The Church Fathers on this verse

Ezekiel 18:23Meaning & Commentary from the Church Fathers

Is it my will that a sinner should die, saith the Lord God, and not that he should be converted from his ways, and live?

Douay-Rheims

הֶחָפֹ֤ץ אֶחְפֹּץ֙ מ֣וֹת רָשָׁ֔ע נְאֻ֖ם אֲדֹנָ֣י יְהוִ֑ה הֲל֛וֹא בְּשׁוּב֥וֹ מִדְּרָכָ֖יו וְחָיָֽה׃

Hebrew (Masoretic text)

The Church Fathers on this verse

5 Church Fathers comment on this verse

John Chrysostom

4th centuryChurch Father

I recognize that my words may come across as quite harsh; nonetheless, I ask for your forgiveness, as my spirit is deeply troubled. I do not speak in animosity but from a place of genuine concern and love for you. Consequently, tempering my firmness, since I have addressed the very source of distress, I wish to inspire you with hope, encouraging you not to lose heart or succumb to despair. Unlike worldly matters, where a wealthy person who has fallen into poverty cannot easily regain their wealth, here in the realm of grace, if we are willing to acknowledge our shortcomings and refrain from further negligence, we can swiftly regain what we have lost.

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Such is the nature of our Lord, whose generosity and compassion are boundless; as He proclaims through the prophet, ‘I desire not the death of the lawless one, but that he may turn from his ways and live.’ Even during times of sorrow, we will make use of the grace we have, mourning and lamenting individually rather than gathering in crowds.

God Himself stands as our aid, for He does not yearn for the death of the sinner but desires that ‘he may be converted and live.’ Thus, none should despair or become ensnared by this condition that often overcomes the wicked: ‘When the wicked reaches the depths of his depravity, he does not care’ (Proverbs 18:3). Despair does not stem from the abundance of sins but from the sinful disposition of the heart. Therefore, even if you find yourself ensnared in various vices, remind yourself: God is merciful and seeks our redemption: ‘If,’ He says, ‘your sins are as scarlet, I will make them as white as snow’ (Isaiah 1:18), meaning I will transform them into their opposite. Let us not lose hope; it is less perilous to stumble than to remain downcast; it is less frightening to be wounded than to lack the desire for healing, because ‘who can say, “I have cleansed my heart, I am clean from my sin”?’ (Proverbs 20:9). I share this not to encourage carelessness but to guard you against despair.

Jerome of Stridon

4th centuryChurch Father

The Lord desires that all individuals attain salvation and understand the truth (1 Tim. 2:4). When one observes the rigid and stern nature of this definition, it becomes clear that the condemnation is directed not at people, but at sin itself.

Theodoret of Cyrus

5th centuryChurch Father

I do not wish for the demise of the sinner, but rather for his conversion, for I did not create humanity to inflict punishment, but to impart life. Had my intent been retribution, I would not have inspired the prophets, sent forth the apostles, established written laws, offered promises, or warned of judgment, but would have allowed people to follow their own paths. Even now, He tirelessly works to rescue from impending dangers. What is conveyed is not mere words, but actions that are both fulfilled and ongoing, as affirmed by the sacred Scriptures. For Hezekiah, born to the ungodly Ahaz, was not only spared for his father’s transgressions but was honored for his own righteousness.

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Likewise, the blessed Manasseh, who strayed far from his parents' way, did not inherit any merit from his father's faith; through his repentance, he secured his salvation. Conversely, Amos, who emulated his father's sins without embracing his repentance, met a tragic end. On the other hand, Josiah, who rejected his father’s wrongdoing and adorned his life with commendable virtues, was revered among the saints, suffering no consequences from his father’s evil. However, his offspring, who chose to follow wicked paths instead of his example, faced punishment for their own sins, receiving no benefit from the righteousness of their ancestor. Thus, it is evident from the very accounts of the holy Scriptures that the Lord's declarations are indeed reliable. Therefore, let us return to our exploration of these interpretations.

Tichon of Zadonsk

18th centuryChurch Father

The Tsar, in his desire to pardon and reform wrongdoers and those corrupted by vice—who not only endanger themselves but also inflict significant harm on the nation—redirects them from their sinful paths through the promise of his favor. He proclaims that if they sincerely acknowledge their transgressions, amend their ways, and strive to live righteously, all their past wrongs will be forgotten, allowing them to enjoy a life of peace and serenity like other citizens. Those who accept the Tsar’s kindness and adhere to his decree are rewarded with his favor.

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Similarly, God, the Sovereign of Heaven, King of kings and Lord of lords, seeks to show compassion to sinners by extending His call to repentance through His holy Word, urging them to forsake their sins and return to Him with genuine sorrow and a contrite spirit. ‘Repent!’ (Matthew 3:2). When this repentance occurs, the benevolent and loving God promises to forgive all their offenses and to not remember their past sins: ‘If the lawless man turn from all his iniquities, he shall live and not die; ... all his transgressions which he hath done shall not be remembered to him’ (Jer. 31:34; Ezek. 18:21-22). This merciful promise is firmly established by His oath so that sinners may trust in His assurances and not fear to turn toward Him in repentance: ‘I live,’ says the Lord God: ‘I do not want the death of the sinner, but that he may turn ... and live’ (Ezekiel 33:11; Hebrews 6:13, 17-18; Ezekiel 45:22-23). This extraordinary mercy proclaimed to all humanity has reached many sinners—thieves, fornicators, and others steeped in serious transgressions—who have joyfully embraced it. They renounced their wicked actions, rushed toward their compassionate Creator, and received His mercy, subsequently cleansing themselves through repentance, becoming His friends, and entering His everlasting kingdom. O sinner! What stops you from responding to such a gracious call from your heavenly Father? Publicans and repentant lovers find their place in the kingdom of heaven; why do you linger in your sins, remaining in that desolate state? Like a loving Father, God awaits you. Take heed and come swiftly to your heavenly Father in repentance. Truly, I assure you, He will welcome you joyfully, gazing upon you with compassion, and ‘will run and fall ... and will fall on thy neck and kiss you.’ Do not fear; He will not rebuke you for your mistakes or cast you away but will clothe you in ‘better garments,’ providing a ring for your hand and sandals for your feet. Then, the angels of God will rejoice with you. The same will be said of you: ‘This son of mine was dead and is made alive, was lost and is found’ (See Luke 15:20, 22, 24). Let us hurry, let us hurry, poor sinner, to our heavenly Father while He awaits, and the doors of His kingdom stand wide open!

Philaret of Moscow (Drosdow)

19th centuryChurch Father

The essence of the Christian faith can be regarded as the proclamation of God, either because this belief bears witness to God, or because God confirms it. It speaks of God in opposition to the misconceptions held by the Gentiles, asserting His oneness, eternity, and unchanging nature in essence and will, highlighting His omnipotence, wisdom, righteousness, and goodness. In contrast to the misconceptions of the Jews, it affirms that the one true God exists as a Trinity: God the Father, unbegotten and eternal; God the Son, begotten of the Father and of the same essence; and the Holy Spirit, proceeding from the Father, equal in divinity and glory with both the Father and the Son. This doctrine declares to all humanity that God is the Creator, Sustainer, and Redeemer.

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More specifically, it tells humanity, who are sinners, that God ‘does not desire the death of the sinner, but rather that he should turn... and live for him’ (Ezek. 33:11); thus, God the Father chose to send His only begotten Son and the Holy Spirit to earth. The incarnate Son of God, born of the Virgin Mary, unified the divine and human natures within Himself, allowing all humanity to be reconciled and united with the divine. This incarnate God, our Lord Jesus Christ, endured suffering and death to end the reign of sin within us, which originates from Adam and is sustained by our transgressions. He rose again to instill in us a new creation, awakening the gracious spiritual force that existed in us prior to Adam’s fall. He ascended into heaven so that through the all-encompassing power of His divinity, He could bring all who are united with Him from earth to heaven. Through the intercession of Jesus Christ, the Holy Spirit, who has come to earth, ‘blows wherever He wishes’ (John 3:8), particularly breathing life into the proclamation of the Gospel and the sacraments of the Church; He, through His unseen yet often ‘mysterious arrival’ (John 3:8), convicts, instructs, encourages repentance, guides those who are lost, fortifies the weary in their journey toward conversion, and thereby establishes ‘within’ humanity ‘the kingdom of God’ (Luke 17:21), characterized by ‘righteousness, peace, and joy in the Holy Spirit’ (Rom. 14:17). Ultimately, humanity will be fully brought into the kingdom of God when Jesus Christ returns to summon the blessed of His Father into the inheritance prepared for them from the foundation of the world. This statement encapsulates the multifaceted testament of the Christian faith regarding God and His redemptive acts.

Cross references

Passages read together with this verse.