his wickedness and live. Now, even if you suffer somewhat in this life for your sins, that suffering is not punishment, but wholesome chastisement; as when a father chastens the son in whom he delighteth. Say not—I must be as I am—when Christ died that you should not be as you are. Say not—there is no hope—when Christ died and rose again, and reigns for ever, to give hope to you and all mankind, that when the wicked man turns away from the wickedness that he hath committed, and doeth that which is lawful and right, he shall save his soul alive, and all his transgressions shall not be mentioned unto him, but in his righteousness that he hath done shall he live.—(“All saint’s Day and other Sermons,” by C. Kingsley.)
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 he has seen
he has seen
Yahweh speaks of the person thinking about and understanding something as if the person were seeing it. AT: "he has considered" or "he has understood" (See: Metaphor)
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translationWords
evil
just
righteous
life
turn
transgress
die
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.