Ezekiel 18:1-20

Chapter Nine

DOCTRINES AND DIRGES
18:1-19:14

In Chapter s 18 and 19 Ezekiel brings to a close the long section of his book which began in chapter 12. The prophet's purpose in these eight Chapter s has been to reinforce the announcement of Jerusalem's judgment by refuting the erroneous bases of the exile's confidence which led them to believe that Jerusalem could never be destroyed. In these Chapter s Ezekiel deals with seven false attitudes which are in some cases explicitly stated and in other cases implied in the text. The chart below will serve as a review of the argumentation found in Chapter s 12-19.

REVIEW OF Chapter S 12-19

Popular Rationalization

Prophetic Response

Prophecies of doom have failed to materialize God loves us too much to destroy us (Ezekiel 12:22)

Judgments against Judah belong to some distant future age No cause for alarm now (Ezekiel 12:27)

Prophets and prophetesses have assured us this is a time of peace
Righteous people still live in Jerusalem God will spare the place on their account
Israel is God's choice vine God should care for her
This generation is being judged for crimes committed by previous generations
If God punishes men for the sins of their fathers, of what value is repentance

This proverb will soon cease The day is at hand (Ezekiel 12:23)

No more delay The word will be fulfilled in your lifetime (Ezekiel 12:25-28)

The prophets are unreliable They have received no message from the Lord (Ezekiel 13:1-23)

Even if Noah, Job or Daniel lived there they would only be able to save themselves (Ezekiel 14:12-23)

God had indeed continually cared for Israel; but throughout her history she continually had rebelled against Him (chap 16)
The present generation has rebelled by seeking aid and security from Egypt and breaking a solemn oath to Nebuchadnezzar (chap 17)
Each man is responsible for his own deeds (chap 18)

In Chapter s 18-19 Ezekiel (1) discusses some basic doctrines (chap. 18); and (2) breaks forth into some bitter dirges over the fate of his native land (chap. 19).

I. BASIC DOCTRINES 18:1-29

Two important doctrines are discussed in chapter 18. In Ezekiel 18:1-20 Ezekiel develops at length the doctrine of individual responsibility and in Ezekiel 18:21-29 he implicitly affirms the doctrine of freedom of the will or self-determination.

A. The Principle of Personal Responsibility 18:1-20

TRANSLATION

(1) And the word of the LORD came unto me, saying, (2) What do you mean by making this parable concerning the land of Israel, saying, The fathers have eaten sour grapes, but the teeth of the children have been set on edge. (3) As I live (oracle of the Lord GOD) you shall not make use of this parable any more in Israel. (4) Behold, all souls are Mine; as the soul of the father, so also the soul of the son is Mine; the soul that sins, it shall die. (5) But if a man is righteous, and practices justice and righteousness, (6) and has not eaten upon the mountains, and has not lifted up his eyes to the idols of the house of Israel, nor has defiled the wife of his neighbor, nor has come near unto a menstruous woman; (7) and has not wronged any man, but has restored his pledge for a debt, has seized nothing by robbery, has given his bread to the hungry, and has covered the naked with a garment; (8) who has not given on interest, nor has taken increase, who has withdrawn his hand from iniquity, has executed true justice between man and man, (9) has walked in My statutes and kept My judgments to deal truly; he is righteous, he shall surely live (oracle of the Lord GOD). (10) If he begats a son that is a man of violence who sheds blood, and who does to a brother any of these things, (11) whereas he himself had not done any of these things, for he has even eaten upon the mountains, and defiled his neighbor's wife, (12) has wronged the poor and needy, has seized things by robbery, has failed to return objects taken in pledge, and has lifted up his eyes to idols, has committed abomination, (13) has made loans on interest, and has taken increase; shall he live? he shall not live he has done all these abominations; he shall surely die, his blood shall be on him. (14) Then, behold, he begats a son, and he sees all the sins his father has done, and considers, and does not do any such thing, (15) he does not eat upon the mountains, nor does he lift up his eyes unto the idols of the house of Israel, does not defile his neighbor's wife, (16) neither does he wrong a man, nor does he take a pledge, nor seize by robbery, but gives his bread to the hungry and covers the naked with a garment; (17) who has withdrawn his hand from the poor, who has not taken interest or increase, who has executed My judgments, and has walked in My statutes; he shall not die in the iniquity of his father, he shall surely live. (18) As for his father, because he cruelly oppressed, committed robbery against a brother, and did that which is not good in the midst of his people, behold, he shall die in his iniquity. (19) But you say, Why does not the son bear the iniquity of the father? When the son has done that which is just and righteous, has kept all My statutes, and has done them, he shall surely live. (20) The soul that sins it shall die; the son shall not bear the iniquity of the father, nor 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.

COMMENTS

In Ezekiel 18:1-20 Ezekiel develops his teaching that every individual is responsible for his own conduct before God. A man's fate is not determined by the goodness or wickedness of others, even his nearest of kin. The righteous are blessed by God; the wicked live under His curse.

Sinful men always tend to underestimate their own wickedness and to blame their tribulations on others. So it was with the men of Israel. They attributed their suffering to the sins of their fathers. The proverb which was once current in Jerusalem (Jeremiah 31:28) was now being heard in Babylon: The fathers have eaten sour grapes (i.e., have sinned), but the teeth of the children are set on edge (i.e., they were being punished). Where did such an idea arise? Possibly from a misunderstanding of passages in the Law of Moses such as Exodus 20:5 where God is said to visit the sins of the fathers on the children to the third and fourth generation. Or possibly the proverb arose out of the prophetic teaching that because of the sins of Manasseh the nation would be destroyed (2 Kings 21:10-12). The former passage actually teaches that sin, even though forgiven, often has unavoidable repercussions in the lives of one's children. The latter passage indicates that the origin of Judah's sin was Manasseh. The following generation would be destroyed because it still practiced the grotesque idolatry introduced during Manasseh's reign.

The perverse proverb which in effect challenged the justice of God would no longer be employed in the future, Experiences would prove it to be untrue (Ezekiel 18:3). God is the creator of all individuals, Though physically related, the father and son are separate entities in His sight. Each must give account of himself to his Creator. The individual who sins, he shall die (Ezekiel 18:4). More than premature death is intended here. The sinner is dead in sin during his physical life. Eventually he experiences the second death.

The man who practices justice and righteousness lives under the blessing of God. This person is described in some detail in Ezekiel 18:5-9. Fourteen characteristics of the righteous man are enumerated in these verses.

1. He has not eaten upon the mountains. He has not participated in the pagan rituals at the high places which normally involved eating of sacrificial meals.

2. He has not lifted up his eyes to idols, i.e., offered prayer to them in expectation of aid. Baal is particularly in mind.

3. He has not defiled his neighbor's wife, i.e., he has not committed adultery.

4. He has not approached a menstruous woman, i.e., he has observed the sexual taboos of the Law of Moses (cf. Leviticus 18:19; Leviticus 20:18).

5. He has not engaged in any fraudulent dealings with his fellowman (Ezekiel 18:7).

6. He has complied with the law of Exodus 22:25 f. which compelled creditors to return to borrowers any item of collateral which might be necessary to his well-being (Ezekiel 18:7).

7. He has never resorted to violent robbery in order to enhance his wealth (Ezekiel 18:7, cf. Leviticus 19:13).

8. He has fed the hungry and clothed the naked (Ezekiel 18:7, cf. Deuteronomy 15:7-11).

9. He has not lent money on the express condition of receiving interest, nor has he accepted interest offered to him voluntarily by the debtor (Ezekiel 18:8). The laws on money lending are found in Exodus 22:24; Leviticus 25:35 ff.; Deuteronomy 23:20.

10. He has withdrawn his hand from iniquity (Ezekiel 18:8). The sin probably intended here is giving false weight or measure (cf. Leviticus 19:35).

11. As an arbiter of disputes he has been scrupulously fair (Ezekiel 18:8).

12. To the best of his ability he has observed the divine laws (Ezekiel 18:9).

13. He deals truly, i.e., his observance of God's law is motivated by love for the truth and not by any personal motive (Ezekiel 18:9).

14. Because of all the above considerations this man can be said to be just (Ezekiel 18:9).

In Ezekiel 18:10-13 the prophet describes a son who is the exact opposite of the just man described above. He is a man of violence who even commits murder. He is not beneath practicing any of the sins which his father so carefully avoided (Ezekiel 18:10-13 a). Should such a wicked man escape divine retribution? Certainly not! The law required the death penalty for such crimes as murder, idolatry, and adultery.[334] The righteousness of his father could not save him. His blood shall be on him, i.e., he and he alone would bear responsibility for his life of sin. Those who executed the sentence against such a man would not be held guilty (Ezekiel 18:13 b).

[334] Cf. Numbers 35:16; Deuteronomy 17:5; Leviticus 20:10,

The third specific case cited by Ezekiel is that of a son who reflects upon the consequences of his father's sin and resolves to abandon that sort of behavior (Ezekiel 18:14).[335] He does not, therefore, participate in any of the activities which brought his father under civil and divine judgment (Ezekiel 18:15-17 a), This man should not be executed because of his father's sin (Ezekiel 18:17 b). The father should die for his blatant iniquity (Ezekiel 18:18), but the son should be spared. This teaching absolutely refutes the notion current in Ezekiel's day that innocent children were punished for the sins of their fathers (Ezekiel 18:19).

[335] Some notable examples among the Biblical kings illustrate how sons sometimes choose to walk the path of righteousness in spite of the example of their fathers Hezekiah and Josiah.

The lengthy treatise on personal responsibility reaches its climax in the crystal clear assertion of Ezekiel 18:20. Wicked men bear the responsibility and suffer the consequences of their wickedness. Neither iniquity nor righteousness is inherited. The individual's righteousness or wickedness shall be upon himself, i.e., he will bear the responsibility of his own conduct.