Yechezkel 18 | The Principle of Retribution in Sefer Yechezkel

Chapter 18 is one of the most significant chapters in Sefer Yechezkel concerning the principle of retribution, exploring the concept in great depth. The chapter is structured as a list of deeds that characterize either a righteous or a wicked person. The righteous individual refrains from idolatry and forbidden relationships, avoids theft, gives charity to the needy, and more — while the wicked person engages in the opposite behaviors.

This pattern of listing either righteous deeds or sins appears three times in the chapter, demonstrated through three successive individuals, each the son of the previous one. First, a righteous man is introduced, followed by his wicked son (a wicked son of a righteous father), and finally, that wicked man's own son, who is righteous (a righteous son of a wicked father). The detailed structure emphasizes a simple yet critical message, opposing the people’s prevailing understanding of divine justice. The people's perception of retribution is presented at the beginning of the chapter: “Fathers eat sour grapes, but the teeth of the children are set on edge” (18:2). In contrast to this view, Yechezkel stresses that divine judgment is individual, not dependent on one's ancestors. The wicked will die for their sins: “Because his father practiced extortion, robbed his own brother… behold: he will die for his iniquity” (18:17). Meanwhile, the righteous son will live because of his righteousness: “He keeps My laws, follows My statutes - he will not die for the iniquity of his father; he will live” (18:17).

The chapter gives us insight into the people’s response — showing that Yechezkel’s message was difficult for them to accept: “And you say: Why does the son not bear the iniquity of the father?” (18:19). The people's logic dictated that a son's fate should be linked to his father's deeds. In response, the prophet reaffirms the principle of individual responsibility: “That person who sins will die; the son will not bear the iniquity of the father, and the father will not bear the iniquity of the son” (18:20).

Later in the chapter, Yechezkel introduces two additional cases to further illustrate the principles of retribution: a wicked person who repents and a righteous person who turns to sin. The prophet emphasizes that not only is judgment individualized, but it is also based exclusively on one’s present actions. A wicked person who repents will be judged solely by his good deeds: “All the transgressions he committed will not be remembered against him” (18:22). Conversely, a righteous person who turns to sin will be judged only by his wrongdoing: “None of the righteous deeds he has done will be remembered” (18:24). Thus, retribution is both individual and entirely based on the present state of the person. Here too, the people struggle to accept the prophet’s words: “You say, ‘The way of the Lord is not fair’” (18:25). God's response is emphatic: “Listen, House of Israel: Is My way not fair? Surely, your ways are not fair” (18:25). The message is clear — a call to repentance, regardless of one’s ancestors’ actions or past sins: “So I will judge you, House of Israel, each man according to his ways… Throw off all the transgressions you have committed; make yourselves a new heart, a new spirit. Why should you die, House of Israel? For I do not desire the death of those who die, declares the Lord God; turn back and live!” (18:30-32).

Additional ideas on the chapter:
1. The Characteristics of the Righteous and the Wicked: In his lecture, Rav Yuval Cherlow analyzes the traits of the righteous and wicked individuals mentioned in the chapter: What specific deeds does the prophet choose to highlight when describing them? What religious values are emphasized here, and what are the implications? In this longer discussion, Rav Cherlow expands the analysis beyond our chapter to broader biblical themes.
2. A Historical Interpretation of the Chapter: In this brief piece, Harav Yaakov Medan argues that the chapter is not merely outlining abstract models of a righteous son of a wicked father or a wicked son of a righteous father. Instead, he suggests it is referring to real historical figures — namely, the last kings of Yehuda.