Catholic Commentary
The Principle of Individual Retribution Declared
19“Yet you say, ‘Why doesn’t the son bear the iniquity of the father?’ When the son has done that which is lawful and right, and has kept all my statutes, and has done them, he will surely live.20The soul who sins, he shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son. The righteousness of the righteous shall be on him, and the wickedness of the wicked shall be on him.
Ezekiel 18:19–20 rejects the notion that children inherit their parents' guilt, declaring instead that each person's righteousness or wickedness determines their own standing before God and their fate. The passage establishes that only the person who sins shall die, and the righteous son of a wicked father will live through his own covenant fidelity.
God seals the door on hereditary guilt: you answer for yourself alone, and your faithfulness counts entirely on its own.
Catholic tradition brings several distinct lenses to this passage that deepen its meaning considerably.
The Catechism on Personal Moral Responsibility: The Catechism of the Catholic Church affirms unambiguously that "Mortal sin is a radical possibility of human freedom, as is love itself" (CCC 1861), and that each person's eternal destiny is determined by their own free choices (CCC 1021–1022). Ezekiel 18:20 is a scriptural cornerstone of this teaching: the soul is not a passive recipient of inherited moral fate but a free agent whose choices constitute its standing before God.
Original Sin — A Necessary Distinction: This passage might seem in tension with the doctrine of Original Sin, which Catholic teaching affirms is transmitted to all of Adam's descendants (CCC 404). The Church's tradition, however, distinguishes between original sin (a privation of original holiness inherited by human nature) and personal sin (actual transgression by the free will of an individual). Ezekiel is addressing the latter. St. Thomas Aquinas clarifies in the Summa Theologiae (I-II, q. 81, a. 1) that original sin pertains to human nature, not to personal imputation — a distinction that harmonizes precisely with Ezekiel's declaration.
St. Jerome and St. John Chrysostom both read this passage as a refutation of determinism and fatalism in moral life. Jerome, in his commentary on Ezekiel, insists that God's declaration here destroys every excuse for moral passivity.
Individual Judgment: The Second Vatican Council's Gaudium et Spes (§17) grounds human dignity in freedom: "Only in freedom can man direct himself toward goodness." Ezekiel 18 is the prophetic bedrock of this affirmation — each nēpeš is dignified precisely because it is held accountable for its own choices.
The fatalism Ezekiel rebukes — "we suffer because of what others did before us" — is not merely ancient. Contemporary Catholics face versions of this same temptation: the assumption that a bad upbringing, a dysfunctional family history, a culture of sin, or generational trauma makes genuine holiness effectively impossible for me. Ezekiel 18:20 is God's pastoral refusal of that excuse — not to dismiss real suffering or the social weight of sin, but to insist that no external inheritance, however heavy, removes the individual's capacity and responsibility to choose life.
Practically, this passage challenges Catholics to stop treating their spiritual lives as primarily determined by environment or background, and to take up personal ownership of their relationship with God. In the confessional, it is a call to honest self-examination: I am confessing my sins, not my family's. In daily life, it is an invitation to recognize that each act of fidelity to God's statutes — prayer, mercy, justice, purity — truly constitutes one's own standing before God. No one can coast on a saint in the family tree; no one is condemned by a sinner in it. Grace is personal.
Commentary
Ezekiel 18:19 — The Objection and Its Refutation
The verse opens mid-dialogue. The phrase "Yet you say" signals that God is answering a real, lived grievance circulating among the exiles in Babylon. The implied proverb — referenced explicitly in Ezekiel 18:2 ("The fathers have eaten sour grapes, and the children's teeth are set on edge") — was not merely a folk saying; it reflected a theological framework rooted in a particular reading of Exodus 20:5, where God speaks of visiting the iniquity of the fathers upon the children to the third and fourth generation. The exiles were invoking this framework as a kind of fatalistic theodicy: we are suffering for sins not our own, so why bother with righteousness?
God's counter-argument is precise. The conditional construction — "when the son has done that which is lawful and right, and has kept all my statutes" — deliberately mirrors the language of covenant fidelity used throughout Deuteronomy and the Holiness Code (Leviticus 18–20). The phrase "he will surely live" (Hebrew: ḥāyōh yiḥyeh) is an emphatic infinitive absolute construction, conveying absolute certainty. Life here is covenantal life: fullness of relationship with God, peace, blessing, and ultimately — in the fuller canonical sense — eschatological life with God. The father's sin creates no covenantal debt that can be transferred; the son's own fidelity is sufficient ground for blessing.
Ezekiel 18:20 — The Juridical Axiom
This verse functions as a formal legal declaration. "The soul who sins, he shall die" (hannepeš haḥōṭe't hî' t��mût) stands as the theological axiom from which everything else flows. The Hebrew nēpeš — often translated "soul" — denotes not a disembodied spirit but the whole living person, the self in its unified totality. Every human being, body and soul together, stands before God as a moral agent.
The second half of the verse applies the axiom symmetrically in both directions: neither father-to-son nor son-to-father can sin-debt be transferred. This double formulation is deliberate — it closes every possible avenue of vicarious guilt. It is remarkable that "the righteousness of the righteous shall be on him" is also stated: not only is guilt non-transferable, so is merit as an automatic inheritance. Each person's standing before God is constituted by their own free and responsive acts.
Typological and Spiritual Senses
Read within the full canon, this passage prepares the ground for understanding how the New Covenant in Christ resolves the tension it raises. If no one can carry another's guilt, how can Christ bear the sins of the world (Isaiah 53:4–6; 1 Peter 2:24)? The answer lies in the distinction between (which God here rejects as the basis of punishment) and . Christ does not inherit sin passively — He takes it up freely, as the unblemished Son whose righteousness is entirely His own (cf. 2 Corinthians 5:21). Ezekiel 18:20 thus clears the theological ground: only One who is personally sinless could voluntarily bear what is not His own. The passage also anticipates baptismal theology: each person enters into saving relationship with God through their own faith and sacramental incorporation, not simply by virtue of being born into a believing family.