Catholic Commentary
The Righteous Who Turns to Wickedness Shall Die
24“But when the righteous turns away from his righteousness, and commits iniquity, and does according to all the abominations that the wicked man does, should he live? None of his righteous deeds that he has done will be remembered. In his trespass that he has trespassed, and in his sin that he has sinned, in them he shall die.
Ezekiel 18:24 presents the case of a righteous person who abandons righteousness and embraces wickedness, stating that such a person shall die for their trespass and their past righteous deeds will not be remembered. The verse demonstrates that moral accountability is individual and immediate, with no accumulation of merit from past righteousness protecting one who actively chooses to turn away from God.
Righteousness once gained does not automatically protect you from the consequences of grave sin—past virtue does not erase present rebellion.
"In his trespass that he has trespassed, and in his sin that he has sinned, in them he shall die."
The emphatic repetition — trespass… trespassed… sin… sinned — is a Hebrew idiom of intensification (cognate accusative), underlining moral certainty and full personal ownership of the act. The phrase "in them he shall die" closes the indictment. Death here (yāmût) encompasses both spiritual death — severance from God — and the mortal consequence of judgment. It is not punitive arbitrariness but the organic consequence of having chosen a path that leads away from the source of life.
Typological and Spiritual Senses
Typologically, the "righteous man" who turns to wickedness foreshadows the warnings in the New Testament about apostasy (Heb 6:4–6; 2 Pet 2:20–21). In the spiritual sense, this verse is a mirror held before the baptized soul: sanctifying grace, once received, can be lost through mortal sin. The passage thus typologically anticipates the entire Catholic theology of sin, merit, and the possibility of the loss of grace.
Catholic tradition finds in Ezekiel 18:24 one of the most direct Old Testament supports for several interlocking doctrines that distinguish Catholic moral theology from certain Protestant frameworks.
The Conditionality of Justification and the Reality of Mortal Sin
The Council of Trent (Session VI, Canon 23) directly countered the assertion that justification once received cannot be lost. Ezekiel 18:24 was among the scriptural warrants: the righteous person who defects fully from righteousness loses the favor of their former deeds. This aligns precisely with the Catechism of the Catholic Church (CCC 1855–1861), which teaches that mortal sin "destroys charity in the heart of man by a grave violation of God's law" and "turns man away from God." The soul in mortal sin is spiritually dead — which is exactly the verdict Ezekiel pronounces.
Merit Is Real but Not Automatic
St. Thomas Aquinas, in the Summa Theologiae (I-II, Q. 114), affirms that merit is a real category before God but insists it depends on remaining in the state of grace. A person who dies in unrepented mortal sin does not "cash in" prior merits. Aquinas cites Ezekiel 18 explicitly when discussing the conditionality of merit.
The Church Fathers and Free Will
St. Jerome, in his commentary on Ezekiel, saw chapter 18 as a decisive refutation of fatalism and astrological determinism — the idea that one's moral outcome is fixed. St. John Chrysostom drew on this passage to preach against presumption: past virtue is not a license for present sin. St. Augustine, though wrestling with grace and predestination, affirmed that this verse speaks to real freedom and real consequence within providential history.
Grace and Cooperation
CCC 2005 notes that "since the initiative belongs to God in the order of grace, no one can merit the initial grace of forgiveness and justification." But cooperation with grace is real, and its withdrawal — through grave sin freely chosen — carries the consequences Ezekiel names. The passage thus upholds simultaneously the sovereignty of God and the genuine moral freedom and responsibility of the human person.
Ezekiel 18:24 is a pastoral alarm for the contemporary Catholic who lives in a culture saturated with the language of "once saved, always saved" or who has quietly settled into a presumption that a strong Catholic upbringing, years of Mass attendance, or past conversion experiences guarantee spiritual safety regardless of present moral choices.
Concretely: a Catholic who received the sacraments devoutly, perhaps even lived years of genuine virtue, but who has since fallen into grave sin — perhaps habitual pornography use, a sustained adulterous relationship, systematic dishonesty, or the embrace of ideologies directly contrary to the faith — and who has not repented, cannot presume that the earlier righteousness covers the present defection. Ezekiel's God does not operate a moral bank account where deposits permanently offset future withdrawals.
The pastoral antidote is not despair but the Sacrament of Reconciliation. Where Ezekiel 18:24 warns, verses 30–32 immediately invite: "Repent and turn from all your transgressions… Get yourselves a new heart and a new spirit!" The same God who declares the turning-away deadly is the God who declares that He takes no pleasure in the death of the wicked and desires repentance. For the contemporary Catholic, this verse is an invitation to regular, honest examination of conscience and frequent confession — not as routine ritual, but as the lifeline it was always designed to be.
Commentary
Literal Meaning and Narrative Flow
Ezekiel 18 is one of the most theologically dense chapters in the entire Hebrew prophetic corpus. The chapter opens by dismantling the popular proverb — "The fathers have eaten sour grapes, and the children's teeth are set on edge" (18:2) — which had become a fatalistic excuse among the exiles in Babylon: we are suffering for our ancestors' sins, not our own. Against this, God, speaking through Ezekiel, insists on radical individual moral accountability. Verses 1–23 lay out a careful series of case studies: the righteous man lives (vv. 5–9), his wicked son dies (vv. 10–13), and the wicked man's repentant son lives (vv. 14–17). Verse 24 is the logical fourth case — the righteous person who defects to wickedness.
Verse 24a — "But when the righteous turns away from his righteousness…"
The Hebrew verb šûb (to turn, to return) is Ezekiel's central operative word throughout this chapter and appears again climactically in v. 32 ("Turn, then, and live!"). Here, šûb is used in its negative direction — a turning away from righteousness. The word carries decisive, volitional weight: this is not a slow drift but an active reorientation of the moral self. The phrasing "from his righteousness" (miṣṣidqātô) implies that genuine righteousness was real and previously possessed — this is not a hypothetical. The person is culpable precisely because they knew the good and chose against it.
"…and commits iniquity, and does according to all the abominations that the wicked man does"
The intensification here is deliberate: Ezekiel does not describe a single moral slip but a wholesale embrace of wickedness — "all the abominations." The word tô'ēbôt (abominations) is Ezekiel's signature term for the full catalog of covenant violations: idolatry, sexual immorality, economic exploitation, ritual corruption. The rhetorical question that follows — "Should he live?" — is not a genuine inquiry but a court verdict pronounced with rhetorical force. The implied answer is devastating: No.
"None of his righteous deeds that he has done will be remembered."
This is the verse's most jarring theological claim. The word tizkarnâ (will be remembered) is covenantal language; to be "remembered" by God is to stand in saving relationship with Him (cf. Gen 8:1, Exod 2:24). The erasure of past righteousness from divine memory is not a retraction of grace but a consequence of the person's own decisive abandonment of the covenant relationship that gave those deeds their meaning. Past merit, in Ezekiel's framework, does not accrue as a storehouse of spiritual credit that can offset present rebellion.