Introduction

In this chapter, we read of moral freedom and individual responsibility.

The proverb and word of God. Every man is to bear his own sins. Ezekiel 18:1-4
The righteous man shall not die. Ezekiel 18:5-9
The righteousness of the father does not protect the wicked son. Ezekiel 18:10-13
Each bears his own righteousness or sin. Ezekiel 18:14-20
Turning to good leads to life. Turning to evil and death. Ezekiel 18:21-24
Another earnest call to repentance. Ezekiel 18:25-32

SUMMARY

The proverb is circulating in Jerusalem, and God’s answer is the individual’s responsibility to God. The individual’s ability to change his ways. It is only natural in times of pending punishment to place the blame on others, to hide behind prior good conduct, or perhaps to take security in one’s family or heritage.

God discredits any idea that the people of Judah are only suffering because of their predecessors’ sins, or that they claim immunity as descendants of faithful forefathers such as Abraham.

No, each person is accountable for his own sins, says Ezekiel, and God assures his people that just as the wicked can repent and be saved, the righteous can fall into sin and be destroyed.

THE LAW OF INDIVIDUAL RESPONSIBILITY

‘The word of the LORD came to me: ‘What do you people mean by quoting this proverb about the land of Israel: ‘The parents eat sour grapes, and the children’s teeth are set on edge’? ‘As surely as I live, declares the Sovereign LORD, you will no longer quote this proverb in Israel. For everyone belongs to me, the parent as well as the child—both alike belong to me. The one who sins is the one who will die. Ezekiel 18:1-4

This chapter arises from a proverb spoken amongst the people, Ezekiel 18:1 / Lamentations 5:7. Jeremiah 31:29 shows us that this was a proverb well known in Jerusalem as well as in Telabib.

Note that this was not a new teaching. The prophets seldom brought new teaching but directed the people back to the law. God had said it before, Deuteronomy 24:16 / 2 Kings 14:6.

The simple meaning of this proverb, Ezekiel 18:2, is that the children are directly affected or suffering because of the previous generation. The teaching which follows shows us that the people were saying that they were being punished for the sins of a past generation.

Morgan, in his commentary, says the following.

‘Men are still using this proverb, and so using it as to show that they think the saying is true. As a matter of fact, no saying more false was ever coined. It is based upon a one-sided philosophy of heredity. The proverb is at once an attempt to escape from responsibility for sin, and a protest against punishment.’

The background for this is Manasseh. We recall 2 Kings 21:10-15, the proclamation by God that Judah would be exiled, 2 Kings 21:10-18 / 2 Kings 23:26-27 / 2 Chronicles 33:10-27.

Basically, they are thinking, Manasseh was wicked, for which God promised he would exile and destroy the nation. However, Manasseh was forgiven because of his change of heart, but the sentence was still going to be carried out.

The International Critical Commentary says the following.

‘Evidently, the people thought that they were paying for the sins of Manasseh, because nearly everyone in that generation believed that the sins of the fathers could actually be visited upon their children. There was a note of self-acquittal here, also, fatalism, despair, and a what’s the use? attitude, what avails the moral struggle? Deeper still, there was a question of God’s justice.’

Hear the people crying, ‘It isn’t fair!’ God’s answer will be that they are not being punished for the sin of Manasseh, but their own sin, Ezekiel 18:3. Each soul will die because of his own sin, Ezekiel 18:4 / Ezekiel 3:18-21. This is an aspect of God’s justice. To prove this, God will use five examples to show the people that he is acting fairly and justly.

EXAMPLE 1

‘Suppose there is a righteous man who does what is just and right. He does not eat at the mountain shrines or look to the idols of Israel. He does not defile his neighbour’s wife or have sexual relations with a woman during her period. He does not oppress anyone but returns what he took in pledge for a loan. He does not commit robbery but gives his food to the hungry and provides clothing for the naked. He does not lend to them at interest or take a profit from them. He withholds his hand from doing wrong and judges fairly between two parties. He follows my decrees and faithfully keeps my laws. That man is righteous; he will surely live, declares the Sovereign LORD.’ Ezekiel 18:5-9

Here we find example one. Here is described a righteous man, Ezekiel 18:5. God has described him as righteous and does so in terms of the law, Ezekiel 18:6-7. ‘He does not eat at the mountain shrines or look to the idols of Israel’, Ezekiel 18:6 / Deuteronomy 12:2-4 / 1 Samuel 14:32-34.

‘He does not defile his neighbour’s wife or have sexual relations with a woman during her period, Ezekiel 18:6 / Exodus 20:14 / Leviticus 15:24 / Leviticus 18:19 / Leviticus 20:10 / Leviticus 20:18 / Deuteronomy 22:22.

‘He does not oppress anyone but returns what he took in pledge for a loan, Ezekiel 18:7 / Exodus 22:26-27 / Deuteronomy 24:6. ‘He does not commit robbery but gives his food to the hungry and provides clothing for the naked, Ezekiel 18:7 / Deuteronomy 15:11 / Deuteronomy 24:19-22 / Isaiah 58:7.

‘He does not lend to them at interest or take a profit from them. He withholds his hand from doing wrong and judges fairly between two parties, Ezekiel 18:8 / Exodus 22:25 / Deuteronomy 23:19 / Psalms 15:5.

This man’s desire is to keep the law, Ezekiel 18:9, and as a result ‘He shall surely live’, Ezekiel 18:9 / Leviticus 18:1-5 / Deuteronomy 11 / Deuteronomy 26:16-19 / Deuteronomy 30:15-20 / Philippians 3:6. He is the first generation in the example.

Ellison, in his commentary, says the following.

‘This chapter can only refer to the immediate context of Babylonian captivity. That those of the exiles who are righteous will live, and those who are not will die. A weeding out of the remnant, he calls it.’

But that is hard to accept, for not all the unrighteous attitudes were cleansed by exile. A quick glance at Ezra and Haggai will prove that. No, this is talking about spiritual life and death, Ezekiel 18:18.

EXAMPLE 2

‘Suppose he has a violent son, who sheds blood or does any of these other things (though the father has done none of them): ‘He eats at the mountain shrines. He defiles his neighbour’s wife. He oppresses the poor and needy. He commits robbery. He does not return what he took in pledge. He looks to the idols. He does detestable things. He lends at interest and takes a profit. Will such a man live? He will not! Because he has done all these detestable things, he is to be put to death; his blood will be on his own head.’ Ezekiel 18:10-13

Here we find example two. This righteous man’s son is wicked, Ezekiel 18:10. Again, this wickedness is described in terms of lawbreaking, Ezekiel 18:11-12. This man chooses to go against God; it is his choice to rebel. He shall die, Ezekiel 18:13. So, the first generation lives, and the second generation dies.

Coffman, in his commentary, says the following.

‘If, as a number of scholars have suggested, there is a reference in these verses to Hezekiah, Manasseh, and Josiah, then the place of murder first in this list that pertained to Manasseh would be appropriate because that monarch is said to have filled Jerusalem with innocent blood.’

EXAMPLE 3

‘But suppose this son has a son who sees all the sins his father commits, and though he sees them, he does not do such things: ‘He does not eat at the mountain shrines or look to the idols of Israel. He does not defile his neighbour’s wife. He does not oppress anyone or require a pledge for a loan. He does not commit robbery but gives his food to the hungry and provides clothing for the naked. He withholds his hand from mistreating the poor and takes no interest or profit from them. He keeps my laws and follows my decrees. He will not die for his father’s sin; he will surely live. But his father will die for his own sin, because he practised extortion, robbed his brother, and did what was wrong among his people. ‘Yet you ask, ‘Why does the son not share the guilt of his father?’ Since the son has done what is just and right and has been careful to keep all my decrees, he will surely live. The one who sins is the one who will die. The child will not share the guilt of the parent, nor will the parent share the guilt of the child. The righteousness of the righteous will be credited to them, and the wickedness of the wicked will be charged against them. Ezekiel 18:14-20

Here we find example three. This wicked man has a righteous son, Ezekiel 18:14. He, like his grandfather, will live, but not because of his grandfather’s righteousness, but his own, Ezekiel 18:15-18. He shall live, Ezekiel 18:17 / Ezekiel 18:19.

This is another aspect of God’s justice. The third generation lives. Just to remind them of what he is teaching, the prophet repeats his message, Ezekiel 18:20. One generation will not be punished for the sins of another.

Clarke, in his commentary, says the following.

‘He shall no more be affected by his father’s crimes, than his father was benefited by his grandfather’s righteousness.’

Constable, in his commentary, says the following.

‘This sinful son might have a son who observed his father’s behaviour 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. The Israelites had illustrations of this alternation of good and evil individuals in succeeding generations, even in the royal family. King Hezekiah, for example, was good, his son Manasseh was bad, and Manasseh’s grandson Josiah was good.’

EXAMPLE 4

‘But if a wicked person turns away from all the sins they have committed and keeps all my decrees and does what is just and right, that person will surely live; they will not die. None of the offences they have committed will be remembered against them. Because of the righteous things they have done, they will live. Do I take any pleasure in the death of the wicked? declares the Sovereign LORD. Rather, am I not pleased when they turn from their ways and live?’ Ezekiel 18:21-23

Here we find example four. The wicked man who repents shall live, Ezekiel 18:21. All the sins that had been committed were wiped away, not one remaining, Ezekiel 18:22. Ezekiel 18:23 is echoed in Isaiah 28:21 / John 5:40 / 1 Timothy 2:4 / 2 Peter 3:9.

Alexander, in his commentary, says the following concerning Ezekiel 18:23.

‘Sinful mankind normally sees judgment as God’s delight. Nothing could be further from God’s desire, else he would not have sent his only Son to be judged on the cross for the sin of the whole world, 1 John 2:1-2.’

This is an aspect of God’s mercy. Here is the Gospel of Jesus Christ. The New Testament often simply repeats what God has already said about himself in the Old Testament, but we are sometimes inclined to think they are new concepts.

EXAMPLE 5

‘But if a righteous person turns from their righteousness and commits sin and does the same detestable things the wicked person does, will they live? None of the righteous things that person has done will be remembered. Because of the unfaithfulness they are guilty of, and because of the sins they have committed, they will die.’ Ezekiel 18:24

Here we find example five. The righteous man who turns away shall die. This is the opposite of example four. His former acts of obedience will not save him, no matter how many they had been. The rebellion will condemn him.

MacDonald, in his commentary, says the following.

‘For one thing, the individual cannot today be held personally responsible for the presence of evil within his own heart, as he has inherited the fatal seed from his forefathers.’

Cooper, in his commentary, says the following.

‘A generation is not predetermined for judgment or for blessing by the previous one. Even within a generation, or within an individual life, the past does not necessarily determine the present or the future.’

‘Yet you say, ‘The way of the Lord is not just.’ Hear, you Israelites: Is my way unjust? Is it not your ways that are unjust? If a righteous person turns from their righteousness and commits sin, they will die for it; because of the sin they have committed, they will die. But if a wicked person turns away from the wickedness they have committed and does what is just and right, they will save their life. Because they consider all the offences they have committed and turn away from them, that person will surely live; they will not die. Yet the Israelites say, ‘The way of the Lord is not just.’ Are my ways unjust, people of Israel? Is it not your ways that are unjust? ‘Therefore, you Israelites, I will judge each of you according to your own ways, declares the Sovereign LORD. Repent! Turn away from all your offences; then sin will not be your downfall. Rid yourselves of all the offences you have committed and get a new heart and a new spirit. Why will you die, people of Israel? For I take no pleasure in the death of anyone, declares the Sovereign LORD. Repent and live!’ Ezekiel 18:25-32

Here God sums up his argument and proves that he is a just God. The people are questioning his justice in this matter, of course, Ezekiel 18:25. The way out for them to escape what is being promised to them is repentance, Ezekiel 18:26-31.

Notice if they repent, they will get a new heart and a new spirit, Deuteronomy 30:1-6 / Jeremiah 23:1-8 / Jeremiah 31:31-34 / Jeremiah 32:37-41 / Ezekiel 11:16-20 / Ezekiel 36:16-28 / Ezekiel 37:11-14 / Ezekiel 37:21-28.

Leal, in his commentary, says the following.

‘Man cannot indeed create either a new heart or a new spirit; God only can give them to anyone. But a man can and should come to God to receive them; he can repent and turn to God and thus allow both heart and spirit to be renewed by the Spirit of God.’

God asks, ‘Why will you die, people of Israel?’ Ezekiel 18:31.

Clarke, in his commentary, says the following.

‘Why should you go to hell while the kingdom of God is open to receive you? Why should you be the devil’s slaves, when ye may be Christ’s freemen! WHY WILL YE DIE?’

Calvinism, the doctrine of limited atonement or particular redemption, has a problem here. The following are random quotes from ‘The Five Points of Calvinism’ by W.J. Seaton.

‘If, however, some men and women are raised out of their spiritual death, ‘’born again’ as John’s Gospel puts it, and since they are unable to perform this work for themselves, then we must conclude that it was God who raised them. On the other hand, as many men and women are not ‘made alive’, we must likewise conclude that that is because God has not raised them. If man is unable to save himself on account of the Fall in Adam being a total fall, and if God alone can save, and if all are not saved, then the conclusion must be that God has not chosen to save all, Christ died positively and effectually to save a certain number of hell-deserving sinners on whom the Father had already set His free electing love.’

Whichever way you turn that around, it says that God has no pleasure in the death of some sinners, Ezekiel 18:32 / Ephesians 2:1-5. This is another aspect of God’s love.

Finally, there is a message of hope here for us. We can change our lives with the help of God, Ezekiel 18:23 / Isaiah 28:21 / John 5:40 / 1 Timothy 2:4 / 2 Peter 3:9. The Gospel can change people. How we have been brought up, and our habits of life, can change.

Go To Ezekiel 19