Exegetical and Hermeneutical Commentary of Ezekiel 3:20
Again, When a righteous [man] doth turn from his righteousness, and commit iniquity, and I lay a stumblingblock before him, he shall die: because thou hast not given him warning, he shall die in his sin, and his righteousness which he hath done shall not be remembered; but his blood will I require at thine hand.
20. I lay a stumbling-block ] i.e. something over which he shall fall and perish; Lev 19:14, “Nor put a stumbling-block before the blind.” When God prepares such a stumbling-block for the righteous who has sinned, unless he is warned he will fall and be broken, and his blood will be on the prophet.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 20. When a righteous man doth turn from his righteousness] Which these words plainly state he may do, and commit iniquity, and die in his sin; and consequently die eternally, which is also here granted; if he have not been warned, though he die in his sin, the blood-the life and salvation, of this person also will God require at the watchman’s hand. Pastor hunc occidit, quia eum tacendo morti tradidit. “This man the pastor kills; for in being silent, he delivers him over to death.” – GREGORY. From these passages we see that a righteous man may fall from grace, and perish everlastingly. Should it be said that it means the self-righteous, I reply, this is absurd; for self-righteousness is a fall itself, and the sooner a man falls from it the better for himself. Real, genuine righteousness of heart and life is that which is meant. Let him that standeth take heed lest he fall.
And I lay a stumbling-block before him] That is, I permit him to be tried, and he fall in the trial. God is repeatedly represented as doing things which he only permits to be done. He lays a stumbling-block, i.e., he permits one to be laid.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
What must be done to sinners is said, now for those that have been righteous take thy directions.
A righteous man; either one that hath for some continuance of time professed the way of righteousness, but is now overcome of vices; or who is righteous only in appearance, as Pro 18:17; Eze 18:24,26; 33:13; Mat 9:13.
Doth turn from his righteousness; gives just cause to fear he not only hath committed some particular sin, but that he hath changed the course of life, the thoughts and purposes from good to evil, hath forsaken the way of righteousness.
Commit iniquity; gives himself up to a sinful life, wallows in sin.
I lay a stumbling-block; dispose affairs so by a just and punishing providence that what did restrain is taken away, or what will be occasion of greater sinning is not removed, or any other way I give such a one up to his own hearts lust, so that he continue in sin.
He shall die; shall perish in his sin.
His righteousness; either external, and seeming; or his partial and temporary righteousness, which he himself or others ascribed to him, and thought to be in him; shall not be profitable to him: he that apostatizeth is the worst of men, because he falls from known ways of goodness and holiness. Yet such must be warned, else their blood will be required at the hand of those who were to warn them.
Fuente: English Annotations on the Holy Bible by Matthew Poole
20. righteous . . . turn from . . .righteousnessnot one “righteous” as to the rootand spirit of regeneration (Psa 89:33;Psa 138:8; Isa 26:12;Isa 27:3; Joh 10:28;Phi 1:6), but as to its outwardappearance and performances. So the “righteous”(Pro 18:17; Mat 9:13).As in Eze 3:19 the minister isrequired to lead the wicked to good, so in Eze3:20 he is to confirm the well-disposed in their duty.
commit iniquitythatis, give himself up wholly to it (1Jn 3:8;1Jn 3:9), for even the best oftenfall, but not wilfully and habitually.
I lay a stumbling-blocknotthat God tempts to sin (Jas 1:13;Jas 1:14), but God gives men overto judicial blindness, and to their own corruptions (Psa 9:16;Psa 9:17; Psa 94:23)when they “like not to retain God in their knowledge”(Rom 1:24; Rom 1:26);just as, on the contrary, God makes “the way of the righteousplain” (Pro 4:11; Pro 4:12;Pro 15:19), so that they do “notstumble.” CALVINrefers “stumbling-block” not to the guilt, but toits punishment; “I bring ruin on him.” Theformer is best. Ahab, after a kind of righteousness (1Ki21:27-29), relapsed and consulted lying spirits in falseprophets; so God permitted one of these to be his “stumbling-block,”both to sin and its corresponding punishment (1Ki22:21-23).
his blood will I require(Heb 13:17).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Again, when a righteous [man] doth turn from his righteousness,…. This is to be understood not of one that is truly righteous, or is justified by the righteousness of Christ; for such can never turn from that righteousness, or be in an unjustified state; seeing that is the righteousness of God, and an everlasting one; but of one that is denominated righteous, from “his” own righteousness, from a righteousness “which he hath done”, as is afterwards expressed; one that is outwardly righteous before men, that is outwardly reformed, that has a righteousness of his own, consisting of a little negative holiness, and a few moral performances; from such righteousness a man may apostatize, and go into a vicious course of life:
and commit iniquity; live in sin, make a trade of it; lead a life, the whole series and course of which is nothing else but sin; in this sense, one that is born of God, and has the righteousness of Christ revealed from faith to faith unto him, and lives by faith upon it, cannot commit sin, 1Jo 3:9;
and I lay a stumbling block before him; the Targum renders it, “the stumbling block of sins”; which designs either an occasion of sinning, which God permits, leaving him to his own lusts, and suffering him to fall thereby; and by this means he is discovered to be what he is, not a truly righteous man, but only one in appearance; that looked like a righteous person, but secretly a sinner, and now the Lord by such means exposes him openly; so Jarchi and other Jewish Rabbins; but Kimchi’s father interprets the stumbling block of prosperity in this world u: or rather the punishment of sin is meant, as Kimchi himself observes; and the Septuagint renders it “torment”; since this follows up on his turning from righteousness, and committing sin; and seems to be explained by the next clause:
he shall die; the second death:
because thou hast not given him warning: of the dreadful evil of apostasy, and the sad estate of apostates, and the danger they are in, their last estate being worse than the first:
he shall die in his sin; of apostasy, and for it, being never to be recovered and brought to repentance:
and his righteousness which he hath done shall not be remembered; according to the “Keri” or marginal reading it is, “his righteousnesses”; all his works of righteousness which he hath done; and which reading is followed by the Targum, Septuagint, Vulgate Latin, and the eastern versions; these shall not be remembered, neither in this world nor in that to come; no account shall be taken of them, nor shall they be reckoned as a righteousness unto him:
but his blood will I require at thine hand; [See comments on Eze 3:18].
u Vid. T. Bab. Yoma, fol. 86. 2.
Fuente: John Gill’s Exposition of the Entire Bible
Here God adds another part of duty which is incumbent on all Prophets. For they are first sent to bring back into the way those who had been alienated from God, then to retain those who are already within the flock, and to lead those onward to the goal who have already entered upon the course. We see, therefore, that Prophets ought to be occupied with both duties, so that they may not only recall to their obedience to God those who wander after their own lusts, but also confirm those who are, of their own accord, teachable already, and encourage them to persevere, and prevent them from failing away. Hence, after God has spoken concerning the correction of sinners who had strayed, he now adds another member. If, says he, the righteous man be turned aside from his righteousness, and thou hast not admonished him, he shall ate, and I will require his blood at thy hand Where in effect God signifies, that Prophets are guilty, not only if they do not exhort those who have withdrawn from the right way to retrace their steps, but also if they do not retain within their duty those who have already entered upon the right course. We must then have two objects in view, to recall those who have fallen into various errors, and to take care that those within the fold should not fall away, but be strengthened in perseverance. Hence it is now added, If the righteous shall turn aside, he indeed shall die, but his blood will I require
Here it may be asked, how can the just turn aside, since there is no righteousness without the spirit of regeneration But the seed of the Spirit is incorruptible, (1Pe 1:23,) nor can it ever happen that his grace is utterly extinguished; for the Spirit, is the earnest and seal of our adoption, for God’s adoption is without repentance, as Paul says. (Rom 11:29.) Hence it may seem absurd to say, that the just recedes and turns aside from the right way. That passage of John is well known — if they had been of us, they had remained with us, (1Jo 2:19,) but because they have departed, that falling away proves sufficiently that they were never ours. But we must here mark, that righteousness is here called so:, which has only the outward appearance and not the root: for when once the spirit of regeneration begins to flourish, as I have said, it remains perpetually. And we shall sometimes see men borne along with a wonderful ardor of zeal for the worship of God, and to be urged to promote his glory beyond even the very best men; indeed we shall see this, but, says Paul, God knows those who are his own. (2Ti 2:19.) Hence it is not wonderful that God under the name of righteousness here commends virtues which deserve praise before men, even if they do not spring from a pure fountain. Thus we see it. often happens that the righteous are alienated, and turn aside from the right way. This passage, then, ought to stir us up to seek from God continually a spirit of perseverance, because such is our propensity to sin, that we immediately flow in different directions like water, unless God strengthen us. When therefore we see the righteous themselves depart from the way, let us lea4 and become sure of the constancy of our own faith, only let our confidence be founded on the help of the Holy Spirit and not. in ourselves. In the meantime, we see that Christ did not pronounce this passage in vain: Happy are those who persevere unto the end, (Mat 24:13,) because many fall away in the midst of their course, or reversing their steps, turn their backs upon God.
Now we must carefully remark what follows, his righteousness shall not be remembered, because some desire to bargain with God, so that if for a time they enter upon the pursuit of piety, that may be taken into account and avail in their favor. But we hear what God pronounces, all their righteousness shall not be remembered in the case of backsliders There is no encouragement to flatter ourselves into sloth and security, when God shows that unless we continue to the end, even the goal of our career, whatever else we attain unto, it is useless. He says, as clearly as words will express it, if he shall fall away, or recede, or turn aside from his righteousness and shall commit iniquity We must mark this diligently, because we know that the very best men often fall away; but here a falling away is intended, where any one casts himself headlong on impiety: hence to commit iniquity is to give oneself up entirely to impiety; as when John says, that those who are born again of the Spirit of God do not commit sin, (1Jo 3:9,) he means, are not addicted to sin, even if as yet they dwell among many infirmities and failings: as also Paul says, that sin dwells in us, but does not reign. (Rom 6:12.) Hence to commit sin is to give oneself up to sin. But God says, I will place, or for placing, or if I shall have placed, a stumblingblock before his face Punishment is here called a stumblingblock, when God demonstrates his vengeance against apostates. Although a stumblingblock may also be called actual admonition, as the phrase is; but because that is too far-fetched, I receive it simply, if the righteous shall have turned aside: but I shall have rendered the reward which he deserved, he shall die, because thou hast not admonished him: in his unrighteousness shall he die: thus I point it off, for interpreters seem to me improperly to have mingled together — he shall die, and — he shall die in his iniquity. Now that threat which we have seen is repeated, namely, that all prophets who have deserted their office are guilty before God, because their sloth differs little from perfidy: for God considered them worthy of the greatest honor, since he committed souls to them, which, as we have said, he esteems so dear and precious. But if they reject this trust committed to them, we see that they not only act injuriously to man, but are also ungrateful to God; and their sluggishness is not only united with perfidy, but also with sacrilege, because they permit Satan to snatch from God what was his own. Just as if any watchman should desert his post and betray it to the enemy; because when they see some wander and others desert, it is clear that this does not arise from ignorance, as we have said, but to the snares of Satan and lust are those exposed whom Christ has redeemed with his blood: hence as we have said, this their treachery is without excuse.
Fuente: Calvin’s Complete Commentary
(20) When a righteous man doth turn from his righteousness.Quite independently of any theological question, it is undeniable that the Scripture here, as often elsewhere, represents the upright man as exposed to temptation, and in danger of falling into sin. The duty of the prophet, therefore, is not only to seek to turn the wicked from his evil way, but also to warn the righteous against falling into the same path. Both terms must necessarily be taken as comparative; but they show that there was even now a considerable difference in character among the captives.
I lay a stumblingblock before him.A stumbling-block is anything at which people actually stumble, whether intended for that purpose or, on the contrary, designed for their highest good. Thus Christ is foretold as a stumbling-block to both the houses of Israel (Isa. 8:14), and is several times spoken of as such by the apostles (1Co. 1:23; Rom. 9:32-33; 1Pe. 2:8). The word is used oftener by Ezekiel than by all the other Old Testament writers together; in Eze. 7:19 the riches of the people are spoken of as their stumbling-block, and in Eze. 44:12 (marg.) the sinful Levites are described as a stumbling-block. The meaning here is plainly, when a man perverts any of Gods gifts or providences into an occasion of sin.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
20. I lay a stumbling-block For an explanation of God’s agency in temptation see chap. xviii and Plumptre, Pulpit Commentary, p. 49. Every man in the last hour of his life trips over a stumbling-block which God sees, and permits to remain and falls into the grave. The point here is that if the prophet fails to warn a man who once was righteous but is now wicked, and he dies without repentance, he will be lost, and his blood will be upon the head of the silent watchman.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Again when a righteous man turns from his righteousness and commits iniquity, and I lay a stumblingblock 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 his blood I will require at your hand.’
The warning became even more solemn. Ezekiel was not only responsible for warning the wicked but for watching over the righteous. The righteous man was the one who admitted responsibility to the covenant and sought to live in accordance with it. But if he deliberately committed gross sin God would lay a stumblingblock, a snare, for him and he too would die. Past righteousness could not and would not excuse present iniquity. No one can rely on a righteous past. And if Ezekiel has not warned him, then Ezekiel too would have to face the consequences, in death.
Fuente: Commentary Series on the Bible by Peter Pett
Eze 3:20. And I lay a stumbling-block before him And if when I bring ruin upon him, he shall die because thou hast not given him warning; he shall die, &c. Houbigant. The word mikshol, rendered ruin, signifies those diseases or afflictions wherewith God punished the idolatrous Jews among the Chaldeans. See Houbigant’s note.
Fuente: Commentary on the Holy Bible by Thomas Coke
Eze 3:20 Again, When a righteous [man] doth turn from his righteousness, and commit iniquity, and I lay a stumblingblock before him, he shall die: because thou hast not given him warning, he shall die in his sin, and his righteousness which he hath done shall not be remembered; but his blood will I require at thine hand.
Ver. 20. Again, When a righteous man. ] So esteemed by others, and haply also by himself; a self-deceiver.
Doth turn from his righteousness.
And commit iniquity.
And I lay a stumblingblock before him,
Because thou hast not given him warning.
And his righteousness.
Shall not be remembered,
a A hole in which a hunted animal takes refuge; transf. a place in which a criminal or a hunted enemy finds refuge.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
righteousness. Heb, is plural in margin, but some codices, with one early printed edition, read “righteous deeds” (plural) in text and margin
sin. Hebrew chata. App-44.
Fuente: Companion Bible Notes, Appendices and Graphics
When: Eze 18:24, Eze 18:26, Eze 33:12, Eze 33:13, 2Ch 24:2, 2Ch 24:17-22, Psa 36:3, Psa 125:5, Zep 1:6, Mat 13:20, Mat 13:21, Heb 10:38, 2Pe 2:18-22, 1Jo 2:19
righteousness: Heb. righteousnesses, Isa 64:6, Dan 9:18
and I lay: Eze 7:19, Eze 14:3, Eze 14:7-9, Deu 13:3, Psa 119:165, *marg. Isa 8:14, Jer 6:21, Luk 2:34, Rom 9:32, Rom 9:33, Rom 11:9, 1Co 1:23, 2Th 2:9-12, 1Pe 2:8
because: Eze 3:18, Lev 19:17, 2Sa 12:7-13, 2Ch 19:2-4, 2Ch 25:15, Pro 25:12, Mat 18:15
and his: Eze 18:24, Eze 18:26, Eze 33:12, Eze 33:13, Mat 12:43-45, Luk 8:15, Rom 2:7, Rom 2:8, Heb 10:38, 2Pe 2:21
but his: Eze 3:18, Eze 33:6, Heb 13:17
Reciprocal: Gen 43:9 – of my hand Deu 22:8 – thou bring Jer 34:16 – ye turned Eze 3:21 – he shall Eze 34:10 – and I will Amo 5:7 – leave Rom 11:22 – otherwise Rev 2:14 – a stumblingblock
Fuente: The Treasury of Scripture Knowledge
Eze 3:20. God does not desire that any man shall sin nor does He actually tempt him with evil in order to induce him to go wrong (James 1: 131. But the Lord subjects his servants to tests of faith and such things are meant by stumblingblocks, If a servant of God yields to this test and does wrong because the watchman did not warn him, then both the backsliding servant and unfaithful watchman will have to die.
Fuente: Combined Bible Commentary
Eze 3:20-21. Again, When a righteous man One truly righteous, and devoted to the love and service of God in heart and life; one whose person is justified, whose nature is renewed, and whose practice is conformed to Gods holy will; doth turn from his righteousness and commit iniquity Which the Scriptures show to be very possible, and experience and observation demonstrate to be a case not uncommon. And I lay a stumbling-block before him Such a temptation to sin as he might have resisted, but to which, nevertheless, he yielded, and by which he was overcome. The word , here rendered stumbling-block, sometimes signifies ruin, as Eze 18:30. Therefore some render this clause, And I cause iniquity to become his ruin; he shall die Shall perish in his sin; and his righteousness shall not be remembered Shall be of no advantage to him; shall stand him in no stead for the preventing of punishment. But his blood will I require at thy hand See on Eze 3:18. Nevertheless if thou warn the righteous man That he may not be drawn aside by bad examples, or any other temptation, to forsake the ways of piety and virtue. And he doth not sin But continues conscientiously to walk in Gods ordinances and commandments blameless. He shall surely live In the favour of God here, and in his kingdom hereafter. Also thou hast delivered thy soul Both the warner and the warned escape destruction.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
3:20 Again, When a {i} righteous [man] doth turn from his righteousness, and commit iniquity, and I lay a {k} stumblingblock before him, he shall die: because thou hast not given him warning, he shall die in his sin, and his {l} righteousness which he hath done shall not be remembered; but his blood will I require at thy hand.
(i) If he that has been instructed in the right way turn back.
(k) I will give him up to a reprobate mind, Rom 1:28 .
(l) Which seemed to have been done in faith, and was not.
Fuente: Geneva Bible Notes
Similarly if a righteous person turned to sin and Ezekiel failed to warn him of its consequences, even though the Lord would put him to death, the Lord would hold Ezekiel responsible for not warning him. The obstacle that the Lord promised to put in the path of the righteous man who had turned aside to sin was the warning that Ezekiel should provide.
"The saint needs the watchman’s warnings as much as the sinner does." [Note: Taylor, p. 69.]