Ezekiel 18 5

Ezekiel 18:5 kjv

But if a man be just, and do that which is lawful and right,

Ezekiel 18:5 nkjv

But if a man is just And does what is lawful and right;

Ezekiel 18:5 niv

"Suppose there is a righteous man who does what is just and right.

Ezekiel 18:5 esv

"If a man is righteous and does what is just and right ?

Ezekiel 18:5 nlt

"Suppose a certain man is righteous and does what is just and right.

Ezekiel 18 verses

Ezekiel 18 5 Meaning

Ezekiel 18:5 introduces the archetype of the righteous individual, presenting the fundamental condition for a person to be considered just in God's eyes. It asserts that if a man demonstrates an inner state of righteousness ("is just") which actively translates into observable adherence to divine and societal ethical standards ("does what is lawful and right"), then he is truly righteous. This verse sets the stage for a comprehensive definition of individual moral responsibility, emphasizing practical obedience to God's covenant commands.

Ezekiel 18 5 Context

Ezekiel chapter 18 stands as a profound theological statement, primarily addressing the common proverb among the exiles: "The fathers have eaten sour grapes, and the children's teeth are set on edge" (Eze 18:2). This proverb represented a deep-seated fatalism and a sense of collective, inherited guilt, leading the people to believe they were unjustly suffering for their ancestors' sins, effectively absolving them of personal responsibility.

God, through Ezekiel, directly refutes this notion. He emphatically declares, "Every soul belongs to me... The soul who sins will die" (Eze 18:4), establishing the principle of individual accountability. The chapter shifts the focus from inherited destiny to personal moral choice and responsibility before a just God. Verse 5 inaugurates a series of descriptions (Eze 18:5-17) that delineate who, specifically, is considered righteous ("will live"), who is wicked ("will die"), and how individual conduct determines one's fate, regardless of the parents' behavior. The subsequent verses elaborate on specific righteous acts (e.g., not defiling a neighbor's wife, not oppressing, giving food to the hungry), highlighting the practical nature of "doing what is lawful and right." This teaching served as a critical challenge to despair and encouraged individual repentance and renewed obedience amidst the trauma of exile, preparing the people for a future restoration grounded in personal faithfulness. It was also a polemic against any belief system that denied individual ethical consequences or offered salvation without moral rectitude.

Ezekiel 18 5 Word analysis

• But if a man (ואיש - v'ish)
  • The prefix "ו" (vav) typically means "and" but here functions conjunctively, indicating "but if" or "and if," introducing a conditional premise for individual accountability.
  • "איש" (ish) simply denotes "a man" or "a person," emphasizing individual agency.
• is just (צדיק - tzaddiq)
  • "Tzaddiq" signifies "righteous," "just," or "innocent." It describes a person who lives in right standing with God, aligning with divine standards and covenantal obligations.
  • This is not merely an internal feeling but a state characterized by adherence to God's revealed will, implying moral integrity and blameless conduct.
  • It encompasses ethical, social, and religious uprightness, reflecting the person's character before God and community.
• and does (ועשה - v'asah)
  • "Asah" means "to do," "to make," "to perform," or "to act." This verb is crucial, emphasizing that righteousness is not a passive state but is actively expressed through concrete actions.
  • It points to observable behavior and commitment, demanding practical execution of principles rather than mere intellectual assent or good intentions.
• what is lawful (משפט - mishpat)
  • "Mishpat" translates as "justice," "judgment," "ordinance," "custom," or "legal right." It refers to God's established laws, statutes, and decrees, as well as the fair administration of justice in society.
  • It represents conformity to prescribed regulations and standards of equity, ensuring that actions are aligned with what is formally considered right or due according to divine law.
  • It speaks to correctness of action in societal and legal spheres, adhering to the proper ordering of things.
• and right (וצדקה - u'tzedaqah)
  • "Tzedaqah" translates as "righteousness," "righteous act," "generosity," or "vindication." While closely linked with "mishpat," it often emphasizes the moral and ethical dimensions of right conduct, frequently encompassing compassion, benevolence, and fidelity beyond strict legal requirements.
  • It pertains to moral integrity, the goodness of one's actions, and conduct that restores or maintains relationships in an ethically sound manner, aligning with God's character.
  • In the prophetic tradition, mishpat (justice) and tzedaqah (righteousness) are frequently paired, denoting a comprehensive ethical standard required by God, involving both equitable legal and ethical behavior.

Words-group analysis

• "is just and does what is lawful and right": This phrase beautifully synthesizes the character and conduct of the righteous person. The internal state of being "just" (tzaddiq) is intrinsically tied to the external performance of "what is lawful and right" (mishpat u'tzedaqah). It rejects any form of abstract righteousness divorced from ethical living. Righteousness is presented as a holistic concept where one's inner being, moral character, and outward actions are in harmonious alignment with God's revealed will. This signifies a life lived under the covenant, embodying both ethical purity and active obedience to divine statutes and social justice. The pairing of mishpat and tzedaqah highlights a call to both judicial fairness and moral benevolence.

Ezekiel 18 5 Bonus section

• The concepts of mishpat and tzedaqah form the ethical backbone of the Israelite worldview, frequently appearing together throughout the Prophets as God's core demand for His people (e.g., Isa 5:7; Jer 9:24; Am 5:24). They are not separate but interconnected aspects of true obedience and relational living within the covenant. Mishpat focuses on maintaining societal order through fair judgments and upholding legal statutes, while tzedaqah pertains to the moral purity and compassion that characterize righteous dealings between people and with God.
• The promise of "living" in Ezekiel 18:5-9 is multi-faceted. It denotes more than mere physical existence; it refers to flourishing in the covenant, experiencing God's blessing, being protected from covenant curses, and ultimately, possessing true life that resonates with God's design. This "life" is juxtaposed against "death" (v. 13), which encompasses premature death, judgment, and severance from covenant blessing.
• This verse, read alongside its expansions in Ezekiel 18:6-9, provides a specific list of prohibitions and commands (e.g., no idolatry, no adultery, not oppressing, giving to the poor) which concretize "doing what is lawful and right." This comprehensive list moves beyond generalized principles to actionable ethics, making God's requirements explicit for the exilic community struggling with moral culpability.

Ezekiel 18 5 Commentary

Ezekiel 18:5 lays the cornerstone for understanding individual righteousness in the face of widespread national sin and fatalistic thinking during the Babylonian exile. The verse defines a righteous person not merely by an inherited status or an internal disposition, but primarily by their active, consistent, and tangible adherence to God's divine and ethical commands. This practical expression of righteousness, encompassing both juridical justice (mishpat) and moral integrity/benevolence (tzedaqah), is the criteria by which God evaluates an individual. It clarifies that divine judgment operates on personal accountability; one "lives" (is blessed and protected from covenant curses) if they genuinely live out God's expectations. This isn't a "salvation by works" doctrine in a New Testament sense, but rather the essential outworking and evidence of a heart truly devoted to God within the Old Covenant framework. It asserts that to be just means to do what is just and right in all spheres of life, underscoring the vital connection between faith, character, and action.

Examples for practical usage could include: a businessman who conducts affairs with unwavering honesty (doing mishpat), or a person who consistently extends compassion and help to the disadvantaged in their community (doing tzedaqah), irrespective of whether their parents did so.