Ezekiel 18 commentary

The soul that sinneth it shall die. As to eternity, every man was, is, and will be dealt with, as his conduct shows him to have been under the old covenant of works, or the new covenant of grace. Whatever outward sufferings come upon men through the sins of others, they deserve for their own sins all they suffer; and the Lord overrules every event for the eternal good of believers. All souls are in the hand of the great Creator: he will deal with them in justice or mercy; nor will any perish for the sins of another, who is not in some sense worthy of death for his own. We all have sinned, and our souls must be lost, if God deal with us according to his holy law; but we are invited to come to Christ. If a man who had shown his faith by his works, had a wicked son, whose character and conduct were the reverse of his parent's, could it be expected he should escape the Divine vengeance on account of his father's piety? Surely not. And should a wicked man have a son who walked before God as righteous, this man would not perish for his father's sins. If the son was not free from evils in this life, still he should be partaker of salvation. The question here is not about the meritorious ground of justification, but about the Lord's dealings with the righteous and the wicked.

The wicked man would be saved, if he turned from his evil ways. The true penitent is a true believer. None of his former transgressions shall be mentioned unto him, but in the righteousness which he has done, as the fruit of faith and the effect of conversion, he shall surely live. The question is not whether the truly righteous ever become apostates. It is certain that many who for a time were thought to be righteous, do so, while 26,27 speaks the fulness of pardoning mercy: when sin is forgiven, it is blotted out, it is remembered no more. In their righteousness they shall live; not for their righteousness, as if that were an atonement for their sins, but in their righteousness, which is one of the blessings purchased by the Mediator. What encouragement a repenting, returning sinner has to hope for pardon and life according to this promise! In verse 28 is the beginning and progress of repentance. True believers watch and pray, and continue to the end, and they are saved. In all our disputes with God, he is in the right, and we are in the wrong.

The Lord will judge each of the Israelites according to his ways. On this is grounded an exhortation to repent, and to make them a new heart and a new spirit. God does not command what cannot be done, but admonishes us to do what is in our power, and to pray for what is not. Ordinances and means are appointed, directions and promises are given, that those who desire this change may seek it from God.

We may collect from this rebuke that the Jews were perverse interpreters of the best teaching; yea, they purposely reviled the Prophet’s expression, and drew it to a contrary meaning. For it, is far commoner than it ought to be among unbelievers, always to take occasion of turning backwards, twisting, distorting, and tearing the teaching of heaven. And at this time we see this impudence increasing greatly in the world. For the world is full of buffoons and other deceivers, who wickedly sport with God, and seek material for joking from the law and the gospel: and so also it appears to have been in the Prophet’s time; for although they listened to the wrath of God hanging over them, they did not cease to provoke him, and that too for many years. And not only were their own iniquities set forth against them, but also those of their fathers: hence the occasion for cavil when they heard — For so many ages you do not cease your warfare against God: he has borne with you patiently unto this day. Do you think that you can carry on your audacity with impunity? God wished hitherto to tame you by his forbearance; but your obstinacy is not to be subdued. Since, therefore, not only for one or two generations, but for four and five, your obstinacy has wrestled with God’s goodness, he cannot any longer pardon you. Since the prophets thus gathered up the iniquities of their fathers, impious men scattered abroad their witticisms — then we are to pay the penalty of our fathers’ sins: they provoked God, but we suffer the punishment which they deserved. The Prophet now convinces them of this unfairness, and shows that they had no reason for transferring their faults to others, or to thrust them away from themselves, since God was just in taking vengeance on them. We know that men willingly shuffle so as to free themselves from blame, and then afterwards accuse God of cruel injustice. It is true, indeed, that they are held in such constraint by their own consciences that they are compelled, whether they will or not, to feel that they are suffering punishment justly; but afterwards they become refractory, and suffocate their conscience, and strive pettishly with God. Hence these words —

Though guiltless of your fathers’ crimes, Roman, ‘tis thine to latest times The vengeance of the gods to bear, Till you their awful domes repair. Horace, lib. 3, Od. 6, as translated by Francis.

Since so many crimes were rife at Rome, why does that trifler say that the men of his own age were undeservedly paying the penalty due by their ancestors? But, as I have said, this is the testimony of a corrupt nature, because we desire to throw off the blame as far from ourselves as we possibly can. Hence we begin to strive with God, and to rebel against his judgments. And hence this destruction is the more useful to us, since it is proposed as a remedy for a disease by far too common. Whatever the meaning is, this sentiment came into common use like a proverb — that the children’s teeth were set on edge, because their fathers had eaten sour grapes. By these allegorical words they wished to free themselves from blame, as if God was unjustly charging the wickedness of their fathers against them. For to eat the sour grape or wild grape has the same meaning as to set the teeth on edge; for we know this to be the effect of acidity. If any one eats a sour grape, his teeth will suffer from its unripeness. To eat then is to cause this effect on the teeth — referring to sin: for they said that their own teeth suffered, not through their own eating the sour grapes, but through its flowing down from their fathers. On the whole, they wished to contend with God, as if he were afflicting the innocent, and that, too, under the fallacious pretext which I have mentioned, as God announced that he would avenge the wickedness which had been perpetrated in former ages.

Ye, says he, use this proverb; but as I live, says the Lord Jehovah, you shall not use this proverb anymore. He does not mean, by these words, that the Jews should repent and become more modest, and not dare to vomit forth such blasphemy against him; for he is not treating of repentance here; but it is just as if he said, I will strike from under you this boasting, since your iniquity shall be made manifest, and the whole world shall acknowledge the justice of your punishment, and that you have deserved it yourselves, and cannot throw it upon your fathers, as you have hitherto endeavored to do. The Jews indeed did not cease their rebellion against God, and there is no doubt that they were more and more exasperated, so as to expostulate with audacity against him; but because their wickedness was really apparent, and God was not hostile to them in vain, or for trifling reasons; and although he was severe, yet they had arrived at the highest pitch of impiety, so that no punishment could be sufficient or too oppressive. We now understand the meaning of the Prophet, or rather of the Holy Spirit, since God took away all pretense for shuffling from the Jews when he detected their impiety, and made it conspicuous that they were only suffering the due reward of their crimes. But God swears by himself, whence we gather how abominable was their blasphemy; and truly men cannot absolve themselves without condemning God; for God’s glory then shines forth, when every mouth is stopped, as we saw before. (Ezekiel 16:63; Romans 3:19.) As soon as men descend into that arena, through wishing to show their innocence, it is just as if they wished to reduce God’s justice to nothing. Hence it is not surprising that God is very angry when he is despoiled of his justice; for he cannot exist without this attribute.

We now see why an oath is interposed, while he pronounces that he will take care that the Jews should not ridicule any longer Behold, says he, all souls are mine; as the sole of the son so the soul of the father, all souls are mine; the soul, therefore, which has sinned it shall die. Some interpreters explain the beginning of the verse thus: that men vainly and rashly complain when God seems to treat them too severely, since the clay does not rise against the potter. Since God is the maker of the whole world, we are his workmanship: what madness, then, to rise up against him when he does not satisfy us: and we saw this simile used by Jeremiah. (Jeremiah 18:6.) The sentiment, then, is true in itself, that all souls are under God’s sovereignty by the right of creation, and therefore he can arbitrarily determine for each whatever he wishes; and all who clamor against him reap no profit: and this teaching it is advantageous to notice. But this passage ought to be understood otherwise; namely, that nothing is more unworthy than that God should be accused of tyrannizing over men, when he rather defends them, as being his own workmanship. When, therefore, God pronounces that all souls are his own, he does not merely claim sovereignty and power, but he rather shows that he is affected with fatherly love towards the whole human race since he created and formed it; for, if a workman loves his work because he recognizes in it the fruits of his industry, so, when God has manifested his power and goodness in the formation of men, he must certainly embrace them with affection. True, indeed, we are abominable in God’s sight, through being corrupted by original sin, as it is elsewhere said, (Psalm 14:1, 2;) but inasmuch as we are men, we must be dear to God, and our salvation must be precious in his sight. We now see what kind of refutation this is: all souls are mine, says he: I have formed all, and am the creator of all, and so I am affected with fatherly love towards all, and they shall rather feel my clemency, from the least to the greatest, than experience too much rigor and severity. At length he adds, the soul which sinned it shall die. Now, Ezekiel expresses how God restrains the Jews from daring to boast any longer that they are afflicted undeservedly, since no innocent person shall die; for this is the meaning of the sentence; for he does not mean that every guilty person should die, for this would shut against us the door of God’s mercy, for we have all sinned against him: so it would follow that there is no hope of safety, since every man must perish, unless God freed sinners from death. But the Prophet’s sense is not doubtful, as we have said, since those who perish are not without fault; neither can they bring up their innocence to God, nor complain of his cruelty in punishing them for the sins of others. Although here a question may arise, since no one at this day perishes who does not partly bear the fault of another, namely, of Adam, by whose fall and revolt the whole human race actually perished. Since therefore Adam, by his fall, brought destruction upon us, it follows that we perish through the fault of another. Since this question will be treated again in its own place, it will now be sufficient to say, in three words, that although we perish through the fault of another, yet the fault of each individual is joined with it. We are not condemned in Adam as if we were innocent in ourselves, but we have contracted pollution from his sin; and so it has come to pass that each must bear the punishment of his own crime, since the punishment which he deserved first is not simply inflicted on the whole human race, but we have been tainted with his sin, as will afterwards be said. Whatever the meaning, we shall not die innocent, since each is held convicted by the testimony of his own conscience. As far as relates to young children, they seem to perish not by their own, but for another’s fault; but the solution is twofold; for although sin does not appear in them, yet it is latent, since they carry about with them corruption shut up in their soul, so that they are worthy of condemnation before God. This does not come under the notice of our senses; but we should consider how much more acutely God sees a thing than we do: hence, if we do not penetrate into that hidden judgment, yet we must hold that, before we are born, we are infected by the contagion of original sin, and therefore justly destined to ultimate destruction: — -this is one solution. But as far as concerns the Prophet’s expression, the dispute concerning infants is vain and out of place, since the Prophet only wished to refute that impious perverseness, as I have said, so that the people should no longer charge God with cruelty. The soul, says he, which has sinned; that is, none of you can boast of innocence when I punish you: as when it is said, He who does not labor, neither let him eat. (2 Thessalonians 3:10.) Surely this cannot be extended to infants. Nature teaches us that they must be nourished, and yet sure enough they do not acquire their food by labor: but this is said of adults, who are old enough to acknowledge the reason why they were created, and their fitness for undergoing labor. So also, in this place, we are not treating of the tender young when newly born, but of adults, who wish to charge God instead of themselves, as if they are innocent; and so, when they cannot escape punishment, they are anxious to transfer the fault elsewhere — first upon others, and then upon God himself.

PRAYER.

Grant, Almighty God, since you have not only created us out of nothing, but have deigned to create us again in your only-begotten Son, and have taken us from the lowest depths, and deigned to raise us to the hope of thy heavenly kingdom:-Grant, I say, that we may not be proud or puffed up with vainglory; but may we embrace this favor with becoming humility, and modestly submit ourselves to thee, until we become at length partakers of that glory which your only-begotten Son has acquired for us. — Amen.

Lecture Fifty-Fourth.

Ezekiel 18:5-9

5. But if a man be just, and do that which is lawful and right,

5. Et vir si fuerit justus, et fecerit judicium et justitiam,

6. 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 neighbour’s wife, neither hath come near to a menstruous woman,

6. Super montes non comederit, et oculos suos non extulerit ad idola Properly, “to the filthiness.” — Calvin. domus Israel, et uxorem socii sui Or, “of his neighbor.” — Calvin. non polluerit, et ad mulierem menstruatam non accesserit,

7. 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;

7. Et neminem afflixerit, Or, “oppressed.” — Calvin. pignus suum reddiderit debitori, praedam non rapuerit, Verbally, “has not seized booty.” — Calvin. panem suum famelico dederit, et nudum texerit vestimentis;

8. 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,

8. Cum usura non dederit et incrementum Or, “reward, gain.” — Calvin. non acceperit, ab iniquitate retraxerit manum suam, judicium fideliter fecerit inter virum et virum,

9. Hath walked in my statutes, and hath kept my judgments, to deal truly; he is just, he shall surely live, saith the Lord GOD.

9. In statutis meis ambulaverit, et judicia mea custodierit ad faciendum veritatem, That is, “to conduct himself faithfully.” — Calvin. justus est, vivendo vivet, dicit Dominator Iehovah.

Here the Prophet confirms his former teaching by examples. For he first says, if any one faithfully keep the law, he shall prosper, since God will repay the reward of justice: afterwards he adds, if the just man beget a son unlike himself, the justice of the father shall not profit the degenerate son, but he shall receive the reward of his iniquity. But if this second person should beget a son who does not imitate his father, God promises that this third person shall be acceptable by him, because he is just, and therefore enjoys prosperity and happiness. We see, then, that the grandfather and grandson are here spoken of, and that the son of the first, and father of the third, is placed between them. But this is the Spirit’s intention, that God has prepared a reward for each according to their lives, so that he does not permit them to be deprived of their promised blessing, nor let the impious and despisers of his law escape. Now let us come to the words, if any one has been just, says he, he shall be just, therefore he shall live. He speaks generally first: he afterwards enumerates certain species under which he embraces the sum of the whole law. The full sentence is, if any one has been just, he shall live in consequence of his justice. But the Prophet defines what it is to be just, and he there chooses certain parts of the law: by putting a part for the whole, as I have said, he signifies, that whoever faithfully observes the law is esteemed just before God. Now we must examine each of these kinds of justice, and afterwards come to the general doctrine. He says first, that he is just who does justice and judgement. By the word judgment holy Scripture signifies rectitude; but when the two words are joined together, judgment seems to express more than justice: for justice is nothing but equity, fidelity, integrity, when we abstain altogether from fraud and violence, and deal with our brethren as we wish them to deal with us. Whoever so conducts himself is said to do justice; but judgment is extended further, namely, when we not only desire to benefit but defend our brethren, when unjustly oppressed, as far as we can, and when we oppose the lust and violence of those who would overthrow all that is right and holy. Hence to do judgment and justice is nothing else than to abstain from all injury by cultivating good faith and equity with our neighbors: then to defend all good causes, and to take the innocent under our patronage when we see them unjustly injured and oppressed. But these duties belong properly to the second table of the law. But it is clear from this that we fear God when we live justly with our brethren, for piety is the root of charity. Although many profane persons seem blameless in their life, and manifest a rare integrity, yet no one ever loves his neighbor from his heart, unless he fears and reverences God. Since, therefore, charity flows from piety and the fear of God, as often as we see the duties of the second table placed before us, we should learn them to be the testimonies to the worship of God, as is this place: but then the Prophet also adds certain parts of the first table.

He says then, if he has not eaten upon the mountains, and not raised his eyes to the abominable deeds of the house of Israel. These two points respect the worship of God: for by the figure “a part for the whole” to eat, means to offer sacrifices: he refers to those to which banquets were added as appendages. And truly when Paul speaks of idolatry, he does not say, if any one bends his knees before stone or wood, but he quotes the words of Moses, that the people rose up to play after eating, that is, after banqueting. (1 Corinthians 10:7; Exodus 32:6.) Hence a feast is there taken for that sacrilegious profaneness when the people made for themselves a calf, and wished to worship God before it. When, therefore, it is now said, if any one has not eaten upon, the mountains: by a feast, as I have said, a sacrifice offered to idols is intended. Now we know that altars were raised on high in every direction, because they thought that they were near God when they ascended to an elevated spot. Because, therefore, superstitions were so exercised on the mountains, hence the Prophet relates what was customary, if any one has not eaten, upon the mountains: then he explains himself more clearly, if any one has not raised his eyes to the idols of the house of Israel. To raise the eyes is here taken by a figure of speech for to be urged with eagerness towards superstitions: for we know that eyes are the principal outlets to the affections; for when the affections burst forth in the eyes, and are conspicuous there, it is not surprising if all our desires are marked by this form of speech. Thus a person is said to raise his eyes to the house of his neighbor when he covets it, and also towards his wife, or anything else, when he is seized by a depraved lusting. The meaning is, then, that those who do not contaminate themselves with idols are thought just before God, as far as concerns the first table of the law, since they are content with the simple and lawful worship of God, and do not incline from it in any direction; nor, like the superstitious, allow their eyes to be wandering and erratic: and so they are compared with harlots who seek lovers on all sides. I repeat it again. — the meaning is, that the true worshipers of God are those who are content with his doctrine, and are not carried hither and thither by a perverse appetite, and so fabricate for themselves idols. Besides, the Holy Spirit calls idols גלולים, gelolim, “defilements,” The older lexicons connect this word with that for filth, dii stercorii, following the Jewish commentators: it occurs forty-seven times in the Old Testament, and our translators have always translated it “idols.” The margin of Deuteronomy 29:17, has dungy gods. since all superstition should be detested by us; for as we are prone by nature to all kinds of error, we cannot be sufficiently restrained within the true and pure worship of God. Since, then, unbelievers imagine their gods to be sacred, the Holy Spirit, on the other hand, pronounces them to be defiling, since their profane worship is disgusting and abominable. But he says, the idols of the house of Israel, so that all shuffling must cease: because, if he had spoken of idols only, they might have objected that they detested the false and foolish gods of the Gentiles; but since many ceremonies were through long use received among the elect people, these ought not to be condemned like the impious rites of the heathen. The Holy Spirit refutes this cavil, and says, that though the house of Israel has approved such defilement’s, yet they are not to be excused for setting aside the law of God, and devoting themselves to human fictions.

And has not polluted his neighbors wife. The Prophet now returns again to the second table, and treats here of adultery; and the language must be noticed, since such contamination shows how holy God considers the marriage tie: hence we see the atrocity of the sin, and the detestable nature of adultery; for both parties are equally polluted, though it appears stronger in the female sex through their natural modesty. We must hold, then, that the very body is engrained with disgrace and infamy, as Paul says, when such sins are committed. Other sins, says he, are without the body; but this is a sin against the body itself which thus bears the marks of shame and infamy. (1 Corinthians 6:18.) Here, as I have said, Ezekiel treats the case of the woman, since the offense is in her case more pernicious. It follows — and has not approached a female when legally unclean: for we know this to be prohibited under the law; as being contrary to nature; for it was not necessary to define the matter by written law, as it speaks for itself. and God detests such crimes, not only because their offspring would contaminate cities and the nation at large, but because they are adverse to the instincts of human nature. (Leviticus 18:19; Leviticus 20:18.) He afterwards adds, if he has not oppressed or afflicted any one. This is general, just as if the Prophet had said, if he has abstained from all fraud, violence, and injustice. But this is a great point to live so innocently among men, that no one should complain of any injury done to him, nor of any loss sustained. But it is not enough to preserve this self-restraint unless we desire to profit our brethren, since God wishes the good offices of life to be reciprocal: although, indeed, to take care to be free from all injustice ought to precede other duties. He says, if he has returned his pledge to the debtor. This ought not to be taken generally, but depends on the precept of the law; for we have often said, that the prophets are the interpreters of Moses, and so they often touch briefly on what Moses expresses more clearly. But if we wish to occupy ourselves usefully in reading them, we ought to determine the meaning of the law, and then to accommodate what we read in the prophets to what is there contained. This canon of sacred criticism was not received by the Jews. The Talmud informs us of discussions among their doctors, pointing out the discrepancy between this chapter of Ezekiel and the Pentateuch, and objecting to the writings of this prophet being received into the Canon. See Bartolocci Biblioth. Heb., volume 2, and Wolf. Bibl. Heb., volume 2, as quoted in Norton’s Genuineness of the Gospels, volume 2 Additional Notes, p. 141.; and also the Dissertation on this chapter at the end of this volume. So, in this passage, to restore the pledge to, the debtor, is restricted to the poor and needy, who had pledged either their garments, or their beds, or the tools by which they acquired a livelihood: for God forbids taking a pledge of a widow or a poor person: then he forbids taking a millstone, that is, any tool which a workman uses to Judea his living; for if any one empties the workshop of the miserable, he might just as well take his life. Hence Moses says, His life is in the pledge, (Deuteronomy 24:6,) that is, if any one pledges his tools, it is like having his hands cut off, since he cannot carry on his trade without His tools: hence you take away his life. Hence God forbids taking a coverlet, or garments, or bedding, for a wretched man would perish with cold were he to pledge either his coverlet or his bedding. But if, on the other hand, men of this kind are assisted without taking a pledge, they will bless those who abstain from too much rigor. Lastly, God forbids the destruction of the poor man’s house, lest he should be ashamed of his poverty, and then because it is too cruel to penetrate into the house of another, and inquire for its contents; nay, this is a species of robbery. We see now how Ezekiel thought to be understood, if he has restored a pledge to the debtor, that is, to the poor debtor, or the necessary pledge, as I have said, such as tools and needful furniture, without which a person cannot exercise his trade. He has not seized a prey, that is, has not preyed upon his neighbors. For every kind of robbery is here marked by the word גזל, gezel, violence. And has given his bread to the hungry. Here the Prophet teaches what I have lately touched on, that cautious self-restraint from all injury is not sufficient, and sparing our neighbors; but that more is required, since we ought to assist them as far as we possibly can. Unless this had been added, many might object that they injured no one, never defrauded any, nor took advantage of the simple. But since God has united men in the bonds of mutual society, hence they must mutually perform good offices for each other. Here, then, it is required of the rich to succor the poor, and to offer bread to the hungry. But it is said, His bread, lest any one should object, through his habit of being too restricted; but there is no reason to bind me to bestow my goods on others: this is my bread, and so I have a right to possess what is my own: if any one is oppressed by want, I confess it to be praiseworthy to succor him, but no one is compelled to this act of liberality. Lest any one should escape thus, behold, says the Holy Spirit, although you rightly call the bread yours, yet it is not so yours that you ought to refuse your brother when his hunger provokes you to pity. And has covered the naked with a garment: the rule for garment and for bread is the same. The substance is, that others are not deemed just before God unless they are inclined to benevolence, so as to supply the necessities of their brethren, and to succor them in their poverty. It follows, since he has not given on usury and has not received increase. Here, among other crimes, Ezekiel enumerates usury — though the word usury is not properly suitable to this passage נשך, neshek, is deduced from biting, and so the Hebrews name usury, because it gnaws and by degrees consumes the miserable. Ezekiel then says, that they are considered observers of the law who abstain from usury. But because men are very acute and cunning on this point, and devise subterfuges by which they may hide their cruelty, he adds, and has not received increase: for we know how various are the schemes for gain: for whoever devotes his attention to unlawful gains, will find out many monstrous things which no one would ever have thought of. Thus it happens that the usurer will deny that he exacts usury, and yet he will spoil the wretched and even suck out their blood. Under the name, תרבית, ther-bith, Ezekiel comprehends those more secret kinds of usury which the avaricious use with many disguises, and when they spread such coverings before them, think themselves free from all blame. Hence the Prophet says, even if the name of usury is removed and is not taken into account, yet it is sufficient to condemn men if they receive increase, that is, make a profit at the expense of others. A question arises here, whether usury be in itself a crime, since God formerly permitted his people to take interest of strangers, and only forbade it among themselves. And there was the best reason for that law. For if its just proportion had been overthrown, there would have been no reciprocity, since the Gentiles could exact interest of the Jews; and unless that right had been mutual and reciprocal, as the phrase is, the condition of God’s people would have been worse than that of the Gentiles. God therefore permitted his people to take interest, but not among each other, as I have said: this was only allowable with strangers. Besides, the law itself was political: but in this case the Prophet seems to condemn all kinds of interest, and exaggerates the weight of the sentence, when he adds increase, that is, whatever gains the avaricious mutually strive for. So also in the 15th Psalm, where a just mode of living is proscribed for us, David mentions, among other things — who has not lent his money on usury, (Psalm 15:5.) It seems, then, from these two places, that usury is in itself unlawful. But because God’s law embraces complete and perfect justice, hence we must hold that interest, unless it is opposed to God’s law, is not altogether to be condemned, otherwise ignominy would clearly attach to the law of God if it did not prescribe to us a true and complete rule of living justly. But in the law there is that perfection to which nothing can be added. If then we wish to determine whether interest is unlawful we must come to the rule of the law, which cannot deceive us: but we shall not find all interest contrary to the law, and hence it follows that interest is not always to be condemned. Here, too, we must remember that we must regard the subject rather than the words, for men trifle by their own caviling, but God does not admit of such fallacies. Hence, as I said, the substance ought to be weighed, because the words alone will not enable us to decide whether interest be sometimes lawful or not. For example, among the Latin’s the word for interest is honorable in itself and has no disgrace attached to it, but that for usury is odious. What causes disgrace to be thus hidden under it, but they fancied that they abhorred usurers, hence the general term interest contains within it all kinds of usury, and there was nothing so cruel, so unjust, and so barbarous, which was not covered by that pretense. Now since the name for interest was unknown to the French, that for usury became detestable: hence the French devised a new craftiness by which they could deceive God. For since no one could bear the name of usury, they used “interest” instead: but what does this mean but something which interests us, and thus it signifies all kinds of repayment for loans, for there was no kind of interest among the ancients which is not now comprehended in this word. Now since we have said that interest cannot be totally and without exception condemned, (for we must not play upon words, but treat the real point,) we must see how far it can be proved not to be reckoned a crime. First of all, in a well regulated state, no usurer is tolerated: even the profane see this: whoever therefore professedly adopts this occupation, he ought to be expelled from intercourse with his fellow-men. For if any illiberal pursuits load those who pursue them with censure, that of the usurer is certainly an illiberal trade, and unworthy of a pious and honorable man. Hence Cato said that to take usury was almost the same as murder. For when asked concerning agriculture, after he had given his opinion, he inquired, But what is usury? Is it not murder? says he. And surely the usurer will always be a robber; that is, he will make a profit by his trade, and will defraud, and his iniquity will increase just as if there were no laws, no equity, and no mutual regard among mankind. This is one point: but there is another part of the occupation besides that of taking interest. When any one sets up his table he uses the same art as a farmer does in employing his labor in cultivating the fields. But any one may receive interest without being a professed usurer. For example, a person may have capital and put out a part of it on loan, and thus receive interest: and if he do that once, he will not be called a usurer; so that we must consider when and from whom a person exacts interest. But this sentiment ought to prevail here: “neither everywhere, nor always, nor all things, nor from all.” This indeed was said of offices, and that law was imposed upon the governors of provinces: but it agrees best with this subject. It is not suitable then to receive “all things,” because if the profit exceed moderation it must be rejected, since it is contrary to charity: we said also that the continual habit and custom is not without fault. Neither “everywhere,” since the usurer, as I have said, ought not to enter or be brought into the Church of God. Then again, not “from all,” because it is always wrong to exact usury from a poor man; but if a man is rich, and has money of his own, as the saying is, and has a very good estate and a large patrimony, and should borrow money of his neighbor, will that neighbor commit sin by receiving a profit from the loan of his money? Another borrower is the richer of the two, and might do without it and yet suffer no loss: but he wishes to buy a farm and enjoy its fruits: why should the creditor be deprived of his rights when his money brings profit to a neighbor richer than himself? We see, then, that it may sometimes happen that the receiver of interest is not to be hastily condemned, since he is not acting contrary to God’s law. But we must always hold that the tendency of usury is to oppress one’s brother, and hence it is to be wished that the very names of usury and interest were buried and blotted out from the memory of men. But since men cannot otherwise transact their business, we must always observe what is lawful, and how far it is so. I know that the subject might be treated at greater length, but I have shortly expressed what is sufficient for our purpose.

It follows, And has withdrawn his hand from iniquity. Here again the Prophet commends innocence, when we are cautious that our neighbor should not receive any damage or injury through our fault. Hence abstaining from injury is again praised here, but a new form of speech is used, since if men are not very anxious and careful they easily extend the hand to iniquity: and why so? various means of gain from many quarters present themselves to us, and we are easily led captive by such enticements. Hence the Prophet, not without reason, here commends the servants of God to withdraw the hand from iniquity, that is, not only to abstain from injury, but when the sweetness of gain entices us, and some plausible means of profit is proposed, that they should restrain themselves this is the meaning of to withdraw the hand from iniquity. The rest I leave for tomorrow.

PRAYER.

Grant, Almighty God, since you have so instructed us by thy law in the rules of living justly, that we have no excuse for error or ignorance: Grant, I say, that we may be attentive to that teaching which you prescribe for us; and so anxiously exercise ourselves in it, that each of us may live innocently among the brotherhood: and then may we so worship thee with one consent and so glorify thy name, that we may at length arrive at that happy inheritance which you have promised for us in your only-begotten Son. — Amen.

Lecture Fifty-Fifth.

We yesterday explained why the Prophet says that no one is just unless he withdraw his hands from iniquity, because many occasions tempt us to injure others: unless we restrain ourselves in a middle course we often hurt our neighbors. Now among the virtues of a just man he puts, to judge according to truth: to act truthfully, says he, between man and man. This seems indeed to be the proper duty of judges who discharge a public office, but yet it is suitable to private persons; for although no one argues his own cause except before some one endued with power to decide it, yet we see that the inclinations of men often pervert equity and rectitude in judgments. Again, many are chosen arbitrators who do not hold any public office. The meaning is, that what Ezekiel previously sought concerning equity is extended to the causes of others, that no one should turn aside from right and equity through private friendship. Afterwards it follows, if he has walked in my statutes and kept my judgments, in acting with truthfulness. Again, the Prophet returns to general remarks: for he has recorded certain kinds of justice, as we said yesterday, whence its nature may be more clearly perceived. Besides, because God’s law contains within it more than the prophet has thus far mentioned; hence it was necessary to add this clause, who has walked in my decrees, says he. It is too cold to restrict this to ceremonies, as is sometimes done; hence I interpret it of edicts or decrees. The metaphor of walking does not require a long explanation, as it is very common in Scripture. Hence, to walk in God’s precepts is nothing else than to form his life and morals according to the rule which has been prescribed by God; or, what is the same thing, so to conduct oneself, that in desiring to be deemed just a man should attempt nothing but what is agreeable to God’s precepts. But since the observance of the law is difficult, first, because we are not only of a frail disposition, but prone to sin; hence the word “serving” is added, by which the Prophet commends diligence. Whoever wishes to direct his life according to God’s precepts should attentively keep them, since nothing is more natural than to transgress and fall. He now adds, for acting truthfully. Integrity is here denoted by the word truthfulness. We gather, then, from this word the fruitful teaching, that the object of God’s whole law is to conduct ourselves without deceit or fraud, and study to assist one another in simplicity, and to conduct ourselves with sincerity in every duty. If any one, then, asks the object of the law, the Prophet here describes it to us — the performance of truth; and this is said rightly of the second table. But this may be adapted to the former table, since the Scripture teaches us that no dissembling can be pleasing to God. And we see also what Paul says when he briefly defines the end of the law to be charity out of any pure heart, and faith unfeigned. (1 Timothy 1:5.) But the word truth in this passage is, in my judgment, referred to that sincerity which we must cultivate, so that no one should deceive another, nor act fraudulently or knowingly, but be really simple and sincere. He adds, he is just, and in living he shall live, says the Lord Jehovah. At length he pronounces, as we said, that he is just who has faithfully observed God’s law; then that a recompense is prepared for all the just who thus sincerely worship God. Now let us come to the second example.

Ezekiel 18:10-13

10. If he beget a son that is a robber, a shedder of blood, and that doeth the like to any one of these things,

10. Et genuerit filium praedonem, Or, “a destroyer:” פרף, pheretz, signifies to corrupt, destroy; whence, פרצין, pher-tzim, means thieves who dig through the walls of houses. But that derivation seems to me forced: I rather interpret the word as “a violent man,” and one who breaks through all rectitude. — Calvin. qui sanguinem effundit, et facit fractri: So I interpret it: others read “one thing;” but we shall afterwards see that the word brother is better. — Calvin. fratri (ergo) unum ex his. That is, “any one.” — Calvin. Three manuscripts with the Syriac version omit the word אח, ach, brother; but the Chaldee, and Houbigant, with Archbishop Newcome, all agree with Calvin in inserting it.

11. And that doeth not any of those duties, but even hath eaten upon the mountains, and defiled his neighbour’s wife,

11. Et ipse haec omnia The precepts of the law, which he had mentioned before. — Calvin. non fecerit, quin potius omnia in montibus comederit, et uxorem proximi sui corruperit. “Polluted,” as we said yesterday. — Calvin.

12. 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,

12. Pauperem et egenum oppresserit, praedas rapuerit, pignus non reddiderit, et ad idola oculos suos extulerit, abominationem fecerit.

13. 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.

13. Cum usura dederit, et incrementum acceperit: et vivet? That is, “shall he live?” — Calvin. non vivet: abominationes cunctas patravit, moriendo morietur, sanguis ejus in eo erit. That is, “shall rest upon himself.” — Calvin.

He has oppressed the poor and needy: he had simply said, He has oppressed a man; but now to make the greatness of the crime appear, he speaks of the poor and needy: for cruelty in oppressing them is less tolerable. Whatever the condition of the person whom we treat, with injustice, our wickedness is in itself sufficiently worthy of condemnation; but when we afflict the wretched, whose condition ought to excite our pity, that, inhumanity is, as I have said, far more atrocious. Hence this circumstance exaggerates what Ezekiel had formerly simply expressed. In the phrase for seizing booty, the word for booty is in the plural: in the next phrase he omits the word for debtor, because it is sufficiently understood: in the next, he does not add “of the house of Israel” to the word “idols;” and in the last clause the word “abomination” seems to refer to one kind of grossness only: but if any wish to extend its meaning further, I do not, object; but since he lately used the word in the plural, I rather take this word in its restricted sense. I pass thus rapidly over this second example, as I shall over the third, because Ezekiel preserves the same sentiments, and repeats almost the same words as he had just used. Hitherto he has taught that life is laid up for all the just as the reward of their justice: but he now sets before us a degenerate son, sprung from a just father, running headlong into all kind of wickedness. He says, then, if a man who desires to obey the law beget a son of a perverse disposition, who rejects the discipline of his father, and at the same time violates the whole law of God, shall he surely live? No, says he, he shall die, his blood shall be upon him; that is, he cannot escape God’s judgment;, because his crimes cry out, and are heard. Hence none who turn aside from the right way shall remain unpunished: this is the simple meaning of the Prophet. Let us now come to the third member.

Ezekiel 18:14-17

14. 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,

14. Et ecce genuerit filium, et viderit cuncta scelera patris sui quae perpetravit, et timuerit, et non fecerit secundum ipsa,

15. 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,

15. Super montes non comederit, et oculos suos non extulerit ad idola Or, “pollutions” — Calvin. domus Israel The house of Israel is expressed here as in the first set. — Calvin. uxorem proximi sui non polluerit,

16. 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,

16. Et neminem oppresserit, pignus non pigneraverit, Verbally; but because there is a difference between the Latin words for to give and receive a pledge, it makes the sense clearer to say, not to receive a pledge. — Calvin. et rapinam He now uses the singular number, “a prey.” — Calvin. non rapuerit: panem suum famelico dederit, Or, “distributed.” — Calvin. et nudum operuerit vestimento.

17. 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.

17. Ab egeno retraxerit manum suam, foenus et inerementum non acceperit, judicia mea fecerit, in decretis meis ambulaverit, ipse non morietur in iniquitate patris sui, vivendo vivet.

In this third example Ezekiel announces, that if a man be born of a wicked father, he may nevertheless be pleasing to God, if he be unlike his father and thus he refutes the proverb that was so common in Israel — that the father ate the sour grapes, and the children’s teeth were set on edge. For if the sons were sufferers through the father’s eating the sour grapes, then the pious who drew their origin from wicked despisers of God would be freed from all their sins. Thus Ezekiel would have been punished instead of his father, Ahaz, and Josiah instead of Manasseh. But here the Prophet bears witness that the good, however they may have been born from wicked parents, should receive the reward of righteousness no less certainly and faithfully than if they had come down from heaven, and if their family had always been without the commission of any crime. Since, therefore, God does not punish them for their fathers’ crimes, it follows that the Israelites uttered this taunt not only foolishly, but impiously, saying that their own teeth were set on edge, because their fathers had eaten the sour grapes. Besides, as there is a difference in the phrase, I shall notice briefly what is worthy of remark: if he begat a son who saw all that his father had done, and was afraid. Here the Prophet teaches that it needed the greatest attention for the son to forsake the example of a bad father. For sons are blind to their fathers’ vices; and although, when duty is set before them, they carelessly despise it, yet they fancy themselves held so far by pious reverence, that they dare not condemn their fathers. Hence it happens that sons do not acknowledge their fathers’ crimes, and thus a wicked father corrupts his son willingly. Bad discipline, therefore, is added to this, so that it is not surprising if the offspring is worse than his ancestors. For this reason the Prophet says, if he has seen, that is, if a righteous child has observed his father’s sins, since sons shut their eyes as much as possible to all their fathers’ crimes; nay, they embrace their vices for the greatest virtues.

He then adds, if he has feared. It would not be sufficient to take notice of this without adding the fear of God. It is true, indeed, that many were unlike their parents, through being restrained by shame; for when they heard the reproaches of their parents, they were touched with ingenuous modesty, so as to be on their guard against such enormities. But all these followed the empty shadow of justice; and here the serious observance of the law is treated, which cannot flow from anything else but, the fear of God, and this, as Scripture says, is the beginning of wisdom. (Psalm 111:10; Proverbs 1:7.) A person thus may be blameless through his whole life, and yet not touch on any part of justice, since righteousness flows from only one principle — the fear of God. He afterwards adds, and has not done according to them. We see, therefore, that those who implicate themselves in others’ crimes are not otherwise deceived, unless they purposely stifle all difference between good and evil; for if they had attended to this, they would doubtless have been touched with some fear, and thus have governed their life according to God’s precepts: but scarcely one in a hundred thinks of this, and hence every one mingles freely with his neighbors, and so all perish together. He afterwards adds, he has not eaten upon the mountains, has not raised his eyes to the idols of the house of Israel: we have explained all these: and has not oppressed any one, and has not received a pledge. We said that this ought not to be explained of every pledge; for it was lawful for any one, on giving money, to receive a pledge for its return, but not from one who is destitute of either garments or the necessary implements of trade: so I pass this by. He has not received a prey, has distributed his bread to the hungry He adds, what he had not touched on previously, he has withdrawn his hand from the poor. This seems to differ from the opinion which we had in the sixteenth chapter, (Ezekiel 16:49.) Among the sins of Sodom, the Prophet there puts this also, that they withdrew their hand from the poor and needy; and surely, when we stretch forth the hand for the sake of help, it is a true proof of charity; but if we withdraw the hand, it is a proof of cruelty, since we do not deign to aid a brother who ought to obtain some favor from us. But we must bear in mind that there are two senses in which the hand is either extended or withdrawn. If I extend my hand to the poor to supply what is wanting, and to the weak to render him aid, this is the duty of charity. If, on the contrary, I withdraw my hand, I unjustly turn away from him who implores my confidence, and whose misery ought to win for him some favor. But we extend the hand when we seize on a neighbor’s goods, and violently deprive him of them, and despoil the innocent of their rights. On the contrary, he who withdraws his hand is humane in sparing his brethren, and not enriching himself at their expense, and profiting by their oppression. In this sense the Prophet now enumerates withdrawing the hand from the poor in the list of virtues, because the poor are subject to all kinds of injury. If, therefore, when we see booty already prepared for us, and yet we refrain from it, this is a proof of true charity. But again, we must remark upon what I treated but briefly yesterday, namely, that we must withdraw our hands from the poor, because nothing is more easy than to be enticed to make a gain of the poor; and wherever occasion and impunity offer themselves, avarice so seizes us, that we neither discern nor consider what is right and fair. Every one who wishes to preserve his self-restraint, and to subdue his affections, ought to attend to this with all his strength and with constant struggling: thus the Prophet says, we must withdraw the hand

Now at last he concludes: he shall not die through his father’s iniquity; he shall surely live. He does not repeat that this is just, yet we must understand it so; but he stops at the immediate effect, since God’s blessing awaits all the just, as Isaiah says surely there is a reward to the just, (Isaiah 3:10;) and the Prophet exclaims as if it were believed with difficulty: for, since we see all things revolving promiscuously in the world, we directly imagine either that God is at rest in heaven, or that chance governs all things here on earth. But we must strive against this perverse supposition, and determine, as Isaiah teaches, that there is a reward for the just. The Prophet now expresses this, while a difficult question arises from the passage; for he says that he is just who has kept the law, and so God will bestow a recompense upon. him: hence these two things are connected together, and the question which I mentioned arises from the former clause; for the whole Scriptures teach that no one is just, and that none can be justified by the law. But these things are contrary to each other; to be just and worthy of reward through keeping the law, since none is just, all are transgressors, all devoid of justice, and so but one remedy remains — that of seeking our safety from the gratuitous mercy of God. But although, at first sight, this kind of it consistency disturbs the rude and partially-exercised commentator, yet this solution is easy, since, strictly speaking, justice is the observance of the law. If any one asks, then, what justice is, the proper definition is, the observance of law. Why so? Because the law, as I said yesterday, lays down the solid rule of justice; whoever observes it will be esteemed just; and thus justification is properly said to be placed in works. But, on the other hand, Scripture pronounces what is very true, and entirely confirmed by experience, that no one can satisfy the law, and, on account of this defect, we are all deprived of justification by works. What I have said may be made much clearer by many testimonies of Scripture. Not the hearer of the law, says Paul, in the second chapter of the epistle to the Romans, but the doer of the law, shall be justified, (Romans 2:13.) There Paul speaks naturally, that those are just who conform their whole life to the obedience of God’s law. So also John, in his canonical epistle: He who does righteousness is righteous. (1 John 3:7.) Now, if any one asks whether any perfect observer of the law can be found, or one who does justice in every respect, the answer is at hand, that we are all by nature very far gone from all righteousness, and all our senses and affections are enemies which contend against God’s law, as Paul teaches: The whole soul of man is perverse, and we are not fit to think anything of ourselves, and that all our sufficiency is of God, since we are slaves of sin. (Romans 8:7; 2 Corinthians 3:5; Romans 11.) But it would be superfluous to heap together many testimonies. Let it suffice, then, that we are by nature all together rebels against God, so that not the slightest particle of good can be found in us. As far as concerns the faithful, they aspire indeed to righteousness, but lamely, and at a great distance from their aim; they often wander from the way, and they often fall, so that they do not satisfy the law, and hence require God’s pity. Hence we must come to the second kind of righteousness, which is improperly so called, namely, that which we obtain from Christ. He who does righteousness is righteous. (l John 3:7.) None of us does it; but Christ, who fulfilled the law, is esteemed just before God. Hence it is necessary that we should be approved by God through his righteousness; that is, it is imputed to us, and we are accepted through his righteousness. Hence justification by faith, as it is called, is not properly righteousness; but on account of the defect of true righteousness, it is necessary to fly to this as to a sacred anchor; and Paul, in the tenth chapter to the Romans, explains this briefly and clearly. The righteousness of the law, says he, thus speaks: He who has done these things shall live in them; but the righteousness of faith says, He who has believed shall be just. The Apostle here speaks of a double righteousness — that of the law and of faith: he says, that the righteousness of the law is situated in works, since no one is thought just unless he fulfills the law. (Romans 10:5-8.) Since all are far distant from this standard, another is added and substituted, namely, that we may embrace the righteousness of Christ by faith, and so become just, by another righteousness without us: for if any one again objects that justification by the law is superfluous, I answer, that it profits us in two ways; first, because the law brings in those convicted of their own unrighteousness to Christ. This, then, is one fruit of the law, that we renounce our own righteousness, when our iniquity so discloses itself, that it compels us to be silent before God, as we formerly saw. A more fruitful result follows; because, when God regenerates his elect, he inscribes a law on their hearts and in their inward parts, as we have elsewhere seen, and shall see again in the thirty-sixth chapter. (Jeremiah 31:33; Ezekiel 36:26, 27.) But the difficulty is not yet solved; because the faithful, even if regenerated by God’s Spirit, endeavor to conform themselves to God’s law, yet, through their own weakness, never arrive at that point, and so are never righteous: I answer, although the righteousness of works is mutilated in the sons of God, yet it is acknowledged as perfect, since, by not imputing their sins to them, he proves what is his own. Hence it happens, that although the faithful fall back, wander, and sometimes fall, yet they may be called observers of the law, and walkers in the commandments of God, and observers of his righteousness. But this arises from gratuitous imputation, and hence also its reward. The works of the faithful are not without reward, because they please God, and pleasing God, they are sure of remuneration. We see, then, how these things are rightly united, that no one obeys the law, and that no one is worthy of the fruits of righteousness, and yet that God, of his own liberality, acknowledges as just those who aspire to righteousness, and repay them with a reward of which they are unworthy. When, therefore, we say that the faithful are esteemed just even in their deeds, this is not stated as a cause of their salvation, and we must diligently notice that the cause of salvation is excluded from this doctrine; for, when we discuss the cause, we must look nowhere else but to the mercy of God, and there we must stop. But although works tend in no way to the cause of justification, yet, when the elect sons of God were justified freely by faith, at the same time their works are esteemed righteous by the same gratuitous liberality. Thus it still remains true, that faith without works justifies, although this needs prudence and a sound interpretation; for this proposition, that faith without works justifies is true and yet false, according to the different senses which it bears. The proposition, that faith without works justifies by itself, is false, because faith without works is void. But if the clause “without works” is joined with the word “justifies,” the proposition will be true, since faith cannot justify when it is without works, because it is dead, and a mere fiction. He who is born of God is just, as John says. (1 John 5:18.) Thus faith can be no more separated from works than the sun from his heat yet faith justifies without works, because works form no reason for our justification; but faith alone reconciles us to God, and causes him to love us, not in ourselves, but in his only begotten Son. Now, therefore, that question is solved, when the Prophet teaches that life is reposed in the just, even if they are born of wicked and unholy parents.

Lastly, we must notice the word “life,” since the word “living” ought not to be understood only of life on earth, but looks to eternal life: and here some expositors are mistaken: for because they could not free themselves from those difficulties which I lately explained, they interpreted the words of Moses in a civil sense — He who has done these things shall live in them. But Moses is speaking of life eternal. Hence we must hold, not only that a reward is promised in this life to the just observers of the law, but that eternal life is also a promised reward. Besides, as I have said, since we are all destitute of righteousness, so we thought not to hope for any reward, since we are all under the law and under the curse, as Paul says: neither is there any means of escape, as Paul again says, (Galatians 3:10, 13,) unless we fly with complete and abject faith to the mercy of God alone, and to the satisfaction by which Christ has reconciled us to his Father. Here I shall finish.

PRAYER.

Grant, Almighty God, since you have pointed out to us the true way of safety, since you did perceive us all deficient in this respect, and since the law which ought to have given us life brought death through our transgressing it: Grant, I pray thee, since you have set before us your only Son in whom we may be reconciled and obtain the perfect righteousness which we need, that we may so embrace the grace which is offered to us in the gospel, that we may strive more and more to proceed in the pursuit of piety, till we arrive at length at the blessed inheritance which the same, your only-begotten Son, has acquired for us. — Amen.

Lecture Fifty-Sixth.

Ezekiel 18:18-19

18. 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 in shall die in his iniquity.

18. Pater ejus quia opprimendo oppressit, et rapuit praedam a fratre, et quod non est bonum fecit in medio populi sui: ecce is morietur iniquitate sua.

19. 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.

19. Et dicitis, Quare non portabit filius iniquitatem patris? eo quod filius fecit judicium et justitiam, et custodivit omnia statuta mea fecitque ea: ideo vivendo vivet.

He inculcates the same thing more at length, not for the sake of ornament so much as to refute that impious saying in which the Israelites so perniciously persisted. Since then it was difficult to tear from their minds what was so deeply rooted in them, the Prophet often exclaims that no one was punished except he deserved it for his crimes. He adds in the next verse what seems superfluous and absurd: for the Israelites did not contend with God for sparing the innocent: but here Ezekiel represents them speaking as if they wished the innocent son to be punished equally with the wicked father. But he does not mean that they contended about the right, but about the fact, as we usually say. For since they were imbued with that error, that punishments extended beyond the criminals, on the other hand he pronounces that the just were not absolved by their own goodness, if they sprang from impious parents, although the people supposed so; for they were buried under their own depraved judgment, otherwise they must have perceived that justice is never deprived by God of its reward of life.

Ezekiel 18:20

20. 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.

20. Anima quae peccaverit ipsa morietur: filius non portabit iniquitatem patris, et pater non portabit iniquitatem filii: justitia justi super eum erit, et impietas impii super eum erit.

Ezekiel still pursues the sentiment which we have explained, namely, that God is a just judge and treats every one according to his conduct; as Paul says, As each has lived in the flesh, so God lays up a reward for him. (Romans 8:13.) But he more clearly refuted the proverb, that the sons should suffer for their fathers’ sins. He says, then, that each when he comes before God’s tribunal should be judged by his works. As far then as the general sentiment is concerned, it is in accordance with common sense that God should exact punishment of the wicked, and that they should receive the just reward of their works. But in the next clause, the question arises how the Spirit here pronounces that the son should not pay the penalty due to the father, when God so often declares that he visits the sins of the fathers upon the children unto the third and fourth generation. (Exodus 20:5.) That sentiment often occurs: but there are two passages peculiarly remarkable, where it is annexed to the second precept of the law, (Deuteronomy 5:9,) and then in that remarkable vision which occurred to Moses, God pronounces the same thing as before, namely, that the iniquity of the fathers should fall upon the sons. (Exodus 34:7.) These passages seem opposed to each other, but it will be easy to remove the contradiction by beginning with the fall of Adam, since if we do not consider the whole race fallen in Adam, we can scarcely extricate ourselves from that difficulty which we often feel as causing pungent scruples. But the principle of one universal fall in Adam removes all doubts. For when we consider the perishing of the whole human race, it is said with truth that we perish through another’s fault: but it is added at the same time, that every one perishes through his own iniquity. If then we inquire into the cause of the curse which presses upon all the posterity of Adam, it may be said to be partly another’s and partly our own: another’s, through Adam’s declension from God, in whose person the whole human race was spoiled of righteousness and intelligence, and all parts of the soul utterly corrupted. So that every one is lost in himself, and if he wishes to contend with God, he must always acknowledge that the fountain of the curse flows from himself. For before the child was born into the world, it was corrupt, since its menial intelligence was buried in darkness, and its will was perverse and rebellious against God. As soon as infants are born they contract pollution from their father Adam: their reason is blinded, their appetites perverted, and their senses entirely vitiated. This does not immediately show itself in the young child, but before God, who discerns things more acutely than we do, the corruption of our whole nature is rightly treated as sin. There is no one who during the course of his life does not perceive himself liable to punishment through his own works; but original sin is sufficient for the condemnation of all men. When men grow up they acquire for themselves the new curse of what is called actual sin: so that he who is pure with reference to ordinary observation, is guilty before God: hence Scripture pronounces us all naturally children of wrath: these are Paul’s words in the second chapter of the epistle to the Ephesians, (Ephesians 2:3.) If then we are children of wrath, it follows that we are polluted from our birth: this provokes God’s anger and renders him hostile to us: in this sense David confesses himself conceived in sin. (Psalm 51:5.) He does not here accuse either his father or his mother so as to extenuate his own wickedness; but, when he abhors the greatness of his sin in provoking the wrath of God, he is brought back to his infancy, and acknowledges that he was even then guilty before God. We see then that David, being reminded of a single sin, acknowledges himself a sinner before he was born; and since we are all under the curse, it follows that we are all worthy of death. Thus, the son properly speaking shall not die through the iniquity of his father, but is considered guilty before God through his own fault.

Now let us proceed further. When God pronounces that the iniquity of the father returns into the bosom of the son, we must remember that when God involves the son in the same death with the father, he does so principally because the son of the impious is destitute of his Spirit: whence it happens that he remains in the death in which he was born. For if we do not consider any other punishments than those which are openly inflicted, a new scruple will again arise from which we cannot free ourselves, since this inquiry will always recur, how can the son perish by his own fault, if he can produce good fruit and so reconcile himself to God? But the first punishment with which God threatens the reprobate is that which I have mentioned, namely, that their offspring are destitute and deprived of spiritual gifts, so that they sink deeper and deeper into destruction: for there are two kinds of punishment, the one outward and the other inward, as we express it. God punishes the transgressors of his law by either the sword, or by famine, or by pestilence, as he everywhere denounces: he is also armed with other means of slaughter for executing his wrath, and all these punishments are outward and openly apparent. But there is another sort inward and hidden, when God takes away the spirit of rectitude from the reprobate, when he gives them up to a reprobate mind, subjects them to foul desires, and deprives them of all his gifts hence God is said to cause the fathers’ iniquity to recoil upon the children not only when he outwardly punishes the little ones, but because he devotes a cursed offspring to eternal destruction, through being destitute of all the gifts of the Spirit,. Now we know that God is the fountain of life, (Psalm 36:9,) whence it follows that all who are separated from him are dead. Now therefore it is evident how God throws the iniquity of the fathers upon the children, since when he devotes both father and son to eternal destruction, he deprives them of all his gifts, blinds their minds, and enslaves all their appetites to the devil. Although we may, in one word, embrace the whole matter of the children suffering for the fathers when he leaves them to simple nature, as the phrase is, since in this way he drowns them in death and destruction. But outward punishments also follow afterwards, as when God sends lightning upon Sodom many young children perished, and all were absorbed with their parents. (Genesis 19:24.) If any one asks by what right they perished, first they were sons of Adam and so were accursed, and then God wished to punish the Sodomites through their offspring, and he could do so deservedly. Concerning the young who thus perished with their fathers, it is said, happy is he who dashes thy young ones against the stones or the pavement. (Psalm 137:9.) At first sight, indeed, that atrocity seems intolerable that a child whose age and judgment is thus tender should be so cruelly slain: but as we have already said, all are naturally children of wrath. (Ephesians 2:2.) No wonder, therefore, that God withdraws his favor from the offspring of the reprobate, even if he executes these outward judgments. But how will this now be suitable, shall not the son bear the iniquity of the father? for Ezekiel here speaks of adults, for he means that the son shall not bear his father’s iniquity, since he shall receive the reward due to himself and sustain his own burden. Should any one wish to strive with God, he can be refuted in a single word: for who can boast himself innocent? Since therefore all are guilty through their own fault, it follows that the son does not bear his father’s iniquity, since he has to bear his own at the same time. Now that question is solved.

He now adds, the righteousness of the righteous shall be upon him, and the impiety of the impious shall be upon him. We said that this was the legal sentence: if God used the same language everywhere, no hope of safety would be left to us. For who would be found just if his life were judged strictly by the law? But it has already been said, speaking accurately, that God rewards those worshipers who observe his law, and punish those who transgress it. But since we are all far from perfect obedience, Christ is offered to us, from whom we may partake of righteousness, and in this way be justified by faith. Meanwhile it is true, according to the rule of the law, that the righteousness of the righteous shall be upon him, since God will not disappoint any, but will really perform what he has promised. But he promises a reward to all who observe his law. If any one object that this doctrine is useless and superfluous, we have an answer at hand, that it is in many ways useful, since, first of all, we acknowledge that God, although he owes us nothing, yet willingly binds himself to be reconciled to us; and thus his surprising liberality appears. Then we again collect, that by transgression we cannot profit or obtain any advantage when God offers a reward to all who observe his law. For what can we demand more equitable than that God should of his own accord be our debtor? and should reward us while he holds us bound to himself, and completely subject to him with all our works? And that pattern of Christ must be considered, When you have done all that was commanded you, say, We are unprofitable servants. (Luke 17:10.) Why so? for we return nothing but what God has justly required of us. We gather, then, from this sentence, that we cannot expostulate with God, or complain of anything while the fault of our own condemnation resides in us for not keeping the law. Thirdly, we acknowledge another instance of God’s mercy in his clothing us in the righteousness of his Son, when he sees us in want of a righteousness of our own, and altogether destitute of everything good. Fourthly, we said that they are esteemed just who do not satisfy the law, since God does not impute their sins to them. Hence the righteousness of the law is not without fruit among the faithful; since on account of that blessedness which is described in Psalm 32:2, their works are taken into account and remunerated by God. So the righteousness of the righteous is upon him, just as the impiety of the impious is upon him, and it shall recoil upon his own head. It follows —

Ezekiel 18:21-22

21. 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.

21. Et si impius reversus fuerit ab omni iniquitate sua quam fecit, et servaverit omnia edicta mea, et fecerit judicium et justitiam, vivendo rivet, non morietur.

22. All his transgressions that he hath committed, they shall not be mentioned unto him: in his righteousness that he hath done he shall live.

22. Omnes transgressiones quas fecit non venient in memoriam ei, That is, “against him.” — Calvin. sed in justitia sua quam fecit rivet.

In this sentence God proposes the hope of pardon, and invites and exhorts to penitence all the transgressors of his law. But this doctrine is specially worthy of notice, that God extends his arms, and is prepared to meet and receive all who betake themselves to good fruits: for despair hurls us into madness, and then hardens our hearts by abandoned obstinacy. Hence it is necessary that God should extend his hand towards us, and animate us to penitence. This is the meaning of this passage of the Prophets, as soon as the impious is turned away from his impiety, God will be at peace with him. Now we see that no excuse remains for us if this humane invitation of God does not stir us up when he bears witness that he is propitious to us when we heartily desire to be reconciled to him. But he here requires serious repentance when he says, if the impious has turned away from his impiety, and has kept my statutes, and done justice and judgment, he shall live, says he. For a sort of half conversion is discerned in many who think that in this way they are safe before God, but they are greatly deceived; for many mingle virtues with vices, and imagine their guilt blotted out, if they can only bring forward something as worthy of praise. But this is just as if any one should offer muddy will to his master, because he had mixed it not only with dregs, but even with filth: so are all the works of those who do not put away all depraved desires, and strive to free themselves from all the corruption’s of the flesh. Thus what is here taught is worthy of notice, namely, that the beginning of conversion is, when any one renounces himself and his own lusts. But it is necessary to add another part of duty, that when any one bids farewell to his vices, he must devote himself obediently to God. The Prophet joins the two together, therefore, since one cannot be separated from the other. Hence the Spirit here shortly defines what true and legitimate conversion is. He says, that when any one is thus converted, that his life is prepared for God, since God will forget all his sins. This is a confirmation of the doctrine; for God cannot be entreated as long as he imputes our sins to us: hence, that we may determine him to be propitious to us, he promises, as soon as we repent, that all our sins shall be buried, and no longer come into remembrance. But this is the incomparable goodness of God, since he deigns to forget all our sins as soon as he sees us earnestly desirous of returning to him. On the whole, Ezekiel pronounces that all the penitent pass at once from death to life, since God blots out all their transgressions by voluntary oblivion. It afterwards follows —

Ezekiel 18:23

23. 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?

23. An cupio cupiendo mortem impii, dicit Dominator Iehovah? An non ut convertatur a viis suis, et vivat?

He confirms the same sentiment in other words, that God desires nothing more earnestly than that those who were perishing and rushing to destruction should return into the way of safety. And for this reason not only is the Gospel spread abroad in the world, but God wished to bear witness through all ages how inclined he is to pity. For although the heathen were destitute of the law and the prophets, yet they were always endued with some taste of this doctrine. Truly enough they were suffocated by many errors: but we shall always find that they were induced by a secret impulse to seek for pardon, because this sense was in some way born with them, that God is to be appeased by all who seek him. Besides, God bore witness to it more clearly in the law and the prophets. In the Gospel we hear how familiarly he addresses us when he promises us pardon. (Luke 1:78.) And this is the knowledge of salvation, to embrace his mercy which he offers us in Christ. It follows, then, that what the Prophet now says is very true, that God wills not the death of a sinner, because he meets him of his own accord, and is not only prepared to receive all who fly to his pity, but he calls them towards him with a loud voice, when he sees how they are alienated from all hope of safety. But the manner must be noticed in which God wishes all to be saved, namely, when they turn themselves from their ways. God thus does not so wish all men to be saved as to renounce the difference between good and evil; but repentance, as we have said, must precede pardon. How, then, does God wish all men to be saved? By the Spirit’s condemning the world of sin, of righteousness, and of judgment at this day, by the Gospel, as he did formerly by the law and the prophets. (John 16:8.) God makes manifest to mankind their great misery, that they may betake themselves to him: he wounds that he may cure, and slays that he may give life. We hold, then, that; God wills not the death of a sinner, since he calls all equally to repentance, and promises himself prepared to receive them if they only seriously repent. If any one should object — then there is no election of God, by which he has predestinated a fixed number to salvation, the answer is at hand: the Prophet does not here speak of God’s secret counsel, but only recalls miserable men from despair, that they may apprehend the hope of pardon, and repent and embrace the offered salvation. If any one again objects — this is making God act with duplicity, the answer is ready, that God always wishes the same thing, though by different ways, and in a manner inscrutable to us. Although, therefore, God’s will is simple, yet great variety is involved in it, as far as our senses are concerned. Besides, it is not surprising that our eyes should be blinded by intense light, so that we cannot certainly judge how God wishes all to be saved, and yet has devoted all the reprobate to eternal destruction, and wishes them to perish. While we look now through a glass darkly, we should be content with the measure of our own intelligence. (1 Corinthians 13:12.) When we shall be like God, and see him face to face, then what is now obscure will then become plain. But since captious men torture this and similar passages, it will be needful to refute them shortly, since it can be done without trouble.

God is said not to wish the death of a sinner. How so? since he wishes all to be converted. Now we must see how God wishes all to be converted; for repentance is surely his peculiar gift: as it is his office to create men, so it is his province to renew them, and restore his image within them. For this reason we are said to be his workmanship, that is, his fashioning. (Ephesians 2:10.) Since, therefore, repentance is a kind of second creation, it follows that it is not in man’s power; and if it is equally in God’s power to convert men as well as to create them, it follows that the reprobate are not converted, because God does not wish their conversion; for if he wished it he could do it: and hence it appears that he does not wish it. But again they argue foolishly, since God does not wish all to be converted, he is himself deceptive, and nothing can be certainly stated concerning his paternal benevolence. But this knot is easily untied; for he does not leave us in suspense when he says, that he wishes all to be saved. Why so? for if no one repents without finding God propitious, then this sentence is filled up. But we must remark that God puts on a twofold character: for he here wishes to be taken at his word. As I have already said, the Prophet does not here dispute with subtlety about his incomprehensible plans, but wishes to keep our attention close to God’s word. Now, what are the contents of this word? The law, the prophets, and the gospel. Now all are called to repentance, and the hope of salvation is promised them when they repent. this is true, since God rejects no returning sinner: he pardons all without exception: meanwhile, this will of God which he sets forth in his word does not prevent him from decreeing before the world was created what he would do with every individual: and as I have now said, the Prophet only shows here, that when we have been converted we need not doubt that God immediately meets us and shows himself propitious. The remainder tomorrow.

PRAYER.

Grant, Almighty God, since we are all lost in ourselves, that we may desire to obtain life where it is laid up for us, and where you do manifest it, namely, in thy Son: and grant that we may so embrace the grace which has been exhibited to us in the sacrifice of his death, that we may be regenerated by his Spirit; and thus being born again, may we devote ourselves wholly to thee, and so glorify thy name in this world, that we may at length be partakers of that glory which the same, your only-begotten Son, has acquired for us. — Amen.

Lecture Fifty-Seventh.

Ezekiel 18:24

24. 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.

24. Et si aversus fuerit justus, a justitia sua, et fecerit iniquitatem, secundum omnes abominationes quas facit impius fecerit, an vivet? Omnes justitia, ejus quas fecit non venient in recordationem: That is, “be taken into account.” — Calvin. in transgressione qua transgressus est, et in scelere, quo scelerate egit, in ipsis morietur.

As in the last lecture the Prophet offered to sinners a sure hope of pardon if they heartily repented, and promised that God would be propitious to them as soon as they shall seek reconciliation with him: so now, on the other hand, he pronounces, if the just shall decline from his justice, whatever he has hitherto done, shall not come into the account before God. He urged sinners to repentance when he assured them that God was prepared to pardon them: but he now frightens those who profess for the occasion to be pure and sincere worshipers of God, if they fall back in the midst of their course: as Paul says, Let him who stands take heed lest he fall. (1 Corinthians 10:12.) Besides, we gather from this passage, as Christ teaches, that those only are happy who persevere, (Matthew 24:13;) since a temporary righteousness will never profit those apostates who afterwards turn aside from God. We see, then, how these two clauses unite together, namely, that God invites all who are in danger of perdition with extended arms, and promises them salvation if they heartily return to him. Again, that he may restrain within the bounds of duty those who have made some progress, and correct their sloth and stir up their anxiety, he threatens, that unless they pursue the course of a holy and pious life to the end, their former righteousness will not profit them. But here a question arises, Can a truly just person deflect from the right way? for he who is begotten of God is so free from the tyranny of sin that he devotes himself wholly to righteousness: and then if any do turn aside, they prove that they were always strangers to God. If they had been of us, says John, they would never have gone out from us. (1 John 2:19.) And regeneration is an incorruptible seed: so we must determine that the faithful who are truly regenerate never fall away from righteousness, but are retained by God’s unconquered power: for God’s calling in the elect is without repentance. (Romans 11:29.) Hence he continues the course of his grace even to the end. Nor are they to be listened to, who, in contradiction to Scripture, teach that faith is extinct in the elect, when, through its barrenness, they bring forth no fruit. In what sense, then, does Ezekiel mean that the just fall away? That question is easily answered, since he is not here treating of the living root of justice, but of the outward form or appearance, as we commonly say. Paul reminds us that God knows us, but adds, that this seal remains. (2 Timothy 2:19.) God therefore claims to himself alone the difference between the elect and the reprobate, since many seem to be members of his Church who are only outwardly such. And that passage of Augustine is true, that there are many wolves within, and many sheep without. Augustine. Comment, in John 10:16. For before God demonstrates his election, the sheep wander, and seem altogether strangers to the hope of salvation. Meanwhile many hypocrites make use of the name of God, and openly boast themselves pre-eminent in the Church, but inwardly they are wolves. But because it often happens that some make the greatest show of piety and justice, the Prophet very properly says, that if such fall away, they cannot boast of their former righteousness before God, since its remembrance will be bloated out.

In fine, we see that the word righteousness is referred to our senses, and not to God’s hidden judgment; so that the Prophet does not teach anything but what we perceive daily: for those who seem to excel others desert their calling, shake off every yoke, and cast away the fear of God, and sometimes rush on with diabolical fury. When this result occurs we hear what the Spirit pronounces by the mouth of the Prophet, that none of their righteousness shall be taken into account. But weight is added to his words when he says, if you have turned aside from righteousness, and done according to all the abominations of the impious, (or wicked,) shall he live? For the Prophet separates those who desert God and rush into every wickedness from those who fall through infirmity or want of thought, and from those also who would fall headlong into ruin, unless God preserved them, yet do not utterly cast off his fear, and the desire of living piously and righteously. For example: every one is occasionally off his guard; and hence, in numberless ways, we offend God through error: and hence David exclaims, Who can understand his faults? (Psalm 19:12.) We fall of our own accord, since we are often conquered by temptations, even when our consciences accuse us; so that, although sanctified, we decline from the path of uprightness through ignorance, and depart from duty through infirmity. But what is far worse, the saints sometimes rush headlong, as though utterly desperate. For the example of David shows that the elect, although regenerated by God’s Spirit, not only sin to a small extent, but, as I have said, plunge into the very lowest abyss. David became a perfidious homicide, and a traitor to the army of God; then that wretched king fell into a series of crimes: yet he failed in only one thing, and showed that God’s grace was only suffocated within him, and not altogether extinguished. For as soon as Nathan reproves him, he confesses that he had sinned, and is prepared to undergo any punishment which God may inflict. Since, therefore, the saints sometimes fall, the Prophet here stretches forth his hand, lest they should despair, and bears witness that God does not reject them unless they turn aside from their righteousness and commit all the abominations which the impious do. By these words, as we see, he expresses a complete revolt, and he so mitigates the severity of the sentence, lest the minds of those who had only partially relapsed should despond. Now we see the meaning of this language: If he has done according to all the abominations of the wicked, shall he live? says he; all the righteousness which he has done shall not be remembered, because he shall perish. Here the Prophet shows that: a mere temporary righteousness will not profit us unless we persevere unto the end in the fear of God.

Here again the contrast is worthy of notice, because it enables us to refute a fiction which is current in the schools of the papacy. They say that guilt is remitted by God, but the punishment is retained. Now what says our Prophet? If the impious turn away from his impiety, I will no longer remember any of his iniquities. Here the papists thrust for-ward the foolish distinction, that God does not remember them as to their guilt, but he does as to their punishment. But what follows a little afterwards? If the just turn away from his justice, his justice shall not be taken into account. But if they do not come into the account as to merit, and yet do as to reward, what is the meaning of the passage? how will the Prophet’s meaning stand? But it is necessary thus to receive what the Prophet says; because, if the distinction of guilt and punishment avails, that of merit and reward will avail also. Hence it will follow, that as to merit God forgets all acts of righteousness; but as far as reward is concerned, they are remembered since they are not abolished. Since, then, it is sufficiently clear that the righteousness of the backslider is not taken into account, so as to lead him to hope for reward, it follows, on the other hand, that his sins are abolished not only as to guilt, but also as to punishment. It now follows —

Ezekiel 18:25

25. 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?

25. Et dixistis, Non rectificata est via Domini: audite agedum domus Israel, Via mea non rectificabitur? That is, “is not straightforward.” — Calvin. An non viae vestrae non sunt rectae? תמן, theken, signifies “to weigh;” but it means also “to balance accurately.” — Calvin.

The Prophet here shows that those who used the vulgar taunt — that the children’s teeth were set on edge, because their fathers had eaten sour grapes — had broken away from all restraint; and nothing further remained to hinder them from uttering their blasphemies arrogantly against God: but their insolence and madness now increases when they say that God’s ways are not equal. And this is discerned in almost all hypocrites: at first they indirectly find fault with God, and yet pretend not to do so: while they endeavor to excuse themselves, they accuse him of injustice, and of too much rigor, yet they do not openly break out into such impiety as to dare to charge God with this crime: but after they profit nothing by their double dealing, the devil inflames them to such a pitch of boldness that they hesitate not openly to condemn God himself. The Prophet refers to this when he says that this disgraceful saying was bandied about among the Israelites, that the ways of the Lord are unequal. Lest, therefore, we should happen to resist God, and to contend with him, let us learn to restrain our rashness in good time before he becomes enraged against us. As soon as any thoughts spring up, tending to reflect upon the character of the Almighty, let us quickly restrain them; for if we do not, they will entangle us by degrees, and draw us into the extremity of folly, and then no sense of either religion or shame will deter us from open rebellion against God. But it is worth while noticing the source of this impiety: first of all, when we think of men’s relation to God, they should be ashamed to rise up against their Maker: for the clay does not cry out against the potter; and we are a hundredfold more insignificant than the clay, with reference to God. (Isaiah 45:9; Romans 9:20, 21.)

But let us come to another consideration. We know with how much greater clearness the angels are able reverently to adore God’s wisdom than the human race. What, therefore, must we do? Not only is God’s wisdom incomprehensible, but his justice is the most perfect rule of all justice. Now, if we desire to pass opinions upon God’s works according to our own perceptions, and to weigh them in our balance, what else are we doing but passing judgment upon him? But we must remember that passage of Isaiah, As I live, says Jehovah, every knee shall bend before me, and every tongue shall swear by me. (Isaiah 45:23.) Paul, too, is a faithful interpreter of this sentiment, when he forbids mortals to judge arrogantly, by saying, we shall all stand before the judgment-seat of Christ (Romans 14:10, 11.) Since, then, it will be necessary for us to render an account before Christ heavenly tribunal, we must now acquiesce in God’s judgments; because, when at length our license has entirely spent itself, and our petulance has had its full scope, God will be our judge. We see, therefore, that when men claim to themselves the right of daring to pronounce their own opinions on God’s work, they first subject his wisdom to their own fictions, and then feel too much hostility and contempt towards his justice. But this one thing ought to be sufficient, that men are too forgetful of their own condition when they dare to open their mouth against their Maker, not only to murmur, but openly to condemn him, as if they were his superiors. Let us then obey the contrary rule; let us with sobriety and modesty learn to look upon those works of God which are unknown to us, and to concede to him the praise of supreme wisdom, although his counsels seem at first sight contradictory. Hosea also briefly reminds us of this. For after God had promised that he would be merciful to the people, and when he had discoursed on the slaughter which he had inflicted, he says, that at length he would heal them: he adds, Who is wise, and he shall understand these things? (Hosea 14:9;) because many might have thought it inconsistent to remit so many sins for the abandoned people; and others might object that what they heard was utterly incredible and absurd, since God suffered the people to be utterly torn to pieces, so that no hope remained. For this reason, then, the Prophet exclaims, that we have need of rare and singular prudence to comprehend and embrace that teaching. When he says, “who is wise?” it signifies that the number is but small of those who will wait patiently till God really fulfills his promises. Yet he adds, because the ways of the Lord are right, and the just shall walk in them; but the impious shall stumble and perish. When he speaks here of the ways of the Lord, he does not mean only precepts, though the Scriptures often take the word in this sense; but he means the whole order of government which God upholds, and all the judgments which he exercises. He says, therefore, that all the ways of the Lord are right, and the just shall walk in them, since the just will give God the glory calmly, and with the proper docility; and when they are agitated by various doubts, and through their infirmity are ever in a ferment through the force of many temptations, yet they will always repose on the providence of God, and briefly determine, by cutting off every occasion for long and perplexing and thorny questions, that God is just. Thus the just walk in the ways of the Lord, because they submit to all his works.

He says also, that the impious stumble and fall; for as soon as they begin to think that God does not act rightly or prudently, they are rebellious, and are carried away by blind impulse, and their pride at length hurries them headlong into madness. Thus they stumble in the ways of the Lord: because, as we see in this passage, they vomit forth their blasphemies against God. Hence we ought, to be influenced by this course of action, namely, adoring with humility the counsel of God, although to us incomprehensible, and attributing the praise of justice to all his works, though in our opinion they may not correspond, or be consistent with each other. — This, then, is the sum of the whole. Although the Prophet speaks of the penalties which God inflicts on the reprobate, and of the reward which he has laid up for the just, yet we ought to ascend still higher; and if God in his deeds seems to pervert the whole course of justice, yet we should always be sustained by this bridle — he is just; and if his deeds are disapproved by us, it arises from our error and ignorance. For example, we not only contend with God when he seems not to repay us a just reward for our good works, or when he seems too severe towards us; but when his eternal election is discussed, we immediately roar out, because we cannot penetrate to so great a height: the pious, indeed, are not altogether free from perplexing doubts which disturb them, but they restrain themselves directly as I have said. But some restive men break out in this way, — I do not comprehend — I do not understand: hence God is unjust. We see how many blusterers in the present day betray their desperate impudence, whence this teaching should recur to our minds — the ways of God are right. But since we do not perceive how it is so, another clause is added, that our ways are not right; that is, that all our senses are defective, and our intellect blinded, and that we are all so corrupt that our judgment is perverted. If, therefore, we conclude with the Prophet, that our ways are not right, the glory of God’s justice will remain untarnished and entire. Afterwards he adds —

Ezekiel 18:26-28

26. 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.

26. Si aversus fuerit justus a justitia sua, et fecerit iniquitatem et mortuus fuerit in illis, The number is changed from singular to plural, “in his wickedness.” — Calvin. in iniquitate sua quam patravit morietur.

27. 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.

27. Et si conversus fuerit sceleratus a sceleribus suis quae fecit, et fecerit judicium et justitiam, ipse animam suam vivificabit. That is, “he shall snatch from death, or restore to life.” — Calvin.

28. Because he considereth, and turneth away from all his transgressions that he hath committed, he shall surely live, he shall not die.

28. Et viderit, et conversus fuerit ab omnibus sceleribus quae patravit, vivendo vivet, non morietur.

The Prophet repeats what we formerly saw, namely, that the state of the case turned upon this, Whether the people had any cause of complaint when God absolves those who repent, and condemns the just who desert the course of a pious and holy life? Now, we must always return to this cardinal point, that God rewards every one according to his works, since he offers mercy to all the lost, and demands nothing else but a sincere and hearty return to him. Since, then, God treats the impious with such clemency, and is so ready to pardon them, what is the reason why men contend with him? If the just should retrace his steps, and after having shown some signs of the fear of God, throw off all obedience, who can object when God punishes him, and blots out the remembrance of his former righteousness? God, therefore, determines the result fairly in each case. We have explained how the phrase, the just should turn aside from their righteousness, ought to be understood, not that the elect ever utterly fall away, as many think their faith is extinguished, and every root of piety also in the sons of God; that is too absurd, because, as I have said, the gift of regeneration has perseverance always annexed to it: but here that righteousness which mankind recognize is intended. But we know how frequently it happens that what seemed entirely pure and perfect is deficient. Now, God pronounces that he would punish all who fall away from him, and would be accessible and propitious to miserable sinners who desire to be reconciled to him; and he repeats again, if the wicked have seen and turned away from his wickedness. We must mark this phrase, for it shows that thinking rightly is the commencement of repentance; because, though the reprobate knowingly and willingly transgress God’s law, it is certain that they labor under blindness and madness, so that the Scripture does not call them foolish and beside themselves in vain. He does not extenuate their faults, as if they sinned ignorantly; but he means that they were so blinded by diabolical madness as to think of nothing; for surely horror would immediately possess their minds if they only perceived God to be their adversary, and themselves to be making war with him. For this reason, therefore, when the Prophet describes to us the conversion of the wicked, he says, if he has seen; that is, if at length he has returned to a sound mind, and collected his senses, so that he may not rush on madly, as he has been accustomed to do, but may look upon both God and himself. It now follows —

Ezekiel 18:29

29. 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?

29. Et dixerunt domus Israel, That is, “the Israelites said” — Calvin. non rectificata est The tense is future, but continued action is intended. — Calvin. via Domini: An viae meae non rectae sunt, domus Israel? An non viae vestrae non rectae sunt?

Here God briefly shows how furious those are who dare to rebel against him even when his justice is manifest: for what can be desired more justly than that God should punish all the transgressors of his law? and also, if sinners repent, that he should be prepared to pardon them? But if it seems hard that punishment should overtake the just if they fall away, common sense dictates that no virtue can be approved without perseverance. Since, therefore, it is very clear throughout this course of action, that God is just and without blame, what madness it is to vomit forth blasphemies against him, as if his ways were unjust! But God shows in one word, as I have mentioned, that the Israelites had no excuse for such dishonesty and impudence; and he repeats what he had formerly said, that men would always be guilty of rashness in insolently cursing God when their own ways are found oblique and perverse: but God will sufficiently vindicate his own ways. But we must add what follows —

Ezekiel 18:30

30. 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.

30. Propterea quemque Verbally, “each man.” — Calvin. secundum vias ejus judicabo in vobis, Or, “between you.” — Calvin. domus Israel, dicit Dominator Iehovah. Convertimini et redire vos facite “And bring you back:” others, “bring your neighbors back;” but this is far-fetched. I prefer “bring yourselves back.” — Calvin. ab omnibus sceleribus vestris, et non erit vobis in laqueum iniquitas.

Here God precisely points out that he would discharge the office of judge, and then he reduces the Israelites to order, and refutes their audacity: for, as long as men do not feel God’s judgments hanging over them, and are not held completely in cheek, they grow restive in their petulance. We see how ferocious and wanton the reprobate are, because they are not held in by the fear of punishment, nor do they dread the judgments of God. Hence that he may take away every vestige of excuse, he says, I will be your judge: plead now; but I will decide your strives in one word, since each of you shall be judged by my will. It is certain, then, that God here asserts for himself the praise of justice and rectitude; but at the same time he brings forward his own authority, that he may strike terror into those who thus madly dare to oppose his sway, and call upon him to render an account. Now, therefore, we understand in what sense he says that he will judge them all according to their ways; that is, although you do not confess yourselves worthy of destruction, it is sufficient that I, as the lawful judge, pronounce you so. I will judge you justly, therefore, since I pronounce sentence according to your ways and to my supreme power, that all your complaints and murmurs may cease. He afterwards exhorts them to repentance, and signifies that they have no other remedy than being dissatisfied with their sins, and deprecating his wrath. Hence we collect that men rebel so extravagantly against God, while they wander away from themselves, since, if they descended within themselves, and sincerely examined their whole life, they would be instantly humbled before God; hence that thought should stimulate them to repentance: but because their conscience is stupid, and they are willingly brutish, they boldly blaspheme God. On the other hand, God now offers a remedy on their repentance and return from their wickedness. The word being converted, or return, refers to the renovation of the mind and heart: for this also is the beginning of repentance, that we should be inwardly renewed in mind, as Paul says, and so be made new men. (Ephesians 4:22, 23.) And this deserves notice, because many, when repentance is spoken of, fix their eyes only on the outward fruits of penitence. But we must begin at the root, as the Prophet teaches, by saying be you converted. But he afterwards adds, והשיבו, veheshibu, and return. This second word ought to be referred to the fruits of penitence; for as interior conversion comes first in order, when we leave off our peculiar vices, and renounce flesh and blood, the fruits and proofs of repentance thought to follow, as John said, Bring forth fruits as witnesses to your repentance. (Matthew 3:8; Luke 3:8.) We see, then, that the Prophet begins with purity of heart, and then comes to hands, as the Scripture elsewhere says, flint is, to outward works. He says, from all your iniquities or crimes, to show that a partial repentance is not approved by God. It is true, indeed, that even those who strive with all their might to act rightly, do not succeed in discharging their duty without many faults remaining; but we are not treating here of perfection, but only of sincere affection and serious endeavors. Let us then only strive seriously to return into the way, and to humble ourselves calmly and sincerely: this is the integrity which the Prophet now requires.

PRAYER

Grant, Almighty God, since nothing is more frail than we are, and even when you have once stretched forth your hand to us, we labor under such infirmity, that numberless falls await us unless you do succor us: Grant, I say, that being propped up by your unconquered strength, we may proceed in the course of thy holy calling, and may so bravely and perseveringly make war against all temptations, that we may at length enjoy in heaven the fruit of our victory, through Christ our Lord. — Amen.

Lecture Fifty-Eighth.

Ezekiel 18:31

31. 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?

31. Projicite a vobis omnes iniquitates in quibus inique egistis: et facite vobis cor novum, et spiritum novum: et quare moriemini domus Israel?

Ezekiel again exhorts the people to leave off complaining, and to acknowledge that there is no remedy for their evils but to be reconciled to God. But that cannot be done unless they repent. For God was not hostile to them in vain; nor did he, after the manner of men, persecute with hatred the innocent, and those who did not deserve it. Hence it was necessary to seek God’s pardon suppliantly. Ezekiel had already touched upon this, but he now confirms it more at length. He says, therefore, that they not only lost their labor, but increased the flame of God’s wrath by striving with him, and complaining that they were unworthily treated by him: cast forth, says he, your iniquities from you. He shows that the cause of all evils is within themselves: so that they have no excuse. But he afterwards expresses more clearly that they were entirely imbued with contempt of God, impiety, and depraved desires. For if he had only spoken of outward wickedness, the reproof would have been partial, and therefore lighter; but after he commanded them to bid farewell to their sins, he adds, make yourselves a new heart and a new spirit. He requires, therefore, from them a thorough renewal, so that they should not only conform their life to the rule of the law, but should fear God sincerely, since no one can produce good fruit but from a living root. Outward works, then, are the fruits of repentance, which must spring from some root; and this is the inward affection of the heart. What is added is to refute their impiety, for they wished their destruction to be ascribed to God. Here God takes up the character of a mourner, saying, Why will ye die, O house of Israel? while the next verse confirms this more clearly.

Ezekiel 18:32

32. For I have no pleasure in the death of him that dieth, says the Lord GOD: wherefore turn yourselves, and live ye.

32. Quia non oblector morte morientis, dicit Dominator Iehovah: convertimini itaque, et vivite.

We see, therefore, how God throws off that false reproach from himself with which the children of Israel taunted him, saying, that they perished by his immoderate rigor, and could find no reason for his severity against them. He announces, on the other hand, that the cause of death rested with themselves; and then he points out the remedy, that they should amend their life, not only in outward appearance, but in sincerity of heart: and at the same time he testifies of his willingness to be entreated; nay, he meets them of his own accord, if they only repent heartily and unfeignedly. We now understand the Prophet’s meaning. We said, that we are admonished in this way, that if we desire to return to God we must begin at the beginning, namely, renewal of the heart and spirit; because, as Jeremiah says, he looks for truth and integrity, and does not value outward disguises. (Jeremiah 5:3.) But it may seem absurd for God to exhort the Israelites to form their hearts anew: and men badly trained in the Scriptures erect their crests under the pretense of this passage, as if it were in the power of man’s free will to convert himself. They exclaim, therefore, either that God here exhorts his people deceitfully, or else that when alienated from him we can by our own movement repent, and return into the way. But the whole Scripture openly refutes this. It is not in vain that the saints so often pray that God would renew them; (Psalm 51:12, and very often elsewhere;) for it would be a feigned and a lying prayer, if newness of heart were not his gift. If any one requests of God what he is persuaded that he has already, and by his own inherent virtue, does he not trifle with God? But nothing occurs more frequently than this mode of entreaty. Since therefore, the saints pray to God to renew them, they doubtless confess that to be his peculiar gift; and unless he moves his hand, they have no strength remaining, so that they can never rise from the ground. Besides, in many passages God claims the renewal of the heart as peculiar to himself. We noticed that remarkable passage in the eleventh chapter of this Prophet, (Ezekiel 11:19,) he will repeat the same in the thirty-sixth chapter, (Ezekiel 36:26, 27;) and we know what Jeremiah says in his thirty-first chapter, (Jeremiah 31:33.) But Scripture is everywhere full of testimonies of this kind, so that it would be superfluous to heap together many passages; nay, if any one denies that regeneration is a gift of the Holy Spirit, he will tear up by the roots all the principles of piety. We have said that regeneration is like another creation; and if we compare it with the first creation, it far surpasses it. For it is much better for us to be made children of God, and reformed after his image within us, than to be created mortal: for we are born children of wrath, corrupt and degenerate; (Ephesians 2:3;) since all integrity was lost when God’s image was removed. We see, then, the nature of our first creation; but when God re-fashions us, we are not only born sons of Adam, but we are the brothers of angels, and members of Christ; and this our second life consists in rectitude, justice, and the light of true intelligence.

We now see that if it had been in man’s free will to convert himself, much more would be ascribed to him than to God, because, as we have said, it was much more valuable to be created sons of God than of Adam. It ought, then, to be beyond all controversy with the pious that men cannot rise again when they are fallen, and turn of themselves when alienated from God; but this is the peculiar gift of the Holy Spirit. And the sophists, who in all ways endeavor to obscure God’s grace, confess that half the act of conversion is in the power of the Holy Spirit: for they do not say that we are simply and totally converted by the motion of our own free will, but they imagine a concurrence of grace with free will, and of free will with grace. Thus they foolishly represent us as cooperating with God: they confess, indeed, that God’s grace goes before and follows; and they seem to themselves very liberal towards God when they acknowledge this twofold grace in man’s conversion. But God is not content with that partition, since he is deprived of half his right: for he does not say that he would assist men to renew themselves and to repent; but he attributes the work to himself entirely: I will give you a new heart and a new spirit. (Ezekiel 36:26.) If it is his to give, it follows that the slightest portion of it cannot be transferred to man without diminishing something from his right. But they object that the following precept is not in vain, that men should make for themselves a new heart. Now their deception arises through ignorance, from their judging of the powers of men by the commands of God; but the inference is incorrect, as we have said elsewhere: for when God teaches what is right, he does not think of what we are able to do, but only shows us what we ought to do. When, therefore, the power of our free will is estimated by the precepts of God, we make a great mistake, because God exacts from us the strict discharge of our duty, just as if our power of obedience was not defective. We are not absolved from our obligation because we cannot pay it; for God holds us bound to himself, although we are in every way deficient.

They object again, God then deludes men when he says, make yourselves a new heart. I answer, we must always consider to what purpose God thus speaks, namely, that men convicted of sin may cease to throw the blame on any one else, as they often endeavor to do; for nothing is more natural than to transfer the cause of our condemnation away from ourselves, that we may seem just, and God appear unjust. Since, then, such depravity reigns among men, hence the Holy Spirit demands from us what all acknowledge they ought to pay: and if we do not pay it, still we are bound to do so, and thus all strife and complaint should cease. Thus, as it concerns the elect, when God shows them their duty, and they acknowledge that they cannot discharge it, they fly to the aid of the Holy Spirit, so that the outward exhortation becomes a kind of instrument which God uses to confer the grace of his Spirit. For although he gratuitously goes before us, and does not need outward channels, yet he desires exhortations to be useful to this end. Since, therefore, this doctrine stirs up the elect to deliver themselves up to be ruled by the Holy Spirit, we see how it becomes fruitful to us. Whence it follows, that God does not delude or deceive us when he exhorts each of us to form his heart and his spirit afresh. In fine, Ezekiel wished by these words to show that pardon would be prepared for the Israelites if they seriously repented, and showed its effects through their whole life. That was most true, because the elect did not embrace this doctrine in vain, when at the same time God worked in them by his Spirit, and so turned them to himself. But the reprobate, though they do not cease to murmur, yet they are rendered ashamed, since all excuse has been removed, and they must perish through their own fault, since they willingly remained in their wickedness, and by self-indulgence they cherished the old man within themselves, — a fountain of all injustice. Whenever such passages occur, let us remember that celebrated prayer of Augustine: grant us what you command, and command what you wish, (Epist. 24;) for otherwise, if God should lay upon us the slightest burden, we should be unable to bear it. Besides, our strength will be sufficient to fulfill his requirements, if only he supply it, and we are not so foolish as to think anything comprehended in his precepts which he has not granted to us; because, as I have said before, nothing is more perverse than to measure the angelic righteousness of the law by our strength. By the word heart, I understand him to mean the seat of all the affections; and by spirit, the intellectual part of the soul. The heart is often taken for the reason and intelligence; but when these two words are joined together, the spirit relates to the mind, and so it is the intellectual faculty of the soul; but the heart is taken for the will, or the seat of all the affections. Hence we see how very corrupt the Israelites were, since they could not be otherwise reconciled to God, unless by being renewed in both heart and mind. Hence also we my gather the general doctrine, that nothing in us is sound and perfect, and hence all entire renovation is necessary that we may please God.

The subjoined phrase, why will ye die, O house of Israel? suggests many questions. Here unskillful men think that God speculates on what men will do, and that the salvation or destruction of each depends on themselves, as if God had determined nothing concerning us before the foundation of the world. Hence they set him at naught, since they fancy that he is held in suspense and doubt as to the future end of every one, and that he is not so anxious for our salvation, as to wish all to be saved, but leaves it in the power of every one to perish or to be saved as he pleases. But as I have said, this would reduce God to a specter. But we have no need of a long dispute, because Scripture everywhere declares with sufficient clearness that God has determined what shall happen to us: for he chose his own people before the foundation of the world and passed by others. (Ephesians 1:4.) Nothing is clearer than this doctrine; for if there had been no predestination on God’s part, there had been no deity, since he would be forced into order as if he were one of us: nay, men are to a certain extent provident, whenever God allows some sparks of his image to shine forth in them. If, therefore, the very smallest drop of foresight in men is laid hold of, how great must it be in the fountain itself? Insipid indeed is the comment, to fancy that God remains doubtful and waiting for what will happen to individuals, as if it were in their own power either to attain to salvation or to perish. But the Prophets words are plain, for God testifies with grief that he willeth not the death of a mortal. I answer, that there is no absurdity, as we said before, in God’s undertaking a twofold character, not that he is two-faced himself, as those profane dogs blurt out against us, but because his counsels are incomprehensible by us. This indeed ought to be fixed, that before the foundation of the world we were predestinated either to life or death. Now because we cannot ascend to that height, it is needful for God to conform himself to our ignorance, and to descend in some way to us since we cannot ascend to him. When Scripture so often says that God has heard, and inquires, no one is offended: all pass over those forms of speech securely, and confess them adopted from human language. (Genesis 16:11, and often.) Very often, I say, God transfers to himself the properties of man, and this is admitted universally without either offense or controversy. Although this manner of speaking is rather harsh: God came to see, (Genesis 11:5,) when he announces that he came to inquire about things openly known; it is easily excused, since nothing is less in accordance with his nature: for the solution is at hand, namely, that God speaks metaphorically, and adapts his speech to the convenience of men. Now why will not the same reasoning avail in the present case? for with respect to the law and the whole teaching of the prophets, God announces his wish that all should be saved. And surely we consider the tendency of the heavenly teaching, we shall find that all are promiscuously called to salvation. For the law was a way of life, as Moses testifies, This is the way, walk you in it: again, Whosoever has done those things shall live in them: and, again, This is your life. (Deuteronomy 30:15, 19; Deuteronomy 32:47; Leviticus 18:5; Isaiah 30:21.) Then of his own accord God offers himself as merciful to his ancient people, so that this heavenly teaching ought to be life-giving. But what is the Gospel? It is God’s power unto salvation to every believer, says Paul. (Romans 1:16.) Therefore God delighteth not in the death of him who dieth, if he repent at his teaching. But if we wish to penetrate to his incomprehensible counsel, this will be another objection: Oh! but in this way God is chargeable with duplicity; — but I have denied this, though he takes up a twofold character, because this was necessary for our comprehension. Meanwhile Ezekiel announces this very truly as far as doctrine is concerned, that God wills not the death of him that perishes: for the explanation follows directly afterwards, be you converted and live. Why does not God delight in the death of him who perishes? Because he invites all to repentance and rejects no one. Since this is so, it follows that he is not delighted by the death of him who perishes: hence there is nothing in this passage doubtful or thorny, and we should also hold that we are led aside by speculations too deep for us. For God does not wish us to inquire into his secret. Counsels: His secrets are with himself, says Moses, (Deuteronomy 29:29,) but this book for ourselves and our children. Moses there distinguishes between the hidden counsel of God, (which if we desire to investigate too curiously we shall tread on a profound abyss,)and the teaching delivered to us. Hence let us leave to God his own secrets, and exercise ourselves as far as we can in the law, in which God’s will is made plain to us and to our children. Now let us go on.

CHAPTER 19

Ezekiel 19:1-4

1. Moreover take you up a lamentation for the princes of Israel,

1. Et tu tolle lamentu Or, “a mournful song.” — Calvin. super Or, “against.” — Calvin. principes Israel,

2. And say, What is thy mother? A lioness: she lay down among lions, she nourished her whelps among young lions.

2. Et dices, Quare mater vestra leaena inter leones occubuit? in medio leonum educavit catulos suos.

3. And she brought up one of her whelps: it became a young lion, and it learned to catch the prey; it devoured men.

3. Et sustulit unum e catulis suis, leo factus est, et didicit praedari praedam, homines comedit. Or, “devoured.” — Calvin.

4. The nations also heard of him; he was taken in their pit, and they brought him with chains unto the land of Egypt.

4. Et audierunt de ipso Gentes, in fovea ipsarum captus est; et abduxerunt in cathenis in terram AEgypti.

CHAPTER 18

Eze 18:1-32. The Parable of the Sour Grapes Reproved.

Vindication of God's moral government as to His retributive righteousness from the Jewish imputation of injustice, as if they were suffering, not for their own sin, but for that of their fathers. As in the seventeenth chapter he foretold Messiah's happy reign in Jerusalem, so now he warns them that its blessings can be theirs only upon their individually turning to righteousness.

2. fathers ... eaten sour grapes, ... children's teeth ... set on edge--Their unbelieving calumnies on God's justice had become so common as to have assumed a proverbial form. The sin of Adam in eating the forbidden fruit, visited on his posterity, seems to have suggested the peculiar form; noticed also by Jeremiah (Jr 31:29); and explained in La 5:7, "Our fathers have sinned, and are not; and we have borne their iniquities." They mean by "the children" themselves, as though they were innocent, whereas they were far from being so. The partial reformation effected since Manasseh's wicked reign, especially among the exiles at Chebar, was their ground for thinking so; but the improvement was only superficial and only fostered their self-righteous spirit, which sought anywhere but in themselves the cause of their calamities; just as the modern Jews attribute their present dispersion, not to their own sins, but to those of their forefathers. It is a universal mark of corrupt nature to lay the blame, which belongs to ourselves, on others and to arraign the justice of God. Compare Ge 3:12, where Adam transfers the blame of his sin to Eve, and even to God, "The woman whom thou gavest to be with me, she gave me of the tree, and I did eat."

3. ye shall not have occasion any more to use this proverb--because I will let it be seen by the whole world in the very fact that you are not righteous, as ye fancy yourselves, but wicked, and that you suffer only the just penalty of your guilt; while the elect righteous remnant alone escapes.

4. all souls are mine--Therefore I can deal with all, being My own creation, as I please (Jr 18:6). As the Creator of all alike I can have no reason, but the principle of equity, according to men's works, to make any difference, so as to punish some, and to save others (Ge 18:25). "The soul that sinneth it shall die." The curse descending from father to son assumes guilt shared in by the son; there is a natural tendency in the child to follow the sin of his father, and so he shares in the father's punishment: hence the principles of God's government, involved in Ex 20:5 and Jr 15:4, are justified. The sons, therefore (as the Jews here), cannot complain of being unjustly afflicted by God (La 5:7); for they filled up the guilt of their fathers (Mt 23:32, 34-36). The same God who "recompenses the iniquity of the fathers into the bosom of their children," is immediately after set forth as "giving to every man according to his ways" (Jr 32:18, 19). In the same law (Ex 20:5) which "visited the iniquities of the fathers upon the children unto the third and fourth generation" (where the explanation is added, "of them that hate me," that is, the children hating God, as well as their fathers: the former being too likely to follow their parents, sin going down with cumulative force from parent to child), we find (De 24:16), "the fathers shall not be put to death for the children, neither the children for the fathers: every man shall be put to death for his own sin." The inherited guilt of sin in infants (Ro 5:14) is an awful fact, but one met by the atonement of Christ; but it is of adults that he speaks here. Whatever penalties fall on communities for connection with sins of their fathers, individual adults who repent shall escape (2Ki 23:25, 26). This was no new thing, as some misinterpret the passage here; it had been always God's principle to punish only the guilty, and not also the innocent, for the sins of their fathers. God does not here change the principle of His administration, but is merely about to manifest it so personally to each that the Jews should no longer throw on God and on their fathers the blame which was their own.

soul that sinneth, it shall die--and it alone (Ro 6:23); not also the innocent.

5. Here begins the illustration of God's impartiality in a series of supposed cases. The first case is given in Eze 18:5-9, the just man. The excellencies are selected in reference to the prevailing sins of the age, from which such a one stood aloof; hence arises the omission of some features of righteousness, which, under different circumstances, would have been desirable to be enumerated. Each age has its own besetting temptations, and the just man will be distinguished by his guarding against the peculiar defilements, inward and outward, of his age.

just ... lawful ... right--the duties of the second table of the law, which flow from the fear of God. Piety is the root of all charity; to render to each his own, as well to our neighbor, as to God.

6. not eaten upon ... mountains--the high places, where altars were reared. A double sin: sacrificing elsewhere than at the temple, where only God sanctioned sacrifice (De 12:13, 14); and this to idols instead of to Jehovah. "Eaten" refers to the feasts which were connected with the sacrifices (see Ex 32:6; De 32:38; Jud 9:27; 1Co 8:4, 10; 10:7).

lifted ... eyes to--namely, in adoration (Psa 121:1). The superstitious are compared to harlots; their eyes go eagerly after spiritual lusts. The righteous man not merely refrains from the act, but from the glance of spiritual lust (Job 31:1; Mt 5:28).

idols of ... Israel--not merely those of the Gentiles, but even those of Israel. The fashions of his countrymen could not lead him astray.

defiled ... neighbour's wife--Not only does he shrink from spiritual, but also from carnal, adultery (compare 1Co 6:18).

neither ... menstruous woman--Leprosy and elephantiasis were said to be the fruit of such a connection [Jerome]. Chastity is to be observed even towards one's own wife (Le 18:19; 20:18).

7. restored ... pledge--that which the poor debtor absolutely needed; as his raiment, which the creditor was bound to restore before sunset (Ex 22:26, 27), and his millstone, which was needed for preparing his food (De 24:6, 10-13).

bread to ... hungry ... covered ... naked--(Is 58:7; Mt 25:35, 36). After duties of justice come those of benevolence. It is not enough to refrain from doing a wrong to our neighbor, we must also do him good. The bread owned by a man, though "his," is given to him, not to keep to himself, but to impart to the needy.

8. usury--literally, "biting." The law forbade the Jew to take interest from brethren but permitted him to do so from a foreigner (Ex 22:25; De 23:19, 20; Ne 5:7; Psa 15:5). The letter of the law was restricted to the Jewish polity, and is not binding now; and indeed the principle of taking interest was even then sanctioned, by its being allowed in the case of a foreigner. The spirit of the law still binds us, that we are not to take advantage of our neighbor's necessities to enrich ourselves, but be satisfied with moderate, or even no, interest, in the case of the needy.

increase--in the case of other kinds of wealth; as "usury" refers to money (Le 25:36).

withdrawn ... hand, &c.--Where he has the opportunity and might find a plausible plea for promoting his own gain at the cost of a wrong to his neighbor, he keeps back his hand from what selfishness prompts.

judgment--justice.

9. truly--with integrity.

surely live--literally, "live in life." Prosper in this life, but still more in the life to come (Pr 3:1, 2; Am 5:4).

10-13. The second case is that of an impious son of a pious father. His pious parentage, so far from excusing, aggravates his guilt.

robber--or literally, "a breaker," namely, through all constraints of right.

doeth the like to any one--The Hebrew and the parallel (Eze 18:18) require us to translate rather, "doeth to his brother any of these things," namely, the things which follow in Eze 18:11, &c. [Maurer].

14-18. The third case: a son who walks not in the steps of an unrighteous father, but in the ways of God; for example, Josiah, the pious son of guilty Amon; Hezekiah, of Ahaz (2Ki 16:1-20; 18:1-37; 21:1-22:20).

seeth ... and considereth--The same Hebrew stands for both verbs, "seeth ... yea, seeth." The repetition implies the attentive observation needed, in order that the son may not be led astray by his father's bad example; as sons generally are blind to parents sins, and even imitate them as if they were virtues.

19. Here the Jews object to the prophet's word and in their objection seem to seek a continuance of that very thing which they had originally made a matter of complaint. Therefore translate, "Wherefore doth not the son bear the iniquity of his father?" It now would seem a consolation to them to think the son might suffer for his father's misdeeds; for it would soothe their self-love to regard themselves as innocent sufferers for the guilt of others and would justify them in their present course of life, which they did not choose to abandon for a better. In reply, Ezekiel reiterates the truth of each being dealt with according to his own merits [Fairbairn]. But Grotius supports English Version, wherein the Jews contradict the prophet, "Why (sayest thou so) doth not the son (often, as in our case, though innocent) bear (that is, suffer for) the iniquity of their father?" Ezekiel replies, It is not as you say, but as I in the name of God say: "When the son hath done," &c. English Version is simpler than that of Fairbairn.

20. son shall not bear ... iniquity of ... father--(De 24:16; 2Ki 14:6).

righteousness ... wickedness--that is, the reward for righteousness ... the punishment of wickedness. "Righteousness" is not used as if any were absolutely righteous; but, of such as have it imputed to them for Christ's sake, though not under the Old Testament themselves understanding the ground on which they were regarded as righteous, but sincerely seeking after it in the way of God's appointment, so far as they then understood this way.

21-24. Two last cases, showing the equity of God: (1) The penitent sinner is dealt with according to his new obedience, not according to his former sins. (2) The righteous man who turns from righteousness to sin shall be punished for the latter, and his former righteousness will be of no avail to him.

he shall surely live--Despair drives men into hardened recklessness; God therefore allures men to repentance by holding out hope [Calvin].

To threats the stubborn sinner oft is hard,

Wrapt in his crimes, against the storm prepared,

But when the milder beams of mercy play,

He melts, and throws the cumbrous cloak away.

Hitherto the cases had been of a change from bad to good, or vice versa, in one generation compared with another. Here it is such a change in one and the same individual. This, as practically affecting the persons here addressed, is properly put last. So far from God laying on men the penalty of others' sins, He will not even punish them for their own, if they turn from sin to righteousness; but if they turn from righteousness to sin, they must expect in justice that their former goodness will not atone for subsequent sin (He 10:38, 39; 2Pe 2:20-22). The exile in Babylon gave a season for repentance of those sins which would have brought death on the perpetrator in Judea while the law could be enforced; so it prepared the way for the Gospel [Grotius].

25. Their plea for saying, "The way of the Lord is not equal," was that God treated different classes in a different way. But it was really their way that was unequal, since living in sin they expected to be dealt with as if they were righteous. God's way was invariably to deal with different men according to their deserts.

26-28. The two last instances repeated in inverse order. God's emphatic statement of His principle of government needs no further proof than the simple statement of it.

in them--in the actual sins, which are the manifestations of the principle of "iniquity," mentioned just before.

29. Though God's justice is so plainly manifested, sinners still object to it because they do not wish to see it (Mi 2:7; Mt 11:18, 19).

30-32. As God is to judge them "according to their ways" (Pr 1:31), their only hope is to "repent"; and this is a sure hope, for God takes no delight in judging them in wrath, but graciously desires their salvation on repentance.

I will judge you--Though ye cavil, it is a sufficient answer that I, your Judge, declare it so, and will judge you according to My will; and then your cavils must end.

Repent--inward conversion (Re 2:5). In the Hebrew there is a play of like sounds, "Turn ye and return."

turn yourselves, &c.--the outward fruits of repentance. Not as the Margin, "turn others"; for the parallel clause (Eze 18:31) is, "cast away from you all your transgressions." Perhaps, however, the omission of the object after the verb in the Hebrew implies that both are included: Turn alike yourselves and all whom you can influence.

from all ... transgressions--not as if believers are perfect; but they sincerely aim at perfection, so as to be habitually and wilfully on terms with no sin (1Jo 3:6-9):

your ruin--literally, "your snare," entangling you in ruin.

The fathers have eaten sour grapes, and the children's teeth are set on edge? - We have seen this proverb already, Jer 31:29, etc., and have considered its general meaning. But the subject is here proposed in greater detail, with a variety of circumstances, to adapt it to all those cases to which it should apply. It refers simply to these questions: How far can the moral evil of the parent be extended to his offspring? And, Are the faults and evil propensities of the parents, not only transferred to the children, but punished in them? Do parents transfer their evil nature, and are their children punished for their offenses?

As I live, saith the Lord God, ye shall not have occasion any more to use this proverb in Israel - I will now, by this present declaration, settle this question for ever. And hence God has sworn to what follows. After this, who will dare to doubt the judgment pronounced?

All souls are mine - Equally so; I am the Father of the spirits of all flesh, and shall deal impartially with the whole.

The soul that sinneth, it shall die - None shall die for another's crimes, none shall be saved by another's righteousness. Here is the general judgment relative to the righteousness and unrighteousness of men, and the influence of one man's state on that of another; particularly in respect to their moral conduct.

If a man be just, and do that which is lawful and right - If he be just or holy within, and do what is according to law and equity. What is meant by this, is immediately specified.

1.

Hath not eaten upon the mountains - Idolatrous worship was generally performed on mountains and hills; and those who offered sacrifices feasted on the sacrifice, and thus held communion with the idol.

2.

Neither hath lifted up his eyes to the idols - Has paid them no religious adoration; has trusted in them for nothing, and has not made prayer nor supplication before them.

3.

Neither hath defiled his neighbor's wife - Has had no adulterous connection with any woman; to which idolatrous feasts and worship particularly led.

4.

Neither hath come nigh to a menstruous woman - Has abstained from the use of the marriage-bed during the periodical indisposition of his wife. This was absolutely forbidden by the law; and both the man and the woman who disobeyed the command were to be put to death, Lev 20:18. For which Calmet gives this reason: "It has been believed, and experience confirms it, that the children conceived at such times are either leprous, or monsters, or deformed by their diminutiveness, or by the disproportion of their members." There are other reasons for this law, should those of the learned commentator be found invalid.

5.

Hath not oppressed any - Has not used his power or influence to oppress, pain, or injure another.

6.

Hath restored to the debtor his pledge - Has carefully surrendered the pawn or pledge when its owner came to redeem it. As the pledge is generally of more worth than that for which it is pledged, an unprincipled man will make some pretense to keep it; which is highly abominable in the sight of God.

7.

Hath spoiled none by violence - Either by robbery or personal insult. For a man may be spoiled both ways.

8.

Hath given his bread to the hungry - Has been kind-hearted and charitable; especially to them that are in the deepest want.

9.

Hath covered the naked with a garment - Has divided both his bread and his clothing with the necessitous. These are two branches of the same root.

10.

Hath not given forth upon usury - בנשך לא יתן beneshech lo yitten. נשך nasach signifies to bite; usury is properly so termed, because it bites into and devours the principal. Usury signifies, with us, exacting unlawful interest for money; and taking the advantage of a man's necessities to advance him cash on exorbitant profit. This bites the receiver in his property, and the lender in his salvation.

11.

Neither hath taken any increase - In lending has not required more than was lent; and has not taken that product of the cash lent, which was more than the value for its use. This may be a part of the tenth article.

12.

That hath withdrawn his hand from iniquity - Never associates with those who act contrary to justice and equity; his hand or influence being never found among evil workers.

13.

Hath executed true judgment between man and man - Being neither swayed by prejudice, fear, nor favor.

These thirteen points concern his social and civil relations.

Hath walked in my statutes - Not only acknowledging them to be right, but acting according to them. Especially in every thing that relates to my worship, changing nothing, neglecting nothing.

And hath kept my judgments, to deal truly - Has attended to my Divine direction, both with respect to things forbidden, and things commanded. These concern men in their religious conduct.

He is just - צדיק הוא tsaddik hu. He is a righteous man; he has given to all their due; he has abstained from every appearance of evil, and done that which was lawful and right in the sight of God.

He shall surely live - He has lived to me, and he shall live with me.

If he beget a son - Who is the reverse of the above righteous character, according to the thirteen articles already specified and explained.

Shall he then live? - Because his father was a righteous man, shall the father's holiness be imputed to him? No!

He shad surely die; his blood shall be upon him - He shall suffer for his own crimes.

Now, lo, if he beget a son that seeth all his father's sins - and considereth - Lays to heart the evil of his father's life, and the dreadful consequences of a life of rebellion against God.

And doeth not such like - Is quite a different man in moral feeling and character; and acts up to the thirteen points already laid down.

He shall not die for the iniquity of his father - He shall no more be affected by his father's crimes, than his father was benefited by his grandfather's righteousness.

The soul that sinneth, it shall die - Hitherto we have had to do with the simple cases or the righteous and the wicked; of him who lived and died a holy man, and of him who lived and died a wicked man. But there are two cases behind:

1. That of the wicked man, who repents and turns to God.

2. That of the righteous man, who backslides, and does not return to God by repentance. On both these cases God decides thus: -

But if the wicked will turn from all his sins - And afterwards walk according to the character of the righteous already specified shall he find mercy, and be for ever saved? Yes.

All his transgressions - Shall be so completely forgiven by God's mercy, that they shall not be even mentioned to him; and if he live and die in this recovered state, he shall live with God to all eternity. And why? Hear the reason: -

Have I any pleasure at all that the wicked should die? - No! That is foreign to him whose name is love, and whose nature is mercy. On the contrary he "wills that he should return from his evil ways and live."

And if God can have no pleasure in the death of the wicked, he cannot have made a decree to abandon him to the evil of his nature, and then damn him for what he could not avoid: for as God can do nothing with which he is not pleased, so he can decree nothing with which he is not pleased. But he is "not pleased with the death of a sinner," therefore he cannot have made a decree to bring him to this death.

When the righteous turneth away from his righteousness - Here is the second case. Can a man who was once holy and pure fall away so as to perish everlastingly? Yes. For God says, "If he turn away from his righteousness;" not his self-righteousness, the gloss of theologians: for God never speaks of turning away from that, for, in his eyes, that is a nonentity. There is no righteousness or holiness but what himself infuses into the soul of man, and as to self-righteousness, i.e., a man's supposing himself to be righteous when he has not the life of God in his soul, it is the delusion of a dark and hardened heart; therefore it is the real righteous principle and righteous practice that God speaks of here. And he tells us, that al man may so "turn away from this," and so "commit iniquity," and "act as the wicked man," that his righteousness shall be no more mentioned to his account, than the sins of the penitent backslider should be mentioned to his condemnation; and "in the sin that he" this once righteous man, "hath sinned, and in the trespass that he hath trespassed, in them shall he die." O, how awful a termination of a life once distinguished for righteousness and true holiness! So then, God himself informs us that a righteous man may not only fall foully, but fall finally. But to such righteous persons the devil will ever preach, "Ye shall not surely die; ye shall be as God." Touch, taste, and handle; ye cannot ultimately fall. Thus we find, by the manner of treating these two cases, that God's way is equal, Eze 18:25; just, merciful, and impartial. And to prove this, he sums up his conduct in the above cases, in the following Eze 18:26-29. And then, that the "wicked may not die in his sins," and that the "backslider may return and find mercy," he thus exhorts: -

Repent, and turn yourselves from all your transgressions - There is still life; still a God that has no pleasure in the death of a sinner. one who is ever ready to give his Holy Spirit to all them that ask him; therefore "repent and turn, so iniquity shall not be your ruin."

Cast away - With a holy violence, dash away every transgression and incentive to it.

Make you a new heart - Call upon God for it, and he will give it: for as sure as you earnestly call on God through Christ to save you, so surely you shall be saved; and the effect will so speedily follow, that God is pleased to attribute that in some sort to yourselves, which is done by his grace alone; because ye earnestly call upon him for it, come in the right way to receive it, and are determined never to rest till you have it.

For why will ye die - Who 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? Every word is emphatic.

Why - show God or man one reason. Will - obstinacy alone, - a determination not to be saved, or a voluntary listlessness about salvation, - can prevent you. Ye - children of so many mercies, fed and supported by a kind God all your life; ye, who are redeemed by the blood of Jesus Christ; ye, who have made many promises to give up yourselves to God; ye, who have been dedicated to the ever-blessed Trinity, and promised to renounce the devil and all his works, the pomps and vanities of this wicked world, and all the sinful lusts of the flesh; why will Ye die? Die! - what is this? A separation from God and the glory of his power for ever! Die! - forfeiting all the purposes for which your immortal souls were made! Die - to know what the worm is that never dieth, and what that fire is which is never quenched! Why will ye die?

For I have no pleasure - God repeats what he had so solemnly declared before. Can ye doubt his sincerity? his ability? his willingness? the efficacy of the blood of his covenant?

Wherefore turn yourselves, and live ye - Reader, now give God thy heart.

Though every man comes into the world with a fallen nature - a soul infected with sin, yet no man is damned on that account. He who refuses that grace which pardons sin and heals infected nature, who permits the evil principle to break out into transgression, and continues and dies in his iniquity and sin, and will not come unto Christ that he may have life; he, and he only, goes to perdition. Nor will the righteousness of a parent or relation help his sinful soul: no man can have more grace than is necessary to save himself; and none can have that, who does not receive it through Christ Jesus. It is the mercy of God in Christ which renders the salvation of a sinner possible; and it is that mercy alone which can heal the backslider. The atoning blood blots out all that is past; the same blood cleanses from all unrighteousness. Who believes so as to apply for this redemption? Who properly thanks God for having provided such a Savior?

The land of Israel - The two tribes, not the ten. The fathers - Our fore - fathers. Have eaten - Have sinned. The childrens - We their children, who were unborn, suffer for their sins.

Behold - There can be no colour of partial judgment in the proceedings of God, who is equally God to all. All souls - All persons. The soul - The person, whether father or son, shall die, shall bear his own punishment.

Hath not eaten - Hath not committed idolatry, offering sacrifice, and eating of the things sacrificed to idols; whose temples and altars were on mountains, chap. 20. & 28. Hos 4:13.

Increase - Illegal interest. Iniquity - Injustice of every kind.

Shall live - Shall be delivered from famine, pestilence, and sword, and shall see good days.

His blood - Heb. 'Tis plural, bloods; both the blood of the innocent which he murdered, and his own blood which thereby he forfeited; the blood of his own soul and life: that is the whole blame of his misery in time and eternity, shall lie upon himself.

Hath taken off - Withdrawn his hand from hurting or wronging the poor, tho' he had power to do it securely.

Shall not bear - This is a most unquestionable truth; and tho' perhaps it may seem otherwise in some cases, yet could we see perfectly the connexion between persons and persons; could we see the connexion of sins and sins, and how easily, secretly, and undiscerned men become guilty of the same sins, we should see father and son, though perhaps one of them might not do the evil, both guilty, and neither punished for the sin farther than if it was his own: nor do the scriptures, Exod 20:5 Deut 28:18, doom persons to punishment for sins from which they are wholly free; but if children shall follow their fathers in sin, then if they die for those sins, 'tis because these are their own, not as they are their fathers. The righteousness - It shall be well with the righteous, for he shall eat the fruit of his doing, he shall be rewarded as a righteous one. The wickedness - The reward of wickedness. "The son shall not die, not die eternally, for the iniquity of the father, if he do not tread in the steps of it: nor the father for the iniquity of the son, if he do all he can to prevent it.

Not mentioned - Not to him.

The way - His whole management of affairs. Not equal - Not right, or consistent with his own declaration, and law.

He shall surely live - "That is, he shall be restored to the favour of God, which is the life of the soul."

Make you a new heart - Suffer me to do it in you.

I have no pleasure - Sinners displease God when they undo themselves; they please him when they return.

1 AND the word of the LORD came unto me again, saying,

He did not entertain them with a dream of his own head, but the Holy Spirit of prophecy suggests this to him, which now he speaketh on God's behalf, and against the Jews.

He had often before spoke God's word in his Name, as chap. 6, 7, 13. and 12.25. and now once more he is commanded so to do.

2 What mean ye, that ye use this proverb concerning the land of Israel, saying, the Fathers have eaten sowre grapes, and the childrens teeth are set on edge?

What cause have you, or what would you have men think of your carriage to me, and of mine towards you.

You that are now in Babylon

Openly, unjustly, and impudently justifie your selves, and condemn your God.

Tart, but false accusation of his wayes.

The two Tribes, not the ten.

Our fore Fathers.

Have sinned.

We their Children, who were unborn, do suffer now for their sins, and this was grown common both in Babylon, and also in Ierusalem, Ier. 31.29. you would be thought innocent, and my proceedings against you unjust and cruel.

3 As I live, saith the Lord GOD, ye shall not have occasion any more to use this proverb in Israel.

See chap. 17. ver. 16.

Either you, who use it, shall die for it, or because I will vindicate my proceedings so, that all, who consider your punishments, shall see you deserve all that you suffer.

4 Behold, all soules are mine, as the soul of the father, so also the soul of the son is mine: the soul that sinneth, it shall die:

There can be no colour of partial Judgment in the proceedings of God, who is equally God to all; who hath as great interest in the Son, as in the Father, and as kindly would deal with the Son as with the Father, and how can it be thought likely I should punish the Son for the Fathers offence, or the Father for the Sons offence.

All persons, which are frequently called Souls, Lev. 7.18, 20, 21. and Iosh. 20.3. and so it is ver. 20. and Ier. 31.30.

The person, whether Father, or Son shall die, shall bear his own punishment; this Text gives no colour for the opinion of the mortality of man's Soul.

i. e. Obstinately, and yet will pretend his own innocency, who so sinneth, shall suffer for his own sin.

You querulous Jews suffer then for your own sins, and had you been, as you say, you are Innocent, the sins of your Fathers should not have hurt you, and for the future know, I will keep to that rule of Equity; no Innocent person shall be prejudiced by the guilt of Nocent ones. And if one that is, for ought we can discern, absolutely, innocent, yet suffers for another mans sin, 'tis most certain such a sufferer is not absolutely innocent, but someway or other is guilty of the sin, for which he suffers.

5 But if a man be just, and do that which is lawful and right.

So far is God from perverse, and froward partiality in his Judgments, that none ever had cause to complain hereof.

Without respect of persons every one, whoeve[illegible: 1 letter] he be,

If faultless and unstained, which may refer to his temper, and disposition of mind.

If his conversation hath agreed with the Law of God, and rule of Justice in all points, in private, and publick Affairs among men.

Marginal references: Heb. [illegible: 1 span]

6 And hath not eaten upon the mountains, neither hath lift up his eyes to the idols of the house of Israel, neither hath defiled his neighbours wife, neither hath come near to a menstruous woman,

Hath not committed Idolatry, first, offering Sacrifice, and eating of the things sacrificed to Idols, whose Temples and Altars were on Mountains, chap, 20. and 28. Hos. 4.13. and where the Idolaters did use to feed one another in honour of the Idol.

Neither adored, nor expected help from the Idols; this is a Religious posture, as Psal. 121.1.

They had Idols of their own, and some that despis'd the Heathen's Idols, yet were polluted with their own Idolatry, which was a great sin, whatever the blind Idolater thought of it.

Hath not broken out into Adultery and defil'd another man's Wife, for every man is here included in Neighbour, as Luk. 10.36.

Abstain'd from both familiar converse, and from conjugal acts, observing the Law of God herein. Levit. 15.19. and 18.19.

Who is, and ought to be set a part because of her monthly courses.

Marginal references: Lev. 1[illegible: 1 letter].[illegible: 1 letter] and 20.1[illegible: 1 letter].; Lev. 18, [illegible: 2 letters] and 20.[illegible: 2 letters].

7 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.

By rigorous dealing, grieve, injure, or damnifie and cause them to cry out; chap. 22.9. Z[illegible: 1 letter]ch. 7.10. which is done many wayes, and how s[illegible: 1 letter]ily soever 'tis done, yet 'tis a crying sin. Exod. 22.21, 22, 23, 24.

Much of oppression is in detaining what was laid in pawn, which was alwaies of greater value, than the thing that was [illegible: 1 letter]aken up on it; and the poor often pawn'd their most necessary Utensils, and oftentimes needed them e're they could redeem them; in such cases God will not the pledge be detain'd; as Ex. 22.26. and Deut. 24.6, 10, 11, 12, 13, 17. but here Mercy ought to be prefer'd above profit, nor might the pledge be any way lessened by imbezelling it.

Nor by force rob'd any one, and taken out of the hand of the Owner, as the Thief doth: Whoso hath forbore these courses of inhumanity and injustice.

With compassion hath given to the necessitous, communicating to them as their case required, and our ability will reach, bread here is largely to be taken. Isa. 58.7.

Such as truly want, are not able to help themselves; and we may with reason think, have none to help them, if we do not.

Clothed the naked, who else are like to perish for want of clothing; as Iob 31.19. Who are such, and live so just, so holy, so inoffensive, so beneficent a Life among men shall not suffer for the sins others commit.

Marginal references: Exod. 2[illegible: 1 letter].[illegible: 2 letters] Lev. 19.[illegible: 2 letters] and 25.[illegible: 2 letters]; Exod. 2[illegible: 1 letter].[illegible: 2 letters] Deut. 2[illegible: 1 letter].[illegible: 2 letters]; Deut. 15.7. [illegible: 1 word]. 58.7. Matth. 25.35.

8 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.

Lent or put into anothers hand, on condition of returning not the same, or equal value, but much more.

Biting usury (as the word implieth) which no doubt is prohibited, because of the injury it doth to the borrower, and the undue gain it brings to the lender. A rigorous imposing conditions of gain for the loan of Money, or Goods, and exacting them without respect to the condition of the borrower, whether he gain, or lose; whether poverty occasioned his borrowing, or whether visible likelihood of gain by imploying the borrowed Goods; which sort of usury is against both the Law of Charity, as well as against the express Will of God, who prohibits it. Exod. 22.25. Lev. 25.35, 36, 37. Deut. 23.19, 20.

Any, is not in the Hebrew, though Interpreters here insert it for the greater Emphasis, and weight.

This increase here mentioned is by the Criticks in the Hebrew said to be, either a receiving of the borrower some gratuity for lending that, for which the borrower must pay use also; a kind of oppression too common among us, called Procuration, or Continuation; or else when the Buyer is required to increase the price, or return the thing he bought, which growing dearer than at the time he received it, proves an oppression to him. And this I suppose was usual among the Covetous Traders, who sold and gave day for payment, but if the Commodity grew dearer, they exacted the thing again, or the increased price.

This I think is not here to be taken in the larger sense, as if it refer'd to all iniquity, but in a restrictive sense, and as it refers to the iniquity, and injustice of Lenders and Sellers; he that wit[illegible: 1 letter] care, and conscience hath withdrawn his hand from all indirect, or direct wayes of forbidden usury.

This refers to this particular case of usury and taking increase; as if the Prophet would make every man judge of the case e're he takes any thing, and requires him to judge according to truth, whether any, or how much may be expected, and received, whether no wrong be to the lender or borrower in the ca[illegible: 1 letter]e. And so the whole will amount to this, he that in his lending hath truly weighed the borrowers case, and used him with kindness as he would be used himself, this man is no Usurer.

Marginal references: Ps. 15.5.

9 Hath walked in my statutes, and hath kept my judgments, to deal truly; he is just, he shall surely live, saith the Lord GOD.

Framed his Life, and managed his Conversation conform'd to the good, just, and holy ordinances of God.

In matters of Religion, hath kept to the direction of God's Law.

In matters of civil concern between man and man.

To act sincerely, with an honest heart according to the best of his knowledge and judgment.

is just comparatively, so far righteous, that he shall not feel, nor needs he fear to suffer what others sins bring upon them, he shall not suffer what he hath not deserved.

Shall be delivered from Famine, Pestilence, and Sword, shall see good dayes: as Psal. 34.12, 13. his Teeth shall not be set on edge, whatever quarrelling sinners say, or think, but the righteousness of the righteous shall be upon him.

10 If he beget a son that is a robber, a shedder of blood, and that doth the like to any one of these things.

The just man before describ'd, who transmits his nature, but cannot transmit his vertues to his Son.

That by force and violence breaks over the Law of God and man, takes away what is another mans; such a Thief as sticks not to destroy, that he may rob.

That is a Murtherer; for shedding of blood here, is not less than Murther, as by the phrase, Gen. 9.6. Deut. 21.7. 1 Sam. 25.33. Psal. 79.10.

The thing that is brother, to one of these, as the Hebrew may bear; there are things like these, which destroy either the Life or Estates of our Neighbour; for there are many methods and artifices▪ which such violent ones use.

It might seem to speak one such single act unpardonable; but I refer this Text to that, Gen. 9.6. and Numb. 35.31. The Law doth condemn such to death, man must not, though God may pardon such a one.

Marginal references: [illegible: 1 word], breaker [illegible: 1 word] an house.; [illegible: 1 word], that doth [illegible: 1 word] brother [illegible: 1 word] any of these.

11. And that doth not any of those duties, but even hath eaten upon the Mountains, and defiled his neighbours wife.

In the former verse sins, which are violations of the Law by a man's doing the evil, which was forbidden, in the former part of this verse, the sins which are omissions of good required, are mentioned.

neglects all, frames not to do them.

Vid. ver. 6, 7, 8.

Vid. ver. 6.

ver. 6.

12 Hath oppressed the poor and needy, hath spoiled by violence, hath not restor'd the pledge, and hath lift up his eyes to the Idols, hath committed abomination,

Vid. on ver. 7.

In the seventh verse the words are more large, condemning the oppressing of any one; here they do more particularly condemn oppressing the poor, which have little to maintain, and less to defend themselves, and needy is added to render us more sensible of the greatness of this sin, which takes away Right where we should shew Charity.

See ver. 7. let. r.

See ver. 7. let. q.

See ver. 6. let. k.

i. e. Come near to a menstruous woman, which is ver. 6. expresly named, and here pointed at, or else Idolatry.

13 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.

See ver. 8. let. x, and y.

See ver. 8. let. z, and a.

do you think his Fathers Righteousness shall preserve him from the punishment his own unrighteousness deserveth, my Law threatneth, and my Justice inflicteth? Shall he not with other sinners be spoiled, besieged, dy by the Sword or Famine, or languish in a long Captivity, and there dye?

A decisive answer to the former question; such a one shall not prosper, nor long escape the stroaks of my Justice, and the answer is parallel with that, chap. 17.10.

Is personally involved in the sins which are worthy of Death, and which are so expresly threatned by Law and Prophets.

Not only win'kt at, or not hindred, but hath been a forward, voluntary, active doer of them.

That are here, and elsewhere in this Prophet, and in others, charged on the Iews as the cause of their calamities at this day.

Great enormities, sins to be abominated and hated, not practiced and justifyed by shameless sinners▪

Most certainly dy, or if you suppose such an one finally impenitent, he shall surely dye under Temporal Judgments; and so by first Death fall under the second Death also: Dying, he shall dye, a Hebrew phrase, and very full.

Heb. 'Tis plural, bloods; both the blood of the Innocent which he murthered, and his own blood which thereby he forfeited, the blood of his own Soul and Life, that is the whole blame of his misery in Time and Eternity, shall ly upon himself, who brought all those sorrows on himself by his own wickednesses.

Marginal references: Heb. bloods.

14 Now lo, if he beget a son that seeth all his fathers sins which he hath done, and considereth, and doth not the like.

A third instance in a supposed Sons Son to clear the case fully: The just Father lives, his unjust Son dyeth, but the Grandson of the just seeing his Fathers sins, and flying them, lives.

It is rare that the children of debauched Parents do think, or discern evil in their Parents courses, but blindly follow them, without putting difference between what is good, and what is bad, in that the Father doth, such suffer for their own sins more than for their Fathers; but if it be so that the Son of a wicked Father act like a man, bring his Fathers doings to the rule, and thereby discover the wickedness, and danger of them, and do not the like, he shall not suffer for his Fathers sins.

The kinds, or many of the several sorts of his sins, for 'tis not possible the Son should see all the particular acts of sin done by his Father.

Looks throughly into these things, and weighs the importance of them, considers God is our Sovereign, ought to be obeyd, will bless the obedient, will punish the disobedient, that his blessing is the Life and welfare, his curse is the death and misery of Souls, that every man should look particularly to his own duty and happiness, that 'tis better be happy with God, obeying him, than to perish with a Father by imitating his vices, That God will be gracious to the obedient, according to his rich grace, though they be the Children of irreligious Idolaters, and Adulterers, &c. on which, or such like considerations, if the Son choose holiness, and walk in it, he shall live, his end shall not, because his doings were not, be like his Fathers.

16 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.

These two verses are explained already in the same words, see ver. 6, and 7.

Marginal references: Heb. not pledged the pledge, or taken to pledge.

17 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 dye for the iniquity of his father, he shall surely live.

Withdrawn his hand from hurting, or wronging the poor, though he had power and might to do it securely.

See ver. 8, 9. where these particulars are explain'd.

18 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.

Oppressing, he opprest; and spoiling, spoiled; did all the mischief he could, he shall dy.

19 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.

Notwithstanding this method of the Divine Justice, which renders to every one his own work, and gives to every one the fruit of his own doings.

Proud, quarrelling, self-justifying, debauchees, Idolaters, Adulterers, Murtherers, Usurers, oppressors will not see your own sins, for which you are punisht, but cry you are innocent, that your Fathers sin'd, and you suffer.

The Prophet here brings in what he met with among them, still every where they insist on't, that they deserved not by any sin of their own what they now suffered, and so would cast the sin and guilt on their Fathers, and the rigour and severity on God, and clear themselves to all, which the Prophet answers by a recapitulation of what he had more largely spoken, and avows it, That the righteous Son of an unrighteous Father shall live, and not dye.

As Psal. 119.44.

20 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.

Vide ver. 4. let b.

This is a most unquestionable Truth, and though perhaps it may seem otherwise in some cases, yet could we see perfectly the connexion between persons and persons, and how they are one; cou'd we see the connexion of sins and sins, and how easily, secretly, and undiscerned men become guilty of the same sins, we should, 'tis likely, see Father and Son, though perhaps one of them might not do the Evil, both guilty, and neither punisht for the sin farther, than the sin was his own; nor do the Scriptures, Ex. 20.5▪ and Deut. 28.18. Menace innocent Children, nor doom persons to punishment for sins from which they are fully and wholly free; but if Children shall follow their Fathers in sin, or justify them in it, or not mourn for it, or not deprecate, or whatever way there is by which Children may make the sins of Progenitors become their own; then if they die for those sins, 'tis for them, as they are their own sins, not as they are their Fathers.

Isa. 3.10. will fully explain this passage, it shall be well with the Righteous, for he shall eat the fruit of his doing, he shall be rewarded as a Righteous one.

The reward of wickedness, i. e. woful punishment shall be executed upon the wicked, as Isa. 3.11.

Marginal references: Deut. 24.16. 2 King. 14.6. 2 Chron. 25.4. Jer. 31.29, 30.

21 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.

So far is God from punishing the sins of nocent Parents on innocent Children, as in the last instance, ver. 14. to the end of ver. 20. appears, that he doth not punish the guilty for their own sins, which they repent of, and forsake. Our God who mercifully pardoneth the Penitent all their own sins, will not, cannot be supposed to charge innocent ones with the sins are not their own.

Or a wicked man, any wicked man among you O Iews! Who charge me with such severity, if the most notorious sinner.

i. e. Repent, for 'tis exprest by that word, which implies Repentance, and by the subsequent fruits of Repentance.

It must be a total renouncing of sin.

The Penitent are most afflicted with the remembrance of their own sin, that which they committed, and watcht most against it for the future.

Resolve to endeavour seriously and diligently, for in God's merciful Judgment, a gracious penitent Soul keeps what he would keep, keeps all his statutes in that he would transgress none of them.

He shall be pardoned, escape punishments, it shall be well with him, and this is the constant method of God's proceedings with his people; he calls them to himself by promises of pardon, he never frights them from him by threatning to punish others faults on their backs. Leave your own, and you shall never suffer for others sins.

Marginal references: chap. 33.12.

22 All his transgressions that he hath committed, they shall not be mention'd unto him: in his righteousness that he hath done, he shall live.

Not one of all, so the Hebraisme is, every one shall be forgiven.

Personal, actual sins in which he was not accessary, but principal.

Though great sins.

Formerly did commit, but now repenteth for.

Not remembred, i. e. Imputed to, or punisht on him. They shall be as forgotten; so when God promiseth to pardon, he promiseth that he will not remember our sins.

This penitent, whose last works are Righteousness, proper Fruits of Repentance, shall live, be rewarded, and blessed for his Righteousness, yet without merit. Life should be the fruit of his Repentance, and Righteousness.

23 Have I any pleasure at all that the wicked should die? saith the Lord GOD: and not that he should return from his wayes, and live?

Now, O ye perverse Iews! If by these truths you will judge of me, could it enter the thoughts of any one of you, that I should as delighting in the Death of sinners, impute other mens sins to you, that you might die for them, when I could not slay you for your own? Think not thus of the God of mercy, who pities, forbears, and though at last hath punisht obstinate sinners, yet never delighted in their death.

Is it not my command that you and other sinners repent? Have not you, and others found mercy upon seeming Repentance? And as for that Repentance which is sound, it ever had a full pardon: And the promise of Life and Pardon hath been repeated and confirmed to you again and again; so that 'tis the most unjust, unreasonable, and impious quarrel, you, oh Iews, have taken up against your God, who would have you repent of your own sins, and you should live, but if you repent not, you shall die, but for your own sins, not your Fathers. Since therefore I have no pleasure in the death of him that dieth, saith the Lord God, Turn your selves, and live ye, as 'tis ver. 32. for this 23 verse equally declares God's Mercy, and our Duty; the one in his pleasure at our return, the other in our pleasing him herein.

Marginal references: chap. 33.[illegible: 1 letter]

24 But when the righteous turneth away from his righteousness, and committeth iniquity, and doth according to all the abominations that the wicked man doth, shall he live? All his righteousness that he hath done shall not be mentioned: in his trespasses that he hath trespassed, and in the sin that he hath sinned, in them shall he die.

After the stating the Equity of God's waies in his dealings with Parents and Children, and his mercy in dealing with Sinners, that return according to his own promise, he proceeds to vindicate the equity of his waies in another case.

Or it, should it so happen at any time.

One who really had observed the commands of the Law, not done the Abominations the wicked do, but done the good which the Righteous doth, and in the sight of man appears as righteous, and as good as any one; whose Apostacy is first full proof of his unsoundness and hypocrisie,

Changeth his course into sinful practices, like the wicked.

There is a Righteousness which is of God, and there is a Righteousness which is a Man's own, such as doe's arise from a Man's own Reason and Will, improved by common Grace, or Education, or awed by fears, or swayed by interest, or maintained by some failing spring which may easily dry up; these Righteous ones easily fall away, and of such, the Prophet speaks

Makes sin his work and business, Iohn 8.34. 1 Iohn 3.8, 9.

Forgets all better rules, derides his own former preciseness, and shakes off all restraints that he may run to the excess of sin.

Recounted ver. 10, 11, 12, 13.

See ver. 21.

Do you think I will be so partial as to acquit him from real wickedness committed with his whole heart, from his last works which are abominable? Do you think his first heartless, partial, temporary Righteousness will counter-ballance his last and final Apostacy? I tell you nay, but he shall dye in it.

Though he could produce his own Righteousness (as Heb.) and these multiplyed to many; All, and that they were really done, yet these should not avail before a just Judge, who by a Law that requires Man should ever be and do what he was and did at best is to determine his rewards or punishments according to what the man is at last, not according to what he was or seemed to be at first.

The parable tells us Mat. 25.44, 45. some will plead that they did what they had opportunity of doing, and others, Mat. 7.22. will mention what they have done. But, though they may mention these, the just Judge will not, nor the Law by which they are to be judged, will not allow it for a good and sufficient plea: See the phrase, ver. 22.

This expression shews that this mans heart was on his sin: in his transgression he transgressed with full bent of mind, with delight, and consent he did what he did, and could not say I do what I would not; or, so then 'tis no more I that do it, but sin that dwelleth in me; as Rom. 7.17. lest any stumble at sight of infirmities in all, or needlesly disquiet themselves with fears of wrath at last, because they cannot be sinless, yet they do not fall under the character of such as here are threatned.

In these great, willful, continued, and multiplyed sins.

Every such obdurate, and final Apostate shall be condemned and punished temporally, and eternally, and therefore look to it ye wicked Jews, and consider ye sinful Christians.

Marginal references: chap. 3[illegible: 1 letter] and 33.[illegible: 2 letters]

25 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 wayes unequal?

You persist in your hard, unjust, and ungodly sentiments of an inequality in my waies, and are not afraid to speak as much.

'Twere too much for sinners to charge God with inequality in a single act, but here are some dare censure the way, the whole management of affairs.

Strange frowardness, own him for Lord, yet condemn his Government, grant his Sovereign Authority, and yet arraign the exercise of it.

Not right, steddy, or consistent with his own Declaration and Law; so the word Heb. This prodigiously wicked assertion they build upon a most gross Ignorance, and intolerably proud conceit of their own Righteousness: We, say, they are Righteous, not Wicked, yet punisht, unheard of pride to condemn God, with whom is no Iniquity, and acquit themselves, in whom is all Iniquity.

Consider what I have propos'd to clear my justice, hear me and my defence e're you condemn me, weigh well my defence.

Both you that are in Ierusalem, and you also that are in Babylon at Tel-abib.

Do you speak what you think, do's your judgment thus conclude, when you know or might know, that this is the general rule I proceed by, the Righteousness of the Righteous is upon him, and the wickedness of the wicked is upon him? Can there be inequality here.

Which you choose, keep, plead for, and obstinately hold to, these are the crooked, unsteddy, and unjust wayes: for the question is to be resolved into a vehement asseveration.

Marginal references: chap. 33.17, [illegible: 1 letter]0.

26 When a righteous man turneth away from his righteousness, and committeth iniquity, and dieth in them: for u his iniquity that he hath done, shall he die.

See ver. 24. where the whole of this verse is explained.

27 Again, when the wicked man turneth away from his wickedness that he hath committed, and doth that which is lawful and right, he shall save his soul alive.

See ver. 21, 22. where this verse is interpreted.

28 Because he considereth, and turneth away from all his transgressions that he hath committed, he shall surely live, he shall not die.

God's promise is to pardon, spare, and preserve the Penitent, such therefore shall not dye.

See ver. 14. let. q.

Converteth, see ver. 21. let. g.

Secure self-justifying sinners misapprehend the justice of God, as we have heard, and repenting Sinners are apt to mistrust the mercy of God, and therefore 'tis doubly assur'd in this promise.

29 Yet saith the house of Israel, the way of the LORD is not equal! O house of Israel, are not my wayes equal? are not your wayes unequal?

This is the third or fourth appeal to the very consciences of Israel, on whose side the injustice lieth, the words are already unfolded ver. 25. and the justice of God, and the wickedness of such quarrellers declared.

30 Therefore I will judge you, O house of Israel, every one according to his wayes, saith the Lord GOD: repent, and turn your selves from all your transgressions; so iniquity shall not be your ruine.

Since you persist to implead me of Iniquity in my Judgments, after all I have said to clear my self, there is nothing left by which I may be cleared, but this, to proceed with you according to your doings.

I will debate, determine with you.

Who do keep up this opinion of me, the proud contemners of God, and justifiers of themselves.

None shall be overlookt, or excused, every one shall be judged.

Your wayes shall be the standard and measure; if they are good, you shall receive good, if evil, you shall suffer evil; and then there can be no colour of complaint.

'Twill be safest for you that are proud quarrellers, be therefore advised, repent, and venture not your life and wellfare on self-justification; some others there were of better temper, they are exhorted by repentance to prevent wrath, and prepare for the mercy which the Lord ever sheweth to the Penitent, as ver. 21, 22

Or return your selves, perswade others also. (Your selves is not in Hebr.)

Neither your ungodly practices, nor your unjust opinions of me and my wayes, saith the Lord.

The cause of your Temporal and Eternal misery, or thus, cease from sin, then you'l judge aright, and not be stumbled at the supposed inequality of my Judgments; who leave sin, can see what mercy spared, pardoned, saved them, but who live in s[illegible: 1 letter]n, will have soft thoughts for sin, and hard thoughts of God.

Marginal references: Matth. 3.2.; Or, others.

31 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?

Not only cease from sin, but with indignation throw it away as a loathsome, pernicious thing, or as a burthen that will sink you.

As God requires, so 'tis the property of true Repentance, that it does frame the heart against its own sins.

Open your eyes, and let the clear convincing light of my words, arguments, and proceedings shine upon you, do not obstinately harden your hearts, that you should retain your old prejudices against my Justice and Mercy, but receive new opinions and tenets concerning the things I have been clearing to you, That new Judgment may produce a renewed and reformed course of Life. Your old heart is made up of strange Notions of your Innocence, and the inequality of the wayes of your God, and this influenceth your Spirit to pride, quarrelling with God, who might have convinced you by severer methods, which should have put you as far out of doubt about the cause of your punishment, as out of hope of deliverance from it: Or else thus, I have proposed enough to change a considering heart, to renew the Spirit of any thinking man, cooperate with me. See your sin, guilt, punishment, all yours, and from your selves repent of sin, confess your guilt, deprecate your punishment.

There is no other way for you to be delivered; your old wayes, and heart will end in Death; this is an argument taken from their danger by old sins.

Marginal references: Jer. 32.39. chap. 11.19. and 36.2[illegible: 1 letter].

32 For I have no pleasure in the death of him that dieth, saith the Lord GOD: Wherefore turn your selves, and live ye.

An other argument to perswade to Conversion, taken from the gracious Nature of God, who taketh pleasure in the return of a sinner: for that is the meaning of the words, sinners displease God, when they undo themselves, they please him when they return.

Do what you can, leave what sins you have loved.

'Tis a promise.

Marginal references: Lam. 3.33. and chap. 33.11. 2 Pet. 3.9.; Or, others.

Eze 18:1-4

In the word of God contained in this chapter, the delusion that God visits the sins of fathers upon innocent children is overthrown, and the truth is clearly set forth that every man bears the guilt and punishment of his own sins (Eze 18:1-4). The righteous lives through his righteousness (Eze 18:5-9), but cannot save his wicked son thereby (Eze 18:10-13); whilst the son who avoids the sins and wickedness of his father, will live through his own righteousness (Eze 18:14-20). The man who repents and avoids sin is not even charged with his own sin; and, on the other hand, the man who forsakes the way of righteousness, and gives himself up to unrighteousness, will not be protected from death even by his own former righteousness (Eze 18:21-29). Thus will God judge every man according to his way; and it is only by repentance that Israel itself can live (Eze 18:30-32). The exposition of these truths is closely connected with the substance and design of the preceding and following prophecies. In the earlier words of God, Ezekiel had taken from rebellious Israel every support of false confidence in the preservation of the kingdom from destruction. But as an impenitent sinner, even when he can no longer evade the punishment of his sins, endeavours as much as possible to transfer the guilt from himself to others, and comforts himself with the thought that he has to suffer for sins that other shave committed, and hardens himself against the chastisement of God through such false consolation as this; so even among the people of Israel, when the divine judgments burst upon them, the delusion arose that the existing generation had to suffer for the fathers’ sins. If, then, the judgment were ever to bear the fruit of Israel’s conversion and renovation, which God designed, the impenitent generation must be deprived even of this pretext for covering over its sins and quieting its conscience, by the demonstration of the justice which characterized the government of God in His kingdom.

The proverb and the word of God. - Eze 18:1. And the word of Jehovah came to me, saying, Eze 18:2. Why do you use this proverb in the land of Israel, saying, Fathers eat sour grapes, and the sons’ teeth are set on edge. Eze 18:3. As I live, is the saying of the Lord Jehovah, this proverb shall not be used any more in Israel. Eze 18:4. Behold, all souls are mine; as the father’s soul, so also the soul of the son, - they are mine; the soul which sinneth, it shall die. - On Eze 18:2 compare Eze 12:22. מה־לּכם, what is to you, what are you thinking of, that...? is a question of amazement. על־אדמת , in the land of Israel (Eze 12:22), not “concerning the land of Israel,” as Hävernick assumes. The proverb was not, “The fathers have eaten sour grapes,” for we have not אכלוּ, as in Jer 31:29, but יאכלוּ, they eat, are accustomed to eat, and אבות has no article, because it applies to all who eat sour grapes. Bōsĕr, unripe, sour grapes, like bēsĕr in Job 16:33 (see the comm. in loc.). The meaning of the proverb is self-evident. The sour grapes which the fathers eat are the sins which they commit; the setting of the children’s teeth on edge is the consequence thereof, i.e., the suffering which the children have to endure. The same proverb is quoted in Jer 31:29-30, and there also it is condemned as an error. The origin of such a proverb is easily to be accounted for from the inclination of the natural man to transfer to others the guilt which has brought suffering upon himself, more especially as the law teaches that the sins of the fathers are visited upon the children (Exo 20:5), and the prophets announce that the Lord would put away Judah from before His face on account of the sins of Manasseh (2Ki 24:3; Jer 15:4), while Jeremiah complains in Lam 5:7 that the people are bearing the fathers’ sins. Nevertheless the proverb contained a most dangerous and fatal error, for which the teaching of the law concerning the visitation of the sins of the fathers, etc., was not accountable, and which Jeremiah, who expressly mentions the doctrine of the law (Jer 32:18), condemns as strongly as Ezekiel. God will visit the sins of the fathers upon the children who hate Him, and who also walk in the footsteps of their fathers’ sins; but to those who love Him, and keep His commandments, He will show mercy to the thousandth generation. The proverb, on the other hand, teaches that the children would have to atone for their fathers’ sins without any culpability of their own. How remote such a perversion of the truth as to the transmission of sins and their consequences, viz., their punishment, was from the law of Moses, is evident from the express command in Deu 24:16, that the children were not to be put to death with the fathers for the sins which the latter had committed, but that every one was to die for his own sin. What God here enjoins upon the judicial authorities must apply to the infliction of his own judgments. Consequently what Ezekiel says in the following verses in opposition to the delusion, which this proverb helped to spread abroad, is simply a commentary upon the words, “every one shall die for his own sin,” and not a correction of the law, which is the interpretation that many have put upon these prophetic utterances of Jeremiah and Ezekiel. In Eze 18:3, the Lord declares with an oath that this proverb shall not be used any more. The apodosis to 'אם יהיה וגו, which is not expressed, would be an imprecation, so that the oath contains a solemn prohibition. God will take care that this proverb shall not be used any more in Israel, not so much by the fact that He will not give them any further occasion to make use of it, as by the way in which He will convince them, through the judgments which He sends, of the justice of His ways. The following is Calvin’s admirable paraphrase: “I will soon deprive you of this boasting of yours; for your iniquity shall be made manifest, so that all the world may see that you are but enduring just punishment, which you yourselves have deserved, and that you cannot cast it upon your fathers, as you have hitherto attempted to do.” At the same time, this only gives one side; we must also add the other, which is brought out so prominently in Jer 31:29., namely, that after the judgment God will manifest His grace so gloriously in the forgiveness of sins, that those who are forgiven will fully recognise the justice of the judgments inflicted. Experience of the love and compassion of the Lord, manifesting itself in the forgiveness of sin, bows down the heart so deeply that the pardoned sinner has no longer any doubt of the justice of the judgments of God. “In Israel” is added, to show that such a proverb is opposed to the dignity of Israel. In Eze 18:4, the reason assigned fore the declaration thus solemnly confirmed by an oath commences with a general thought which contains the thesis for further discussion. All souls are mine, the soul of the father as well as that of the son, saith the Lord. In these words, as Calvin has well said, “God does not merely vindicate His government or His authority, but shows that He is moved with paternal affection towards the whole of the human race which He created and formed.” There is no necessity for God to punish the one for the other, the son for the father, say because of the possibility that the guilty person might evade Him; and as the Father of all, He cannot treat the one in a different manner from the other, but can only punish the one by whom punishment has been deserved. The soul that sinneth shall die. הנּפשׁ is used here, as in many other passages, for “man,” and מוּת is equivalent to suffering death as a punishment. “Death” is used to denote the complete destruction with which transgressors are threatened by the law, as in Deu 30:15 (compare Jer 21:8; Pro 11:10). This sentence is explained in the verses which follow (vv. 5-20).

Eze 18:5-9

The Righteous Man Shall Not Die

Eze 18:5. If a man is righteous, and doeth right and righteousness, Eze 18:6. And doth not eat upon the mountains, and doth not lift up his eyes to the idols of the house of Israel, and doth not defile his neighbour’s wife, and doth not approach his wife in her uncleanness, Eze 18:7. Oppresseth no one, restoreth his security (lit., debt-pledge), committeth no robbery, giveth his bread to the hungry, and covereth the naked with clothes, Eze 18:8. Doth not give upon usury, and taketh not interest, withholdeth his hand from wrong, executeth judgment of truth between one and another, Eze 18:9. Walketh in my statutes, and keepeth my rights to execute truth; he is righteous, he shall live, is the saying of the Lord “Jehovah.” - The exposition of the assertion, that God only punishes the sinner, not the innocent, commences with a picture of the righteousness which has the promise of life. The righteousness consists in the fulfilment of the commandments of the law: viz., (1) those relating to religious duties, such as the avoidance of idolatry, whether of the grosser kind, such as eating upon the mountains, i.e., observing sacrificial festivals, and therefore sacrificing to idols (cf. Deu 12:2.), or of a more refined description, e.g., lifting up the eyes to idols, to look to them, or make them the object of trust, and offer supplication to them (cf. Psa 121:1; Deu 4:19), as Israel had done, and was doing still (cf. Eze 6:13); and (2) those relating to moral obligations, such as the avoidance of adultery (compare Exo 20:14; Lev 20:10; Deu 22:22; and for טמּא, Gen 34:5), and of conjugal intercourse with a wife during menstruation, which was a defilement of the marriage relation (cf. Lev 18:19; Lev 20:18). All these sins were forbidden in the law on pain of death. To these there are appended duties to a neighbour (Eze 18:7.), viz., to abstain from oppressing any one (Exo 22:28; Lev 15:14, Lev 15:17), to restore the pledge to a debtor (Exo 22:25; Deu 24:6, Deu 24:10.). חוב is hardly to be taken in any other sense than as in apposition to חבלתו, “his pledge, which is debt,” equivalent to his debt-pledge or security, like דּרכּך זמּה in Eze 16:27. The supposition of Hitzig, that חוב is a participle, like קום in 2Ki 16:7, in the sense of debtor, is a far less natural one, and has no valid support in the free rendering of the lxx, ἐνεχυρασμὸν ὀφείλοντος. The further duties are to avoid taking unlawful possession of the property of another (cf. Lev. 5:23); to feed the hungry, clothe the naked (cf. Isa 58:5; Mat 25:26; Jam 2:15-16); to abstain from practising usury (Deu 23:20; cf. Exo 22:24) and taking interest (Lev 25:36-37); in judicial sentences, to draw back the hand from wrong, and promote judgment of truth, - a sentence in accordance with the true nature of the case (see the comm. on Zec 7:9); and, lastly, to walk in the statutes and rights of the Lord, - an expression which embraces, in conclusion, all that is essential to the righteousness required by the law. - This definition of the idea of true righteousness, which preserves from death and destruction, and ensures life to the possessor, is followed in Eze 18:10. by a discussion of the attitude which God sustains towards the sons.

Eze 18:10-13

The righteousness of the father does not protect the wicked, unrighteous son from death. - Eze 18:10. If, however, he begetteth a violent son, who sheddeth blood, and doeth only one of these things, Eze 18:11. But he himself hath not done all this, - if he even eateth upon the mountains, and defileth his neighbour’s wife, Eze 18:12. Oppresseth the suffering and poor, committeth robbery, doth not restore a pledge, lifteth up his eyes to idols, committeth abomination, Eze 18:13. Giveth upon usury, and taketh interest: should he live? He shall not live! He hath done all these abominations; he shall be put to death; his blood shall be upon him. - The subject to והוליד, in Eze 18:10, is the righteous man described in the preceding verses. פּריץ, violent, literally, breaking in or through, is rendered more emphatic by the words “shedding blood” (cf. Hos 4:2). We regard אח in the next clause as simply a dialectically different form of writing and pronouncing, for  אך, “only,” and he doeth only one of these, the sins previously mentioned (Eze 18:6.). מאחד, with a partitive מן, as in Lev 4:2, where it is used in a similar connection; the form מאחד is also met with in Deu 15:7. The explanation given by the Targum, “and doeth one of these to his brother,” is neither warranted by the language nor commended by the sense. עשׂה is never construed with the accusative of the person to whom anything is done; and the limitation of the words to sins against a brother is unsuitable in this connection. The next clause, לא עשׂה...והוּא, which has also been variously rendered, we regard as an adversative circumstantial clause, and agree with Kliefoth in referring it to the begetter (father): “and he (the father) has not committed any of these sins.” For it yields no intelligible sense to refer this clause also to the son, since כּל־אלּה cannot possibly refer to different things from the preceding מאלּה, and a man cannot at the same time both do and not do the same thing. The כּי which follows signifies “if,” as is frequently the case in the enumeration of particular precepts or cases; compare, for example, Exo 21:1, Exo 21:7,Exo 21:17, etc., where it is construed with the imperfect, because the allusion is to things that may occur. Here, on the contrary, it is followed by the perfect, because the sins enumerated are regarded as committed. The emphatic גּם (even) forms an antithesis to אח מאחד (אך), or rather an epanorthosis of it, inasmuch as כּי גּם resumes and carries out still further the description of the conduct of the wicked son, which was interrupted by the circumstantial clause; and that not only in a different form, but with a gradation in the thought. The thought, for instance, is as follows: the violent son of a righteous father, even if he has committed only one of the sins which the father has not committed, shall die. And if he has committed even the gross sins named, viz., idolatry, adultery, violent oppression of the poor, robbery, etc., should he then continue to live? The ו in וחי introduces the apodosis, which contains a question, that is simply indicated by the tone, and is immediately denied. The antique form חי for חיּה, 3rd pers. perf., is taken from the Pentateuch (cf. Gen 3:22 and Num 21:8). The formulae מות יוּמת and דּמיו בּו dna  are also derived from the language of the law (cf. Lev 20:9, Lev 20:11, Lev 20:13, etc.).

Eze 18:14-20

The son who avoids his father’s sin will live; but the father will die for his own sins. - Eze 18:14. And behold, he begetteth a son, who seeth all his father’s sins which he doeth; he seeth them, and doeth not such things. Eze 18:15. He eateth not upon the mountains, and lifteth not up his eyes to the idols of the house of Israel; he defileth not his neighbour’s wife, Eze 18:16. And oppresseth no one; he doth not withhold a pledge, and committeth not robbery; giveth his bread to the hungry, and covereth the naked with clothes. Eze 18:17. He holdeth back his hand from the distressed one, taketh not usury and interest, doeth my rights, walketh in my statutes; he will not die for the sin of his father; he shall live. Eze 18:18. His father, because he hath practised oppression, committed robbery upon his brother, and hath done that which is not good in the midst of his people; behold, he shall die for his sin. Eze 18:19. And do ye say, Why doth the son not help to bear the father’s sin? But the son hath done right and righteousness, hath kept all my statutes, and done them; he shall live. Eze 18:20. The soul that sinneth, it shall die. A son shall not help to bear the father’s sin, and a father shall not help to bear the sin of the son. The righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him. - The case supposed in these verses forms the antithesis to the preceding one; the father is the transgressor in this instance, and the son a keeper of the law. The subject to הוליד in Eze 18:14 is not the righteous man described in Eze 18:15, but a man who is described immediately afterwards as a transgressor of the commandments of God. The Chetib וירא bite in the last clause of Eze 18:14 is not to be read ויּרא, καὶ φοβηθῇ, et timuerit, as it has been by the translators of the Septuagint and Vulgate; nor is it to be altered into ויּראה, as it has been by the Masoretes, to make it accord with Eze 18:28; but it is the apocopated form ויּרא, as in the preceding clause, and the object is to be repeated from what precedes, as in the similar case which we find in Exo 20:15, (18). Ewald and Hitzig propose to alter מעני in Eze 18:17 into מעול after Eze 18:8, but without the slightest necessity. The lxx are not to be taken as an authority for this, since the Chaldee and Syriac have both read and rendered עני; and Ezekiel, when repeating the same sentences, is accustomed to make variations in particular words. Holding back the hand from the distressed, is equivalent to abstaining from seizing upon him for the purpose of crushing him (compare Eze 18:12); בּתוך, in the midst of his countrymen = בּתוך עמּו, is adopted from the language of the Pentateuch. מת after הנּה is a participle. The question, “Why does the son not help to bear?” is not a direct objection on the part of the people, but is to be taken as a pretext, which the people might offer on the ground of the law, that God would visit the sin of the fathers upon the sons in justification of their proverb. Ezekiel cites this pretext for the purpose of meeting it by stating the reason why this does not occur. נשׂא ב, to carry, near or with, to join in carrying, or help to carry (cf. Num 11:17). This proved the proverb to be false, and confirmed the assertion made in Eze 18:4, to which the address therefore returns (Eze 18:20). The righteousness of the righteous man will come upon him, i.e., upon the righteous man, namely, in its consequences. The righteous man will receive the blessing of righteousness, but the unrighteous man the curse of his wickedness. There is no necessity for the article, which the Keri proposes to insert before רשׁע.

Eze 18:21-26

Turning to good leads to life; turning to evil is followed by death. - Eze 18:21. But if the wicked man turneth from all his sins which he hath committed, and keepeth all my statutes, and doeth right and righteousness, he shall live, and not die. Eze 18:22. All his transgressions which he hath committed, shall not be remembered to him: for the sake of the righteousness which he hath done he will live. Eze 18:23. Have I then pleasure in the death of the wicked? is the saying of Jehovah: and not rather that he turn from his ways, and live? Eze 18:24. But if the righteous man turn from his righteousness, and doeth wickedness, and acteth according to all the abominations which the ungodly man hath done, should he live? All the righteousness that he hath done shall not be remembered: for his unfaithfulness that he hath committed, and for his sin that he hath sinned, for these he shall die. Eze 18:25. And ye say, “The way of the Lord is not right.” Hear now, O house of Israel: Is my way not right? Is it not your ways that are not right? Eze 18:26. If a righteous man turneth from his righteousness, and doeth wickedness, and dieth in consequence, he dieth for his wickedness that he hath done. - The proof that every one must bear his sin did not contain an exhaustive reply to the question, in what relation the righteousness of God stood to the sin of men? For the cases supposed in vv. 5-20 took for granted that there was a constant persistence in the course once taken, and overlooked the instances, which are by no means rare, when a man’s course of life is entirely changed. It still remained, therefore, to take notice of such cases as these, and they are handled in Eze 18:21-26. The ungodly man, who repents and turns, shall live; and the righteous man, who turns to the way of sin, shall die. “As the righteous man, who was formerly a sinner, is not crushed down by his past sins; so the sinner, who was once a righteous man, is not supported by his early righteousness. Every one will be judged in that state in which he is found” (Jerome). The motive for the pardon of the repenting sinner is given in Eze 18:23, in the declaration that God has no pleasure in the death of the wicked man, but desires his conversion, that he may live. God is therefore not only just, but merciful and gracious, and punishes none with death but those who either will not desist from evil, or will not persevere in the way of His commandments. Consequently the complaint, that the way of the Lord, i.e., His conduct toward men, is not weighed (יתּכן, see comm. on 1Sa 2:3), i.e., not just and right, is altogether unfounded, and recoils upon those who make it. It it not God’s ways, but the sinner’s, that are wrong (Eze 18:25). The proof of this, which Hitzig overlooks, is contained in the declarations made in Eze 18:23 and Eze 18:26, - viz. in the fact that God does not desire the death of the sinner, and in His mercy forgives the penitent all his former sins, and does not lay them to his charge; and also in the fact that He punishes the man who turns from the way of righteousness and gives himself up to wickedness, on account of the sin which he commits; so that He simply judges him according to his deeds. - In Eze 18:24, ועשׂה is the continuation of the infinitive שׁוּב, and וחי is interrogatory, as in Eze 18:13.

Eze 18:27-32

The vindication of the ways of God might have formed a fitting close to this divine oracle. But as the prophet was not merely concerned with the correction of the error contained in the proverb which was current among the people, but still more with the rescue of the people themselves from destruction, he follows up the refutation with another earnest call to repentance. - Eze 18:27. If a wicked man turneth from his wickedness which he hath done, and doeth right and righteousness, he will keep his soul alive. Eze 18:28. If he seeth and turneth from all his transgressions which he hath committed, he shall live and not die. Eze 18:29. And the house of Israel saith, The way of the Lord is not right. Are may ways not right, O house of Israel? Is it not rather your ways that are not right? Eze 18:30. Therefore, every one according to his ways, will I judge you, O house of Israel, is the saying of the Lord Jehovah. Turn and repent of all your transgressions, that it may not become to you a stumbling-block to guilt. Eze 18:31. Cast from you all your transgressions which ye have committed, and make yourselves a new heart and a new spirit! And why will ye die, O house of Israel? Eze 18:32. For I have no pleasure in the death of the dying, is the saying of the Lord Jehovah. Therefore repent, that ye may live. - For the purpose of securing an entrance into their hearts for the call to repentance, the prophet not only repeats, in Eze 18:27 and Eze 18:28, the truth declared in Eze 18:21 and Eze 18:22, that he who turns from his sin finds life, but refutes once more in Eze 18:29, as he has already done in Eze 18:25, the charge that God’s ways are not right. The fact that the singular יתּכן is connected with the plural דּרכיכם, does not warrant our altering the plural into דּרכּכם, but may be explained in a very simple manner, by assuming that the ways of the people are all summed up in one, and that the meaning is this: what you say of my way applies to your own ways, - namely, “it is not right; there is just measure therein.” לכן, “therefore, etc.;” because my way, and not yours, is right, I will judge you, every one according to his way. Repent, therefore, if ye would escape from death and destruction. שׁוּבוּ is rendered more emphatic by השׁיבוּ, sc. פניכם, as in Eze 14:6. In the last clause of Eze 18:30, עון is not to be taken as the subject of the sentence according to the accents, but is a genitive dependent upon מכשׁול, as in Eze 7:19 and Eze 14:3; and the subject is to be found in the preceding clause: that it (the sinning) may not become to you a stumbling-block of iniquity, i.e., a stumbling-block through which ye fall into guilt and punishment. - The appeal in Eze 18:31 points back to the promise in Eze 11:18-19. השׁליך, to cast away. The application of this word to transgressions may be explained from the fact that they consisted for the most part of idols and idolatrous images, which they had made. - ”Make yourselves a new heart and a new spirit:” a man cannot, indeed, create either of these by his own power; God alone can give them (Eze 11:19). But a man both can and should come to God to receive them: in other words, he can turn to God, and let both heart and spirit be renewed by the Spirit of God. And this God is willing to do; for He has no pleasure בּמות המת, in the death of the dying one. In the repetition of the assurance given in Eze 18:23, המּת is very appropriately substituted for רשׁע, to indicate to the people that while in sin they are lying in death, and that it is only by conversion and renewal that they can recover life again.

Proverb of the Sour Grapes; Reply to the Sour Grapes; Divine Judgments Vindicated. (b. c.  593.)

1 The word of the Lord came unto me again, saying, 2 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? 3 As I live, saith the Lord God , ye shall not have occasion any more to use this proverb 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 sinneth, it shall die. 5 But if a man be just, and do that which is lawful and right, 6 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 neighbour's wife, neither hath come near to a menstruous woman, 7 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; 8 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, 9 Hath walked in my statutes, and hath kept my judgments, to deal truly; he is just, he shall surely live, saith the Lord God .

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 (ch. xii. 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 xiii. 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 till 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 (v. 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. xxxi. 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. xxiii. 34, 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 (Matt. xxiii. 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 xxi. 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, v. 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. vi. 7. And therefore the punishment of sin is the tribulation and the anguish of the soul, Rom. ii. 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 (v. 5), he shall surely live, saith the Lord God, v. 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, 1 Cor. x. 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, Ezek. vi. 9. See Deut. iv. 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. xviii. 19; xx. 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, v. 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 (v. 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. Exod. xxii. 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 (1 Sam. xxv. 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, v. 7. The coats which Dorcas had made for the poor were produced as witnesses of her charity, Acts ix. 39. This just man has withdrawn his hands from iniquity, v. 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 (v. 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, Matt. xix. 17.

The Ways of God Justified; God's Vindication of Himself. (b. c. 593.)

10 If he beget a son that is a robber, a shedder of blood, and that doeth the like to any one of these things, 11 And that doeth not any of those duties, but even hath eaten upon the mountains, and defiled his neighbour's wife, 12 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, 13 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. 14 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, 15 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, 16 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, 17 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. 18 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. 19 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. 20 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.

God, by the prophet, having laid down the general rule of judgment, that he will render eternal life to those that patiently continue in well-doing, but indignation and wrath to those that do not obey the truth, but obey unrighteousness (Rom. ii. 7, 8), comes, in these verses, to show that men's parentage and relation shall not alter the case either one way or other.

I. He applied it largely and particularly both ways. As it was in the royal line of the kings of Judah, so it often happens in private families, that godly parents have wicked children and wicked parents have godly children. Now here he shows,

1. That a wicked man shall certainly perish in his iniquity, though he be the son of a pious father. If that righteous man before described beget a son whose character is the reverse of his father's, his condition will certainly be so too. (1.) It is supposed as no uncommon case, but a very melancholy one, that the child of a very godly father, notwithstanding all the instructions given him, the good education he has had and the needful rebukes that have been given him, and the restraints he has been laid under, after all the pains taken with him and prayers put up for him, may yet prove notoriously wicked and vile, the grief of his father, the shame of his family, and the curse and plague of his generation. He is here supposed to allow himself in all those enormities which his good father dreaded and carefully avoided, and to shake off all those good duties which his father made conscience of and took satisfaction in; he undoes all that his father did, and goes counter to his example in every thing. He is here described to be a highwayman—a robber and a shedder of blood. He is an idolater: He has eaten upon the mountains (v. 11) and has lifted up his eyes to the idols, which his good father never did, and has come at length not only to feast with the idolaters, but to sacrifice with them, which is here called committing abomination, for the way of sin is down-hill. He is an adulterer, has defiled his neighbour's wife. He is an oppressor even of the poor and needy; he robs the spital, and squeezes those who, he knows, cannot defend themselves, and takes a pride and pleasure in trampling upon the weak and impoverishing those that are poor already. He takes away from those to whom he should give. He has spoiled by violence and open force; he has given forth upon usury, and so spoiled by contract; and he has not restored the pledge, but unjustly detained it even when the debt was paid. Let those good parents that have wicked children not look upon their case as singular; it is a case put here; and by it we see that grace does not run in the blood, nor always attend the means of grace. The race is not always to the swift, nor the battle to the strong, for then the children that are well taught would do well, but God will let us know that his grace is his own and his Spirit a free-agent, and that though we are tied to give our children a good education he is not tied to bless it. In this, as much as any thing, appears the power of original sin and the necessity of special grace. (2.) We are here assured that this wicked man shall perish for ever in his iniquity, notwithstanding his being the son of a good father. He may perhaps prosper awhile in the world, for the sake of the piety of his ancestors, but, having committed all these abominations, and never repented of them, he shall not live, he shall not be happy in the favour of God; though he may escape the sword of men, he shall not escape the curse of God. He shall surely die; he shall be for ever miserable; his blood shall be upon him. He may thank himself; he is his own destroyer. And his relation to a good father will be so far from standing him in stead that it will aggravate his sin and his condemnation. It made his sin the more heinous, nay, it made him really the more vile and profligate, and, consequently, will make his misery hereafter the more intolerable.

2. That a righteous man shall be certainly happy, though he be the son of a wicked father. Though the father did eat the sour grapes, if the children do not meddle with them, they shall fare never the worse for that. Here, (1.) It is supposed (and, blessed be God, it is sometimes a case in fact) that the son of an ungodly father may be godly, that, observing how fatal his father's errors were, he may be so wise as to take warning, and not tread in his father's tests, v. 14. Ordinarily, children partake of the parents' temper and are drawn in to imitate their example; but here the son, instead of seeing his father's sins, and, as is usual, doing the like, sees them and dreads doing the like. Men indeed do not gather grapes of thorns, but God sometimes does, takes a branch from a wild olive and grafts it into a good one. Wicked Ahaz begets a good Hezekiah, who sees all his father's sins which he has done, and though he will not, like Ham, proclaim his father's shame, or make the worst of it, yet he loathes it, and blushes at it, and thinks the worse of sin because it was the reproach and ruin of his own father. He considers and does not such like; he considers how ill it became his father to do such things, what an offence it was to God and all good men, what a wound and dishonour he got by it, and what calamities he brought into his family, and therefore he does not such like. Note, If we did but duly consider the ways of wicked men, we should all dread being associates with them and followers of them. The particulars are here again enumerated almost in the same words with that character given of the just man (v. 6, &c.), to show how good men walk in the same spirit and in the same steps. This just man here, when he took care to avoid his father's sins, took care to imitate his grandfather's virtues; and, if we look back, we shall find some examples for our imitation, as well as others for our admonition. This just man can not only say, as the Pharisee, I am no adulterer, no extortioner, no oppressor, no usurer, no idolater; but he has given his bread to the hungry and covered the naked. He has taken off his hand from the poor; where he found his father had put hardships upon poor servants, tenants, neighbours, he eased their burden. He did not say, "What my father has done I will abide by, and if it was a fault it was his and not mine;" as Rehoboam, who contemned the taxes his father had imposed. No; he takes his hand off from the poor, and restores them to their rights and liberties again, v. 15-17. Thus he has executed God's judgments and walked in his statutes, not only done his duty for once, but one on in a course and way of obedience. (2.) We are assured that the graceless father alone shall die in his iniquity, but his gracious son shall fare never the worse for it. As for his father (v. 18), because he was a cruel oppressor, and did hurt, nay, because, though he had wealth and power, he did not with them do good among his people, lo, even he, great as he is, shall die in his iniquity, and be undone for ever; but he that kept his integrity shall surely live, shall be easy and happy, and he shall not die for the iniquity of his father. Perhaps his father's wickedness has lessened his estate and weakened his interest, but it shall be no prejudice at all to his acceptance with God and his eternal welfare.

II. He appeals to themselves then whether they did not wrong God with their proverb. "Thus plain the case is, and yet you say, Does not the son bear the iniquity of the father? No, he does not; he shall not if he will himself do that which is lawful and right," v. 19. But this people that bore the iniquity of their fathers had not done that which is lawful and right, and therefore justly suffered for their own sin and had no reason to complain of God's proceedings against them as at all unjust, though they had reason to complain of the bad example their fathers had left them as very unkind. Our fathers have sinned and are not, and we have borne their iniquity, Lam. v. 7. It is true that there is a curse entailed upon wicked families, but it is as true that the entail may be cut off by repentance and reformation; let the impenitent and unreformed therefore thank themselves if they fall under it. The settled rule of judgment is therefore repeated (v. 20): The soul that sins shall die, and not another for it. What direction God has given to earthly judges (Deut. xxiv. 16) he will himself pursue: The son shall not die, not die eternally, for the iniquity of the father, if he do not tread in the steps of it, nor the father for the iniquity of the son, if he endeavour to do his duty for the preventing of it. In the day of the revelation of the righteous judgment of God, which is now clouded and eclipsed, the righteousness of the righteous shall appear before all the world to be upon him, to his everlasting comfort and honour, upon him as a robe, upon him as a crown; and the wickedness of the wicked shall be upon him, to his everlasting confusion, upon him as a chain, upon him as a load, as a mountain of lead to sink him to the bottomless pit.

Encouragement to Repentance. (b. c. 593.)

21 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. 22 All his transgressions that he hath committed, they shall not be mentioned unto him: in his righteousness that he hath done he shall live. 23 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? 24 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. 25 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? 26 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. 27 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. 28 Because he considereth, and turneth away from all his transgressions that he hath committed, he shall surely live, he shall not die. 29 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?

We have here another rule of judgment which God will go by in dealing with us, by which is further demonstrated the equity of his government. The former showed that God will reward or punish according to the change made in the family or succession, for the better or for the worse; here he shows that he will reward or punish according to the change made in the person himself, whether for the better or the worse. While we are in this world we are in a state of probation; the time of trial lasts as long as the time of life, and according as we are found at last it will be with us to eternity. Now see here,

I. The case fairly stated, much as it had been before (ch. iii. 18, &c.), and here it is laid down once (v. 21-24) and again (v. 26-28), because it is a matter of vast importance, a matter of life and death, of life and death eternal. Here we have,

1. A fair invitation given to wicked people, to turn from their wickedness. Assurance is here given us that, if the wicked will turn, he shall surely live, v. 21, 27. Observe,

(1.) What is required to denominate a man a true convert, how he must be qualified that he may be entitled to this act of indemnity. [1.] The first step towards conversion is consideration (v. 28): Because he considers and turns. The reason why sinners go on in their evil ways is because they do not consider what will be in the end thereof; but if the prodigal once come to himself, if he sit down and consider a little how bad his state is and how easily it may be bettered, he will soon return to his father (Luke xv. 17), and the adulteress to her first husband when she considers that then it was better with her than now, Hos. ii. 7. [2.] This consideration must produce an aversion to sin. When he considers he must turn away from his wickedness, which denotes a change in the disposition of the heart; he must turn from his sins and his transgression, which denotes a change in the life; he must break off from all his evil courses, and, wherein he has done iniquity, must resolve to do so no more, and this from a principle of hatred to sin. What have I to do any more with idols? [3.] This aversion to sin must be universal; he must turn from all his sins and all his transgressions, with out a reserve for any Delilah, any house of Rimmon. We do not rightly turn from sin unless we truly hate it, and we do not truly hate sin, as sin, if we do not hate all sin. [4.] This must be accompanied with a conversion to God and duty; he must keep all God's statutes (for the obedience, if it be sincere, will be universal) and must do that which is lawful and right, that which agrees with the word and will of God, which he must take for his rule, and not the will of the flesh and the way of the world.

(2.) What is promised to those that do thus turn from sin to God. [1.] They shall save their souls alive, v. 27. They shall surely live, they shall not die, v. 21 and again v. 28. Whereas it was said, The soul that sins it shall die, yet let not those that have sinned despair but that the threatened death may be prevented if they will but turn and repent in time. When David penitently acknowledges, I have sinned, he is immediately assured of his pardon: "The Lord has taken away thy sin, thou shalt not die (2 Sam. xii. 13), thou shalt not die eternally." He shall surely live; he shall be restored to the favour of God, which is the life of the soul, and shall not lie under his wrath, which is as messengers of death to the soul. [2.] The sins they have repented of and forsaken shall not rise up in judgment against them, nor shall they be so much as upbraided with them: All his transgressions that he has committed, though numerous, though heinous, though very provoking to God, and redounding very much to his dishonour, yet they shall not be mentioned unto him (v. 22), not mentioned against them; not only they shall not be imputed to him to ruin him, but in the great day they shall not be remembered against him to grieve or shame him; they shall be covered, shall be sought for and not found. This intimates the fulness of pardoning mercy; when sin is forgiven it is blotted out, it is remembered no more. [3.] In their righteousness they shall live; not for their righteousness, as if that were the purchase of their pardon and bliss and an atonement for their sins, but in their righteousness, which qualifies them for all the blessings purchased by the Mediator, and is itself one of those blessings.

(3.) What encouragement a repenting returning sinner has to hope for pardon and life according to this promise. He is conscious to himself that his obedience for the future can never be a valuable compensation for his former disobedience; but he has this to support himself with, that God's nature, property, and delight, is to have mercy and to forgive, for he has said (v. 23): "Have I any pleasure at all that the wicked should die? No, by no means; you never had any cause given you to think so." It is true God has determined to punish sinners; his justice calls for their punishment, and, pursuant to that, impenitent sinners will lie for ever under his wrath and curse; that is the will of his decree, his consequent will, but it is not his antecedent will, the will of his delight. Though the righteousness of his government requires that sinners die, yet the goodness of his nature objects against it. How shall I give thee up, Ephraim? It is spoken here comparatively; he has not pleasure in the ruin of sinners, for he would rather they should turn from their ways and live; he is better pleased when his mercy is glorified in their salvation than when his justice is glorified in their damnation.

2. A fair warning given to righteous people not to turn from their righteousness, v. 24-26. Here is, (1.) The character of an apostate, that turns away from his righteousness. He never was in sincerity a righteous man (as appears by that of the apostle, 1 John ii. 19, If they had been of us, they would, no doubt, have continued with us), but he passed for a righteous man. He had the denomination and all the external marks of a righteous man; he thought himself one, and others thought him one. But he throws off his profession, leaves his first love, disowns and forsakes the truth and ways of God, and so turns away from his righteousness as one sick of it, and now shows, what he always had, a secret aversion to it; and, having turned away from his righteousness, he commits iniquity, grows loose, and profane, and sensual, intemperate, unjust, and, in short, does according to all the abominations that the wicked man does; for, when the unclean spirit recovers his possession of the heart, he brings with him seven other spirits more wicked than himself and they enter in and dwell there, Luke xi. 26. (2.) The doom of an apostate: Shall he live because he was once a righteous man? No; factum non dicitur quod non perseverat—that which does not abide is not said to be done. In his trespass (v. 24) and for his iniquity (that is the meritorious cause of his ruin), for the iniquity that he has done, he shall die, shall die eternally, v. 26. The backslider in heart shall be filled with his own ways. But will not his former professions and performances stand him in some stead—will they not avail at least to mitigate his punishment? No: All his righteousness that he has done, though ever so much applauded by men, shall not be mentioned so as to be either a credit or a comfort to him; the righteousness of an apostate is forgotten, as the wickedness of a penitent is. Under the law, if a Nazarite was polluted he lost all the foregoing days of his separation (Num. vi. 12), so those that have begun in the spirit and end in the flesh may reckon all their past services and sufferings in vain (Gal. iii. 3, 4); unless we persevere we lose what we have gained, 2 John 8.

II. An appeal to the consciences even of the house of Israel, though very corrupt, concerning God's equity in all these proceedings; for he will be justified, as well as sinners judged, out of their own mouths. 1. The charge they drew up against God is blasphemous, v. 25, 29. The house of Israel has the impudence to say, The way of the Lord is not equal, than which nothing could be more absurd as well as impious. He that formed the eye, shall he not see? Can his ways be unequal whose will is the eternal rule of good and evil, right and wrong? Shall not the Judge of all the earth do right? No doubt he shall; he cannot do otherwise. 2. God's reasonings with them are very gracious and condescending, for even these blasphemers God would rather have convinced and saved than condemned. One would have expected that God would immediately vindicate the honour of his justice by making those that impeached it eternal monuments of it. Must those be suffered to draw another breath that have once breathed out such wickedness as this? Shall that tongue ever speak again any where but in hell that has once said, The ways of the Lord are not equal? Yes, because this is the day of God's patience, he vouchsafes to argue with them; and he requires them to own, for it is so plain that they cannot deny, (1.) The equity of his ways: Are not my ways equal? No doubt they are. He never lays upon man more than is right. In the present punishments of sinners and the afflictions of his own people, yea, and in the eternal damnation of the impenitent, the ways of the Lord are equal. (2.) The iniquity of their ways: "Are not your ways unequal? It is plain that they are, and the troubles you are in you have brought upon your own heads. God does you no wrong, but you have wronged yourselves." The foolishness of man perverts his way, makes that unequal, and then his heart frets against the Lord, as if his ways were unequal, Prov. xix. 3. In all our disputes with God, and in all his controversies with us, it will be found that his ways are equal, but ours are unequal, that he is in the right and we are in the wrong.

Warning against Apostasy. (b. c. 593.)

30 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. 31 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? 32 For I have no pleasure in the death of him that dieth, saith the Lord God : wherefore turn yourselves, and live ye.

We have here the conclusion and application of this whole matter. After a fair trial at the bar of right reason the verdict is brought in on God's side; it appears that his ways are equal. Judgment therefore is next to be given; and one would think it should be a judgment of condemnation, nothing short of Go, you cursed, into everlasting fire. But, behold, a miracle of mercy; the day of grace and divine patience is yet lengthened out; and therefore, though God will at last judge every one according to his ways, yet he waits to be gracious, and closes all with a call to repentance and a promise of pardon upon repentance.

I. Here are four necessary duties that we are called to, all amounting to the same:—1. We must repent; we must change our mind and change our ways; we must be sorry for what we have done amiss and ashamed of it, and go as far as we can towards the undoing of it again. 2. We must turn ourselves from all our transgressions, v. 30 and again v. 32. Turn yourselves, face about; turn from sin, nay, turn against it as the enemy you loathe, turn to God as the friend you love. 3. We must cast away from us all our transgressions; we must abandon and forsake them with a resolution never to return to them again, give sin a bill of divorce, break all the leagues we have made with it, throw it overboard, as the mariners did Jonah (for it has raised the storm), cast it out of the soul, and crucify it as a malefactor. 4. We must make us a new heart and a new spirit. This was the matter of a promise, ch. xi. 19. Here it is the matter of a precept. We must do our endeavour, and then God will not be wanting to us to give us his grace. St. Austin well explains this precept. Deus non jubet impossibilia, sed jubendo monet et facere quod possis et petere quod non possis—God does not enjoin impossibilities, but by his commands admonishes us to do what is in our power and to pray for what is not.

II. Here are four good arguments used to enforce these calls to repentance:—1. It is the only way, and it is a sure way, to prevent the ruin which our sins have a direct tendency to: So iniquity shall not be your ruin, which implies that, if we do not repent, iniquity will be our ruin, here and for ever, but that, if we do, we are safe, we are snatched as brands out of the burning. 2. If we repent not, we certainly perish, and our blood will be upon our own heads. Why will you die, O house of Israel? What an absurd thing it is for you to choose death and damnation rather than life and salvation. Note, The reason why sinners die is because they will die; they will go down the way that leads to death, and not come up to the terms on which life is offered. Herein sinners, especially sinners of the house of Israel, are most unreasonable and act most unaccountably. 3. The God of heaven has no delight in our ruin, but desires our welfare (v. 32): I have no pleasure in the death of him that dies, which implies that he has pleasure in the recovery of those that repent; and this is both an engagement and an encouragement to us to repent. 4. We are made for ever if we repent: Turn yourselves, and live. He that says to us, Repent, thereby says to us, Live, yea, he says to us, Live; so that life and death are here set before us.

CHAP. XVIII.

Ver. 1. ANd the Word of the Lord came unto me] This is oft prefaced by the Prophets, to make their ſermons more authoritative, and authentike. Pauſanias telleth us that ſome Heathen Sages, to adde weight to their works, were wont to perfix [non-Latin text not transcribed], i. e. God God.

Ver. 2. What mean you] Or, What's come to you? (qua vos dementia cepit?) that you do ſo toſſe this ſinful and ſenſeleſſe Proverb amongſt you both at Jeruſalem, Jer. 31.29. and alſo here at Babylon.

— delicta parentum Immeritus Judaee luis?

Muſt I be blaſphemed rather then you faulted? Is it for your fathers ſins only that ye ſuffer? and do ye thus think to put off the reproofs of the Prophets, as if your ſelves had not ſeconded and out-ſinned your Fathers, and are therefore juſtly puniſhed?

The fathers have eaten ſour grapes] Sin is no better: it is an evil and a bitter thing to forſake the Lord, Jer. 2. what wild ſour grapes your fathers both bred and fed upon, ſee Iſa. 5.2, 8, 11, 20, 21, 22, &c. and it was woe woe unto them.

And the childrens teeth are ſet on edge] Or, ſtupified. But is there not a cauſe? and are there not ſins enough with you, even with you to procure your ruth and your ruine; but that I muſt be injurious rather, then you be found obnoxious?

Ver. 3. Ye ſhall not have occaſion any more] For I will ſhortly take an order with you; and not by words but by blows vindicate my juſt Judgements from your cavils and ſcurrilities.

Ver. 4. Behold all ſouls are mine] So that to ſhew my Soveraignty, I may do with them as I ſee good. Howbeit, let me tell you, that I ſlay none but for his ſins. i. e. idque ipſi ſuâ injuſtitiâ evenit, non injuriâ meâ, the fault is meerly in himſelf; ſo little reaſon is there that you ſhoud be thus quarrelſom and contumelious againſt me.

The ſoul that ſinneth it ſhall dye] i. e. Shall ſuffer for his ſin either here, or hereafter, without repentance. Every man ſhall bear his own burden: every tub ſhall ſtand upon its own bottom; and every fox yield his own skin to the fleaer, as the Jews at this day proverbially can ſay.

Ver. 5. But if a man be juſt] Keep faith and a good conſcience: do good acts and have good aimes; do all as well as any, not this or that, but this and that too (as here it followeth) duties of Piety, and duties of Charity.

Ver. 6. And hath not eaten upon the mountains] i. e. Hath not offered there to idols: for at their ſacrifices they feaſted: Exod. 32. the people ſat down to eat and drink, and roſe up to play. See chap. 20.28. Hoſ. 4.13.

Neither hath lift up his eyes to the idols [As every Papiſt doth daily, and is therefore no righteous perſon, ſuch as is here deſcribed. Neither helpeth it, that they are the idols of the houſe of Iſrael, and not the idols of the Nations.

Neither hath come near to a menſtruous woman] Though his own wife, Levit. 18.19. & 20.18. Adulter enim est uxoris propriae ardentior amator, ſaid an Heathen. There is a time to embrace, and a time to refrain from embracing, Eccleſ. 3.5.

Ver. 7. And hath not oppreſſed any] Either by force, or fraud.

Hath given his bread to the hungry] Negative goodneſſe alone is little worth. Men muſt not only not rob the hoſpital, as we ſay, ſpoil the poor by violence, but draw forth their ſouls and their ſheaves both, to the hungry, and cloth the naked with a garment, or they cannot have the comfort and credit of juſt men.

Ver. 8. He that hath not given forth upon uſury] Of this ſin ſee what I have ſaid elſewhere, Exod. 22.25. Pſal. 15.5. Neh. 5.10.

Nihil intereſt inter funus & funus: nihil inter mortem diſtat & ſortem. Ambroſ. Neither hath taken any increaſe] Intereſt we call it now, after the French, who firſt helped us to that fine word. But let the Patrones of uſury conſider that what diſtinctions ſoever they bring for it, God alloweth here of no uſury, but condemneth both Neſhec the biting, and Tarbith the toothleſſe uſury, as equally naught.

That hath withdrawn his hand from iniquity] Whether it be injury to another, revenge, raking together riches of unrighteouſneſſe, reaching after honours, &c.

Hath executed true judgement] Without partiality or paſſion, whether he be a Judge or an Arbitrator.

Ver. 9. Hath walked in my ſtatutes] — Quil[illegible: 1 letter]ges juraque ſervat. It is as if the Prophet had ſaid, There are many more characters of a righteous man: but I ſhall ſhut up all with this: He that is right in his obedience for matter, manner, motive and end, he's the man I meane, he ſhall ſuerly live.

Effractor.Ver. 10. If he beget a ſon] As he may: for grace is not hereditarty. Heroum filii noxae.

That is a robber] A breach-maker, whether upon the Laws of God, or of men: one that is a poſtilent ſon, as the Sept. here have it, a plague to his Parents, and to his Country.

And that doth the like to any one of theſe things] Or, that doth to his brother beſides any of theſe: as there are mille artes nocendi.

Ver. 11. And that doth not any of theſe duties] Bare omiſſions may undo a man. Not robbing only, but the not relieving of the poor, was the rich mans ruine.

Ver. 12. Hath committed abomination] Such is every of the ſins here inſtanced, whatſoever ſome can ſay in defence of them. Hath given forth upon uſury, and all.

Ver. 13. He hath done all theſe abominations] Or, if he have done but one of them, and undo it not again by true repentance.

He ſhall ſurely dye] Neither ſhall his fathers righteouſneſſe priviledge him, or prevail at all for him.

His blood ſhall be upon him] He is felo de ſe, his own deaths man, and his mends he hath in his own hands, as they ſay.

Ver. 14. Now loe if he beget a ſon that ſeeth] And withal ſigheth, his eye affecting his heart with grief and diſlike.

And conſidereth] Viz. Of the ill conſequents of thoſe courſes, & cavet & pavet.

Ver. 15. That hath not eaten] See on ver. 6.

Ver. 16. See on ver. 7.

Ver. 17. See on ver. 8, 9.

Ver. 18. Spoiled his brother by violence] A man had as good deal with a Coſſack or a Cannibal as with a truly covetous caytiffe. They hunt every man his brother with a net, Mic. 7.2.

And did that which is not good among his people] It ſhould be every mans care to be ſome way ſerviceable to God, and profitable to Men. Let no man turn himſelf into a cipher, nay into an excrement, that lives in the world to no purpoſe, yea to bad purpoſe. Oh its good to do ſomething whereby the world may be the better: and not to come hither meerly as rats and mice, only to devour victuals, and to run ſqueaking up and down.

Ver. 19. Yet ſay ye, Why? doth not the ſon bear the iniquity of the father?] Thus theſe unreaſonable refractaries will not be ſaid, but continue chatting againſt God, quaſi dicant, certè tu non potes negare, &c. Some are [non-Latin text not transcribed],Piſcat. 2 Theſ. 3.2. they have no Topicks, there's no talking to them, they will not be ſet down with right reaſon.

When the ſon hath done that is lawful and right] What a meek, ſweet and ſatisfactory anſwer doth God make to theſe importunate complainers againſt him! Here we have their Replication and his Duplication: as ver. 25. we have their Triplication and His Quadruplication. Oh the infinete Patience of our good God!

Ver. 20. The ſon ſhall not bear the iniquity of the father] The innocent ſon ſhall not; unleſſe it be in temporals only, and that in ſome caſes,Turk. Hiſt. Deut. 24.16. 2 Kings 14.6. 2 Chron. 15.4. It was the cruel manner of Ʋladus Prince of Valachia, together with the offender to execute the whole family,Act. & Mon. yea ſometimes the whole kindred. A like cruelty was uſed in Scotland by the Popes appointment upon the kindred of thoſe that had ſlain David Beton, in revenge of the death of that butcherly Biſhop. Lavater telleth us here out of the Annals of the Suitzers his Countrymen, Lav. in Loc. that when Albertus the ſon of Rodolphus Caeſar was ſlain by his nephew John Habſparg and ſome other Nobles, his children Duke Leopold and Agnes Queen of Hungary put to death not the murtherers only, but their children and kinsfolk alſo not a few: and utterly overturned diverſe ſtrong-holds in Suiſſer-land. But this was not the way of God, nor did it proſper in their hand. Cruelty calleth aloud for vengeance.

The righteouſneſſe] i. e. It ſhall be well with the righteous, and woe with the wicked, Iſa. 3.10, 11.

Ver. 21. But if the wicked will turn, &c.] That is, ſaith Theodoret, ſo far am I from puniſhing one for the ſins of another, that I am ready to receive a returning ſinner, how far or how faſt ſoever he hath run out.

And keep all my ſtatutes] For the beſt and righteſt repentance is a new life, ſaith Luther.

Ver. 22. All his tranſgreſſions] So true is that of an Ancient, Quem poenitet peccaſſe, poenè eſt innocens, Penitence is near as good as innocence.

Piſcat. In his righteouſneſſe] Or, for his righteouſneſſe, tanquam ob cauſum ſine quae non, & ob promiſſionem Dei, not of merit, but mercy, and free grace.

Ver. 23. Have I any pleaſure at all that the wicked ſhould dye] No verily; for then he ſhould do nothing but do and undo, make a world and unmake it again; ſith we provoke him continually: but he is long ſuffering, Atque dolet quoties cogitur eſſe ferox.

And not that he ſhould return] Had not I rather pardon then puniſh? Is not this laſt my work my ſtrange work? Iſa. 28.21.

Ver. 24. But when the righteous] He that is good in his own eyes, and paſſeth for good in the eſteem of others, but yet is not really righteous: if ſuch an one do utterly fall away and loſe that little that he ſeemed to have, what wonder? Common grace can never hold out, or ſtretch to eternity. Bellarmine ſaith well, That which is true grace veritate eſſentiae only, may be loſt: not that that is true veritate firmae ſoliditatis, with the truth of firm ſolidity: which latter being rightly underſtood may be called Special as the other Common grace.

Ver. 25. Yet ye ſay] Ye will ſtill hold your own, and no reaſon ſhall perſwade you. A ſtubborn man ſtandeth as a ſtake in a ſtream, lets all paſſe by him, but he ſtandeth ſtill where he was.

Matrem tuam occidiſti: quid dicam amplius? Matrem tuam occidiſti. Is not my way equal?] This he had ſaid before, but he ſaith it again, [non-Latin text not transcribed]. Cicero aggravating the fact of a parricide uſeth theſe words, Thou hast killed thy mother, man: what ſhould I ſay more? thou hast killed thy mother, I tell thee.

Are not your wayes unequal?] They are ſo, and that apparently: but that your mouth's out of taſte, and ye cannot reliſh truth: your eyes are ſore and ye cannot behold the Sun-beams: you are prejudiced, biaſſed, perverted.

Ver. 26. When a righteous man turneth] q. d. Shall I ſay the ſelfe-ſame over again to you? I had need do ſo ſurely, and all little enough.

And dyeth in them] ſc. In his wicked waies: this undoeth him, It is not falling into the water that drowneth a man, but long lying under it.

Ver. 27. Again, when the wicked man turneth away] This alſo he had ſaid before, ver. 21, 22, 23. but men had need to hear this ſweet Promiſe over and over, becauſe there is in the beſt a natural Novatianiſme, to doubt and queſtion pardon for ſins, if great and grievous ones eſpecially.

Ver. 29. Becauſe he conſidereth] Conſideration neceſſarily preceedeth converſion, Pſal. 119.59. L[illegible: 1 letter]m. 3.40. Jer. 8.6. The Prodigal came to himſelf firſt, and then went home to his father. See on ver. 14.

Ver. 29. Yet ſaith the houſe of Iſrael] Yet, for all that I can ſay to the contrary: they will ſtill hold their own, they will be dicti ſui domini, &c. ſuch was their impudency and petulancy. God therefore gives over the Confutation, and comes to the Concluſion of this Conteſtation.

Ver. 30. Therefore I will judge you] I will word it no longer with you, but clear up and vindicate my Juſtice (which you have calumniated) in your deſerved deſtruction, except ye repent.

Repent and turn your ſelves] Or, others. Lay aſide your complaints and contumelies againſt me,Iſa. 27.5. and take notice that the beſt thing you can do is to take hold of my ſtrength that ye may make peace with me, and ye ſhall make peace with me.

Ver. 31. Caſt away from you, &c.] And ſo evidence the ſoundneſſe of your Repentance. He that repenteth with a contradicton (as continuing in his ſins) ſhall be pardoned with a contradiction, that is, call into hell.

All your tranſgreſſions] All as well as any: elſe ye do but take pains to go to hell. Gideon's one baſtard ſlew all his his [illegible: 1 letter]eventy ſons: ſo will one baſtardly ſin, reſerved and allowed, ſlay the ſoul. Men ſhould do by their ſins, as our forefathers did by the Danes here, make an utter riddance of them: and as the Sicilians did by the French among them, whom they not only maſſacred to a man, but alſo ript up all their own women that were with child by the French, that not one drop of French blood might remain among them.

Make you a new heart] Wait upon God for it in the conſtant uſe of means, that ye may bring forth fruits meet for repentance.

Ver. 32. For I have no pleaſure] See on ver. 23. and chap. 33.11.