Ezekiel 3:20

righteous . . . turn from . . . righteousness--not one "righteous" as to the root and 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 outward appearance and performances. So the "righteous" (Pro 18:17; Mat 9:13). As in Eze 3:19 the minister is required to lead the wicked to good, so in Eze 3:20 he is to confirm the well-disposed in their duty.

commit iniquity--that is, give himself up wholly to it (Jo1 3:8-9), for even the best often fall, but not wilfully and habitually.

I lay a stumbling-block--not that God tempts to sin (Jam 1:13-14), but God gives men over to judicial blindness, and to their own corruptions (Psa 9:16-17; 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 righteous plain" (Pro 4:11-12; Pro 15:19), so that they do "not stumble." CALVIN refers "stumbling-block" not to the guilt, but to its punishment; "I bring ruin on him." The former is best. Ahab, after a kind of righteousness (Kg1 21:27-29), relapsed and consulted lying spirits in false prophets; so God permitted one of these to be his "stumbling-block," both to sin and its corresponding punishment (Kg1 22:21-23).

his blood will I require-- (Heb 13:17).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.] As he may soon do, where it is but a semblance. Falling stars were never but meteors.

And commit iniquity.] This a righteous man, rightly so called, doth not. {Joh 8:34 1Jn 3:8} {See Trapp on "1Jn 3:8"}

And I lay a stumblingblock before him,] i.e., I cause him to prosper in his sin, saith Vatablus, which is a heavy judgment. Fatted ware is but fitted for the shambles.

Because thou hast not given him warning.] Hast not uncased and unkennelled the hypocrite, driving him out of his starting-holes. {a}

And his righteousness.] His works that were materially good, but not formally and eventually. Bonum non sit nisi ex integra causa.

Shall not be remembered,] i.e., Reckoned to him he shall not thereby set off with God, or make amends by his good deeds for his bad; nay, his dissembled sanctity shall pass for double iniquity, and he shall be held therefore the worse, because he pretended to be better.

{a} A hole in which a hunted animal takes refuge; transf. a place in which a criminal or a hunted enemy finds refuge.

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.

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 God’s 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 מכשׁול, 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 God’s 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.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

3:20-21 The prophet spoke to two classes of people, the righteous and the wicked. Ezekiel was to express his message indiscriminately, for both the righteous and the wicked would be judged on the basis of their response to his words (cp. Matt 13:3-9, 18-23). Those who heeded him would receive life; those who rejected his message would receive death, even if they had previously been righteous. Faith in the Lord’s word through his prophet was the sole criterion that divided those who would live from those who would die.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

I will give him up to a reprobate mind, Rom. 1:28.

If he that hath been instructed in the right way turn back.

Which seemed to have been done in faith, and were not.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

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, (1 Peter 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. (Romans 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, (1 John 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. (2 Timothy 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 lead 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, (Matthew 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, (1 John 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. (Romans 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.

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.

(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 God’s gifts or providences into an occasion of sin.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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.

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.

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, Jo1 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 Gill on Eze 3:18.

(u) Vid. T. Bab. Yoma, fol. 86. 2.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Iniquity, for want of thy instruction; (Haydock) or, if thou neglect to reclaim him, (Calmet) and he perish, or owe his conversion to another, when duty requires thee to take care of him, thou shalt answer for the possible bad consequences. Thy sin is great, whatever become of him. But if he be damned, though he must blame himself chiefly, yet the blood of his soul shall cry for vengeance more than Abel’s. (Haydock) --- Before him, taking away my grace in punishment of his revolt. (Worthington) --- If thou neglect to attempt reclaiming him, thou shalt perish with him; (St. Gregory) or if he be exposed to trial, and thou abandon him, (Vatable) of if thou neglect to husband well the precious moments, when I open his eyes, and fill him with apprehensions of his dangerous state, I will require, &c. (Origin; St. Jerome) --- Remembered. Ingratitude caused the fruits of virtue to decay, and former crimes to revive, in some sense. (St. Thomas, [Summa Theologiae] iii. p. q. 88. a. 1.) (Matthew v. 26.) (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).

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 heart’s 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.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

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.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

From his righteousness. The Hebrew gives the plural, "his righteousnesses all his single righteous acts that lie behind. I lay a stumbling block, etc. The word is again characteristic. (Eze_7:19 Eze_14:3, Eze_14:4) It occurs in Jer_6:21, and Ezekiel may have learnt the use of the word from him. It is found also in Lev_19:14 and Isa_57:14; but the date of these, according to the so called higher criticism, may be later than Ezekiel. in Isa_8:14: the word is different. The English word sufficiently expresses the sense. One of the acts of Eastern malignity was to put a stone in a man"s way, that he might fall and hurt himself Here the putting the stone is described as the act of Jehovah, and is applied to anything that tempts a man to evil, and so to his own destruction. (Jer_6:21) The thought is startling to us, and seems at variance with true conceptions of the Divine will. (Jam_1:13) The explanation is to be found in the fact that the prophet"s mind did not draw the distinction which we draw between evil permitted and the same evil decreed. All, from this point of view, is as God wills, and even those who thwart that will are indeed fulfilling it. Glimpses are given of the purpose which leads to the permission or decree. In the case now before us the man has turned from his righteousness before the stumbling block is laid in his way. The temptation is permitted that the man may become conscious of his evil. (so Rom_7:13) If the prophet preacher does his duty, the man may conquer the temptation, and the stumbling block may become a "stepping stone to higher things." If, through the prophet"s negligence, he comes unwarned, and stumbles and falls, he, as in the case of the wicked, bears the penalty of his guilt, but the prophet has here also the guilt of blood upon his soul. The "righteousnesses" of the man (here, as before, we have the plural), his individual acts of righteousness, shall not be remembered, because he was tried, and found wanting in the essential element of all righteousness. The highest development of the thought is found in the fact that Christ himself is represented as a "stumbling stone". (Isa_8:14; Rom_9:32, Rom_9:33; 1Co_1:23) St. Paul"s solution of the problem is found in the question, "Have they stumbled that they should fall?". (Rom_11:11) Was that the end contemplated in the Divine purpose Will it really be the end?

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

I Lay - Permit it to be laid before him. He shall - Perish in his sin. Remembered - Shall not be profitable to him; "he that apostatizes is the worst of men, because he falls from known ways of goodness and holiness."

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

set a stumbling block before him

Possible meanings are 1) "make something bad happen to him" or 2) "cause him to sin openly." (See: Metaphor)

he will die in his sin

"he will die as a sinner" or "he will die as a guilty person because he has disobeyed me"

I will require his blood from your hand

This is an idiom for holding someone responsible or guilty of murder. See how you translated this in Ezekiel 3:18. AT: "I will treat you as if you had murdered him" (See: Idiom)

since he was warned

This can be translated in active form. AT: "since you warned him" (See: Active or Passive)

translationWords

righteous

just

stumbling block

sin

hand

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

I shall place a stumbling block before him When he does his deeds in secret and displays himself as a righteous man, I place an overt sin before him in order to reveal his deeds, and when I bring evil upon him, they will not question Me.

and his righteous deeds...will not be remembered Our Rabbis explained this as referring to one who regrets his first oneshe regrets the first righteous deeds that he performed.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.