Does Ezekiel 18:26 imply that righteousness can be lost through sin? Canonical Text “When a righteous man turns from his righteousness and commits iniquity, he shall die for it; he shall die because of the iniquity he has committed.” — Ezekiel 18:26 Historical and Literary Setting Ezekiel prophesies to the exiles in Babylon (593–571 BC). Cuneiform ration tablets from Al-Yahudu confirm a Jewish community in Mesopotamia exactly where the prophet locates himself (Ezekiel 1:1–3). Chapter 18 is a legal-style disputation: Israel accuses God of injustice (v. 25), and the Lord responds by emphasizing personal responsibility (v. 4, 20). Immediate Context of the Verse 1. Verses 19–24: the righteous who continue in righteousness live; the wicked who repent live. 2. Verses 25–29: Israel’s charge of unfairness is answered: “The soul who sins shall die” (v. 20). 3. Verses 30–32: the invitation to repent (“Turn and live!”). Thus 18:26 is one member in a chiastic structure contrasting two possibilities: perseverance in righteousness or persistence in sin. Does the Verse Teach Loss of Forensic Justification? 1. Old-Covenant Framework Righteousness in pre-Cross Israel was relational and evidential (Genesis 15:6; Deuteronomy 6:25). A professing covenant member could invalidate his standing by apostasy (Numbers 15:30–31). Ezekiel 18 addresses observable covenant life, not the New-Covenant category of irreversible, Spirit-sealed justification (Ephesians 1:13–14). 2. Progressive Revelation – Romans 4:3 cites Genesis 15:6 to show that saving righteousness is credited by faith alone. – Romans 11:29 affirms “God’s gifts and His calling are irrevocable.” – John 10:28 records Jesus: “No one will snatch them out of My hand.” – 1 John 2:19 explains apostasy: “They went out from us, but they were not of us.” The later texts clarify that true, Spirit-wrought righteousness endures. 3. Covenant Warning vs. Ontological Loss Ezek 18:26 functions like Hebrews 6:4–8—pastoral warning literature. Divine warnings are the means God uses to keep His elect persevering (Philippians 2:12–13). They do not imply that God initially justifies, then reverses His verdict. 4. Comparison with Ezekiel’s Own Gospel Promises – New-Heart Promise (Ezekiel 36:26–27): God guarantees obedience by His Spirit. – Resurrection Vision (Ezekiel 37:12–14): irrevocable life. The prophet himself expects a future covenant in which apostasy is impossible. Exegetical Options in Scholarship Consistent with Inerrancy Option A – Phenomenological Righteousness: the “righteous man” is outwardly righteous (v. 24 “does what is right”) but proves false when he turns. Option B – Temporal Covenant Standing: he enjoyed covenant blessings (like Saul, 1 Samuel 10:1, 13:13–14) yet forfeits temporal life. Option C – Hypothetical Argument: a reductio confronting Israel’s complaint; God speaks conditionally: if X, then Y. All three avoid a soteriology of lost eternal salvation. Theological Synthesis • Scripture harmonizes: salvation is by grace through faith (Ephesians 2:8–9). • True faith is evidenced by persevering righteousness (Matthew 24:13; James 2:17). • Professing believers who relapse into settled rebellion reveal an unregenerate heart (Hebrews 10:26–29). Therefore Ezekiel 18:26 warns that ongoing sin proves the absence of authentic righteousness; it does not teach that God withdraws irrevocable justification from a genuinely saved person. Practical Pastoral Application 1. Invite self-examination (2 Corinthians 13:5). 2. Preach the urgency of repentance (“Turn back!” v. 30). 3. Assure true believers: “There is now no condemnation” (Romans 8:1). 4. Urge holy living as evidence of life (1 Peter 1:15–16). Conclusion Ezekiel 18:26 affirms individual moral accountability. It does not contradict later revelation that justifying righteousness, once credited by faith in the risen Christ, cannot be lost. Rather, the verse exposes counterfeit righteousness and calls every hearer—ancient exile or modern skeptic—to repent, believe, and live. |
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