Ezekiel 18
Tap any word to open its Greek or Hebrew word and Strong’s lexicon entry right here, and any name to open its Bible Dictionary entry. Read this chapter with JFB commentary · Search the Bible
THY WORD IS TRUTH
The Law
History
Poetry & Wisdom
The Prophets
The Gospels & Acts
The Letters
Prophecy
“Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.” — John 5:39
Ezekiel 18
The Word of the LORD Concerning Souls
1The word of the LORD came unto me again, saying,
The Sour Grapes Proverb Rebuked
2What mean ye, that ye use this proverb concerning the land of Israel, saying, The fathers have eaten sour grapes, and the children’s teeth are set on edge?
Jamieson-Fausset-Brown
CHAPTER 18
Eze 18:1-32. The Parable of the Sour Grapes Reproved.
Vindication of God's moral government as to His retributive righteousness from the Jewish imputation of injustice, as if they were suffering, not for their own sin, but for that of their fathers. As in the seventeenth chapter he foretold Messiah's happy reign in Jerusalem, so now he warns them that its blessings can be theirs only upon their individually turning to righteousness.
2. fathers ... eaten sour grapes, ... children's teeth ... set on edge--Their unbelieving calumnies on God's justice had become so common as to have assumed a proverbial form. The sin of Adam in eating the forbidden fruit, visited on his posterity, seems to have suggested the peculiar form; noticed also by Jeremiah (Jr 31:29); and explained in La 5:7, "Our fathers have sinned, and are not; and we have borne their iniquities." They mean by "the children" themselves, as though they were innocent, whereas they were far from being so. The partial reformation effected since Manasseh's wicked reign, especially among the exiles at Chebar, was their ground for thinking so; but the improvement was only superficial and only fostered their self-righteous spirit, which sought anywhere but in themselves the cause of their calamities; just as the modern Jews attribute their present dispersion, not to their own sins, but to those of their forefathers. It is a universal mark of corrupt nature to lay the blame, which belongs to ourselves, on others and to arraign the justice of God. Compare Ge 3:12, where Adam transfers the blame of his sin to Eve, and even to God, "The woman whom thou gavest to be with me, she gave me of the tree, and I did eat."
CHAPTER 18
Eze 18:1-32. The Parable of the Sour Grapes Reproved.
Vindication of God's moral government as to His retributive righteousness from the Jewish imputation of injustice, as if they were suffering, not for their own sin, but for that of their fathers. As in the seventeenth chapter he foretold Messiah's happy reign in Jerusalem, so now he warns them that its blessings can be theirs only upon their individually turning to righteousness.
2. fathers ... eaten sour grapes, ... children's teeth ... set on edge--Their unbelieving calumnies on God's justice had become so common as to have assumed a proverbial form. The sin of Adam in eating the forbidden fruit, visited on his posterity, seems to have suggested the peculiar form; noticed also by Jeremiah (Jr 31:29); and explained in La 5:7, "Our fathers have sinned, and are not; and we have borne their iniquities." They mean by "the children" themselves, as though they were innocent, whereas they were far from being so. The partial reformation effected since Manasseh's wicked reign, especially among the exiles at Chebar, was their ground for thinking so; but the improvement was only superficial and only fostered their self-righteous spirit, which sought anywhere but in themselves the cause of their calamities; just as the modern Jews attribute their present dispersion, not to their own sins, but to those of their forefathers. It is a universal mark of corrupt nature to lay the blame, which belongs to ourselves, on others and to arraign the justice of God. Compare Ge 3:12, where Adam transfers the blame of his sin to Eve, and even to God, "The woman whom thou gavest to be with me, she gave me of the tree, and I did eat."
3As I live, saith the Lord GOD, ye shall not have occasion any more to use this proverb in Israel.
Jamieson-Fausset-Brown
3. ye shall not have occasion any more to use this proverb--because I will let it be seen by the whole world in the very fact that you are not righteous, as ye fancy yourselves, but wicked, and that you suffer only the just penalty of your guilt; while the elect righteous remnant alone escapes.
3. ye shall not have occasion any more to use this proverb--because I will let it be seen by the whole world in the very fact that you are not righteous, as ye fancy yourselves, but wicked, and that you suffer only the just penalty of your guilt; while the elect righteous remnant alone escapes.
The Pulpit Commentary
Stress is laid on the fact that the proverb which implied unrighteousness in God is no longer to be used in Israel. There, among the, people in whom he was manifesting his righteousness for the education of mankind, it should be seen to have no force whatever. The thought was an essentially heathen thought—a half-truth distorted into a falsehood.
Stress is laid on the fact that the proverb which implied unrighteousness in God is no longer to be used in Israel. There, among the, people in whom he was manifesting his righteousness for the education of mankind, it should be seen to have no force whatever. The thought was an essentially heathen thought—a half-truth distorted into a falsehood.
The Soul That Sinneth, It Shall Die
4Behold, all souls are mine; as the soul of the father, so also the soul of the son is mine: the soul that sinneth, it shall die.
Jamieson-Fausset-Brown
4. all souls are mine--Therefore I can deal with all, being My own creation, as I please (Jr 18:6). As the Creator of all alike I can have no reason, but the principle of equity, according to men's works, to make any difference, so as to punish some, and to save others (Ge 18:25). "The soul that sinneth it shall die." The curse descending from father to son assumes guilt shared in by the son; there is a natural tendency in the child to follow the sin of his father, and so he shares in the father's punishment: hence the principles of God's government, involved in Ex 20:5 and Jr 15:4, are justified. The sons, therefore (as the Jews here), cannot complain of being unjustly afflicted by God (La 5:7); for they filled up the guilt of their fathers (Mt 23:32, 34-36). The same God who "recompenses the iniquity of the fathers into the bosom of their children," is immediately after set forth as "giving to every man according to his ways" (Jr 32:18, 19). In the same law (Ex 20:5) which "visited the iniquities of the fathers upon the children unto the third and fourth generation" (where the explanation is added, "of them that hate me," that is, the children hating God, as well as their fathers: the former being too likely to follow their parents, sin going down with cumulative force from parent to child), we find (De 24:16), "the fathers shall not be put to death for the children, neither the children for the fathers: every man shall be put to death for his own sin." The inherited guilt of sin in infants (Ro 5:14) is an awful fact, but one met by the atonement of Christ; but it is of adults that he speaks here. Whatever penalties fall on communities for connection with sins of their fathers, individual adults who repent shall escape (2Ki 23:25, 26). This was no new thing, as some misinterpret the passage here; it had been always God's principle to punish only the guilty, and not also the innocent, for the sins of their fathers. God does not here change the principle of His administration, but is merely about to manifest it so personally to each that the Jews should no longer throw on God and on their fathers the blame which was their own.
soul that sinneth, it shall die--and it alone (Ro 6:23); not also the innocent.
4. all souls are mine--Therefore I can deal with all, being My own creation, as I please (Jr 18:6). As the Creator of all alike I can have no reason, but the principle of equity, according to men's works, to make any difference, so as to punish some, and to save others (Ge 18:25). "The soul that sinneth it shall die." The curse descending from father to son assumes guilt shared in by the son; there is a natural tendency in the child to follow the sin of his father, and so he shares in the father's punishment: hence the principles of God's government, involved in Ex 20:5 and Jr 15:4, are justified. The sons, therefore (as the Jews here), cannot complain of being unjustly afflicted by God (La 5:7); for they filled up the guilt of their fathers (Mt 23:32, 34-36). The same God who "recompenses the iniquity of the fathers into the bosom of their children," is immediately after set forth as "giving to every man according to his ways" (Jr 32:18, 19). In the same law (Ex 20:5) which "visited the iniquities of the fathers upon the children unto the third and fourth generation" (where the explanation is added, "of them that hate me," that is, the children hating God, as well as their fathers: the former being too likely to follow their parents, sin going down with cumulative force from parent to child), we find (De 24:16), "the fathers shall not be put to death for the children, neither the children for the fathers: every man shall be put to death for his own sin." The inherited guilt of sin in infants (Ro 5:14) is an awful fact, but one met by the atonement of Christ; but it is of adults that he speaks here. Whatever penalties fall on communities for connection with sins of their fathers, individual adults who repent shall escape (2Ki 23:25, 26). This was no new thing, as some misinterpret the passage here; it had been always God's principle to punish only the guilty, and not also the innocent, for the sins of their fathers. God does not here change the principle of His administration, but is merely about to manifest it so personally to each that the Jews should no longer throw on God and on their fathers the blame which was their own.
soul that sinneth, it shall die--and it alone (Ro 6:23); not also the innocent.
The Pulpit Commentary
Behold, all souls are mine, etc. The words imply, not only creation, ownership, absolute authority, on the part of God, but, as even Calvin could recognize (in loc.), "a paternal affection towards the whole human race which he created and formed." Ezekiel anticipates here, and yet more fully in verse 32. the teaching of St. Paul, that "God willeth that all men should be saved" (1Ti_2:4). The soul that sinneth, it shall die. The sentence, though taken from the Law, which ordered capital punishment for the offences named, cannot be limited to that punishment. "Death" and "life" are both used in their highest and widest meaning—"life" as including all that makes it worth living, "death" for the loss of that only true life which is found in knowing God (Joh_17:3).
Behold, all souls are mine, etc. The words imply, not only creation, ownership, absolute authority, on the part of God, but, as even Calvin could recognize (in loc.), "a paternal affection towards the whole human race which he created and formed." Ezekiel anticipates here, and yet more fully in verse 32. the teaching of St. Paul, that "God willeth that all men should be saved" (1Ti_2:4). The soul that sinneth, it shall die. The sentence, though taken from the Law, which ordered capital punishment for the offences named, cannot be limited to that punishment. "Death" and "life" are both used in their highest and widest meaning—"life" as including all that makes it worth living, "death" for the loss of that only true life which is found in knowing God (Joh_17:3).
5But if a man be just, and do that which is lawful and right,
Jamieson-Fausset-Brown
5. Here begins the illustration of God's impartiality in a series of supposed cases. The first case is given in Eze 18:5-9, the just man. The excellencies are selected in reference to the prevailing sins of the age, from which such a one stood aloof; hence arises the omission of some features of righteousness, which, under different circumstances, would have been desirable to be enumerated. Each age has its own besetting temptations, and the just man will be distinguished by his guarding against the peculiar defilements, inward and outward, of his age.
just ... lawful ... right--the duties of the second table of the law, which flow from the fear of God. Piety is the root of all charity; to render to each his own, as well to our neighbor, as to God.
5. Here begins the illustration of God's impartiality in a series of supposed cases. The first case is given in Eze 18:5-9, the just man. The excellencies are selected in reference to the prevailing sins of the age, from which such a one stood aloof; hence arises the omission of some features of righteousness, which, under different circumstances, would have been desirable to be enumerated. Each age has its own besetting temptations, and the just man will be distinguished by his guarding against the peculiar defilements, inward and outward, of his age.
just ... lawful ... right--the duties of the second table of the law, which flow from the fear of God. Piety is the root of all charity; to render to each his own, as well to our neighbor, as to God.
6And hath not eaten upon the mountains, neither hath lifted up his eyes to the idols of the house of Israel, neither hath defiled his neighbour’s wife, neither hath come near to a menstruous woman,
Jamieson-Fausset-Brown
6. not eaten upon ... mountains--the high places, where altars were reared. A double sin: sacrificing elsewhere than at the temple, where only God sanctioned sacrifice (De 12:13, 14); and this to idols instead of to Jehovah. "Eaten" refers to the feasts which were connected with the sacrifices (see Ex 32:6; De 32:38; Jud 9:27; 1Co 8:4, 10; 10:7).
lifted ... eyes to--namely, in adoration (Psa 121:1). The superstitious are compared to harlots; their eyes go eagerly after spiritual lusts. The righteous man not merely refrains from the act, but from the glance of spiritual lust (Job 31:1; Mt 5:28).
idols of ... Israel--not merely those of the Gentiles, but even those of Israel. The fashions of his countrymen could not lead him astray.
defiled ... neighbour's wife--Not only does he shrink from spiritual, but also from carnal, adultery (compare 1Co 6:18).
neither ... menstruous woman--Leprosy and elephantiasis were said to be the fruit of such a connection [Jerome]. Chastity is to be observed even towards one's own wife (Le 18:19; 20:18).
6. not eaten upon ... mountains--the high places, where altars were reared. A double sin: sacrificing elsewhere than at the temple, where only God sanctioned sacrifice (De 12:13, 14); and this to idols instead of to Jehovah. "Eaten" refers to the feasts which were connected with the sacrifices (see Ex 32:6; De 32:38; Jud 9:27; 1Co 8:4, 10; 10:7).
lifted ... eyes to--namely, in adoration (Psa 121:1). The superstitious are compared to harlots; their eyes go eagerly after spiritual lusts. The righteous man not merely refrains from the act, but from the glance of spiritual lust (Job 31:1; Mt 5:28).
idols of ... Israel--not merely those of the Gentiles, but even those of Israel. The fashions of his countrymen could not lead him astray.
defiled ... neighbour's wife--Not only does he shrink from spiritual, but also from carnal, adultery (compare 1Co 6:18).
neither ... menstruous woman--Leprosy and elephantiasis were said to be the fruit of such a connection [Jerome]. Chastity is to be observed even towards one's own wife (Le 18:19; 20:18).
7And hath not oppressed any, but hath restored to the debtor his pledge, hath spoiled none by violence, hath given his bread to the hungry, and hath covered the naked with a garment;
Jamieson-Fausset-Brown
7. restored ... pledge--that which the poor debtor absolutely needed; as his raiment, which the creditor was bound to restore before sunset (Ex 22:26, 27), and his millstone, which was needed for preparing his food (De 24:6, 10-13).
bread to ... hungry ... covered ... naked--(Is 58:7; Mt 25:35, 36). After duties of justice come those of benevolence. It is not enough to refrain from doing a wrong to our neighbor, we must also do him good. The bread owned by a man, though "his," is given to him, not to keep to himself, but to impart to the needy.
7. restored ... pledge--that which the poor debtor absolutely needed; as his raiment, which the creditor was bound to restore before sunset (Ex 22:26, 27), and his millstone, which was needed for preparing his food (De 24:6, 10-13).
bread to ... hungry ... covered ... naked--(Is 58:7; Mt 25:35, 36). After duties of justice come those of benevolence. It is not enough to refrain from doing a wrong to our neighbor, we must also do him good. The bread owned by a man, though "his," is given to him, not to keep to himself, but to impart to the needy.
The Pulpit Commentary
The verses that follow are noticeable as forming one of the most complete pictures of a righteous life presented in the Old Testament. It ads characteristic of Ezekiel that he starts from the avoidance of sins against the first table of the commandments. To eat upon the mountains was to take part in the sacrificial feasts on the places, of which he had already spoken (Eze_16:16; comp. Eze_22:9; Deu_12:2). The words, lifted up his eyes, as in Deu_4:19 and Psa_121:1, implied every form of idolatrous adoration. The two sins that follow seem to us, as compared with each other, to stand on a very different footing. To Ezekiel, however, they both appeared as mala prohibita, to each of which the Law assigned the punishment of death (Le Eze_18:19; Eze_20:10, Eze_20:18; Deu_22:22), each involving the dominance of animal passions, in the one case, over the sacred rights of others; in the other, over a law of self-restraint which rested partly on physical grounds, the act condemned frustrating the final cause of the union of the sexes; partly, also, on its ethical significance. The prominence given to it implies that the sin was common, and that it brought with it an infinite degradation of the holiest ties.
Hath restored to the debtor his pledge. The law, found in Exo_22:1-31.25 and Deu_24:6, Deu_24:13, was a striking instance of the considerateness of the Mosaic Law. The garment which the debtor had pledged as a security was to be restored to him at night. Such a law implied, of course, the return of the pledge in the morning. It was probably often used by the debtor for his own fraudulent advantage, and it was a natural consequence that the creditor should be tempted to evade compliance with it. The excellence of the man whom Ezekiel describes was that he resisted the temptation. Hath spoiled none by violence. Comp. Le Eze_6:1-5, which Ezekiel probably had specially in view. The sin, common enough at all times (1Sa_12:3), would seem to have been specially characteristic of the time in which Ezekiel lived, from the king downwards (Jer_22:13). As contrasted with the sin, there was the virtue of generous almsgiving (Isa_58:5-7).
The verses that follow are noticeable as forming one of the most complete pictures of a righteous life presented in the Old Testament. It ads characteristic of Ezekiel that he starts from the avoidance of sins against the first table of the commandments. To eat upon the mountains was to take part in the sacrificial feasts on the places, of which he had already spoken (Eze_16:16; comp. Eze_22:9; Deu_12:2). The words, lifted up his eyes, as in Deu_4:19 and Psa_121:1, implied every form of idolatrous adoration. The two sins that follow seem to us, as compared with each other, to stand on a very different footing. To Ezekiel, however, they both appeared as mala prohibita, to each of which the Law assigned the punishment of death (Le Eze_18:19; Eze_20:10, Eze_20:18; Deu_22:22), each involving the dominance of animal passions, in the one case, over the sacred rights of others; in the other, over a law of self-restraint which rested partly on physical grounds, the act condemned frustrating the final cause of the union of the sexes; partly, also, on its ethical significance. The prominence given to it implies that the sin was common, and that it brought with it an infinite degradation of the holiest ties.
Hath restored to the debtor his pledge. The law, found in Exo_22:1-31.25 and Deu_24:6, Deu_24:13, was a striking instance of the considerateness of the Mosaic Law. The garment which the debtor had pledged as a security was to be restored to him at night. Such a law implied, of course, the return of the pledge in the morning. It was probably often used by the debtor for his own fraudulent advantage, and it was a natural consequence that the creditor should be tempted to evade compliance with it. The excellence of the man whom Ezekiel describes was that he resisted the temptation. Hath spoiled none by violence. Comp. Le Eze_6:1-5, which Ezekiel probably had specially in view. The sin, common enough at all times (1Sa_12:3), would seem to have been specially characteristic of the time in which Ezekiel lived, from the king downwards (Jer_22:13). As contrasted with the sin, there was the virtue of generous almsgiving (Isa_58:5-7).
8He that hath not given forth upon usury, neither hath taken any increase, that hath withdrawn his hand from iniquity, hath executed true judgment between man and man,
Jamieson-Fausset-Brown
8. usury--literally, "biting." The law forbade the Jew to take interest from brethren but permitted him to do so from a foreigner (Ex 22:25; De 23:19, 20; Ne 5:7; Psa 15:5). The letter of the law was restricted to the Jewish polity, and is not binding now; and indeed the principle of taking interest was even then sanctioned, by its being allowed in the case of a foreigner. The spirit of the law still binds us, that we are not to take advantage of our neighbor's necessities to enrich ourselves, but be satisfied with moderate, or even no, interest, in the case of the needy.
increase--in the case of other kinds of wealth; as "usury" refers to money (Le 25:36).
withdrawn ... hand, &c.--Where he has the opportunity and might find a plausible plea for promoting his own gain at the cost of a wrong to his neighbor, he keeps back his hand from what selfishness prompts.
judgment--justice.
8. usury--literally, "biting." The law forbade the Jew to take interest from brethren but permitted him to do so from a foreigner (Ex 22:25; De 23:19, 20; Ne 5:7; Psa 15:5). The letter of the law was restricted to the Jewish polity, and is not binding now; and indeed the principle of taking interest was even then sanctioned, by its being allowed in the case of a foreigner. The spirit of the law still binds us, that we are not to take advantage of our neighbor's necessities to enrich ourselves, but be satisfied with moderate, or even no, interest, in the case of the needy.
increase--in the case of other kinds of wealth; as "usury" refers to money (Le 25:36).
withdrawn ... hand, &c.--Where he has the opportunity and might find a plausible plea for promoting his own gain at the cost of a wrong to his neighbor, he keeps back his hand from what selfishness prompts.
judgment--justice.
The Pulpit Commentary
He that hath not given forth his money upon usury. The word "usury," we must remember, is used, not, as with us, for exorbitant interest above the market rate, but for interest of any kind. This was allowed in commercial dealings with foreigners (Deu_23:20), but was altogether forbidden in the ease of loans to Israelites (Exo_22:25; Le Exo_25:35, Exo_25:37; Deu_23:19 : Isa_24:2). The principle implied in this distinction was that, although it was, on strict principles of justice, allowable to charge for the use of money, as for the use of lands or the hire of cattle, Israel, as a people, was under the higher law of brotherhood. If money was to be lent at all, it was to be lent as to a brother in went (Mat_5:42; Luk_6:35), for the relief of his necessities, and not to make profit. A brother who would not help a brother by a loan without interest was thought unworthy of the name. The ideal of the social polity of Israel was that it was to consist of a population of small freeholders, bound together by ties of mutual help—a national friendly society, rather than of traders and manufacturers; and hence the whole drift of its legislation tended to repress the money making spirit which afterwards became specially characteristic of its people, and ate like a canker into its life. The distinction between the two words seems to be that "usury" represents any interest on money; and "increase," any profit on the sale of goods beyond the cost of production, as measured by the maintenance of the worker and his family. To buy in the cheapest market and sell in the dearest was not to be the rule in a nation of brothers, and it was wiser to forbid it altogether rather than to sanction what we call a "reasonable rate" of interest or profit. Hath executed true judgment. The last special feature in the description of the righteous man is that he is free from the judicial corruption which has always been the ineradicable evil of Eastern social life (1Sa_8:3; 1Sa_12:3; Amo_5:12; Isa_33:15).
He that hath not given forth his money upon usury. The word "usury," we must remember, is used, not, as with us, for exorbitant interest above the market rate, but for interest of any kind. This was allowed in commercial dealings with foreigners (Deu_23:20), but was altogether forbidden in the ease of loans to Israelites (Exo_22:25; Le Exo_25:35, Exo_25:37; Deu_23:19 : Isa_24:2). The principle implied in this distinction was that, although it was, on strict principles of justice, allowable to charge for the use of money, as for the use of lands or the hire of cattle, Israel, as a people, was under the higher law of brotherhood. If money was to be lent at all, it was to be lent as to a brother in went (Mat_5:42; Luk_6:35), for the relief of his necessities, and not to make profit. A brother who would not help a brother by a loan without interest was thought unworthy of the name. The ideal of the social polity of Israel was that it was to consist of a population of small freeholders, bound together by ties of mutual help—a national friendly society, rather than of traders and manufacturers; and hence the whole drift of its legislation tended to repress the money making spirit which afterwards became specially characteristic of its people, and ate like a canker into its life. The distinction between the two words seems to be that "usury" represents any interest on money; and "increase," any profit on the sale of goods beyond the cost of production, as measured by the maintenance of the worker and his family. To buy in the cheapest market and sell in the dearest was not to be the rule in a nation of brothers, and it was wiser to forbid it altogether rather than to sanction what we call a "reasonable rate" of interest or profit. Hath executed true judgment. The last special feature in the description of the righteous man is that he is free from the judicial corruption which has always been the ineradicable evil of Eastern social life (1Sa_8:3; 1Sa_12:3; Amo_5:12; Isa_33:15).
9Hath walked in my statutes, and hath kept my judgments, to deal truly; he is just, he shall surely live, saith the Lord GOD.
Jamieson-Fausset-Brown
9. truly--with integrity.
surely live--literally, "live in life." Prosper in this life, but still more in the life to come (Pr 3:1, 2; Am 5:4).
9. truly--with integrity.
surely live--literally, "live in life." Prosper in this life, but still more in the life to come (Pr 3:1, 2; Am 5:4).
10If he beget a son that is a robber, a shedder of blood, and that doeth the like to any one of these things,
Jamieson-Fausset-Brown
10-13. The second case is that of an impious son of a pious father. His pious parentage, so far from excusing, aggravates his guilt.
robber--or literally, "a breaker," namely, through all constraints of right.
doeth the like to any one--The Hebrew and the parallel (Eze 18:18) require us to translate rather, "doeth to his brother any of these things," namely, the things which follow in Eze 18:11, &c. [Maurer].
10-13. The second case is that of an impious son of a pious father. His pious parentage, so far from excusing, aggravates his guilt.
robber--or literally, "a breaker," namely, through all constraints of right.
doeth the like to any one--The Hebrew and the parallel (Eze 18:18) require us to translate rather, "doeth to his brother any of these things," namely, the things which follow in Eze 18:11, &c. [Maurer].
The Pulpit Commentary
A robber. The Hebrew implies robbery with violence, perhaps, as in the Authorized Version margin, the offence of the housebreaker. That doeth the like to any of these things. The margin of the Revised Version, following the Chaldee paraphrase, gives, who doeth to a brother any of these things. Others (Keil and Furst) render, "who doeth only one of these things," as if recognizing the principle of Jas_2:10. On the whole, there seems sufficient reason for keeping to the text.
A robber. The Hebrew implies robbery with violence, perhaps, as in the Authorized Version margin, the offence of the housebreaker. That doeth the like to any of these things. The margin of the Revised Version, following the Chaldee paraphrase, gives, who doeth to a brother any of these things. Others (Keil and Furst) render, "who doeth only one of these things," as if recognizing the principle of Jas_2:10. On the whole, there seems sufficient reason for keeping to the text.
11And that doeth not any of those duties, but even hath eaten upon the mountains, and defiled his neighbour’s wife,
The Pulpit Commentary
The word "duties" is not in the Hebrew, but is legitimately introduced as expressing Ezekiel's meaning, where the mere pronoun by itself would have been ambiguous. In English we might say, "He does these things: he does not do those;" but this does not fall in with the Hebrew idiom.
The word "duties" is not in the Hebrew, but is legitimately introduced as expressing Ezekiel's meaning, where the mere pronoun by itself would have been ambiguous. In English we might say, "He does these things: he does not do those;" but this does not fall in with the Hebrew idiom.
12Hath 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,
The Pulpit Commentary
The word abomination probably covers the specific sin named in Eze_18:6, but not here.
The word abomination probably covers the specific sin named in Eze_18:6, but not here.
13Hath 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.
The Pulpit Commentary
One holes the special emphasis, first of the question, and then of the direct negative, as though that, in the judgment alike of God and man, was the only answer that could be given to it in the very words of the Law (Le Eze_20:9, Eze_20:11, Eze_20:13).
One holes the special emphasis, first of the question, and then of the direct negative, as though that, in the judgment alike of God and man, was the only answer that could be given to it in the very words of the Law (Le Eze_20:9, Eze_20:11, Eze_20:13).
14Now, lo, if he beget a son, that seeth all his father’s sins which he hath done, and considereth, and doeth not such like,
Jamieson-Fausset-Brown
14-18. The third case: a son who walks not in the steps of an unrighteous father, but in the ways of God; for example, Josiah, the pious son of guilty Amon; Hezekiah, of Ahaz (2Ki 16:1-20; 18:1-37; 21:1-22:20).
seeth ... and considereth--The same Hebrew stands for both verbs, "seeth ... yea, seeth." The repetition implies the attentive observation needed, in order that the son may not be led astray by his father's bad example; as sons generally are blind to parents sins, and even imitate them as if they were virtues.
14-18. The third case: a son who walks not in the steps of an unrighteous father, but in the ways of God; for example, Josiah, the pious son of guilty Amon; Hezekiah, of Ahaz (2Ki 16:1-20; 18:1-37; 21:1-22:20).
seeth ... and considereth--The same Hebrew stands for both verbs, "seeth ... yea, seeth." The repetition implies the attentive observation needed, in order that the son may not be led astray by his father's bad example; as sons generally are blind to parents sins, and even imitate them as if they were virtues.
15That 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,
16Neither 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,
17That 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.
18As 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.
The Pulpit Commentary
Now, lo! etc. The law of personal responsibility had been pressed on its darker side. It is now asserted in its brighter, and that with the special emphasis indicated in its opening words. The proverb of the "sour grapes" receives a direct contradiction. The son of the evil doer way take warning by his father's example, and repent, as Ezekiel exhorted those among whom he lived to do. In that case he need fear no inherited or transmitted curse. He shall surely live; Hebrew, living he shall live. That truth came to Ezekiel as with the force of a new apocalypse, and it is obviously "exceeding broad," with far-reaching consequences both in ethics and theology.
The reappearance of the father, with the same emphatic "lo!" seems to imply that Ezekiel thought of the two phenomena as possibly contemporaneous. Men might see before them, at the same time, the father dying in his sins, and the son turning from them and gaining the true life.
Now, lo! etc. The law of personal responsibility had been pressed on its darker side. It is now asserted in its brighter, and that with the special emphasis indicated in its opening words. The proverb of the "sour grapes" receives a direct contradiction. The son of the evil doer way take warning by his father's example, and repent, as Ezekiel exhorted those among whom he lived to do. In that case he need fear no inherited or transmitted curse. He shall surely live; Hebrew, living he shall live. That truth came to Ezekiel as with the force of a new apocalypse, and it is obviously "exceeding broad," with far-reaching consequences both in ethics and theology.
The reappearance of the father, with the same emphatic "lo!" seems to imply that Ezekiel thought of the two phenomena as possibly contemporaneous. Men might see before them, at the same time, the father dying in his sins, and the son turning from them and gaining the true life.
The Son Shall Not Bear the Father's Iniquity
19Yet 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.
Jamieson-Fausset-Brown
19. Here the Jews object to the prophet's word and in their objection seem to seek a continuance of that very thing which they had originally made a matter of complaint. Therefore translate, "Wherefore doth not the son bear the iniquity of his father?" It now would seem a consolation to them to think the son might suffer for his father's misdeeds; for it would soothe their self-love to regard themselves as innocent sufferers for the guilt of others and would justify them in their present course of life, which they did not choose to abandon for a better. In reply, Ezekiel reiterates the truth of each being dealt with according to his own merits [Fairbairn]. But Grotius supports English Version, wherein the Jews contradict the prophet, "Why (sayest thou so) doth not the son (often, as in our case, though innocent) bear (that is, suffer for) the iniquity of their father?" Ezekiel replies, It is not as you say, but as I in the name of God say: "When the son hath done," &c. English Version is simpler than that of Fairbairn.
19. Here the Jews object to the prophet's word and in their objection seem to seek a continuance of that very thing which they had originally made a matter of complaint. Therefore translate, "Wherefore doth not the son bear the iniquity of his father?" It now would seem a consolation to them to think the son might suffer for his father's misdeeds; for it would soothe their self-love to regard themselves as innocent sufferers for the guilt of others and would justify them in their present course of life, which they did not choose to abandon for a better. In reply, Ezekiel reiterates the truth of each being dealt with according to his own merits [Fairbairn]. But Grotius supports English Version, wherein the Jews contradict the prophet, "Why (sayest thou so) doth not the son (often, as in our case, though innocent) bear (that is, suffer for) the iniquity of their father?" Ezekiel replies, It is not as you say, but as I in the name of God say: "When the son hath done," &c. English Version is simpler than that of Fairbairn.
The Pulpit Commentary
Why? doth not the son, etc.? The words are better taken, with the LXX; Vulgate, Revised Version, and most critics, as a single question, Why doth not the son bear, etc.? What is the explanation of a fact which seemingly contradicts the teaching of the Law? The answer to the question seems at first only an iteration of what had been stated before. The son repents, and therefore does not bear his father's iniquity. A man is responsible for his own sins, and for those only. To think otherwise is to think of God as less righteous than man.
Eze_18:21, Eze_18:22
But if the wicked will turn, etc. Here, however, there is a distinct advance. The question is carried further into the relations between the past and the present of the same man, between his old and his new self. And in answering that question also Ezekiel becomes the preacher of a gospel. The judgment of God deals with each man according to his present state, not his past. Repentance and conversion and obedience shall cancel, as it were, the very memory of his former sins (Ezekiel's language is necessarily that of a hold anthropopathy), and his transgressions shall not be mentioned unto him (comp. Eze_33:16; Isa_43:25; Isa_64:9; Jer_31:34). Assuming the later date of Isaiah 40-66, the last three utterances have the interest of being those of nearly contemporary prophets to whom the same truth had been revealed.
Why? doth not the son, etc.? The words are better taken, with the LXX; Vulgate, Revised Version, and most critics, as a single question, Why doth not the son bear, etc.? What is the explanation of a fact which seemingly contradicts the teaching of the Law? The answer to the question seems at first only an iteration of what had been stated before. The son repents, and therefore does not bear his father's iniquity. A man is responsible for his own sins, and for those only. To think otherwise is to think of God as less righteous than man.
Eze_18:21, Eze_18:22
But if the wicked will turn, etc. Here, however, there is a distinct advance. The question is carried further into the relations between the past and the present of the same man, between his old and his new self. And in answering that question also Ezekiel becomes the preacher of a gospel. The judgment of God deals with each man according to his present state, not his past. Repentance and conversion and obedience shall cancel, as it were, the very memory of his former sins (Ezekiel's language is necessarily that of a hold anthropopathy), and his transgressions shall not be mentioned unto him (comp. Eze_33:16; Isa_43:25; Isa_64:9; Jer_31:34). Assuming the later date of Isaiah 40-66, the last three utterances have the interest of being those of nearly contemporary prophets to whom the same truth had been revealed.
20The 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.
Jamieson-Fausset-Brown
20. son shall not bear ... iniquity of ... father--(De 24:16; 2Ki 14:6).
righteousness ... wickedness--that is, the reward for righteousness ... the punishment of wickedness. "Righteousness" is not used as if any were absolutely righteous; but, of such as have it imputed to them for Christ's sake, though not under the Old Testament themselves understanding the ground on which they were regarded as righteous, but sincerely seeking after it in the way of God's appointment, so far as they then understood this way.
20. son shall not bear ... iniquity of ... father--(De 24:16; 2Ki 14:6).
righteousness ... wickedness--that is, the reward for righteousness ... the punishment of wickedness. "Righteousness" is not used as if any were absolutely righteous; but, of such as have it imputed to them for Christ's sake, though not under the Old Testament themselves understanding the ground on which they were regarded as righteous, but sincerely seeking after it in the way of God's appointment, so far as they then understood this way.
21But if the wicked will turn from all his sins that he hath committed, and keep all my statutes, and do that which is lawful and right, he shall surely live, he shall not die.
Jamieson-Fausset-Brown
21-24. Two last cases, showing the equity of God: (1) The penitent sinner is dealt with according to his new obedience, not according to his former sins. (2) The righteous man who turns from righteousness to sin shall be punished for the latter, and his former righteousness will be of no avail to him.
he shall surely live--Despair drives men into hardened recklessness; God therefore allures men to repentance by holding out hope [Calvin].
To threats the stubborn sinner oft is hard,
Wrapt in his crimes, against the storm prepared,
But when the milder beams of mercy play,
He melts, and throws the cumbrous cloak away.
Hitherto the cases had been of a change from bad to good, or vice versa, in one generation compared with another. Here it is such a change in one and the same individual. This, as practically affecting the persons here addressed, is properly put last. So far from God laying on men the penalty of others' sins, He will not even punish them for their own, if they turn from sin to righteousness; but if they turn from righteousness to sin, they must expect in justice that their former goodness will not atone for subsequent sin (He 10:38, 39; 2Pe 2:20-22). The exile in Babylon gave a season for repentance of those sins which would have brought death on the perpetrator in Judea while the law could be enforced; so it prepared the way for the Gospel [Grotius].
21-24. Two last cases, showing the equity of God: (1) The penitent sinner is dealt with according to his new obedience, not according to his former sins. (2) The righteous man who turns from righteousness to sin shall be punished for the latter, and his former righteousness will be of no avail to him.
he shall surely live--Despair drives men into hardened recklessness; God therefore allures men to repentance by holding out hope [Calvin].
To threats the stubborn sinner oft is hard,
Wrapt in his crimes, against the storm prepared,
But when the milder beams of mercy play,
He melts, and throws the cumbrous cloak away.
Hitherto the cases had been of a change from bad to good, or vice versa, in one generation compared with another. Here it is such a change in one and the same individual. This, as practically affecting the persons here addressed, is properly put last. So far from God laying on men the penalty of others' sins, He will not even punish them for their own, if they turn from sin to righteousness; but if they turn from righteousness to sin, they must expect in justice that their former goodness will not atone for subsequent sin (He 10:38, 39; 2Pe 2:20-22). The exile in Babylon gave a season for repentance of those sins which would have brought death on the perpetrator in Judea while the law could be enforced; so it prepared the way for the Gospel [Grotius].
22All his transgressions that he hath committed, they shall not be mentioned unto him: in his righteousness that he hath done he shall live.
Have I Any Pleasure in the Death of the Wicked?
23Have I any pleasure at all that the wicked should die? saith the Lord GOD: and not that he should return from his ways, and live?
The Pulpit Commentary
Have I any pleasure, etc.? Ezekiel's anticipations of the gospel of Christ take a yet wider range, and we come at last to what had been throughout the suppressed premise of the argument. To him, as afterwards to St. Paul (1Ti_2:4) and St. Peter (2Pe_3:9), the mind of God was presented as being at once absolutely righteous and absolutely loving. The death of the wicked, the loss, i.e; of true life, for a time, or even forever, might be the necessary consequence of laws that were righteous in themselves, and were working out the well being of the universe; but that death was not to be thought of as the result of a Divine decree, or contemplated by the Divine mind with any satisfaction. If it were not given to Ezekiel to see, as clearly as Isaiah seems to have seen it, how the Divine philanthropy was to manifest itself, he at least gauged that philanthropy itself, and found it fathomless.
Have I any pleasure, etc.? Ezekiel's anticipations of the gospel of Christ take a yet wider range, and we come at last to what had been throughout the suppressed premise of the argument. To him, as afterwards to St. Paul (1Ti_2:4) and St. Peter (2Pe_3:9), the mind of God was presented as being at once absolutely righteous and absolutely loving. The death of the wicked, the loss, i.e; of true life, for a time, or even forever, might be the necessary consequence of laws that were righteous in themselves, and were working out the well being of the universe; but that death was not to be thought of as the result of a Divine decree, or contemplated by the Divine mind with any satisfaction. If it were not given to Ezekiel to see, as clearly as Isaiah seems to have seen it, how the Divine philanthropy was to manifest itself, he at least gauged that philanthropy itself, and found it fathomless.
24But when the righteous turneth away from his righteousness, and committeth iniquity, and doeth according to all the abominations that the wicked man doeth, shall he live? All his righteousness that he hath done shall not be mentioned: in his trespass that he hath trespassed, and in his sin that he hath sinned, in them shall he die.
The Pulpit Commentary
In the previous argument (Eze_18:21) the truth that the individual character may change had been stated as a ground of hope. Here it appears as a ground, for fear and watchfulness. The "grey-haired saint may fail at last," the apostle may become a castaway (1Co_9:27), and the righteousness of a life may be cancelled by the sins of a year or of a day. Whether there was an opening for repentance, even after that fall, the prophet does not say, but the law that a man is in spiritual life or death according to what he is at any given moment of his course, seems to require the extension of the hope, unless we assume that the nature of the fall in the case supposed fetters the freedom of the will, and makes repentance impossible (Heb_6:4-7; 2Pe_2:20).
In the previous argument (Eze_18:21) the truth that the individual character may change had been stated as a ground of hope. Here it appears as a ground, for fear and watchfulness. The "grey-haired saint may fail at last," the apostle may become a castaway (1Co_9:27), and the righteousness of a life may be cancelled by the sins of a year or of a day. Whether there was an opening for repentance, even after that fall, the prophet does not say, but the law that a man is in spiritual life or death according to what he is at any given moment of his course, seems to require the extension of the hope, unless we assume that the nature of the fall in the case supposed fetters the freedom of the will, and makes repentance impossible (Heb_6:4-7; 2Pe_2:20).
25Yet ye say, The way of the LORD is not equal. Hear now, O house of Israel; Is not my way equal? are not your ways unequal?
Jamieson-Fausset-Brown
25. Their plea for saying, "The way of the Lord is not equal," was that God treated different classes in a different way. But it was really their way that was unequal, since living in sin they expected to be dealt with as if they were righteous. God's way was invariably to deal with different men according to their deserts.
25. Their plea for saying, "The way of the Lord is not equal," was that God treated different classes in a different way. But it was really their way that was unequal, since living in sin they expected to be dealt with as if they were righteous. God's way was invariably to deal with different men according to their deserts.
The Pulpit Commentary
Are not my ways equal? The. primary meaning of the Hebrew adjective is that of something ordered, symmetrically arranged. Men would find in the ways of God precisely that in which their own ways were wanting, and which they denied to him—the workings of a considerate equity, adjusting all things according to their true weight and measure.
Are not my ways equal? The. primary meaning of the Hebrew adjective is that of something ordered, symmetrically arranged. Men would find in the ways of God precisely that in which their own ways were wanting, and which they denied to him—the workings of a considerate equity, adjusting all things according to their true weight and measure.
26When a righteous man turneth away from his righteousness, and committeth iniquity, and dieth in them; for his iniquity that he hath done shall he die.
Jamieson-Fausset-Brown
26-28. The two last instances repeated in inverse order. God's emphatic statement of His principle of government needs no further proof than the simple statement of it.
in them--in the actual sins, which are the manifestations of the principle of "iniquity," mentioned just before.
26-28. The two last instances repeated in inverse order. God's emphatic statement of His principle of government needs no further proof than the simple statement of it.
in them--in the actual sins, which are the manifestations of the principle of "iniquity," mentioned just before.
27Again, when the wicked man turneth away from his wickedness that he hath committed, and doeth that which is lawful and right, he shall save his soul alive.
28Because he considereth, and turneth away from all his transgressions that he hath committed, he shall surely live, he shall not die.
29Yet saith the house of Israel, The way of the LORD is not equal. O house of Israel, are not my ways equal? are not your ways unequal?
Jamieson-Fausset-Brown
29. Though God's justice is so plainly manifested, sinners still object to it because they do not wish to see it (Mi 2:7; Mt 11:18, 19).
29. Though God's justice is so plainly manifested, sinners still object to it because they do not wish to see it (Mi 2:7; Mt 11:18, 19).
Repent, and Turn Yourselves
30Therefore I will judge you, O house of Israel, every one according to his ways, saith the Lord GOD. Repent, and turn yourselves from all your transgressions; so iniquity shall not be your ruin.
Jamieson-Fausset-Brown
30-32. As God is to judge them "according to their ways" (Pr 1:31), their only hope is to "repent"; and this is a sure hope, for God takes no delight in judging them in wrath, but graciously desires their salvation on repentance.
I will judge you--Though ye cavil, it is a sufficient answer that I, your Judge, declare it so, and will judge you according to My will; and then your cavils must end.
Repent--inward conversion (Re 2:5). In the Hebrew there is a play of like sounds, "Turn ye and return."
turn yourselves, &c.--the outward fruits of repentance. Not as the Margin, "turn others"; for the parallel clause (Eze 18:31) is, "cast away from you all your transgressions." Perhaps, however, the omission of the object after the verb in the Hebrew implies that both are included: Turn alike yourselves and all whom you can influence.
from all ... transgressions--not as if believers are perfect; but they sincerely aim at perfection, so as to be habitually and wilfully on terms with no sin (1Jo 3:6-9):
your ruin--literally, "your snare," entangling you in ruin.
30-32. As God is to judge them "according to their ways" (Pr 1:31), their only hope is to "repent"; and this is a sure hope, for God takes no delight in judging them in wrath, but graciously desires their salvation on repentance.
I will judge you--Though ye cavil, it is a sufficient answer that I, your Judge, declare it so, and will judge you according to My will; and then your cavils must end.
Repent--inward conversion (Re 2:5). In the Hebrew there is a play of like sounds, "Turn ye and return."
turn yourselves, &c.--the outward fruits of repentance. Not as the Margin, "turn others"; for the parallel clause (Eze 18:31) is, "cast away from you all your transgressions." Perhaps, however, the omission of the object after the verb in the Hebrew implies that both are included: Turn alike yourselves and all whom you can influence.
from all ... transgressions--not as if believers are perfect; but they sincerely aim at perfection, so as to be habitually and wilfully on terms with no sin (1Jo 3:6-9):
your ruin--literally, "your snare," entangling you in ruin.
31Cast away from you all your transgressions, whereby ye have transgressed; and make you a new heart and a new spirit: for why will ye die, O house of Israel?
32For I have no pleasure in the death of him that dieth, saith the Lord GOD: wherefore turn yourselves, and live ye.
The Pulpit Commentary
The equity of the Divine judgments is asserted, as before, by fresh iteration rather than by new arguments. In a discourse delivered, as this probably was, orally, it was necessary, so to speak, to hammer in the truth upon men's minds so that it might be driven home and do its work.
Eze_18:30, Eze_18:31
That work was to produce repentance, hope, and fear. The goodness and severity of God alike led up to that. For a man to remain in his sin will be fatal, but it is not the will of God that he should so remain. What he needs is the new heart and the new spirit, which are primarily, as in Eze_11:19, God's gift to men, but which men must make their own by seeking and receiving them. So iniquity shall not be your ruin; better, with the margin of the Revised Version, so shall they not be a stumbling block (same word as in Eze_3:20; Eze_7:19; Eze_14:3) of iniquity unto you. Repented sins shall be no more an occasion of offence. Men may rise on them to "higher things," as on "steppingstones of their dead selves."
Turn yourselves, etc. As in Eze_14:6, but there is no ground for the rendering of "turn others," suggested in the margin of the Authorized Version.
So we close what we may rightly speak of as among the noblest of Ezekiel's utterances, that which makes him take his place side by side with the greatest of the prophets as a preacher of repentance and forgiveness. In the next chapter he returns to his parables of history after the fashion of those of Eze_17:1-24.
The equity of the Divine judgments is asserted, as before, by fresh iteration rather than by new arguments. In a discourse delivered, as this probably was, orally, it was necessary, so to speak, to hammer in the truth upon men's minds so that it might be driven home and do its work.
Eze_18:30, Eze_18:31
That work was to produce repentance, hope, and fear. The goodness and severity of God alike led up to that. For a man to remain in his sin will be fatal, but it is not the will of God that he should so remain. What he needs is the new heart and the new spirit, which are primarily, as in Eze_11:19, God's gift to men, but which men must make their own by seeking and receiving them. So iniquity shall not be your ruin; better, with the margin of the Revised Version, so shall they not be a stumbling block (same word as in Eze_3:20; Eze_7:19; Eze_14:3) of iniquity unto you. Repented sins shall be no more an occasion of offence. Men may rise on them to "higher things," as on "steppingstones of their dead selves."
Turn yourselves, etc. As in Eze_14:6, but there is no ground for the rendering of "turn others," suggested in the margin of the Authorized Version.
So we close what we may rightly speak of as among the noblest of Ezekiel's utterances, that which makes him take his place side by side with the greatest of the prophets as a preacher of repentance and forgiveness. In the next chapter he returns to his parables of history after the fashion of those of Eze_17:1-24.
THE HOLY BIBLE
Ezekiel
Chapter 18
Translated out of the original tongues, and with the former translations diligently compared and revised.
KING JAMES VERSION
HOLY
BIBLE
BIBLE
KING JAMES VERSION
TAP THE BIBLE TO OPEN IT
“Thy word is a lamp unto my feet, and a light unto my path.” — PSALM 119:105