Ezekiel 18

righteousness, &c.] It is an opinion that prevails among the Jews even till this day, that at the day of judgment a considerable number of good actions shall overbalance men’s evil ones. See chap. xxxii. 13. So they thought it a hard case for a man who had been righteous the far greater part of his life, if he did at last commit iniquity, that his former righteousness should avail him nothing. In opposition to this doctrine God here declares, that a righteous man running, and not repenting, should die in his sins; and that a wicked man, upon his repentance, should save his soul alive. W. Lowth. 30. — every one according to his ways. | You complain of the partiality of my providence, therefore will I be indeed impartial to you, and deal with you according to your deserts: you demand justice, and you shall have it; but remember that it will descend in punishment. Since you call me so strictly to account, I will be strict and exact in my reckoning with you: “I will judge you, O house of Israel, every one according to his ways, saith the Lord God.” Dr. Ogden.

Ezekiel 18:13

13. — his blood shall be upon him.] His destruction is owing wholly to himself. See chap. xxxiii. 4. W. Lowth.

Ezekiel 18:19

19. Yet say ye, Why? doth not the son &c.] The Jews still appealed to their own experience, as the ground of their complaint, mentioned ver. 2. God replies, that now every man shall bear his own burden. W. Lowth, Abp. Newcome.

Ezekiel 18:20

20. The soul that sinneth, it shall die.] The people, whom Ezekiel addressed, presumptuously complained that they were punished for the sins of their forefathers, though in truth they had merited their captivity by persisting in evil. God therefore, very consistently with his former declarations, here announces by the Prophet his purpose to make such distinction between the righteous and the wicked, that each man should be sensible of having deserved his sufferings. And he assures the people, with especial reference to eternal punishment, that “the soul that sinned should die,” and that “the son should not bear the iniquity of his father;” that each should be responsible only for his own conduct. Dr. Grey.

Ezekiel 18:21

21. But if the wicked will turn &c.] See the note from Bp. Sanderson on chap. xxxiii. 14.

22. Have I any pleasure at all that the wicked should die? That those which are now wicked should die everlastingly? Is it not rather my desire that men Vol. II.

surely die; his † blood shall be upon him.

Ezekiel 18:24

24. — All his righteousness that he hath done &c.] Such an one sins against a clearer light, and greater convictions, and is withal guilty of ingratitude, in doing despite unto the Spirit of grace. “It had been better for him not to have known the way of righteousness, than, after he hath known it, to turn from the holy commandment,” 2 Pet. ii. 21. W. Lowth.

Ezekiel 18:25

25. Yet ye say, The way of the Lord is not equal.] Why? Because He punishes the children for the fathers: for this is the subject of the chapter. God had already answered this complaint: see ver. 5. 9. &c. Here He gives another reason to justify his conduct; namely, that those very persons who complain that “The way of the Lord is not equal,” and “our fathers have eaten sour grapes, and our teeth are set on edge;” these Jews themselves are culpable in many ways, and have well deserved to be found guilty. “Are not your ways unequal?” Calmet.

26, 27. When a righteous man turneth away from his

Ezekiel 18:31

31. — and make you a new heart &c.] The Prophets often exhort the Jews to an inward purity and holiness, thereby to take them off from relying upon an outward legal righteousness, and an exactness in the observance of the ritual parts of the law. By thus instructing them in a more excellent way of serving God, than the ceremonial law did directly prescribe, they prepared their minds for receiving those truths which the Gospel would more fully discover. God promises (chap. xxxvi. 26) to “give them a new heart,” and to “put within them a new spirit;” here He exhorts them to make themselves a new heart, and a new spirit. Which difference of expression is thus to be reconciled; that although God works in us to will and to do, and is the first Mover in our regeneration, yet we must work together with his grace, at least willingly receive it, and not quench or resist its motions. W. Lowth. The repentance, to which God here joins the promise of pardon, is that which withdraws a man from sin, and leads him, as is often repeated in this chapter, to repair the evil he has done by restitution, and by all other possible means. In a word, the Lord declares, there is no repentance effectual, but that which produces by God’s grace a new heart, and a change of inclinations, followed by actual amendment, reformation, and future holiness of life. Ostervald. 32. For I have no pleasure in the death of him that dieth. | The holy Scriptures in general expressly declare, that the good and gracious God was from the beginning, and is still, using the best, fittest, and wisest means to render all his creatures, one as well as another, blessed and happy: and if any of them, through their own self-willed obstinacy and perverseness, miss of these joys, it will be greatly contrary to his inclination and desire. Thus when Adam was in paradise, the good God kindly cautioned him against the danger of disobedience. And when man by transgression fell, He immediately comforted him, by telling him of the remedy He had prepared for his reconciliation and recovery, even the Seed of the woman, which was to bruise the serpent’s head; that Seed, in whom all the nations of the earth were to be blessed; and who in the fulness of time was to “give his life a ransom for many,” to “taste death for every man.” And in consequence of this first promise, how gracious, yea, how compassionate, is the tenour of every declaration, which He made from time to time on this head. “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? Make you a new heart and a new spirit: for why will ye die, O house of Israel?” Why will ye die, O sons of Adam? seeing that God would have all men to be saved, and is not willing that any should perish, but that all should come to repentance. Dean Tucker. See the note on chap. xxxiii. 11. Chap. XIX. ver. 1. — take thou up a lamentation &c.] Sing a funeral dirge for the princes of Israel. Compare chap. xxvi. 17; xxvii. 2. W. Lowth. 2. — A lioness: | An allusion to Gen. xlix. 9. Grotius. Judea was among the nations, like a lioness among the beasts of the forest. She had strength and sovereignty. Abp. Newcome. Or, perhaps, on account of her ferocious and cruel disposition: see chap. vii. 23; Jer. xxii. 17. W. Lowth. 3. — one of her whelps: | See ver. 6. Jehoahas the