Chapter xviii.

Again the Word of the Lord came unto the Prophet. The contents of this chapter are, therefore, not "the reasonings and expostulations of Ezekiel," but another great message to the stubborn nation, which constantly tried to justify itself. Judgments heavy and severe had come upon them. Instead of bowing under them and confessing their guilt and the justice of all these punitive dealings of a righteous God, they accused Him of injustice, as if He were punishing them, not for their own sins, but for the sins of their fathers. They said, "the way of the Lord is not equal"; and the Lord proves to them that His way is equal, but their way is unequal (verse 25). It is a great and interesting controversy, ending with the sublime declaration and appeal, "I have no pleasure in the death of him that dieth, saith the Lord God, wherefore turn yourselves and live."

I. The False Accusation and the Divine Answer.

The word of the Lord came unto me again, saying. What mean ye, that ye use this proverb concerning the land of Israel, saying, The fathers have eaten sour grapes, and the children's teeth are set on edge. As I live, saith the Lord God, ye shall not have occasion any more to use this proverb in Israel. Behold, all souls are mine; as the soul of the father, so also the soul of the son is mine: the soul that sinneth, it shall die (verses 1-4).

The same proverb, "the fathers have eaten sour grapes, and the children's teeth are set on edge" is also mentioned by the Prophet Jeremiah. "In those days they shall say no more, the fathers have eaten a sour grape, his teeth shall be set on edge" (Jer. xxxi:29). And Jeremiah adds in a brief sentence what is more fully given through Ezekiel: "But every one shall die for his own iniquity; every man that eateth the sour grape, his teeth shall be set on edge." What they meant by this proverb is that their forefathers had committed sin and now they were bearing the results of their iniquities, while they, the children, were innocent. "Our fathers have sinned and are not; and we have borne their iniquities" (Lam. v:7). This was a false and unjust accusation. No doubt they rested their proverb upon Exodus xx:5 and xxxiv:7. But doing this they denied their own guilt and refused to repent and be converted. And now the Lord answers the proverb to show its injustice so that it should no more be used in Israel: "Behold all souls are mine; as the soul of the father, so also the soul of the son is mine; the soul that sinneth it shall die." He will judge the individual, father or son, according to conduct. All belong to Him, which means, He is the Creator of all and He will deal with each individually. If the sins of the fathers come upon the children, it is because the children follow the wickedness of the fathers. "Every man shall be put to death for his own sin" (Deut. xxiv:16). The person that sins shall die for his own sins. "The soul that sinneth it shall die."

II. The Conditions of Life.

But if a man be just, and do that which is lawful and right. And hath not eaten upon the mountains, neither hath lifted up his eyes to the idols of the house of Israel, neither hath defiled his neighbor's wife, neither hath come near to a woman in her separation. And hath not oppressed any, but hath restored to the debtor his pledge, hath spoiled none by violence, hath given his bread to the hungry, and hath covered the naked with a garment: He that hath not given forth upon usury, neither hath taken any increase, that hath withdrawn his hand from iniquity, hath executed true judgment between man and man. Hath walked in my statutes, and hath kept my judgments, to deal truly; he is just, he shall surely live, saith the Lord God (verses 5-9).

This paragraph and the next two begin with an "if." They are, therefore, supposed cases "if a man be just." It shows what God requires as the conditions for life. However, it must be understood that the promise of life, "he shall surely live," has nothing whatever to do with eternal life. This is not at all in view in these paragraphs. It is the natural life. Eternal life was never promised to be bestowed upon man as the result of doing what is lawful and right. Neither righteousness nor eternal life can come by the works of the law. Here negatively and positively God's demands are stated. In the sixth verse false worship is in view. Eating upon the mountains, the high places, was the false worship; the idols of the house of Israel were the calves which Jeroboam had set up (1 Kings xii:25-33). This demand for true worship covers the first part of the decalogue, "Thou shalt have no other gods besides Me." With this spiritual fornication, an idolatrous worship, there was connected the grossest lusts of the flesh. These are mentioned here as well as sins against the neighbor. Thus the commandments in the second part of the decalogue are made prominent. "Thou shalt not kill," "Thou shalt not commit adultery," "Thou shalt not steal." This is followed by the divine demand of practical righteousness. He that hath withdrawn his hand from iniquity hath executed true judgment between man and man, hath walked in God's statutes, to keep His judgments and deals truly, is pronounced just and shall therefore surely live. His life would be spared.

III. The Conditions which bring Death.

If he beget a son that is a robber, a shedder of blood, and that doeth the like to any one of these things. And that doeth not any of those duties, but even hath eaten upon the mountains, and defiled his neighbor's wife, Hath oppressed the poor and needy, hath spoiled by violence, hath not restored the pledge, and hath lifted up his eyes to the idols, hath committed abomination, Hath given forth upon usury, and hath taken increase: shall he then live? he shall not live: he hath done all these abominations; he shall surely die; his blood shall be upon him (verses 10-13).

Here then is the second supposed case of a son who had a righteous father. This son lives in wickedness and defies God's laws. He does not follow his father's piety, but is unjust in every sense of the word. The question then is asked, "Shall he live?" Can the merits of his father save him? And the divine answer is, "He shall not live--he shall surely die." Physical death would come upon him and he would be cut off in judgment.

IV. The Son does not Die for his Father's Sins.

Now, lo, if he beget a son, that seeth all his father's sins, which he hath done, and considereth, and doeth not such like. 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. Neither hath oppressed any, hath not withholden the pledge, neither hath spoiled by violence, but hath given his bread to the hungry, and hath covered the naked with a garment. That hath taken off his hand from the poor, that hath not received usury nor increase, hath executed my judgments, hath walked in my statutes; he shall not die for the iniquity of his father, he shall surely live. As for his father, because he cruelly oppressed, spoiled his brother by violence, and did that which is not good among his people, lo, even he shall die in his iniquity. Yet say ye, Why? doth not the son bear the iniquity of the father? When the son hath done that which is lawful and right, and hath kept all my statutes, and hath done them, he shall surely live. The soul that sinneth, it shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son: the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him (verses 14-20).

Still another case is considered so that the proverb of the people might be completely answered and refuted. A wicked father has a son who does righteously and follows not in the wicked ways of his father. Such was the case with several Kings of Judah. Ahaz was a wicked man and Hezekiah, his son, was a God-fearing king; Josiah was also the pious son of a wicked father. In such a case "the son shall not die for the iniquity of his father; he shall surely live." The father dies on account of his own iniquity. This statement was in answer to their question, "Why does not the son bear the iniquity of the father?" This foolish reasoning from their side that the son could suffer for the father's sin was a wicked invention to sustain them in their impenitent state and in their sins. They claimed no guilt of their own, but charged their sufferings to the wickedness of the fathers. But we have seen how perfectly the proverb "the fathers have eaten sour grapes, and the children's teeth are set on edge," is answered in these paragraphs.

V. The Perfect Equity of God.

But if the wicked will turn from all his sins that he hath committed, and keep all my statutes, and do that which is lawful and right, he shall surely live, he shall not die. All his transgressions that he hath committed, they shall not be mentioned unto him: in his righteousness that he hath done he shall live. Have I any pleasure at all that the wicked should die? saith the Lord God: and not that he should return from his ways, and live? But when the righteous turneth away from his righteousness, and committeth iniquity, and doeth according to all the abominations that the wicked man doeth, shall he live? All his righteousness that he hath done shall not be mentioned: in his trespass that he hath trespassed, and in his sin that he hath sinned, in them shall he die. Yet ye say, The way of the Lord is not equal. Hear now, O house of Israel; Is not my way equal? are not your ways unequal? When a righteous man turneth away from his righteousness, and committeth iniquity, and dieth in them: for his iniquity that he hath done shall he die. Again, when the wicked man turneth away from his wickedness that he hath committed, and doeth that which is lawful and right, he shall save his soul alive. Because he considereth, and turneth away from all his transgressions that he hath committed, he shall surely live, he shall not die. Yet saith the house of Israel, The way of the Lord is not equal. O house of Israel, are not my ways equal? are not your ways unequal? Therefore I will judge you, O house of Israel, every one according to his ways, saith the Lord God, Repent and turn yourselves from all your transgressions; so iniquity shall not be your ruin. Cast away from you all your transgressions, whereby ye have transgressed; and make you a new heart and a new spirit: for why will ye die, O house of Israel? For I have no pleasure in the death of him that dieth, saith the Lord God: wherefore turn yourselves, and live ye (verses 21-32).

They had accused the Lord of injustice. "The way of the Lord is not equal" (verse 25). And Jehovah answers, "Hear now, O house of Israel; Is not my way equal? are not your ways unequal?" He promises that the wicked is surely to live, if he turns from all his sins. Jehovah has no pleasure in the death of the wicked. He desires his return so that he might live. How then would He punish them for the sins of others, if He was ready no longer to mention even their own transgressions? But if the righteous abandons righteousness and committeth iniquity, then "in his sin that he hath sinned, in them shall he die." The latter case has often been used to defend the teaching that a truly converted and therefore saved person, may, by sinning, be lost. If only the Word of Truth were rightly divided such, and other misinterpretations, would cease. Here we are on the ground of the law dispensation, and, as already pointed out, the Lord answers Israel, who were in relation to Him through the law covenant and who refused to own their sins and their guilt. The dispensation of Grace, in which Grace reigns through righteousness has a different message. This is fully illustrated if we compare the call to repentance in verses 30-31 with the promise given in