Ezekiel 18:10-20

(Ezekiel 18:10)

EXEGETICAL NOTES—Two cases are here supposed:

(1). That of a righteous father who begets an unrighteous son.
(2). That of a righteous son who refuses to copy the evil example of his father. And the prophet affirms that, in the former case, the righteousness of the father will not avail to save the son; and in the latter, that the son shall not suffer for the unrighteousness of his father. One shall not die for the iniquity of the other. Each man shall save his own soul by his righteousness.

Ezekiel 18:10. “We have here the case of an impious son, who, instead of following the good example of his pious parent, adopts a course directly the reverse, and unscrupulously indulges in crimes condemned by the law. Upon him an unmitigated sentence is pronounced. In the language of the Orientals, the blood which a murderer has shed is said to be upon him, till it be avenged by his punishment.”—(Henderson).

Ezekiel 18:14. “This case is likewise that of a son, not, like the former, of a righteous man, but of the unrighteous person whose character has just been depicted. This son is supposed to be shocked at the sight of his father’s depravity, and to be influenced, by a due regard to the consequences, to avoid the sins which his parent had committed. It is expressly declared that he should not be punished for the crimes of his father, but that the father only, being the guilty party, should suffer.”—(Henderson).

Ezekiel 18:17. “Hath taken off His hand from the poor.” This is to be understood in a good sense—to turn back the hand, i.e., from oppressing the poor. He withdraws the hand that was tempted to exact the full legal claim.

THE LAW OF THE UNRIGHTEOUS AND OF THE RIGHTEOUS SON (Ezekiel 18:10)

The two cases here supposed show that—

I. The best examples of righteousness may fail of their proper effects. The righteous father may have an unrighteous son. The life of such a father must have a native power and influence for good. He would study to bring up his son in the way of righteousness. Yet his example and instruction may altogether fail. The religious histories of the families of good men afford many a sad illustration of the truth that grace does not run in the blood. The power of evil may be stronger than the best influences on the side of good.

II. An evil example may be effectual as a warning. Where a good example fails, an evil example may succeed in turning another to righteousness. But for this salutary effect it is necessary—

1. That the real evil of the example may be recognised. “A son that seeth all his father’s sins which he hath done” (Ezekiel 18:14) sees them in their vile nature, in their evil consequences, and as sins against God. Then such evil examples become like a beacon to the voyager. They act as a warning. The evil of sin must be seen as such in order to be dreaded and avoided. It is also necessary—

2. That the sight of evil examples should produce serious thought. “And considereth and doeth not such like” (Ezekiel 18:14) In most cases, evil examples act like a contagion. But if we seriously consider, they reveal to us the sad effects of sin, and we turn our feet to God’s testimonies. We learn not to do such like things. Thus the sin of another may instruct us in righteousness.

III. That righteousness is a matter of personal responsibility. The righteous son shall not be punished for the unrighteousness of his father, nor the righteous father for the unrighteousness of his son (Ezekiel 18:20). Righteousness is not like property, family name or title, the secure and necessary heritage of children. It is a matter between the individual soul and God. The exceptions to this law of God’s righteous dealing are only apparent. Godly men share in the general calamities sent upon nations, children suffer many evils from the iniquity of their fathers; but none of these are on that account deprived of God’s favour. These judgments in the case of the righteous act as a discipline of piety. Such afflictions are turned into blessings.

(Ezekiel 18:14)

I. The nature of consideration.

1. It is an exercise of the understanding, mind, and heart. These are at work in consideration (Psalms 119:59). This is called communing with a man’s own heart (Psalms 77:6).

2. Serious. It is not a slight general thinking of a thing, but a serious, settled minding of a thing; it notes the sinking down of a thing into our minds. “I considered in my heart” (Ecclesiastes 9:1); Hebrew is, I set it to my heart. Consideration is as setting the heart to a thing, or upon a thing, as a bee sets upon a flower, and sets her strength to it to draw out the sweet in it.

3. It is about things to be done, or not to be done. Contemplation looks upon things as the eye upon the object. Judgment discerns the things whether good or bad, right or wrong, and there leaves them, having pronounced them so. Meditation is a further inquisition into truth, and comes up nearest to consideration which is in order to doing or not doing. Men intend this and that, and oft fall upon things rashly to their prejudice, because they consider not; now consideration reflects upon things intended. The two sons in the Gospel, one said, I will go, and went not; the other said, I will not go, and went. The one’s purpose was to go, the other’s not to go; but this last, considering of his sinful purpose, intention, and resolution, repented, and went (St. Matthew 21.) It is taken up about doing, or not doing (Proverbs 23:1; 1 Samuel 25:17; Judges 18:14). David considered his ways, and, not finding them good, he ceased from walking any longer in them; and seeing God’s ways the only good ways, he turned about, stepped into, and walked in them.

II. Wherein the strength of it lieth.

1. In searching out the causes, effects, rising, progress, continuance, and issue of a thing.

2. In comparing things together and so drawing up that which may be most useful. When all things are laid together, weighed, scanned over again and again, a man takes that which is most necessary, seasonable, suitable, and useful.

3. In pressing to and assisting the soul in acting. When consideration hath drawn up what is to be done, or not to be done, then it puts upon the conscience as sinful, if not followed, and directs in the execution. Consideration lays an injunction upon men’s wills and consciences to be doing. Did men in these days wisely consider the Lord’s doings, they would fear, and declare the work of the Lord.

III. The excellency of it.

1. It is that which God Himself doth (Proverbs 24:12). The Lord considers, ponders, and weighs things, according to the language of Scripture (Exodus 33:13; Proverbs 5:21; Deuteronomy 32:26; Hosea 11:8).

2. It differeth a man from brutes. They are led by sense, and cannot distinguish whether an action ought to be done or not. This is man’s privilege and power. But some are guided only by their senses. “Every man is brutish in his knowledge” (Jeremiah 10:14). Men do not reflect upon their actions and consider them; if they did, they would not be so sensual, so sinful (Isaiah 1:3).

3. It enables the understanding, completes a man, makes him wise and prudential (Proverbs 17:27). He who considers what advantage may be made of words, and therefore is sparing in speaking, shows the more understanding and excellency of spirit. Consideration looks inward, looks over the same thing again and again. We say, second thoughts are best, which implies that consideration ripens and perfects the man and his actions.

4. It puts life into those principles and talents God hath given a man. Like a drum in an army, that when it beats all stir and march; like a spring in a watch, when that goes all the wheels go. Did men consider what graces and gifts God hath given them, they would not let them lie still and fallow, but improve them. Consideration will set other’s graces on work, and much more a man’s own (Hebrews 10:24).—(Greenhill.)