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Commentary on Ezekiel 18 verses 1–9
Evil manners, we say, beget good laws; and in like manner sometimes unjust reflections occasion just vindications; evil proverbs beget good prophecies. Here is,
I. An evil proverb commonly used by the Jews in their captivity. We had one before (Eze 12:22) and a reply to it; here we have another. That sets God's justice at defiance: "The days are prolonged and every vision fails; the threatenings are a jest." This charges him with injustice, as if the judgments executed were a wrong: "You use this proverb concerning the land of Israel, now that it is laid waste by the judgments of God, saying, The fathers have eaten sour grapes and the children's teeth are set on edge; we are punished for the sins of our ancestors, which is as great an absurdity in the divine regimen as if the children should have their teeth set on edge, or stupefied, by the fathers' eating sour grapes, whereas, in the order of natural causes, if men eat or drink any thing amiss, they only themselves shall suffer by it." Now, 1. It must be owned that there was some occasion given for this proverb. God had often said that he would visit the iniquity of the fathers upon the children, especially the sin of idolatry, intending thereby to express the evil of sin, of that sin, his detestation of it, and just indignation against it, and the heavy punishments he would bring upon idolaters, that parents might be restrained from sin by their affection to their children and that children might not be drawn to sin by their reverence for their parents. He had likewise often declared by his prophets that in bringing the present ruin upon Judah and Jerusalem he had an eye to the sins of Manasseh and other preceding kings; for, looking upon the nation as a body politic, and punishing them with national judgments for national sins, and admitting the maxim in our law that a corporation never dies, reckoning with them now for the iniquities of former ages was but like making a man, when he is old, to possess the iniquities of his youth, Job 13:26. And there is no unrighteousness with God in doing so. But, 2. They intended it as a reflection upon God, and an impeachment of his equity in his proceedings against them. Thus far that is right which is implied in this proverbial saying, That those who are guilty of wilful sin eat sour grapes; they do that which they will feel from, sooner or later. The grapes may look well enough in the temptation, but they will be bitter as bitterness itself in the reflection. They will set the sinner's teeth on edge. When conscience is awake, and sets the sin in order before them, it will spoil the relish of their comforts as when the teeth are set on edge. But they suggest it as unreasonable that the children should smart for the fathers' folly and feel the pain of that which they never tasted the pleasure of, and that God was unrighteous in thus taking vengeance and could not justify it. See how wicked the reflection is, how daring the impudence; yet see how witty it is, and how sly the comparison. Many that are impious in their jeers are ingenious in their jests; and thus the malice of hell against God and religion is insinuated and propagated. It is here put into a proverb, and that proverb used, commonly used; they had it up ever and anon. And, though it had plainly a blasphemous meaning, yet they sheltered themselves under the similitude from the imputation of downright blasphemy. Now by this it appears that they were unhumbled under the rod, for, instead of condemning themselves and justifying God, they condemned him and justified themselves; but woe to him that thus strives with his Maker.
II. A just reproof of, and reply to, this proverb: What mean you by using it? That is the reproof. "Do you intend hereby to try it out with God? Or can you think any other than that you will hereby provoke him to be angry with you will he has consumed you? Is this the way to reconcile yourselves to him and make your peace with him?" The reply follows, in which God tells them,
1.That the use of the proverb should be taken away. This is said, it is sworn (Eze 18:3): You shall not have occasion any more to use this proverb; or (as it may be read), You shall not have the use of this parable. The taking away of this parable is made the matter of a promise, Jer 31:29. Here it is made the matter of a threatening. There it intimates that God will return to them in ways of mercy; here it intimates that God would proceed against them in ways of judgment. He will so punish them for this impudent saying that they shall not dare to use it any more; as in another case, Jer 23:34, Jer 23:36. God will find out effectual ways to silence those cavillers. Or God will so manifest both to themselves and others that they have wickedness of their own enough to bring all these desolating judgments upon them that they shall no longer for shame lay it upon the sins of their fathers that they were thus dealt with: "Your own consciences shall tell you, and all your neighbours shall confirm it, that you yourselves have eaten the same sour grapes that your fathers ate before you, or else your teeth would not have been set on edge."
2.That really the saying itself was unjust and a causeless reflection upon God's government. For,
(1.)God does not punish the children for the fathers' sins unless they tread in their fathers' steps and fill up the measure of their iniquity (Mat 23:32), and then they have no reason to complain, for, whatever they suffer, it is less than their own sin has deserved. And, when God speaks of visiting the iniquity of the fathers upon the children, that is so far from putting any hardship upon the children, to whom he only renders according to their works, that it accounts for God's patience with the parents, whom he therefore does not punish immediately, because he lays up their iniquity for their children, Job 21:19.
(2.)It is only in temporal calamities that children (and sometimes innocent ones) fare the worse for their parents' wickedness, and God can alter the property of those calamities, and make them work for good to those that are visited with them; but as to spiritual and eternal misery (and that is the death here spoken of) the children shall by no means smart for the parents' sins. This is here shown at large; and it is a wonderful piece of condescension that the great God is pleased to reason the case with such wicked and unreasonable men, that he did not immediately strike them dumb or dead, but vouchsafed to state the matter before them, that he may be clear when he is judged. Now, in his reply,
[1.]He asserts and maintains his own absolute and incontestable sovereignty: Behold, all souls are mine, Eze 18:4. God here claims a property in all the souls of the children of men, one as well as another. First, Souls are his. He that is the Maker of all things is in a particular manner the Father of spirits, for his image is stamped on the souls of men; it was so in their creation; it is so in their renovation. He forms the spirit of man within him, and is therefore called the God of the spirits of all flesh, of embodied spirits. Secondly, All souls are his, all created by him and for him, and accountable to him. As the soul of the father, so the soul of the son, is mine. Our earthly parents are only the fathers of our flesh; our souls are not theirs; God challenges them. Now hence it follows, for the clearing of this matter, 1. That God may certainly do what he pleases both with fathers and children, and none may say unto him, What doest thou? He that gave us our being does us no wrong if he takes it away again, much less when he only takes away some of the supports and comforts of it; it is as absurd to quarrel with him as for the thing formed to say to him that formed it, Why hast thou made me thus? 2. That God as certainly bears a good-will both to father and son, and will put no hardship upon either. We are sure that God hates nothing that he has made, and therefore (speaking of the adult, who are capable of acting for themselves) he has such a kindness for all souls that none die but through their own default. All souls are his, and therefore he is not partial in his judgment of them. Let us subscribe to his interest in us and dominion over us. He says, All souls are mine; let us answer, "Lord, my soul is thine; I devote it to thee to be employed for thee and made happy in thee." It is with good reason that God says, "My son, give me thy heart, for it is my own," to which we must yield, "Father, take my heart, it is thy own."
[2.]Though God might justify himself by insisting upon his sovereignty, yet he waives that, and lays down the equitable and unexceptionable rule of judgment by which he will proceed as to particular persons; and it is this: - First, The sinner that persists in sin shall certainly die, his iniquity shall be his ruin: The soul that sins shall die, shall die as a soul can die, shall be excluded from the favour of God, which is the life and bliss of the soul, and shall lie for ever under his wrath, which is its death and misery. Sin is the act of the soul, the body being only the instrument of unrighteousness; it is called the sin of the soul, Mic 6:7. And therefore the punishment of sin is the tribulation and the anguish of the soul, Rom 2:9. Secondly, The righteous man that perseveres in his righteousness shall certainly live. If a man be just, have a good principle, a good spirit and disposition, and, as an evidence of that, do judgment and justice (Eze 18:5), he shall surely live, saith the Lord God, Eze 18:9. He that makes conscience of conforming in every thing to the will of God, that makes it his business to serve God and his aim to glorify God, shall without fail be happy here and for ever in the love and favour of God; and, wherein he comes short of his duty, it shall be forgiven him, through a Mediator. Now here is part of the character of this just man. 1. He is careful to keep himself clean from the pollutions of sin, and at a distance from all the appearances of evil. (1.) From sins against the second commandment. In the matters of God's worship he is jealous, for he knows God is so. He has not only not sacrificed in the high places to the images there set up, but he has not so much as eaten upon the mountains, that is, not had any communion with idolaters by eating things sacrificed to idols, Co1 10:20. He would not only not kneel with them at their altars, but not sit with them at their tables in their high places. He detests not only the idols of the heathen but the idols of the house of Israel, which were not only allowed of, but generally applauded and adored, by those that were accounted the professing people of God. He has not only not worshipped those idols, but he has not so much as lifted up his eyes to them; he has not given them a favourable look, has had no regard at all to them, neither desired their favour nor dreaded their frowns. He has observed so many bewitched by them that he has not dared so much as to look at them, lest he should be taken in the snare. The eyes of idolaters are said to go a whoring, Eze 6:9. See Deu 4:19. (2.) From sins against the seventh commandment. He is careful to possess his vessel in sanctification and honour, and not in the lusts of uncleanness; and therefore he has not dared to defile his neighbour's wife, nor said or done any thing which had the least tendency to corrupt or debauch her, no, nor will he make any undue approaches to his own wife when she is put apart for her uncleanness, for it was forbidden by the law, Lev 18:19; Lev 20:18. Note, It is an essential branch of wisdom and justice to keep the appetites of the body always in subjection to reason and virtue. (3.) From sins against the eighth commandment. He is a just man, who has not, by fraud and under colour of law and right, oppressed any, and who has not with force and arms spoiled any by violence, not spoiled them of their goods or estates, much less of their liberties and lives, Eze 18:7. Oppression and violence were the sins of the old world, that brought the deluge, and are sins of which still God is and will be the avenger. Nay, he is one that has not lent his money upon usury, nor taken increase (Eze 18:8), though, being done by contract, it may seem free from injustice (Volenti non fit injuria - What is done to a person with his own consent is no injury to him), yet, as far as it is forbidden by the law, he dares not do it. A moderate usury they were allowed to receive from strangers, but not from their brethren. A just man will not take advantage of his neighbour's necessity to make a prey of him, nor indulge himself in ease and idleness to live upon the sweat and toil of others, and therefore will not take increase from those who cannot make increase of what he lends them, nor be rigorous in exacting what was agreed for from those who by the act of God are disabled to pay it; but he is willing to share in loss as well as profit. Qui sentit commodum, sentire debet et onus - He who enjoys the benefit should bear the burden. 2. He makes conscience of doing the duties of his place. He has restored the pledge to the poor debtor, according to the law. Exo 22:26. "If thou take thy neighbour's raiment for a pledge, the raiment that is for necessary use, thou shalt deliver it to him again, that he may sleep in his own bedclothes." Nay, he has not only restored to the poor that which was their own, but has given his bread to the hungry. Observe, It is called his bread, because it is honestly come by; that which is given to some is not unjustly taken from others; for God has said, I hate robbery for burnt-offerings. Worldly men insist upon it that their bread is their own, as Nabal, who therefore would not give of it to David (Sa1 25:11); yet let them know that it is not so their own but that they are bound to do good to others with it. Clothes are necessary as well as food, and therefore this just man is so charitable as to cover the naked also with a garment, Eze 18:7. The coats which Dorcas had made for the poor were produced as witnesses of her charity, Act 9:39. This just man has withdrawn his hands from iniquity, Eze 18:8. If at any time he has been drawn in through inadvertency to that which afterwards has appeared to him to be a wrong thing, he does not persist in it because he has begun it, but withdraws his hand from that which he now perceives to be iniquity; for he executes true judgment between man and man, according as his opportunity is of doing it (as a judge, as a witness, as a juryman, as a referee), and in all commerce is concerned that justice be done, that no man be wronged, that he who is wronged be righted, and that every man have his own, and is ready to interpose himself, and do any good office, in order hereunto. This is his character towards his neighbours; yet it will not suffice that he be just and true to his brother, to complete his character he must be so to his God likewise (Eze 18:9): He has walked in my statutes, those which relate to the duties of his immediate worship; he has kept those and all his other judgments, has had respect to them all, has made it his constant care and endeavour to conform and come up to them all, to deal truly, that so he may approve himself faithful to his covenant with God, and, having joined himself to God, he does not treacherously depart from him, nor dissemble with him. This is a just man, and living he shall live; he shall certainly live, shall have life and shall have it more abundantly, shall live truly, live comfortably, live eternally. Keep the commandments, and thou shalt enter into life, Mat 19:17.
(Verse 5, 6 and following) And if a man is just and does judgment and justice, does not eat upon the mountains or lift up his eyes to the idols of the house of Israel, does not violate his neighbor's wife, does not approach a menstruating woman, does not oppress anyone, gives back a pledge to a debtor, does not commit robbery, gives his bread to the hungry, covers the naked with clothing, does not lend at interest or take any increase, turns his hand away from iniquity, does justice between man and man, walks in my statutes, and keeps my judgments, to do truth: this man is just, he shall surely live, says the Lord God. LXX; But the man who is righteous, who practices judgment and justice; who does not eat on the mountains, and does not lift up his eyes to the thoughts of the house of Israel; and does not defile his neighbor's wife, and does not approach a woman with menstrual impurity; and does not oppress a man; who returns a pledge to the debtor; and does not commit robbery, but gives his bread to the hungry; and covers the naked with clothing; and does not give his money at interest, and does not take more; who turns his hand away from injustice; who makes just judgments between a man and his neighbor; who walks in my statutes and keeps my ordinances, to perform them: he is righteous, he shall surely live, says the Lord God. He says, 'You wish to know what has been said: I shall render the sins of the fathers to the third and fourth generation (Deut. V, 9),' it does not mean what most people think; nor is it similar to this saying: 'The fathers have eaten a sour grape, and the teeth of the children are set on edge (Jerem. XXXI, 29).' Listen to what I am going to say: if there is a just father, who does these things, and the son does not do them, and he has an evil son, who, forsaking his father's virtues, surrenders himself to vices; will not the just son still live because he is just; and the other will die because he has committed all the things that the father became just by avoiding?' Let's see the catalog of virtues of the father, which seem to me to be divided into seventeen parts. The first of these is to exercise judgement; the second, similar to this, is to unite justice with judgement; the third is to not eat on the mountains; the fourth is to not lift one's eyes to idols, or as the Septuagint translates, to the thoughts of the house of Israel; the fifth is to not violate one's neighbor's wife. The sixth is to avoid the embrace of a menstruating wife. The seventh is to not distress a person, or as the Septuagint has it, to oppress by force; the eighth is to return a pledge to a debtor; the ninth is to not take anything by force, or according to the Septuagint, to not commit robbery; the tenth is to give bread to the hungry; the eleventh is to clothe the naked; the twelfth is to not give money at interest; the thirteenth is to not receive more than what one has given; the fourteenth is to turn away one's hand from iniquity; the fifteenth, which seems similar to the first but is different in part, is to exercise true judgement between man and man, or one's neighbor; the sixteenth is to walk in the commandments of the Lord; the seventeenth is to keep his judgements and his statutes. We will explain the meaning of each of these things in the following. If, he says, a man is just and renders judgment, it is written in Proverbs: The thoughts of the just are judgments (Prov. XII, 5). Whoever possesses this virtue, to do nothing without reason and judgment, can say that prophetic saying: The judgments of the Lord are true, justified in themselves (Ps. XVIII, 10), and when he judges all things rightly, so as not to show partiality to the poor in judgment, he will fulfill the commandment of the Lord: You shall judge the lesser as well as the greater (Prov. XVIII), boldly saying: My soul has desired to desire your judgments at all times (Ps. CXVIII, 10). And again: I have chosen the path of truth, I have not forgotten your judgments (V. 30). And in the same psalm: I know that your judgments are righteous (or just) (V. 75); and it will lead to such great blessedness that he will understand the judgments of the Lord, which are many and deep; and he will say with the Apostle: O the depth of the riches of the wisdom and knowledge of God, how unsearchable are his judgments, and his ways past finding out (Rom. II, 33). And in prayer let him say: For thy judgments are delightful (Psal. CXVIII, 39). After judgment follows justice, which whoever possesses will undoubtedly possess Christ, who according to the Apostle has become for us justice, and sanctification, and redemption (I Cor. I); so that he may perform true justice, and not show favoritism in judgment; but may know in the judgment of others that he himself must be judged by justice. The third is not to eat on mountains, which the Jews believe to be a sin related to idolatry. For we frequently read in the books of Kings and Chronicles: But nevertheless he did not depart from the high places. Still the people sacrificed in the high places, and burned incense in the high places (3 Kings 15:22; Paral. 20); this Scripture indicating that they sacrificed to idols in the mountains and groves, and burned incense. But we will say that he eats in the mountains, who says with the Pharisee: I give thee thanks, O God, that I am not like this publican: I fast twice on the Sabbath: I give tithes of all that I possess (Luke 18:12), etc. And on the contrary, the tax collector, upon hearing him who said, 'Learn from me, for I am gentle and lowly in heart' (Matthew 11:29), beat his chest with his hand, that is, the treasure of wicked thoughts, and did not dare to raise his eyes to heaven. But also what is said elsewhere, 'Do not seek what is too difficult for you, nor investigate what is beyond your power' (Sirach 3:22), convicts all heretics of devouring the mountains of pride, despising the simplicity of the Church, and not knowing the scripture about themselves: 'God opposes the proud, but gives grace to the humble' (James 4:6). In the fourth place, it is placed, and it has not lifted its eyes to the idols of the house of Israel, for which the Seventy translated their thoughts. But the idols, that is, the simulacra they have invented in their hearts, all heretics make, to which they lift the eyes of their hearts, those who have considered their falsehood and lies to be the truth. But the house of Israel is called idols, which are found in the Church; and through the occasion of a false name of knowledge, they deceive even the simple, in order to introduce the doctrines of philosophers into the house of Israel, namely those who contemplate God with their mind. In the fifth place, it is stated: and he shall not violate or contaminate the wife of his neighbor, which explicitly prohibits adultery; but from what is added, the wife of his neighbor, unless every man is understood to be a neighbor, it seems to be a precept that we abstain from the wives of friends; but we may freely defile the spouses of enemies and strangers. Therefore, every man should be considered the neighbor of another man, according to the parable of the Gospel, which is presented by the Savior, of a certain man who was going down from Jerusalem to Jericho, who was wounded by robbers: when a Pharisee asks who was his neighbor, teaching that the one who does good is his neighbor. According to a mystical understanding, the wife of a holy man can be understood as wisdom, as Solomon says: Love her, and she will embrace you; cherish her, and she will protect you (Prov. IV, 6). One who desires to defile her criticizes the blessings of others and, inflamed by the torches of envy, violates what is holy, corrupts what is chaste, and contaminates what is pure. The sixth point: He shall not approach a woman, whether a wife or menstruating. Every month, the heavy and sluggish bodies of women are relieved by the shedding of impure blood. At the time when a man has intercourse with a woman, it is said that the conceived fetus inherits the defect of the semen, so that lepers and elephantiasis sufferers are born from this conception, and both sexes have monstrous bodies, with small or enormous limbs, and corrupted pus. Therefore, men are advised to know the specific times for sexual intercourse, not only with other women but also with their own, with whom they are joined by law, as the Scripture says: 'Be fruitful and multiply, and fill the earth' (Genesis 1:28), and to know when it is time to have intercourse and when to abstain from their wives. Indeed, both the Apostle and the Ecclesiastes say: There is a time to embrace, and a time to refrain from embracing (Eccles. III, 6). Therefore, let the wife beware that she does not, by the enticement of her desire for sexual intercourse, tempt her husband, and let the husband not force his wife, thinking that she ought at all times to be subject to the pleasure of the marriage bed. Hence, Paul also says: That each one of you know how to possess his vessel in sanctification and honor (I Thess. IV, 4). Beautifully, in the Pythagorean sayings of Xystus, it is said: He who desires ardently is an adulterer of his own wife. A certain person, translating this book into the Latin language, wanted to illustrate it with the name of martyr Xystus, without considering in the entire volume that he divided it in vain into two parts, omitting completely the name of Christ and the Apostles. It is not surprising that he transformed a pagan philosopher into a martyr and bishop of the city of Rome: just as he exchanged the name of the book of Origen with the name of the martyr Pamphilus, in order to conciliate the most impious books on the beginnings with Roman ears, with Eusebius also from Caesarea as the first supporter. In the seventh place, it is written: And he shall not grieve a man, or, as the LXX translated, he shall not oppress by power. I do not know to what fault and sin someone may be a stranger. And indeed, the Egyptians oppressed the Hebrews by power. Hence, Habakkuk complains, why does the wicked oppress the righteous (Habakkuk 1). And I wish that it would be said only of those who are outside, and not of those who are inside. For even the leaders of the Churches often oppress the people by pride. Of which it is written: They made you a prince, but not to be proud, and you should be among them as one of them (Ecclus. XXXII, 1). And the Savior commanded: Whoever wants to be first among you must be the servant of all (Mt. XX, 27). And what is said in Hebrew, and do not grieve the man, agrees with the testimony of the Apostle: Do not grieve the Holy Spirit, who dwells in you (Eph. IV, 30). And in the Gospel, which the Nazarenes, who read according to the Hebrews, are accustomed to read, among the greatest crimes is considered to be one who grieves the spirit of his brother. But if the sadness of another kills the one who grieves, what should be said about wickedness and a tyrannical mind, to which this applies: Why does the earth and ashes boast (Sirach 10:9)? So that, having forgotten its own condition, it, being full of phlegm, gall, feces, and worms for a little while, would place its mouth in the sky, and its tongue would extend to the earth, and it would say with true Nebuchadnezzar: I will ascend into heaven, above the stars of heaven I will place my throne, and I will be like the Most High (Isaiah 14:12). The eighth law: The pledge should be returned to the debtor. Not to all debtors, otherwise there will be many opportunities to receive pledges, which will become a material of wealth: but to the debtor about whom it is written in the law, that he is poor, and he has put up his own clothing as a pledge, and he should receive covering before sunset (Deut. XXIV), so that he does not cry out to the Lord, who is the avenger of his injury, from the torment of cold. But if, according to the following things, we should give bread to the hungry, and cover the naked with clothing (Exod. II): how much more should we return what is his own, if indeed the poverty of the debtor is without doubt? We can also return a pledge to a debtor, when we, who are joined by love, and who owe mutual charity to each other, return their pledge, holding nothing of their debt against them. The ninth place is this: He has not seized anything by force, nor has he committed robbery according to the Septuagint. The Apostle speaks about robbers, saying that among other sinners one should not even partake of such food: and all robbery is mixed with violence (1 Corinthians 6). If violence has been used, plundering is not profitable. Moreover, there is also a holy violence and a desirable plundering, of which the Gospel also writes: From the days of John the Baptist until now the kingdom of heaven suffers violence, and violent men take it by force (Matthew 11:12). It is also spoken of by Judas, the brother of James: And on some have compassion, making a distinction; but others save with fear, pulling them out of the fire (Jude 23). And on the contrary, the opposing powers hastily seek to plunder the prey of those whom they seize, for their own destruction. Which means that Jacob says: A wild beast has devoured him: a wild beast has taken Joseph away (Genesis XXXVII, 33). Therefore, the sheep of the Lord that follow him are not taken from his hands. And he himself says: The Father's gift is greater than all, and no one can take it from the hand ((Al. my addition)) of my Father (John X, 29). From this it is clear that there is one power, virtue, and substance of the Father and the Son. For if no one can take from the Son's hand what the Father has given, and these same things are in the Father's hand that are not taken from him, it is clearly proven that all things are common to the Father and the Son, and that the Son holds the Father in his hand, just as the things that belong to the Son are held in the Father's hand. The tenth is: He gives his bread to the hungry. From this we are taught that alms should not be given to the satiated, but to the hungry; and not to those who belch from fullness, but to those who suffer from emptiness. For in bread is contained all food. And it is significantly said, his: so that we do not turn bread acquired from rapine, usury, and ill-gotten gain into mercy; for the redemption of a man's soul (Prov. XIII, 7) is his own riches. What we see many people doing, both clients and the poor, and farmers; not to mention the violence of soldiers and judges, who oppress by power, or commit thefts, so that they may give little things to the poor, and boast in their own crimes. And let the public deacon in the Churches recite the names of those making offerings: so much is offered by this person, so much is promised by that person, and they please themselves with the applause of the people, while their conscience torments them. And let us give material to the miserable, so that they may rejoice in what they give, and not mourn over what they have taken away. It is more fitting, however, that we understand the just bread to be the one who says: I am the living bread, which came down from heaven (John VI, 51); and which we pray to be given to us in prayer: Our substantive bread, or that which will come to us (Matthew VI, 11); so that we may deserve to receive what we will always receive afterwards, in the present world, every day. He gives this bread to the hungry, of whom it is written: Blessed are those who hunger and thirst (Matt. V, 6). For the righteous person makes the common bread of all his own, which had failed in Judea, as the prophet says: I will take away from them strength, or the staff of bread. What we are speaking of, if indeed we are of Christ, or rather, as the prophet commemorates, it is the bread of believers and the hungry. It is not to be given at all to those who have eaten and drunk and been satisfied, and have grown fat and kicked, of whom it is said: Woe to you who are full now, for you shall hunger (Luke VI, 25), lest they vomit it up, as Solomon says: For he will vomit and corrupt your good words (Prov. XXIII). What the Savior says in other words: Do not give what is holy to dogs; nor cast your pearls before swine (Matthew 7:6). He holds the eleventh place: And covered the naked with clothing. This statement, according to the explanation of the previous verse, should be discussed in two ways: that we give clothing to the naked, as the Savior says: I was naked and you clothed me (Matthew 25), and that we give the clothing of Christ to the naked in faith and virtues, of whom it is written: For as many of you as were baptized into Christ have put on Christ (Galatians 3:27). He was naked in this garment, not having a wedding garment, and was thrown out of the banquet. Concerning this nudity, the Lord speaks to Jerusalem: But you were naked and filled with confusion (or shame). The twelfth commandment holds: And he shall not lend at usury, or as the Septuagint translated, he shall not give his money for usury. In Hebrew, usury is prohibited for all kinds of species; in the Septuagint, only money. According to what is written in the fourteenth Psalm: 'He who does not give his money to interest' (Psalm XIV, 5). And how is it said: 'You shall not lend to your father at interest, but you shall lend to others at interest' (Deuteronomy XV, 6 and XXIII, 10). But see the progression: In the beginning of the Law, interest is only forbidden among brothers; in the prophets, usury is prohibited for everyone, as Ezekiel says: 'He who does not give his money to interest.' Furthermore, in the Gospel, there is an increase in virtue, with the Lord commanding: 'Lend to those from whom you do not expect to receive' (Luke VI, 35). It follows in the thirteenth place: And he shall not receive anything more. Some people think that usury is only in money. But divine Scripture, foreseeing this, takes away the excess of everything, so that you do not receive more than what you have given. Usury is commonly demanded in the fields for wheat and barley, wine and oil, and other kinds of produce, as the divine word calls it, abundance. For example, in the time of winter, we give ten bushels, and in the harvest, we receive fifteen, which is more than half. Whoever considers himself very just will receive a greater portion, a fourth plus, and they usually argue and say: I gave one bushel, which produced ten bushels. Is it not just that I should receive a half bushel more from my own, since he, by my generosity, has nine and a half from my own? Let us not be deceived, says the Apostle, God is not ridiculed (Galatians VI, 7). Therefore, let the merciful usurer respond to us briefly: has he given to the one who has, or to the one who has not? If he had, he certainly should not have given, but he gave as if he did not have. So why does he demand more as if from someone who has? Others are accustomed to receiving small gifts in exchange for borrowed money of various kinds, and they do not understand that this is called interest and excess, whatever that may be, if they receive more from what they have given. The fourteenth degree is: From wickedness, he says, he shall turn away his hand, so as to flee from all wickedness in every work. For wickedness is committed not only with the hand, but also with other members, as Solomon says: Remove wicked lips far from you (Prov. IV, 24). And in the Psalms: They speak iniquity on high (Ps. 72:8). The foot also runs to iniquity, and the eye if it desires another man's wife, let him not be its imitator, of whom it is said: He has not done iniquity, and deceit has not been found in his mouth (Isa. 53:9). Therefore, we are commanded to make friends for ourselves with the wicked mammon, who may receive us into eternal dwellings. The fifteenth is: He shall make a true judgement between man and man, or his neighbor. What seems to signify the same as first, where it is written: If he shall be just, and shall do judgment; but with the addition of the truth of judgment: which makes a distinction between man and man, or his neighbor, it is observed to have the force of virtues. Hence also in the beginning of Proverbs, after many precepts, the correction of judgment is inferred. To know, he says, wisdom and discipline, and to understand the words of prudence, to receive the subtlety of speeches, and to know true justice, and after all to correct judgment (Prov. 1:2-3). Therefore the Apostle (I Cor. VI) rebukes those who are established in the Church, because they have disputes among themselves, and the least esteemed is chosen to judge between man and man, who destroys what is small and reaches up to the mature man; and yet he needs a higher judgment in order to attain to the truth of judgement. It follows in the sixteenth place: He shall walk in my precepts. And in the seventeenth: He shall keep my judgments and my precepts, to do them, and to keep them. Both of which have manifold understanding, if we are willing to replicate all the commandments of the law, in which the precepts of the Lord are, and in which the justifications are said to be. The one hundred and eighteenth psalm is full of commandments and justifications, and in part the eighteenth, in which it is written: The justices of the Lord are right, rejoicing hearts, and the commandment of the Lord is lightsome, enlightening the eyes. In which it is asked how in this same prophet God said: I have given them non-good justifications in which they will not live in them (Isaiah 28). The easy and fuller answer is in the following, that the Jews who follow the letter die, and the Christians who understand the life-giving spirit live. It is a long task if we want to prove with testimonies where the precepts of the Lord are said to be, and where justifications are said to be, and in what particularities, or diversities, or obscurities they are involved. And it is said in the present place: Here is the righteous one, he will live his life, says the Lord God. Whoever does these things, and does not do those things, will not be punished for the sins of the father, but will live by their own virtues.
Therefore, dearly beloved, let us shed our tears every day and ask this teacher of virtues to teach us to be devout to these profitable wounds. May he show us how to expose our breast in this warfare and sustain every onset of injury. It is not hard to enter a fight where you see that a victory has already been won. That which is taught by example quickly lodges in our minds.
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SUMMARY
Ezekiel 18:9 encapsulates the divine standard for a righteous individual within the Old Covenant, declaring that one who faithfully adheres to God's statutes and judgments, acting with integrity, is truly just and will experience the fullness of life. This verse stands as a foundational statement in Ezekiel's powerful refutation of the prevailing notion of inherited guilt, emphasizing God's principle of individual accountability and the direct connection between personal obedience and divine blessing.
CONTEXT
Literary Context: Ezekiel 18 is a pivotal chapter in the book, directly addressing and dismantling a popular proverb among the exiled Israelites: "The fathers have eaten sour grapes, and the children's teeth are set on edge" (Ezekiel 18:2). This proverb was used to justify their present suffering as a consequence of their ancestors' sins, effectively absolving themselves of personal responsibility. God, through Ezekiel, emphatically declares His oath that this proverb will no longer be used in Israel, introducing a radical shift towards individual accountability. The chapter then proceeds to illustrate this principle through three generations: a righteous father (vv. 5-9), a wicked son (vv. 10-13), and a righteous grandson (vv. 14-17). Verse 9 concludes the description of the righteous father, summarizing the characteristics that lead to "life," setting the stage for the subsequent contrasts.
Historical & Cultural Context: The prophet Ezekiel ministered during the Babylonian exile (c. 597-571 BC), a period of profound national despair and theological questioning for the Israelites. Stripped of their land, temple, and king, they grappled with the meaning of their suffering. The "sour grapes" proverb reflected a common ancient Near Eastern understanding of corporate solidarity and generational curse, where the community or family bore the brunt of an individual's sin. God's declaration in Ezekiel 18, therefore, was revolutionary, asserting a direct, personal relationship between each individual and divine justice. This message was crucial for a people who needed to understand that their return to God and restoration would depend on individual repentance and obedience, not merely on the actions of past generations or the collective fate of the nation.
Key Themes: The central theme of Ezekiel 18:9, and indeed the entire chapter, is individual accountability before God. It asserts that divine justice is not solely communal but profoundly personal; each soul is responsible for its own actions (Ezekiel 18:4). This verse also highlights the theme of covenant obedience as the pathway to righteousness and blessing. The "statutes" and "judgments" refer to the Mosaic Law, underscoring that true righteousness is demonstrated through active adherence to God's revealed will. Furthermore, the promise of "life" (Ezekiel 18:9) is a significant theme, signifying not merely physical existence but spiritual vitality, flourishing, well-being, and deliverance from judgment—a holistic concept of blessedness often found throughout the Old Testament, as seen in the choice presented in Deuteronomy 30:19.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezekiel 18:9 employs several powerful literary devices to convey its message. The most prominent is Parallelism, seen in the pairing of "my statutes" and "my judgments," which are synonymous terms reinforcing the comprehensive nature of God's law. The phrase "he shall surely live" utilizes Repetition (specifically, an infinitive absolute construction in Hebrew) to create intense Emphasis, underscoring the absolute certainty and divine guarantee of the promised life for the obedient. The entire verse functions as a Definition or Description, meticulously outlining the characteristics of a righteous person. Furthermore, the concluding phrase, "saith the Lord GOD," serves as an Attestation or Divine Oracle Formula, lending ultimate authority and weight to the pronouncement, emphasizing that these are not merely human observations but the very words of the sovereign Creator.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 18:9 profoundly shapes our understanding of divine justice and human responsibility within the Old Covenant. It dismantles the fatalistic view of inherited guilt, asserting God's perfect equity: each individual is judged according to their own deeds. This highlights that God's desire is for humanity to live in righteous relationship with Him, and He provides the means—His statutes and judgments—to achieve this. The promise of "life" for the righteous underscores that true flourishing and well-being are intrinsically linked to obedience and integrity, reflecting the covenantal blessings promised throughout the Pentateuch. While the Old Testament emphasizes obedience to the Law as the path to righteousness and life, it simultaneously points to the impossibility of perfect human adherence, thus foreshadowing the need for a deeper, more profound solution to the problem of sin.
REFLECTION AND APPLICATION
Ezekiel 18:9 remains profoundly relevant for believers today, challenging us to embrace personal responsibility for our spiritual walk and to live lives of genuine integrity. While the New Covenant establishes salvation by grace through faith in Jesus Christ, this verse reminds us that true faith is never passive; it is active and transformative, manifesting in a life that seeks to honor God through obedience. It calls us to examine whether our daily actions, our adherence to God's moral standards, and our commitment to truth reflect the character of Christ within us. The promise of "life" encourages us that walking in God's ways leads to spiritual vitality, peace, and a flourishing relationship with Him, far beyond mere earthly existence. It is a call to live intentionally, knowing that every choice matters in the eyes of a just and loving God.
Questions for Reflection
FAQ
Does Ezekiel 18:9 teach salvation by works?
Answer: In the Old Testament context, Ezekiel 18:9 describes the covenantal pathway to "life" and blessing for the righteous individual within the framework of the Mosaic Law. It emphasizes that obedience to God's statutes and judgments was the prescribed means for Israel to maintain their covenant relationship and experience God's favor. While it highlights human action, it does so within a covenant initiated by God's grace. It describes the character and conduct of one who is declared "just" by God, rather than presenting a system of earning salvation through merit in the New Testament sense. The New Testament clarifies that perfect obedience to the Law is impossible for fallen humanity (Romans 3:23), and therefore, salvation is ultimately by grace through faith in Christ, who perfectly fulfilled the Law.
What is the significance of "saith the Lord GOD" at the end of the verse?
Answer: The phrase "saith the Lord GOD" (Hebrew: nᵉʼum ʼĂdônây Yᵉhôvih) is a powerful prophetic formula known as an "oracle formula." It signifies that the preceding statement is not merely Ezekiel's opinion or human wisdom, but a direct, authoritative, and infallible pronouncement from God Himself. It lends ultimate weight and certainty to the promise of "life" for the righteous, emphasizing that this is a divine decree from the sovereign Creator and Covenant Lord. It underscores the absolute truth and reliability of God's word.
CHRIST-CENTERED FULFILLMENT
Ezekiel 18:9, with its emphasis on walking in statutes, keeping judgments, dealing truly, and being declared "just" to "surely live," finds its ultimate and perfect fulfillment in Jesus Christ. Humanity, in its fallen state, is incapable of perfectly fulfilling the Law to be declared tsaddîyq (just) by God and thus inherit true life (Romans 3:10-12). Jesus, however, is the only one who perfectly "walked in [God's] statutes and kept [His] judgments" (Matthew 5:17). He perfectly "dealt truly," embodying truth and integrity in every word and deed (John 14:6). Therefore, He is the perfectly "just" one (1 Peter 3:18). Through His sinless life and atoning death, Christ accomplished the righteousness that we could not achieve. Now, by faith in Him, His perfect righteousness is imputed to us (2 Corinthians 5:21), and we are declared "just" in God's sight. Consequently, the promise of "he shall surely live" is fulfilled in Christ, who is the resurrection and the life (John 11:25), and who grants eternal life to all who believe in Him (John 3:16). Thus, the ideal described in Ezekiel 18:9 is not merely a human aspiration but a divine reality made possible through the perfect work of Christ.