Verse-by-Verse Bible Commentary
Ezekiel 18:32

Clarke's Commentary

Verse Ezekiel 18:32. For I have no pleasure — God repeats what he had so solemnly declared before. Can ye doubt his sincerity? his ability? his willingness? the efficacy of the blood of his covenant?

Wherefore turn yourselves, and live ye. — Reader, now give God thy heart.

Though every man comes into the world with a fallen nature - a soul infected with sin, yet no man is damned on that account. He who refuses that grace which pardons sin and heals infected nature, who permits the evil principle to break out into transgression, and continues and dies in his iniquity and sin, and will not come unto Christ that he may have life; he, and he only, goes to perdition. Nor will the righteousness of a parent or relation help his sinful soul: no man can have more grace than is necessary to save himself; and none can have that, who does not receive it through Christ Jesus. It is the mercy of God in Christ which renders the salvation of a sinner possible; and it is that mercy alone which can heal the backslider. The atoning blood blots out all that is past; the same blood cleanses from all unrighteousness. Who believes so as to apply for this redemption? Who properly thanks God for having provided such a Saviour?

Bridgeway Bible Commentary

Each person is responsible (18:1-32)

Many of the exiles complained that it was unjust that they should suffer because of the sins of the previous generation. True, the present captivity had resulted from the continuing decay of the nation over several generations, but the exiles could not deny that they too had sinned. There could be no excuses. They are individually responsible for their wrongdoings and they are punished accordingly (18:1-4).
Examples of sins are then given. These include joining in idol feasts at the high places, immorality, exploitation of the weakness of others, and lack of concern for those in need. The person who avoids these sins and does what is right will enjoy the blessing of God (5-9).
If this good person has a son who does evil, the son will be punished for his sin (10-13). If this wicked son produces, in turn, a son who does good, the good man will be rewarded for his goodness, though his wicked father will be punished (14-18). Each is either rewarded or punished according to whether he has done good or evil, regardless of how his father may have acted (19-20).
God wants sinners to repent, so that they can receive forgiveness and enjoy God’s blessings in life. But if they deliberately choose the way of sin, nothing is left for them but judgment (21-24). The exiles had accused God of being unjust, but they, because of their wickedness, are the ones who are unjust (25-29). God in his justice will punish those who sin, though it gives him no pleasure. He prefers that they repent of their sin and be forgiven; and to each person who repents, God will give eternal life (30-32).

Coffman's Commentaries on the Bible

"Yet saith the house of Israel, The way of the Lord is not equal. O house of Israel, are not my ways equal? are not your ways unequal? Therefore I will judge you, O house of Israel, every one according to his ways, saith the Lord Jehovah. Return ye, and turn yourselves from all your transgressions; so iniquity shall not be your ruin. Cast away from you all your transgressions, wherein ye have transgressed; and make you a new heart and a new spirit: for why will ye die, O house of Israel? For I have no pleasure in the death of him that dieth, saith the Lord Jehovah: wherefore turn yourselves and live."

"The way of the Lord is not equal" This was an unqualified slander on the part of apostate Israel. We cannot agree with Howie who said, "This kind of an outcry against the Lord is understandable when we remember how great was the suffering of the people."Carl G. Howie in the Layman's Bible Commentary, p. 47. The people were well aware of their consummate wickedness, but the national pride and arrogant conceit of ancient Israel knew no restrictions nor boundaries. They thought that God owed them the world with a ribbon on it, no matter how morally corrupt they became. They were not only totally wrong in this slander, God's response to it was prompt and positive. "Therefore, I will judge you!" (Ezekiel 18:30).

"Make you a new heart and a new spirit" O no, a man cannot create in himself a new heart; but he can so order his behavior that God will indeed create in him a new heart. God commands men to "Save yourselves from this wicked generation" (Acts 2:40); but men cannot "save themselves," except in the sense that they can comply with the conditions that will enable God to save them! Men cannot "create" a new heart in themselves, but they can repent of their wickedness and turn to God who will then "give them" a new heart. As Leal put it:

"Man cannot indeed create either a new heart or a new spirit; God only can give them to anyone. But a man can and should come to God to receive them; he can repent and turn to God and thus allow both heart and spirit to be renewed by the Spirit of God."Thomas H. Leal in The Preacher's Complete Homiletic Commentary (Funk and Wagnalls), p. 208.

Calvin's Commentary on the Bible

We see, therefore, how God throws off that false reproach from himself with which the children of Israel taunted him, saying, that they perished by his immoderate rigor, and could find no reason for his severity against them. He announces, on the other hand, that the cause of death rested with themselves; and then he points out the remedy, that they should amend their life, not only in outward appearance, but in sincerity of heart: and at the same time he testifies of his willingness to be entreated; nay, he meets them of his own accord, if they only repent heartily and unfeignedly. We now understand the Prophet’s meaning. We said, that we are admonished in this way, that if we desire to return to God we must begin at the beginning, namely, renewal of the heart and spirit; because, as Jeremiah says, he looks for truth and integrity, and does not value outward disguises. (Jeremiah 5:3.) But it may seem absurd for God to exhort the Israelites to form their hearts anew: and men badly trained in the Scriptures erect their crests under the pretense of this passage, as if it were in the power of man’s free will to convert himself. They exclaim, therefore, either that God here exhorts his people deceitfully, or else that when alienated from him we can by our own movement repent, and return into the way. But the whole Scripture openly refutes this. It is not in vain that the saints so often pray that God would renew them; (Psalms 51:12, and very often elsewhere;) for it would be a feigned and a lying prayer, if newness of heart were not his gift. If any one requests of God what he is persuaded that he has already, and by his own inherent virtue, does he not trifle with God? But nothing occurs more frequently than this mode of entreaty. Since therefore, the saints pray to God to renew them, they doubtless confess that to be his peculiar gift; and unless he moves his hand, they have no strength remaining, so that they can never rise from the ground. Besides, in many passages God claims the renewal of the heart as peculiar to himself. We noticed that remarkable passage in the eleventh chapter of this Prophet, (Ezekiel 11:19,) he will repeat the same in the thirty-sixth chapter, (Ezekiel 36:26;) and we know what Jeremiah says in his thirty-first chapter, (Jeremiah 31:33.) But Scripture is everywhere full of testimonies of this kind, so that it would be superfluous to heap together many passages; nay, if any one denies that regeneration is a gift of the Holy Spirit, he will tear up by the roots all the principles of piety. We have said that regeneration is like another creation; and if we compare it with the first creation, it far surpasses it. For it is much better for us to be made children of God, and reformed after his image within us, than to be created mortal: for we are born children of wrath, corrupt and degenerate; (Ephesians 2:3;) since all integrity was lost when God’s image was removed. We see, then, the nature of our first creation; but when God re-fashions us, we are not only born sons of Adam, but we are the brothers of angels, and members of Christ; and this our second life consists in rectitude, justice, and the light of true intelligence.

We now see that if it had been in man’s free will to convert himself, much more would be ascribed to him than to God, because, as we have said, it was much more valuable to be created sons of God than of Adam. It ought, then, to be beyond all controversy with the pious that men cannot rise again when they are fallen, and turn of themselves when alienated from God; but this is the peculiar gift of the Holy Spirit. And the sophists, who in all ways endeavor to obscure God’s grace, confess that half the act of conversion is in the power of the Holy Spirit: for they do not say that we are simply and totally converted by the motion of our own free will, but they imagine a concurrence of grace with free will, and of free will with grace. Thus they foolishly represent us as cooperating with God: they confess, indeed, that God’s grace goes before and follows; and they seem to themselves very liberal towards God when they acknowledge this twofold grace in man’s conversion. But God is not content with that partition, since he is deprived of half his right: for he does not say that he would assist men to renew themselves and to repent; but he attributes the work to himself entirely: I will give you a new heart and a new spirit. (Ezekiel 36:26.) If it is his to give, it follows that the slightest portion of it cannot be transferred to man without diminishing something from his right. But they object that the following precept is not in vain, that men should make for themselves a new heart. Now their deception arises through ignorance, from their judging of the powers of men by the commands of God; but the inference is incorrect, as we have said elsewhere: for when God teaches what is right, he does not think of what we are able to do, but only shows us what we ought to do. When, therefore, the power of our free will is estimated by the precepts of God, we make a great mistake, because God exacts from us the strict discharge of our duty, just as if our power of obedience was not defective. We are not absolved from our obligation because we cannot pay it; for God holds us bound to himself, although we are in every way deficient.

They object again, God then deludes men when he says, make yourselves a new heart. I answer, we must always consider to what purpose God thus speaks, namely, that men convicted of sin may cease to throw the blame on any one else, as they often endeavor to do; for nothing is more natural than to transfer the cause of our condemnation away from ourselves, that we may seem just, and God appear unjust. Since, then, such depravity reigns among men, hence the Holy Spirit demands from us what all acknowledge they ought to pay: and if we do not pay it, still we are bound to do so, and thus all strife and complaint should cease. Thus, as it concerns the elect, when God shows them their duty, and they acknowledge that they cannot discharge it, they fly to the aid of the Holy Spirit, so that the outward exhortation becomes a kind of instrument which God uses to confer the grace of his Spirit. For although he gratuitously goes before us, and does not need outward channels, yet he desires exhortations to be useful to this end. Since, therefore, this doctrine stirs up the elect to deliver themselves up to be ruled by the Holy Spirit, we see how it becomes fruitful to us. Whence it follows, that God does not delude or deceive us when he exhorts each of us to form his heart and his spirit afresh. In fine, Ezekiel wished by these words to show that pardon would be prepared for the Israelites if they seriously repented, and showed its effects through their whole life. That was most true, because the elect did not embrace this doctrine in vain, when at the same time God worked in them by his Spirit, and so turned them to himself. But the reprobate, though they do not cease to murmur, yet they are rendered ashamed, since all excuse has been removed, and they must perish through their own fault, since they willingly remained in their wickedness, and by self-indulgence they cherished the old man within themselves, — a fountain of all injustice. Whenever such passages occur, let us remember that celebrated prayer of Augustine: grant us what you command, and command what you wish, (Epist. 24;) for otherwise, if God should lay upon us the slightest burden, we should be unable to bear it. Besides, our strength will be sufficient to fulfill his requirements, if only he supply it, and we are not so foolish as to think anything comprehended in his precepts which he has not granted to us; because, as I have said before, nothing is more perverse than to measure the angelic righteousness of the law by our strength. By the wordheart, I understand him to mean the seat of all the affections; and by spirit, the intellectual part of the soul. The heart is often taken for the reason and intelligence; but when these two words are joined together, the spirit relates to the mind, and so it is the intellectual faculty of the soul; but the heart is taken for the will, or the seat of all the affections. Hence we see how very corrupt the Israelites were, since they could not be otherwise reconciled to God, unless by being renewed in both heart and mind. Hence also we my gather the general doctrine, that nothing in us is sound and perfect, and hence all entire renovation is necessary that we may please God.

The subjoined phrase, why will ye die, O house of Israel? suggests many questions. Here unskillful men think that God speculates on what men will do, and that the salvation or destruction of each depends on themselves, as if God had determined nothing concerning us before the foundation of the world. Hence they set him at naught, since they fancy that he is held in suspense and doubt as to the future end of every one, and that he is not so anxious for our salvation, as to wish all to be saved, but leaves it in the power of every one to perish or to be saved as he pleases. But as I have said, this would reduce God to a specter. But we have no need of a long dispute, because Scripture everywhere declares with sufficient clearness that God has determined what shall happen to us: for he chose his own people before the foundation of the world and passed by others. (Ephesians 1:4.) Nothing is clearer than this doctrine; for if there had been no predestination on God’s part, there had been no deity, since he would be forced into order as if he were one of us: nay, men are to a certain extent provident, whenever God allows some sparks of his image to shine forth in them. If, therefore, the very smallest drop of foresight in men is laid hold of, how great must it be in the fountain itself? Insipid indeed is the comment, to fancy that God remains doubtful and waiting for what will happen to individuals, as if it were in their own power either to attain to salvation or to perish. But the Prophets words are plain, for God testifies with grief that he willeth not the death of a mortal. I answer, that there is no absurdity, as we said before, in God’s undertaking a twofold character, not that he is two-faced himself, as those profane dogs blurt out against us, but because his counsels are incomprehensible by us. This indeed ought to be fixed, that before the foundation of the world we were predestinated either to life or death. Now because we cannot ascend to that height, it is needful for God to conform himself to our ignorance, and to descend in some way to us since we cannot ascend to him. When Scripture so often says that God has heard, and inquires, no one is offended: all pass over those forms of speech securely, and confess them adopted from human language. (Genesis 16:11, and often.) Very often, I say, God transfers to himself the properties of man, and this is admitted universally without either offense or controversy. Although this manner of speaking is rather harsh: God came to see, (Genesis 11:5,) when he announces that he came to inquire about things openly known; it is easily excused, since nothing is less in accordance with his nature: for the solution is at hand, namely, that God speaks metaphorically, and adapts his speech to the convenience of men. Now why will not the same reasoning avail in the present case? for with respect to the law and the whole teaching of the prophets, God announces his wish that all should be saved. And surely we consider the tendency of the heavenly teaching, we shall find that all are promiscuously called to salvation. For the law was a way of life, as Moses testifies, This is the way, walk you in it: again, Whosoever has done those things shall live in them: and, again, This is your life. (Deuteronomy 30:15; Deuteronomy 32:47; Leviticus 18:5; Isaiah 30:21.) Then of his own accord God offers himself as merciful to his ancient people, so that this heavenly teaching ought to be life-giving. But what is the Gospel? It is God’s power unto salvation to every believer, says Paul. (Romans 1:16.) Therefore God delighteth not in the death of him who dieth, if he repent at his teaching. But if we wish to penetrate to his incomprehensible counsel, this will be another objection: Oh! but in this way God is chargeable with duplicity; — but I have denied this, though he takes up a twofold character, because this was necessary for our comprehension. Meanwhile Ezekiel announces this very truly as far as doctrine is concerned, that God wills not the death of him that perishes: for the explanation follows directly afterwards, be you converted and live. Why does not God delight in the death of him who perishes? Because he invites all to repentance and rejects no one. Since this is so, it follows that he is not delighted by the death of him who perishes: hence there is nothing in this passage doubtful or thorny, and we should also hold that we are led aside by speculations too deep for us. For God does not wish us to inquire into his secret. Counsels: His secrets are with himself, says Moses, (Deuteronomy 29:29,) but this book for ourselves and our children. Moses there distinguishes between the hidden counsel of God, (which if we desire to investigate too curiously we shall tread on a profound abyss,)and the teaching delivered to us. Hence let us leave to God his own secrets, and exercise ourselves as far as we can in the law, in which God’s will is made plain to us and to our children. Now let us go on.

Smith's Bible Commentary

Chapter 18

Now there are instructions for those who have been taken to Babylon, and Ezekiel now turns and speaks to them.

The word of the LORD came unto me, saying, What mean ye, that you use this proverb concerning the land of Israel, saying, The fathers have eaten sour grapes, and the children's teeth are set on edge? ( Ezekiel 18:1-2 )

Now, it is interesting that Ezekiel was in Babylon, and this proverb was at that time being spoken in Babylon. They're going around saying, "Well, our fathers ate sour grapes, and our teeth are set on edge." In other words, "We are bearing the results of our fathers' sins. We're suffering because of what our fathers did."

Now Jeremiah makes mention of the fact that this same proverb was being spoken back in Jerusalem. Those people in the siege were saying, "Our fathers have eaten sour grapes, and our teeth are set on edge." It's interesting how that we just don't like to take the blame for what we have done. We always like to blame someone else. So, if you're some kind of a neurotic nut, you go to a psychologist and they'll tell you, "Well, it's not you, it's your father, you see. That's your problem, your father ate the sour grapes. Now you're a neurotic mess, you know." Hey, you are what you are, and you might as well take responsibility for yourself. Quit trying to blame someone else for all of your ills or all of your problems.

That whole business of trying to blame someone else goes back to the beginning. God said, "Adam, what have you done?" "Oh, the woman that You gave me to be my wife, she did tempt me and I did eat." Rather than accept the responsibility for what a person has done, we always like to throw it over onto someone else. We're quite irresponsible in this manner.

But God is saying, "What is this proverb that these people are saying? 'Our fathers have eaten sour grapes and the children's teeth are set on edge.'"

As I live, saith the Lord GOD ( Ezekiel 18:3 ),

God's going to explode this proverb now.

ye shall not have an occasion to use this proverb any more in Israel. Behold, all souls are mine; as the soul of the father, so also the soul of the son is mine: and the soul that sinneth, it shall die ( Ezekiel 18:3-4 ).

Every man is gonna be responsible to God for himself. When I stand before God, I'm gonna have to answer for only one person--me. I'm not gonna have to answer for my children or my wife, as close as we are. The only one I answer to God for is me. The only one God is gonna talk to me about is me. When you stand before God, you're only gonna be responsible for you. But you will be responsible for you. You're gonna have to answer to God for yourself. And you can't say, "Well, my dad was... " or, "My mom was... " You can't throw it off. You're gonna... the soul that sinneth, it shall die. And God isn't gonna punish your parents for what you are, nor is He going to punish you for what your parents were. Nor is He gonna reward you for what your parents were, or reward your parents for what you are, as the case may be. Each man stands before God as an individual and answers for himself. And it's time that you face up to that reality and you begin to be responsible before God, knowing that we shall all stand before the judgment seat of Christ to give an account for the things that we have done while we've been living in these bodies. Whether they be good or evil. Might as well prepare yourself.

But if a man is just, and does that which is lawful and right, And has not eaten upon the mountains [that is, these abominable feasts to these pagan gods], or lifted up his eyes to the idols of the house of Israel, neither hath defiled his neighbor's wife, neither has come near a menstruous woman, And hath not oppressed any, but hath restored to the debtor his pledge ( Ezekiel 18:5-7 ),

When someone would give you a pledge for a debt, a lot of times they would just keep the pledge.

and has spoiled none by violence, and has given his bread to the hungry, and has covered the naked with a garment; He that hath not given forth upon usury, neither hath taken any increase, that hath withdrawn his hand from iniquity, and hath executed true judgment between man and man, Hath walked in my statutes, and hath kept my judgments, to deal truly; his is just, he shall surely live, saith the Lord GOD ( Ezekiel 18:7-9 ).

Now those are the things, if you want to live by the law, that you'll have to do. Now God has a better way of righteousness through faith in Jesus Christ.

If he beget a son that is a robber, or a shedder of blood, and that does the like to any of these things, And that does not any of those duties, but has eaten upon the mountains, and defiled his neighbor's wife, oppressed the poor and needy, has spoiled by violence, has not restored the pledge, and has lifted up his eyes to idols, and committed abomination, and has given forth upon usury [loaned with usurious interest rates], and hath taken increase: shall he then live? he shall not live: he hath done all these abominations; he shall surely die; his blood shall be upon him. Now, lo, if he beget a son, that sees all of his father's sins which he has done, and considers, and does not such like, That he has not eaten upon the mountains, neither has lifted up his eyes to the idols to the house of Israel, nor defiled his neighbor's wife, Neither has oppressed any, nor withheld the pledge, [and so forth]. That he hath taken of his hand for the poor, and he hath not received usury nor increase, and has executed my judgments, has walked in my statutes; he shall not die for the iniquity of his father, he shall surely live ( Ezekiel 18:10-17 ).

Every man answers for himself.

As for his father, because he cruelly oppressed, spoiled his brother by violence, and did that which is not good among his people, and lo, he shall die in his iniquity. Yet you say, Why? doth not the son bear the iniquity of the father? When the son hath done that which is lawful and right, and hath kept all my statutes, and hath done them, he shall surely live. The soul that sinneth, it shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son: the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him. But if the wicked will turn from all of his sins that he has committed ( Ezekiel 18:18-21 ),

God's grace, God's mercy, if the wicked will turn.

and keep my statutes, and do that which is lawful and right, he shall surely live, he will not die. And all his transgressions that he has committed, they shall not be mentioned unto him: in his righteousness that he hath done he shall live. Have I any pleasure at all that the wicked should die? saith the Lord GOD: and not that he should return from his way, and live? ( Ezekiel 18:21-23 )

God is so maligned in the minds of people. As people look upon God as some kind of a vengeful character who is just waiting to cast people into hell. Not so. God is so patient, so long-suffering. He'll do anything to keep a person out of hell. He has done everything to keep a person out. He even sent His only begotten Son to bear all of our sins to make it so easy to get into heaven. And to get into hell, you have to go against the grace of God, the love of God. You have to despise His Son Jesus Christ, turn your back upon the provisions of God and really, you have to in a sense, cross over the body of Jesus Christ to get into hell. Because He stands in your way to block you. And you've got to shove Him aside. It's not easy to get to hell. You've got to fight God every step, conviction of God's Holy Spirit. But if you're stubborn enough and hang in there, you can make it.

But when the righteous turns away from his righteousness, and commits iniquity, [and listen carefully] and does according to all of the abominations that the wicked man does, shall he live? All of his righteousness that he hath done shall not be mentioned: in the trespass that he hath trespassed, and in his sin that he hath sinned, in them shall he die. Yet ye say, The way of the Lord isn't equal. [That isn't fair. God said,] Hear now, O house of Israel; Is not my way equal? are not your ways unequal? When a righteous man turns away from his righteousness, and commits iniquity, and dies in them; for his iniquity that he hath done shall he die. Again, when the wicked man turns away from his wickedness that he has committed, and does that which is lawful and right, he shall save his soul alive. Because he is considered and turned away from all of his transgressions that he hath committed, and he shall surely live, he shall not die. Yet saith the house of Israel, The way of the Lord is not equal. O house of Israel, are not my ways equal? are not your ways unequal? Therefore I will judge you, O house of Israel, every one according to his ways, saith the Lord GOD. Repent, and turn yourselves from all your transgressions; so iniquity shall not be your ruin. Cast away from you all your transgressions, whereby ye have transgressed; and make you a new heart and a new spirit: for why will ye die, O house of Israel? For I have no pleasure in the death of him that dieth, saith the Lord GOD: wherefore turn yourselves, and live ( Ezekiel 18:24-32 ).

So God's cry unto Israel. "Look, turn from your transgressions. Turn to Me and live. I don't have any pleasure in the death of the wicked. Turn and live." God's pleading with them. You say, "But what does that mean if the righteous turns from his righteousness and commits iniquity and dies in his iniquity his righteousness will not be remembered?" Well, that's for you to figure out. I think it means what it says. "

Dr. Constable's Expository Notes

The appeal 18:30-32

Dr. Constable's Expository Notes

This death among His people gave the Lord no pleasure (cf. Ezekiel 18:23; Isaiah 28:21; John 5:40; 1 Timothy 2:4; 2 Peter 3:9). He called them to change their attitude, to practice obedience to the covenant, and to live. Repentance was possible for the generation of Jews to whom Ezekiel ministered in Babylon.

God still deals with people in the same righteous manner under the New Covenant as He did under the Old. Whereas our responsibilities under the New Covenant are somewhat different from Israel’s under the Old, the Lord still holds His people personally responsible for our obedience to His will. Personal failure to obey still affects our present lives negatively, and personal obedience still affects our lives positively. As Christians we are personally responsible for our actions, just as the Israelites were. Our personal actions will affect our lives just as was true in Israel. For Christians, who live under the New Covenant, premature death may be God’s judgment for sin (e.g. Acts 5:1-11; 1 Corinthians 11:30; 1 John 5:16). However, under the New Covenant what we do in this life also has eternal consequences, not that we will lose our salvation, but we will suffer the loss of some eternal rewards (Romans 14:10-12; 1 Corinthians 3:8-15; 2 Corinthians 5:10). [Note: For an exegetical study of believers’ rewards under the New Covenant, see Joseph C. Dillow, The Reign of the Servant Kings: A Study of Eternal Security and the Final Significance of Man, pp. 515-32. For a more popular treatment of the same subject, I recommend Joe L. Wall, Going for the Gold. See also the Doctrinal Statement of Dallas Theological Seminary, Article XVI: The Christian’s Service, par. 2.] The Lord normally gave Old Testament saints the hope that their reward would come before they died (but see Daniel 12:2-3; Daniel 12:13), but He has given Christians the hope that our reward will come mainly after we die. God has always justified people for their trust in Him, and He has always rewarded them for their works.

"The Church in every generation must be alerted to a future judgment seat that is to be a sober constraint and incentive in present living (Romans 14:10; Romans 14:12; 2 Corinthians 5:10; Galatians 6:7-8). The necessity of continuance in the faith and in a lifestyle that commends it is backed by grave provisos from which no believer is exempt (Romans 11:22; 1 Corinthians 15:2; Colossians 1:23; Hebrews 3:14)." [Note: Allen, p. 281.]

"Few units in Ezekiel match ch. 18 for the transparency and permanent relevance of their message." [Note: Block, The Book . . ., p. 589.]

Gill's Exposition of the Whole Bible

For I have no pleasure in the death of him that dieth,.... Which is not to be interpreted simply and absolutely, and with respect to all persons afflicted and punished by him; for he does take delight in the exercise of "judgment" and "righteousness", and "laughs" at the "calamity" of wicked men, Jeremiah 9:24; but comparatively, as in Hosea 5:6. The sense is, that he takes no pleasure in the afflictions, calamities, and captivity of men, which are meant by death here; but rather that they would repent and reform, and live in their own land, and enjoy the good things of it; which shows the mercy and compassion of God to sinners:

wherefore, he renews his exhortation,

turn [yourselves], and live ye; or, "ye shall live" r; I take no delight in your present deaths, your captivity; it would be more agreeable to me would you turn from your evil ways to the Lord your God, and behave according to the laws I have given you to walk by, and so live in your own land, in the quiet possession of your goods and estates.

r וחיו "et vivetis", Pagninus, Montanus.

Henry's Complete Commentary on the Bible

      30 Therefore I will judge you, O house of Israel, every one according to his ways, saith the Lord GOD. Repent, and turn yourselves from all your transgressions; so iniquity shall not be your ruin.   31 Cast away from you all your transgressions, whereby ye have transgressed; and make you a new heart and a new spirit: for why will ye die, O house of Israel?   32 For I have no pleasure in the death of him that dieth, saith the Lord GOD: wherefore turn yourselves, and live ye.

      We have here the conclusion and application of this whole matter. After a fair trial at the bar of right reason the verdict is brought in on God's side; it appears that his ways are equal. Judgment therefore is next to be given; and one would think it should be a judgment of condemnation, nothing short of Go, you cursed, into everlasting fire. But, behold, a miracle of mercy; the day of grace and divine patience is yet lengthened out; and therefore, though God will at last judge every one according to his ways, yet he waits to be gracious, and closes all with a call to repentance and a promise of pardon upon repentance.

      I. Here are four necessary duties that we are called to, all amounting to the same:-- 1. We must repent; we must change our mind and change our ways; we must be sorry for what we have done amiss and ashamed of it, and go as far as we can towards the undoing of it again. 2. We must turn ourselves from all our transgressions,Ezekiel 18:30; Ezekiel 18:32. Turn yourselves, face about; turn from sin, nay, turn against it as the enemy you loathe, turn to God as the friend you love. 3. We must cast away from us all our transgressions; we must abandon and forsake them with a resolution never to return to them again, give sin a bill of divorce, break all the leagues we have made with it, throw it overboard, as the mariners did Jonah (for it has raised the storm), cast it out of the soul, and crucify it as a malefactor. 4. We must make us a new heart and a new spirit. This was the matter of a promise, Ezekiel 11:19; Ezekiel 11:19. Here it is the matter of a precept. We must do our endeavour, and then God will not be wanting to us to give us his grace. St. Austin well explains this precept. Deus non jubet impossibilia, sed jubendo monet et facere quod possis et petere quod non possis--God does not enjoin impossibilities, but by his commands admonishes us to do what is in our power and to pray for what is not.

      II. Here are four good arguments used to enforce these calls to repentance:-- 1. It is the only way, and it is a sure way, to prevent the ruin which our sins have a direct tendency to: So iniquity shall not be your ruin, which implies that, if we do not repent, iniquity will be our ruin, here and for ever, but that, if we do, we are safe, we are snatched as brands out of the burning. 2. If we repent not, we certainly perish, and our blood will be upon our own heads. Why will you die, O house of Israel? What an absurd thing it is for you to choose death and damnation rather than life and salvation. Note, The reason why sinners die is because they will die; they will go down the way that leads to death, and not come up to the terms on which life is offered. Herein sinners, especially sinners of the house of Israel, are most unreasonable and act most unaccountably. 3. The God of heaven has no delight in our ruin, but desires our welfare (Ezekiel 18:32; Ezekiel 18:32): I have no pleasure in the death of him that dies, which implies that he has pleasure in the recovery of those that repent; and this is both an engagement and an encouragement to us to repent. 4. We are made for ever if we repent: Turn yourselves, and live. He that says to us, Repent, thereby says to us, Live, yea, he says to us, Live; so that life and death are here set before us.