Ezekiel 18:1-4 The word of the LORD came to me again, saying,… The word of the Lord came unto me again, saying, What mean ye, that ye use this proverb concerning the land of Israel? etc. In the 'Speaker's Commentary' a connection between this and the preceding chapter is pointed out. "The last verse of the preceding chapter declares that God is wont to abase the lofty and to exalt those of low estate. This gives occasion for a declaration of the principle upon which these providential dispensations proceed, viz. that every individual shall be equitably dealt with - a principle that precludes the children from either presuming on the fathers' merits or despairing on account of the fathers' guilt." I. THE SOLEMN TRUTH EXPRESSED IN THIS PROVERB. Regarding this proverb apart from the spirit in which it was used by the Jews, it sets forth the truth that there is a transmission of certain qualities and tendencies, advantages and disadvantages, from parents to their children; that children inherit good or evil, or both, from their parents; that some of the consequences of parental character and conduct extend to their children. 1. This truth is stated in the sacred Scriptures. We find it in Exodus 20:5, 6; 2 Samuel 21:1; Jeremiah 15:4; Lamentations 5:7; Luke 11:50, 51. 2. This truth may be distinctly traced in human life. It is apparent physically. It is exemplified in the sound constitutions of the children of healthy and virtuous parents; in the debilitated frame and depraved appetite of the children of drunkards; and in the transmission of certain diseases of the body from generation to generation. The operation of this principle is clearly seen in the secular circumstances of persons. Prudent and thrifty parents often bequeath to their children material comforts and riches, while the reckless and thriftless squander their possessions and leave to their children encumbered estates or no estate at all. This principle is exhibited socially in the respect which is accorded to the offspring of honourable parents, and in the infamy of vicious or criminal parents which damages the reputation of their unfortunate children. It is apparent mentally. The children of educated and thoughtful parents generally manifest inclination and aptitude for learning and intellectual pursuits. The reverse is usually the case with the children of unthinking and ignorant parents, It is traceable even in moral character and tendency. The prolivities to sin in the offspring of depraved and vicious parents are far more active and powerful than in the children of the godly. To live virtuous and Christian lives is much less difficult for the latter than for the former. Moral tendencies are transmissible. We may trace the presence and working of this principle in communities. Much of the good and also much of the evil which we have in our life and circumstances today we inherit from the generations which have preceded us - from the governments, the Churches, the authors, of earlier ages, The connection of the generations necessitates the fact upon which we are dwelling. II. THE UNJUSTIFIABLE USE OF THIS PROVERB. It was in common and frequent use amongst the Jews in Babylon and also in Jerusalem (Jeremiah 31:29). It was used wrongly by them. They used it: 1. So as to ignore their own sins. They were suffering because of the sins of their ancestors, especially of Manasseh (Jeremiah 15:4); and they repeated this proverb as though they had done nothing to merit the afflictions under which they laboured, and were being unrighteously dealt with. Whereas we have seen already in these prophecies of Ezekiel how widely they had departed from God, and how deeply they were implicated in the worst of sins (cf. Ezekiel 5:5-11; Ezekiel 6:1-7; Ezekiel 7:1-9; Ezekiel 8:5-18; Ezekiel 16:15-34). They were suffering not one iota more than they deserved for their own sins. 2. So as to ignore the beneficial action of the essential principle of this proverb. (1) By the operation of this principle good is transmitted from parents to children as well as evil. They overlooked all the good which they had inherited from such ancestors as Abraham, Moses, Samuel, David, Solomon, and others. We inherit many and precious blessings through the lives and labours, the sufferings and sacrifices, of those who have preceded us on this planet. (2) The operation of this principle is calculated to exert a powerful influence in restraining from sin and inciting to virtue. The love of parents for their children is one of the purest and strongest affections of the human heart. That love, combined with a recognition of this principle, would constrain parents to live wisely and purely, lest otherwise they should injure their beloved offspring. But in using this proverb the Jews took no account of the beneficial operation of this principle. They quoted it as though it were productive only of evil. 3. So as by implication to challenge the justice of God in his providential dealings with them. They repeated this proverb complainingly, as if they were suffering wrongfully, and were not receiving righteous treatment at the hand of the Lord. They had themselves eaten sour grapes, and their teeth were set on edge; but they spoke only of their fathers having eaten the sour grapes, and the children suffering the consequences. Thus tacitly they aspersed the righteousness of the government of the Lord Jehovah in relation to them. III. THE CESSATION OF THE USE OF THIS PROVERB. "As I live, saith the Lord God, ye shall not any more use this proverb in Israel. Behold, all souls are mine," etc. Ezekiel does not explicitly say by what means the use of this proverb should be brought to an end. But we suggest: 1. By the manifestation of the personal wickedness of those who used it. God would so bring their sin to light that it should be evident that their punishment did not exceed their guilt. Calvin clearly expresses the idea: "It was just as if he had said, I will drive out of you this boasting, by laying bare your iniquity, in such a manner that the whole world shall perceive you to suffer the punishment you yourselves deserve, and you shall not be able, as you have been hitherto endeavouring, to cast the burden on your fathers." 2. Because of the relationship which God bears to all souls in common. "Behold, all souls are mine; as the soul of the father, so also the soul of the son is mine." He is "the God of the spirits of all flesh." He is "the Father of spirits." In this relationship we have a guarantee that he will not deal unjustly with any one. All souls are his; and therefore he will not manifest partiality in his dealings with any. "The soul of one man was as much regarded by him as that of another. He had the soul of the father as absolutely at his disposal as that of the son; and he could have no motive for letting the one escape with impunity in order to punish the other in his stead" (Scott). 3. Because the real punishment of sin can only befall the actual sinner. "The soul that sinneth, it shall die." This death is "the end of a process, the separation of the soul from its life source, the Spirit of God" (Deuteronomy 30:15; Proverbs 11:19; Jeremiah 21:8). Only in union with God can the soul live. When through Christ the soul reposes its utmost confidence in God, sets its supreme affection upon him, and renders its loyal obedience to him, it lives. Sin is the very opposite of this; it is disobedience, disaffection, distrust. It sunders the soul from God, and that is death to the soul. "Your iniquities have separated between you and your God, and your sins have hid his face from you." That separation is death, and that is the real punishment of sin. And it can come only upon the actual sinner, because it grows out of the sin. Sin and punishment are related as seed and fruit. "Whatsoever a man soweth, that Shall he also reap;" "Sin when it is full groan, bringeth forth death." Men may and do suffer by reason of the sins of others, but that suffering is not their punishment, but their misfortune. Spiritual death, which is the true penalty of sin, can only come upon the sinner himself. "The wages of sin is death;" "The soul that sinneth, it shall die." CONCLUSION. Our subject shows: 1. The fallacy of the notion that sin is an injury only to the sinner himself. The essential penalty falls upon him alone. But others are ill-affected by his pernicious example, and feel some of the sad consequences of his evil character and conduct. "For none of us liveth to himself." 2. The solemn obligations of parents to live upright and worthy lives. All men are under such obligations. But parents are specially so bound by reason of their relation to their children. They ought so to live that their lives shall entail nothing but good to their offspring, in every respect - physically, etc. 3. The temerity and sin of challenging the justice of the Divine dealings with man. "The Lord is righteous in all his works;" "Clouds and darkness are round about him: righteousness and judgment are the foundation of his throne." If we cannot always discern the righteousness of his ways and acts, it is not because that righteousness does not exist, but because of the imperfection of our perceptions. These are not wide or clear enough to survey the vast extent or penetrate the profound depth of his designs and doings. Or our perceftions may be dulled or perverted by our sins. But his ways and works are ever not only just, but infinitely holy. "Righteous and true are thy ways, thou King of the nations." - W.J. Parallel Verses KJV: The word of the LORD came unto me again, saying, |
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