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.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(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 (Isaiah 8:14), and is several times spoken of as such by the apostles (1Corinthians 1:23; Romans 9:32-33; 1Peter 2:8). The word is used oftener by Ezekiel than by all the other Old Testament writers together; in Ezekiel 7:19 the riches of the people are spoken of as their stumbling-block, and in Ezekiel 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.”

Benson Commentary

Ezekiel 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 Ezekiel 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 Ezekiel 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.

Matthew Henry's Concise Commentary

3:12-21 This mission made the holy angels rejoice. All this was to convince Ezekiel, that the God who sent him had power to bear him out in his work. He was overwhelmed with grief for the sins and miseries of his people, and overpowered by the glory of the vision he had seen. And however retirement, meditation, and communion with God may be sweet, the servant of the Lord must prepare to serve his generation. The Lord told the prophet he had appointed him a watchman to the house of Israel. If we warn the wicked, we are not chargeable with their ruin. Though such passages refer to the national covenant made with Israel, they are equally to be applied to the final state of all men under every dispensation. We are not only to encourage and comfort those who appear to be righteous, but they are to be warned, for many have grown high-minded and secure, have fallen, and even died in their sins. Surely then the hearers of the gospel should desire warnings, and even reproofs.

Barnes' Notes on the Bible

I lay a stumblingblock before him - I bring him to trial by placing difficulties and temptations in his way (compare Ezekiel 7:19; Ezekiel 44:12 margin; Ezekiel 14:3-4). It is true that God tempts no man in order to his destruction, but in the course of His Providence He permits men to be tried in order that their faith may be approved, and in this trial some who seem to be righteous fall.

Because thou ... his blood ... - So far as the prophet was concerned, the neglect of his duty is reckoned as the cause of the seemingly righteous man's fall.

His righteousness ... - Or, righteousnesses, i. e. acts of righteousness. The "righteous" man here is one, who had hitherto done the "acts of righteousness" prescribed by the Law, but when trial came was shown to lack the "principle of righteousness."

Jamieson-Fausset-Brown Bible Commentary

20. righteous … turn from … righteousness—not one "righteous" as to the root and spirit of regeneration (Ps 89:33; 138:8; Isa 26:12; 27:3; Joh 10:28; Php 1:6), but as to its outward appearance and performances. So the "righteous" (Pr 18:17; Mt 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 (1Jo 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 (Jas 1:13, 14), but God gives men over to judicial blindness, and to their own corruptions (Ps 9:16, 17; 94:23) when they "like not to retain God in their knowledge" (Ro 1:24, 26); just as, on the contrary, God makes "the way of the righteous plain" (Pr 4:11, 12; 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 (1Ki 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 (1Ki 22:21-23).

his blood will I require—(Heb 13:17).

Matthew Poole's Commentary

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 Proverbs 18:17 Ezekiel 18:24,26 33:13 Matthew 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.

Gill's Exposition of the Entire 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, 1 John 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 Ezekiel 3:18.

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

Geneva Study Bible

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, Ro 1:28.

(l) Which seemed to have been done in faith, and was not.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

20. I lay a stumbling-block] i.e. something over which he shall fall and perish; Leviticus 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.

Pulpit Commentary

Verse 20. - 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 (Ezekiel 7:19; Ezekiel 14:3, 4). It occurs in Jeremiah 6:21, and Ezekiel may have learnt the use of the word from him. It is found also in Leviticus 19:14 and Isaiah 57:14; but the date of these, according to the so called higher criticism, may be later than Ezekiel. In Isaiah 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 (Jeremiah 6:21). The thought is startling to us, and seems at variance with true conceptions of the Divine will (James 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 Romans 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" (Isaiah 8:14; Romans 9:32, 33; 1 Corinthians 1:23). St. Paul's solution of the problem is found in the question, "Have they stumbled that they should fall?" (Romans 11:11). Was that the end contemplated in the Divine purpose Will it really be the end? Ezekiel 3:20

Keil and Delitzsch Biblical Commentary on the Old Testament

After the Lord had pointed out to the prophet the difficulties of the call laid upon him, He prepared him for the performance of his office, by inspiring him with the divine word which he is to announce. - Ezekiel 2:8. And thou, son of man, hear what I say to thee, Be not stiff-necked like the stiff-necked race; open thy mouth, and eat what I give unto thee. Ezekiel 2:9. Then I saw, and, lo, a hand outstretched towards me; and, lo, in the same a roll of a book. Ezekiel 2:10. And He spread it out before me; the same was written upon the front and back: and there were written upon it lamentations, and sighing, and woe. Ezekiel 3:1. And He said to me: Son of man, what thou findest eat; eat the roll, and go and speak to the house of Israel. Ezekiel 3:2. Then opened I my mouth, and He gave me this roll to eat. Ezekiel 3:3. And said to me: Son of man, feed thy belly, and fill thy body with this roll which I give thee. And I ate it, and it was in my mouth as honey and sweetness. - The prophet is to announce to the people of Israel only that which the Lord inspires him to announce. This thought is embodied in symbol, in such a way that an outstretched hand reaches to him a book, which he is to swallow, and which also, at God's command, he does swallow; cf. Revelation 10:9. This roll was inscribed on both sides with lamentations, sighing, and woe (הי is either abbreviated from נהי, not equals אי, or as Ewald, 101c, thinks, is only a more distinct form of הוי or הו). The meaning is not, that upon the roll was inscribed a multitude of mournful expressions of every kind, but that there was written upon it all that the prophet was to announce, and what we now read in his book. These contents were of a mournful nature, for they related to the destruction of the kingdom, the destruction of Jerusalem and of the temple. That Ezekiel may look over the contents, the roll is spread out before his eyes, and then handed to him to be eaten, with the words, "Go and speak to the children of Israel," i.e., announce to the children of Israel what you have received into yourself, or as it is termed in Ezekiel 3:4, דּברי, "my words." The words in Ezekiel 3:3 were spoken by God while handing to the prophet the roll to be eaten. He is not merely to eat, i.e., take it into his mouth, but he is to fill his body and belly therewith, i.e., he is to receive into his innermost being the word of God presented to him, to change it, as it were, into sap and blood. Whilst eating it, it was sweet in his mouth. The sweet taste must not, with Kliefoth, be explained away into a sweet "after-taste," and made to bear this reference, that the destruction of Jerusalem would be followed by a more glorious restoration. The roll, inscribed with lamentation, sorrow, and woe, tasted to him sweetly, because its contents was God's word, which sufficed for the joy and gladness of his heart (Jeremiah 15:16); for it is "infinitely sweet and lovely to be the organ and spokesman of the Omnipotent," and even the most painful of divine truths possess to a spiritually-minded man a joyful and quickening side (Hengstenberg on Revelation 10:9). To this it is added, that the divine penal judgments reveal not only the holiness and righteousness of God, but also prepare the way for the revelation of salvation, and minister to the saving of the soul.