Text -- Ezekiel 18:1-17 (NET)

Individual Retribution

18:1 The word of the Lord came to me: 18:2 “What do you mean by quoting this proverb concerning the land of Israel, “‘The fathers eat sour grapes And the children’s teeth become numb?’ 18:3 “As surely as I live, declares the sovereign Lord, you will not quote this proverb in Israel anymore! 18:4 Indeed! All lives are mine– the life of the father as well as the life of the son is mine. The one who sins will die. 18:5 “Suppose a man is righteous. He practices what is just and right, 18:6 does not eat pagan sacrifices on the mountains or pray to the idols of the house of Israel, does not defile his neighbor’s wife, does not have sexual relations with a woman during her period, 18:7 does not oppress anyone, but gives the debtor back whatever was given in pledge, does not commit robbery, but gives his bread to the hungry and clothes the naked, 18:8 does not engage in usury or charge interest, but refrains from wrongdoing, promotes true justice between men, 18:9 and follows my statutes and observes my regulations by carrying them out. That man is righteous; he will certainly live, declares the sovereign Lord. 18:10 “Suppose such a man has a violent son who sheds blood and does any of these things mentioned previously 18:11 (though the father did not do any of them). He eats pagan sacrifices on the mountains, defiles his neighbor’s wife, 18:12 oppresses the poor and the needy, commits robbery, does not give back what was given in pledge, prays to idols, performs abominable acts, 18:13 engages in usury and charges interest. Will he live? He will not! Because he has done all these abominable deeds he will certainly die. He will bear the responsibility for his own death. 18:14 “But suppose he in turn has a son who notices all the sins his father commits, considers them, and does not follow his father’s example. 18:15 He does not eat pagan sacrifices on the mountains, does not pray to the idols of the house of Israel, does not defile his neighbor’s wife, 18:16 does not oppress anyone or keep what has been given in pledge, does not commit robbery, gives his food to the hungry, and clothes the naked, 18:17 refrains from wrongdoing, does not engage in usury or charge interest, carries out my regulations and follows my statutes. He will not die for his father’s iniquity; he will surely live.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Eze 18:2

The two tribes, not the ten.

Wesley: Eze 18:2

Our fore - fathers.

Wesley: Eze 18:2

Have sinned.

Wesley: Eze 18:2

We their children, who were unborn, suffer for their sins.

Wesley: Eze 18:4

There can be no colour of partial judgment in the proceedings of God, who is equally God to all.

Wesley: Eze 18:4

All persons.

Wesley: Eze 18:4

The person, whether father or son, shall die, shall bear his own punishment.

Wesley: Eze 18:6

Hath not committed idolatry, offering sacrifice, and eating of the things sacrificed to idols; whose temples and altars were on mountains, chap. 20. & 28. Hos 4:13.

Wesley: Eze 18:8

Illegal interest.

Wesley: Eze 18:8

Injustice of every kind.

Wesley: Eze 18:9

Shall be delivered from famine, pestilence, and sword, and shall see good days.

Wesley: Eze 18:13

Heb. 'Tis plural, bloods; both the blood of the innocent which he murdered, and his own blood which thereby he forfeited; the blood of his own soul and life: that is the whole blame of his misery in time and eternity, shall lie upon himself.

Wesley: Eze 18:17

Withdrawn his hand from hurting or wronging the poor, tho' he had power to do it securely.

JFB: Eze 18:2

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 (Jer 31:29); and explained in Lam 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 Gen 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."

JFB: Eze 18:3

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.

JFB: Eze 18:4

Therefore I can deal with all, being My own creation, as I please (Jer 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 (Gen 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 Exo 20:5 and Jer 15:4, are justified. The sons, therefore (as the Jews here), cannot complain of being unjustly afflicted by God (Lam 5:7); for they filled up the guilt of their fathers (Mat 23:32, Mat 23:34-36). 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" (Jer 32:18-19) 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 (Deu 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 (Rom 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.

JFB: Eze 18:4

And it alone (Rom 6:23); not also the innocent.

JFB: Eze 18:5

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.

JFB: Eze 18:5

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.

JFB: Eze 18:6

The high places, where altars were reared. A double sin: sacrificing elsewhere than at the temple, where only God sanctioned sacrifice (Deu 12:13-14); and this to idols instead of to Jehovah. "Eaten" refers to the feasts which were connected with the sacrifices (see Exo 32:6; Deu 32:38; Jdg 9:27; 1Co 8:4, 1Co 8:10; 1Co 10:7).

JFB: Eze 18:6

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; Mat 5:28).

JFB: Eze 18:6

Not merely those of the Gentiles, but even those of Israel. The fashions of his countrymen could not lead him astray.

JFB: Eze 18:6

Not only does he shrink from spiritual, but also from carnal, adultery (compare 1Co 6:18).

JFB: Eze 18:6

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 (Lev 18:19; Lev 20:18).

JFB: Eze 18:7

That which the poor debtor absolutely needed; as his raiment, which the creditor was bound to restore before sunset (Exo 22:26-27), and his millstone, which was needed for preparing his food (Deu 24:6, Deu 24:10-13).

JFB: Eze 18:7

(Isa 58:7; Mat 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.

JFB: Eze 18:8

Literally, "biting." The law forbade the Jew to take interest from brethren but permitted him to do so from a foreigner (Exo 22:25; Deu 23:19-20; Neh 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.

JFB: Eze 18:8

In the case of other kinds of wealth; as "usury" refers to money (Lev 25:36).

JFB: Eze 18:8

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.

JFB: Eze 18:8

Justice.

JFB: Eze 18:9

With integrity.

JFB: Eze 18:9

Literally, "live in life." Prosper in this life, but still more in the life to come (Pro 3:1-2; Amo 5:4).

JFB: Eze 18:10-13

The second case is that of an impious son of a pious father. His pious parentage, so far from excusing, aggravates his guilt.

JFB: Eze 18:10-13

Or literally, "a breaker," namely, through all constraints of right.

JFB: Eze 18:10-13

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].

JFB: Eze 18:11

Which his father did (Eze 18:5, Eze 18:9).

JFB: Eze 18:12

An aggravation to his oppressions, that they were practised against the poor; whereas in Eze 18:7 the expression is simply "oppressed any."

JFB: Eze 18:12

Singular number referring to the particular one mentioned at the end of Eze 18:6.

JFB: Eze 18:13

Because of the merits of his father; answering, by contrast, to "die for the iniquity of his father" (Eze 18:17).

JFB: Eze 18:13

The cause of his bloody death shall rest with himself; God is not to blame, but is vindicated as just in punishing him.

JFB: Eze 18:14-18

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).

JFB: Eze 18:14-18

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.

JFB: Eze 18:17

That is, abstained from oppressing the poor, when he had the opportunity of doing so with impunity.The different sense of the phrase in Eze 16:49, in reference to relieving the poor, seems to have suggested the reading followed by FAIRBAIRN, but not sanctioned by the Hebrew, "hath not turned his hand from," &c. But Eze 20:22 uses the phrase in a somewhat similar sense to English Version here, abstained from hurting.

Clarke: Eze 18:2

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?

Clarke: Eze 18:3

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?

Clarke: Eze 18:4

All souls are mine - Equally so; I am the Father of the spirits of all flesh, and shall deal impartially with the whole

Clarke: Eze 18:4

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.

Clarke: Eze 18:5

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.

Clarke: Eze 18:6

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

Clarke: Eze 18:6

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.

Clarke: Eze 18:7

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

Clarke: Eze 18:7

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

Clarke: Eze 18:7

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.

Clarke: Eze 18:8

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

Clarke: Eze 18:8

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.

Clarke: Eze 18:9

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

Clarke: Eze 18:9

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

Clarke: Eze 18:9

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

Clarke: Eze 18:9

He shall surely live - He has lived to me, and he shall live with me.

Clarke: Eze 18:10

If he beget a son - Who is the reverse of the above righteous character, according to the thirteen articles already specified and explained.

Clarke: Eze 18:13

Shall he then live? - Because his father was a righteous man, shall the father’ s holiness be imputed to him? No

Clarke: Eze 18:13

He shad surely die; his blood shall be upon him - He shall suffer for his own crimes.

Clarke: Eze 18:14

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

Clarke: Eze 18:14

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.

Clarke: Eze 18:17

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.

Calvin: Eze 18:1

We may collect from this rebuke that the Jews were perverse interpreters of the best teaching; yea, they purposely reviled the Prophet’s expression, and drew it to a contrary meaning. For it, is far commoner than it ought to be among unbelievers, always to take occasion of turning backwards, twisting, distorting, and tearing the teaching of heaven. And at this time we see this impudence increasing greatly in the world. For the world is full of buffoons and other deceivers, who wickedly sport with God, and seek material for joking from the law and the gospel: and so also it appears to have been in the Prophet’s time; for although they listened to the wrath of God hanging over them, they did not cease to provoke him, and that too for many years. And not only were their own iniquities set forth against them, but also those of their fathers: hence the occasion for cavil when they heard — For so many ages you do not cease your warfare against God: he has borne with you patiently unto this day. Do you think that you can carry on your audacity with impunity? God wished hitherto to tame you by his forbearance; but your obstinacy is not to be subdued. Since, therefore, not only for one or two generations, but for four and five, your obstinacy has wrestled with God’s goodness, he cannot any longer pardon you. Since the prophets thus gathered up the iniquities of their fathers, impious men scattered abroad their witticisms — then we are to pay the penalty of our fathers’ sins: they provoked God, but we suffer the punishment which they deserved. The Prophet now convinces them of this unfairness, and shows that they had no reason for transferring their faults to others, or to thrust them away from themselves, since God was just in taking vengeance on them. We know that men willingly shuffle so as to free themselves from blame, and then afterwards accuse God of cruel injustice. It is true, indeed, that they are held in such constraint by their own consciences that they are compelled, whether they will or not, to feel that they are suffering punishment justly; but afterwards they become refractory, and suffocate their conscience, and strive pettishly with God. Hence these words —

Though guiltless of your fathers’ crimes,
Roman, ‘tis thine to latest times
The vengeance of the gods to bear,
Till you their awful domes repair.
Horace, lib. 3, Od. 6, as translated by Francis.

Since so many crimes were rife at Rome, why does that trifler say that the men of his own age were undeservedly paying the penalty due by their ancestors? But, as I have said, this is the testimony of a corrupt nature, because we desire to throw off the blame as far from ourselves as we possibly can. Hence we begin to strive with God, and to rebel against his judgments. And hence this destruction is the more useful to us, since it is proposed as a remedy for a disease by far too common. Whatever the meaning is, this sentiment came into common use like a proverb — that the children’s teeth were set on edge, because their fathers had eaten sour grapes. By these allegorical words they wished to free themselves from blame, as if God was unjustly charging the wickedness of their fathers against them. For to eat the sour grape or wild grape has the same meaning as to set the teeth on edge; for we know this to be the effect of acidity. If any one eats a sour grape, his teeth will suffer from its unripeness. To eat then is to cause this effect on the teeth — referring to sin: for they said that their own teeth suffered, not through their own eating the sour grapes, but through its flowing down from their fathers. On the whole, they wished to contend with God, as if he were afflicting the innocent, and that, too, under the fallacious pretext which I have mentioned, as God announced that he would avenge the wickedness which had been perpetrated in former ages.

Calvin: Eze 18:3

Ye, says he, use this proverb; but as I live, says the Lord Jehovah, you shall not use this proverb anymore. He does not mean, by these words, that the Jews should repent and become more modest, and not dare to vomit forth such blasphemy against him; for he is not treating of repentance here; but it is just as if he said, I will strike from under you this boasting, since your iniquity shall be made manifest, and the whole world shall acknowledge the justice of your punishment, and that you have deserved it yourselves, and cannot throw it upon your fathers, as you have hitherto endeavored to do. The Jews indeed did not cease their rebellion against God, and there is no doubt that they were more and more exasperated, so as to expostulate with audacity against him; but because their wickedness was really apparent, and God was not hostile to them in vain, or for trifling reasons; and although he was severe, yet they had arrived at the highest pitch of impiety, so that no punishment could be sufficient or too oppressive. We now understand the meaning of the Prophet, or rather of the Holy Spirit, since God took away all pretense for shuffling from the Jews when he detected their impiety, and made it conspicuous that they were only suffering the due reward of their crimes. But God swears by himself, whence we gather how abominable was their blasphemy; and truly men cannot absolve themselves without condemning God; for God’s glory then shines forth, when every mouth is stopped, as we saw before. (Eze 16:63; Rom 3:19.) As soon as men descend into that arena, through wishing to show their innocence, it is just as if they wished to reduce God’s justice to nothing. Hence it is not surprising that God is very angry when he is despoiled of his justice; for he cannot exist without this attribute.

Calvin: Eze 18:4

We now see why an oath is interposed, while he pronounces that he will take care that the Jews should not ridicule any longer Behold, says he, all souls are mine; as the sole of the son so the soul of the father, all souls are mine; the soul, therefore, which has sinned it shall die. Some interpreters explain the beginning of the verse thus: that men vainly and rashly complain when God seems to treat them too severely, since the clay does not rise against the potter. Since God is the maker of the whole world, we are his workmanship: what madness, then, to rise up against him when he does not satisfy us: and we saw this simile used by Jeremiah. (Jer 18:6.) The sentiment, then, is true in itself, that all souls are under God’s sovereignty by the right of creation, and therefore he can arbitrarily determine for each whatever he wishes; and all who clamor against him reap no profit: and this teaching it is advantageous to notice. But this passage ought to be understood otherwise; namely, that nothing is more unworthy than that God should be accused of tyrannizing over men, when he rather defends them, as being his own workmanship. When, therefore, God pronounces that all souls are his own, he does not merely claim sovereignty and power, but he rather shows that he is affected with fatherly love towards the whole human race since he created and formed it; for, if a workman loves his work because he recognizes in it the fruits of his industry, so, when God has manifested his power and goodness in the formation of men, he must certainly embrace them with affection. True, indeed, we are abominable in God’s sight, through being corrupted by original sin, as it is elsewhere said, (Psa 14:1;) but inasmuch as we are men, we must be dear to God, and our salvation must be precious in his sight. We now see what kind of refutation this is: all souls are mine, says he: I have formed all, and am the creator of all, and so I am affected with fatherly love towards all, and they shall rather feel my clemency, from the least to the greatest, than experience too much rigor and severity. At length he adds, the soul which sinned it shall die. Now, Ezekiel expresses how God restrains the Jews from daring to boast any longer that they are afflicted undeservedly, since no innocent person shall die; for this is the meaning of the sentence; for he does not mean that every guilty person should die, for this would shut against us the door of God’s mercy, for we have all sinned against him: so it would follow that there is no hope of safety, since every man must perish, unless God freed sinners from death. But the Prophet’s sense is not doubtful, as we have said, since those who perish are not without fault; neither can they bring up their innocence to God, nor complain of his cruelty in punishing them for the sins of others. Although here a question may arise, since no one at this day perishes who does not partly bear the fault of another, namely, of Adam, by whose fall and revolt the whole human race actually perished. Since therefore Adam, by his fall, brought destruction upon us, it follows that we perish through the fault of another. Since this question will be treated again in its own place, it will now be sufficient to say, in three words, that although we perish through the fault of another, yet the fault of each individual is joined with it. We are not condemned in Adam as if we were innocent in ourselves, but we have contracted pollution from his sin; and so it has come to pass that each must bear the punishment of his own crime, since the punishment which he deserved first is not simply inflicted on the whole human race, but we have been tainted with his sin, as will afterwards be said. Whatever the meaning, we shall not die innocent, since each is held convicted by the testimony of his own conscience. As far as relates to young children, they seem to perish not by their own, but for another’s fault; but the solution is twofold; for although sin does not appear in them, yet it is latent, since they carry about with them corruption shut up in their soul, so that they are worthy of condemnation before God. This does not come under the notice of our senses; but we should consider how much more acutely God sees a thing than we do: hence, if we do not penetrate into that hidden judgment, yet we must hold that, before we are born, we are infected by the contagion of original sin, and therefore justly destined to ultimate destruction: — -this is one solution. But as far as concerns the Prophet’s expression, the dispute concerning infants is vain and out of place, since the Prophet only wished to refute that impious perverseness, as I have said, so that the people should no longer charge God with cruelty. The soul, says he, which has sinned; that is, none of you can boast of innocence when I punish you: as when it is said, He who does not labor, neither let him eat. (2Th 3:10.) Surely this cannot be extended to infants. Nature teaches us that they must be nourished, and yet sure enough they do not acquire their food by labor: but this is said of adults, who are old enough to acknowledge the reason why they were created, and their fitness for undergoing labor. So also, in this place, we are not treating of the tender young when newly born, but of adults, who wish to charge God instead of themselves, as if they are innocent; and so, when they cannot escape punishment, they are anxious to transfer the fault elsewhere — first upon others, and then upon God himself.

Calvin: Eze 18:5

Here the Prophet confirms his former teaching by examples. For he first says, if any one faithfully keep the law, he shall prosper, since God will repay the reward of justice: afterwards he adds, if the just man beget a son unlike himself, the justice of the father shall not profit the degenerate son, but he shall receive the reward of his iniquity. But if this second person should beget a son who does not imitate his father, God promises that this third person shall be acceptable by him, because he is just, and therefore enjoys prosperity and happiness. We see, then, that the grandfather and grandson are here spoken of, and that the son of the first, and father of the third, is placed between them. But this is the Spirit’s intention, that God has prepared a reward for each according to their lives, so that he does not permit them to be deprived of their promised blessing, nor let the impious and despisers of his law escape. Now let us come to the words, if any one has been just, says he, he shall be just, therefore he shall live. He speaks generally first: he afterwards enumerates certain species under which he embraces the sum of the whole law. The full sentence is, if any one has been just, he shall live in consequence of his justice. But the Prophet defines what it is to be just, and he there chooses certain parts of the law: by putting a part for the whole, as I have said, he signifies, that whoever faithfully observes the law is esteemed just before God. Now we must examine each of these kinds of justice, and afterwards come to the general doctrine. He says first, that he is just who does justice and judgement. By the word judgment holy Scripture signifies rectitude; but when the two words are joined together, judgment seems to express more than justice: for justice is nothing but equity, fidelity, integrity, when we abstain altogether from fraud and violence, and deal with our brethren as we wish them to deal with us. Whoever so conducts himself is said to do justice; but judgment is extended further, namely, when we not only desire to benefit but defend our brethren, when unjustly oppressed, as far as we can, and when we oppose the lust and violence of those who would overthrow all that is right and holy. Hence to do judgment and justice is nothing else than to abstain from all injury by cultivating good faith and equity with our neighbors: then to defend all good causes, and to take the innocent under our patronage when we see them unjustly injured and oppressed. But these duties belong properly to the second table of the law. But it is clear from this that we fear God when we live justly with our brethren, for piety is the root of charity. Although many profane persons seem blameless in their life, and manifest a rare integrity, yet no one ever loves his neighbor from his heart, unless he fears and reverences God. Since, therefore, charity flows from piety and the fear of God, as often as we see the duties of the second table placed before us, we should learn them to be the testimonies to the worship of God, as is this place: but then the Prophet also adds certain parts of the first table.

Calvin: Eze 18:6

He says then, if he has not eaten upon the mountains, and not raised his eyes to the abominable deeds of the house of Israel. These two points respect the worship of God: for by the figure “a part for the whole” to eat, means to offer sacrifices: he refers to those to which banquets were added as appendages. And truly when Paul speaks of idolatry, he does not say, if any one bends his knees before stone or wood, but he quotes the words of Moses, that the people rose up to play after eating, that is, after banqueting. (1Co 10:7; Exo 32:6.) Hence a feast is there taken for that sacrilegious profaneness when the people made for themselves a calf, and wished to worship God before it. When, therefore, it is now said, if any one has not eaten upon, the mountains: by a feast, as I have said, a sacrifice offered to idols is intended. Now we know that altars were raised on high in every direction, because they thought that they were near God when they ascended to an elevated spot. Because, therefore, superstitions were so exercised on the mountains, hence the Prophet relates what was customary, if any one has not eaten, upon the mountains: then he explains himself more clearly, if any one has not raised his eyes to the idols of the house of Israel. To raise the eyes is here taken by a figure of speech for to be urged with eagerness towards superstitions: for we know that eyes are the principal outlets to the affections; for when the affections burst forth in the eyes, and are conspicuous there, it is not surprising if all our desires are marked by this form of speech. Thus a person is said to raise his eyes to the house of his neighbor when he covets it, and also towards his wife, or anything else, when he is seized by a depraved lusting. The meaning is, then, that those who do not contaminate themselves with idols are thought just before God, as far as concerns the first table of the law, since they are content with the simple and lawful worship of God, and do not incline from it in any direction; nor, like the superstitious, allow their eyes to be wandering and erratic: and so they are compared with harlots who seek lovers on all sides. I repeat it again. — the meaning is, that the true worshipers of God are those who are content with his doctrine, and are not carried hither and thither by a perverse appetite, and so fabricate for themselves idols. Besides, the Holy Spirit calls idols גלולים , gelolim, “defilements,” ²¹¹ since all superstition should be detested by us; for as we are prone by nature to all kinds of error, we cannot be sufficiently restrained within the true and pure worship of God. Since, then, unbelievers imagine their gods to be sacred, the Holy Spirit, on the other hand, pronounces them to be defiling, since their profane worship is disgusting and abominable. But he says, the idols of the house of Israel, so that all shuffling must cease: because, if he had spoken of idols only, they might have objected that they detested the false and foolish gods of the Gentiles; but since many ceremonies were through long use received among the elect people, these ought not to be condemned like the impious rites of the heathen. The Holy Spirit refutes this cavil, and says, that though the house of Israel has approved such defilement’s, yet they are not to be excused for setting aside the law of God, and devoting themselves to human fictions.

And has not polluted his neighbors wife The Prophet now returns again to the second table, and treats here of adultery; and the language must be noticed, since such contamination shows how holy God considers the marriage tie: hence we see the atrocity of the sin, and the detestable nature of adultery; for both parties are equally polluted, though it appears stronger in the female sex through their natural modesty. We must hold, then, that the very body is engrained with disgrace and infamy, as Paul says, when such sins are committed. Other sins, says he, are without the body; but this is a sin against the body itself which thus bears the marks of shame and infamy. (1Co 6:18.) Here, as I have said, Ezekiel treats the case of the woman, since the offense is in her case more pernicious. It follows — and has not approached a female when legally unclean: for we know this to be prohibited under the law; as being contrary to nature; for it was not necessary to define the matter by written law, as it speaks for itself. and God detests such crimes, not only because their offspring would contaminate cities and the nation at large, but because they are adverse to the instincts of human nature. (Lev 18:19; Lev 20:18.) He afterwards adds, if he has not oppressed or afflicted any one. This is general, just as if the Prophet had said, if he has abstained from all fraud, violence, and injustice. But this is a great point to live so innocently among men, that no one should complain of any injury done to him, nor of any loss sustained. But it is not enough to preserve this self-restraint unless we desire to profit our brethren, since God wishes the good offices of life to be reciprocal: although, indeed, to take care to be free from all injustice ought to precede other duties. He says, if he has returned his pledge to the debtor. This ought not to be taken generally, but depends on the precept of the law; for we have often said, that the prophets are the interpreters of Moses, and so they often touch briefly on what Moses expresses more clearly. But if we wish to occupy ourselves usefully in reading them, we ought to determine the meaning of the law, and then to accommodate what we read in the prophets to what is there contained. ²¹² So, in this passage, to restore the pledge to, the debtor, is restricted to the poor and needy, who had pledged either their garments, or their beds, or the tools by which they acquired a livelihood: for God forbids taking a pledge of a widow or a poor person: then he forbids taking a millstone, that is, any tool which a workman uses to Judea his living; for if any one empties the workshop of the miserable, he might just as well take his life. Hence Moses says, His life is in the pledge, (Deu 24:6,) that is, if any one pledges his tools, it is like having his hands cut off, since he cannot carry on his trade without His tools: hence you take away his life. Hence God forbids taking a coverlet, or garments, or bedding, for a wretched man would perish with cold were he to pledge either his coverlet or his bedding. But if, on the other hand, men of this kind are assisted without taking a pledge, they will bless those who abstain from too much rigor. Lastly, God forbids the destruction of the poor man’s house, lest he should be ashamed of his poverty, and then because it is too cruel to penetrate into the house of another, and inquire for its contents; nay, this is a species of robbery. We see now how Ezekiel thought to be understood, if he has restored a pledge to the debtor, that is, to the poor debtor, or the necessary pledge, as I have said, such as tools and needful furniture, without which a person cannot exercise his trade. He has not seized a prey, that is, has not preyed upon his neighbors. For every kind of robbery is here marked by the word גזל , gezel, violence. And has given his bread to the hungry. Here the Prophet teaches what I have lately touched on, that cautious self-restraint from all injury is not sufficient, and sparing our neighbors; but that more is required, since we ought to assist them as far as we possibly can. Unless this had been added, many might object that they injured no one, never defrauded any, nor took advantage of the simple. But since God has united men in the bonds of mutual society, hence they must mutually perform good offices for each other. Here, then, it is required of the rich to succor the poor, and to offer bread to the hungry. But it is said, His bread, lest any one should object, through his habit of being too restricted; but there is no reason to bind me to bestow my goods on others: this is my bread, and so I have a right to possess what is my own: if any one is oppressed by want, I confess it to be praiseworthy to succor him, but no one is compelled to this act of liberality. Lest any one should escape thus, behold, says the Holy Spirit, although you rightly call the bread yours, yet it is not so yours that you ought to refuse your brother when his hunger provokes you to pity. And has covered the naked with a garment: the rule for garment and for bread is the same. The substance is, that others are not deemed just before God unless they are inclined to benevolence, so as to supply the necessities of their brethren, and to succor them in their poverty. It follows, since he has not given on usury and has not received increase. Here, among other crimes, Ezekiel enumerates usury — though the word usury is not properly suitable to this passage נשך , neshek, is deduced from biting, and so the Hebrews name usury, because it gnaws and by degrees consumes the miserable. Ezekiel then says, that they are considered observers of the law who abstain from usury. But because men are very acute and cunning on this point, and devise subterfuges by which they may hide their cruelty, he adds, and has not received increase: for we know how various are the schemes for gain: for whoever devotes his attention to unlawful gains, will find out many monstrous things which no one would ever have thought of. Thus it happens that the usurer will deny that he exacts usury, and yet he will spoil the wretched and even suck out their blood. Under the name, תרבית , ther-bith, Ezekiel comprehends those more secret kinds of usury which the avaricious use with many disguises, and when they spread such coverings before them, think themselves free from all blame. Hence the Prophet says, even if the name of usury is removed and is not taken into account, yet it is sufficient to condemn men if they receive increase, that is, make a profit at the expense of others. A question arises here, whether usury be in itself a crime, since God formerly permitted his people to take interest of strangers, and only forbade it among themselves. And there was the best reason for that law. For if its just proportion had been overthrown, there would have been no reciprocity, since the Gentiles could exact interest of the Jews; and unless that right had been mutual and reciprocal, as the phrase is, the condition of God’s people would have been worse than that of the Gentiles. God therefore permitted his people to take interest, but not among each other, as I have said: this was only allowable with strangers. Besides, the law itself was political: but in this case the Prophet seems to condemn all kinds of interest, and exaggerates the weight of the sentence, when he adds increase, that is, whatever gains the avaricious mutually strive for. So also in the 15^th Psalm, where a just mode of living is proscribed for us, David mentions, among other things — who has not lent his money on usury, (Psa 15:5.) It seems, then, from these two places, that usury is in itself unlawful. But because God’s law embraces complete and perfect justice, hence we must hold that interest, unless it is opposed to God’s law, is not altogether to be condemned, otherwise ignominy would clearly attach to the law of God if it did not prescribe to us a true and complete rule of living justly. But in the law there is that perfection to which nothing can be added. If then we wish to determine whether interest is unlawful we must come to the rule of the law, which cannot deceive us: but we shall not find all interest contrary to the law, and hence it follows that interest is not always to be condemned. Here, too, we must remember that we must regard the subject rather than the words, for men trifle by their own caviling, but God does not admit of such fallacies. Hence, as I said, the substance ought to be weighed, because the words alone will not enable us to decide whether interest be sometimes lawful or not. For example, among the Latin’s the word for interest is honorable in itself and has no disgrace attached to it, but that for usury is odious. What causes disgrace to be thus hidden under it, but they fancied that they abhorred usurers, hence the general term interest contains within it all kinds of usury, and there was nothing so cruel, so unjust, and so barbarous, which was not covered by that pretense. Now since the name for interest was unknown to the French, that for usury became detestable: hence the French devised a new craftiness by which they could deceive God. For since no one could bear the name of usury, they used “interest” instead: but what does this mean but something which interests us, and thus it signifies all kinds of repayment for loans, for there was no kind of interest among the ancients which is not now comprehended in this word. Now since we have said that interest cannot be totally and without exception condemned, (for we must not play upon words, but treat the real point,) we must see how far it can be proved not to be reckoned a crime. First of all, in a well regulated state, no usurer is tolerated: even the profane see this: whoever therefore professedly adopts this occupation, he ought to be expelled from intercourse with his fellow-men. For if any illiberal pursuits load those who pursue them with censure, that of the usurer is certainly an illiberal trade, and unworthy of a pious and honorable man. Hence Cato said that to take usury was almost the same as murder. For when asked concerning agriculture, after he had given his opinion, he inquired, But what is usury? Is it not murder? says he. And surely the usurer will always be a robber; that is, he will make a profit by his trade, and will defraud, and his iniquity will increase just as if there were no laws, no equity, and no mutual regard among mankind. This is one point: but there is another part of the occupation besides that of taking interest. When any one sets up his table he uses the same art as a farmer does in employing his labor in cultivating the fields. But any one may receive interest without being a professed usurer. For example, a person may have capital and put out a part of it on loan, and thus receive interest: and if he do that once, he will not be called a usurer; so that we must consider when and from whom a person exacts interest. But this sentiment ought to prevail here: “neither everywhere, nor always, nor all things, nor from all.” This indeed was said of offices, and that law was imposed upon the governors of provinces: but it agrees best with this subject. It is not suitable then to receive “all things,” because if the profit exceed moderation it must be rejected, since it is contrary to charity: we said also that the continual habit and custom is not without fault. Neither “everywhere,” since the usurer, as I have said, ought not to enter or be brought into the Church of God. Then again, not “from all,” because it is always wrong to exact usury from a poor man; but if a man is rich, and has money of his own, as the saying is, and has a very good estate and a large patrimony, and should borrow money of his neighbor, will that neighbor commit sin by receiving a profit from the loan of his money? Another borrower is the richer of the two, and might do without it and yet suffer no loss: but he wishes to buy a farm and enjoy its fruits: why should the creditor be deprived of his rights when his money brings profit to a neighbor richer than himself? We see, then, that it may sometimes happen that the receiver of interest is not to be hastily condemned, since he is not acting contrary to God’s law. But we must always hold that the tendency of usury is to oppress one’s brother, and hence it is to be wished that the very names of usury and interest were buried and blotted out from the memory of men. But since men cannot otherwise transact their business, we must always observe what is lawful, and how far it is so. I know that the subject might be treated at greater length, but I have shortly expressed what is sufficient for our purpose.

It follows, And has withdrawn his hand from iniquity. Here again the Prophet commends innocence, when we are cautious that our neighbor should not receive any damage or injury through our fault. Hence abstaining from injury is again praised here, but a new form of speech is used, since if men are not very anxious and careful they easily extend the hand to iniquity: and why so? various means of gain from many quarters present themselves to us, and we are easily led captive by such enticements. Hence the Prophet, not without reason, here commends the servants of God to withdraw the hand from iniquity, that is, not only to abstain from injury, but when the sweetness of gain entices us, and some plausible means of profit is proposed, that they should restrain themselves this is the meaning of to withdraw the hand from iniquity. The rest I leave for tomorrow.

Calvin: Eze 18:9

We yesterday explained why the Prophet says that no one is just unless he withdraw his hands from iniquity, because many occasions tempt us to injure others: unless we restrain ourselves in a middle course we often hurt our neighbors. Now among the virtues of a just man he puts, to judge according to truth: to act truthfully, says he, between man and man. This seems indeed to be the proper duty of judges who discharge a public office, but yet it is suitable to private persons; for although no one argues his own cause except before some one endued with power to decide it, yet we see that the inclinations of men often pervert equity and rectitude in judgments. Again, many are chosen arbitrators who do not hold any public office. The meaning is, that what Ezekiel previously sought concerning equity is extended to the causes of others, that no one should turn aside from right and equity through private friendship. Afterwards it follows, if he has walked in my statutes and kept my judgments, in acting with truthfulness. Again, the Prophet returns to general remarks: for he has recorded certain kinds of justice, as we said yesterday, whence its nature may be more clearly perceived. Besides, because God’s law contains within it more than the prophet has thus far mentioned; hence it was necessary to add this clause, who has walked in my decrees, says he. It is too cold to restrict this to ceremonies, as is sometimes done; hence I interpret it of edicts or decrees. The metaphor of walking does not require a long explanation, as it is very common in Scripture. Hence, to walk in God’s precepts is nothing else than to form his life and morals according to the rule which has been prescribed by God; or, what is the same thing, so to conduct oneself, that in desiring to be deemed just a man should attempt nothing but what is agreeable to God’s precepts. But since the observance of the law is difficult, first, because we are not only of a frail disposition, but prone to sin; hence the word “serving” is added, by which the Prophet commends diligence. Whoever wishes to direct his life according to God’s precepts should attentively keep them, since nothing is more natural than to transgress and fall. He now adds, for acting truthfully. Integrity is here denoted by the word truthfulness. We gather, then, from this word the fruitful teaching, that the object of God’s whole law is to conduct ourselves without deceit or fraud, and study to assist one another in simplicity, and to conduct ourselves with sincerity in every duty. If any one, then, asks the object of the law, the Prophet here describes it to us — the performance of truth; and this is said rightly of the second table. But this may be adapted to the former table, since the Scripture teaches us that no dissembling can be pleasing to God. And we see also what Paul says when he briefly defines the end of the law to be charity out of any pure heart, and faith unfeigned. (1Ti 1:5.) But the word truth in this passage is, in my judgment, referred to that sincerity which we must cultivate, so that no one should deceive another, nor act fraudulently or knowingly, but be really simple and sincere. He adds, he is just, and in living he shall live, says the Lord Jehovah. At length he pronounces, as we said, that he is just who has faithfully observed God’s law; then that a recompense is prepared for all the just who thus sincerely worship God. Now let us come to the second example.

Calvin: Eze 18:10

He has oppressed the poor and needy: he had simply said, He has oppressed a man; but now to make the greatness of the crime appear, he speaks of the poor and needy: for cruelty in oppressing them is less tolerable. Whatever the condition of the person whom we treat, with injustice, our wickedness is in itself sufficiently worthy of condemnation; but when we afflict the wretched, whose condition ought to excite our pity, that, inhumanity is, as I have said, far more atrocious. Hence this circumstance exaggerates what Ezekiel had formerly simply expressed. In the phrase for seizing booty, the word for booty is in the plural: in the next phrase he omits the word for debtor, because it is sufficiently understood: in the next, he does not add “of the house of Israel” to the word “idols;” and in the last clause the word “abomination” seems to refer to one kind of grossness only: but if any wish to extend its meaning further, I do not, object; but since he lately used the word in the plural, I rather take this word in its restricted sense. I pass thus rapidly over this second example, as I shall over the third, because Ezekiel preserves the same sentiments, and repeats almost the same words as he had just used. Hitherto he has taught that life is laid up for all the just as the reward of their justice: but he now sets before us a degenerate son, sprung from a just father, running headlong into all kind of wickedness. He says, then, if a man who desires to obey the law beget a son of a perverse disposition, who rejects the discipline of his father, and at the same time violates the whole law of God, shall he surely live? No, says he, he shall die, his blood shall be upon him; that is, he cannot escape God’s judgment;, because his crimes cry out, and are heard. Hence none who turn aside from the right way shall remain unpunished: this is the simple meaning of the Prophet. Let us now come to the third member.

Calvin: Eze 18:14

In this third example Ezekiel announces, that if a man be born of a wicked father, he may nevertheless be pleasing to God, if he be unlike his father and thus he refutes the proverb that was so common in Israel — that the father ate the sour grapes, and the children’s teeth were set on edge. For if the sons were sufferers through the father’s eating the sour grapes, then the pious who drew their origin from wicked despisers of God would be freed from all their sins. Thus Ezekiel would have been punished instead of his father, Ahaz, and Josiah instead of Manasseh. But here the Prophet bears witness that the good, however they may have been born from wicked parents, should receive the reward of righteousness no less certainly and faithfully than if they had come down from heaven, and if their family had always been without the commission of any crime. Since, therefore, God does not punish them for their fathers’ crimes, it follows that the Israelites uttered this taunt not only foolishly, but impiously, saying that their own teeth were set on edge, because their fathers had eaten the sour grapes. Besides, as there is a difference in the phrase, I shall notice briefly what is worthy of remark: if he begat a son who saw all that his father had done, and was afraid. Here the Prophet teaches that it needed the greatest attention for the son to forsake the example of a bad father. For sons are blind to their fathers’ vices; and although, when duty is set before them, they carelessly despise it, yet they fancy themselves held so far by pious reverence, that they dare not condemn their fathers. Hence it happens that sons do not acknowledge their fathers’ crimes, and thus a wicked father corrupts his son willingly. Bad discipline, therefore, is added to this, so that it is not surprising if the offspring is worse than his ancestors. For this reason the Prophet says, if he has seen, that is, if a righteous child has observed his father’s sins, since sons shut their eyes as much as possible to all their fathers’ crimes; nay, they embrace their vices for the greatest virtues.

He then adds, if he has feared. It would not be sufficient to take notice of this without adding the fear of God. It is true, indeed, that many were unlike their parents, through being restrained by shame; for when they heard the reproaches of their parents, they were touched with ingenuous modesty, so as to be on their guard against such enormities. But all these followed the empty shadow of justice; and here the serious observance of the law is treated, which cannot flow from anything else but, the fear of God, and this, as Scripture says, is the beginning of wisdom. (Psa 111:10; Pro 1:7.) A person thus may be blameless through his whole life, and yet not touch on any part of justice, since righteousness flows from only one principle — the fear of God. He afterwards adds, and has not done according to them. We see, therefore, that those who implicate themselves in others’ crimes are not otherwise deceived, unless they purposely stifle all difference between good and evil; for if they had attended to this, they would doubtless have been touched with some fear, and thus have governed their life according to God’s precepts: but scarcely one in a hundred thinks of this, and hence every one mingles freely with his neighbors, and so all perish together. He afterwards adds, he has not eaten upon the mountains, has not raised his eyes to the idols of the house of Israel: we have explained all these: and has not oppressed any one, and has not received a pledge. We said that this ought not to be explained of every pledge; for it was lawful for any one, on giving money, to receive a pledge for its return, but not from one who is destitute of either garments or the necessary implements of trade: so I pass this by. He has not received a prey, has distributed his bread to the hungry He adds, what he had not touched on previously, he has withdrawn his hand from the poor. This seems to differ from the opinion which we had in the sixteenth chapter, (Eze 16:49.) Among the sins of Sodom, the Prophet there puts this also, that they withdrew their hand from the poor and needy; and surely, when we stretch forth the hand for the sake of help, it is a true proof of charity; but if we withdraw the hand, it is a proof of cruelty, since we do not deign to aid a brother who ought to obtain some favor from us. But we must bear in mind that there are two senses in which the hand is either extended or withdrawn. If I extend my hand to the poor to supply what is wanting, and to the weak to render him aid, this is the duty of charity. If, on the contrary, I withdraw my hand, I unjustly turn away from him who implores my confidence, and whose misery ought to win for him some favor. But we extend the hand when we seize on a neighbor’s goods, and violently deprive him of them, and despoil the innocent of their rights. On the contrary, he who withdraws his hand is humane in sparing his brethren, and not enriching himself at their expense, and profiting by their oppression. In this sense the Prophet now enumerates withdrawing the hand from the poor in the list of virtues, because the poor are subject to all kinds of injury. If, therefore, when we see booty already prepared for us, and yet we refrain from it, this is a proof of true charity. But again, we must remark upon what I treated but briefly yesterday, namely, that we must withdraw our hands from the poor, because nothing is more easy than to be enticed to make a gain of the poor; and wherever occasion and impunity offer themselves, avarice so seizes us, that we neither discern nor consider what is right and fair. Every one who wishes to preserve his self-restraint, and to subdue his affections, ought to attend to this with all his strength and with constant struggling: thus the Prophet says, we must withdraw the hand

Calvin: Eze 18:17

Now at last he concludes: he shall not die through his father’s iniquity; he shall surely live. He does not repeat that this is just, yet we must understand it so; but he stops at the immediate effect, since God’s blessing awaits all the just, as Isaiah says surely there is a reward to the just, (Isa 3:10;) and the Prophet exclaims as if it were believed with difficulty: for, since we see all things revolving promiscuously in the world, we directly imagine either that God is at rest in heaven, or that chance governs all things here on earth. But we must strive against this perverse supposition, and determine, as Isaiah teaches, that there is a reward for the just. The Prophet now expresses this, while a difficult question arises from the passage; for he says that he is just who has kept the law, and so God will bestow a recompense upon. him: hence these two things are connected together, and the question which I mentioned arises from the former clause; for the whole Scriptures teach that no one is just, and that none can be justified by the law. But these things are contrary to each other; to be just and worthy of reward through keeping the law, since none is just, all are transgressors, all devoid of justice, and so but one remedy remains — that of seeking our safety from the gratuitous mercy of God. But although, at first sight, this kind of it consistency disturbs the rude and partially-exercised commentator, yet this solution is easy, since, strictly speaking, justice is the observance of the law. If any one asks, then, what justice is, the proper definition is, the observance of law. Why so? Because the law, as I said yesterday, lays down the solid rule of justice; whoever observes it will be esteemed just; and thus justification is properly said to be placed in works. But, on the other hand, Scripture pronounces what is very true, and entirely confirmed by experience, that no one can satisfy the law, and, on account of this defect, we are all deprived of justification by works. What I have said may be made much clearer by many testimonies of Scripture. Not the hearer of the law, says Paul, in the second chapter of the epistle to the Romans, but the doer of the law, shall be justified, (Rom 2:13.) There Paul speaks naturally, that those are just who conform their whole life to the obedience of God’s law. So also John, in his canonical epistle: He who does righteousness is righteous. (1Jo 3:7.) Now, if any one asks whether any perfect observer of the law can be found, or one who does justice in every respect, the answer is at hand, that we are all by nature very far gone from all righteousness, and all our senses and affections are enemies which contend against God’s law, as Paul teaches: The whole soul of man is perverse, and we are not fit to think anything of ourselves, and that all our sufficiency is of God, since we are slaves of sin. (Rom 8:7; 2Co 3:5; Rom 11:0.) But it would be superfluous to heap together many testimonies. Let it suffice, then, that we are by nature all together rebels against God, so that not the slightest particle of good can be found in us. As far as concerns the faithful, they aspire indeed to righteousness, but lamely, and at a great distance from their aim; they often wander from the way, and they often fall, so that they do not satisfy the law, and hence require God’s pity. Hence we must come to the second kind of righteousness, which is improperly so called, namely, that which we obtain from Christ. He who does righteousness is righteous. (l Joh 3:7.) None of us does it; but Christ, who fulfilled the law, is esteemed just before God. Hence it is necessary that we should be approved by God through his righteousness; that is, it is imputed to us, and we are accepted through his righteousness. Hence justification by faith, as it is called, is not properly righteousness; but on account of the defect of true righteousness, it is necessary to fly to this as to a sacred anchor; and Paul, in the tenth chapter to the Romans, explains this briefly and clearly. The righteousness of the law, says he, thus speaks: He who has done these things shall live in them; but the righteousness of faith says, He who has believed shall be just. The Apostle here speaks of a double righteousness — that of the law and of faith: he says, that the righteousness of the law is situated in works, since no one is thought just unless he fulfills the law. (Rom 10:5.) Since all are far distant from this standard, another is added and substituted, namely, that we may embrace the righteousness of Christ by faith, and so become just, by another righteousness without us: for if any one again objects that justification by the law is superfluous, I answer, that it profits us in two ways; first, because the law brings in those convicted of their own unrighteousness to Christ. This, then, is one fruit of the law, that we renounce our own righteousness, when our iniquity so discloses itself, that it compels us to be silent before God, as we formerly saw. A more fruitful result follows; because, when God regenerates his elect, he inscribes a law on their hearts and in their inward parts, as we have elsewhere seen, and shall see again in the thirty-sixth chapter. (Jer 31:33; Eze 36:26.) But the difficulty is not yet solved; because the faithful, even if regenerated by God’s Spirit, endeavor to conform themselves to God’s law, yet, through their own weakness, never arrive at that point, and so are never righteous: I answer, although the righteousness of works is mutilated in the sons of God, yet it is acknowledged as perfect, since, by not imputing their sins to them, he proves what is his own. Hence it happens, that although the faithful fall back, wander, and sometimes fall, yet they may be called observers of the law, and walkers in the commandments of God, and observers of his righteousness. But this arises from gratuitous imputation, and hence also its reward. The works of the faithful are not without reward, because they please God, and pleasing God, they are sure of remuneration. We see, then, how these things are rightly united, that no one obeys the law, and that no one is worthy of the fruits of righteousness, and yet that God, of his own liberality, acknowledges as just those who aspire to righteousness, and repay them with a reward of which they are unworthy. When, therefore, we say that the faithful are esteemed just even in their deeds, this is not stated as a cause of their salvation, and we must diligently notice that the cause of salvation is excluded from this doctrine; for, when we discuss the cause, we must look nowhere else but to the mercy of God, and there we must stop. But although works tend in no way to the cause of justification, yet, when the elect sons of God were justified freely by faith, at the same time their works are esteemed righteous by the same gratuitous liberality. Thus it still remains true, that faith without works justifies, although this needs prudence and a sound interpretation; for this proposition, that faith without works justifies is true and yet false, according to the different senses which it bears. The proposition, that faith without works justifies by itself, is false, because faith without works is void. But if the clause “without works” is joined with the word “justifies,” the proposition will be true, since faith cannot justify when it is without works, because it is dead, and a mere fiction. He who is born of God is just, as John says. (1Jo 5:18.) Thus faith can be no more separated from works than the sun from his heat yet faith justifies without works, because works form no reason for our justification; but faith alone reconciles us to God, and causes him to love us, not in ourselves, but in his only begotten Son. Now, therefore, that question is solved, when the Prophet teaches that life is reposed in the just, even if they are born of wicked and unholy parents.

Lastly, we must notice the word “life,” since the word “living” ought not to be understood only of life on earth, but looks to eternal life: and here some expositors are mistaken: for because they could not free themselves from those difficulties which I lately explained, they interpreted the words of Moses in a civil sense — He who has done these things shall live in them. But Moses is speaking of life eternal. Hence we must hold, not only that a reward is promised in this life to the just observers of the law, but that eternal life is also a promised reward. Besides, as I have said, since we are all destitute of righteousness, so we thought not to hope for any reward, since we are all under the law and under the curse, as Paul says: neither is there any means of escape, as Paul again says, (Gal 3:10,) unless we fly with complete and abject faith to the mercy of God alone, and to the satisfaction by which Christ has reconciled us to his Father. Here I shall finish.

Defender: Eze 18:2

This was a familiar proverb (Jer 31:29), based on a misunderstanding of Exo 20:5. It portrays the unfortunate impact a father's sin will have upon his descendants."

Defender: Eze 18:3

Both Jeremiah and Ezekiel emphasize that this proverb should never be used to undermine the doctrine of individual responsibility."

Defender: Eze 18:4

The soul of a sinner is headed for death because of his own sins, not those of his father or grandfather."

TSK: Eze 18:2

mean : Eze 17:12; Isa 3:15; Rom 9:20

the land : Eze 6:2, Eze 6:3, Eze 7:2, Eze 25:3, Eze 36:1-6, Eze 37:11, Eze 37:19, Eze 37:25

The fathers : Jer 15:4, Jer 31:29, Jer 31:30; Lam 5:7; Mat 23:36

TSK: Eze 18:3

Eze 18:19, Eze 18:20,Eze 18:30, Eze 33:11-20, Eze 36:31, Eze 36:32; Rom 3:19

TSK: Eze 18:4

all souls : Num 16:22, Num 27:16; Zec 12:1; Heb 12:9

the soul that : Eze 18:20; Rom 6:23; Gal 3:10-13, Gal 3:22

TSK: Eze 18:5

if : Psa 15:2-5, Psa 24:4-6; Mat 7:21-27; Rom 2:7-10; Jam 1:22-25, Jam 2:14-26; 1Jo 2:3, 1Jo 2:29, 1Jo 3:7, 1Jo 5:2-5; Rev 22:14

that : etc. Heb. judgment and justice, Eze 33:14; Gen 18:19; Pro 21:3; Jer 22:15

TSK: Eze 18:6

not : Eze 18:11, Eze 18:15, Eze 6:13, Eze 20:28, Eze 22:9; Exo 34:15; Num 25:2; 1Co 10:20

neither hath lifted : Eze 18:12, Eze 18:15, Eze 20:7, Eze 20:24, Eze 33:25, Eze 33:26; Deu 4:19; Psa 121:1, Psa 123:1, Psa 123:2

neither hath defiled : Eze 22:10,Eze 22:11; Lev 18:19, Lev 18:20, Lev 20:10,Lev 20:18; Deu 22:22-30; Jer 5:8, Jer 5:9; Mat 5:28; 1Co 6:9-11; Gal 5:19-21; Heb 13:4

TSK: Eze 18:7

hath not : Eze 18:12, Eze 18:16, Eze 18:18, Eze 22:12, Eze 22:13, Eze 22:27-29; Exo 22:21-24, Exo 23:9; Lev 19:15, Lev 25:14; 1Sa 12:3, 1Sa 12:4; Job 31:13-22; Pro 3:31, Pro 14:31, Pro 22:22, Pro 22:23; Isa 1:17; Isa 5:7, Isa 33:15, Isa 58:6; Jer 7:6, Jer 7:7; Amo 2:6, Amo 8:4-6; Mic 2:1, Mic 3:2; Zec 7:9-11; Mal 3:5; Jam 5:1-6

hath restored : Eze 33:15; Exo 22:26; Deu 24:12, Deu 24:13, Deu 24:17; Job 22:6, Job 24:3, Job 24:9; Amo 2:8

hath spoiled : Eze 7:23; Gen 6:11, Gen 6:12; Isa 59:6, Isa 59:7; Jer 22:3, Jer 22:16, Jer 22:17; Amo 3:10, Amo 5:11, Amo 5:12, Amo 6:3; Zep 1:9

hath given : Eze 18:16; Deu 15:7-11; Job 31:16-20; Psa 41:1, Psa 112:4, Psa 112:9; Pro 11:24, Pro 11:25; Pro 28:8, Pro 28:27; Isa 58:7-11; Mat 25:34-46; Luk 3:11; 2Co 8:7-9, 2Co 9:6-14; Jam 2:13-17; 1Jo 3:16-19

TSK: Eze 18:8

hath not : Eze 18:13, Eze 18:17, Eze 22:12; Exo 22:25; Lev 25:35-37; Deu 23:19, Deu 23:20; Neh 5:1-11; Psa 15:5; Pro 28:8; Jer 15:10

hath withdrawn : 2Sa 22:24; Neh 5:15; Isa 33:15

hath executed : Lev 19:15, Lev 19:35; Deu 1:16, Deu 1:17, Deu 16:18-20; Job 29:7-17; Pro 31:8, Pro 31:9; Isa 1:17; Jer 22:15, Jer 22:16; Zec 7:9, Zec 7:10, Zec 8:16

TSK: Eze 18:9

walked : Eze 18:17, Eze 20:13, Eze 33:15, Eze 36:27, Eze 37:24; Deu 4:1, Deu 5:1, Deu 6:1, Deu 6:2, Deu 10:12, Deu 10:13, Deu 11:1; Neh 9:13, Neh 9:14; Psa 19:7-11, Psa 105:44, Psa 105:45, Psa 119:1-6; Luk 1:6; Joh 14:21; Act 24:16; Jam 1:22-25

is just : Psa 24:4-6; Hab 2:4; Rom 1:17; Jam 2:18-26; 1Jo 2:29, 1Jo 3:7

he shall : Eze 20:11; Amo 5:4, Amo 5:14, Amo 5:24; Luk 10:27-29

TSK: Eze 18:10

that is : Lev 19:13; Mal 3:8, Mal 3:9; Joh 18:40

a robber : or, a breaker up of an house, Exo 22:2

a shedder : Gen 9:5, Gen 9:6; Exo 21:12; Num 35:31; 1Jo 3:12

the like to any one of these things : or, to his brother besides any of these

TSK: Eze 18:11

that : Eze 18:7; Mat 7:21-27; Luk 11:28; Joh 13:17, Joh 15:14; Phi 4:9; Jam 2:17; 1Jo 3:22; Rev 22:14

eaten : Eze 18:6, Eze 18:15; 1Ki 13:8, 1Ki 13:22

TSK: Eze 18:12

oppressed : Eze 18:7, Eze 18:16; Hos 12:7; Amo 4:1; Zec 7:10; Jam 2:6

hath committed : Eze 18:6, Eze 8:6, Eze 8:17; Lev 18:22, Lev 18:26-30; 2Ki 21:11, 2Ki 23:13

TSK: Eze 18:13

given : Eze 18:8, Eze 18:17

shall he : Eze 18:24, Eze 18:28, Eze 18:32

blood : Heb. bloods, Eze 3:18, Eze 33:4; Lev 20:9, Lev 20:11-13, Lev 20:27; Act 18:6

TSK: Eze 18:14

if he : Eze 18:10; Pro 17:21, Pro 23:24

that seeth : Eze 20:18; 2Ch 29:3-11, 2Ch 34:21; Jer 9:14, Jer 44:17; Mat 23:32; 1Pe 1:18

considereth : Eze 18:28; Psa 119:59, Psa 119:60; Isa 44:19; Jer 8:6; Hos 7:2; Hag 1:5, Hag 1:7, Hag 2:18; Luk 15:17-19

TSK: Eze 18:15

Eze 18:6, Eze 18:7, Eze 18:11-13

TSK: Eze 18:16

withholden the pledge : Heb. pledged the pledge, or taken to pledge, Eze 18:7

but hath : Job 22:7, Job 31:19; Pro 22:9, Pro 25:21, Pro 31:20; Ecc 11:1, Ecc 11:2; Isa 58:7-10; Luk 11:41, Luk 14:13

TSK: Eze 18:17

hath taken : Eze 18:8; Job 29:16; Pro 14:31, Pro 29:7, Pro 29:14; Jer 22:16; Dan 4:27; Mat 18:27-35; Luk 19:8

that hath not : Eze 18:8, Eze 18:9, Eze 18:13; Lev 18:4, Lev 18:26, Lev 18:30

he shall not : Eze 18:19, Eze 18:20, Eze 20:18, Eze 20:30; Jer 16:11-13, Jer 16:19; Mal 3:7; Mat 23:29-33

he shall surely : Eze 18:9, Eze 18:19, Eze 18:21, Eze 18:28, Eze 3:21, Eze 33:13, Eze 33:15, Eze 33:16

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Eze 18:1

The last verse of Ezek. 17 gives occasion for a declaration of the principle upon which God’ s providential dispensations proceed, namely, that every individual shall be equitably dealt with - a principle that precludes the children from either presuming on the father’ s merits or despairing on account of the father’ s guilt. This chapter is an enlargement of Jer 31:29, and sets forth fully the doctrine of individual responsibility.

Barnes: Eze 18:2

Concerning the land of Israel - Rather, "in the land of Israel,"i. e., upon Israel’ s soil, the last place where such a paganish saying should be expected. The saying was general among the people both in Palestine and in exile; and expressed the excuse wherewith they ascribed their miserable condition to anyone’ s fault but their own - to a blind fate such as the pagan recognized, instead of the discriminating judgment of an All-holy God.

Barnes: Eze 18:4

All souls are mine - Man is not simply to ascribe his existence to earthly parents, but to acknowledge as his Father Him who created man in His own image, and who gave and gives him the spirit of life. The relation of father to son is merged in the common relation of all (father and son alike) as sons to their heavenly Father.

Barnes: Eze 18:6

Eaten, upon the mountains - At the feast of idols, in contradiction to the command of Deu 12:17.

Idols of the house of Israel - Idolatry was so popular that certain idols were counted as belonging to the people of Israel, of whom Yahweh was the true God.

Barnes: Eze 18:8

Usury - is the profit exacted for the loan of money, "increase"that which is taken for goods; both are forbidden Lev 25:36; Deu 23:19. The placing out of capital at interest for commercial purposes is not taken into consideration. The case is that of money lent to a brother in distress.

Barnes: Eze 18:9-13

Live ... die - In the writings of Ezekiel there is a development of the meaning of "life"and "death."In the holy land the sanctions of divine government were in great degree temporal; so that the promise of "life"for "obedience,"the threatening of "death"for "disobedience,"in the Books of Moses, were regarded simply as temporal and national. In their exile this could not continue in its full extent, and the universality of the misfortune necessarily made men look deeper into the words of God. The word "soul"denotes a "person"viewed as an "individual,"possessing the "life"which God breathed into man when he became a "living soul"Gen 2:7; i. e., it distinguishes "personality"from "nationality,"and this introduces that fresh and higher idea of "life"and "death,"which is not so much "life"and "death"in a future state, as "life"and "death"as equivalent to communion with or separation from God - that idea of life and death which was explained by our Lord in the Gospel of John John 8, and by Paul in Rom. 8.

Poole: Eze 18:2

What cause have you or what would you have men think of your carriage to me, and of mine towards you, that ye who are now in Babylon openly, unjustly, and impudently justify yourselves, and condemn your God?

Israel the two tribes, not the ten.

The fathers our forefathers have sinned, and we their children, who were unborn, do suffer now for their sins: and this was grown common, both in Babylon, and also in Jerusalem, Jer 31:29 : you would be thought innocent, and my proceedings against you unjust and cruel.

Poole: Eze 18:3

Either you who use it shall die for it, or because I will vindicate my proceedings so that all who consider your punishments shall see you deserve all that you suffer.

Poole: Eze 18:4

There can be no colour of partial judgment in the proceedings of God, who is equally God to all; who hath as great interest in the son as in the father, and as kindly would deal with the son as with the father: and how can it be thought likely I should punish the son for the father’ s offence, or the father for the son’ s offence?

All souls all persons, which are frequently called souls, Lev 7:18,20,21 Jos 20:3 ; and so it is Eze 18:20 , and Jer 31:30 .

The soul the person, whether father or son, shall die, shall bear his own punishment: this text gives no colour for the opinion of the mortality of man’ s soul.

That sinneth i.e. obstinately, and yet will pretend his own innocency; whoso sinneth shall suffer for his own sin. You querulous Jews suffer then for your own sins and had you been, as you say you are, innocent, the sins of your fathers should not have hurt you; and for the future know I will keep to that rule of equity; no innocent person shall be prejudiced by the guilt of guilty ones. And if one that is, for aught we can discern, absolutely innocent, yet suffers for another man’ s sin, it is most certain such a sufferer is not absolutely innocent, but some way or other is guilty of the sin for which he suffers.

Poole: Eze 18:5

So far is God from perverse and froward partiality in his judgments, that none ever had cause to complain hereof.

If a man without respect of persons, every one, whoever he be, be just; faultless and unstained, which may refer to his temper and disposition of mind; and if his conversation hath agreed with the law of God and rule of justice in all points, in private and public affairs among men.

Poole: Eze 18:6

Hath not committed idolatry, first offering sacrifice, and eating of the things sacrificed to idols, whose temples and altars were on mountains, Eze 20:28 Hos 4:13 , and where the idolaters did use to feed one another in honour of the idol; neither hath adored, nor expected help from the idols: this is a religious posture, as Psa 121:1 .

The idols of the house of Israel they had idols of their own; and some that despised the heathens’ idols yet were polluted with their own idolatry, which was a great sin, whatever the blind idolater thought of it.

His neighbour’ s wife hath not broken out into adultery and defiled another man’ s wife, for every man is here included in neighbour, as Luk 10:36 . And abstained from both familiar converse and from conjugal acts with such a one, observing the law of God herein, Lev 15:19 18:19 .

Poole: Eze 18:7

Hath not oppressed by rigorous dealing grieve, injure, or damnify, and cause them to cry out, Eze 22:9 Zec 7:10 , which is done many ways; and how slyly soever it is done, yet it is a crying sin, Exo 22:21-24 . Much of oppression is in detaining what was laid in pawn, which was always of greater value than the thing that was taken upon it; and the poor often pawned their most necessary utensils, and oftentimes needed them ere they could redeem them; in such cases God will not that the pledge be detained; as Exo 22:26 Deu 24:6,10-13,17 ; but here mercy ought to be preferred above profit; nor might the pledge be any way lessened by embezzling it.

Hath spoiled none by violence nor by force robbed any one, and taken out of the hand of the owner, as the thief doth; whoso hath forborne these courses of inhumanity and injustice.

Hath given his bread with compassion hath given to the necessitous, communicating to them as their case required, and our ability will reach.

Bread here is largely to be taken, Isa 58:7 .

To the hungry such as truly want, are not able to help themselves, and, we may with reason think, have none to help them if we do not. Hath covered the naked; clothed the naked, who else are like to perish for want of clothing, as Job 31:19 . Who are such, and live so just, so holy, so inoffensive, so beneficent a life among men, shall not suffer for the sins others commit.

Poole: Eze 18:8

Given forth lent or put into another’ s hand, on condition of returning not the same, or equal value, but much more.

Upon usury biting usury, (as the word implieth,) which no doubt is prohibited because of the injury it doth to the borrower, and the undue gain it brings to the lender. A rigorous imposing conditions of gain for the loan of money or goods, and exacting them without respect to the condition of the borrower, whether he gain or lose; whether poverty occasioned his borrowing, or whether visible likelihood of gain by employing the borrowed goods; which sort of usury is against both the law of charity, as well as against the express will of God, who prohibits it, Exo 22:25 Lev 25:35-37 Deu 23:19,20 .

Any is not in the Hebrew, though interpreters here insert it for the greater emphasis and weight. This

increase here mentioned is by the critics in the Hebrew said to be either a receiving of the borrower some gratuity for lending that, for which the borrower must pay use also; a kind of oppression too common among us, called procuration, or continuation; or else when the buyer is required to increase the price, or return the thing he bought, which growing dearer than at the time he received it, proves an oppression to him. And this I suppose was usual among the covetous traders, who sold and gave day for payment; but if the commodity grew dearer, they exacted the thing again, or the increased price.

That hath withdrawn his hand from iniquity: this I think is not here to be taken in the larger sense, as if it referred to all iniquity, but in a restrictive sense, and as it refers to the iniquity and injustice of lenders and sellers; he that with care and conscience hath withdrawn his hand from all indirect or direct ways of forbidden usury.

Hath executed true judgment between man and man: this refers to this particular case of usury and taking increase; as if the prophet would make every man judge of the case ere he takes any thing, and requires him to judge according to truth, whether any, or how much, may be expected and received, whether no wrong be to the lender or borrower in the case. And so the whole will amount to this, he that in his lending hath truly weighed the borrower’ s case, and used him with kindness as he would be used himself, this man is no usurer.

Poole: Eze 18:9

Walked framed his life, and managed his conversation, conformed to the good, just, and holy ordinances of God. In my statutes; in matters of religion, hath kept to the direction of God’ s law.

Kept my judgments in matters of civil concern between man and man.

To deal truly to act sincerely, with an honest heart, according to the best of his knowledge and judgment.

He is just is just comparatively, so far righteous that he shall not feel, nor need he fear, to suffer what others’ sins bring upon them, he shall not suffer what he hath not deserved.

Shall surely live shall be delivered from famine, pestilence, and sword, shall see good days, as Psa 34:12,13 ; his teeth shall not be set on edge, whatever quarrelling sinners say or think, but the righteousness of the righteous shall be upon him.

Poole: Eze 18:10

If he beget a son the just man before described, who transmits his nature, but cannot transmit his virtues, to his son.

That is a robber that by force and violence breaks over the law of God and man, takes away what is another man’ s; such a thief as sticks not to destroy that he may rob.

A shedder of blood that is, a murderer; for shedding of blood here is not less than murder, as by the phrase, Gen 9:6 Deu 21:7 1Sa 25:33 Psa 79:10 .

That doeth the like the thing that is brother to one of these, as the Hebrew may bear; there are things like these, which destroy either the life or estates of our neighbour; for there are many methods and artifices which such violent ones use.

To any one of these things it might seem to speak one such single act unpardonable; but I refer this text to that, Gen 9:6 Num 35:31 . The law doth condemn such to death; man must not, though God may, pardon such a one.

Poole: Eze 18:11

In the former verse sins which are violations of the law by a man’ s doing the evil which was forbidden, in the former part of this verse the sins which are omissions of good required, are mentioned.

Doeth not any neglects all, frames not to do them. Of those duties: see Eze 18:6-8 .

Hath eaten upon the mountains, and defiled his neighbour’ s wife: Eze 18:6 .

Poole: Eze 18:12

See Poole "Eze 18:7" . In the seventh verse the words are more large, condemning the oppressing of any one; here they do more particularly condemn oppressing

the poor which have little to maintain and less to defend themselves; and needy is added, to render us more sensible of the greatness of this sin, which takes away right where we should show charity.

Hath spoiled by violence hath not restored the pledge: see Eze 18:7 .

Hath lifted up his eyes to the idols: see Eze 18:6 .

Hath committed abomination i.e. come near to a menstruous woman, which is expressly named Eze 18:6 , and here pointed at; or else idolatry.

Poole: Eze 18:13

See Eze 18:8 .

Shall he then live? Do you think his father’ s righteousness shall preserve him from the punishment his own unrighteousness deserveth, my law threateneth, and my justice inflicteth? Shall he not with other sinners be spoiled, besieged, die by the sword or famine, or languish in a long captivity, and there die?

He shall not live a decisive answer to the former question; such a one shall not prosper, nor long escape the strokes of my justice; and the answer is parallel with that Eze 17:10 .

He hath done all these abominations is personally involved in the sins which are worthy of death, and which are so expressly threatened by law and prophets.

Done not only winked at, or not hindered, but hath been a forward, voluntary, active doer of them.

All these that are here, and elsewhere in this prophet, and in others, charged on the Jews as the cause of their calamities at this day.

Abominations great enormities, sins to be abominated and hated, not practised and justified by shameless sinners.

He shall surely die most certainly die; or if you suppose such a one finally impenitent, he shall surely die under temporal judgments, and so by the first death fall under the second death also: dying he shall die; a Hebrew phrase, and very full.

His blood shall be upon him Heb. it is plural, bloods : both the blood of the innocent which he murdered, and his own blood, which thereby he forfeited, the blood of his own soul and life, that is, the whole blame of his misery in time and eternity, shall lie upon himself, who brought all those sorrows on himself by his own wickednesses.

Poole: Eze 18:14

A third instance in a supposed son’ s son to clear the case fully. The just father lives, his unjust son dieth; but the grandson of the just, seeing his father’ s sins, and fleeing them, lives. It is rare that the children of debauched parents do think or discern evil in their parents’ courses, but blindly follow them, without putting difference between what is good and what is bad in that the latter doth; such suffer for their own sins more than for their fathers: but if it be so that the son of a wicked father act like a man, bring his father’ s doings to the rule, and thereby discover the wickedness and danger of them, and do not the like, he shall not suffer for his father’ s sins.

Seeth all his father’ s sins the kinds, or many of the several sorts, of his sins, for it is not possible the son should see all the particular acts of sin done by his father.

Considereth looks thoroughly into these things, and weighs the importance of them; considers God is our Sovereign, ought to be obeyed, will bless the obedient, will punish the disobedient; that his blessing is the life and welfare, his curse is the death and misery, of souls; that every man should look particularly to his own duty and happiness; that it is better to be happy with God, obeying him, than to perish with a father by imitating his vices; that God will be gracious to the obedient, according to his rich grace, though they be the children of irreligious idolaters and adulterers, &c.; on which or such-like considerations, if the son choose holiness, and walk in it, he shall live, his end shall not be, because his doings were not, like his father’ s.

Poole: Eze 18:16

These two verses are explained already in the same words: see Eze 18:6,7 .

Poole: Eze 18:17

Taken off his hand from the poor withdrawn his hand from hurting or wronging the poor, though he had power and might to do it securely.

That hath not received usury & c. see Eze 18:8,9 , where these particulars are explained.

Haydock: Eze 18:1

Remembered, to procure him pardon; yet he will suffer less than if he had never done any good. (Calmet)

Haydock: Eze 18:2

Edge. Those in captivity would not allow that they were punished for their own sins: God convinces them of the contrary. (Worthington) ---

They knew that he often visited the sins of the fathers upon the children, (Exodus xx. 5., and xxiv. 5.; Calmet) when they also hated him, (Haydock) and that many had suffered for their parents' faults, like those of Saul, David, &c. (Calmet) ---

But these were all guilty of original sin at least, and death is not always a real misfortune. (Haydock) ---

God seems to allow that the complaints had hitherto had some grounds, (Jeremias xxxi.) but that they should be removed after the captivity, and still more effectually by the death of Christ, who came to redeem sinners, and rejected none. By baptism he cancels original sin, the sour grape, and those who cannot receive it are not innocent. (Calmet) ---

God chastises the body, but not the soul of children, for their parents' faults: (Menochius) and this conduct is a trial for them, which may increase their glory. (Haydock)

Haydock: Eze 18:4

Mine. He insinuates the vocation of the Gentiles and the general redemption. All will be treated according to their works. (Calmet)

Haydock: Eze 18:6

Mountains: of the sacrifices there offered to idols; (Challoner) or partaken in their usual feasts. Some irregularly worshipped God in these high places, under many pious kings; and were tolerated, (Calmet) though condemned for so doing. (Haydock) ---

Woman. The pagans abstained by the light of reason. (Calmet) ---

The contrary practice, "it is said," would give rise to lepers or monsters, (St. Jerome) as experience evinces. (Calmet) ---

It was forbidden in the Christian Church. (St. Augustine, q. 64. in Leviticus xx. 18.; St. Gregory, resp. 10. ad Aug.) (Calmet) ---

But no such questions are now asked. The prophet insists on this no more, ver. 11, 15.

Haydock: Eze 18:7

Wronged. Literally, "constristated." (Haydock) ---

Hebrew, "oppressed," maliciously.

Haydock: Eze 18:8

Increase more than what he lent, on any pretext. (St. Jerome) (Calmet)

Haydock: Eze 18:10

Robber. Hebrew, "breaker;" rude and lawless. Septuagint, "pestilent."

Haydock: Eze 18:12

Abomination. This refers to the woman, (ver. 6.) or to idolatry.

Haydock: Eze 18:13

Him. He alone is answerable, and shall suffer.

Gill: Eze 18:1

And the word of the Lord came unto me again, saying. The word of prophecy from the Lord, as the Targum; and its being mentioned is coming from the Lord is to give it weight and authority. This is a distinct sermon or prophecy from the former, and was sent and delivered out at another time.

Gill: Eze 18:2

What mean ye, that ye use this proverb concerning the land of Israel,.... This is spoken to the Jews in Babylon, who used the following proverb concerning the land of Israel; not the ten tribes, but the two tribes of Judah and Benjamin, concerning the desolation of the land, and the hardships the Jews laboured under, since the captivity of Jeconiah, and they became subject to the yoke of Nebuchadnezzar: this expostulation with them suggests that they had no just cause, or true reason, to make use of the proverb; that it was impious, impudent, and insolent in them, and daring and dangerous; and that they did not surely well consider what they said. The proverb follows:

saying, the fathers have eaten sour grapes, and the children's teeth are set on edge? that is, as the Targum explains it,

"the fathers have sinned, and the children are smitten,''

or punished, as the ten tribes for the sins of Jeroboam, and the two tribes of Judah and Benjamin for the sins of Manasseh; hereby wiping themselves clean; and as if they were innocent persons, and free from sin, and were only punished for their forefathers' sins, and so charging God with injustice and cruelty; whereas, though the Lord threatened to visit the iniquity of parents upon their children, and sometimes did so, to deter parents from sinning, lest they should entail a curse, and bring ruin upon their posterity; yet he never did this but when children followed their fathers' practices, and committed the same sins, or worse; so that this was no act of unrighteousness in God, but rather an instance of his patience and long suffering; see Jer 31:29.

Gill: Eze 18:3

As I live, saith the Lord God,.... This is a form of an oath; the Lord here swears by his life, by himself, because he could swear by no greater, Heb 6:13; and it expresses how displeased he was with the above proverb, and how much he resented it, as well as the certainty of what follows; which, it might be depended on, would be assuredly done, since the Lord not only said it, but swore unto it:

ye shall not have occasion any more to use this proverb in Israel; signifying that he would no longer defer the execution of his judgments, but immediately bring them upon them; so that or the future there would be no use of the proverb; no occasion to make mention of it in the next generation; and, moreover, that he would make it so manifest to themselves and others, by his dealings with them, that it should be seen, and known, and acknowledged by all, that it was for their own sins and transgressions that they were visited and corrected.

Gill: Eze 18:4

Behold, all souls are mine,.... By creation; they being the immediate produce of his power; hence he is called "the Father of spirits", Heb 12:9, or the souls of men; these he has an apparent right unto; a property in; a dominion over; they are accountable to him, and will be judged impartially by him:

as the soul of the father, so also the soul of the son is mine; and therefore must be thought to have as great a respect and affection for the one as for the other; for the soul of a son as for the soul of a father; and not deal partially in favour of the one, and cruelly and unrighteously with the other:

the soul that sinneth, it shall die; the soul that continues in sin, without repentance towards God, and faith in Christ, shall die the second death; shall be separated from the presence of God, and endure his wrath to all eternity: or the meaning is, that a person that is guilty of gross sins, and continues in them, shall personally suffer; he shall endure one calamity or another, as the famine, sword, pestilence, or be carried into captivity, which is the death all along spoken of in this chapter; the Lord will exercise no patience towards him, or defer punishment to a future generation, his offspring; but shall immediately execute it upon himself.

Gill: Eze 18:5

But if a man be just,.... Not legally, as to be wholly free from sin, for there is no such just man, Ecc 7:20; but evangelically, through the imputation of the righteousness of Christ unto him; and who has a principle of grace and holiness wrought in him; a man of a just principle and good conscience; who is disposed by the grace of God to that which is just and right; for this seems to refer to the inward frame of the mind, as distinct from actions, and as the source of them, as follows:

and do that which is lawful and right; or "judgment" ^c and "justice"; true judgment and justice, as the Targum; that which is just and right by the law of God, and is so between man and man; the particulars of which follow:

Gill: Eze 18:6

And hath not eaten upon the mountains,.... Where temples and altars were built for idols, and sacrifices offered up to them; and where feasts were kept to the honour of them, and the sacrifices to them eaten; see Eze 6:13; for otherwise it was not unlawful to eat common food on mountains, as well as on other places; but here it denotes idolatrous practices; and the Targum is,

"and hath not served idols on the mountains:''

neither hath lifted up his eyes to the idols of the house of Israel; their "dunghill gods" ^d as the word signifies; as not to the idols of the Gentiles, so not to those of Israel, as the calves at Dan and Bethel; these he does not worship, nor pray unto, or invoke, nor even give a pleasant and favourable look unto; but turned from them with abhorrence and contempt:

neither hath defiled his neighbour's wife; been guilty of adultery, by lying with another man's wife; or by marrying one divorced, not having committed fornication; which divorces were common among the Jews, and marrying such so divorced, Mat 19:19;

neither hath come near to a menstruous woman: a woman in her monthly courses, even his own wife; who, according to the law, was set apart for her uncleanness for a certain term of time; during which she was not to be touched, nor anything she sat or lay upon; and all conjugal acts to be abstained from, Lev 15:19.

Gill: Eze 18:7

And hath not oppressed any,.... By fraud or force, particularly the poor, to the great grief and hurt of them:

but hath restored to the debtor his pledge; which was pawned; not embezzling it, or keeping it beyond the time fixed by the law of God, Deu 24:12;

hath spoiled none by violence; has not committed theft and robbery, or done injury to any man's person and property:

hath given his bread to the hungry; which was his own; what he had laboured for, and come by honestly, and so had a right to dispose of; and being merciful, as well as just, eats not his morsel alone, but distributes it to the poor and hungry, Isa 58:7;

and hath covered the naked with a garment; as Job did, as well as the former, and for which Dorcas is commended, Job 31:17.

Gill: Eze 18:8

He that hath not given forth upon usury,.... Money, victuals, or any other thing, which was forbidden the Jews to take of their brethren, though they might of strangers, Deu 23:19;

neither hath taken any increase: or interest; or rather something over and above the interest money or use, as a gratuity for lending it upon the said interest:

that hath withdrawn his hand from iniquity; not only that now mentioned, but all others; who, having inadvertently engaged in that which is sinful, as soon as it appears to him to be so, gets out of it, and abstains from it as soon as possible:

hath executed true judgment between man and man; whether in office as a judge, who sits on the bench for that purpose; or as an arbitrator chosen to decide matters in controversy between one man and another, and that does everything just and right between man and man.

Gill: Eze 18:9

Hath walked in my statutes,.... Respecting the worship of God and true religion; being observant of all laws and ordinances relating thereunto:

and hath kept my judgments to deal truly; in things moral and civil among men; regarding all such laws of God as oblige to such things:

he is just; such a man is a just man, at least externally; and if he does all these things from a right principle, without trusting to them for justification before God, and acceptance with him, but looking to the righteousness of Christ for these things, he is truly, and in the sight of God, a just man:

he shall surely live, saith the Lord God; spiritually and comfortably here, and an eternal life hereafter; or rather he shall not be distressed with famine, sword, or plague, or go into captivity; but shall live in his own land, and eat the good things of it; and this shall be his case, let his father have been what he will, ever so great a sinner.

Gill: Eze 18:10

If he beget a son that is a robber, a shedder of blood,.... But if this just man beget a son that is a thief and a murderer, as he may; for grace is not conveyed by natural generation, though sin is: a good man has often bad children, even such as are guilty of capital crimes, as a "robber", a "highwayman", a "breaker up", or "through", as the word ^e signifies; one that breaks through walls, and into houses, and breaks through all the laws of God and man; and sticks not to shed innocent blood in committing his thefts and robberies, as these sins often go together; such an one was Barabbas, whose name signifies the son of a father, and perhaps his father might be a good man:

and that doeth the like to any one of these things; or that does anyone of these things, whether theft or murder.

Gill: Eze 18:11

And that doeth not any of those duties,.... Before mentioned, which his father did, but the reverse of them; and so the Septuagint and Arabic versions render it, "and in the way of his righteous father does not walk"; does not tread in his steps, and work righteousness as he did:

but even hath eaten upon the mountains, and defiled his neighbour's wife; has been guilty of idolatry and adultery; See Gill on Eze 18:6.

Gill: Eze 18:12

Hath oppressed the poor and needy,.... Who are weak, and have none to help them, and stand by them, and so are oppressed by such a man. This serves to explain the clause, in Eze 18:7;

hath spoiled by violence; his neighbour's goods; taken them away from him by force:

hath not restored the pledge; to the borrower before sunset, but kept it for his own use; taking the advantage of the poverty of him that borrowed of him:

and hath lifted up his eyes to the idols; whether of the Gentiles, or of the house of Israel:

hath committed abomination; either idolatry, the sin just before mentioned, which was an abomination to the Lord; or else approaching to a menstruous woman, since this follows the other in Eze 18:6; and is not mentioned, unless it is designed here; and so Kimchi interprets it; but Jarchi understands it of the abominable and detestable sin of sodomy: it may regard any and every sin that is abominable in the sight of God.

Gill: Eze 18:13

Hath given forth upon usury, and hath taken increase,.... Contrary to the law of God; See Gill on Eze 18:8;

shall he then live? by virtue of his father's righteousness and goodness, free from calamities, and in the quiet possession of the land of Israel, and the good things of it:

he shall not live; but go into captivity, and be destitute of the good things of life he has enjoyed; and, without repentance, shall never have eternal life:

he hath done all these abominations; before mentioned; theft, murder, idolatry, adultery, oppression of the poor, and usury, sins against both tables of the law:

he shall surely die; the death of affliction, or undergo temporal punishment; and not only die corporeally, but eternally too, if grace prevent not: "in dying he shall die" ^f; as in the Hebrew text; he shall die both the first and second death; his father's goodness shall not save him from either:

his blood shall be upon him; or "bloods" ^g; the innocent blood he has shed, which he must answer for being guilty of, and shall not escape righteous judgment, and his own blood, the destruction of himself; he shall be the cause of his own ruin, and bring just punishment on his own head.

Gill: Eze 18:14

Now, lo, if he beget a son,.... That is, the wicked man before mentioned; if he begets a son who proves a good man, which sometimes is the case, as Hezekiah the son of Ahaz, and Josiah the son of Amon:

that seeth all his father's sins which he hath done; not every particular action, but the principal of them; however, the several sorts and kinds of sin he was addicted to, and which were done publicly enough, and obvious to view; and yet does not imitate them, as children are apt to do:

and considereth: the evil nature and tendency of them; how abominable to God; how contrary to his law; how scandalous and reproachful in themselves, and how pernicious and destructive in their effects and consequences. The Septuagint, Vulgate Latin, and Arabic versions, read, "and feareth":

and doeth not such like; he fears God; and because the fear of God is before his eyes, and on his heart, which was wanting in his father, therefore he cannot do the things he did; the fear of offending him, the fear of his goodness, and of his judgments, both have an influence to restrain from sin.

Gill: Eze 18:15

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. See Gill on Eze 18:6; where the same things are mentioned as here, and in the same order; only that clause, "neither hath come near to a menstruous woman", is here omitted.

Gill: Eze 18:16

Neither hath oppressed any,.... See Gill on Eze 18:7.

hath not withholden the pledge; or, hath not pledged the pledge ^h. The meaning is, not that he had not given one, but had not taken one. So the Targum,

"the pledge he hath not taken;''

or, if he did, he did not keep it beyond the time the law directs, but restored it to him whose it was;

neither hath spoiled by violence, but hath given his bread to the hungry, and hath covered the naked with a garment. The rest of the verse is the same with Eze 18:7.

Gill: Eze 18:17

That hath taken off his hand from the poor,.... When he perceived it lay heavy upon him, withdrew it from hurting him, and forbore to do it when it was in his power, and perhaps eased him of the hardships his father had laid upon him; which was very kind and humane:

that hath not received usury nor increase; See Gill on Eze 18:8;

hath executed my judgments, hath walked in my statutes; had not only negative, but positive holiness: not only abstained from things sinful, but did that which was just and right, both with respect to God and man; observed the worship of God, and did justice to mankind:

he shall not die for the iniquity of his father; or be punished for his father's sins, with sword, famine, pestilence, or captivity; shall not die a corporeal death, and much less eternal death, on that account:

he shall surely live; in his own land, and in the enjoyment of the good things of life; and having the grace and fear of God, and acting from gracious principles, with a view to the glory of God, he shall live eternally, though the son of a wicked man.

Commentary -- Verse Notes / Footnotes

NET Notes: Eze 18:2

¹ tn This word only occurs here and in the parallel passage in Jer 31:29-30 in the Qal stem and in Eccl 10:10 in the Piel stem. In the latter passage it refers to the bluntness of an ax that has not been sharpened. Here the idea is of the “bluntness” of the teeth, not from having ground them down due to the bitter taste of sour grapes but to the fact that they have lost their “edge,” “bite,” or “sharpness” because they are numb from the sour taste. For this meaning for the word, see W. L. Holladay, Jeremiah (Hermeneia), 2:197.

NET Notes: Eze 18:3

¹ tn This expression occurs often in Ezekiel (5:11; 14:16, 18, 20; 16:48; 17:16, 19; 20:3, 31, 33; 33:11, 27; 34:8; 35:6, 11).

NET Notes: Eze 18:4

¹ tn Heb “life.”

NET Notes: Eze 18:6

¹ tn Heb, “on the mountains he does not eat.” The mountains are often mentioned as the place where idolatrous sacrifices were eaten (Ezek 20:28; 22:9; 34:6).

² tn Heb, “does not lift up his eyes.” This refers to looking to idols for help.

³ tn Heb, “does not draw near to.” “Draw near” is a euphemism for sexual intercourse (Lev 18:14; Deut 22:14; Isa 8:3).

NET Notes: Eze 18:7

¹ tn Heb “restores to the debtor his pledge.” The root occurs in Exod 22:25 in reference to restoring a man’s garment as a pledge before nightfall.

² tn The Hebrew term refers to seizure of property, usually by the rich (Isa 3:14; 10:2; Mic 2:2 [see Lev 5:21, 22]).

NET Notes: Eze 18:8

¹ sn This law was given in Lev 25:36.

² tn Heb, “turns back his hand.”

³ tn Heb “justice of truth.”

NET Notes: Eze 18:9

¹ tc The MT reads לַעֲשׂוֹת אֱמֶת (la’asot ’emet, “to do with integrity”), while the LXX reads “to do them,” presupposing לַעֲשׂוֹת אֹתָם (la’asot ’otam). The ם (mem) and ת (tav) have been reversed in the MT. The LXX refelcts the original, supported by similar phrasing in Ezekiel 11:20; 20:19.

² tn Heb “he.”

³ tn Heb “living, he will live.” The infinitive absolute precedes the finite verb for emphasis.

NET Notes: Eze 18:10

¹ tn Heb “begets.”

² tn Heb “and he does, a brother, from one of these.” If “brother” is retained, it may be an adverbial accusative, “against a brother” (i.e., fellow Israelite). But the form is likely dittographic (note the אח [aleph-heth] combination in the following form).

NET Notes: Eze 18:11

¹ tn Heb “and he all of these did not do.” The parenthetical note refers back to the father described in the preceding verses.

² sn See note on “mountains” in v. 6.

NET Notes: Eze 18:12

¹ sn The poor and needy are often mentioned together in the OT (Deut 24:14; Jer 22:16; Ezek 14:69; Ps 12:6; 35:10; 37:14).

² tn Heb “lifts up his eyes.”

NET Notes: Eze 18:13

¹ tn Heb “be put to death.” The translation follows an alternative reading that appears in several ancient textual witnesses.

² tn Heb “his blood will be upon him.”

NET Notes: Eze 18:14

¹ tn Heb “and he sees and does not do likewise.”

NET Notes: Eze 18:17

¹ tc This translation follows the LXX. The MT reads “restrains his hand from the poor,” which makes no sense here.

² tn Or “in his father’s punishment.” The phrase “in/for [a person’s] iniquity/punishment” occurs fourteen times in Ezekiel: here and in vv. 18, 19, 20; 3:18, 19; 4:17; 7:13, 16; 24:23; 33:6, 8, 9; 39:23. The Hebrew word for “iniquity” may also mean the “punishment for iniquity.”

Geneva Bible: Eze 18:2

What mean ye, that ye use this proverb concerning the land of Israel, saying, ^{( a )} The fathers have eaten sour grapes, and the children's teeth are set on edge?

^{( a )} The people murmured at the chastising of the Lord, and therefore used this proverb meaning that their fathers had sinned and their children were punished for their transgressions. See Jer 31:29

Geneva Bible: Eze 18:6

[And] hath not eaten ^{( b )} 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 polluted woman,

^{( b )} If he has not eaten flesh that has been offered up to idols, to honour them by it.

Geneva Bible: Eze 18:13

Hath given forth upon interest, and hath taken increase: shall he then live? he shall not live: he hath done all these abominations; ^{( c )} he shall surely die; his blood shall be upon him.

^{( c )} He shows how the son is punished for his father's sin: that is, if he is wicked as his father was and does not repent, he will be punished as his father was, or else not.

Commentary -- Verse Range Notes

TSK Synopsis: Eze 18:1-32

1 God defends his justice;

31 and exhorts to repentance.

MHCC: Eze 18:1-20

The soul that sinneth it shall die. As to eternity, every man was, is, and will be dealt with, as his conduct shows him to have been under the old covenant of works, or the new covenant of grace. Whatever outward sufferings come upon men through the sins of others, they deserve for their own sins all they suffer; and the Lord overrules every event for the eternal good of believers. All souls are in the hand of the great Creator: he will deal with them in justice or mercy; nor will any perish for the sins of another, who is not in some sense worthy of death for his own. We all have sinned, and our souls must be lost, if God deal with us according to his holy law; but we are invited to come to Christ. If a man who had shown his faith by his works, had a wicked son, whose character and conduct were the reverse of his parent's, could it be expected he should escape the Divine vengeance on account of his father's piety? Surely not. And should a wicked man have a son who walked before God as righteous, this man would not perish for his father's sins. If the son was not free from evils in this life, still he should be partaker of salvation. The question here is not about the meritorious ground of justification, but about the Lord's dealings with the righteous and the wicked.

Matthew Henry: Eze 18:1-9

Evil manners, we say, beget good laws; and in like manner sometimes unjust reflections occasion just vindications; evil proverbs beget good prophecies. Here is,

I. An evil proverb commonly used by the Jews in their captivity. We had one before (Eze 12:22) and a reply to it; here we have another. That sets God's justice at defiance: " The days are prolonged and every vision fails; the threatenings are a jest." This charges him with injustice, as if the judgments executed were a wrong: "You use this proverb concerning the land of Israel, now that it is laid waste by the judgments of God, saying, The fathers have eaten sour grapes and the children's teeth are set on edge; we are punished for the sins of our ancestors, which is as great an absurdity in the divine regimen as if the children should have their teeth set on edge, or stupefied, by the fathers' eating sour grapes, whereas, in the order of natural causes, if men eat or drink any thing amiss, they only themselves shall suffer by it."Now, 1. It must be owned that there was some occasion given for this proverb. God had often said that he would visit the iniquity of the fathers upon the children, especially the sin of idolatry, intending thereby to express the evil of sin, of that sin, his detestation of it, and just indignation against it, and the heavy punishments he would bring upon idolaters, that parents might be restrained from sin by their affection to their children and that children might not be drawn to sin by their reverence for their parents. He had likewise often declared by his prophets that in bringing the present ruin upon Judah and Jerusalem he had an eye to the sins of Manasseh and other preceding kings; for, looking upon the nation as a body politic, and punishing them with national judgments for national sins, and admitting the maxim in our law that a corporation never dies, reckoning with them now for the iniquities of former ages was but like making a man, when he is old, to possess the iniquities of his youth, Job 13:26. And there is no unrighteousness with God in doing so. But, 2. They intended it as a reflection upon God, and an impeachment of his equity in his proceedings against them. Thus far that is right which is implied in this proverbial saying, That those who are guilty of wilful sin eat sour grapes; they do that which they will feel from, sooner or later. The grapes may look well enough in the temptation, but they will be bitter as bitterness itself in the reflection. They will set the sinner's teeth on edge. When conscience is awake, and sets the sin in order before them, it will spoil the relish of their comforts as when the teeth are set on edge. But they suggest it as unreasonable that the children should smart for the fathers' folly and feel the pain of that which they never tasted the pleasure of, and that God was unrighteous in thus taking vengeance and could not justify it. See how wicked the reflection is, how daring the impudence; yet see how witty it is, and how sly the comparison. Many that are impious in their jeers are ingenious in their jests; and thus the malice of hell against God and religion is insinuated and propagated. It is here put into a proverb, and that proverb used, commonly used; they had it up ever and anon. And, though it had plainly a blasphemous meaning, yet they sheltered themselves under the similitude from the imputation of downright blasphemy. Now by this it appears that they were unhumbled under the rod, for, instead of condemning themselves and justifying God, they condemned him and justified themselves; but woe to him that thus strives with his Maker.

II. A just reproof of, and reply to, this proverb: What mean you by using it? That is the reproof. "Do you intend hereby to try it out with God? Or can you think any other than that you will hereby provoke him to be angry with you will he has consumed you? Is this the way to reconcile yourselves to him and make your peace with him?"The reply follows, in which God tells them,

1. That the use of the proverb should be taken away. This is said, it is sworn (Eze 18:3): You shall not have occasion any more to use this proverb; or (as it may be read), You shall not have the use of this parable. The taking away of this parable is made the matter of a promise, Jer 31:29. Here it is made the matter of a threatening. There it intimates that God will return to them in ways of mercy; here it intimates that God would proceed against them in ways of judgment. He will so punish them for this impudent saying that they shall not dare to use it any more; as in another case, Jer 23:34, Jer 23:36. God will find out effectual ways to silence those cavillers. Or God will so manifest both to themselves and others that they have wickedness of their own enough to bring all these desolating judgments upon them that they shall no longer for shame lay it upon the sins of their fathers that they were thus dealt with: "Your own consciences shall tell you, and all your neighbours shall confirm it, that you yourselves have eaten the same sour grapes that your fathers ate before you, or else your teeth would not have been set on edge."

2. That really the saying itself was unjust and a causeless reflection upon God's government. For,

(1.) God does not punish the children for the fathers' sins unless they tread in their fathers' steps and fill up the measure of their iniquity (Mat 23:32), and then they have no reason to complain, for, whatever they suffer, it is less than their own sin has deserved. And, when God speaks of visiting the iniquity of the fathers upon the children, that is so far from putting any hardship upon the children, to whom he only renders according to their works, that it accounts for God's patience with the parents, whom he therefore does not punish immediately, because he lays up their iniquity for their children, Job 21:19.

(2.) It is only in temporal calamities that children (and sometimes innocent ones) fare the worse for their parents' wickedness, and God can alter the property of those calamities, and make them work for good to those that are visited with them; but as to spiritual and eternal misery (and that is the death here spoken of) the children shall by no means smart for the parents' sins. This is here shown at large; and it is a wonderful piece of condescension that the great God is pleased to reason the case with such wicked and unreasonable men, that he did not immediately strike them dumb or dead, but vouchsafed to state the matter before them, that he may be clear when he is judged. Now, in his reply,

[1.] He asserts and maintains his own absolute and incontestable sovereignty: Behold, all souls are mine, Eze 18:4. God here claims a property in all the souls of the children of men, one as well as another. First, Souls are his. He that is the Maker of all things is in a particular manner the Father of spirits, for his image is stamped on the souls of men; it was so in their creation; it is so in their renovation. He forms the spirit of man within him, and is therefore called the God of the spirits of all flesh, of embodied spirits. Secondly, All souls are his, all created by him and for him, and accountable to him. As the soul of the father, so the soul of the son, is mine. Our earthly parents are only the fathers of our flesh; our souls are not theirs; God challenges them. Now hence it follows, for the clearing of this matter, 1. That God may certainly do what he pleases both with fathers and children, and none may say unto him, What doest thou? He that gave us our being does us no wrong if he takes it away again, much less when he only takes away some of the supports and comforts of it; it is as absurd to quarrel with him as for the thing formed to say to him that formed it, Why hast thou made me thus? 2. That God as certainly bears a good-will both to father and son, and will put no hardship upon either. We are sure that God hates nothing that he has made, and therefore (speaking of the adult, who are capable of acting for themselves) he has such a kindness for all souls that none die but through their own default. All souls are his, and therefore he is not partial in his judgment of them. Let us subscribe to his interest in us and dominion over us. He says, All souls are mine; let us answer, "Lord, my soul is thine; I devote it to thee to be employed for thee and made happy in thee."It is with good reason that God says, " My son, give me thy heart, for it is my own,"to which we must yield, " Father, take my heart, it is thy own."

[2.] Though God might justify himself by insisting upon his sovereignty, yet he waives that, and lays down the equitable and unexceptionable rule of judgment by which he will proceed as to particular persons; and it is this: - First, The sinner that persists in sin shall certainly die, his iniquity shall be his ruin: The soul that sins shall die, shall die as a soul can die, shall be excluded from the favour of God, which is the life and bliss of the soul, and shall lie for ever under his wrath, which is its death and misery. Sin is the act of the soul, the body being only the instrument of unrighteousness; it is called the sin of the soul, Mic 6:7. And therefore the punishment of sin is the tribulation and the anguish of the soul, Rom 2:9. Secondly, The righteous man that perseveres in his righteousness shall certainly live. If a man be just, have a good principle, a good spirit and disposition, and, as an evidence of that, do judgment and justice (Eze 18:5), he shall surely live, saith the Lord God, Eze 18:9. He that makes conscience of conforming in every thing to the will of God, that makes it his business to serve God and his aim to glorify God, shall without fail be happy here and for ever in the love and favour of God; and, wherein he comes short of his duty, it shall be forgiven him, through a Mediator. Now here is part of the character of this just man. 1. He is careful to keep himself clean from the pollutions of sin, and at a distance from all the appearances of evil. (1.) From sins against the second commandment. In the matters of God's worship he is jealous, for he knows God is so. He has not only not sacrificed in the high places to the images there set up, but he has not so much as eaten upon the mountains, that is, not had any communion with idolaters by eating things sacrificed to idols, 1Co 10:20. He would not only not kneel with them at their altars, but not sit with them at their tables in their high places. He detests not only the idols of the heathen but the idols of the house of Israel, which were not only allowed of, but generally applauded and adored, by those that were accounted the professing people of God. He has not only not worshipped those idols, but he has not so much as lifted up his eyes to them; he has not given them a favourable look, has had no regard at all to them, neither desired their favour nor dreaded their frowns. He has observed so many bewitched by them that he has not dared so much as to look at them, lest he should be taken in the snare. The eyes of idolaters are said to go a whoring, Eze 6:9. See Deu 4:19. (2.) From sins against the seventh commandment. He is careful to possess his vessel in sanctification and honour, and not in the lusts of uncleanness; and therefore he has not dared to defile his neighbour's wife, nor said or done any thing which had the least tendency to corrupt or debauch her, no, nor will he make any undue approaches to his own wife when she is put apart for her uncleanness, for it was forbidden by the law, Lev 18:19; Lev 20:18. Note, It is an essential branch of wisdom and justice to keep the appetites of the body always in subjection to reason and virtue. (3.) From sins against the eighth commandment. He is a just man, who has not, by fraud and under colour of law and right, oppressed any, and who has not with force and arms spoiled any by violence, not spoiled them of their goods or estates, much less of their liberties and lives, Eze 18:7. Oppression and violence were the sins of the old world, that brought the deluge, and are sins of which still God is and will be the avenger. Nay, he is one that has not lent his money upon usury, nor taken increase (Eze 18:8), though, being done by contract, it may seem free from injustice ( Volenti non fit injuria - What is done to a person with his own consent is no injury to him ), yet, as far as it is forbidden by the law, he dares not do it. A moderate usury they were allowed to receive from strangers, but not from their brethren. A just man will not take advantage of his neighbour's necessity to make a prey of him, nor indulge himself in ease and idleness to live upon the sweat and toil of others, and therefore will not take increase from those who cannot make increase of what he lends them, nor be rigorous in exacting what was agreed for from those who by the act of God are disabled to pay it; but he is willing to share in loss as well as profit. Qui sentit commodum, sentire debet et onus - He who enjoys the benefit should bear the burden. 2. He makes conscience of doing the duties of his place. He has restored the pledge to the poor debtor, according to the law. Exo 22:26. " If thou take thy neighbour's raiment for a pledge, the raiment that is for necessary use, thou shalt deliver it to him again, that he may sleep in his own bedclothes."Nay, he has not only restored to the poor that which was their own, but has given his bread to the hungry. Observe, It is called his bread, because it is honestly come by; that which is given to some is not unjustly taken from others; for God has said, I hate robbery for burnt-offerings. Worldly men insist upon it that their bread is their own, as Nabal, who therefore would not give of it to David (1Sa 25:11); yet let them know that it is not so their own but that they are bound to do good to others with it. Clothes are necessary as well as food, and therefore this just man is so charitable as to cover the naked also with a garment, Eze 18:7. The coats which Dorcas had made for the poor were produced as witnesses of her charity, Act 9:39. This just man has withdrawn his hands from iniquity, Eze 18:8. If at any time he has been drawn in through inadvertency to that which afterwards has appeared to him to be a wrong thing, he does not persist in it because he has begun it, but withdraws his hand from that which he now perceives to be iniquity; for he executes true judgment between man and man, according as his opportunity is of doing it (as a judge, as a witness, as a juryman, as a referee), and in all commerce is concerned that justice be done, that no man be wronged, that he who is wronged be righted, and that every man have his own, and is ready to interpose himself, and do any good office, in order hereunto. This is his character towards his neighbours; yet it will not suffice that he be just and true to his brother, to complete his character he must be so to his God likewise (Eze 18:9): He has walked in my statutes, those which relate to the duties of his immediate worship; he has kept those and all his other judgments, has had respect to them all, has made it his constant care and endeavour to conform and come up to them all, to deal truly, that so he may approve himself faithful to his covenant with God, and, having joined himself to God, he does not treacherously depart from him, nor dissemble with him. This is a just man, and living he shall live; he shall certainly live, shall have life and shall have it more abundantly, shall live truly, live comfortably, live eternally. Keep the commandments, and thou shalt enter into life, Mat 19:17.

Matthew Henry: Eze 18:10-20

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 2:7, Rom 2:8), 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 (Eze 18:11) 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 destroyed. 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, Eze 18:14. 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 (Eze 18:6, etc.), 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, Eze 18:15-17. 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 (Eze 18:18), 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, "Eze 18:19. 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 5:7. 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 (Eze 18:20): The soul that sins shall die, and not another for it. What direction God has given to earthly judges (Deu 24:16) 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 his 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.

Keil-Delitzsch: Eze 18:1-4

In the word of God contained in this chapter, the delusion that God visits the sins of fathers upon innocent children is overthrown, and the truth is clearly set forth that every man bears the guilt and punishment of his own sins (Eze 18:1-4). The righteous lives through his righteousness (Eze 18:5-9), but cannot save his wicked son thereby (Eze 18:10-13); whilst the son who avoids the sins and wickedness of his father, will live through his own righteousness (Eze 18:14-20). The man who repents and avoids sin is not even charged with his own sin; and, on the other hand, the man who forsakes the way of righteousness, and gives himself up to unrighteousness, will not be protected from death even by his own former righteousness (Eze 18:21-29). Thus will God judge every man according to his way; and it is only by repentance that Israel itself can live (Eze 18:30-32). The exposition of these truths is closely connected with the substance and design of the preceding and following prophecies. In the earlier words of God, Ezekiel had taken from rebellious Israel every support of false confidence in the preservation of the kingdom from destruction. But as an impenitent sinner, even when he can no longer evade the punishment of his sins, endeavours as much as possible to transfer the guilt from himself to others, and comforts himself with the thought that he has to suffer for sins that other shave committed, and hardens himself against the chastisement of God through such false consolation as this; so even among the people of Israel, when the divine judgments burst upon them, the delusion arose that the existing generation had to suffer for the fathers' sins. If, then, the judgment were ever to bear the fruit of Israel's conversion and renovation, which God designed, the impenitent generation must be deprived even of this pretext for covering over its sins and quieting its conscience, by the demonstration of the justice which characterized the government of God in His kingdom.

The proverb and the word of God. - Eze 18:1. And the word of Jehovah came to me, saying, Eze 18:2. Why do you use this proverb in the land of Israel, saying, Fathers eat sour grapes, and the sons' teeth are set on edge. Eze 18:3. As I live, is the saying of the Lord Jehovah, this proverb shall not be used any more in Israel. Eze 18:4. Behold, all souls are mine; as the father's soul, so also the soul of the son, - they are mine; the soul which sinneth, it shall die. - On Eze 18:2 compare Eze 12:22. מה־לּכם , what is to you, what are you thinking of, that...? is a question of amazement. על־אדמת , in the land of Israel (Eze 12:22), not "concerning the land of Israel,"as Hävernick assumes. The proverb was not, "The fathers have eaten sour grapes,"for we have not אכלוּ , as in Jer 31:29, but יאכלוּ , they eat, are accustomed to eat, and אבות has no article, because it applies to all who eat sour grapes. Bōsĕr , unripe, sour grapes, like bēsĕr in Job 16:33 (see the comm. in loc .). The meaning of the proverb is self-evident. The sour grapes which the fathers eat are the sins which they commit; the setting of the children's teeth on edge is the consequence thereof, i.e., the suffering which the children have to endure. The same proverb is quoted in Jer 31:29-30, and there also it is condemned as an error. The origin of such a proverb is easily to be accounted for from the inclination of the natural man to transfer to others the guilt which has brought suffering upon himself, more especially as the law teaches that the sins of the fathers are visited upon the children (Exo 20:5), and the prophets announce that the Lord would put away Judah from before His face on account of the sins of Manasseh (2Ki 24:3; Jer 15:4), while Jeremiah complains in Lam 5:7 that the people are bearing the fathers' sins. Nevertheless the proverb contained a most dangerous and fatal error, for which the teaching of the law concerning the visitation of the sins of the fathers, etc., was not accountable, and which Jeremiah, who expressly mentions the doctrine of the law (Jer 32:18), condemns as strongly as Ezekiel. God will visit the sins of the fathers upon the children who hate Him, and who also walk in the footsteps of their fathers' sins; but to those who love Him, and keep His commandments, He will show mercy to the thousandth generation. The proverb, on the other hand, teaches that the children would have to atone for their fathers' sins without any culpability of their own. How remote such a perversion of the truth as to the transmission of sins and their consequences, viz., their punishment, was from the law of Moses, is evident from the express command in Deu 24:16, that the children were not to be put to death with the fathers for the sins which the latter had committed, but that every one was to die for his own sin. What God here enjoins upon the judicial authorities must apply to the infliction of his own judgments. Consequently what Ezekiel says in the following verses in opposition to the delusion, which this proverb helped to spread abroad, is simply a commentary upon the words, "every one shall die for his own sin,"and not a correction of the law, which is the interpretation that many have put upon these prophetic utterances of Jeremiah and Ezekiel. In Eze 18:3, the Lord declares with an oath that this proverb shall not be used any more. The apodosis to ' אם יהיה וגו , which is not expressed, would be an imprecation, so that the oath contains a solemn prohibition. God will take care that this proverb shall not be used any more in Israel, not so much by the fact that He will not give them any further occasion to make use of it, as by the way in which He will convince them, through the judgments which He sends, of the justice of His ways. The following is Calvin's admirable paraphrase: "I will soon deprive you of this boasting of yours; for your iniquity shall be made manifest, so that all the world may see that you are but enduring just punishment, which you yourselves have deserved, and that you cannot cast it upon your fathers, as you have hitherto attempted to do."At the same time, this only gives one side; we must also add the other, which is brought out so prominently in Jer 31:29., namely, that after the judgment God will manifest His grace so gloriously in the forgiveness of sins, that those who are forgiven will fully recognise the justice of the judgments inflicted. Experience of the love and compassion of the Lord, manifesting itself in the forgiveness of sin, bows down the heart so deeply that the pardoned sinner has no longer any doubt of the justice of the judgments of God. " In Israel "is added, to show that such a proverb is opposed to the dignity of Israel. In Eze 18:4, the reason assigned fore the declaration thus solemnly confirmed by an oath commences with a general thought which contains the thesis for further discussion. All souls are mine, the soul of the father as well as that of the son, saith the Lord. In these words, as Calvin has well said, "God does not merely vindicate His government or His authority, but shows that He is moved with paternal affection towards the whole of the human race which He created and formed."There is no necessity for God to punish the one for the other, the son for the father, say because of the possibility that the guilty person might evade Him; and as the Father of all, He cannot treat the one in a different manner from the other, but can only punish the one by whom punishment has been deserved. The soul that sinneth shall die. הנּפשׁ is used here, as in many other passages, for "man,"and מוּת is equivalent to suffering death as a punishment. "Death"is used to denote the complete destruction with which transgressors are threatened by the law, as in Deu 30:15 (compare Jer 21:8; Pro 11:10). This sentence is explained in the verses which follow (vv. 5-20).

Keil-Delitzsch: Eze 18:5-9

The Righteous Man Shall Not Die

Eze 18:5. If a man is righteous, and doeth right and righteousness, Eze 18:6. And doth not eat upon the mountains, and doth not lift up his eyes to the idols of the house of Israel, and doth not defile his neighbour's wife, and doth not approach his wife in her uncleanness, Eze 18:7. Oppresseth no one, restoreth his security (lit., debt-pledge), committeth no robbery, giveth his bread to the hungry, and covereth the naked with clothes, Eze 18:8. Doth not give upon usury, and taketh not interest, withholdeth his hand from wrong, executeth judgment of truth between one and another, Eze 18:9. Walketh in my statutes, and keepeth my rights to execute truth; he is righteous, he shall live, is the saying of the Lord "Jehovah." - The exposition of the assertion, that God only punishes the sinner, not the innocent, commences with a picture of the righteousness which has the promise of life. The righteousness consists in the fulfilment of the commandments of the law: viz., (1) those relating to religious duties, such as the avoidance of idolatry, whether of the grosser kind, such as eating upon the mountains, i.e., observing sacrificial festivals, and therefore sacrificing to idols (cf. Deu 12:2.), or of a more refined description, e.g., lifting up the eyes to idols, to look to them, or make them the object of trust, and offer supplication to them (cf. Psa 121:1; Deu 4:19), as Israel had done, and was doing still (cf. Eze 6:13); and (2) those relating to moral obligations, such as the avoidance of adultery (compare Exo 20:14; Lev 20:10; Deu 22:22; and for טמּא , Gen 34:5), and of conjugal intercourse with a wife during menstruation, which was a defilement of the marriage relation (cf. Lev 18:19; Lev 20:18). All these sins were forbidden in the law on pain of death. To these there are appended duties to a neighbour (Eze 18:7.), viz., to abstain from oppressing any one (Exo 22:28; Lev 15:14, Lev 15:17), to restore the pledge to a debtor (Exo 22:25; Deu 24:6, Deu 24:10.). חוב is hardly to be taken in any other sense than as in apposition to חבלתו , "his pledge, which is debt,"equivalent to his debt-pledge or security, like דּרכּך זמּה in Eze 16:27. The supposition of Hitzig, that חוב is a participle, like קום in 2Ki 16:7, in the sense of debtor, is a far less natural one, and has no valid support in the free rendering of the lxx, ἐνεχυρασμὸν ὀφείλοντος . The further duties are to avoid taking unlawful possession of the property of another (cf. Lev. 5:23); to feed the hungry, clothe the naked (cf. Isa 58:5; Mat 25:26; Jam 2:15-16); to abstain from practising usury (Deu 23:20; cf. Exo 22:24) and taking interest (Lev 25:36-37); in judicial sentences, to draw back the hand from wrong, and promote judgment of truth, - a sentence in accordance with the true nature of the case (see the comm. on Zec 7:9); and, lastly, to walk in the statutes and rights of the Lord, - an expression which embraces, in conclusion, all that is essential to the righteousness required by the law. - This definition of the idea of true righteousness, which preserves from death and destruction, and ensures life to the possessor, is followed in Eze 18:10. by a discussion of the attitude which God sustains towards the sons.

Keil-Delitzsch: Eze 18:10-13

The righteousness of the father does not protect the wicked, unrighteous son from death. - Eze 18:10. If, however, he begetteth a violent son, who sheddeth blood, and doeth only one of these things, Eze 18:11. But he himself hath not done all this, - if he even eateth upon the mountains, and defileth his neighbour's wife, Eze 18:12. Oppresseth the suffering and poor, committeth robbery, doth not restore a pledge, lifteth up his eyes to idols, committeth abomination, Eze 18:13. Giveth upon usury, and taketh interest: should he live? He shall not live! He hath done all these abominations; he shall be put to death; his blood shall be upon him. - The subject to והוליד , in Eze 18:10, is the righteous man described in the preceding verses. פּריץ , violent, literally, breaking in or through, is rendered more emphatic by the words "shedding blood"(cf. Hos 4:2). We regard אח in the next clause as simply a dialectically different form of writing and pronouncing, for אך , "only,"and he doeth only one of these, the sins previously mentioned (Eze 18:6.). מאחד , with a partitive מן , as in Lev 4:2, where it is used in a similar connection; the form מאחד is also met with in Deu 15:7. The explanation given by the Targum, "and doeth one of these to his brother,"is neither warranted by the language nor commended by the sense. עשׂה is never construed with the accusative of the person to whom anything is done; and the limitation of the words to sins against a brother is unsuitable in this connection. The next clause, לא עשׂה ... והוּא , which has also been variously rendered, we regard as an adversative circumstantial clause, and agree with Kliefoth in referring it to the begetter (father): "and he (the father) has not committed any of these sins."For it yields no intelligible sense to refer this clause also to the son, since כּל־אלּה cannot possibly refer to different things from the preceding מאלּה , and a man cannot at the same time both do and not do the same thing. The כּי which follows signifies "if,"as is frequently the case in the enumeration of particular precepts or cases; compare, for example, Exo 21:1, Exo 21:7,Exo 21:17, etc., where it is construed with the imperfect, because the allusion is to things that may occur. Here, on the contrary, it is followed by the perfect, because the sins enumerated are regarded as committed. The emphatic גּם (even) forms an antithesis to אח מאחד ( אך ), or rather an epanorthosis of it, inasmuch as כּי גּם resumes and carries out still further the description of the conduct of the wicked son, which was interrupted by the circumstantial clause; and that not only in a different form, but with a gradation in the thought. The thought, for instance, is as follows: the violent son of a righteous father, even if he has committed only one of the sins which the father has not committed, shall die. And if he has committed even the gross sins named, viz., idolatry, adultery, violent oppression of the poor, robbery, etc., should he then continue to live? The ו in וחי introduces the apodosis, which contains a question, that is simply indicated by the tone, and is immediately denied. The antique form חי for חיּה , 3rd pers. perf., is taken from the Pentateuch (cf. Gen 3:22 and Num 21:8). The formulae מות יוּמת and דּמיו בּו dna are also derived from the language of the law (cf. Lev 20:9, Lev 20:11, Lev 20:13, etc.).

Keil-Delitzsch: Eze 18:14-20

The son who avoids his father's sin will live; but the father will die for his own sins. - Eze 18:14. And behold, he begetteth a son, who seeth all his father's sins which he doeth; he seeth them, and doeth not such things. Eze 18:15. He eateth not upon the mountains, and lifteth not up his eyes to the idols of the house of Israel; he defileth not his neighbour's wife, Eze 18:16. And oppresseth no one; he doth not withhold a pledge, and committeth not robbery; giveth his bread to the hungry, and covereth the naked with clothes. Eze 18:17. He holdeth back his hand from the distressed one, taketh not usury and interest, doeth my rights, walketh in my statutes; he will not die for the sin of his father; he shall live. Eze 18:18. His father, because he hath practised oppression, committed robbery upon his brother, and hath done that which is not good in the midst of his people; behold, he shall die for his sin. Eze 18:19. And do ye say, Why doth the son not help to bear the father's sin? But the son hath done right and righteousness, hath kept all my statutes, and done them; he shall live. Eze 18:20. The soul that sinneth, it shall die. A son shall not help to bear the father's sin, and a father shall not help to bear the sin of the son. The righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him. - The case supposed in these verses forms the antithesis to the preceding one; the father is the transgressor in this instance, and the son a keeper of the law. The subject to הוליד in Eze 18:14 is not the righteous man described in Eze 18:15, but a man who is described immediately afterwards as a transgressor of the commandments of God. The Chetib וירא bite in the last clause of Eze 18:14 is not to be read ויּרא , καὶ φοβηθῇ , et timuerit , as it has been by the translators of the Septuagint and Vulgate; nor is it to be altered into ויּראה , as it has been by the Masoretes, to make it accord with Eze 18:28; but it is the apocopated form ויּרא , as in the preceding clause, and the object is to be repeated from what precedes, as in the similar case which we find in Exo 20:15, (18). Ewald and Hitzig propose to alter מעני in Eze 18:17 into מעול after Eze 18:8, but without the slightest necessity. The lxx are not to be taken as an authority for this, since the Chaldee and Syriac have both read and rendered עני ; and Ezekiel, when repeating the same sentences, is accustomed to make variations in particular words. Holding back the hand from the distressed, is equivalent to abstaining from seizing upon him for the purpose of crushing him (compare Eze 18:12); בּתוך , in the midst of his countrymen = בּתוך עמּו , is adopted from the language of the Pentateuch. מת after הנּה is a participle. The question, "Why does the son not help to bear?"is not a direct objection on the part of the people, but is to be taken as a pretext, which the people might offer on the ground of the law, that God would visit the sin of the fathers upon the sons in justification of their proverb. Ezekiel cites this pretext for the purpose of meeting it by stating the reason why this does not occur. נשׂא ב , to carry, near or with, to join in carrying, or help to carry (cf. Num 11:17). This proved the proverb to be false, and confirmed the assertion made in Eze 18:4 , to which the address therefore returns (Eze 18:20). The righteousness of the righteous man will come upon him, i.e., upon the righteous man, namely, in its consequences. The righteous man will receive the blessing of righteousness, but the unrighteous man the curse of his wickedness. There is no necessity for the article, which the Keri proposes to insert before רשׁע .

Constable: Eze 4:1--24:27

II. Oracles of judgment on Judah and Jerusalem for sin chs. 4-24

This section of the book contains prophecies that Ezekiel delivered from the beginning of his ministry (in 593 B.C.) to the fall of Jerusalem (586 B.C.). All of these prophecies deal with the coming destruction of the city and related calamities.

"Here begin Ezekiel's prophecies directed toward others than himself."¹⁰³

Constable: Eze 12:1--19:14

C. Yahweh's reply to the invalid hopes of the Israelites chs. 12-19

"The exiles had not grasped the serious consequences of Ezekiel's warnings. They still hoped for an early return to Palestine, for they viewed the continued preservation of Jerusalem and Judah as signs of security. After all, Jerusalem was the eternal city. They presented several reasons for their hope and security--as well as their objections to Ezekiel's warning--in chapters 12-19.

"First, if judgment was to come, it would not be in their lifetime, as Ezekiel had declared (ch. 12). Second, Ezekiel was only one of many prophets. Most prophets and prophetesses announced hope and reasons for optimism. Why should the people listen to Ezekiel (ch. 13)? Third, the leaders in Judah were ultimately responsible. If there was to be any judgment, it would be on them, not the exiles (ch. 14). Fourth, if real danger of judgment should exist, then they would only have to find some righteous man to intercede for them before God. Thus they would be delivered (ch. 14). Fifth, how could Ezekiel possibly believe that God would judge his own chosen people? He would not do that (chs. 15-16). Sixth, it would not be fair for God to judge anyone for his forefathers' sins. The people thought Ezekiel was saying that God did judge one for his forefather's sins (ch. 17). Seventh, if judgment was really coming, then there was nothing they could do to stop it; for they would be paying for their fathers' sins. It would not make any difference if they repented (ch. 18). Eighth, Zedekiah, the contemporary ruler of Judah, could be trusted. He would throw off the yoke of Babylonia (ch. 19).

"Ezekiel patiently, systematically, and adamantly (cf. 3:8-9) challenged the naive reasoning of the exiles, undermining each source of their optimistic rejection to his warnings of judgment. When Ezekiel had finished his challenges, no excuses remained."¹⁸⁷

This series of messages expands and develops the concepts presented in the preceding vision (chs. 8-11). Similarly the messages of judgment on Judah and Jerusalem (chs. 4-7) expounded elements in the vision of Ezekiel's commission (chs. 1-3). This pattern continues through the book.

"Chapters 4-11 have repeatedly shown the certainty of Jerusalem's destruction; chapters 12-19 present the necessity for it. The emphasis in these chapters is the moral cause of the exile."¹⁸⁸

The Judahites had trusted in the remnant in Jerusalem (12:1-20), parables (12:21-28), other prophets (ch. 13), idols (14:1-11), religious intercessors (14:12-23), their position as God's vine (ch. 15), the holy city of Jerusalem (ch. 16), Zedekiah (ch. 17), and God's justice (ch. 18).¹⁸⁹

Constable: Eze 18:1-32

9. The importance of individual righteousness ch. 18

This chapter, like 12:21-28, corrected a common proverb. This one dealt with the people's false view of the reason for their judgment by God.

"In Chapters 18 and 33 are contained some of the most thorough, carefully expressed, and absolutely clear discourses on the topic of the responsibility of the individual for his or her own sins found anywhere in the Bible. These passages provide a valuable correction to the potential errors of fatalism, rigid determinism, and blame-avoidant judgmentalism."²⁵⁶

Constable: Eze 18:1-4

The principle 18:1-4

18:1-2 The Lord told Ezekiel to ask the people what they meant when they used a proverb that implied that the present generation of Israelites was suffering because of the sins of their forefathers (cf. Jer. 31:29). They were claiming to be the innocent victims of the actions of others, blaming others for their condition. In this they sounded just like many in our own day who refuse to take personal responsibility for their actions.

Earlier the Lord had told this same audience that other people would quote the proverb, "Like mother, like daughter" (16:44). This proverb expressed the fact that the Israelites were behaving as the Canaanites did. Ezekiel himself had said that the sufferings of the Exile were traceable to the persistent rebellion, idolatry, and unfaithfulness of former generations of Israelites (ch. 16). Now Ezekiel's hearers concluded that God was being unfair in punishing them for their ancestors' sins. They may have cited what they thought was biblical support for this conclusion because even earlier the Lord had said that He would visit the iniquity of the fathers on the children to the third and fourth generations of those who hated Him (Exod. 20:5; 34:6-7; Deut. 5:9).

It is true that the sins of parents result in consequences for their children, grandchildren, and even great-grandchildren that we might call the "fall out" of the parents' sins. But it is not correct to say that God "punishes" children because their parents have sinned. This is the conclusion that the Israelites in exile had drawn and that this chapter refutes (cf. Jer. 31:27-30; Lam. 5:7). True, some of what Ezekiel's hearers were experiencing were the consequences of the sins of former generations. But God was judging them personally because they were personally responsible for their actions that were sinful (cf. 3:16-21; 14:12-20; 33:1-20). God had revealed this principle of individual responsibility long ago (cf. Gen. 2:17; 4:7; Deut. 24:16; 2 Kings 14:6).

An illustration of this important distinction may help. Suppose a child grew up in a home in which the parents had no respect for God and, therefore, set a very bad example for their child. The child would naturally follow their lead and learn some sinful attitudes and actions. His parents' influence would adversely taint the child's life. However, God would not take out His wrath on that child because of his parents' sins. He would rather deal with that child on the basis of his or her own attitudes and actions.

Parental influence extends beyond their actions to their characters and even perhaps to their genes. Children of an addicted parent, for example, often have a predisposition to the same or a similar addiction. Parents who have indulged their temptations to sexual promiscuity not infrequently see their own children grow up unusually vulnerable to this temptation. Parents with certain character flaws often note the same weaknesses in their children. Yet the child's will to follow God, enabled by His grace and Spirit, can overcome "hereditary sin."

18:3 The Lord instructed the people not to use this proverb in Israel any more. It implied something about God's dealings with them that was not true. No one can excuse his or her sinfulness on the basis of his or her ancestors. Human beings are free to make their own decisions, and we are responsible for the consequences of those decisions.

"The implication is clear that man has the ability to determine his final condition."²⁵⁷

18:4 The true principle, in contrast to their proverb, was that everyone is personally responsible to God, the present generation and former generations. We bear the guilt of our own sinfulness, which results in our death, not the guilt of someone else (cf. 3:18-21). "Souls" (Heb. nephesh) means "lives" (cf. 13:20), not disembodied spirits.

"The story of Achan in Josh 7:1-26 is a classic example of corporate responsibility. Achan sinned, but his whole family suffered for his sin. Such a passage is difficult to understand unless we see the biblical distinction between guilt and consequences. In Achan's case he was the guilty party (7:21), but his family, who may have shared guilt by remaining silent about his misdeed, shared at least the consequences of his guilt, which was death by stoning. This was the point made in Exod 20:5 and 34:6-7. Individually each person is responsible for his or her own guilt of sin. But we must always be aware that the consequences of sin will affect others who may be innocent of the guilt for that particular sin. This is true even when the sin is forgiven. God promised to remove the guilt of sin, but most often the consequences remain. David is a good example. Though he was forgiven of his sins of adultery and murder, he still suffered the consequences (2 Sam 12:11-20)."²⁵⁸

Constable: Eze 18:5-18

The illustrations 18:5-18

Three cases illustrate this principle: a father doing right (vv. 5-9), his son doing evil (vv. 10-13), and his grandson doing right (vv. 14-18). In each case Ezekiel described the individual's actions and the Lord's responses.

18:5-6 If a person behaved righteously and obeyed the Mosaic Law, that person would live. This is the basic point. Evidence of righteousness before God was typically obedience to specific commands in the Law. The Lord cited five types of behavior that manifested departure from the will of God under the Mosaic Law.

First, eating ceremonial meals at idol shrines and trusting in idols were forbidden but practiced by the Jews in Ezekiel's day (cf. Deut. 12:2-4). This was a violation of the first four commandments in the Decalogue that required exclusive allegiance to Yahweh.

Second, committing adultery and having sex with a woman during her menstrual period were practiced even though God prohibited them (Exod. 20:14; Lev. 15:24; 18:19; 2010, 18; Deut. 22:22).²⁵⁹ This and the following three cases are examples of the fifth through the tenth commandments that specify how one should treat other people. With regard to himself, the righteous man maintained his moral and ceremonial purity even in the privacy of his marital life.

18:7 Third, oppressing others and not returning something given as collateral when someone returned what he had borrowed were violations of the covenant (Exod. 22:26-27; Deut. 24:6). This is an example of life within the covenant community but outside the marriage relationship.

Fourth, not robbing but instead providing food and clothing to the needy were commanded (Deut. 15:11; 24:19-22; cf. Isa. 58:7). Both of the examples in this verse deal with one's relationships to the neighbor inside and outside Israel. Both examples also specify the correct action in contrast to the incorrect.

18:8 Fifth, not charging interest of other Israelites or practicing iniquity but providing true justice and faithfully doing all that God required of His people further represented doing God's will. The selfishness of the Jewish usurers cut to the very heart of their sinfulness. Again, God specified correct conduct as well as condemning sin (cf. v. 7).

18:9 In sum, the Israelite who lived by the Mosaic standards was righteous in behavior and could anticipate a long life of blessing from God (Lev. 18:1-5; Deut. 11; 26:16-19; 30:15-20; cf. Phil. 3:6). Clearly one's attitudes and actions toward other people demonstrate his or her attitudes and actions toward God.

18:10-13 Such a righteous person might have an unrighteous son who violently shed the blood of others. This son might do all the bad things that his father avoided doing and might fail to do all the good things that his father did. He would die for his own sins; the responsibility for his death would be his own.

18:14-18 This sinful son might have a son who observed his father's behavior and chose to follow the example of his righteous grandfather rather than that of his unrighteous father. He refrained from the same evil practices and engaged in the same forms of goodness. That man would surely live for his righteousness whereas his father would die for his wickedness. Wicked parents do not necessarily produce wicked children because the children can choose to do right.²⁶⁰

". . . in this world God does indeed punish entire groups for the sins that they as groups commit, even when some members of the group may be innocent. Such groups are often nations, cities, or other political entities, but they may also be societal groups such as priests or prophets, or economic groups such as businesses or trade guilds, or such voluntary associations as churches."²⁶¹

Introduction / Outline

JFB: Ezekiel (Book Introduction)

The name Ezekiel means "(whom) God will strengthen" [GESENIUS]; or, "God will prevail" [ROSENMULLER]. His father was Buzi (Eze 1:3), a priest, and he probably exercised the priestly office himself at Jerusalem, previous to his captivity, as appears from the matured priestly character to be seen in his prophecies, a circumstance which much increased his influence with his captive fellow countrymen at Babylon. Tradition represents Sarera as the land of his nativity. His call to prophesy was in the fifth year from the date of his being carried away with Jehoiachin (see 2Ki 24:11-15) by Nebuchadnezzar, 599 B.C. The best portions of the people seem to have been among the first carried away (Eze 11:16; Jer 24:2-7-8, Jer 24:10). The ungodly were willing to do anything to remain in their native land; whereas the godly believed the prophets and obeyed the first summons to surrender, as the only path of safety. These latter, as adhering to the theocratic principle, were among the earliest to be removed by the Chaldeans, who believed that, if they were out of the way, the nation would fall to pieces of itself. They were despised by their brethren in the Holy Land not yet captives, as having no share in the temple sacrifices. Thus Ezekiel's sphere of labor was one happier and less impeded by his countrymen than that of Jeremiah at home. The vicinity of the river Chebar, which flows into the Euphrates near Circeslum, was the first scene of his prophecies (Eze 1:1). Tel-Abib there (now Thallaba) was his place of residence (Eze 3:15), whither the elders used to come to inquire as to God's messages through him. They were eager to return to Jerusalem, but he taught them that they must first return to their God. He continued to prophesy for at least twenty-two years, that is, to the twenty-seventh year of the captivity (Eze 29:17), and probably remained with the captives by the Chebar the rest of his life. A treatise, falsely attributed to EPIPHANIUS, states a tradition that he was killed at Babylon by a prince of his people whom he had reproved for idolatry.

He was contemporary with Jeremiah and Daniel. The former had prophesied for thirty-four years before Ezekiel, and continued to do so for six or seven years after him. The call of Ezekiel followed the very next year after the communication of Jeremiah's predictions to Babylon (Jer 51:59), and was divinely intended as a sequel to them. Daniel's predictions are mostly later than Ezekiel's but his piety and wisdom had become proverbial in the early part of Ezekiel's ministry (Eze 14:14, Eze 14:16; Eze 28:3). They much resemble one another, especially in the visions and grotesque images. It is a remarkable proof of genuineness that in Ezekiel no prophecies against Babylon occur among those directed against the enemies of the covenant-people. Probably he desired not to give needless offence to the government under which he lived. The effect of his labors is to be seen in the improved character of the people towards the close of the captivity, and their general cessation from idolatry and a return to the law. It was little more than thirty years after the close of his labors when the decree of the Jews' restoration was issued. His leading characteristic is realizing, determined energy; this admirably adapted him for opposing the "rebellious house" "of stubborn front and hard heart," and for maintaining the cause of God's Church among his countrymen in a foreign land, when the external framework had fallen to pieces. His style is plain and simple. His conceptions are definite, and the details even of the symbolical and enigmatical parts are given with lifelike minuteness. The obscurity lies in the substance, not in the form, of his communications. The priestly element predominates in his prophecies, arising from his previous training as a priest. He delights to linger about the temple and to find in its symbolical forms the imagery for conveying his instructions. This was divinely ordered to satisfy the spiritual want felt by the people in the absence of the outward temple and its sacrifices. In his images he is magnificent, though austere and somewhat harsh. He abounds in repetitions, not for ornament, but for force and weight. Poetical parallelism is not found except in a few portions, as in the seventh, twenty-first, twenty-seventh, twenty-eighth, twenty-ninth through thirty-first chapters. His great aim was to stimulate the dormant minds of the Jews. For this end nothing was better suited than the use of mysterious symbols expressed in the plainest words. The superficial, volatile, and wilfully unbelieving would thereby be left to judicial blindness (Isa 6:10; Mat 13:11-13, &c.); whereas the better-disposed would be awakened to a deeper search into the things of God by the very obscurity of the symbols. Inattention to this divine purpose has led the modern Jews so to magnify this obscurity as to ordain that no one shall read this book till he has passed his thirtieth year.

RABBI HANANIAS is said to have satisfactorily solved the difficulties (Mischna) which were alleged against its canonicity. Ecclesiasticus 49:8 refers to it, and JOSEPHUS [Antiquities, 10.5.1]. It is mentioned as part of the canon in MELITO'S catalogue [EUSEBIUS, Ecclesiastical History, 4.26]; also in ORIGEN, JEROME, and the Talmud. The oneness of tone throughout and the repetition of favorite expressions exclude the suspicion that separate portions are not genuine. The earlier portion, the first through the thirty-second chapters, which mainly treats of sin and judgment, is a key to interpret the latter portion, which is more hopeful and joyous, but remote in date. Thus a unity and an orderly progressive character are imparted to the whole. The destruction of Jerusalem is the central point. Previous to this he calls to repentance and warns against blind confidence in Egypt (Eze 17:15-17; compare Jer 37:7) or other human stay. After it he consoles the captives by promising them future deliverance and restoration. His prophecies against foreign nations stand between these two great divisions, and were uttered in the interval between the intimation that Nebuchadnezzar was besieging Jerusalem and the arrival of the news that he had taken it (Eze 33:21). HAVERNICK marks out nine sections:--(1) Ezekiel's call to prophesy (Eze. 1:1-3:15). (2) Symbolical predictions of the destruction of Jerusalem (Eze. 3:16-7:27). (3) A year and two months later a vision of the temple polluted by Tammuz or Adonis worship; God's consequent scattering of fire over the city and forsaking of the temple to reveal Himself to an inquiring people in exile; happier and purer times to follow (Eze. 8:1-11:25). (4) Exposure of the particular sins prevalent in the several classes--priests, prophets, and princes (Eze. 12:1-19:14). (5) A year later the warning of judgment for national guilt repeated with greater distinctness as the time drew nearer (Eze. 20:1-23:49). (6) Two years and five months later--the very day on which Ezekiel speaks--is announced as the day of the beginning of the siege; Jerusalem shall be overthrown (Eze. 24:1-27). (7) Predictions against foreign nations during the interval of his silence towards his own people; if judgment begins at the house of God, much more will it visit the ungodly world (Eze. 25:1-32:32). Some of these were uttered much later than others, but they all began to be given after the fall of Jerusalem. (8) In the twelfth year of the captivity, when the fugitives from Jerusalem (Eze 33:21) had appeared in Chaldea, he foretells better times and the re-establishment of Israel and the triumph of God's kingdom on earth over its enemies, Seir, the heathen, and Gog (Eze. 33:1-39:29). (9) After an interval of thirteen years the closing vision of the order and beauty of the restored kingdom (Eze. 40:1-48:35). The particularity of details as to the temple and its offerings rather discountenances the view of this vision being only symbolical, and not at all literal. The event alone can clear it up. At all events it has not yet been fulfilled; it must be future. Ezekiel was the only prophet (in the strict sense) among the Jews at Babylon. Daniel was rather a seer than a prophet, for the spirit of prophecy was given him to qualify him, not for a spiritual office, but for disclosing future events. His position in a heathen king's palace fitted him for revelations of the outward relations of God's kingdom to the kingdoms of the world, so that his book is ranked by the Jews among the Hagiographa or "Sacred Writings," not among the prophetical Scriptures. On the other hand, Ezekiel was distinctively a prophet, and one who had to do with the inward concerns of the divine kingdom. As a priest, when sent into exile, his service was but transferred from the visible temple at Jerusalem to the spiritual temple in Chaldea.

JFB: Ezekiel (Outline)

• EZEKIEL'S VISION BY THE CHEBAR. FOUR CHERUBIM AND WHEELS. (Eze. 1:1-28)
• EZEKIEL'S COMMISSION. (Eze 2:1-10)
• EZEKIEL EATS THE ROLL. IS COMMISSIONED TO GO TO THEM OF THE CAPTIVITY AND GOES TO TEL-ABIB BY THE CHEBAR: AGAIN BEHOLDS THE SHEKINAH GLORY: IS TOLD TO RETIRE TO HIS HOUSE, AND ONLY SPEAK WHEN GOD OPENS HIS MOUTH. (Eze. 3:1-27)
• SYMBOLICAL VISION OF THE SIEGE AND THE INIQUITY-BEARING. (Eze. 4:1-17)
• VISION OF CUTTING THE HAIRS, AND THE CALAMITIES FORESHADOWED THEREBY. (Eze. 5:1-17)
• CONTINUATION OF THE SAME SUBJECT. (Eze 6:1-14)
• LAMENTATION OVER THE COMING RUIN OF ISRAEL; THE PENITENT REFORMATION OF A REMNANT; THE CHAIN SYMBOLIZING THE CAPTIVITY. (Eze. 7:1-27)
• CONTINUATION OF THE PRECEDING VISION: THE SEALING OF THE FAITHFUL. (Eze 9:1-11)
• VISION OF COALS OF FIRE SCATTERED OVER THE CITY: REPETITION OF THE VISION OF THE CHERUBIM. (Eze. 10:1-22) The throne of Jehovah appearing in the midst of the judgments implies that whatever intermediate agencies be employed, He controls them, and that the whole flows as a necessary consequence from His essential holiness (Eze 1:22, Eze 1:26).
• PROPHECY OF THE DESTRUCTION OF THE CORRUPT "PRINCES OF THE PEOPLE;" PELATIAH DIES; PROMISE OF GRACE TO THE BELIEVING REMNANT; DEPARTURE OF THE GLORY OF GOD FROM THE CITY; EZEKIEL'S RETURN TO THE CAPTIVES. (Eze. 11:1-25)
• EZEKIEL'S TYPICAL MOVING TO EXILE: PROPHECY OF ZEDEKIAH'S CAPTIVITY AND PRIVATION OF SIGHT: THE JEWS' UNBELIEVING SURMISE AS TO THE DISTANCE OF THE EVENT REPROVED. (Eze. 12:1-28)
• DENUNCIATION OF FALSE PROPHETS AND PROPHETESSES; THEIR FALSE TEACHINGS, AND GOD'S CONSEQUENT JUDGMENTS. (Eze. 13:1-23) As the twelfth chapter denounced the false expectations of the people, so this denounces the false leaders who fed those expectations. As an independent witness, Ezekiel confirms at the Chebar the testimony of Jeremiah (Jer 29:21, Jer 29:31) in his letter from Jerusalem to the captive exiles, against the false prophets; of these some were conscious knaves, others fanatical dupes of their own frauds; for example, Ahab, Zedekiah, and Shemaiah. Hananiah must have believed his own lie, else he would not have specified so circumstantial details (Jer 28:2-4). The conscious knaves gave only general assurances of peace (Jer 5:31; Jer 6:14; Jer 14:13). The language of Ezekiel has plain references to the similar language of Jeremiah (for example, Jer. 23:9-38); the bane of false prophecy, which had its stronghold in Jerusalem, having in some degree extended to the Chebar; this chapter, therefore, is primarily intended as a message to those still in the Jewish metropolis; and, secondarily, for the good of the exiles at the Chebar.
• HYPOCRITICAL INQUIRERS ARE ANSWERED ACCORDING TO THEIR HYPOCRISY. THE CALAMITIES COMING ON THE PEOPLE; BUT A REMNANT IS TO ESCAPE. (Eze. 14:1-23)
• THE WORTHLESSNESS OF THE VINE AS WOOD ESPECIALLY WHEN BURNT, IS THE IMAGE OF THE WORTHLESSNESS AND GUILT OF THE JEWS, WHO SHALL PASS FROM ONE FIRE TO ANOTHER. (Eze 15:1-8) What has the vine-wood to make it pre-eminent above other forest-wood? Nothing. Nay, the reverse. Other trees yield useful timber, but vine-wood is soft, brittle, crooked, and seldom large; not so much as a "pin" (the large wooden peg used inside houses in the East to hang household articles on, Isa 22:23-25) can be made of it. Its sole excellency is that it should bear fruit; when it does not bear fruit, it is not only not better, but inferior to other trees: so if God's people lose their distinctive excellency by not bearing fruits of righteousness, they are more unprofitable than the worldly (Deu 32:32), for they are the vine; the sole end of their being is to bear fruit to His glory (Psa 80:8-9; Isa 5:1, &c.; Jer 2:21; Hos 10:1; Mat 21:33). In all respects, except in their being planted by God, the Jews were inferior to other nations, as Egypt, Babylon, &c., for example, in antiquity, extent of territory, resources, military power, attainments in arts and sciences.
• DETAILED APPLICATION OF THE PARABOLICAL DELINEATION OF THE FIFTEENTH CHAPTER TO JERUSALEM PERSONIFIED AS A DAUGHTER. (Eze. 16:1-63)
• PARABLE OF THE TWO GREAT EAGLES, AND THE CROPPING OF THE CEDAR OF LEBANON. JUDAH IS TO BE JUDGED FOR REVOLTING FROM BABYLON, WHICH HAD SET UP ZEDEKIAH INSTEAD OF JEHOIACHIN, TO EGYPT; GOD HIMSELF, AS THE RIVAL OF THE BABYLONIAN KING, IS TO PLANT THE GOSPEL CEDAR OF MESSIAH. (Eze. 17:1-24)
• THE PARABLE OF THE SOUR GRAPES REPROVED. (Eze. 18:1-32)
• ELEGY OVER THE FALL OF DAVID'S HOUSE. (Eze 19:1-14)
• REJECTION OF THE ELDERS' APPLICATION TO THE PROPHET: EXPOSURE OF ISRAEL'S PROTRACTED REBELLIONS, NOTWITHSTANDING GOD'S LONG-SUFFERING GOODNESS: YET WILL GOD RESTORE HIS PEOPLE AT LAST. (Eze. 20:1-49)
• PROPHECY AGAINST ISRAEL AND JERUSALEM, AND AGAINST AMMON. (Eze. 21:1-32)
• GOD'S JUDGMENT ON THE SINFULNESS OF JERUSALEM. (Eze. 22:1-31) See Eze 20:4; that is, "Wilt thou not judge?" &c. (compare Eze 23:36).
• ISRAEL'S AND JUDAH'S SIN AND PUNISHMENT ARE PARABOLICALLY PORTRAYED UNDER THE NAMES AHOLAH AND AHOLIBAH. (Eze. 23:1-49)
• VISION OF THE BOILING CALDRON, AND OF THE DEATH OF EZEKIEL'S WIFE. (Eze. 24:1-27) Ezekiel proves his divine mission by announcing the very day, ("this same day") of the beginning of the investment of the city by Nebuchadnezzar; "the ninth year," namely, of Jehoiachin's captivity, "the tenth day of the tenth month"; though he was three hundred miles away from Jerusalem among the captives at the Chebar (2Ki 25:1; Jer 39:1).
• APPROPRIATELY IN THE INTERVAL OF SILENCE AS TO THE JEWS IN THE EIGHT CHAPTERS, (TWENTY-FIFTH THROUGH THIRTY-SECOND) EZEKIEL DENOUNCES JUDGMENTS ON THE HEATHEN WORLD KINGDOMS. (Eze. 25:1-17) (Jer 49:1).
• THE JUDGMENT ON TYRE THROUGH NEBUCHADNEZZAR (TWENTY-SIXTH THROUGH TWENTY-EIGHTH CHAPTERS). (Eze. 26:1-21) The specification of the date, which had been omitted in the case of the four preceding objects of judgment, marks the greater weight attached to the fall of Tyre.
• TYRE'S FORMER GREATNESS, SUGGESTING A LAMENTATION OVER HER SAD DOWNFALL. (Eze. 27:1-36)
• PROPHETICAL DIRGE ON THE KING OF TYRE, AS THE CULMINATION AND EMBODIMENT OF THE SPIRIT OF CARNAL PRIDE AND SELF-SUFFICIENCY OF THE WHOLE STATE. THE FALL OF ZIDON, THE MOTHER CITY. THE RESTORATION OF ISRAEL IN CONTRAST WITH TYRE AND ZIDON. (Eze. 28:1-26)
• THE JUDGMENT ON EGYPT BY NEBUCHADNEZZAR; THOUGH ABOUT TO BE RESTORED AFTER FORTY YEARS, IT WAS STILL TO BE IN A STATE OF DEGRADATION. (Eze. 29:1-21)
• CONTINUATION OF THE PROPHECIES AGAINST EGYPT. (Eze. 30:1-26)
• THE OVERTHROW OF EGYPT ILLUSTRATED BY THAT OF ASSYRIA. (Eze. 31:1-18)
• TWO ELEGIES OVER PHARAOH, ONE DELIVERED ON THE FIRST DAY (Eze 32:1), THE OTHER ON THE FIFTEENTH DAY OF THE SAME MONTH, THE TWELFTH OF THE TWELFTH YEAR. (Eze. 32:1-32) The twelfth year from the carrying away of Jehoiachin; Jerusalem was by this time overthrown, and Amasis was beginning his revolt against Pharaoh-hophra.
• RENEWAL OF EZEKIEL'S COMMISSION, NOW THAT HE IS AGAIN TO ADDRESS HIS COUNTRYMEN, AND IN A NEW TONE. (Eze. 33:1-33)
• REPROOF OF THE FALSE SHEPHERDS; PROMISE OF THE TRUE AND GOOD SHEPHERD. (Eze. 34:1-31) Jer 23:1 and Zec 11:17 similarly make the removal of the false shepherds the preliminary to the interposition of Messiah the Good Shepherd in behalf of His people Israel. The "shepherds" are not prophets or priests, but rulers who sought in their government their own selfish ends, not the good of the people ruled. The term was appropriate, as David, the first king and the type of the true David (Eze 34:23-24), was taken from being a shepherd (2Sa 5:2; Psa 78:70-71); and the office, like that of a shepherd for his flock, is to guard and provide for his people. The choice of a shepherd for the first king was therefore designed to suggest this thought, just as Jesus' selection of fishermen for apostles was designed to remind them of their spiritual office of catching men (compare Isa 44:28; Jer 2:8; Jer 3:15; Jer 10:21; Jer 23:1-2).
• JUDGMENT ON EDOM. (Eze 35:1-15)
• ISRAEL AVENGED OF HER FOES, AND RESTORED, FIRST TO INWARD HOLINESS, THEN TO OUTWARD PROSPERITY. (Eze. 36:1-38)
• THE VISION OF DRY BONES REVIVIFIED, SYMBOLIZING ISRAEL'S DEATH AND RESURRECTION. (Eze. 37:1-28)
• THE ASSAULT OF GOG, AND GOD'S JUDGMENT ON HIM. (Eze. 38:1-23)
• CONTINUATION OF THE PROPHECY AGAINST GOG. (Eze. 39:1-29) Repeated from Eze 38:3, to impress the prophecy more on the mind.
• THE REMAINING CHAPTERS, THE FORTIETH THROUGH FORTY-EIGHTH, GIVE AN IDEAL PICTURE OF THE RESTORED JEWISH TEMPLE. (Eze. 40:1-49)
• THE CHAMBERS AND ORNAMENTS OF THE TEMPLE. (Eze. 41:1-26)
• CHAMBERS OF THE PRIESTS: MEASUREMENTS OF THE TEMPLE. (Eze. 42:1-20)
• JEHOVAH'S RETURN TO THE TEMPLE. (Eze. 43:1-27)
• ORDINANCES FOR THE PRINCE AND THE PRIESTS. (Eze. 44:1-31)
• ALLOTMENT OF THE LAND FOR THE SANCTUARY, THE CITY, AND THE PRINCE. (Eze. 45:1-25)
• CONTINUATION OF THE ORDINANCES FOR THE PRINCE AND FOR THE PEOPLE IN THEIR WORSHIP. (Eze. 46:1-24) The prince is to go through the east gate without (open on the Sabbath only, to mark its peculiar sanctity) to the entrance of the gate of the inner court; he is to go no further, but "stand by the post" (compare 1Ki 8:14, 1Ki 8:22, Solomon standing before the altar of the Lord in the presence of the congregation; also 2Ki 11:14; 2Ki 23:3, "by a pillar": the customary place), the court within belonging exclusively to the priests. There, as representative of the people, in a peculiarly near relation to God, he is to present his offerings to Jehovah, while at a greater distance, the people are to stand worshipping at the outer gate of the same entrance. The offerings on Sabbaths are larger than those of the Mosaic law, to imply that the worship of God is to be conducted by the prince and people in a more munificent spirit of self-sacrificing liberality than formerly.
• VISION OF THE TEMPLE WATERS. BORDERS AND DIVISION OF THE LAND. (Eze. 47:1-23)
• ALLOTMENT OF THE LAND TO SEVERAL TRIBES. (Eze. 48:1-35)

TSK: Ezekiel (Book Introduction)

The character of Ezekiel, as a Writer and Poet, is thus admirably drawn by the masterly hand of Bishop Lowth: " Ezekiel is much inferior to Jeremiah in elegance; in sublimity he is not even excelled by Isaiah; but his sublimity is of a totally different kind. He is deep, vehement, tragical; his sentiments are elevated, animated, full of fire and indignation; his imagery is crowded, magnificent, terrific; his language is grand, solemn, austere, rough, and at times unpolished; he abounds in repetitions, not for the sake of grace or elegance, but from vehemence and indignation. Whatever subject he treats of, that he sedulously puruses; from that he rarely departs, but cleaves, as it were, to it; whence the connexion is in general evident and well preserved. In other respects he may perhaps be exceeded by the other prophets; but, for that species of composition to which he seems adapted by natural gifts, the forcible, impetuous, grave, and grand, not one of the sacred writers is superior to him. His diction is sufficiently perspicuous; all his obscurity arises from the nature of his subjects. Visions (as for instance, among others, those of Hosea, Amos, and Zechariah), are necessarily dark and confused. The greater part of Ezekiel, particularly towards the middle of the book, is poetical, whether we regard the matter of the language." Abp. Newcombe judiciously observes, The Prophet is not to be considered merely as a poet, or as a framer of those august and astonishing visions, and of those admirable poetical representations, which he committed to writing; but as an instrument in the hands of God, who vouchsafed to reveal himself, through a long succession of ages, not only in divers parts constituting a magnificant and uniform whole, but also in different manners, as by voice, by dreams, by inspiration, and by plain or enigmatical vision. " Ezekiel is a great poet, full of originality; and, in my opinion, whoever censures him as if he were only an imitator of the old prophets, can never have felt his power. He must not, in general, be compared with Isaiah, and the rest of the old prophets. Those are great, Ezekiel is also great; those in their manner of poetry, Ezekiel in his." To justify this character the learned prelate descends to particulars, and gives apposite examples, not only of the clear, flowing, and nervous, but also of the sublime; and concludes his observations on his style, by stating it to be his deliberate opinion, that if his " style is the old age of Hebrew language and composition (as has been alleged), it is a firm and vigorous one, and should induce us to trace its youth and manhood with the most assiduous attention." As a Prophet, Ezekiel must ever be allowed to occupy a very high rank; and few of the prophets have left a more valuable treasure to the church of God than he has. It is true, he is in several places obscure; but this resulted either from the nature of his subjects, or the events predicted being still unfulfilled; and, when time has rolled away the mist of futurity, successive generations will then perceive with what heavenly wisdom this much neglected prophet has spoken. There is, however, a great proportion of his work which is free from every obscurity, and highly edifying. He has so accurately and minutely foretold the fate and condition of various nations and cities, that nothing can be more interesting than to trace the exact accomplishment of these prophecies in the accounts furnished by historians and travellers; while, under the elegant type of a new temple to be erected, a new worship to be introduced, and a new Jerusalem to be built, with new land to be allotted to the twelve tribes, may be discovered the vast extent and glory of the New Testament Church.

TSK: Ezekiel 18 (Chapter Introduction)

Overview

Eze 18:1, God defends his justice; Eze 18:31, and exhorts to repentance.

Poole: Ezekiel (Book Introduction)

BOOK OF THE PROPHET EZEKIEL

THE ARGUMENT

EZEKIEL was by descent a priest, and by commission a prophet, and received it from heaven, as will appear from the first, second, and third chapters. He was, and had been, a captive in Babylon five years when first called to this office, and there he met with many things that were occasions of grief to himself, and occasion of this prophecy. For in Babylon there were many that did repine at their state, repented they had rendered themselves, called into question the truth and integrity of Jeremiah and himself, and were ready to do violence to him; and not only thus, but they continued so to sin, that the name of God was blasphemed because of them: and these things both grieved and weakened the hearts of the best, and hardened the worst. To redress these is Ezekiel both extraordinarily called, commissioned, qualified, and assisted in the prophetic office, in discharge of which he doth reprove and calm the discontented, that they might return to a right frame of patience and hope. He calls the profane and wicked to acknowledge God’ s just and equal, and their own unequal, ways. He directeth the honest-hearted, who inquire that they might do their duties. He encourages that handful of godly ones among them with many comfortable promises of good in their own land, and of more grace from heaven; and confirmeth what Jeremiah had preached, advised. and foretold in Jerusalem, exactly harmonizing with him, though the one at Babylon, the other at Jerusalem, destitute of all means of conferring with each other. In all these particulars he is sometimes very plain, sometimes speaks in riddles, in which kind he is more frequent than any other of the prophets, in them all deep and mysterious; to the quarrelling and froward these are dark, but to the humble and teachable more significant and clear. In his first three chapters he opens his commission. In the next one and twenty chapters he doth sharply preach against the sins of the Jews; which they dislike, and grow weary of, and violent against the preacher, who for some time is ordered to forbear, and leave them to that severe sermon which the king of Babylon’ s army should preach to them in the destruction of country, city, and temple, which should open the eyes of some, and wound the heart of all the Jews. So the prophet doth by order from the Lord preach against the heathen round about, through the 25th chapter and on to the end of the 32nd chapter; after which he is sent to preach repentance and pardon, with grace and favour, to Israel, to proclaim the Messiah’ s kingdom, and to assure them of the wonderful overthrow of their enemies, the rebuilding the city and temple in greatness beyond whatever it was, upon condition they become a reformed people, ashamed for former sins, loathe themselves, and love the Lord their God, and keep his ordinances; which they did not after their return, as is evident from the complaints, menaces, and reproofs which do every where sound in the mouths of Haggai, Zechariah, and Malachi, who lived after the joyful return from captivity, and saw the sinful deportment of these returned captives. Much of the prophet’ s discourses in the 33rd, 34th, 36th, and so on to the end, are typical and mysterious, and refer to the return, as to the emblem of our spiritual deliverance out of spiritual captivity.

Poole: Ezekiel 18 (Chapter Introduction)

CHAPTER 18

God disalloweth the parable of sour grapes, Eze 18:1-4 . He showeth his dealing with a just man, Eze 18:5-9 , with the wicked son of a just father, Eze 18:10-13 , and with the just son of a wicked father, Eze 18:14-18 . He declareth that the treatment of both son and father shall be according to their respective deserts, Eze 18:19,20 ; and that the wicked, if he repent, shall live, Eze 18:21-23 ; but he that revolteth from his righteousness shall die, Eze 18:21 . He defendeth the equity of his dealings, Eze 18:25-30 , and exhorteth to repentance, Eze 18:31,32 .

He did not entertain them with a dream of his own head, but the Holy Spirit of prophecy suggests this to him, which now he speaketh on God’ s behalf, and against the Jews. He had often before spoke God’ s word in his name, as Eze 6 Eze 7 Eze 13 , Eze 12:25 , and now once more he is commanded so to do.

MHCC: Ezekiel (Book Introduction)

Ezekiel was one of the priests; he was carried captive to Chaldea with Jehoiachin. All his prophecies appear to have been delivered in that country, at some place north of Babylon. Their chief object appears to have been to comfort his brethren in captivity. He is directed to warn of the dreadful calamities coming upon Judea, particularly upon the false prophets, and the neighbouring nations. Also to announce the future restoration of Israel and Judah from their several dispersions, and their happy state in their latter days, under the Messiah. Much of Christ will be found in this book, especially in the conclusion.

MHCC: Ezekiel 18 (Chapter Introduction)

(v. 1-20) God has no respect of persons.

(Eze 18:21-29) The Divine providence is vindicated.

(Eze 18:30-32) A gracious invitation to repentance.

Matthew Henry: Ezekiel (Book Introduction)

An Exposition, with Practical Observations, of The Book of the Prophet Ezekiel

When we entered upon the writings of the prophets, which speak of the things that should be hereafter, we seemed to have the same call that St. John had (Rev 4:1), Come up hither; but, when we enter upon the prophecy of this book, it is as if the voice said, Come up higher; as we go forward in time (for Ezekiel prophesied in the captivity, as Jeremiah prophesied just before it), so we soar upward in discoveries yet more sublime of the divine glory. These waters of the sanctuary still grow deeper; so far are they from being fordable that in some places they are scarcely fathomable; yet, deep as they are, out of them flow streams which make glad the city of our God, the holy place of the tabernacles of the Most High. As to this prophecy now before us, we may enquire, I. Concerning the penman of it - it was Ezekiel; his name signifies, The strength of God, or one girt or strengthened of God. He girded up the loins of his mind to the service, and God put strength into him. Whom God calls to any service he will himself enable for it; if he give commission, he will give power to execute it. Ezekiel's name was answered when God said (and no doubt did as he said), I have made thy face strong against their faces. The learned Selden, in his book De Diis Syris, says that it was the opinion of some of the ancients that the prophet Ezekiel was the same with that Nazaratus Assyrius whom Pythagoras (as himself relates) had for his tutor for some time, and whose lectures he attended. It is agreed that they lived much about the same time; and we have reason to think that many of the Greek philosophers were acquainted with the sacred writings and borrowed some of the best of their notions from them. If we may give credit to the tradition of the Jews, he was put to death by the captives in Babylon, for his faithfulness and boldness in reproving them; it is stated that they dragged him upon the stones till his brains were dashed out. An Arabic historian says that he was put to death and was buried in the sepulchre of Shem the son of Noah. So Hottinger relates, Thesaur. Philol. lib. 2 cap. 1. II. Concerning the date of it - the place whence it is dated and the time when. The scene is laid in Babylon, when it was a house of bondage to the Israel of God; there the prophecies of this book were preached, there they were written, when the prophet himself, and the people to whom he prophesied, were captives there. Ezekiel and Daniel are the only writing prophets of the Old Testament who lived and prophesied any where but in the land of Israel, except we add Jonah, who was sent to Nineveh to prophesy. Ezekiel prophesied in the beginning of the captivity, Daniel in the latter end of it. It was an indication of God's good-will to them, and his gracious designs concerning them in their affliction, that he raised up prophets among them, both to convince them when, in the beginning of their troubles, they were secure and unhumbled, which was Ezekiel's business, and to comfort them when, in the latter end of their troubles, they were dejected and discouraged. If the Lord had been pleased to kill them, he would not have used such apt and proper means to cure them. III. Concerning the matter and scope of it. 1. There is much in it that is very mysterious, dark, and hard to be understood, especially in the beginning and the latter end of it, which therefore the Jewish rabbin forbade the reading of to their young men, till they came to be thirty years of age, lest by the difficulties they met with there they should be prejudiced against the scriptures; but if we read these difficult parts of scripture with humility and reverence, and search them diligently, though we may not be able to untie all the knots we meet with, any more than we can solve all the phenomena in the book of nature, yet we may from them, as from the book of nature, gather a great deal for the confirming of our faith and the encouraging of our hope in the God we worship. 2. Though the visions here be intricate, such as an elephant may swim in, yet the sermons are mostly plain, such as a lamb may wade in; and the chief design of them is to show God's people their transgressions, that in their captivity they might be repenting and not repining. It should seem the prophet was constantly attended (for we read of their sitting before him as God's people sat to hear his words, Eze 33:31), and that he was occasionally consulted, for we read of the elders of Israel who came to enquire of the Lord by him, Eze 14:1, Eze 14:3. And as it was of great use to the oppressed captives themselves to have a prophet with them, so it was a testimony to their holy religion against their oppressors who ridiculed it and them. 3. Though the reproofs and the threatenings here are very sharp and bold, yet towards the close of the book very comfortable assurances are given of great mercy God had in store for them; and there, at length, we shall meet with something that has reference to gospel times, and which was to have its accomplishment in the kingdom of the Messiah, of whom indeed this prophet speaks less than almost any of the prophets. But by opening the terrors of the Lord he prepares Christ's way. By the law is the knowledge of sin, and so it becomes our school-master to bring us to Christ. The visions which were the prophet's credentials we have ch. 1-3, the reproofs and threatenings ch. 4-24 betwixt which and the comforts which we have in the latter part of the book we have messages sent to the nations that bordered upon the land of Israel, whose destruction is foretold (ch. 25-35), to make way for the restoration of God's Israel and the re-establishment of their city and temple, which are foretold ch. 36 to the end. Those who would apply the comforts to themselves must apply the convictions to themselves.

Matthew Henry: Ezekiel 18 (Chapter Introduction)

Perhaps, in reading some of the foregoing chapters, we may have been tempted to think ourselves not much concerned in them (though they also were written for our learning); but this chapter, at first view, appears highly and nearly to concern us all, very highly, very nearly; for, without particular reference to Judah and Jerusalem, it lays down the rule of judgment according to which God will deal with the children of men in determining them to their everlasting state, and it agrees with that very ancient rule laid down, Gen 4:7, " If though doest well, shalt thou not be accepted?" But, " if not, sin," the punishment of sin," lies at the door." Here is, I. The corrupt proverb used by the profane Jews, which gave occasion to the message here sent them, and made it necessary for the justifying of God in his dealings with them (Eze 18:1-3). II. The reply given to this proverb, in which God asserts in general his own sovereignty and justice (Eze 18:4). Woe to the wicked; it shall be ill with them (Eze 18:4, Eze 18:20). But say to the righteous, It shall be ill with them (Eze 18:4, Eze 18:20). But say to the righteous, It shall be well with them (Eze 18:5-9). In particular, as to the case complained of, he assures us, 1. That it shall be ill with a wicked man, though he had a good father (Eze 18:10-13). 2. That it shall be well with a good man, though he had a wicked father (Eze 18:14-18). And therefore in this God is righteous (Eze 18:19, Eze 18:20). 3. That it shall be well with penitents, though they began ever so ill (Eze 18:21-23 and Eze 18:27, Eze 18:28). 4. That it shall be ill with apostates, though they began ever so well (Eze 18:24, Eze 18:26). And the use of all this is, (1.) To justify God and clear the equity of all his proceedings (Eze 18:25, Eze 18:29). (2.) To engage and encourage us to repent of our sins and turn to God (Eze 18:30-32). And these are things which belong to our everlasting peace. O that we may understand and regard them before they be hidden from our eyes!

Constable: Ezekiel (Book Introduction)

Introduction

Title and Writer

The title of this book comes from its writer, Ezekiel, the son of Buzi (1:3). "Ezekiel" means "God strengthens (or hardens)" or "God will strengthen (harden)" or "May God strengthen (harden)." The Lord strengthened Ezekiel in the face of cynicism and rejection by his fellow Jews. His name appears in only two verses (1:3; 24:24). His hometown is unknown, and no other biblical writer referred to him.

Ezekiel was a Judean priest of Yahweh as well as His prophet, as were Jeremiah (Jer. 1:1) and Zechariah (Zech. 1:1). These three men were the only writing prophet-priests, and they all ministered during or after the Babylonian exile. Like Jeremiah, there is no evidence that Ezekiel ever served as a priest in the Jerusalem temple. Ezekiel's priestly background may account in part for the interest in priestly things that his book reflects: the actions of the priests in Jerusalem, the Jerusalem temple, the glory of the Lord, and the future temple yet to be built. It probably also explains Ezekiel's familiarity with things connected with priestly ministry, such as cherubim. His wife died during the course of his ministry (24:2, 15-18), but there is no mention in the book that they had children. There are no records of Ezekiel's life outside this book, so we have no information about when, where, or how he died.¹

". . . he combined in a unique way the priest's sense of the holiness of God, the prophet's sense of the message that had been entrusted to him, and the pastor's sense of responsibility for his people."²

Until the second quarter of the twentieth century almost all biblical scholars viewed the entire book as the product of Ezekiel. In 1930, C. C. Torrey advanced the view that a fictitious pseudo-author wrote the book around 230 B.C.³ This view drew a few supporters, but by 1962 almost all scholars had abandoned it.⁴ Today almost all commentators view Ezekiel as the source of the prophecies in this book.

Date

The book records the date of the beginning of Ezekiel's ministry as 593 B.C. (1:2-3). The last dated prophecy came to the prophet in 571 B.C. (29:17). He began ministering when he was 30 years old (1:1), and he gave his last prophecy when he was about 52. All of Ezekiel's ministry transpired during the reign of Nebuchadnezzar (605-562 B.C.).

"One of the most complete chronological systems in any book of the Old Testament is found in this prophecy, demonstrating that Ezekiel's ministry covered at least the span of 593 to 571 B.C."⁵

Historical Background

Since Ezekiel began ministering in 593 B.C. when he was 30 years old, he would have been born about 623 B.C and would have grown up in Judah during King Josiah's reforms (622-609 B.C.). The date of Jeremiah's birth was about 643 B.C., 20 years before Ezekiel's. Jeremiah began ministering in Judah about 627 B.C., so Ezekiel would have been familiar with him and his preaching.⁶ There are some indications in this book that he was, though Ezekiel never referred to Jeremiah.

"Both of them seemed to be taking a lone stand for the truth, one in Jerusalem and the other in Babylon: they both insisted that the future of Israel lay with the exiles and not with those left behind in Jerusalem; they both rejected the fatalism of those who quoted the proverb about the fathers eating sour grapes and the children's teeth being set on edge; they both inveighed against the shepherds of Israel who failed to care for the flock; they both emphasized the principle of individual retribution and the need for individual repentance; they both looked forward to a lengthy exile, followed by a restoration under godly leadership; they both spoke in terms of a new covenant which would be inwardly and personally appropriated; and they both spoke against the false prophets who prophesied peace when there was no peace."⁷

Daniel went into captivity in 605 B.C. and was only a teenager then, so his birthday may have been close to 620 B.C. Ezekiel, then, may have been only a few years older than Daniel. Daniel's ministry continued for about 70 years until about 536 B.C. (Dan. 10:1), much longer, apparently, than Ezekiel's.

Ezekiel went to Babylon as a captive during Nebuchadnezzar's second deportation of Jerusalemites in 597 B.C. along with King Jehoiachin, his household, his officials, and many of the leading men of Judah (2 Kings 24:12-17). Ten thousand captives went to Babylon with much confiscated treasure from the temple and the royal palaces. Nebuchadnezzar also took most of the craftsmen and smiths to Babylon, and only the poorest of the people remained in the land. The Babylonian king set Zedekiah up as his puppet in Jerusalem, but Jehoiachin remained the recognized king of Judah in Babylon.⁸

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Ezekiel ministered "in the midst" of the Jewish exiles who had settled at Tel-abib (or Tel Aviv) beside the Chebar (or Kebar) River (3:15).⁹ The Chebar River was the "grand canal" (Aram. naru kabaru) that began at the Euphrates River north of Babylon, bypassed the city to the east, proceeded through the site of Nippur, and rejoined the Euphrates south of Babylon near Uruk (biblical Erech). This site is where most of the Jewish exiles in Babylonia lived.¹⁰ Ezekiel evidently ministered from there entirely; there is no evidence that he ever visited Jerusalem after the Babylonians took him captive.

Life among the Jewish exiles was not a physically difficult existence, certainly not like living in a concentration camp. The exiles enjoyed considerable freedom and even traveled within Babylonia (cf. 33:21; Jer. 29). They were able to own their own homes, to pursue their own businesses and personal interests, and to organize their own communities. Babylon was infamous for its luxurious wealth and its excessive idolatry. Life became so comfortable in Babylon that after Cyrus allowed the Jews to return to their homeland in 538 B.C. most of them chose to remain where they were.¹¹

Audience and Purpose

Ezekiel ministered to the Jews in exile. He probably wrote this book for the benefit of the exiles and the other Jewish communities of his day and beyond his day. In some of his visions (e.g. chs. 8 and 11) the Lord carried the prophet to Jerusalem in his spirit, but his messages were not exclusively for the Jews in Jerusalem.

"Ezekiel ministered to all twelve tribes and his purpose was twofold: (1) to remind them of the sins which had brought judgment and exile upon them; (2) to encourage and strengthen their faith by prophecies of future restoration and glory."¹²

The Jews were in exile because they had proved unfaithful to the Mosaic Covenant that their God had made with them. That covenant had warned the Israelites that if they proved unfaithful they could expect the divine discipline of their sovereign Lord who might even drive them from the land He had given them (Lev. 26; Deut. 28). The covenant also promised restoration to the land eventually. God would not cast His people off permanently no matter how far they departed from Him and His will.

". . . his aim is to convince the people of their utter unworthiness of any consideration from God, in order to shame them into true repentance."¹³

Ezekiel reminded the exiles of their covenant unfaithfulness and of the faithfulness, holiness, and glory of Yahweh, their God. The Lord would judge, cleanse, and ultimately bless His people so that they and all people might come to appreciate His uniqueness and greatness. The purpose of the Exile was to turn God's people away from their sins and back to their Sovereign. The discipline they experienced was an evidence of God's love. When it was over a glorious future lay in store for them. A righteous ruler would eventually lead them back to a radically renovated land where they would enjoy peace, prosperity, and renewed worship.

"Ezekiel, as a watchman for Israel, warned her of the judgment that was imminent and stressed the need for individual responsibility as well as national accountability before God. Each Israelite was personally to turn to the Lord. Likewise, the whole nation must ultimately return to him."¹⁴

The first part of Ezekiel's ministry consisted of predicting the fall of Jerusalem from Babylon (chs. 1-24). When it fell in 586 B.C., he then began predicting God's judgment on the Gentile nations (chs. 25-32) and the restoration of Israel (chs. 33-48).

"The author's purpose throughout the entire prophecy was to keep before the exiles the sins of the nation which were the grounds for her punishment, and to sustain and encourage the faithful remnant concerning future restoration and blessing (cf. 14:21-23)."¹⁵

Structure

There are two major structural peculiarities that set Ezekiel off as distinctive.

First, the book is a collection of prophecies arranged in almost consistent chronological order. No other prophetical book is as consistently chronological as Ezekiel, except Habakkuk, and Zechariah comes close.¹⁶ Furthermore, Ezekiel dated his oracles with unusual precision: usually by year, month, and day of the month.¹⁷ He may have done this to stress the certainty of the predictions so that when they came to pass there would be no question as to their authenticity. A chart of the prophecies and their dates follows.

Ezekiel's Dated Prophecies
Groups of Dated Messages	Passages	Ezekiel's CalendarMonth/Day/Year	Modern CalendarMonth/Day/Year
First	1:1-3:15	4/5/5	July 31, 593
Second	3:16-7:27	4/12/5	Aug. 7, 593
Third	8:1-19:14	6/5/6	Sept. 17, 592
Fourth	20:1-23:49	5/10/7	Aug. 14, 591
Fifth	24:1-25:17	10/10/9	Jan. 15, 588
Sixth	26:1-28:26	?/1/11	? 1, 587 or 586
Seventh	29:1-16	10/12/10	Jan. 5, 587
Eighth	29:17-30:19	1/1/27	Apr. 26, 571
Ninth	30:20-26	1/7/11	Apr. 29, 587
Tenth	31:1-18	3/1/11	June 21, 587
Eleventh	32:1-16	12/1/12	Mar. 3, 585
Twelfth	32:17-33:20	?/15/12	? (Mar.) 17, 585
Thirteenth	33:21-39:29	10/5/12	Jan. 9, 585
Fourteenth	40:1-48:35	1/10/25	Apr. 28 (or Oct. 22), 573

In the table above, the prophecies are in the order in which they appear in the text. For the most part, this is also the chronological order in which Ezekiel delivered them. However, you will note that the seventh and eighth groups of messages (beginning with 27:1 and 17) are not in chronological order. These messages are grouped topically with other prophecies against Egypt in chapters 29-32. Ezekiel's calendar, in the table, dates from the year of King Jehoiachin's (and Ezekiel's) exile (i.e., 598 B.C.; cf. 1:2). Scholars vary somewhat in their understanding of the modern equivalents of these dates. I have followed those of Dyer in The Bible Knowledge Commentary: Old Testament.

A second structural characteristic of the book is that it is logically organized as well as chronologically organized. First we read the call and preparation of the prophet (chs. 1-3). Then come prophecies announcing God's judgment on Judah culminating in the fall of Jerusalem (chs. 4-24). Next we find prophecies against foreign nations that opposed Israel (chs. 25-32). A section of prophecies on the coming restoration of Israel concludes the book (chs. 33-48).

"Apart from these obvious major divisions, this book is one of the easiest in the entire canon to outline, thanks to the clear demarcation of individual oracles. The book consists of fifty literary units, forty-eight of which are introduced either by a date notice or the word-event (also called prophetic word) formula, The word of Yahweh came to me saying.'"¹⁸

Ezekiel saw God's glory departing from the temple in judgment (9:3; 10:4, 18-19; 11:22-25), and then he saw it returning to the temple for blessing (43:1-5). These major events tie the book together. Ezekiel initially received a commission to deliver messages of judgment (chs. 2-3), but later he received another commission to deliver messages of deliverance (ch. 33). These two commissions identify the two major parts of the book that had particular relevance to Israel.

Style

One stylistic characteristic is Ezekiel's autobiographical perspective. Almost all of his oracles (except 1:2-3; 24:24) appear in the first person giving the impression that they are memoirs of a true prophet of Yahweh. However, Ezekiel did not often share his personal struggles or reactions with the reader, as Jeremiah did (except 4:14; 9:8; 11:13; 20:49; 24:20; 37:3).

Two other features mark the oracles in Ezekiel. One is the "halving" of oracles in which the writer first propounded a theme and then pursued a different theme only to end with a coda that links elements from both parts.¹⁹ The second characteristic is the use of an earlier text or tradition, the interpretation of it in the light of current circumstances, and the application of it to new situations.²⁰

Another stylistic characteristic is the formulaic expressions Ezekiel used some of which are unique to him and others shared with other prophets. Ezekiel usually referred to Yahweh as adonay yhwh, "the Lord Yahweh" (217 times). This title emphasized Yahweh's authority as His people's divine master. The name by which Yahweh addressed the prophet (93 times) is consistently ben adam, "son of man;" He never used Ezekiel's personal name. This title, ben adam, appears only in Ezekiel and in Daniel 8:17, which Ezekiel 2:1 may have influenced. This title stresses the prophet's humanity and the distance between God and the human. Ezekiel's favorite title for the Israelites (in the former Northern Kingdom, in Jerusalem, or in exile) is bet yisra'el, "house (or family) of Israel" (83 times or 57 percent of its 146 uses in the Old Testament). This title expresses the solidarity of the Israelites.

Ezekiel almost always carefully distinguished whether he or Yahweh was speaking in contrast to some other prophets who sometimes leave the reader with a question about the speaker's identity. Other formulae of expression common in this book are "the word of the Lord came to me saying," "thus has the Lord Yahweh said," and "the declaration of the Lord Yahweh." "Set your face toward" is also common and means to face the person or persons addressed so they get the full impact of what is said. "The hand of the Lord came upon me" reflects God's control of His prophet as does "the Spirit of Yahweh fell upon me." "I am Yahweh" and "they will know that I am Yahweh" are also distinctive theological formulae.

"Much of Ezekiel's language is repetitive. This sometimes makes for tiresome reading, but it helps to highlight his recurrent themes."²¹

Genre

Ezekiel contains a combination of several types of literature. These include proverbs, visions, parables, symbolic acts, allegories, rhetorical questions, dreams, drama, funeral dirges, history, and apocalyptic revelations.

"The concentration of so many bizarre features in one individual is without precedent: his muteness; lying bound and naked; digging holes in the walls of houses; emotional paralysis in the face of his wife's death; spiritual' travels; images of strange creatures, of eyes, and of creeping things; hearing voices and the sounds of water; withdrawal symptoms, fascination with feces and blood; wild literary imagination; pornographic imagery; unreal if not surreal understanding of Israel's past; and the list goes on."²²

". . . Ezekiel is the great mystic among the inspired writers. Because of the difficulty in interpreting his figurative and visionary prophecies, he is the most neglected of all the prophets."²³

"For most Bible readers Ezekiel is almost a closed book. Their knowledge of him extends little further than his mysterious vision of God's chariot-throne [merkabah], with its wheels within wheels, and the vision of the valley of dry bones. Otherwise his book is as forbidding in its size as the prophet himself is in the complexity of his make-up."²⁴

Ezekiel was a most dramatic and forceful communicator of the messages that God gave him. He used more symbolism and allegory than any other Old Testament prophet.²⁵ Evidently God directed him to use such colorful methods to get the attention of his hearers, who were very discouraged and disinterested in what God had to say to them. Most of the book is prose, but some of it is poetry.

". . . not a colourful, descriptive prose, but a somber, prophetic prose with a cadence but no discernible metre."²⁶

"Visions figure more prominently in Ezekiel than in any other Old Testament prophet except Daniel. They are recounted in detail in chaps. 1-3; 8-11; 37; 40-48. These he received in what must have appeared to be a semiconscious state and then reported to his audience once the vision was over (11:25)."²⁷

"Dream-visions were common in Mesopotamia in the seventh and sixth centuries B.C.²⁸ This literary form had two major parts: (1) the setting of the vision, declaring the time, recipient, place of reception, and general circumstances; and (2) the description of the vision just as it was seen by the recipient. Ezekiel used this common type of literature in his book and also developed (along with Daniel and Zechariah in the OT) apocalyptic literature in the dream-vision format. This may be defined as symbolic visionary prophetic literature, composed during oppressive conditions, consisting of visions whose events are recorded exactly as they were seen by the author and explained through a divine interpreter, and whose theological content is primarily eschatological.'²⁹ Twice Ezekiel used this genre, which would be well known to the exiles, to encourage them during their time of oppression. Both apocalyptic visions contained messages of restoration and blessing."³⁰

". . . the biblical books that could qualify as apocalyptic include Ezekiel, Daniel, Zechariah, and Revelation. Many other passages express apocalyptic eschatology, but these four books alone qualify in content and form as apocalyptic literature."³¹

"Whether one is preaching, teaching, writing, or counseling, getting a message across effectively involves communication in a way that will allow people to form mental images. Unless what we say is clear and vivid enough that people can somehow see' what we're saying, they are not as likely to remember it long enough for it to do any good."³²

Theology

Several theological concepts receive considerable attention in Ezekiel. Alexander identified five central ones: the nature of God, the purpose and nature of God's judgment, individual responsibility, the ethical, religious, and moral history of Israel, and the nature of Israel's restoration and future worship.³³ Cooper mentioned six significant theological themes: the holiness and transcendence of God, the sinfulness of humanity, the inevitability of judgment, individual responsibility, hope of restoration, and God's redemptive purpose.³⁴ Stuart listed seven major themes: the reliability of God's word, the glory of God, individual responsibility, Israel's long history of sin, the power of national leadership for good or bad, God's holiness and our responsibility for obedience, and God's transcendence.³⁵

God's glory is the theme that runs throughout this book, from the prophet's call when that glory first impressed him, to the demonstration of that glory in the eschatological future. References to God's glory keep popping up throughout the book (1:28; 3:12, 23; 8:4; 9:3; 10:4, 18-19; 11:22-23; 39:11, 21; 43:2-5; 44:4). God's glory is an aspect of His character, and His glorious character determines His conduct throughout history and this revelation. Without an appreciation of the glory of God's character the Israelites could not make sense of His dealings with them. Fifteen times God said He acted to keep His name glorious (20:9, 14, 22, 39, 44; 36:20-23; 39:7, 25; 43:7-8). Over 60 times the Lord said He had acted so the people would know that He was Yahweh.³⁶

". . . the phrase you will know that I am the Lord' or they will know that I am the Lord' or the like may well be the central theological theme of the book."³⁷

Ezekiel presented God as the God of Israel. By comparison, Isaiah pictured Him as the God of the entire world. Ezekiel had a great appreciation of the holiness (otherness) of God, as did Isaiah, but He did not use the title "Holy One of Israel" that is so common in Isaiah.

"The vision of the Lord riding upon His chariot-throne (1-3) typified this sense of otherness and majesty. It was unutterably splendid, mysteriously intricate, superhuman and supernatural, infinitely mobile but never earth-bound, all-seeing and all-knowing. This is how God revealed Himself to Ezekiel, not by propositions regarding His character but in personal encounter."³⁸

"The vision Ezekiel had at the time of his call never left him but influenced his thought continually."³⁹

Ezekiel stressed God's relationship to His covenants with Israel, which Ezekiel viewed positively. Yahweh for Ezekiel was a God who acts. The Spirit of God features more prominently in Ezekiel than in any other prophetic book. The prophet also emphasized the fact that God's will for Israel was blessing more than punishment.

Ezekiel viewed Israel as the people of God. He paid little attention to Israel's pre-Egyptian history. He divided Israel's history into seven eras, each of which is characterized by Yahweh's gracious acts on Israel's behalf and Israel's rejection of her covenant (ch. 20). God's relationship with Israel was pure grace from beginning to end. Yahweh sovereignly chose and redeemed Israel. Israel therefore needed to respond to such grace with devotion and obedience to her Lord. The well-being of the Israelites reflected on God's reputation in the world.

Ezekiel looked beyond the present condition of Israel to the time when she would experience restoration and prosperity in the Promised Land. God would bring His chosen people back in a new Exodus cleansed from their former sins and revitalized with a new heart and His Spirit under a new covenant. "David" would be God's agent of salvation and a symbol of unity for the nation. Israel would then enjoy unprecedented prosperity and security in her own land. God would establish residence among the Israelites and reorganize their worship.

"Ezekiel provides much of the evidence for the pronounced Jewish tone of the millennium and the sequence of eschatological events recognized especially by dispensationalist premillenarians."⁴⁰

There are few overt references to Messiah in Ezekiel. The major passages are 34:23-24 and 37:22-25. Minor references appear in 17:22 and 29:21.

"Fundamentally the theology of Ezekiel revolves around the bipolar themes of judgment and restoration. . . .

"Restoration will take two forms or will occur in two phases, however. It will come to pass in history under the beneficent policy of Cyrus the Persian, but that is only a type, a foretaste, of complete renewal and reconstitution that must await the eschaton."⁴¹

Text

The Hebrew text of Ezekiel has suffered more than most Old Testament books in the process of transmission. This is due to the large number of technical expressions, including dates and measurements, that occur only once in the Hebrew Bible. Unknown and difficult words resulted in many copyist errors. Consequently there are many interpretive difficulties in Ezekiel.

Message⁴²

Ezekiel began prophesying when he was 30 years old, and he had gone into captivity five years before that. Thus Ezekiel was familiar with Jeremiah's preaching and ministry. Ezekiel shows quite a bit of similarity to Jeremiah in his book. Ezekiel was a priest, as was Jeremiah. However, neither of them served as priests, Jeremiah evidently because he chose not to in view of the corruption in the priesthood, and Ezekiel because he went into captivity before he was old enough to serve. In captivity there was no temple, so Ezekiel could not minister as a priest there even if he had wanted to do so. Besides, God gave both men a calling to a prophetic ministry.

There are indications in the Book of Ezekiel that Jeremiah had an influence on Ezekiel. They both had the same outlook on the corruption of the Israelites, on the judgment of God, and on the hope that held out promise for a brighter day ahead. Ezekiel was equally as explicit as Jeremiah about the corruption of the people and the inevitability of coming judgment. But it is his vision of the future for which Ezekiel has become famous, and in this he surpassed his older contemporary. He was able to see through the Israelites in exile and so spoke to all Israel, and He was able to see through Israel and so spoke to all humanity.

We might say that Ezekiel saw the dirty glass in his window on the world, but he also saw through the glass far into the future. He saw the reasons for Israel's present misery, but he also saw the reason for her future restoration, namely the faithfulness of Israel's glorious God. Perhaps it is this long view that saved Ezekiel from becoming another weeping prophet like Jeremiah. He had a grip on the big picture that lay ahead of Israel and the nations like few other prophets. Daniel saw the future too, but he did not say as much about the present as Ezekiel did. Really Ezekiel gives us more revelation concerning the eschaton, the far distant future, than Daniel does. Daniel's concerns were mainly political; Ezekiel's were spiritual. Daniel talked about future kings and kingdoms, but Ezekiel spoke of a future covenant of peace and future worship.

The permanent value of the Book of Ezekiel is its revelation of the reason for hope. Whereas Jeremiah sometimes despaired and lost sight of his hope, Ezekiel never did. It is somewhat surprising that Ezekiel was so full of hope when he was in a worse situation than Jeremiah. For most of Jeremiah's ministry the exile was ahead, but Ezekiel spent his whole ministry in exile ministering among Israelites who were more thoroughly discouraged than Jeremiah's audiences. The exiles were an even harder audience to minister to than the Judahites who anticipated exile, as the Book of Ezekiel makes clear. Nonetheless Ezekiel remained hopeful. His perspective is the key to anyone remaining hopeful in the midst of very discouraging circumstances, even us.

The thing that filled his heart with hope was his understanding of the Lord. That understanding came to him from a vision of God. As soon as most Christians hear that some prophet had a vision of God, we say to ourselves, "Well that lets me out. Maybe if I could have a vision of God like Ezekiel did I could have the ministry he did and not lose hope." We fail to appreciate that we have a far greater "vision" of God in Scripture than any Old Testament prophet ever did. We need to get past the vision idea to the product of the vision. Ezekiel's vision of God's glory in chapter 1 just gave him a certain understanding of God, the same understanding of God that we can obtain by reading about Ezekiel's vision and the other revelations of God in the Bible.

Ezekiel's vision of God's glory was mysterious--full of strange images and symbols--but it was a manifestation. In this vision God allowed the prophet to see likenesses of Himself and His celestial throne room. A likeness reveals something else. A photographic likeness reveals the person in the picture. A likeness is a comparison, a parable if you will. A parable is a story placed alongside to explain something else. It is a word picture designed to interpret something. That is what Ezekiel's vision of God was and what his other visions were. He did not really see God. "No man has seen God at any time." He saw images of God that reveal what God is like. That is really what the whole Bible is: images of what God is like. Ezekiel's vision of God in chapter 1, which so many of the readers of this book never get past, was the reason for his hope that shines forth in the rest of the book.

Isaiah reveals the salvation of God; it is the Romans of the Old Testament. Jeremiah reveals the judgment of God, and Lamentations is its outcome. Ezekiel reveals the glory of God.

As the book opens, Ezekiel sees God in all His glory. Then, in a flashback, he sees the glory of God departing from the temple in Jerusalem when the city fell to Nebuchadnezzar (ch. 10). Then at the end of the book and at the end of his writing ministry, he saw in another vision the glory of God returning to the temple (ch. 43). The temple to which God returned was not the same temple from which His glory had departed. It was a future temple in a restored Promised Land where the Israelites had come to live in peace having repented of their sins and having experienced God's regathering from the ends of the earth.

These three visions of the glory of God provide the framework and rationale for the book as well as the hope of Israel and the world. God is the center of this unfolding drama. References to the glory of God frame the first major section of the book (chs. 1-3). It was out of this glorious revelation that God called Ezekiel to his ministry. The oracles of judgment on Judah and Jerusalem that follow (chs. 4-24) make sense because God is full of glory, as do the oracles of judgment on the nations (chs. 25-32). When Ezekiel received word that Jerusalem had fallen (ch. 32), he left the past behind and turned to the future. He began proclaiming future blessings for Israel, blessings assured by the character of Yahweh, a glorious God who would fulfill His covenant promises to His chosen people even though they had been unfaithful to Him. God allowed the prophet to see another vision of His glory returning to the temple in the future. All of chapters 40-48 deal with the setting and accompaniments of that return of God to His people. And the book closes with the Lord being there, among His people forever (48:35).

What is the glory of God? It is the expression, the outshining, of His person. When we say Ezekiel is a revelation of the glory of God we mean that it is an unveiling of God Himself in unusual clarity and relevance. The Book of Revelation is such an unveiling of Jesus Christ; it is the climax of biblical Christology. Ezekiel reveals very important characteristics of God. It does this at times by using pictures, dramas, and symbolic acts as well as straightforward explanations. It often does it in apocalyptic images, pictures of God at work doing things in the end times. Much of the imagery has its roots in Ezekiel's culture, both Israelite and ancient Near Eastern, particularly Babylonian.

The secret of Ezekiel's optimism about the future even though he lived in a situation that led most of the other Israelites to abandon their commitment to God, was his personal acquaintance with God Himself. This book reveals the very nature of God Himself to a degree no other book in the Bible does.

As we read this book and get to know what it reveals, we need to ask God to help us to understand Him better, above everything else, because understanding God is the very foundation for hope. Where there is hope there is joy, there is peace, there is love, there is faith, and there is ministry. In the times in which we live, a commitment to ministry by itself will not preserve us from all the pitfalls that surround us. Only ministry grounded in and growing out of our personal understanding and appreciation of the character of God will do that. That is the practical value of studying this intimidating book.

A phrase that marks this book and that occurs over 60 times in it is, "Then they will know that I am the Lord." This phrase almost becomes boring Ezekiel repeated it so often. God used the events of life to teach His people and all people that He is the only true God. In the future He will bring things to pass that will teach people that only He is God. We can learn that now as we gain God's viewpoint on life from this great book. Then we can help others make sense out of what is happening because we understand the One who is creating history.

Another key phrase is "Son of man." This was God's favorite title for Ezekiel. It should remind us every time we read it that Ezekiel was not, and we are not, God. This book presents God as different from anyone else, that is, He is holy. Whenever God spoke to Ezekiel using this title He was reminding the prophet of Yahweh's uniqueness. Hopefully our study of the book will also teach us and impress us with God's differentness. That is an aspect of His glory.

The knowledge of God is a perennial spring of joy and hope to the Christian and to the church. When we get to know Him we will be able to see sin, and we will hate it. We will also be able to proclaim judgment fearlessly. But most of all we will be able to rejoice in the hope of the glory of God. The future is bright. We just need to be able to see through our dirty windows to the Morning Star rising in the East.

Constable: Ezekiel (Outline)

Outline

I. Ezekiel's calling and commission chs. 1-3

A. The vision of God's glory ch. 1

1. The setting of the vision 1:1-3

2. The vision proper 1:4-28

B. The Lord's charge to Ezekiel chs. 2-3

1. The recipients of Ezekiel's ministry 2:1-5

2. The encouragement in Ezekiel's ministry 2:6-7

3. The nature of Ezekiel's ministry 2:8-3:11

4. The conclusion of the vision 3:12-15

5. Ezekiel's role in Israel 3:16-21

6. Ezekiel's muteness 3:22-27

II. Oracles of judgment on Judah and Jerusalem for sin chs. 4-24

A. Ezekiel's initial warnings chs. 4-7

1. Dramatizations of the siege of Jerusalem chs. 4-5

2. The judgment coming on Judah chs. 6-7

B. The vision of the departure of Yahweh's glory chs. 8-11

1. The idolatry of the house of Israel ch. 8

2. The slaughter of the wicked Jerusalemites ch. 9

3. The departure of God's glory from the temple ch. 10

4. The condemnation of Jerusalem's leaders ch. 11

C. Yahweh's reply to the invalid hopes of the Israelites chs. 12-19

1. The dramatic tragedy of exile 12:1-20

2. The present judgment as evidence of divine faithfulness 12:21-28

3. The condemnation of contemporary false prophets ch. 13

4. The effect of false prophets on Israel's leaders 14:1-11

5. The need of personal righteousness for deliverance 14:12-23

6. The unprofitable vine of Jerusalem ch. 15

7. Jerusalem's history as a prostitute ch. 16

8. The riddle and parable of the two eagles ch. 17

9. The importance of individual righteousness ch. 18

10. A lament for the kings of Israel ch. 19

D. Israel's defective leadership chs. 20-23

1. The history of Israel's rebellion and Yahweh's grace 20:1-44

2. Judgment on Judah's contemporary leaders 20:45-21:32

3. The idolatrous rulers of Judah ch. 22

4. The parable of the two sisters ch. 23

E. The execution of Jerusalem's judgment ch. 24

1. The parable of the cooking pot 24:1-14

2. Signs to the exiles 24:15-27

III. Oracles against foreign nations chs. 25-32

A. Oracles against Judah's closest neighbors ch. 25

1. Judgment on Ammon 25:1-7

2. Judgment on Moab 25:8-11

3. Judgment on Edom 25:12-14

4. Judgment on Philistia 25:15-17

B. Judgment on Tyre 26:1-28:19

1. Judgment by Babylonia and other enemies ch. 26

2. A funeral dirge over Tyre ch. 27

3. A judgment speech against the ruler of Tyre 28:1-10

4. A funeral dirge for the king of Tyre 28:11-19

C. Judgment on Sidon 28:20-24

D. Israel's restoration from the nations 28:25-26

E. Judgment on Egypt chs. 29-32

1. An introductory prophecy of judgment on Egypt 29:1-16

2. The consummation of Egypt's judgment 29:17-21

3. The destruction of Egypt and her allies 30:1-19

4. Pharaoh's broken arms 30:20-26

5. Egypt's fall compared to Assyria's fall ch. 31

6. A funeral dirge for Egypt 32:1-16

7. A summary lament over Egypt 32:17-32

IV. Future blessings for Israel chs. 33-48

A. A warning to the exiles 33:1-20

1. An exhortation to heed the watchman 33:1-9

2. An exhortation to turn from evil 33:10-20

B. Restoration to the Promised Land 33:21-39:29

1. Israel and the Promised Land 33:21-33

2. False and true shepherds ch. 34

3. Preparation of the Promised Land 35:1-36:15

4. Restoration to the Promised Land 36:16-37:14

5. Reunification in the Promised Land 37:15-28

6. Future invasion of the Promised Land chs. 38-39

C. Ezekiel's vision of the return of God's glory chs. 40-48

1. The setting of the vision of the return of God's glory 40:1-4

2. The millennial temple 40:5-42:20

3. The return of God's glory to the temple 43:1-12

4. Temple ordinances 43:13-46:24

5. Topographical aspects of the Millennium chs. 47-48

Constable: Ezekiel

Ezekiel

Bibliography

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Copyright 2003 by Thomas L. Constable

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Haydock: Ezekiel (Book Introduction)

THE PROPHECY OF EZECHIEL.

INTRODUCTION.

Ezechiel, whose name signifies the strength of God, was of the priestly race, and of the number of the captives that were carried away to Babylon with king Joachin. He was contemporary with Jeremias, and prophesied to the same effect in Babylon as Jeremias did in Jerusalem; and is said to have ended his days in like manner, by martyrdom. (Challoner) --- He strove to comfort the captives, who began to repine that they had listened too readily to Jeremias, exhorting them to submit to the king of Babylon. Some think that part of his prophecies is lost, as Josephus mentions two books: but the nine last chapters, regarding the new city and temple, might form the second division. The Jews hesitated whether to allow his works to be canonical, as they seemed to differ from Moses, and from the dimensions given of Solomon's temple. But the same God might surely suggest some improvements, and the morality of the prophet is most excellent. (Calmet) --- His style may be compared to that of Homer (Grotius) and Alcæus. Many have thought that (Calmet) Pythagoras was his disciple; (Eusebius, præp. xiii.) yet the latter seems to have lived after the prophet, who was led into captivity with Jechonias, the year of the world 3410, and prophesied for twenty years. He dates from this period, (Calmet) and from the renewal of the covenant under Josias, (chap. i. 1.; Haydock) when the captivity was first announced. (Worthington) --- The Jews allowed none to read the first and the nine (Haydock) last chapters, nor the beginning of Genesis, nor the Canticle of Canticles, before they were thirty years old; and they never attempted to explain the vision nor the building of the temple, supposing it to be above the power of man. (St. Jerome)

Gill: Ezekiel (Book Introduction)

INTRODUCTION TO EZEKIEL

This book is rightly placed after Jeremiah; since Ezekiel was among the captives in Chaldea, when prophesied; whereas Jeremiah began to prophesy long before that captivity, and concerning it. The name of this prophet signifies, as it is commonly interpreted, "the strength of God", or "strengthened by God", as he was, and as he needed to be, having great work to do, and a perverse people to deal with; see Eze 3:8; but the learned Hillerus ^a chooses to render it, "God shall prevail"; with which compare Jer 20:7. There was a Levite of this name, of whom mention is made in 1Ch 24:16; whose name is there read "Jehezekel"; and this prophet was a priest, Eze 1:3; and both Clemens Alexandrinus ^b and Eusebius ^c cite a Jewish writer of tragedies, of the same name; which some have very wrongly thought to be the same with our prophet; but whether Ezekiel is not the same with Nazaratus or Zabratus, the master of Pythagoras, mentioned by Clemens as such, according to the opinion of some, is a matter of question; and which the learned Selden ^d seems to think probable. According to the judgment and opinion of Jerom ^e, his style is neither very eloquent, nor very rustic; but between both, and has a mixture of each. The visions he saw are very abstruse and difficult of interpretation, especially the vision of the living creatures and wheels; wherefore the Jews ^f forbad the reading of it, as well as the end of this prophecy, until persons were thirty years of age. The divine visions in this book, the whole subject matter of it, its agreement with the prophecy of Jeremiah, and the accomplishment of events predicted in it, prove the authority of it; and its divine authority has always been allowed, both by the Jewish synagogue and the Christian church. There were indeed some ancient Jewish Rabbins, who were perplexed about some things in it, and consulted about laying it aside, because of some words in it, which seemed to them to be contrary to the law of Moses; but R. Chananiah ben Goron, a very famous doctor in those times, withdrew to his chamber, and wrote a commentary, in order to remove those difficulties to satisfaction ^g. This book, in general, contains various visions the prophet saw; several threatenings against the people of the Jews; and prophecies against other nations; and an abundance of comfortable promises of the Messiah, and of blessings of grace by him; and of the state and condition of the Gospel church, and the worship of it. Josephus ^h says Ezekiel left two books written by him; one of which Athanasius ⁱ: or the author of the Synopsis under his name, thinks is lost; but the learned Huetius ^k is of opinion that the prophecy of Ezekiel, in the times of Josephus, was divided into two parts; the first containing the first thirty nine chapters, and the other the nine last chapters; which is not improbable. If the authorities of Epiphanius ^l, or the writer of the lives of the prophets that goes by his name, and of Isidorus ^m, are of any weight, Ezekiel was born in the land of Sarera; killed by the governor in Babylon; and buried by the people in the field of Maur or Mahurim, in the sepulchre of Shem and Arphaxad. The account R. Benjamin Tudelensis ⁿ gives is, that there is a synagogue of the Prophet Ezekiel by the river Euphrates; and over against the synagogue sixty towers, ; and between every tower a synagogue. In the court of the synagogue is a library; and behind it the grave of Ezekiel the son of Buzi the priest; and over it a large vault, of a beautiful building, erected by Jeconiah king of Judah, and thirty five thousand Jews, who came with him, when Evilmerodach brought him out of prison; and over the grave a lamp burns night and day. The Cippi Hebraici say ^o he was buried by, the river Hiddekel; and Menasseh ben Israel ^p affirms that he died in Babylon, and was buried there; and so Kimchi ^q says the tradition is.

Gill: Ezekiel 18 (Chapter Introduction)

INTRODUCTION TO EZEKIEL 18

This chapter contains an answer to an objection of the Jews to the dealings of God with them in a providential way. The objection is expressed in a proverb of common use among them, and complained of as being without cause, Eze 18:1; however, for the future, no occasion should be given them to use it; for, though God could justify his proceedings upon the foot of his sovereignty, all souls being his; yet he was determined none but the sinner himself should suffer, Eze 18:3; and puts various cases for the illustration and vindication of his proceedings; as that a just man, who is described by his proper characters, as abstaining from several sins specified, and doing what is right and good, should surely live, Eze 18:5; but that the son of such a just man, being the reverse of his father's character, should surely die, Eze 18:10; and again, the son of such a wicked man, observing the heinousness of his father's sins, and abstaining from them, though his father should die in his iniquities, he should not die for them, but live, Eze 18:14; by which it appears that the dealings of God with the Jews were not according to the proverb used by them, but quite agreeable to his resolution; that the sinner, be he a father or a son, shall die for his own sins; and that the righteous man's righteousness shall be upon him, and the wicked man's sin upon him, and accordingly both shall be dealt with, Eze 18:19; which is further illustrated by a wicked man's turning from his sinful course, and doing righteousness, and living in that righteousness he has done; which is more agreeable to God that he should live, and not die in sin, Eze 18:21; and by a righteous man turning from his righteousness, and living a vicious life, and dying in it, Eze 18:24; from both which instances this conclusion follows, that God is to be justified; and that his ways are equal, and the Jews' ways were unequal, and their complaint unjust, Eze 18:25; and the same instances are repeated in a different order, and the same conclusion formed, Eze 18:26; upon which the Lord determines to judge them according to their own ways, their personal actions, good or bad; and exhorts them to repentance and reformation; and closes with a pathetic expostulation, with them, Eze 18:30.