Nevertheless if you warn the righteous man, that the righteous not sin, and he does not sin, he will surely live, because he took warning; and you have delivered your soul.”
Parallel Translations
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Nevertheless if you warn the righteous man, that the righteous not sin, and he does not sin, he will surely live, because he took warning; and you have delivered your soul.”
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Nevertheless if thou warn the righteous man, that the righteous sin not, and he doth not sin, he shall surely live, because he is warned; also thou hast delivered thy soul.
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Nevertheless if thou warn the righteous man, that the righteous sin not, and he doth not sin, he shall surely live, because he took warning; and thou hast delivered thy soul.'
Cross-references (22)
Passages linked to Ezekiel 3:21 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 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.
- Proverbs 9:9 Instruct a wise person, and he will be still wiser. Teach a righteous person, and he will increase in learning.
- 1 Corinthians 4:14 I don’t write these things to shame you, but to admonish you as my beloved children.
- Titus 2:15 Say these things and exhort and reprove with all authority. Let no one despise you.
- James 5:20 let him know that he who turns a sinner from the error of his way will save a soul from death and will cover a multitude of sins.
- Psalms 19:11 Moreover your servant is warned by them. In keeping them there is great reward.
- Ezekiel 3:19-20 Yet if you warn the wicked, and he doesn’t turn from his wickedness, nor from his wicked way, he will die in his iniquity; but you have delivered your soul.” “Again, when a righteous man turns from his righteousness, and commits iniquity, and I lay a stumbling block before him, he will die. Because you have not given him warning, he will die in his sin, and his righteous deeds which he has done will not be remembered; but I will require his blood at your hand.
- Acts 20:31 Therefore watch, remembering that for a period of three years I didn’t cease to admonish everyone night and day with tears.
- Galatians 1:6-10 I marvel that you are so quickly deserting him who called you in the grace of Christ to a different “good news”, but there isn’t another “good news.” Only there are some who trouble you and want to pervert the Good News of Christ. But even though we, or an angel from heaven, should preach to you any “good news” other than that which we preached to you, let him be cursed. As we have said before, so I now say again: if any man preaches to you any “good news” other than that which you received, let him be cursed. For am I now seeking the favor of men, or of God? Or am I striving to please men? For if I were still pleasing men, I wouldn’t be a servant of Christ.
- 1 John 3:6-9 Whoever remains in him doesn’t sin. Whoever sins hasn’t seen him and doesn’t know him. Little children, let no one lead you astray. He who does righteousness is righteous, even as he is righteous. He who sins is of the devil, for the devil has been sinning from the beginning. To this end the Son of God was revealed: that he might destroy the works of the devil. Whoever is born of God doesn’t commit sin, because his seed remains in him, and he can’t sin, because he is born of God.
- Proverbs 17:10 A rebuke enters deeper into one who has understanding than a hundred lashes into a fool.
- Galatians 5:2-7 Behold, I, Paul, tell you that if you receive circumcision, Christ will profit you nothing. Yes, I testify again to every man who receives circumcision that he is a debtor to do the whole law. You are alienated from Christ, you who desire to be justified by the law. You have fallen away from grace. For we, through the Spirit, by faith wait for the hope of righteousness. For in Christ Jesus neither circumcision amounts to anything, nor uncircumcision, but faith working through love. You were running well! Who interfered with you that you should not obey the truth?
- Colossians 3:5-8 Put to death therefore your members which are on the earth: sexual immorality, uncleanness, depraved passion, evil desire, and covetousness, which is idolatry. For these things’ sake the wrath of God comes on the children of disobedience. You also once walked in those, when you lived in them; but now you also put them all away: anger, wrath, malice, slander, and shameful speaking out of your mouth.
- 1 Thessalonians 4:6-8 that no one should take advantage of and wrong a brother or sister in this matter; because the Lord is an avenger in all these things, as also we forewarned you and testified. For God called us not for uncleanness, but in sanctification. Therefore he who rejects this doesn’t reject man, but God, who has also given his Holy Spirit to you.
- 1 Thessalonians 5:14 We exhort you, brothers: Admonish the disorderly; encourage the faint-hearted; support the weak; be patient toward all.
- Revelation 3:19 As many as I love, I reprove and chasten. Be zealous therefore, and repent.
- Matthew 24:24-25 For there will arise false christs, and false prophets, and they will show great signs and wonders, so as to lead astray, if possible, even the chosen ones. “Behold, I have told you beforehand.
- 1 Corinthians 10:12 Therefore let him who thinks he stands be careful that he doesn’t fall.
- Galatians 2:11-13 But when Peter came to Antioch, I resisted him to his face, because he stood condemned. For before some people came from James, he ate with the Gentiles. But when they came, he drew back and separated himself, fearing those who were of the circumcision. And the rest of the Jews joined him in his hypocrisy, so that even Barnabas was carried away with their hypocrisy.
- Ephesians 4:17-21 This I say therefore, and testify in the Lord, that you no longer walk as the rest of the Gentiles also walk, in the futility of their mind, being darkened in their understanding, alienated from the life of God because of the ignorance that is in them, because of the hardening of their hearts. They, having become callous, gave themselves up to lust, to work all uncleanness with greediness. But you didn’t learn Christ that way, if indeed you heard him, and were taught in him, even as truth is in Jesus:
- Ephesians 5:5-6 Know this for sure, that no sexually immoral person, nor unclean person, nor covetous man, who is an idolater, has any inheritance in the Kingdom of Christ and God. Let no one deceive you with empty words. For because of these things, the wrath of God comes on the children of disobedience.
- Colossians 1:28 We proclaim him, admonishing every man and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus;
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (7 sources)
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John Calvin 1540 · Public Domain We saw in our last lecture that the office…
We saw in our last lecture that the office of pastors is twofold, that they collect the dispersed sheep, and retain within the fold those whom they had gathered together. For as man’s nature is inclined to many failures, it often happens that those who have been gathered into God’s sheepfold are dispersed hither and thither, through their own infirmity, unless they are strengthened. For this reason constant admonitions are necessary; and hence God asserts that those pastors will be guilty, if though their negligence the righteous fall away. He now pursues the same sentiment, but adds another clause — but if the righteous is admonished the shepherd is guiltless The whole meaning is this, because Ezekiel had been called to the office of teaching, he ought to be intent in recalling into the way those who have erred, and also in retaining others. In the meanwhile we must observe, that those who seem to have entered on the right way are daily subject to error, unless God retains them by his servants, and urges them to go forward. Now it follows —
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
John Trapp 1656 · Public Domain Eze 3:21 Nevertheless if thou warn the righteous [man],…
Eze 3:21 Nevertheless if thou warn the righteous [man], that the righteous sin not, and he doth not sin, he shall surely live, because he is warned; also thou hast delivered thy soul.
Ver. 21. Nevertheless if thou warn the righteous.] As the best may need to be warned, and must take it for a mercy.
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“ Acer et ad palmae per se cursurus honores,
Si tamen horteris, fortius ibit equus. ” - Ovid.
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 If thou warn; as often as need. The righteous…
If thou warn; as often as need. The righteous man; the truly and really pious, the regenerate man.
Sin not; deliberately, customarily, habitually.
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And he doth not sin; takes warning, and departs further from sin, and keeps better to the ways of God.
Live; be accepted with God and happy; and both warner and warned have delivered their souls.
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 Nevertheless, if thou warn the righteous man,.... Every righteous…
Nevertheless, if thou warn the righteous man,.... Every righteous man, that is so in a judgment of charity, whether truly righteous or not, which the event shows; who should be warned not to trust in their own righteousness, but to depend on the righteousness of Christ; that they be careful to maintain good works, to avoid sin, and live holy lives and conversations, as follows:
that the righteous sin not; not that there is any just man that does good, and sins not; the best of men are often sinning in thought, word, or deed; but he is to be warned that he does not continue in sin, and lead a sinful coups of life; which is contrary to his character, and to his faith in Christ for righteousness, which is attended with good works:
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and he doth not sin; the warning and exhortation given him having so good an effect, through the power of divine grace, as to be a means of preserving him from a vain conversation:
he shall surely live; spiritually and comfortably now, and eternally hereafter:
because he is warned; that being a means, and with the divine blessing taking effect:
also thou hast delivered thy soul; See Gill on Eze 3:19.
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 Warn. It is the duty of a pastor to…
Warn. It is the duty of a pastor to warn the just as well as sinners. (Worthington) --- It will not suffice to do this publicly: sometimes we must go from house to house, like St. Paul, and compel those who are in the hedges to enter the marriage feast, by the most persuasive arguments. (Haydock)
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).
Daniel D. Whedon 1874 · Public Domain 21. Warn the righteous man — The word of…
21. Warn the righteous man — The word of the prophet is not for out-breaking sinners only. The good man needs to be warned against falling into temptation. Ezekiel need not go to his people at Tel-abib speaking to them as if they were incorrigibles. The best Israelite needs the word of exhortation and warning.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 21. The case of the righteous is even more…
21. The case of the righteous is even more complex and perilous for the watchman than that of the wicked, though it might not be thought so. The wicked has to be warned to turn from his evil, and so has the righteous if he sins. But the righteous has also to be warned, in ways that are suitable, lest he fall into evil. Only when the righteous is seen maintaining his righteousness unto the end can the watchman feel that he has delivered his own soul in regard to him. Like a ship laden with a precious freight he has to be anxiously piloted into the haven.
This passage, ch. Eze_1:1 to Eze_3:21, is not quite easy to estimate. There are two questions suggested by it, viz., first, how does the prophet represent the occurrences? and secondly, how is his representation to be interpreted? In answer to the first question, it is evident that all narrated from ch. Eze_1:1 to Eze_3:12 or Eze_3:15 belongs to the prophet’s trance. The vision of God in ch. 1 and his inspiration under the symbol of eating a book, as also his commission generally, all belong to the sphere of ecstatic experience. This is manifest so far as the great Theophany of ch. 1 is concerned; but all that follows, ch. Eze_2:1 to Eze_3:12, was transacted in the presence of this Theophany, and like it must be regarded as part of the trance or ecstasy. In Eze_3:12, however, it is said that the vision of God went up from him, and if this were to be interpreted as ch. Eze_11:24-25, where the same vision of God departed from him and he reported all he had seen during it to them of the captivity, we might suppose that the ecstasy was over. In ch. Eze_3:15, it is said that he came to them of the captivity. It is added, however, that the spirit took him up and carried him there, that he sat among the captives dumb seven days, and that the hand of the Lord was strong upon him. All these expressions are usual to describe prophetic ecstasy, e.g. Eze_8:3, Eze_37:1, Eze_40:2. In the passage ch. Eze_33:22, “the hand of the Lord” might describe something less than the full ecstasy, though this is not certain. After the prophet’s statement that he came to them of the captivity to Tel-abib, we might have expected some account of his ministry among them, but nothing of this is given; what follows is a more precise definition of his office, which is to be that of a watchman. The representation appears to be that the place by the river Chebar where the vision of God was seen by him was at some distance from Tel-abib, and that when the vision went up from him he “came” to the captives at that place. This “coming,” however, is described as being taken up and carried by the spirit, terms usual to describe prophetic ecstasy, and it almost seems that the prophet does not strictly distinguish between what he did in the spirit, in vision, and what he did bodily and in reality.
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If the last remark be true, it may suggest how the prophet’s representation is to be interpreted. On the one hand the extent and variety of the incidents represented as occurring in the trance, the things seen and heard, the prophet’s emotions and the like, hardly form any argument against the literal reality of the account. The rapidity of the mind’s operation in such conditions is well known. Naturally the thoughts of God and of the people and of himself and all the general ideas described as presenting themselves in the vision are not to be regarded as absolutely new to the prophet’s mind. They had many times before occurred to him, at least separately and in fragments. But now in a more exalted frame of mind than usual they are reproduced in connexion with one another and with a power to influence the mind to action which they had not before possessed. This is how the inaugural vision of all the prophets, Isaiah (6) and Jeremiah (1) as well as Ezekiel are to be understood. It is probable that the prophet was subject to trances, for the vision is but a higher form of the mental condition which clothes its thoughts in symbols, and this symbolism is characteristic of the whole Book.
On the other hand the presumption is that the various incidents described did not occur precisely as represented. It is probable that these three chapters cover the earliest part of the prophet’s ministry, extending over a considerable period. But in the first place he has condensed the events and experiences of this period, the thoughts and feelings which he had in his intercourse with the exiles and the reception he met with at their hands, into the present brief statement. And secondly, he has thrown the experiences of this period into a symbolical form; the thought of God, of the divine majesty and greatness, which filled his mind at first and constantly, is presented under the form of the Theophany (ch. 1) always present with him. The feeling that he was a true prophet of God, commissioned to declare his will, and that the divine presence was always with him is symbolised in the other actions which follow (2, 3). At a later time looking back over this early period, recalling his vivid sense of God, of his presence with him directing all he did and inspiring all his words, he has presented the religious meaning of the period under the symbol of a trance in which he was in the immediate presence of God (cf. 8–11).
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.