Again, when the wicked man turneth away from his wickedness that he hath committed, and doeth that which is lawful and right, he shall save his soul alive.

And when the wicked turneth himself away from his wickedness, which he hath wrought, and doeth judgment, and justice: he shall save his soul alive.

And when the wicked turneth from his wickedness which he hath committed, and doeth judgment and justice, he shall keep his soul alive.

And in the turning back of the wicked From his wickedness that he hath done, And he doth judgment and righteousness, He his soul doth keep alive.

Again, when the evil-doer, turning away from the evil he has done, does what is ordered and right, he will have life for his soul.

And when the impious man turns himself away from his impiety, which he has done, and accomplishes judgment and justice, he shall cause his own soul to live.

Et si conversus fuerit sceleratus a sceleribus suis quae fecit, et fecerit judicium et justitiam, ipse animam suam vivificabit. [231]

Again, when the wicked man turneth away from his wickedness that he hath committed,.... Repents of his sins, and forsakes the vicious course of life he has lived:
and doeth that which is lawful and right; or "judgment" and "righteousness" (n); that which is agreeable to the law and will of God, and is just and right between man and man:
he shall save his soul alive; from famine, pestilence, the sword, or captivity; he shall be preserved, and not be involved in calamities and distress: or, "shall quicken his own soul" (o); which, in a spiritual sense, is only done by the Spirit and grace of God, and not by man himself; nor is the enjoyment of eternal life by the works of men, but through the grace of God, and righteousness of Christ.
(n) "judicium et justitiam", V. L. Pagninus, Montanus, Calvin, Cocceius. (o) "animam suam vivificabit", V. L. Pagninus, Montanus, Calvin; "vivificat", Cocceius.

he shall save his soul--that is, he shall have it saved upon his repentance.

The vindication of the ways of God might have formed a fitting close to this divine oracle. But as the prophet was not merely concerned with the correction of the error contained in the proverb which was current among the people, but still more with the rescue of the people themselves from destruction, he follows up the refutation with another earnest call to repentance. - Ezekiel 18:27. If a wicked man turneth from his wickedness which he hath done, and doeth right and righteousness, he will keep his soul alive. Ezekiel 18:28. If he seeth and turneth from all his transgressions which he hath committed, he shall live and not die. Ezekiel 18:29. And the house of Israel saith, The way of the Lord is not right. Are may ways not right, O house of Israel? Is it not rather your ways that are not right? Ezekiel 18:30. Therefore, every one according to his ways, will I judge you, O house of Israel, is the saying of the Lord Jehovah. Turn and repent of all your transgressions, that it may not become to you a stumbling-block to guilt. Ezekiel 18:31. Cast from you all your transgressions which ye have committed, and make yourselves a new heart and a new spirit! And why will ye die, O house of Israel? Ezekiel 18:32. For I have no pleasure in the death of the dying, is the saying of the Lord Jehovah. Therefore repent, that ye may live. - For the purpose of securing an entrance into their hearts for the call to repentance, the prophet not only repeats, in Ezekiel 18:27 and Ezekiel 18:28, the truth declared in Ezekiel 18:21 and Ezekiel 18:22, that he who turns from his sin finds life, but refutes once more in Ezekiel 18:29, as he has already done in Ezekiel 18:25, the charge that God's ways are not right. The fact that the singular יתּכן is connected with the plural דּרכיכם, does not warrant our altering the plural into דּרכּכם, but may be explained in a very simple manner, by assuming that the ways of the people are all summed up in one, and that the meaning is this: what you say of my way applies to your own ways, - namely, "it is not right; there is just measure therein." לכן, "therefore, etc.;" because my way, and not yours, is right, I will judge you, every one according to his way. Repent, therefore, if ye would escape from death and destruction. שׁוּבוּ is rendered more emphatic by השׁיבוּ, sc. פניכם, as in Ezekiel 14:6. In the last clause of Ezekiel 18:30, עון is not to be taken as the subject of the sentence according to the accents, but is a genitive dependent upon מכשׁול, as in Ezekiel 7:19 and Ezekiel 14:3; and the subject is to be found in the preceding clause: that it (the sinning) may not become to you a stumbling-block of iniquity, i.e., a stumbling-block through which ye fall into guilt and punishment. - The appeal in Ezekiel 18:31 points back to the promise in Ezekiel 11:18-19. השׁליך, to cast away. The application of this word to transgressions may be explained from the fact that they consisted for the most part of idols and idolatrous images, which they had made. - "Make yourselves a new heart and a new spirit:" a man cannot, indeed, create either of these by his own power; God alone can give them (Ezekiel 11:19). But a man both can and should come to God to receive them: in other words, he can turn to God, and let both heart and spirit be renewed by the Spirit of God. And this God is willing to do; for He has no pleasure בּמות המת, in the death of the dying one. In the repetition of the assurance given in Ezekiel 18:23, המּת is very appropriately substituted for רשׁע, to indicate to the people that while in sin they are lying in death, and that it is only by conversion and renewal that they can recover life again.