Eze 18:1-9 | Clarke | e4.org | CHAPTER XVIII The Jews, in Ezekiel's time, complained of God's dealing hardly with them in punishing them for the sins of their forefathers , 1, 2; their temporal calamities having been long threatened as the consequence of the national guilt , ( , &c.;) and, from the general complexion of this chapter, it appears that the Jews so interpreted the second commandment of the Decalogue and other passages of like import, as if the sins of the forefathers were visited upon the children, independently of the moral conduct of the latter, not only in this world, but in that which is to come. To remove every foundation for such an unworthy idea of the Divine gorcrnment, God assures them, with an oath, that he had no respect of persons , 3, 4; strongly intimating that the great mysteries in Providence, (mysterious only on account of the limited capacity of man,) are results of the most impartial administration of justice; and that this would be particularly manifested in the rewards and punishments of another life; when every ligament that at present connects societies and nations together shall be dissolved, and each person receive according to his work, and bear his own burden. This is illustrated by a variety of examples: such as that of a just or righteous man , 5-9; his wicked son , 10-13; and again the just son of this wicked person , 14-20. Then a wicked man repenting, and finding mercy, whose former wickedness shall be no impediment to his salvation , 21-23; and a righteous man revolting, and dying in his sins, whose former righteousness shall be of no avail , 24. The conduct of the Divine Providence is then vindicated , 25-29; and all persons, without any exception, most earnestly exhorted to repentance , 30, 31; because the Lord hath no pleasure in the death of the sinner , 32. As the whole of this chapter is taken up with the illustration of a doctrine nearly connected with the comfort of man, and the honour of the Divine government, the prophet, with great propriety, lays aside his usual mode of figure and allegory, and treats his subject with the utmost plainness and perspicuity. NOTES ON CHAP. XVIII

‏ Ezekiel 18:1-9

CHAPTER XVIII

The Jews, in Ezekiel's time, complained of God's dealing hardly with them in punishing them for the sins of their forefathers,

1, 2;

their temporal calamities having been long threatened as the consequence of the national guilt, (Jer 15:4, &c.;)

and, from the general complexion of this chapter, it appears that the Jews so interpreted the second commandment of the Decalogue and other passages of like import, as if the sins of the forefathers were visited upon the children, independently of the moral conduct of the latter, not only in this world, but in that which is to come. To remove every foundation for such an unworthy idea of the Divine gorcrnment, God assures them, with an oath, that he had no respect of persons, 3, 4;

strongly intimating that the great mysteries in Providence, (mysterious only on account of the limited capacity of man,) are results of the most impartial administration of justice; and that this would be particularly manifested in the rewards and punishments of another life; when every ligament that at present connects societies and nations together shall be dissolved, and each person receive according to his work, and bear his own burden. This is illustrated by a variety of examples: such as that of a just or righteous man, 5-9;

his wicked son, 10-13;

and again the just son of this wicked person, 14-20.

Then a wicked man repenting, and finding mercy, whose former wickedness shall be no impediment to his salvation, 21-23;

and a righteous man revolting, and dying in his sins, whose former righteousness shall be of no avail, 24.

The conduct of the Divine Providence is then vindicated, 25-29;

and all persons, without any exception, most earnestly exhorted to repentance, 30, 31;

because the Lord hath no pleasure in the death of the sinner,

32.

As the whole of this chapter is taken up with the illustration of a doctrine nearly connected with the comfort of man, and the honour of the Divine government, the prophet, with great propriety, lays aside his usual mode of figure and allegory, and treats his subject with the utmost plainness and perspicuity.

NOTES ON CHAP. XVIII

Verse 2. The fathers have eaten sour grapes, and the children's teeth are set on edge?] We have seen this proverb already, Jer 31:29, &c., 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 offences?

Verse 3. As I live, saith the Lord God, ye shall not have occasion any more to use this proverb in Israel.] I will now, by this present declaration, settle this question for ever. And hence God has sworn to what follows. After this, who will dare to doubt the judgment pronounced?

Verse 4. All souls are mine] Equally so; I am the Father of the spirits of all flesh, and shall deal impartially with the whole.

The soul that sinneth, it shall die.] None shall die for another's crimes, none shall be saved by another's righteousness. Here is the general judgment relative to the righteousness and unrighteousness of men, and the influence of one man's state on that of another; particularly in respect to their moral conduct.

Verse 5. If a man be just, and do that which is lawful and right] If he be just or holy within, and do what is according to law and equity. What is meant by this, is immediately specified.

Verse 6. 1. Hath not eaten upon the mountains] Idolatrous worship was generally performed on mountains and hills; and those who offered sacrifices feasted on the sacrifice, and thus held communion with the idol.

2. Neither hath lifted up his eyes to the idols] Has paid them no religious adoration; has trusted in them for nothing, and has not made prayer nor supplication before them.

3. Neither hath defiled his neighbour's wife] Has had no adulterous connexion 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, Le 20:18. For which Calmet gives this reason: "It has been believed, and experience confirms it, that the children conceived at such times are either leprous, or monsters, or deformed by their diminutiveness, or by the disproportion of their members." There are other reasons for this law, should those of the learned commentator be found invalid.

Verse 7. 5. Hath not oppressed any] Has not used his power or influence to oppress, pain, or injure another.

6. Hath restored to the debtor his pledge] Has carefully surrendered the pawn or pledge when its owner came to redeem it. As the pledge is generally of more worth than that for which it is pledged, an unprincipled man will make some pretence to keep it; which is highly abominable in the sight of God.

7. Hath spoiled none by violence] Either by robbery or personal insult. For a man may be spoiled both ways.

8. Hath given his bread to the hungry] Has been kind-hearted and charitable; especially to them that are in the deepest want.

9. Hath covered the naked with a garment] Has divided both his bread and his clothing with the necessitous. These are two branches of the same root.

Verse 8. 10. Hath not given forth upon usury]

beneshech lo yitten. nasach signifies to bite; usury is properly so termed, because it bites into and devours the principal. Usury signifies, with us, exacting unlawful interest for money; and taking the advantage of a man's necessities to advance him cash on exorbitant profit. This bites the receiver in his property, and the lender in his salvation.

11. Neither hath taken any increase] In lending has not required more than was lent; and has not taken that product of the cash lent, which was more than the value for its use. This may be a part of the tenth article.

12. That hath withdrawn his hand from iniquity] Never associates with those who act contrary to justice and equity; his hand or influence being never found among evil workers.

13. Hath executed true judgment between man and man] Being neither swayed by prejudice, fear, nor favour.

These thirteen points concern his social and civil relations.

Verse 9. Hath walked in my statutes] Not only acknowledging them to be right, but acting according to them. Especially in every thing that relates to my worship, changing nothing, neglecting nothing.

And hath kept my judgments, to deal truly] Has attended to my Divine direction, both with respect to things forbidden, and things commanded. These concern men in their religious conduct.

He is just] tsaddik hu. He is a righteous man; he has given to all their due; he has abstained from every appearance of evil, and done that which was lawful and right in the sight of God.

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