Ezekiel 47
KingCommentsEzekiel 47:1
Introduction
This chapter is a transitional chapter. The previous chapter deals with the common responsibility of Jerusalem. The next chapter is about personal responsibility. This chapter is about Zedekiah, the king of Judah. He is the representative of the people, while also being personally responsible to God.
Zedekiah, the present leader in Jerusalem, is contrasted with the future Son of David Who will lead God’s people. The former is compared to a low vine (Ezekiel 17:2-21), the latter to a stately cedar (Ezekiel 17:22-24).
Parable of the Two Eagles
The word of the LORD comes to Ezekiel (Ezekiel 17:1), where the LORD addresses him again as “son of man” (Ezekiel 17:2). Ezekiel is to propound a riddle and speak a parable to the house of Israel. A riddle is an obscure statement; it is something said in an indirect way that requires an explanation. A parable is the presentation of a spiritual truth by tangible images. The parable is a riddle explained by the LORD Himself (Ezekiel 17:11-21). Parables and riddles are used to attract attention and provoke thought in the hearers.
The great, beautiful eagle (Ezekiel 17:3) represents Nebuchadnezzar (Ezekiel 17:12), who is king of kings, as the eagle is king of birds. His great wings and long pinions indicate great power and dominion over a vast territory. The multicolored nature refers to the diversity of the peoples he has subjected to him. Lebanon, to which the eagle comes, represents Jerusalem because the palace and temple are made of cedar from Lebanon. David and Solomon used much cedar wood for their buildings; Solomon made cedars abundant in Jerusalem (1 Kings 10:27; 2 Chronicles 1:15).
The “cedar” is a picture of the house of David. The “crown of a cedar” represents Jehoiachin, the grandson of Josiah, the last descendant of the royal line. He is “the topmost” (Ezekiel 17:4). Together with “its young twigs”, that is, with a few more of the considerable ones, Jehoiachin is taken to “a land of merchants” – that is, the land of the Chaldeans – and to “a city of traders” – that is, Babylon (Ezekiel 16:29; 2 Kings 24:8-16).
Then the eagle takes “some of the seed of the land” and plants it in “in fertile soil”, that is, he appoints Zedekiah as king over fertile Judah (Ezekiel 17:5a; 2 Kings 24:17). Through the kindness of the king of Babylon, the kingdom is able to develop well for some time under Zedekiah (Ezekiel 17:5b-6). He does grow wide, but it remains “under it”, that is, subordinate.
Instead of submitting to the rule of Babylon, Zedekiah wants to shake off the yoke of Babylon (2 Kings 24:20b). For this purpose he turns to “another great eagle”, that is Egypt (Ezekiel 17:7; Ezekiel 17:15). From him he expects his help, through him he wants to become great and strong and not through the king of Babylon, through whom he has become “a splendid vine” after all (Ezekiel 17:8).
The LORD pronounces His judgment on it (Ezekiel 17:9). Zedekiah’s efforts to use his roots to draw his life force from the other great eagle will bring nothing. On the contrary, from him his roots will be pulled out, that is, he will lose his independence and his posterity. Also everything that is still beautiful, all his princes, will wither away with Zedekiah. It will not take much strength or a numerous people to strip him of all his glory. The east wind (Ezekiel 17:10), that is the king of Babylon, will judge him, while Egypt will be unable to give him any help (Jeremiah 37:5-10). Jerusalem will be destroyed and Zedekiah dethroned.
Ezekiel 47:2
Introduction
This chapter is a transitional chapter. The previous chapter deals with the common responsibility of Jerusalem. The next chapter is about personal responsibility. This chapter is about Zedekiah, the king of Judah. He is the representative of the people, while also being personally responsible to God.
Zedekiah, the present leader in Jerusalem, is contrasted with the future Son of David Who will lead God’s people. The former is compared to a low vine (Ezekiel 17:2-21), the latter to a stately cedar (Ezekiel 17:22-24).
Parable of the Two Eagles
The word of the LORD comes to Ezekiel (Ezekiel 17:1), where the LORD addresses him again as “son of man” (Ezekiel 17:2). Ezekiel is to propound a riddle and speak a parable to the house of Israel. A riddle is an obscure statement; it is something said in an indirect way that requires an explanation. A parable is the presentation of a spiritual truth by tangible images. The parable is a riddle explained by the LORD Himself (Ezekiel 17:11-21). Parables and riddles are used to attract attention and provoke thought in the hearers.
The great, beautiful eagle (Ezekiel 17:3) represents Nebuchadnezzar (Ezekiel 17:12), who is king of kings, as the eagle is king of birds. His great wings and long pinions indicate great power and dominion over a vast territory. The multicolored nature refers to the diversity of the peoples he has subjected to him. Lebanon, to which the eagle comes, represents Jerusalem because the palace and temple are made of cedar from Lebanon. David and Solomon used much cedar wood for their buildings; Solomon made cedars abundant in Jerusalem (1 Kings 10:27; 2 Chronicles 1:15).
The “cedar” is a picture of the house of David. The “crown of a cedar” represents Jehoiachin, the grandson of Josiah, the last descendant of the royal line. He is “the topmost” (Ezekiel 17:4). Together with “its young twigs”, that is, with a few more of the considerable ones, Jehoiachin is taken to “a land of merchants” – that is, the land of the Chaldeans – and to “a city of traders” – that is, Babylon (Ezekiel 16:29; 2 Kings 24:8-16).
Then the eagle takes “some of the seed of the land” and plants it in “in fertile soil”, that is, he appoints Zedekiah as king over fertile Judah (Ezekiel 17:5a; 2 Kings 24:17). Through the kindness of the king of Babylon, the kingdom is able to develop well for some time under Zedekiah (Ezekiel 17:5b-6). He does grow wide, but it remains “under it”, that is, subordinate.
Instead of submitting to the rule of Babylon, Zedekiah wants to shake off the yoke of Babylon (2 Kings 24:20b). For this purpose he turns to “another great eagle”, that is Egypt (Ezekiel 17:7; Ezekiel 17:15). From him he expects his help, through him he wants to become great and strong and not through the king of Babylon, through whom he has become “a splendid vine” after all (Ezekiel 17:8).
The LORD pronounces His judgment on it (Ezekiel 17:9). Zedekiah’s efforts to use his roots to draw his life force from the other great eagle will bring nothing. On the contrary, from him his roots will be pulled out, that is, he will lose his independence and his posterity. Also everything that is still beautiful, all his princes, will wither away with Zedekiah. It will not take much strength or a numerous people to strip him of all his glory. The east wind (Ezekiel 17:10), that is the king of Babylon, will judge him, while Egypt will be unable to give him any help (Jeremiah 37:5-10). Jerusalem will be destroyed and Zedekiah dethroned.
Ezekiel 47:3
Introduction
This chapter is a transitional chapter. The previous chapter deals with the common responsibility of Jerusalem. The next chapter is about personal responsibility. This chapter is about Zedekiah, the king of Judah. He is the representative of the people, while also being personally responsible to God.
Zedekiah, the present leader in Jerusalem, is contrasted with the future Son of David Who will lead God’s people. The former is compared to a low vine (Ezekiel 17:2-21), the latter to a stately cedar (Ezekiel 17:22-24).
Parable of the Two Eagles
The word of the LORD comes to Ezekiel (Ezekiel 17:1), where the LORD addresses him again as “son of man” (Ezekiel 17:2). Ezekiel is to propound a riddle and speak a parable to the house of Israel. A riddle is an obscure statement; it is something said in an indirect way that requires an explanation. A parable is the presentation of a spiritual truth by tangible images. The parable is a riddle explained by the LORD Himself (Ezekiel 17:11-21). Parables and riddles are used to attract attention and provoke thought in the hearers.
The great, beautiful eagle (Ezekiel 17:3) represents Nebuchadnezzar (Ezekiel 17:12), who is king of kings, as the eagle is king of birds. His great wings and long pinions indicate great power and dominion over a vast territory. The multicolored nature refers to the diversity of the peoples he has subjected to him. Lebanon, to which the eagle comes, represents Jerusalem because the palace and temple are made of cedar from Lebanon. David and Solomon used much cedar wood for their buildings; Solomon made cedars abundant in Jerusalem (1 Kings 10:27; 2 Chronicles 1:15).
The “cedar” is a picture of the house of David. The “crown of a cedar” represents Jehoiachin, the grandson of Josiah, the last descendant of the royal line. He is “the topmost” (Ezekiel 17:4). Together with “its young twigs”, that is, with a few more of the considerable ones, Jehoiachin is taken to “a land of merchants” – that is, the land of the Chaldeans – and to “a city of traders” – that is, Babylon (Ezekiel 16:29; 2 Kings 24:8-16).
Then the eagle takes “some of the seed of the land” and plants it in “in fertile soil”, that is, he appoints Zedekiah as king over fertile Judah (Ezekiel 17:5a; 2 Kings 24:17). Through the kindness of the king of Babylon, the kingdom is able to develop well for some time under Zedekiah (Ezekiel 17:5b-6). He does grow wide, but it remains “under it”, that is, subordinate.
Instead of submitting to the rule of Babylon, Zedekiah wants to shake off the yoke of Babylon (2 Kings 24:20b). For this purpose he turns to “another great eagle”, that is Egypt (Ezekiel 17:7; Ezekiel 17:15). From him he expects his help, through him he wants to become great and strong and not through the king of Babylon, through whom he has become “a splendid vine” after all (Ezekiel 17:8).
The LORD pronounces His judgment on it (Ezekiel 17:9). Zedekiah’s efforts to use his roots to draw his life force from the other great eagle will bring nothing. On the contrary, from him his roots will be pulled out, that is, he will lose his independence and his posterity. Also everything that is still beautiful, all his princes, will wither away with Zedekiah. It will not take much strength or a numerous people to strip him of all his glory. The east wind (Ezekiel 17:10), that is the king of Babylon, will judge him, while Egypt will be unable to give him any help (Jeremiah 37:5-10). Jerusalem will be destroyed and Zedekiah dethroned.
Ezekiel 47:4
Explanation of the Parable
The word of the LORD comes again to Ezekiel (Ezekiel 17:11). Perhaps some time has passed after the telling of the parable. They have had time to think about it. Ezekiel is commanded to make known the solution of the riddle to “the rebellious house”, that is, his fellow exiles (Ezekiel 17:12). Without reference to the pictures used, the LORD says that the king of Babylon came to Jerusalem and captured its king and princes and brought them to him in Babylon (Ezekiel 17:3-4). Then he took someone from the royal family, that is Zedekiah, and made him king (Ezekiel 17:13; Ezekiel 17:5-6). He made a covenant with him which he made him ratify with an oath (2 Chronicles 36:13).
Nebuchadnezzar removes all who might have some influence to start a revolt. This leaves an insignificant, powerless kingdom (Ezekiel 17:14). It is made easy, as it were, for Zedekiah to keep the covenant he made with Nebuchadnezzar. By remaining faithful to the covenant, Judah can still continue to exist.
Yet Zedekiah rebels, for he refuses to bow under God’s discipline (Ezekiel 17:15). He seeks contact with Egypt to help him throw off the yoke of Babylon by sending him horses and many soldiers. The LORD responds, as it were with the utmost astonishment at such audacity, with three questions: “Will he succeed? Will he who does such things escape? Can he indeed break the covenant and escape?” The answer lies in the questions. He will not succeed in his purpose. He will not escape judgment because he does such things. He will not escape punishment, a punishment he deserves because of breaking his covenant that he made with the king of Babylon.
The LORD swears that Zedekiah will die in Babylon, Nebuchadnezzar’s dwelling place (Ezekiel 17:16). He mentions as the reason that Zedekiah has broken his oath that he made to Nebuchadnezzar to ratify the covenant made with him. The help Zedekiah has enlisted from Egypt will have no effect (Ezekiel 17:17). Nebuchadnezzar will carry out his siege of Jerusalem without any opposition from Egypt. Once again, the LORD says that Zedekiah and Jerusalem suffer this judgment because they have shamelessly broken the covenant with Nebuchadnezzar that was ratified by an oath (Ezekiel 17:18; 2 Chronicles 36:13a). Zedekiah pledged his allegiance, but has not kept his oath. Therefore, he will not escape the just judgment of the LORD.
The LORD will bring Zedekiah’s unfaithful dealings down on his head (Ezekiel 17:19). He speaks of it as the breaking of His covenant. Zedekiah had made the covenant as a representative of the LORD. By breaking it he has cast reproach on the Name of the LORD. Therefore, the LORD will spread His net over him and take him captive to Babylon (Ezekiel 17:20). The LORD uses Nebuchadnezzar as His “net” to execute His judgment on Zedekiah. Once again, He points out that Zedekiah’s unfaithful act, his breach of word, was not committed primarily against Nebuchadnezzar but against Him, the LORD God.
By sending ambassadors to Egypt, he has despised the oath and broken the covenant. The LORD says of this “My oath” and “My covenant”. Such rebellion brings not only the displeasure of Babylon upon him, but also the punishment of the LORD. It indicates that agreements and commitments made by professors of God’s Name are as binding as if they were made with God in person. What applies here to nations, we must also apply to social and personal relationships. Breaking a treaty, a contract, a promise, or any other kind of covenant involves harming both God and the person.
Judgment will strike not only Zedekiah, but also all those who supported him in his unfaithfulness (Ezekiel 17:21). His troops may have fled, but they will not escape God’s judgment which He will execute by the sword of the enemies. The captured followers of Zedekiah will be removed from the land and scattered to all corners of the earth. Thus it will become clear that the LORD Himself has said it. What is said here has been fulfilled to the letter (2 Kings 25:3-7).
Ezekiel 47:5
Explanation of the Parable
The word of the LORD comes again to Ezekiel (Ezekiel 17:11). Perhaps some time has passed after the telling of the parable. They have had time to think about it. Ezekiel is commanded to make known the solution of the riddle to “the rebellious house”, that is, his fellow exiles (Ezekiel 17:12). Without reference to the pictures used, the LORD says that the king of Babylon came to Jerusalem and captured its king and princes and brought them to him in Babylon (Ezekiel 17:3-4). Then he took someone from the royal family, that is Zedekiah, and made him king (Ezekiel 17:13; Ezekiel 17:5-6). He made a covenant with him which he made him ratify with an oath (2 Chronicles 36:13).
Nebuchadnezzar removes all who might have some influence to start a revolt. This leaves an insignificant, powerless kingdom (Ezekiel 17:14). It is made easy, as it were, for Zedekiah to keep the covenant he made with Nebuchadnezzar. By remaining faithful to the covenant, Judah can still continue to exist.
Yet Zedekiah rebels, for he refuses to bow under God’s discipline (Ezekiel 17:15). He seeks contact with Egypt to help him throw off the yoke of Babylon by sending him horses and many soldiers. The LORD responds, as it were with the utmost astonishment at such audacity, with three questions: “Will he succeed? Will he who does such things escape? Can he indeed break the covenant and escape?” The answer lies in the questions. He will not succeed in his purpose. He will not escape judgment because he does such things. He will not escape punishment, a punishment he deserves because of breaking his covenant that he made with the king of Babylon.
The LORD swears that Zedekiah will die in Babylon, Nebuchadnezzar’s dwelling place (Ezekiel 17:16). He mentions as the reason that Zedekiah has broken his oath that he made to Nebuchadnezzar to ratify the covenant made with him. The help Zedekiah has enlisted from Egypt will have no effect (Ezekiel 17:17). Nebuchadnezzar will carry out his siege of Jerusalem without any opposition from Egypt. Once again, the LORD says that Zedekiah and Jerusalem suffer this judgment because they have shamelessly broken the covenant with Nebuchadnezzar that was ratified by an oath (Ezekiel 17:18; 2 Chronicles 36:13a). Zedekiah pledged his allegiance, but has not kept his oath. Therefore, he will not escape the just judgment of the LORD.
The LORD will bring Zedekiah’s unfaithful dealings down on his head (Ezekiel 17:19). He speaks of it as the breaking of His covenant. Zedekiah had made the covenant as a representative of the LORD. By breaking it he has cast reproach on the Name of the LORD. Therefore, the LORD will spread His net over him and take him captive to Babylon (Ezekiel 17:20). The LORD uses Nebuchadnezzar as His “net” to execute His judgment on Zedekiah. Once again, He points out that Zedekiah’s unfaithful act, his breach of word, was not committed primarily against Nebuchadnezzar but against Him, the LORD God.
By sending ambassadors to Egypt, he has despised the oath and broken the covenant. The LORD says of this “My oath” and “My covenant”. Such rebellion brings not only the displeasure of Babylon upon him, but also the punishment of the LORD. It indicates that agreements and commitments made by professors of God’s Name are as binding as if they were made with God in person. What applies here to nations, we must also apply to social and personal relationships. Breaking a treaty, a contract, a promise, or any other kind of covenant involves harming both God and the person.
Judgment will strike not only Zedekiah, but also all those who supported him in his unfaithfulness (Ezekiel 17:21). His troops may have fled, but they will not escape God’s judgment which He will execute by the sword of the enemies. The captured followers of Zedekiah will be removed from the land and scattered to all corners of the earth. Thus it will become clear that the LORD Himself has said it. What is said here has been fulfilled to the letter (2 Kings 25:3-7).
Ezekiel 47:6
Explanation of the Parable
The word of the LORD comes again to Ezekiel (Ezekiel 17:11). Perhaps some time has passed after the telling of the parable. They have had time to think about it. Ezekiel is commanded to make known the solution of the riddle to “the rebellious house”, that is, his fellow exiles (Ezekiel 17:12). Without reference to the pictures used, the LORD says that the king of Babylon came to Jerusalem and captured its king and princes and brought them to him in Babylon (Ezekiel 17:3-4). Then he took someone from the royal family, that is Zedekiah, and made him king (Ezekiel 17:13; Ezekiel 17:5-6). He made a covenant with him which he made him ratify with an oath (2 Chronicles 36:13).
Nebuchadnezzar removes all who might have some influence to start a revolt. This leaves an insignificant, powerless kingdom (Ezekiel 17:14). It is made easy, as it were, for Zedekiah to keep the covenant he made with Nebuchadnezzar. By remaining faithful to the covenant, Judah can still continue to exist.
Yet Zedekiah rebels, for he refuses to bow under God’s discipline (Ezekiel 17:15). He seeks contact with Egypt to help him throw off the yoke of Babylon by sending him horses and many soldiers. The LORD responds, as it were with the utmost astonishment at such audacity, with three questions: “Will he succeed? Will he who does such things escape? Can he indeed break the covenant and escape?” The answer lies in the questions. He will not succeed in his purpose. He will not escape judgment because he does such things. He will not escape punishment, a punishment he deserves because of breaking his covenant that he made with the king of Babylon.
The LORD swears that Zedekiah will die in Babylon, Nebuchadnezzar’s dwelling place (Ezekiel 17:16). He mentions as the reason that Zedekiah has broken his oath that he made to Nebuchadnezzar to ratify the covenant made with him. The help Zedekiah has enlisted from Egypt will have no effect (Ezekiel 17:17). Nebuchadnezzar will carry out his siege of Jerusalem without any opposition from Egypt. Once again, the LORD says that Zedekiah and Jerusalem suffer this judgment because they have shamelessly broken the covenant with Nebuchadnezzar that was ratified by an oath (Ezekiel 17:18; 2 Chronicles 36:13a). Zedekiah pledged his allegiance, but has not kept his oath. Therefore, he will not escape the just judgment of the LORD.
The LORD will bring Zedekiah’s unfaithful dealings down on his head (Ezekiel 17:19). He speaks of it as the breaking of His covenant. Zedekiah had made the covenant as a representative of the LORD. By breaking it he has cast reproach on the Name of the LORD. Therefore, the LORD will spread His net over him and take him captive to Babylon (Ezekiel 17:20). The LORD uses Nebuchadnezzar as His “net” to execute His judgment on Zedekiah. Once again, He points out that Zedekiah’s unfaithful act, his breach of word, was not committed primarily against Nebuchadnezzar but against Him, the LORD God.
By sending ambassadors to Egypt, he has despised the oath and broken the covenant. The LORD says of this “My oath” and “My covenant”. Such rebellion brings not only the displeasure of Babylon upon him, but also the punishment of the LORD. It indicates that agreements and commitments made by professors of God’s Name are as binding as if they were made with God in person. What applies here to nations, we must also apply to social and personal relationships. Breaking a treaty, a contract, a promise, or any other kind of covenant involves harming both God and the person.
Judgment will strike not only Zedekiah, but also all those who supported him in his unfaithfulness (Ezekiel 17:21). His troops may have fled, but they will not escape God’s judgment which He will execute by the sword of the enemies. The captured followers of Zedekiah will be removed from the land and scattered to all corners of the earth. Thus it will become clear that the LORD Himself has said it. What is said here has been fulfilled to the letter (2 Kings 25:3-7).
Ezekiel 47:7
Explanation of the Parable
The word of the LORD comes again to Ezekiel (Ezekiel 17:11). Perhaps some time has passed after the telling of the parable. They have had time to think about it. Ezekiel is commanded to make known the solution of the riddle to “the rebellious house”, that is, his fellow exiles (Ezekiel 17:12). Without reference to the pictures used, the LORD says that the king of Babylon came to Jerusalem and captured its king and princes and brought them to him in Babylon (Ezekiel 17:3-4). Then he took someone from the royal family, that is Zedekiah, and made him king (Ezekiel 17:13; Ezekiel 17:5-6). He made a covenant with him which he made him ratify with an oath (2 Chronicles 36:13).
Nebuchadnezzar removes all who might have some influence to start a revolt. This leaves an insignificant, powerless kingdom (Ezekiel 17:14). It is made easy, as it were, for Zedekiah to keep the covenant he made with Nebuchadnezzar. By remaining faithful to the covenant, Judah can still continue to exist.
Yet Zedekiah rebels, for he refuses to bow under God’s discipline (Ezekiel 17:15). He seeks contact with Egypt to help him throw off the yoke of Babylon by sending him horses and many soldiers. The LORD responds, as it were with the utmost astonishment at such audacity, with three questions: “Will he succeed? Will he who does such things escape? Can he indeed break the covenant and escape?” The answer lies in the questions. He will not succeed in his purpose. He will not escape judgment because he does such things. He will not escape punishment, a punishment he deserves because of breaking his covenant that he made with the king of Babylon.
The LORD swears that Zedekiah will die in Babylon, Nebuchadnezzar’s dwelling place (Ezekiel 17:16). He mentions as the reason that Zedekiah has broken his oath that he made to Nebuchadnezzar to ratify the covenant made with him. The help Zedekiah has enlisted from Egypt will have no effect (Ezekiel 17:17). Nebuchadnezzar will carry out his siege of Jerusalem without any opposition from Egypt. Once again, the LORD says that Zedekiah and Jerusalem suffer this judgment because they have shamelessly broken the covenant with Nebuchadnezzar that was ratified by an oath (Ezekiel 17:18; 2 Chronicles 36:13a). Zedekiah pledged his allegiance, but has not kept his oath. Therefore, he will not escape the just judgment of the LORD.
The LORD will bring Zedekiah’s unfaithful dealings down on his head (Ezekiel 17:19). He speaks of it as the breaking of His covenant. Zedekiah had made the covenant as a representative of the LORD. By breaking it he has cast reproach on the Name of the LORD. Therefore, the LORD will spread His net over him and take him captive to Babylon (Ezekiel 17:20). The LORD uses Nebuchadnezzar as His “net” to execute His judgment on Zedekiah. Once again, He points out that Zedekiah’s unfaithful act, his breach of word, was not committed primarily against Nebuchadnezzar but against Him, the LORD God.
By sending ambassadors to Egypt, he has despised the oath and broken the covenant. The LORD says of this “My oath” and “My covenant”. Such rebellion brings not only the displeasure of Babylon upon him, but also the punishment of the LORD. It indicates that agreements and commitments made by professors of God’s Name are as binding as if they were made with God in person. What applies here to nations, we must also apply to social and personal relationships. Breaking a treaty, a contract, a promise, or any other kind of covenant involves harming both God and the person.
Judgment will strike not only Zedekiah, but also all those who supported him in his unfaithfulness (Ezekiel 17:21). His troops may have fled, but they will not escape God’s judgment which He will execute by the sword of the enemies. The captured followers of Zedekiah will be removed from the land and scattered to all corners of the earth. Thus it will become clear that the LORD Himself has said it. What is said here has been fulfilled to the letter (2 Kings 25:3-7).
Ezekiel 47:8
Explanation of the Parable
The word of the LORD comes again to Ezekiel (Ezekiel 17:11). Perhaps some time has passed after the telling of the parable. They have had time to think about it. Ezekiel is commanded to make known the solution of the riddle to “the rebellious house”, that is, his fellow exiles (Ezekiel 17:12). Without reference to the pictures used, the LORD says that the king of Babylon came to Jerusalem and captured its king and princes and brought them to him in Babylon (Ezekiel 17:3-4). Then he took someone from the royal family, that is Zedekiah, and made him king (Ezekiel 17:13; Ezekiel 17:5-6). He made a covenant with him which he made him ratify with an oath (2 Chronicles 36:13).
Nebuchadnezzar removes all who might have some influence to start a revolt. This leaves an insignificant, powerless kingdom (Ezekiel 17:14). It is made easy, as it were, for Zedekiah to keep the covenant he made with Nebuchadnezzar. By remaining faithful to the covenant, Judah can still continue to exist.
Yet Zedekiah rebels, for he refuses to bow under God’s discipline (Ezekiel 17:15). He seeks contact with Egypt to help him throw off the yoke of Babylon by sending him horses and many soldiers. The LORD responds, as it were with the utmost astonishment at such audacity, with three questions: “Will he succeed? Will he who does such things escape? Can he indeed break the covenant and escape?” The answer lies in the questions. He will not succeed in his purpose. He will not escape judgment because he does such things. He will not escape punishment, a punishment he deserves because of breaking his covenant that he made with the king of Babylon.
The LORD swears that Zedekiah will die in Babylon, Nebuchadnezzar’s dwelling place (Ezekiel 17:16). He mentions as the reason that Zedekiah has broken his oath that he made to Nebuchadnezzar to ratify the covenant made with him. The help Zedekiah has enlisted from Egypt will have no effect (Ezekiel 17:17). Nebuchadnezzar will carry out his siege of Jerusalem without any opposition from Egypt. Once again, the LORD says that Zedekiah and Jerusalem suffer this judgment because they have shamelessly broken the covenant with Nebuchadnezzar that was ratified by an oath (Ezekiel 17:18; 2 Chronicles 36:13a). Zedekiah pledged his allegiance, but has not kept his oath. Therefore, he will not escape the just judgment of the LORD.
The LORD will bring Zedekiah’s unfaithful dealings down on his head (Ezekiel 17:19). He speaks of it as the breaking of His covenant. Zedekiah had made the covenant as a representative of the LORD. By breaking it he has cast reproach on the Name of the LORD. Therefore, the LORD will spread His net over him and take him captive to Babylon (Ezekiel 17:20). The LORD uses Nebuchadnezzar as His “net” to execute His judgment on Zedekiah. Once again, He points out that Zedekiah’s unfaithful act, his breach of word, was not committed primarily against Nebuchadnezzar but against Him, the LORD God.
By sending ambassadors to Egypt, he has despised the oath and broken the covenant. The LORD says of this “My oath” and “My covenant”. Such rebellion brings not only the displeasure of Babylon upon him, but also the punishment of the LORD. It indicates that agreements and commitments made by professors of God’s Name are as binding as if they were made with God in person. What applies here to nations, we must also apply to social and personal relationships. Breaking a treaty, a contract, a promise, or any other kind of covenant involves harming both God and the person.
Judgment will strike not only Zedekiah, but also all those who supported him in his unfaithfulness (Ezekiel 17:21). His troops may have fled, but they will not escape God’s judgment which He will execute by the sword of the enemies. The captured followers of Zedekiah will be removed from the land and scattered to all corners of the earth. Thus it will become clear that the LORD Himself has said it. What is said here has been fulfilled to the letter (2 Kings 25:3-7).
Ezekiel 47:9
Explanation of the Parable
The word of the LORD comes again to Ezekiel (Ezekiel 17:11). Perhaps some time has passed after the telling of the parable. They have had time to think about it. Ezekiel is commanded to make known the solution of the riddle to “the rebellious house”, that is, his fellow exiles (Ezekiel 17:12). Without reference to the pictures used, the LORD says that the king of Babylon came to Jerusalem and captured its king and princes and brought them to him in Babylon (Ezekiel 17:3-4). Then he took someone from the royal family, that is Zedekiah, and made him king (Ezekiel 17:13; Ezekiel 17:5-6). He made a covenant with him which he made him ratify with an oath (2 Chronicles 36:13).
Nebuchadnezzar removes all who might have some influence to start a revolt. This leaves an insignificant, powerless kingdom (Ezekiel 17:14). It is made easy, as it were, for Zedekiah to keep the covenant he made with Nebuchadnezzar. By remaining faithful to the covenant, Judah can still continue to exist.
Yet Zedekiah rebels, for he refuses to bow under God’s discipline (Ezekiel 17:15). He seeks contact with Egypt to help him throw off the yoke of Babylon by sending him horses and many soldiers. The LORD responds, as it were with the utmost astonishment at such audacity, with three questions: “Will he succeed? Will he who does such things escape? Can he indeed break the covenant and escape?” The answer lies in the questions. He will not succeed in his purpose. He will not escape judgment because he does such things. He will not escape punishment, a punishment he deserves because of breaking his covenant that he made with the king of Babylon.
The LORD swears that Zedekiah will die in Babylon, Nebuchadnezzar’s dwelling place (Ezekiel 17:16). He mentions as the reason that Zedekiah has broken his oath that he made to Nebuchadnezzar to ratify the covenant made with him. The help Zedekiah has enlisted from Egypt will have no effect (Ezekiel 17:17). Nebuchadnezzar will carry out his siege of Jerusalem without any opposition from Egypt. Once again, the LORD says that Zedekiah and Jerusalem suffer this judgment because they have shamelessly broken the covenant with Nebuchadnezzar that was ratified by an oath (Ezekiel 17:18; 2 Chronicles 36:13a). Zedekiah pledged his allegiance, but has not kept his oath. Therefore, he will not escape the just judgment of the LORD.
The LORD will bring Zedekiah’s unfaithful dealings down on his head (Ezekiel 17:19). He speaks of it as the breaking of His covenant. Zedekiah had made the covenant as a representative of the LORD. By breaking it he has cast reproach on the Name of the LORD. Therefore, the LORD will spread His net over him and take him captive to Babylon (Ezekiel 17:20). The LORD uses Nebuchadnezzar as His “net” to execute His judgment on Zedekiah. Once again, He points out that Zedekiah’s unfaithful act, his breach of word, was not committed primarily against Nebuchadnezzar but against Him, the LORD God.
By sending ambassadors to Egypt, he has despised the oath and broken the covenant. The LORD says of this “My oath” and “My covenant”. Such rebellion brings not only the displeasure of Babylon upon him, but also the punishment of the LORD. It indicates that agreements and commitments made by professors of God’s Name are as binding as if they were made with God in person. What applies here to nations, we must also apply to social and personal relationships. Breaking a treaty, a contract, a promise, or any other kind of covenant involves harming both God and the person.
Judgment will strike not only Zedekiah, but also all those who supported him in his unfaithfulness (Ezekiel 17:21). His troops may have fled, but they will not escape God’s judgment which He will execute by the sword of the enemies. The captured followers of Zedekiah will be removed from the land and scattered to all corners of the earth. Thus it will become clear that the LORD Himself has said it. What is said here has been fulfilled to the letter (2 Kings 25:3-7).
Ezekiel 47:10
Explanation of the Parable
The word of the LORD comes again to Ezekiel (Ezekiel 17:11). Perhaps some time has passed after the telling of the parable. They have had time to think about it. Ezekiel is commanded to make known the solution of the riddle to “the rebellious house”, that is, his fellow exiles (Ezekiel 17:12). Without reference to the pictures used, the LORD says that the king of Babylon came to Jerusalem and captured its king and princes and brought them to him in Babylon (Ezekiel 17:3-4). Then he took someone from the royal family, that is Zedekiah, and made him king (Ezekiel 17:13; Ezekiel 17:5-6). He made a covenant with him which he made him ratify with an oath (2 Chronicles 36:13).
Nebuchadnezzar removes all who might have some influence to start a revolt. This leaves an insignificant, powerless kingdom (Ezekiel 17:14). It is made easy, as it were, for Zedekiah to keep the covenant he made with Nebuchadnezzar. By remaining faithful to the covenant, Judah can still continue to exist.
Yet Zedekiah rebels, for he refuses to bow under God’s discipline (Ezekiel 17:15). He seeks contact with Egypt to help him throw off the yoke of Babylon by sending him horses and many soldiers. The LORD responds, as it were with the utmost astonishment at such audacity, with three questions: “Will he succeed? Will he who does such things escape? Can he indeed break the covenant and escape?” The answer lies in the questions. He will not succeed in his purpose. He will not escape judgment because he does such things. He will not escape punishment, a punishment he deserves because of breaking his covenant that he made with the king of Babylon.
The LORD swears that Zedekiah will die in Babylon, Nebuchadnezzar’s dwelling place (Ezekiel 17:16). He mentions as the reason that Zedekiah has broken his oath that he made to Nebuchadnezzar to ratify the covenant made with him. The help Zedekiah has enlisted from Egypt will have no effect (Ezekiel 17:17). Nebuchadnezzar will carry out his siege of Jerusalem without any opposition from Egypt. Once again, the LORD says that Zedekiah and Jerusalem suffer this judgment because they have shamelessly broken the covenant with Nebuchadnezzar that was ratified by an oath (Ezekiel 17:18; 2 Chronicles 36:13a). Zedekiah pledged his allegiance, but has not kept his oath. Therefore, he will not escape the just judgment of the LORD.
The LORD will bring Zedekiah’s unfaithful dealings down on his head (Ezekiel 17:19). He speaks of it as the breaking of His covenant. Zedekiah had made the covenant as a representative of the LORD. By breaking it he has cast reproach on the Name of the LORD. Therefore, the LORD will spread His net over him and take him captive to Babylon (Ezekiel 17:20). The LORD uses Nebuchadnezzar as His “net” to execute His judgment on Zedekiah. Once again, He points out that Zedekiah’s unfaithful act, his breach of word, was not committed primarily against Nebuchadnezzar but against Him, the LORD God.
By sending ambassadors to Egypt, he has despised the oath and broken the covenant. The LORD says of this “My oath” and “My covenant”. Such rebellion brings not only the displeasure of Babylon upon him, but also the punishment of the LORD. It indicates that agreements and commitments made by professors of God’s Name are as binding as if they were made with God in person. What applies here to nations, we must also apply to social and personal relationships. Breaking a treaty, a contract, a promise, or any other kind of covenant involves harming both God and the person.
Judgment will strike not only Zedekiah, but also all those who supported him in his unfaithfulness (Ezekiel 17:21). His troops may have fled, but they will not escape God’s judgment which He will execute by the sword of the enemies. The captured followers of Zedekiah will be removed from the land and scattered to all corners of the earth. Thus it will become clear that the LORD Himself has said it. What is said here has been fulfilled to the letter (2 Kings 25:3-7).
Ezekiel 47:11
Explanation of the Parable
The word of the LORD comes again to Ezekiel (Ezekiel 17:11). Perhaps some time has passed after the telling of the parable. They have had time to think about it. Ezekiel is commanded to make known the solution of the riddle to “the rebellious house”, that is, his fellow exiles (Ezekiel 17:12). Without reference to the pictures used, the LORD says that the king of Babylon came to Jerusalem and captured its king and princes and brought them to him in Babylon (Ezekiel 17:3-4). Then he took someone from the royal family, that is Zedekiah, and made him king (Ezekiel 17:13; Ezekiel 17:5-6). He made a covenant with him which he made him ratify with an oath (2 Chronicles 36:13).
Nebuchadnezzar removes all who might have some influence to start a revolt. This leaves an insignificant, powerless kingdom (Ezekiel 17:14). It is made easy, as it were, for Zedekiah to keep the covenant he made with Nebuchadnezzar. By remaining faithful to the covenant, Judah can still continue to exist.
Yet Zedekiah rebels, for he refuses to bow under God’s discipline (Ezekiel 17:15). He seeks contact with Egypt to help him throw off the yoke of Babylon by sending him horses and many soldiers. The LORD responds, as it were with the utmost astonishment at such audacity, with three questions: “Will he succeed? Will he who does such things escape? Can he indeed break the covenant and escape?” The answer lies in the questions. He will not succeed in his purpose. He will not escape judgment because he does such things. He will not escape punishment, a punishment he deserves because of breaking his covenant that he made with the king of Babylon.
The LORD swears that Zedekiah will die in Babylon, Nebuchadnezzar’s dwelling place (Ezekiel 17:16). He mentions as the reason that Zedekiah has broken his oath that he made to Nebuchadnezzar to ratify the covenant made with him. The help Zedekiah has enlisted from Egypt will have no effect (Ezekiel 17:17). Nebuchadnezzar will carry out his siege of Jerusalem without any opposition from Egypt. Once again, the LORD says that Zedekiah and Jerusalem suffer this judgment because they have shamelessly broken the covenant with Nebuchadnezzar that was ratified by an oath (Ezekiel 17:18; 2 Chronicles 36:13a). Zedekiah pledged his allegiance, but has not kept his oath. Therefore, he will not escape the just judgment of the LORD.
The LORD will bring Zedekiah’s unfaithful dealings down on his head (Ezekiel 17:19). He speaks of it as the breaking of His covenant. Zedekiah had made the covenant as a representative of the LORD. By breaking it he has cast reproach on the Name of the LORD. Therefore, the LORD will spread His net over him and take him captive to Babylon (Ezekiel 17:20). The LORD uses Nebuchadnezzar as His “net” to execute His judgment on Zedekiah. Once again, He points out that Zedekiah’s unfaithful act, his breach of word, was not committed primarily against Nebuchadnezzar but against Him, the LORD God.
By sending ambassadors to Egypt, he has despised the oath and broken the covenant. The LORD says of this “My oath” and “My covenant”. Such rebellion brings not only the displeasure of Babylon upon him, but also the punishment of the LORD. It indicates that agreements and commitments made by professors of God’s Name are as binding as if they were made with God in person. What applies here to nations, we must also apply to social and personal relationships. Breaking a treaty, a contract, a promise, or any other kind of covenant involves harming both God and the person.
Judgment will strike not only Zedekiah, but also all those who supported him in his unfaithfulness (Ezekiel 17:21). His troops may have fled, but they will not escape God’s judgment which He will execute by the sword of the enemies. The captured followers of Zedekiah will be removed from the land and scattered to all corners of the earth. Thus it will become clear that the LORD Himself has said it. What is said here has been fulfilled to the letter (2 Kings 25:3-7).
Ezekiel 47:12
Explanation of the Parable
The word of the LORD comes again to Ezekiel (Ezekiel 17:11). Perhaps some time has passed after the telling of the parable. They have had time to think about it. Ezekiel is commanded to make known the solution of the riddle to “the rebellious house”, that is, his fellow exiles (Ezekiel 17:12). Without reference to the pictures used, the LORD says that the king of Babylon came to Jerusalem and captured its king and princes and brought them to him in Babylon (Ezekiel 17:3-4). Then he took someone from the royal family, that is Zedekiah, and made him king (Ezekiel 17:13; Ezekiel 17:5-6). He made a covenant with him which he made him ratify with an oath (2 Chronicles 36:13).
Nebuchadnezzar removes all who might have some influence to start a revolt. This leaves an insignificant, powerless kingdom (Ezekiel 17:14). It is made easy, as it were, for Zedekiah to keep the covenant he made with Nebuchadnezzar. By remaining faithful to the covenant, Judah can still continue to exist.
Yet Zedekiah rebels, for he refuses to bow under God’s discipline (Ezekiel 17:15). He seeks contact with Egypt to help him throw off the yoke of Babylon by sending him horses and many soldiers. The LORD responds, as it were with the utmost astonishment at such audacity, with three questions: “Will he succeed? Will he who does such things escape? Can he indeed break the covenant and escape?” The answer lies in the questions. He will not succeed in his purpose. He will not escape judgment because he does such things. He will not escape punishment, a punishment he deserves because of breaking his covenant that he made with the king of Babylon.
The LORD swears that Zedekiah will die in Babylon, Nebuchadnezzar’s dwelling place (Ezekiel 17:16). He mentions as the reason that Zedekiah has broken his oath that he made to Nebuchadnezzar to ratify the covenant made with him. The help Zedekiah has enlisted from Egypt will have no effect (Ezekiel 17:17). Nebuchadnezzar will carry out his siege of Jerusalem without any opposition from Egypt. Once again, the LORD says that Zedekiah and Jerusalem suffer this judgment because they have shamelessly broken the covenant with Nebuchadnezzar that was ratified by an oath (Ezekiel 17:18; 2 Chronicles 36:13a). Zedekiah pledged his allegiance, but has not kept his oath. Therefore, he will not escape the just judgment of the LORD.
The LORD will bring Zedekiah’s unfaithful dealings down on his head (Ezekiel 17:19). He speaks of it as the breaking of His covenant. Zedekiah had made the covenant as a representative of the LORD. By breaking it he has cast reproach on the Name of the LORD. Therefore, the LORD will spread His net over him and take him captive to Babylon (Ezekiel 17:20). The LORD uses Nebuchadnezzar as His “net” to execute His judgment on Zedekiah. Once again, He points out that Zedekiah’s unfaithful act, his breach of word, was not committed primarily against Nebuchadnezzar but against Him, the LORD God.
By sending ambassadors to Egypt, he has despised the oath and broken the covenant. The LORD says of this “My oath” and “My covenant”. Such rebellion brings not only the displeasure of Babylon upon him, but also the punishment of the LORD. It indicates that agreements and commitments made by professors of God’s Name are as binding as if they were made with God in person. What applies here to nations, we must also apply to social and personal relationships. Breaking a treaty, a contract, a promise, or any other kind of covenant involves harming both God and the person.
Judgment will strike not only Zedekiah, but also all those who supported him in his unfaithfulness (Ezekiel 17:21). His troops may have fled, but they will not escape God’s judgment which He will execute by the sword of the enemies. The captured followers of Zedekiah will be removed from the land and scattered to all corners of the earth. Thus it will become clear that the LORD Himself has said it. What is said here has been fulfilled to the letter (2 Kings 25:3-7).
Ezekiel 47:13
Explanation of the Parable
The word of the LORD comes again to Ezekiel (Ezekiel 17:11). Perhaps some time has passed after the telling of the parable. They have had time to think about it. Ezekiel is commanded to make known the solution of the riddle to “the rebellious house”, that is, his fellow exiles (Ezekiel 17:12). Without reference to the pictures used, the LORD says that the king of Babylon came to Jerusalem and captured its king and princes and brought them to him in Babylon (Ezekiel 17:3-4). Then he took someone from the royal family, that is Zedekiah, and made him king (Ezekiel 17:13; Ezekiel 17:5-6). He made a covenant with him which he made him ratify with an oath (2 Chronicles 36:13).
Nebuchadnezzar removes all who might have some influence to start a revolt. This leaves an insignificant, powerless kingdom (Ezekiel 17:14). It is made easy, as it were, for Zedekiah to keep the covenant he made with Nebuchadnezzar. By remaining faithful to the covenant, Judah can still continue to exist.
Yet Zedekiah rebels, for he refuses to bow under God’s discipline (Ezekiel 17:15). He seeks contact with Egypt to help him throw off the yoke of Babylon by sending him horses and many soldiers. The LORD responds, as it were with the utmost astonishment at such audacity, with three questions: “Will he succeed? Will he who does such things escape? Can he indeed break the covenant and escape?” The answer lies in the questions. He will not succeed in his purpose. He will not escape judgment because he does such things. He will not escape punishment, a punishment he deserves because of breaking his covenant that he made with the king of Babylon.
The LORD swears that Zedekiah will die in Babylon, Nebuchadnezzar’s dwelling place (Ezekiel 17:16). He mentions as the reason that Zedekiah has broken his oath that he made to Nebuchadnezzar to ratify the covenant made with him. The help Zedekiah has enlisted from Egypt will have no effect (Ezekiel 17:17). Nebuchadnezzar will carry out his siege of Jerusalem without any opposition from Egypt. Once again, the LORD says that Zedekiah and Jerusalem suffer this judgment because they have shamelessly broken the covenant with Nebuchadnezzar that was ratified by an oath (Ezekiel 17:18; 2 Chronicles 36:13a). Zedekiah pledged his allegiance, but has not kept his oath. Therefore, he will not escape the just judgment of the LORD.
The LORD will bring Zedekiah’s unfaithful dealings down on his head (Ezekiel 17:19). He speaks of it as the breaking of His covenant. Zedekiah had made the covenant as a representative of the LORD. By breaking it he has cast reproach on the Name of the LORD. Therefore, the LORD will spread His net over him and take him captive to Babylon (Ezekiel 17:20). The LORD uses Nebuchadnezzar as His “net” to execute His judgment on Zedekiah. Once again, He points out that Zedekiah’s unfaithful act, his breach of word, was not committed primarily against Nebuchadnezzar but against Him, the LORD God.
By sending ambassadors to Egypt, he has despised the oath and broken the covenant. The LORD says of this “My oath” and “My covenant”. Such rebellion brings not only the displeasure of Babylon upon him, but also the punishment of the LORD. It indicates that agreements and commitments made by professors of God’s Name are as binding as if they were made with God in person. What applies here to nations, we must also apply to social and personal relationships. Breaking a treaty, a contract, a promise, or any other kind of covenant involves harming both God and the person.
Judgment will strike not only Zedekiah, but also all those who supported him in his unfaithfulness (Ezekiel 17:21). His troops may have fled, but they will not escape God’s judgment which He will execute by the sword of the enemies. The captured followers of Zedekiah will be removed from the land and scattered to all corners of the earth. Thus it will become clear that the LORD Himself has said it. What is said here has been fulfilled to the letter (2 Kings 25:3-7).
Ezekiel 47:14
Explanation of the Parable
The word of the LORD comes again to Ezekiel (Ezekiel 17:11). Perhaps some time has passed after the telling of the parable. They have had time to think about it. Ezekiel is commanded to make known the solution of the riddle to “the rebellious house”, that is, his fellow exiles (Ezekiel 17:12). Without reference to the pictures used, the LORD says that the king of Babylon came to Jerusalem and captured its king and princes and brought them to him in Babylon (Ezekiel 17:3-4). Then he took someone from the royal family, that is Zedekiah, and made him king (Ezekiel 17:13; Ezekiel 17:5-6). He made a covenant with him which he made him ratify with an oath (2 Chronicles 36:13).
Nebuchadnezzar removes all who might have some influence to start a revolt. This leaves an insignificant, powerless kingdom (Ezekiel 17:14). It is made easy, as it were, for Zedekiah to keep the covenant he made with Nebuchadnezzar. By remaining faithful to the covenant, Judah can still continue to exist.
Yet Zedekiah rebels, for he refuses to bow under God’s discipline (Ezekiel 17:15). He seeks contact with Egypt to help him throw off the yoke of Babylon by sending him horses and many soldiers. The LORD responds, as it were with the utmost astonishment at such audacity, with three questions: “Will he succeed? Will he who does such things escape? Can he indeed break the covenant and escape?” The answer lies in the questions. He will not succeed in his purpose. He will not escape judgment because he does such things. He will not escape punishment, a punishment he deserves because of breaking his covenant that he made with the king of Babylon.
The LORD swears that Zedekiah will die in Babylon, Nebuchadnezzar’s dwelling place (Ezekiel 17:16). He mentions as the reason that Zedekiah has broken his oath that he made to Nebuchadnezzar to ratify the covenant made with him. The help Zedekiah has enlisted from Egypt will have no effect (Ezekiel 17:17). Nebuchadnezzar will carry out his siege of Jerusalem without any opposition from Egypt. Once again, the LORD says that Zedekiah and Jerusalem suffer this judgment because they have shamelessly broken the covenant with Nebuchadnezzar that was ratified by an oath (Ezekiel 17:18; 2 Chronicles 36:13a). Zedekiah pledged his allegiance, but has not kept his oath. Therefore, he will not escape the just judgment of the LORD.
The LORD will bring Zedekiah’s unfaithful dealings down on his head (Ezekiel 17:19). He speaks of it as the breaking of His covenant. Zedekiah had made the covenant as a representative of the LORD. By breaking it he has cast reproach on the Name of the LORD. Therefore, the LORD will spread His net over him and take him captive to Babylon (Ezekiel 17:20). The LORD uses Nebuchadnezzar as His “net” to execute His judgment on Zedekiah. Once again, He points out that Zedekiah’s unfaithful act, his breach of word, was not committed primarily against Nebuchadnezzar but against Him, the LORD God.
By sending ambassadors to Egypt, he has despised the oath and broken the covenant. The LORD says of this “My oath” and “My covenant”. Such rebellion brings not only the displeasure of Babylon upon him, but also the punishment of the LORD. It indicates that agreements and commitments made by professors of God’s Name are as binding as if they were made with God in person. What applies here to nations, we must also apply to social and personal relationships. Breaking a treaty, a contract, a promise, or any other kind of covenant involves harming both God and the person.
Judgment will strike not only Zedekiah, but also all those who supported him in his unfaithfulness (Ezekiel 17:21). His troops may have fled, but they will not escape God’s judgment which He will execute by the sword of the enemies. The captured followers of Zedekiah will be removed from the land and scattered to all corners of the earth. Thus it will become clear that the LORD Himself has said it. What is said here has been fulfilled to the letter (2 Kings 25:3-7).
Ezekiel 47:15
The Tender Twig of the LORD
After removing the unfaithful twig from the house of David, the LORD goes to work on behalf of His promises. He Himself will take a twig (Ezekiel 17:22). That He will plant as a shoot on a high and exalted mountain, which is Zion. Zion is high and exalted in the sight of the LORD because He has chosen it for His dwelling place (Psalms 48:2; Psalms 68:16; Psalms 87:1-2; Isaiah 2:2; Isaiah 11:9). The young, tender shoot is the Messiah, Christ, from the house of David (cf. Isaiah 11:1; Jeremiah 23:5; Zechariah 6:12). He will be the new King of His people.
This twig will be tender and small at first, but will grow into a royal cedar (Ezekiel 17:23). Thus the Messiah will come as “a tender shoot”, as a “root out of parched ground”, without “[stately] form or majesty” (Isaiah 53:2). But “He will be great and will be called the Son of the Most High; and the Lord God will give Him the throne of His father David; and He will reign over the house of Jacob forever, and His kingdom will have no end” (Luke 1:32-33). He will give protection to all kinds of birds, that is, here, to all those who are connected to heaven, who bow to His authority.
All the other nations, “all the trees of the field”, will then know that He is the LORD (Ezekiel 17:24). They will know it in the first place because He has humbled the high tree – that is, proud, haughty Israel. In the second place, they will know it because He will exalt to great height the low tree – that is the humbled Israel, those who have confessed their guilt, the remnant, and above all the Messiah. All this will find its full fulfillment in the realm of peace. A foreshadowing of this is seen in the exaltation of Jehoiachin (2 Kings 25:27-30).
Ezekiel 47:16
The Tender Twig of the LORD
After removing the unfaithful twig from the house of David, the LORD goes to work on behalf of His promises. He Himself will take a twig (Ezekiel 17:22). That He will plant as a shoot on a high and exalted mountain, which is Zion. Zion is high and exalted in the sight of the LORD because He has chosen it for His dwelling place (Psalms 48:2; Psalms 68:16; Psalms 87:1-2; Isaiah 2:2; Isaiah 11:9). The young, tender shoot is the Messiah, Christ, from the house of David (cf. Isaiah 11:1; Jeremiah 23:5; Zechariah 6:12). He will be the new King of His people.
This twig will be tender and small at first, but will grow into a royal cedar (Ezekiel 17:23). Thus the Messiah will come as “a tender shoot”, as a “root out of parched ground”, without “[stately] form or majesty” (Isaiah 53:2). But “He will be great and will be called the Son of the Most High; and the Lord God will give Him the throne of His father David; and He will reign over the house of Jacob forever, and His kingdom will have no end” (Luke 1:32-33). He will give protection to all kinds of birds, that is, here, to all those who are connected to heaven, who bow to His authority.
All the other nations, “all the trees of the field”, will then know that He is the LORD (Ezekiel 17:24). They will know it in the first place because He has humbled the high tree – that is, proud, haughty Israel. In the second place, they will know it because He will exalt to great height the low tree – that is the humbled Israel, those who have confessed their guilt, the remnant, and above all the Messiah. All this will find its full fulfillment in the realm of peace. A foreshadowing of this is seen in the exaltation of Jehoiachin (2 Kings 25:27-30).
Ezekiel 47:17
The Tender Twig of the LORD
After removing the unfaithful twig from the house of David, the LORD goes to work on behalf of His promises. He Himself will take a twig (Ezekiel 17:22). That He will plant as a shoot on a high and exalted mountain, which is Zion. Zion is high and exalted in the sight of the LORD because He has chosen it for His dwelling place (Psalms 48:2; Psalms 68:16; Psalms 87:1-2; Isaiah 2:2; Isaiah 11:9). The young, tender shoot is the Messiah, Christ, from the house of David (cf. Isaiah 11:1; Jeremiah 23:5; Zechariah 6:12). He will be the new King of His people.
This twig will be tender and small at first, but will grow into a royal cedar (Ezekiel 17:23). Thus the Messiah will come as “a tender shoot”, as a “root out of parched ground”, without “[stately] form or majesty” (Isaiah 53:2). But “He will be great and will be called the Son of the Most High; and the Lord God will give Him the throne of His father David; and He will reign over the house of Jacob forever, and His kingdom will have no end” (Luke 1:32-33). He will give protection to all kinds of birds, that is, here, to all those who are connected to heaven, who bow to His authority.
All the other nations, “all the trees of the field”, will then know that He is the LORD (Ezekiel 17:24). They will know it in the first place because He has humbled the high tree – that is, proud, haughty Israel. In the second place, they will know it because He will exalt to great height the low tree – that is the humbled Israel, those who have confessed their guilt, the remnant, and above all the Messiah. All this will find its full fulfillment in the realm of peace. A foreshadowing of this is seen in the exaltation of Jehoiachin (2 Kings 25:27-30).
Ezekiel 47:19
Introduction
This chapter presents the general principle of personal responsibility, one of the great principles of Scripture. The principle of personal responsibility is the basis for God’s actions. Before Him each person bears his own personal responsibility and on that basis He judges each person individually.
Responsibility of Each Generation
The word of the LORD comes to Ezekiel (Ezekiel 18:1). In that word He points His people to a proverb that is in circulation in Ezekiel’s day (Ezekiel 18:2; Jeremiah 31:29-30; cf. Lamentations 5:7). It is about something the fathers do and of which the children bear the consequences. The fathers eat sour grapes and the children notice it on their own teeth. Unripe, sour grapes give the teeth a rough feeling. The children themselves do not eat the grapes and yet their teeth feel as if they did.
The meaning of this proverb is that they do not think it is fair that they suffer because of what their forefathers did. With this proverb, they shift the blame of the coming judgment away from them. They are not the guilty ones, they argue, but previous generations. They argue that the sins of the fathers are avenged on them. In doing so they in fact accuse the LORD of injustice.
In our time, this same view can be heard. If someone has committed a crime, the cause is sought in his upbringing or in his genes or in the environment in which he has come. This attitude is the automatism that is in man to pass the blame for his actions on to others. This shearing behavior is as old as man. We see this behavior with Adam blaming Eve and with Eve blaming the serpent. But God condemns each of the three involved for their own sins.
No one is forced to imitate the bad behavior of parents or others. Man has a choice to do so or not. Furthermore, it is possible for every person to be freed from the burden of his past if he confesses his sins to God. Then God’s forgiveness follows.
The LORD greatly resents this attitude on the part of the people of Israel and says to them under oath – “as I live” – that they will no longer use this proverb (Ezekiel 18:3). Vigorously He rejects the idea that one can shrug off personal responsibility. He shows in this section that He is righteous when He punishes, because He punishes each according to his own actions. The result will be that the people, when convinced of their own guilt, will abandon this senseless, unjustified self-justification.
The LORD begins by pointing out that every human life belongs to Him (Ezekiel 18:4; Job 12:10). Therefore, each person is personally responsible to Him. The life of the father belongs to the LORD and the life of the son belongs to Him. Although father and son are bound together as a family, each is personally responsible to God. Whether the father sins or the son: the one who sins will die, “for the wages of sin is death” (Romans 6:23a). There is no rejection of personal responsibility or passing on or inheriting blame.
The question may now be asked whether the foregoing is not contrary to what the law says that the LORD visits the sin of the fathers “on the third and the fourth generations” (Exodus 20:5b). It clearly does not contradict each other. The connection in Exodus points to idolatry continuing through the generations. Children often persist in the sins of their parents. It is a serious word for parents. It is not a word for children to shift responsibility for their actions onto their parents or the environment. Children are punished because of their own sins. Moses also wrote that no one is put to death for the sins of another, but that the soul that sins must die (Deuteronomy 24:16).
The unbelief of parents certainly has a devastating effect on the upbringing of children, yet each remains personally responsible to God. Each generation must decide for itself which way to go: the way of faithfulness to and reverence for the Lord, or the way of self-will and rebellion against the Lord. God will call each one to account in accordance with his responsibility.
The LORD gives Ezekiel several examples. He does so on the basis of three successive generations. We have examples of this in Hezekiah, Manasseh, and Josiah: 1. The (grand)father who does righteousness (Hezekiah) will live (Ezekiel 18:5-9). 2. The violent son of the righteous (Manasseh) will die (Ezekiel 18:10-13). 3. The righteous (grand)son (Josiah), son of the violent father, will live, while his violent father will die (Ezekiel 18:14-18).
The righteous is the person who “practices justice and righteousness” (Ezekiel 18:5). What the justice and righteousness of the righteous consist of is broadly spelled out (Ezekiel 18:6-9). It is one who makes the commandments of the LORD the standard for his life and obediently acts accordingly. The LORD lists what characterizes such a person: he - “does not eat at the mountain [shrines]” (Ezekiel 18:6) – this refers to the idolatries on the mountains (Ezekiel 6:2; 13; Ezekiel 16:16; Ezekiel 20:28; Jeremiah 2:20; Hosea 4:13); - “does not lift up his eyes to the idols of the house of Israel,” – he keeps himself according to the law far from the abominable idols Israel is serving (Exodus 20:3); - “defile his neighbor’s wife” – he keeps the seventh commandment and does not commit adultery (Exodus 20:14; Deuteronomy 22:22); - “does not approach a woman during her menstrual period” – he keeps the regulations regarding sexuality (Leviticus 15:24; Leviticus 18:19; Leviticus 20:18); - “does not oppress anyone” (Ezekiel 18:7) – he does not abuse the weak social position of others to enrich himself at his or her expense (Exodus 22:21-22; Deuteronomy 24:17); - “restores to the debtor his pledge”, – he recognizes the right of his neighbor, despite the debt that one owes to him (Exodus 22:25-26; Deuteronomy 24:12-13; Job 22:6; Job 24:3; Amos 2:8); - “does not commit robbery” – he is not a thief or robber who robs his neighbor to increase his property (Exodus 20:15; Leviticus 19:13); - “gives his bread to the hungry” – instead of robbing others he gives bread where there is hunger (Deuteronomy 15:7-11; Isaiah 58:7; James 2:15-16); - “covers the naked with clothing”, – instead of undressing someone he will provide him with what is needed to be warm (Isaiah 58:7; James 2:15-16); - “does not lend [money] on interest” (Ezekiel 18:8) – the Israelite may only take interest from foreigners, not from fellow citizens (Exodus 22:25; Leviticus 25:36-37; Deuteronomy 23:19-20; Proverbs 28:8); - “does not take increase” – (Leviticus 25:37; Proverbs 28:8); - “keeps his hand from iniquity” – here we can think of the use of false weights and measures in trade (Leviticus 19:35-36); - “executes true justice between man and man” – there is no regard for any person in judging a dispute, but fair justice (Leviticus 19:15; Proverbs 16:10); - “walks in My statutes” (Ezekiel 18:9) – such a person does not go his own way, but goes his way in obedience to the LORD, loving His statutes, meditating on them, rejoicing in them, and desiring to learn them (Leviticus 18:4; Psalms 119:16); - “walks in My ordinances so as to deal faithfully” – this is not just about an outward obedience, but it is acting in the right mind of the heart (Ezekiel 18:31).
The person who is called “righteous” is the person who is characterized by doing justice and righteousness and in that shows love for the LORD. That one “will surely live, declares the Lord GOD”. Such a person deserves life and will receive it. He will not perish by the judgments, no matter what his ancestors have done.
Ezekiel 18:10-13 present the case where the righteous person of the previous verses has a son who is not righteous like his father (Ezekiel 18:10). We see this with Hezekiah, who is righteous, and his son Manasseh, who is not righteous. That son is a violent one, someone who sheds blood, someone who despises the life of another. He does things that his father does none of, and doing just one of those things already makes him deserve death.
The LORD reminds that the father does not do all the things listed above (Ezekiel 18:11). Nor does the son stop at the one instance of wickedness, his act of violence. He piles sin upon sin. With the word “even” the LORD intensifies His abhorrence of the evil of the son who acts in such contrast to his father. He is the antithesis of his father, for he is one who
- “even eats at the mountain [shrines],” - “and defiles his neighbor’s wife,” - “oppresses the poor and needy,” (Ezekiel 18:12) - “commits robbery,” - “does not restore a pledge,” - “but lifts up his eyes to the idols” - “[and] commits abomination,” - “lends [money] on interest and takes increase” (Ezekiel 18:13).
After this enumeration of atrocities, the LORD asks the people the question: “Will he live?“ He does not wait for the answer, but gives it Himself: “He will not live! He has committed all these abominations, he will surely be put to death; his blood will be on his own head.“ His father’s righteousness cannot save him. He alone bears the responsibility for his life in sin. It is clear: the children do not receive the bill for the crimes of their parents and they do not receive the reward for the righteousness of their parents.
It is possible that there are those who see their father’s sins and do not follow them (Ezekiel 18:14). We see this with the wicked Amon and his God-fearing son Josiah. A God-fearing son does not act according to the wicked example he has seen. And again the LORD lists the atrocities, but now in connection with one who does not do these atrocities, but does what the LORD has said:
- “He does not eat at the mountain [shrines] (Ezekiel 18:15), - or lift up his eyes to the idols of the house of Israel, - or defile his neighbor’s wife, - or oppress anyone, (Ezekiel 18:16) - or retain a pledge, - or commit robbery, - [but] he gives his bread to the hungry and - covers the naked with clothing, - he keeps his hand from the poor, (Ezekiel 18:17) - does not take interest or increase, - [but] executes My ordinances, - and walks in My statutes.”
This son shows himself to be a righteous one and therefore “he will not die for his father’s iniquity”, but “he will surely live”. But the father will die because of his iniquity (Ezekiel 18:18). And again the LORD lists what his iniquity consists of. The indictment is read again. It must penetrate deeply to the people that the evil deeds done by the person are the direct cause of his death. “The father” dies “because he - practiced extortion, - robbed [his] brother - and did what was not good among his people”.
It has been shown extensively and overwhelmingly that each person is personally responsible for his own actions. The LORD looks only at the person in question and his actions.
Yet there still appears to be a question, which they ask God: “Why should the son not bear the punishment for the father’s iniquity?“ (Ezekiel 18:19a). This question is not sincere, but is a final attempt to get out from under their own responsibility. The question seems to be prompted by what the law says that the children bear the iniquity of the fathers (Exodus 20:5b; see comments on Ezekiel 18:4).
By asking this question they are accusing God of injustice. God has clearly shown that they cannot shift the responsibility for their actions onto their fathers. Yet they do not want to recognize that they themselves are responsible for their behavior. If then they cannot blame their fathers, they are left with nothing but to blame God.
The answer God gives is the climax of this entire discourse on man’s personal responsibility. The conclusion is crystal clear: “When the son has practiced justice and righteousness and has observed all My statutes and done them, he shall surely live. The person who sins will die. The son will not bear the punishment for the father’s iniquity, nor will the father bear the punishment for the son’s iniquity; the righteousness of the righteous will be upon himself, and the wickedness of the wicked will be upon himself” (Ezekiel 18:19b-20). Wicked, evil people bear their own responsibility. They will bear the consequences of their wickedness. The same is true of the opposite, doing righteousness. He who does so also bear his own responsibility.
Ezekiel 47:20
Introduction
This chapter presents the general principle of personal responsibility, one of the great principles of Scripture. The principle of personal responsibility is the basis for God’s actions. Before Him each person bears his own personal responsibility and on that basis He judges each person individually.
Responsibility of Each Generation
The word of the LORD comes to Ezekiel (Ezekiel 18:1). In that word He points His people to a proverb that is in circulation in Ezekiel’s day (Ezekiel 18:2; Jeremiah 31:29-30; cf. Lamentations 5:7). It is about something the fathers do and of which the children bear the consequences. The fathers eat sour grapes and the children notice it on their own teeth. Unripe, sour grapes give the teeth a rough feeling. The children themselves do not eat the grapes and yet their teeth feel as if they did.
The meaning of this proverb is that they do not think it is fair that they suffer because of what their forefathers did. With this proverb, they shift the blame of the coming judgment away from them. They are not the guilty ones, they argue, but previous generations. They argue that the sins of the fathers are avenged on them. In doing so they in fact accuse the LORD of injustice.
In our time, this same view can be heard. If someone has committed a crime, the cause is sought in his upbringing or in his genes or in the environment in which he has come. This attitude is the automatism that is in man to pass the blame for his actions on to others. This shearing behavior is as old as man. We see this behavior with Adam blaming Eve and with Eve blaming the serpent. But God condemns each of the three involved for their own sins.
No one is forced to imitate the bad behavior of parents or others. Man has a choice to do so or not. Furthermore, it is possible for every person to be freed from the burden of his past if he confesses his sins to God. Then God’s forgiveness follows.
The LORD greatly resents this attitude on the part of the people of Israel and says to them under oath – “as I live” – that they will no longer use this proverb (Ezekiel 18:3). Vigorously He rejects the idea that one can shrug off personal responsibility. He shows in this section that He is righteous when He punishes, because He punishes each according to his own actions. The result will be that the people, when convinced of their own guilt, will abandon this senseless, unjustified self-justification.
The LORD begins by pointing out that every human life belongs to Him (Ezekiel 18:4; Job 12:10). Therefore, each person is personally responsible to Him. The life of the father belongs to the LORD and the life of the son belongs to Him. Although father and son are bound together as a family, each is personally responsible to God. Whether the father sins or the son: the one who sins will die, “for the wages of sin is death” (Romans 6:23a). There is no rejection of personal responsibility or passing on or inheriting blame.
The question may now be asked whether the foregoing is not contrary to what the law says that the LORD visits the sin of the fathers “on the third and the fourth generations” (Exodus 20:5b). It clearly does not contradict each other. The connection in Exodus points to idolatry continuing through the generations. Children often persist in the sins of their parents. It is a serious word for parents. It is not a word for children to shift responsibility for their actions onto their parents or the environment. Children are punished because of their own sins. Moses also wrote that no one is put to death for the sins of another, but that the soul that sins must die (Deuteronomy 24:16).
The unbelief of parents certainly has a devastating effect on the upbringing of children, yet each remains personally responsible to God. Each generation must decide for itself which way to go: the way of faithfulness to and reverence for the Lord, or the way of self-will and rebellion against the Lord. God will call each one to account in accordance with his responsibility.
The LORD gives Ezekiel several examples. He does so on the basis of three successive generations. We have examples of this in Hezekiah, Manasseh, and Josiah: 1. The (grand)father who does righteousness (Hezekiah) will live (Ezekiel 18:5-9). 2. The violent son of the righteous (Manasseh) will die (Ezekiel 18:10-13). 3. The righteous (grand)son (Josiah), son of the violent father, will live, while his violent father will die (Ezekiel 18:14-18).
The righteous is the person who “practices justice and righteousness” (Ezekiel 18:5). What the justice and righteousness of the righteous consist of is broadly spelled out (Ezekiel 18:6-9). It is one who makes the commandments of the LORD the standard for his life and obediently acts accordingly. The LORD lists what characterizes such a person: he - “does not eat at the mountain [shrines]” (Ezekiel 18:6) – this refers to the idolatries on the mountains (Ezekiel 6:2; 13; Ezekiel 16:16; Ezekiel 20:28; Jeremiah 2:20; Hosea 4:13); - “does not lift up his eyes to the idols of the house of Israel,” – he keeps himself according to the law far from the abominable idols Israel is serving (Exodus 20:3); - “defile his neighbor’s wife” – he keeps the seventh commandment and does not commit adultery (Exodus 20:14; Deuteronomy 22:22); - “does not approach a woman during her menstrual period” – he keeps the regulations regarding sexuality (Leviticus 15:24; Leviticus 18:19; Leviticus 20:18); - “does not oppress anyone” (Ezekiel 18:7) – he does not abuse the weak social position of others to enrich himself at his or her expense (Exodus 22:21-22; Deuteronomy 24:17); - “restores to the debtor his pledge”, – he recognizes the right of his neighbor, despite the debt that one owes to him (Exodus 22:25-26; Deuteronomy 24:12-13; Job 22:6; Job 24:3; Amos 2:8); - “does not commit robbery” – he is not a thief or robber who robs his neighbor to increase his property (Exodus 20:15; Leviticus 19:13); - “gives his bread to the hungry” – instead of robbing others he gives bread where there is hunger (Deuteronomy 15:7-11; Isaiah 58:7; James 2:15-16); - “covers the naked with clothing”, – instead of undressing someone he will provide him with what is needed to be warm (Isaiah 58:7; James 2:15-16); - “does not lend [money] on interest” (Ezekiel 18:8) – the Israelite may only take interest from foreigners, not from fellow citizens (Exodus 22:25; Leviticus 25:36-37; Deuteronomy 23:19-20; Proverbs 28:8); - “does not take increase” – (Leviticus 25:37; Proverbs 28:8); - “keeps his hand from iniquity” – here we can think of the use of false weights and measures in trade (Leviticus 19:35-36); - “executes true justice between man and man” – there is no regard for any person in judging a dispute, but fair justice (Leviticus 19:15; Proverbs 16:10); - “walks in My statutes” (Ezekiel 18:9) – such a person does not go his own way, but goes his way in obedience to the LORD, loving His statutes, meditating on them, rejoicing in them, and desiring to learn them (Leviticus 18:4; Psalms 119:16); - “walks in My ordinances so as to deal faithfully” – this is not just about an outward obedience, but it is acting in the right mind of the heart (Ezekiel 18:31).
The person who is called “righteous” is the person who is characterized by doing justice and righteousness and in that shows love for the LORD. That one “will surely live, declares the Lord GOD”. Such a person deserves life and will receive it. He will not perish by the judgments, no matter what his ancestors have done.
Ezekiel 18:10-13 present the case where the righteous person of the previous verses has a son who is not righteous like his father (Ezekiel 18:10). We see this with Hezekiah, who is righteous, and his son Manasseh, who is not righteous. That son is a violent one, someone who sheds blood, someone who despises the life of another. He does things that his father does none of, and doing just one of those things already makes him deserve death.
The LORD reminds that the father does not do all the things listed above (Ezekiel 18:11). Nor does the son stop at the one instance of wickedness, his act of violence. He piles sin upon sin. With the word “even” the LORD intensifies His abhorrence of the evil of the son who acts in such contrast to his father. He is the antithesis of his father, for he is one who
- “even eats at the mountain [shrines],” - “and defiles his neighbor’s wife,” - “oppresses the poor and needy,” (Ezekiel 18:12) - “commits robbery,” - “does not restore a pledge,” - “but lifts up his eyes to the idols” - “[and] commits abomination,” - “lends [money] on interest and takes increase” (Ezekiel 18:13).
After this enumeration of atrocities, the LORD asks the people the question: “Will he live?“ He does not wait for the answer, but gives it Himself: “He will not live! He has committed all these abominations, he will surely be put to death; his blood will be on his own head.“ His father’s righteousness cannot save him. He alone bears the responsibility for his life in sin. It is clear: the children do not receive the bill for the crimes of their parents and they do not receive the reward for the righteousness of their parents.
It is possible that there are those who see their father’s sins and do not follow them (Ezekiel 18:14). We see this with the wicked Amon and his God-fearing son Josiah. A God-fearing son does not act according to the wicked example he has seen. And again the LORD lists the atrocities, but now in connection with one who does not do these atrocities, but does what the LORD has said:
- “He does not eat at the mountain [shrines] (Ezekiel 18:15), - or lift up his eyes to the idols of the house of Israel, - or defile his neighbor’s wife, - or oppress anyone, (Ezekiel 18:16) - or retain a pledge, - or commit robbery, - [but] he gives his bread to the hungry and - covers the naked with clothing, - he keeps his hand from the poor, (Ezekiel 18:17) - does not take interest or increase, - [but] executes My ordinances, - and walks in My statutes.”
This son shows himself to be a righteous one and therefore “he will not die for his father’s iniquity”, but “he will surely live”. But the father will die because of his iniquity (Ezekiel 18:18). And again the LORD lists what his iniquity consists of. The indictment is read again. It must penetrate deeply to the people that the evil deeds done by the person are the direct cause of his death. “The father” dies “because he - practiced extortion, - robbed [his] brother - and did what was not good among his people”.
It has been shown extensively and overwhelmingly that each person is personally responsible for his own actions. The LORD looks only at the person in question and his actions.
Yet there still appears to be a question, which they ask God: “Why should the son not bear the punishment for the father’s iniquity?“ (Ezekiel 18:19a). This question is not sincere, but is a final attempt to get out from under their own responsibility. The question seems to be prompted by what the law says that the children bear the iniquity of the fathers (Exodus 20:5b; see comments on Ezekiel 18:4).
By asking this question they are accusing God of injustice. God has clearly shown that they cannot shift the responsibility for their actions onto their fathers. Yet they do not want to recognize that they themselves are responsible for their behavior. If then they cannot blame their fathers, they are left with nothing but to blame God.
The answer God gives is the climax of this entire discourse on man’s personal responsibility. The conclusion is crystal clear: “When the son has practiced justice and righteousness and has observed all My statutes and done them, he shall surely live. The person who sins will die. The son will not bear the punishment for the father’s iniquity, nor will the father bear the punishment for the son’s iniquity; the righteousness of the righteous will be upon himself, and the wickedness of the wicked will be upon himself” (Ezekiel 18:19b-20). Wicked, evil people bear their own responsibility. They will bear the consequences of their wickedness. The same is true of the opposite, doing righteousness. He who does so also bear his own responsibility.
Ezekiel 47:21
Introduction
This chapter presents the general principle of personal responsibility, one of the great principles of Scripture. The principle of personal responsibility is the basis for God’s actions. Before Him each person bears his own personal responsibility and on that basis He judges each person individually.
Responsibility of Each Generation
The word of the LORD comes to Ezekiel (Ezekiel 18:1). In that word He points His people to a proverb that is in circulation in Ezekiel’s day (Ezekiel 18:2; Jeremiah 31:29-30; cf. Lamentations 5:7). It is about something the fathers do and of which the children bear the consequences. The fathers eat sour grapes and the children notice it on their own teeth. Unripe, sour grapes give the teeth a rough feeling. The children themselves do not eat the grapes and yet their teeth feel as if they did.
The meaning of this proverb is that they do not think it is fair that they suffer because of what their forefathers did. With this proverb, they shift the blame of the coming judgment away from them. They are not the guilty ones, they argue, but previous generations. They argue that the sins of the fathers are avenged on them. In doing so they in fact accuse the LORD of injustice.
In our time, this same view can be heard. If someone has committed a crime, the cause is sought in his upbringing or in his genes or in the environment in which he has come. This attitude is the automatism that is in man to pass the blame for his actions on to others. This shearing behavior is as old as man. We see this behavior with Adam blaming Eve and with Eve blaming the serpent. But God condemns each of the three involved for their own sins.
No one is forced to imitate the bad behavior of parents or others. Man has a choice to do so or not. Furthermore, it is possible for every person to be freed from the burden of his past if he confesses his sins to God. Then God’s forgiveness follows.
The LORD greatly resents this attitude on the part of the people of Israel and says to them under oath – “as I live” – that they will no longer use this proverb (Ezekiel 18:3). Vigorously He rejects the idea that one can shrug off personal responsibility. He shows in this section that He is righteous when He punishes, because He punishes each according to his own actions. The result will be that the people, when convinced of their own guilt, will abandon this senseless, unjustified self-justification.
The LORD begins by pointing out that every human life belongs to Him (Ezekiel 18:4; Job 12:10). Therefore, each person is personally responsible to Him. The life of the father belongs to the LORD and the life of the son belongs to Him. Although father and son are bound together as a family, each is personally responsible to God. Whether the father sins or the son: the one who sins will die, “for the wages of sin is death” (Romans 6:23a). There is no rejection of personal responsibility or passing on or inheriting blame.
The question may now be asked whether the foregoing is not contrary to what the law says that the LORD visits the sin of the fathers “on the third and the fourth generations” (Exodus 20:5b). It clearly does not contradict each other. The connection in Exodus points to idolatry continuing through the generations. Children often persist in the sins of their parents. It is a serious word for parents. It is not a word for children to shift responsibility for their actions onto their parents or the environment. Children are punished because of their own sins. Moses also wrote that no one is put to death for the sins of another, but that the soul that sins must die (Deuteronomy 24:16).
The unbelief of parents certainly has a devastating effect on the upbringing of children, yet each remains personally responsible to God. Each generation must decide for itself which way to go: the way of faithfulness to and reverence for the Lord, or the way of self-will and rebellion against the Lord. God will call each one to account in accordance with his responsibility.
The LORD gives Ezekiel several examples. He does so on the basis of three successive generations. We have examples of this in Hezekiah, Manasseh, and Josiah: 1. The (grand)father who does righteousness (Hezekiah) will live (Ezekiel 18:5-9). 2. The violent son of the righteous (Manasseh) will die (Ezekiel 18:10-13). 3. The righteous (grand)son (Josiah), son of the violent father, will live, while his violent father will die (Ezekiel 18:14-18).
The righteous is the person who “practices justice and righteousness” (Ezekiel 18:5). What the justice and righteousness of the righteous consist of is broadly spelled out (Ezekiel 18:6-9). It is one who makes the commandments of the LORD the standard for his life and obediently acts accordingly. The LORD lists what characterizes such a person: he - “does not eat at the mountain [shrines]” (Ezekiel 18:6) – this refers to the idolatries on the mountains (Ezekiel 6:2; 13; Ezekiel 16:16; Ezekiel 20:28; Jeremiah 2:20; Hosea 4:13); - “does not lift up his eyes to the idols of the house of Israel,” – he keeps himself according to the law far from the abominable idols Israel is serving (Exodus 20:3); - “defile his neighbor’s wife” – he keeps the seventh commandment and does not commit adultery (Exodus 20:14; Deuteronomy 22:22); - “does not approach a woman during her menstrual period” – he keeps the regulations regarding sexuality (Leviticus 15:24; Leviticus 18:19; Leviticus 20:18); - “does not oppress anyone” (Ezekiel 18:7) – he does not abuse the weak social position of others to enrich himself at his or her expense (Exodus 22:21-22; Deuteronomy 24:17); - “restores to the debtor his pledge”, – he recognizes the right of his neighbor, despite the debt that one owes to him (Exodus 22:25-26; Deuteronomy 24:12-13; Job 22:6; Job 24:3; Amos 2:8); - “does not commit robbery” – he is not a thief or robber who robs his neighbor to increase his property (Exodus 20:15; Leviticus 19:13); - “gives his bread to the hungry” – instead of robbing others he gives bread where there is hunger (Deuteronomy 15:7-11; Isaiah 58:7; James 2:15-16); - “covers the naked with clothing”, – instead of undressing someone he will provide him with what is needed to be warm (Isaiah 58:7; James 2:15-16); - “does not lend [money] on interest” (Ezekiel 18:8) – the Israelite may only take interest from foreigners, not from fellow citizens (Exodus 22:25; Leviticus 25:36-37; Deuteronomy 23:19-20; Proverbs 28:8); - “does not take increase” – (Leviticus 25:37; Proverbs 28:8); - “keeps his hand from iniquity” – here we can think of the use of false weights and measures in trade (Leviticus 19:35-36); - “executes true justice between man and man” – there is no regard for any person in judging a dispute, but fair justice (Leviticus 19:15; Proverbs 16:10); - “walks in My statutes” (Ezekiel 18:9) – such a person does not go his own way, but goes his way in obedience to the LORD, loving His statutes, meditating on them, rejoicing in them, and desiring to learn them (Leviticus 18:4; Psalms 119:16); - “walks in My ordinances so as to deal faithfully” – this is not just about an outward obedience, but it is acting in the right mind of the heart (Ezekiel 18:31).
The person who is called “righteous” is the person who is characterized by doing justice and righteousness and in that shows love for the LORD. That one “will surely live, declares the Lord GOD”. Such a person deserves life and will receive it. He will not perish by the judgments, no matter what his ancestors have done.
Ezekiel 18:10-13 present the case where the righteous person of the previous verses has a son who is not righteous like his father (Ezekiel 18:10). We see this with Hezekiah, who is righteous, and his son Manasseh, who is not righteous. That son is a violent one, someone who sheds blood, someone who despises the life of another. He does things that his father does none of, and doing just one of those things already makes him deserve death.
The LORD reminds that the father does not do all the things listed above (Ezekiel 18:11). Nor does the son stop at the one instance of wickedness, his act of violence. He piles sin upon sin. With the word “even” the LORD intensifies His abhorrence of the evil of the son who acts in such contrast to his father. He is the antithesis of his father, for he is one who
- “even eats at the mountain [shrines],” - “and defiles his neighbor’s wife,” - “oppresses the poor and needy,” (Ezekiel 18:12) - “commits robbery,” - “does not restore a pledge,” - “but lifts up his eyes to the idols” - “[and] commits abomination,” - “lends [money] on interest and takes increase” (Ezekiel 18:13).
After this enumeration of atrocities, the LORD asks the people the question: “Will he live?“ He does not wait for the answer, but gives it Himself: “He will not live! He has committed all these abominations, he will surely be put to death; his blood will be on his own head.“ His father’s righteousness cannot save him. He alone bears the responsibility for his life in sin. It is clear: the children do not receive the bill for the crimes of their parents and they do not receive the reward for the righteousness of their parents.
It is possible that there are those who see their father’s sins and do not follow them (Ezekiel 18:14). We see this with the wicked Amon and his God-fearing son Josiah. A God-fearing son does not act according to the wicked example he has seen. And again the LORD lists the atrocities, but now in connection with one who does not do these atrocities, but does what the LORD has said:
- “He does not eat at the mountain [shrines] (Ezekiel 18:15), - or lift up his eyes to the idols of the house of Israel, - or defile his neighbor’s wife, - or oppress anyone, (Ezekiel 18:16) - or retain a pledge, - or commit robbery, - [but] he gives his bread to the hungry and - covers the naked with clothing, - he keeps his hand from the poor, (Ezekiel 18:17) - does not take interest or increase, - [but] executes My ordinances, - and walks in My statutes.”
This son shows himself to be a righteous one and therefore “he will not die for his father’s iniquity”, but “he will surely live”. But the father will die because of his iniquity (Ezekiel 18:18). And again the LORD lists what his iniquity consists of. The indictment is read again. It must penetrate deeply to the people that the evil deeds done by the person are the direct cause of his death. “The father” dies “because he - practiced extortion, - robbed [his] brother - and did what was not good among his people”.
It has been shown extensively and overwhelmingly that each person is personally responsible for his own actions. The LORD looks only at the person in question and his actions.
Yet there still appears to be a question, which they ask God: “Why should the son not bear the punishment for the father’s iniquity?“ (Ezekiel 18:19a). This question is not sincere, but is a final attempt to get out from under their own responsibility. The question seems to be prompted by what the law says that the children bear the iniquity of the fathers (Exodus 20:5b; see comments on Ezekiel 18:4).
By asking this question they are accusing God of injustice. God has clearly shown that they cannot shift the responsibility for their actions onto their fathers. Yet they do not want to recognize that they themselves are responsible for their behavior. If then they cannot blame their fathers, they are left with nothing but to blame God.
The answer God gives is the climax of this entire discourse on man’s personal responsibility. The conclusion is crystal clear: “When the son has practiced justice and righteousness and has observed all My statutes and done them, he shall surely live. The person who sins will die. The son will not bear the punishment for the father’s iniquity, nor will the father bear the punishment for the son’s iniquity; the righteousness of the righteous will be upon himself, and the wickedness of the wicked will be upon himself” (Ezekiel 18:19b-20). Wicked, evil people bear their own responsibility. They will bear the consequences of their wickedness. The same is true of the opposite, doing righteousness. He who does so also bear his own responsibility.
Ezekiel 47:22
Introduction
This chapter presents the general principle of personal responsibility, one of the great principles of Scripture. The principle of personal responsibility is the basis for God’s actions. Before Him each person bears his own personal responsibility and on that basis He judges each person individually.
Responsibility of Each Generation
The word of the LORD comes to Ezekiel (Ezekiel 18:1). In that word He points His people to a proverb that is in circulation in Ezekiel’s day (Ezekiel 18:2; Jeremiah 31:29-30; cf. Lamentations 5:7). It is about something the fathers do and of which the children bear the consequences. The fathers eat sour grapes and the children notice it on their own teeth. Unripe, sour grapes give the teeth a rough feeling. The children themselves do not eat the grapes and yet their teeth feel as if they did.
The meaning of this proverb is that they do not think it is fair that they suffer because of what their forefathers did. With this proverb, they shift the blame of the coming judgment away from them. They are not the guilty ones, they argue, but previous generations. They argue that the sins of the fathers are avenged on them. In doing so they in fact accuse the LORD of injustice.
In our time, this same view can be heard. If someone has committed a crime, the cause is sought in his upbringing or in his genes or in the environment in which he has come. This attitude is the automatism that is in man to pass the blame for his actions on to others. This shearing behavior is as old as man. We see this behavior with Adam blaming Eve and with Eve blaming the serpent. But God condemns each of the three involved for their own sins.
No one is forced to imitate the bad behavior of parents or others. Man has a choice to do so or not. Furthermore, it is possible for every person to be freed from the burden of his past if he confesses his sins to God. Then God’s forgiveness follows.
The LORD greatly resents this attitude on the part of the people of Israel and says to them under oath – “as I live” – that they will no longer use this proverb (Ezekiel 18:3). Vigorously He rejects the idea that one can shrug off personal responsibility. He shows in this section that He is righteous when He punishes, because He punishes each according to his own actions. The result will be that the people, when convinced of their own guilt, will abandon this senseless, unjustified self-justification.
The LORD begins by pointing out that every human life belongs to Him (Ezekiel 18:4; Job 12:10). Therefore, each person is personally responsible to Him. The life of the father belongs to the LORD and the life of the son belongs to Him. Although father and son are bound together as a family, each is personally responsible to God. Whether the father sins or the son: the one who sins will die, “for the wages of sin is death” (Romans 6:23a). There is no rejection of personal responsibility or passing on or inheriting blame.
The question may now be asked whether the foregoing is not contrary to what the law says that the LORD visits the sin of the fathers “on the third and the fourth generations” (Exodus 20:5b). It clearly does not contradict each other. The connection in Exodus points to idolatry continuing through the generations. Children often persist in the sins of their parents. It is a serious word for parents. It is not a word for children to shift responsibility for their actions onto their parents or the environment. Children are punished because of their own sins. Moses also wrote that no one is put to death for the sins of another, but that the soul that sins must die (Deuteronomy 24:16).
The unbelief of parents certainly has a devastating effect on the upbringing of children, yet each remains personally responsible to God. Each generation must decide for itself which way to go: the way of faithfulness to and reverence for the Lord, or the way of self-will and rebellion against the Lord. God will call each one to account in accordance with his responsibility.
The LORD gives Ezekiel several examples. He does so on the basis of three successive generations. We have examples of this in Hezekiah, Manasseh, and Josiah: 1. The (grand)father who does righteousness (Hezekiah) will live (Ezekiel 18:5-9). 2. The violent son of the righteous (Manasseh) will die (Ezekiel 18:10-13). 3. The righteous (grand)son (Josiah), son of the violent father, will live, while his violent father will die (Ezekiel 18:14-18).
The righteous is the person who “practices justice and righteousness” (Ezekiel 18:5). What the justice and righteousness of the righteous consist of is broadly spelled out (Ezekiel 18:6-9). It is one who makes the commandments of the LORD the standard for his life and obediently acts accordingly. The LORD lists what characterizes such a person: he - “does not eat at the mountain [shrines]” (Ezekiel 18:6) – this refers to the idolatries on the mountains (Ezekiel 6:2; 13; Ezekiel 16:16; Ezekiel 20:28; Jeremiah 2:20; Hosea 4:13); - “does not lift up his eyes to the idols of the house of Israel,” – he keeps himself according to the law far from the abominable idols Israel is serving (Exodus 20:3); - “defile his neighbor’s wife” – he keeps the seventh commandment and does not commit adultery (Exodus 20:14; Deuteronomy 22:22); - “does not approach a woman during her menstrual period” – he keeps the regulations regarding sexuality (Leviticus 15:24; Leviticus 18:19; Leviticus 20:18); - “does not oppress anyone” (Ezekiel 18:7) – he does not abuse the weak social position of others to enrich himself at his or her expense (Exodus 22:21-22; Deuteronomy 24:17); - “restores to the debtor his pledge”, – he recognizes the right of his neighbor, despite the debt that one owes to him (Exodus 22:25-26; Deuteronomy 24:12-13; Job 22:6; Job 24:3; Amos 2:8); - “does not commit robbery” – he is not a thief or robber who robs his neighbor to increase his property (Exodus 20:15; Leviticus 19:13); - “gives his bread to the hungry” – instead of robbing others he gives bread where there is hunger (Deuteronomy 15:7-11; Isaiah 58:7; James 2:15-16); - “covers the naked with clothing”, – instead of undressing someone he will provide him with what is needed to be warm (Isaiah 58:7; James 2:15-16); - “does not lend [money] on interest” (Ezekiel 18:8) – the Israelite may only take interest from foreigners, not from fellow citizens (Exodus 22:25; Leviticus 25:36-37; Deuteronomy 23:19-20; Proverbs 28:8); - “does not take increase” – (Leviticus 25:37; Proverbs 28:8); - “keeps his hand from iniquity” – here we can think of the use of false weights and measures in trade (Leviticus 19:35-36); - “executes true justice between man and man” – there is no regard for any person in judging a dispute, but fair justice (Leviticus 19:15; Proverbs 16:10); - “walks in My statutes” (Ezekiel 18:9) – such a person does not go his own way, but goes his way in obedience to the LORD, loving His statutes, meditating on them, rejoicing in them, and desiring to learn them (Leviticus 18:4; Psalms 119:16); - “walks in My ordinances so as to deal faithfully” – this is not just about an outward obedience, but it is acting in the right mind of the heart (Ezekiel 18:31).
The person who is called “righteous” is the person who is characterized by doing justice and righteousness and in that shows love for the LORD. That one “will surely live, declares the Lord GOD”. Such a person deserves life and will receive it. He will not perish by the judgments, no matter what his ancestors have done.
Ezekiel 18:10-13 present the case where the righteous person of the previous verses has a son who is not righteous like his father (Ezekiel 18:10). We see this with Hezekiah, who is righteous, and his son Manasseh, who is not righteous. That son is a violent one, someone who sheds blood, someone who despises the life of another. He does things that his father does none of, and doing just one of those things already makes him deserve death.
The LORD reminds that the father does not do all the things listed above (Ezekiel 18:11). Nor does the son stop at the one instance of wickedness, his act of violence. He piles sin upon sin. With the word “even” the LORD intensifies His abhorrence of the evil of the son who acts in such contrast to his father. He is the antithesis of his father, for he is one who
- “even eats at the mountain [shrines],” - “and defiles his neighbor’s wife,” - “oppresses the poor and needy,” (Ezekiel 18:12) - “commits robbery,” - “does not restore a pledge,” - “but lifts up his eyes to the idols” - “[and] commits abomination,” - “lends [money] on interest and takes increase” (Ezekiel 18:13).
After this enumeration of atrocities, the LORD asks the people the question: “Will he live?“ He does not wait for the answer, but gives it Himself: “He will not live! He has committed all these abominations, he will surely be put to death; his blood will be on his own head.“ His father’s righteousness cannot save him. He alone bears the responsibility for his life in sin. It is clear: the children do not receive the bill for the crimes of their parents and they do not receive the reward for the righteousness of their parents.
It is possible that there are those who see their father’s sins and do not follow them (Ezekiel 18:14). We see this with the wicked Amon and his God-fearing son Josiah. A God-fearing son does not act according to the wicked example he has seen. And again the LORD lists the atrocities, but now in connection with one who does not do these atrocities, but does what the LORD has said:
- “He does not eat at the mountain [shrines] (Ezekiel 18:15), - or lift up his eyes to the idols of the house of Israel, - or defile his neighbor’s wife, - or oppress anyone, (Ezekiel 18:16) - or retain a pledge, - or commit robbery, - [but] he gives his bread to the hungry and - covers the naked with clothing, - he keeps his hand from the poor, (Ezekiel 18:17) - does not take interest or increase, - [but] executes My ordinances, - and walks in My statutes.”
This son shows himself to be a righteous one and therefore “he will not die for his father’s iniquity”, but “he will surely live”. But the father will die because of his iniquity (Ezekiel 18:18). And again the LORD lists what his iniquity consists of. The indictment is read again. It must penetrate deeply to the people that the evil deeds done by the person are the direct cause of his death. “The father” dies “because he - practiced extortion, - robbed [his] brother - and did what was not good among his people”.
It has been shown extensively and overwhelmingly that each person is personally responsible for his own actions. The LORD looks only at the person in question and his actions.
Yet there still appears to be a question, which they ask God: “Why should the son not bear the punishment for the father’s iniquity?“ (Ezekiel 18:19a). This question is not sincere, but is a final attempt to get out from under their own responsibility. The question seems to be prompted by what the law says that the children bear the iniquity of the fathers (Exodus 20:5b; see comments on Ezekiel 18:4).
By asking this question they are accusing God of injustice. God has clearly shown that they cannot shift the responsibility for their actions onto their fathers. Yet they do not want to recognize that they themselves are responsible for their behavior. If then they cannot blame their fathers, they are left with nothing but to blame God.
The answer God gives is the climax of this entire discourse on man’s personal responsibility. The conclusion is crystal clear: “When the son has practiced justice and righteousness and has observed all My statutes and done them, he shall surely live. The person who sins will die. The son will not bear the punishment for the father’s iniquity, nor will the father bear the punishment for the son’s iniquity; the righteousness of the righteous will be upon himself, and the wickedness of the wicked will be upon himself” (Ezekiel 18:19b-20). Wicked, evil people bear their own responsibility. They will bear the consequences of their wickedness. The same is true of the opposite, doing righteousness. He who does so also bear his own responsibility.
Ezekiel 47:23
Introduction
This chapter presents the general principle of personal responsibility, one of the great principles of Scripture. The principle of personal responsibility is the basis for God’s actions. Before Him each person bears his own personal responsibility and on that basis He judges each person individually.
Responsibility of Each Generation
The word of the LORD comes to Ezekiel (Ezekiel 18:1). In that word He points His people to a proverb that is in circulation in Ezekiel’s day (Ezekiel 18:2; Jeremiah 31:29-30; cf. Lamentations 5:7). It is about something the fathers do and of which the children bear the consequences. The fathers eat sour grapes and the children notice it on their own teeth. Unripe, sour grapes give the teeth a rough feeling. The children themselves do not eat the grapes and yet their teeth feel as if they did.
The meaning of this proverb is that they do not think it is fair that they suffer because of what their forefathers did. With this proverb, they shift the blame of the coming judgment away from them. They are not the guilty ones, they argue, but previous generations. They argue that the sins of the fathers are avenged on them. In doing so they in fact accuse the LORD of injustice.
In our time, this same view can be heard. If someone has committed a crime, the cause is sought in his upbringing or in his genes or in the environment in which he has come. This attitude is the automatism that is in man to pass the blame for his actions on to others. This shearing behavior is as old as man. We see this behavior with Adam blaming Eve and with Eve blaming the serpent. But God condemns each of the three involved for their own sins.
No one is forced to imitate the bad behavior of parents or others. Man has a choice to do so or not. Furthermore, it is possible for every person to be freed from the burden of his past if he confesses his sins to God. Then God’s forgiveness follows.
The LORD greatly resents this attitude on the part of the people of Israel and says to them under oath – “as I live” – that they will no longer use this proverb (Ezekiel 18:3). Vigorously He rejects the idea that one can shrug off personal responsibility. He shows in this section that He is righteous when He punishes, because He punishes each according to his own actions. The result will be that the people, when convinced of their own guilt, will abandon this senseless, unjustified self-justification.
The LORD begins by pointing out that every human life belongs to Him (Ezekiel 18:4; Job 12:10). Therefore, each person is personally responsible to Him. The life of the father belongs to the LORD and the life of the son belongs to Him. Although father and son are bound together as a family, each is personally responsible to God. Whether the father sins or the son: the one who sins will die, “for the wages of sin is death” (Romans 6:23a). There is no rejection of personal responsibility or passing on or inheriting blame.
The question may now be asked whether the foregoing is not contrary to what the law says that the LORD visits the sin of the fathers “on the third and the fourth generations” (Exodus 20:5b). It clearly does not contradict each other. The connection in Exodus points to idolatry continuing through the generations. Children often persist in the sins of their parents. It is a serious word for parents. It is not a word for children to shift responsibility for their actions onto their parents or the environment. Children are punished because of their own sins. Moses also wrote that no one is put to death for the sins of another, but that the soul that sins must die (Deuteronomy 24:16).
The unbelief of parents certainly has a devastating effect on the upbringing of children, yet each remains personally responsible to God. Each generation must decide for itself which way to go: the way of faithfulness to and reverence for the Lord, or the way of self-will and rebellion against the Lord. God will call each one to account in accordance with his responsibility.
The LORD gives Ezekiel several examples. He does so on the basis of three successive generations. We have examples of this in Hezekiah, Manasseh, and Josiah: 1. The (grand)father who does righteousness (Hezekiah) will live (Ezekiel 18:5-9). 2. The violent son of the righteous (Manasseh) will die (Ezekiel 18:10-13). 3. The righteous (grand)son (Josiah), son of the violent father, will live, while his violent father will die (Ezekiel 18:14-18).
The righteous is the person who “practices justice and righteousness” (Ezekiel 18:5). What the justice and righteousness of the righteous consist of is broadly spelled out (Ezekiel 18:6-9). It is one who makes the commandments of the LORD the standard for his life and obediently acts accordingly. The LORD lists what characterizes such a person: he - “does not eat at the mountain [shrines]” (Ezekiel 18:6) – this refers to the idolatries on the mountains (Ezekiel 6:2; 13; Ezekiel 16:16; Ezekiel 20:28; Jeremiah 2:20; Hosea 4:13); - “does not lift up his eyes to the idols of the house of Israel,” – he keeps himself according to the law far from the abominable idols Israel is serving (Exodus 20:3); - “defile his neighbor’s wife” – he keeps the seventh commandment and does not commit adultery (Exodus 20:14; Deuteronomy 22:22); - “does not approach a woman during her menstrual period” – he keeps the regulations regarding sexuality (Leviticus 15:24; Leviticus 18:19; Leviticus 20:18); - “does not oppress anyone” (Ezekiel 18:7) – he does not abuse the weak social position of others to enrich himself at his or her expense (Exodus 22:21-22; Deuteronomy 24:17); - “restores to the debtor his pledge”, – he recognizes the right of his neighbor, despite the debt that one owes to him (Exodus 22:25-26; Deuteronomy 24:12-13; Job 22:6; Job 24:3; Amos 2:8); - “does not commit robbery” – he is not a thief or robber who robs his neighbor to increase his property (Exodus 20:15; Leviticus 19:13); - “gives his bread to the hungry” – instead of robbing others he gives bread where there is hunger (Deuteronomy 15:7-11; Isaiah 58:7; James 2:15-16); - “covers the naked with clothing”, – instead of undressing someone he will provide him with what is needed to be warm (Isaiah 58:7; James 2:15-16); - “does not lend [money] on interest” (Ezekiel 18:8) – the Israelite may only take interest from foreigners, not from fellow citizens (Exodus 22:25; Leviticus 25:36-37; Deuteronomy 23:19-20; Proverbs 28:8); - “does not take increase” – (Leviticus 25:37; Proverbs 28:8); - “keeps his hand from iniquity” – here we can think of the use of false weights and measures in trade (Leviticus 19:35-36); - “executes true justice between man and man” – there is no regard for any person in judging a dispute, but fair justice (Leviticus 19:15; Proverbs 16:10); - “walks in My statutes” (Ezekiel 18:9) – such a person does not go his own way, but goes his way in obedience to the LORD, loving His statutes, meditating on them, rejoicing in them, and desiring to learn them (Leviticus 18:4; Psalms 119:16); - “walks in My ordinances so as to deal faithfully” – this is not just about an outward obedience, but it is acting in the right mind of the heart (Ezekiel 18:31).
The person who is called “righteous” is the person who is characterized by doing justice and righteousness and in that shows love for the LORD. That one “will surely live, declares the Lord GOD”. Such a person deserves life and will receive it. He will not perish by the judgments, no matter what his ancestors have done.
Ezekiel 18:10-13 present the case where the righteous person of the previous verses has a son who is not righteous like his father (Ezekiel 18:10). We see this with Hezekiah, who is righteous, and his son Manasseh, who is not righteous. That son is a violent one, someone who sheds blood, someone who despises the life of another. He does things that his father does none of, and doing just one of those things already makes him deserve death.
The LORD reminds that the father does not do all the things listed above (Ezekiel 18:11). Nor does the son stop at the one instance of wickedness, his act of violence. He piles sin upon sin. With the word “even” the LORD intensifies His abhorrence of the evil of the son who acts in such contrast to his father. He is the antithesis of his father, for he is one who
- “even eats at the mountain [shrines],” - “and defiles his neighbor’s wife,” - “oppresses the poor and needy,” (Ezekiel 18:12) - “commits robbery,” - “does not restore a pledge,” - “but lifts up his eyes to the idols” - “[and] commits abomination,” - “lends [money] on interest and takes increase” (Ezekiel 18:13).
After this enumeration of atrocities, the LORD asks the people the question: “Will he live?“ He does not wait for the answer, but gives it Himself: “He will not live! He has committed all these abominations, he will surely be put to death; his blood will be on his own head.“ His father’s righteousness cannot save him. He alone bears the responsibility for his life in sin. It is clear: the children do not receive the bill for the crimes of their parents and they do not receive the reward for the righteousness of their parents.
It is possible that there are those who see their father’s sins and do not follow them (Ezekiel 18:14). We see this with the wicked Amon and his God-fearing son Josiah. A God-fearing son does not act according to the wicked example he has seen. And again the LORD lists the atrocities, but now in connection with one who does not do these atrocities, but does what the LORD has said:
- “He does not eat at the mountain [shrines] (Ezekiel 18:15), - or lift up his eyes to the idols of the house of Israel, - or defile his neighbor’s wife, - or oppress anyone, (Ezekiel 18:16) - or retain a pledge, - or commit robbery, - [but] he gives his bread to the hungry and - covers the naked with clothing, - he keeps his hand from the poor, (Ezekiel 18:17) - does not take interest or increase, - [but] executes My ordinances, - and walks in My statutes.”
This son shows himself to be a righteous one and therefore “he will not die for his father’s iniquity”, but “he will surely live”. But the father will die because of his iniquity (Ezekiel 18:18). And again the LORD lists what his iniquity consists of. The indictment is read again. It must penetrate deeply to the people that the evil deeds done by the person are the direct cause of his death. “The father” dies “because he - practiced extortion, - robbed [his] brother - and did what was not good among his people”.
It has been shown extensively and overwhelmingly that each person is personally responsible for his own actions. The LORD looks only at the person in question and his actions.
Yet there still appears to be a question, which they ask God: “Why should the son not bear the punishment for the father’s iniquity?“ (Ezekiel 18:19a). This question is not sincere, but is a final attempt to get out from under their own responsibility. The question seems to be prompted by what the law says that the children bear the iniquity of the fathers (Exodus 20:5b; see comments on Ezekiel 18:4).
By asking this question they are accusing God of injustice. God has clearly shown that they cannot shift the responsibility for their actions onto their fathers. Yet they do not want to recognize that they themselves are responsible for their behavior. If then they cannot blame their fathers, they are left with nothing but to blame God.
The answer God gives is the climax of this entire discourse on man’s personal responsibility. The conclusion is crystal clear: “When the son has practiced justice and righteousness and has observed all My statutes and done them, he shall surely live. The person who sins will die. The son will not bear the punishment for the father’s iniquity, nor will the father bear the punishment for the son’s iniquity; the righteousness of the righteous will be upon himself, and the wickedness of the wicked will be upon himself” (Ezekiel 18:19b-20). Wicked, evil people bear their own responsibility. They will bear the consequences of their wickedness. The same is true of the opposite, doing righteousness. He who does so also bear his own responsibility.