Ezekiel 18:10

threatened as the consequence of the national guilt, ( Jer 15:4 , etc.); and, from the general complexion of this chapter, it appears that the Jews so interpreted the second commandment of the Decalogue and other passages of like import, as if the sins of the forefathers were visited upon the children, independently of the moral conduct of the latter, not only in this world, but in that which is to come. To remove every foundation for such an unworthy idea of the Divine government, God assures them, with an oath, that he had no respect of persons, Eze 18:3 , Eze 18:4 ; strongly intimating that the great mysteries in Providence, (mysterious only on account of the limited capacity of man), are results of the most impartial administration of justice; and that this would be particularly manifested in the rewards and punishments of another life; when every ligament that at present connects societies and nations together shall be dissolved, and each person receive according to his work, and bear his own burden. This is illustrated by a variety of examples: such as that of a just or righteous man, Eze 18:5-9 ; his wicked son, Eze 18:10-13 ; and again the just son of this wicked person, Eze 18:14-20 . Then a wicked man repenting, and finding mercy, whose former wickedness shall be no impediment to his salvation, Eze 18:21-23 ; and a righteous man revolting, and dying in his sins, whose former righteousness shall be of no avail, Eze 18:24 . The conduct of the Divine Providence is then vindicated, Eze 18:25-29 ; and all persons, without any exception, most earnestly exhorted to repentance, Eze 18:30 , Eze 18:31 ; because the Lord hath no pleasure in the death of the sinner, Eze 18:32 . As the whole of this chapter is taken up with the illustration of a doctrine nearly connected with the comfort of man, and the honor of the Divine government, the prophet, with great propriety, lays aside his usual mode of figure and allegory, and treats his subject with the utmost plainness and perspicuity. Verse 2 The fathers have eaten sour grapes, and the children's teeth are set on edge? - We have seen this proverb already, Jer 31:29 , etc., and have considered its general meaning. But the subject is here proposed in greater detail, with a variety of circumstances, to adapt it to all those cases to which it should apply. It refers simply to these questions: How far can the moral evil of the parent be extended to his offspring? And, Are the faults and evil propensities of the parents, not only transferred to the children, but punished in them? Do parents transfer their evil nature, and are their children punished for their offenses? Verse 3 As I live, saith the Lord God, ye shall not have occasion any more to use this proverb in Israel - I will now, by this present declaration, settle this question for ever. And hence God has sworn to what follows. After this, who will dare to doubt the judgment pronounced? Verse 4 All souls are mine - Equally so; I am the Father of the spirits of all flesh, and shall deal impartially with the whole. The soul that sinneth, it shall die - None shall die for another's crimes, none shall be saved by another's righteousness. Here is the general judgment relative to the righteousness and unrighteousness of men, and the influence of one man's state on that of another; particularly in respect to their moral conduct. Verse 5 If a man be just, and do that which is lawful and right - If he be just or holy within, and do what is according to law and equity. What is meant by this, is immediately specified. Verse 6 1. Hath not eaten upon the mountains - Idolatrous worship was generally performed on mountains and hills; and those who offered sacrifices feasted on the sacrifice, and thus held communion with the idol. 2. Neither hath lifted up his eyes to the idols - Has paid them no religious adoration; has trusted in them for nothing, and has not made prayer nor supplication before them. 3. Neither hath defiled his neighbor's wife - Has had no adulterous connection with any woman; to which idolatrous feasts and worship particularly led. 4. Neither hath come nigh to a menstruous woman - Has abstained from the use of the marriage-bed during the periodical indisposition of his wife. This was absolutely forbidden by the law; and both the man and the woman who disobeyed the command were to be put to death, Lev 20:18 . For which Calmet gives this reason: "It has been believed, and experience confirms it, that the children conceived at such times are either leprous, or monsters, or deformed by their diminutiveness, or by the disproportion of their members." There are other reasons for this law, should those of the learned commentator be found invalid. Verse 7 5. Hath not oppressed any - Has not used his power or influence to oppress, pain, or injure another. 6. Hath restored to the debtor his pledge - Has carefully surrendered the pawn or pledge when its owner came to redeem it. As the pledge is generally of more worth than that for which it is pledged, an unprincipled man will make some pretense to keep it; which is highly abominable in the sight of God. 7. Hath spoiled none by violence - Either by robbery or personal insult. For a man may be spoiled both ways. 8. Hath given his bread to the hungry - Has been kind-hearted and charitable; especially to them that are in the deepest want. 9. Hath covered the naked with a garment - Has divided both his bread and his clothing with the necessitous. These are two branches of the same root. Verse 8 10. Hath not given forth upon usury - בנשך לא יתן beneshech lo yitten. נשך nasach signifies to bite; usury is properly so termed, because it bites into and devours the principal. Usury signifies, with us, exacting unlawful interest for money; and taking the advantage of a man's necessities to advance him cash on exorbitant profit. This bites the receiver in his property, and the lender in his salvation. 11. Neither hath taken any increase - In lending has not required more than was lent; and has not taken that product of the cash lent, which was more than the value for its use. This may be a part of the tenth article. 12. That hath withdrawn his hand from iniquity - Never associates with those who act contrary to justice and equity; his hand or influence being never found among evil workers. 13. Hath executed true judgment between man and man - Being neither swayed by prejudice, fear, nor favor. These thirteen points concern his social and civil relations. Verse 9 Hath walked in my statutes - Not only acknowledging them to be right, but acting according to them. Especially in every thing that relates to my worship, changing nothing, neglecting nothing. And hath kept my judgments, to deal truly - Has attended to my Divine direction, both with respect to things forbidden, and things commanded. These concern men in their religious conduct. He is just - צדיק הוא tsaddik hu. He is a righteous man; he has given to all their due; he has abstained from every appearance of evil, and done that which was lawful and right in the sight of God. He shall surely live - He has lived to me, and he shall live with me. Verse 10 If he beget a son - Who is the reverse of the above righteous character, according to the thirteen articles already specified and explained. Verse 13 Shall he then live? - Because his father was a righteous man, shall the father's holiness be imputed to him? No! He shad surely die; his blood shall be upon him - He shall suffer for his own crimes. Verse 14 Now, lo, if he beget a son that seeth all his father's sins - and considereth - Lays to heart the evil of his father's life, and the dreadful consequences of a life of rebellion against God. And doeth not such like - Is quite a different man in moral feeling and character; and acts up to the thirteen points already laid down. Verse 17 He shall not die for the iniquity of his father - He shall no more be affected by his father's crimes, than his father was benefited by his grandfather's righteousness. Verse 20 The soul that sinneth, it shall die - Hitherto we have had to do with the simple cases or the righteous and the wicked; of him who lived and died a holy man, and of him who lived and died a wicked man. But there are two cases behind: 1. That of the wicked man, who repents and turns to God. 2. That of the righteous man, who backslides, and does not return to God by repentance. On both these cases God decides thus: - Verse 21 But if the wicked will turn from all his sins - And afterwards walk according to the character of the righteous already specified shall he find mercy, and be for ever saved? Yes. Verse 22 All his transgressions - Shall be so completely forgiven by God's mercy, that they shall not be even mentioned to him; and if he live and die in this recovered state, he shall live with God to all eternity. And why? Hear the reason: - Verse 23 Have I any pleasure at all that the wicked should die? - No! That is foreign to him whose name is love, and whose nature is mercy. On the contrary he "wills that he should return from his evil ways and live." And if God can have no pleasure in the death of the wicked, he cannot have made a decree to abandon him to the evil of his nature, and then damn him for what he could not avoid: for as God can do nothing with which he is not pleased, so he can decree nothing with which he is not pleased. But he is "not pleased with the death of a sinner," therefore he cannot have made a decree to bring him to this death. Verse 24 When the righteous turneth away from his righteousness - Here is the second case. Can a man who was once holy and pure fall away so as to perish everlastingly? Yes. For God says, "If he turn away from his righteousness;" not his self-righteousness, the gloss of theologians: for God never speaks of turning away from that, for, in his eyes, that is a nonentity. There is no righteousness or holiness but what himself infuses into the soul of man, and as to self-righteousness, i.e., a man's supposing himself to be righteous when he has not the life of God in his soul, it is the delusion of a dark and hardened heart; therefore it is the real righteous principle and righteous practice that God speaks of here. And he tells us, that al man may so "turn away from this," and so "commit iniquity," and "act as the wicked man," that his righteousness shall be no more mentioned to his account, than the sins of the penitent backslider should be mentioned to his condemnation; and "in the sin that he" this once righteous man, "hath sinned, and in the trespass that he hath trespassed, in them shall he die." O, how awful a termination of a life once distinguished for righteousness and true holiness! So then, God himself informs us that a righteous man may not only fall foully, but fall finally. But to such righteous persons the devil will ever preach, "Ye shall not surely die; ye shall be as God." Touch, taste, and handle; ye cannot ultimately fall. Thus we find, by the manner of treating these two cases, that God's way is equal, Eze 18:25 ; just, merciful, and impartial. And to prove this, he sums up his conduct in the above cases, in the following Eze 18:26-29 . And then, that the "wicked may not die in his sins," and that the "backslider may return and find mercy," he thus exhorts: - Verse 30 Repent, and turn yourselves from all your transgressions - There is still life; still a God that has no pleasure in the death of a sinner. one who is ever ready to give his Holy Spirit to all them that ask him; therefore "repent and turn, so iniquity shall not be your ruin." Verse 31 Cast away - With a holy violence, dash away every transgression and incentive to it. Make you a new heart - Call upon God for it, and he will give it: for as sure as you earnestly call on God through Christ to save you, so surely you shall be saved; and the effect will so speedily follow, that God is pleased to attribute that in some sort to yourselves, which is done by his grace alone; because ye earnestly call upon him for it, come in the right way to receive it, and are determined never to rest till you have it. For why will ye die - Who should you go to hell while the kingdom of God is open to receive you? Why should you be the devil's slaves, when ye may be Christ's freemen! Why Will Ye Die? Every word is emphatic. Why - show God or man one reason. Will - obstinacy alone, - a determination not to be saved, or a voluntary listlessness about salvation, - can prevent you. Ye - children of so many mercies, fed and supported by a kind God all your life; ye, who are redeemed by the blood of Jesus Christ; ye, who have made many promises to give up yourselves to God; ye, who have been dedicated to the ever-blessed Trinity, and promised to renounce the devil and all his works, the pomps and vanities of this wicked world, and all the sinful lusts of the flesh; why will Ye die? Die! - what is this? A separation from God and the glory of his power for ever! Die! - forfeiting all the purposes for which your immortal souls were made! Die - to know what the worm is that never dieth, and what that fire is which is never quenched! Why will ye die? Verse 32 For I have no pleasure - God repeats what he had so solemnly declared before. Can ye doubt his sincerity? his ability? his willingness? the efficacy of the blood of his covenant? Wherefore turn yourselves, and live ye - Reader, now give God thy heart. Though every man comes into the world with a fallen nature - a soul infected with sin, yet no man is damned on that account. He who refuses that grace which pardons sin and heals infected nature, who permits the evil principle to break out into transgression, and continues and dies in his iniquity and sin, and will not come unto Christ that he may have life; he, and he only, goes to perdition. Nor will the righteousness of a parent or relation help his sinful soul: no man can have more grace than is necessary to save himself; and none can have that, who does not receive it through Christ Jesus. It is the mercy of God in Christ which renders the salvation of a sinner possible; and it is that mercy alone which can heal the backslider. The atoning blood blots out all that is past; the same blood cleanses from all unrighteousness. Who believes so as to apply for this redemption? Who properly thanks God for having provided such a Savior? Introduction This chapter contains two beautiful examples of the parabolic kind of writing; the one lamenting the sad catastrophe of Jehoahaz and Jehoiakim, Eze 19:1-9 , and

10 If he beget a son that is a robber, a shedder of blood, and that doeth the like to any one of these things, 11 And that doeth not any of those duties, but even hath eaten upon the mountains, and defiled his neighbour's wife, 12 Hath oppressed the poor and needy, hath spoiled by violence, hath not restored the pledge, and hath lifted up his eyes to the idols, hath committed abomination, 13 Hath given forth upon usury, and hath taken increase: shall he then live? he shall not live: he hath done all these abominations; he shall surely die; his blood shall be upon him. 14 Now, lo, if he beget a son, that seeth all his father's sins which he hath done, and considereth, and doeth not such like, 15 That hath not eaten upon the mountains, neither hath lifted up his eyes to the idols of the house of Israel, hath not defiled his neighbour's wife, 16 Neither hath oppressed any, hath not withholden the pledge, neither hath spoiled by violence, but hath given his bread to the hungry, and hath covered the naked with a garment, 17 That hath taken off his hand from the poor, that hath not received usury nor increase, hath executed my judgments, hath walked in my statutes; he shall not die for the iniquity of his father, he shall surely live. 18 As for his father, because he cruelly oppressed, spoiled his brother by violence, and did that which is not good among his people, lo, even he shall die in his iniquity. 19 Yet say ye, Why? doth not the son bear the iniquity of the father? When the son hath done that which is lawful and right, and hath kept all my statutes, and hath done them, he shall surely live. 20 The soul that sinneth, it 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 upon him, and the wickedness of the wicked shall be upon him. God, by the prophet, having laid down the general rule of judgment, that he will render eternal life to those that patiently continue in well-doing, but indignation and wrath to those that do not obey the truth, but obey unrighteousness ( Rom. ii. 7, 8 ), comes, in these verses, to show that men's parentage and relation shall not alter the case either one way or other. I. He applied it largely and particularly both ways. As it was in the royal line of the kings of Judah, so it often happens in private families, that godly parents have wicked children and wicked parents have godly children. Now here he shows, 1. That a wicked man shall certainly perish in his iniquity, though he be the son of a pious father. If that righteous man before described beget a son whose character is the reverse of his father's, his condition will certainly be so too. (1.) It is supposed as no uncommon case, but a very melancholy one, that the child of a very godly father, notwithstanding all the instructions given him, the good education he has had and the needful rebukes that have been given him, and the restraints he has been laid under, after all the pains taken with him and prayers put up for him, may yet prove notoriously wicked and vile, the grief of his father, the shame of his family, and the curse and plague of his generation. He is here supposed to allow himself in all those enormities which his good father dreaded and carefully avoided, and to shake off all those good duties which his father made conscience of and took satisfaction in; he undoes all that his father did, and goes counter to his example in every thing. He is here described to be a highwayman— a robber and a shedder of blood. He is an idolater: He has eaten upon the mountains ( v. 11 ) and has lifted up his eyes to the idols, which his good father never did, and has come at length not only to feast with the idolaters, but to sacrifice with them, which is here called committing abomination, for the way of sin is down-hill. He is an adulterer, has defiled his neighbour's wife. He is an oppressor even of the poor and needy; he robs the spital, and squeezes those who, he knows, cannot defend themselves, and takes a pride and pleasure in trampling upon the weak and impoverishing those that are poor already. He takes away from those to whom he should give. He has spoiled by violence and open force; he has given forth upon usury, and so spoiled by contract; and he has not restored the pledge, but unjustly detained it even when the debt was paid. Let those good parents that have wicked children not look upon their case as singular; it is a case put here; and by it we see that grace does not run in the blood, nor always attend the means of grace. The race is not always to the swift, nor the battle to the strong, for then the children that are well taught would do well, but God will let us know that his grace is his own and his Spirit a free-agent, and that though we are tied to give our children a good education he is not tied to bless it. In this, as much as any thing, appears the power of original sin and the necessity of special grace. (2.) We are here assured that this wicked man shall perish for ever in his iniquity, notwithstanding his being the son of a good father. He may perhaps prosper awhile in the world, for the sake of the piety of his ancestors, but, having committed all these abominations, and never repented of them, he shall not live, he shall not be happy in the favour of God; though he may escape the sword of men, he shall not escape the curse of God. He shall surely die; he shall be for ever miserable; his blood shall be upon him. He may thank himself; he is his own destroyer. And his relation to a good father will be so far from standing him in stead that it will aggravate his sin and his condemnation. It made his sin the more heinous, nay, it made him really the more vile and profligate, and, consequently, will make his misery hereafter the more intolerable. 2. That a righteous man shall be certainly happy, though he be the son of a wicked father. Though the father did eat the sour grapes, if the children do not meddle with them, they shall fare never the worse for that. Here, (1.) It is supposed (and, blessed be God, it is sometimes a case in fact) that the son of an ungodly father may be godly, that, observing how fatal his father's errors were, he may be so wise as to take warning, and not tread in his father's tests, v. 14 . Ordinarily, children partake of the parents' temper and are drawn in to imitate their example; but here the son, instead of seeing his father's sins, and, as is usual, doing the like, sees them and dreads doing the like. Men indeed do not gather grapes of thorns, but God sometimes does, takes a branch from a wild olive and grafts it into a good one. Wicked Ahaz begets a good Hezekiah, who sees all his father's sins which he has done, and though he will not, like Ham, proclaim his father's shame, or make the worst of it, yet he loathes it, and blushes at it, and thinks the worse of sin because it was the reproach and ruin of his own father. He considers and does not such like; he considers how ill it became his father to do such things, what an offence it was to God and all good men, what a wound and dishonour he got by it, and what calamities he brought into his family, and therefore he does not such like. Note, If we did but duly consider the ways of wicked men, we should all dread being associates with them and followers of them. The particulars are here again enumerated almost in the same words with that character given of the just man ( v. 6 , &c.), to show how good men walk in the same spirit and in the same steps. This just man here, when he took care to avoid his father's sins, took care to imitate his grandfather's virtues; and, if we look back, we shall find some examples for our imitation, as well as others for our admonition. This just man can not only say, as the Pharisee, I am no adulterer, no extortioner, no oppressor, no usurer, no idolater; but he has given his bread to the hungry and covered the naked. He has taken off his hand from the poor; where he found his father had put hardships upon poor servants, tenants, neighbours, he eased their burden. He did not say, "What my father has done I will abide by, and if it was a fault it was his and not mine;" as Rehoboam, who contemned the taxes his father had imposed. No; he takes his hand off from the poor, and restores them to their rights and liberties again, v. 15-17 . Thus he has executed God's judgments and walked in his statutes, not only done his duty for once, but one on in a course and way of obedience. (2.) We are assured that the graceless father alone shall die in his iniquity, but his gracious son shall fare never the worse for it. As for his father ( v. 18 ), because he was a cruel oppressor, and did hurt, nay, because, though he had wealth and power, he did not with them do good among his people, lo, even he, great as he is, shall die in his iniquity, and be undone for ever; but he that kept his integrity shall surely live, shall be easy and happy, and he shall not die for the iniquity of his father. Perhaps his father's wickedness has lessened his estate and weakened his interest, but it shall be no prejudice at all to his acceptance with God and his eternal welfare. II. He appeals to themselves then whether they did not wrong God with their proverb. "Thus plain the case is, and yet you say, Does not the son bear the iniquity of the father? No, he does not; he shall not if he will himself do that which is lawful and right, " v. 19 . But this people that bore the iniquity of their fathers had not done that which is lawful and right, and therefore justly suffered for their own sin and had no reason to complain of God's proceedings against them as at all unjust, though they had reason to complain of the bad example their fathers had left them as very unkind. Our fathers have sinned and are not, and we have borne their iniquity, Lam. v. 7 . It is true that there is a curse entailed upon wicked families, but it is as true that the entail may be cut off by repentance and reformation; let the impenitent and unreformed therefore thank themselves if they fall under it. The settled rule of judgment is therefore repeated ( v. 20 ): The soul that sins shall die, and not another for it. What direction God has given to earthly judges ( Deut. xxiv. 16 ) he will himself pursue: The son shall not die, not die eternally, for the iniquity of the father, if he do not tread in the steps of it, nor the father for the iniquity of the son, if he endeavour to do his duty for the preventing of it. In the day of the revelation of the righteous judgment of God, which is now clouded and eclipsed, the righteousness of the righteous shall appear before all the world to be upon him, to his everlasting comfort and honour, upon him as a robe, upon him as a crown; and the wickedness of the wicked shall be upon him, to his everlasting confusion, upon him as a chain, upon him as a load, as a mountain of lead to sink him to the bottomless pit. Encouragement to Repentance. ( b. c. 593.)