CHAP. XVIII.
God reproves the Jews for using the proverb of sour grapes, 14. He shews his dealings with a righteous man, 5-9; with the wicked son of a righteous father, 10-13; and with the righteous son of a wicked father, 14-18. He will deal with each individual according to his character, 19, 20. The wick
ed, if he repent, shall live, 21-23; and the righteous, if he
apostatize, shall die, 24. He shews the equity dealings, and the iniquity of the Jews, 25-29. He earnestly exhorts them to repent, in the prospect of being judged according to their ways, 30-32.
CHAP. XVIII. V. 2. God had declared, both in the law and by the prophets, that he would punish the sins of the fathers upon the children, unto several generations. He had traced back the ruin of the ten tribes to the idolatry of Jeroboam, who made Israel to sin, by establishing ablishing the worship of the golden calves; ( Notes , 2 Kings 14:15,16. Hos . 5:11,12.) and be had chan harged the ruin of Judah on the sins of Manasseh. nasseh. ( Notes , 2 Kings 23:26,27. 24:3,4.
Jer. 15:2-4.) This was originally intended as an additional preservative from iniquity, especially from idolatry, which was likely to descend to their posterity, and entail judgments on them: it was an argument of the Lord's patience; for he would not immediately cast off his people, up upon the first forfeiture of the covenant. It referred entirely to temporal calamities; and supposed, that the generation, generation, on which divine judgments were executed, imitated or exceeded the sins of their parents.
'God expressly threatens to visit the sins of 'the fathers upon the children, both in the Old 'and New Testament; ( Ex . 20:5. Matt . 23:35.) 'but this is to be understood only with respect 'to the temporal punishments of this world,
'not with respect to the eternal punishments of 'the next.' Lowth . - "The scripture takes notice 'of a certain measure of iniquity , which is fill'ing up from one generation to another; till at last it makes a nation or family ripe for de'struction. And although those persons, on 'whom this vengeance falls, suffer no more 'than their own personal sins deserved: yet, be'cause the sins of former generations, which 'they equal or outdo, make it time for God ut'terly to destroy them; the punishments due to 'the sins of many ages and generations are said 'to fall upon them.
Sherlock , quoted by Lowth . But the Jews, being proudly disposed to justify themselves, and impiously to arraign the divine conduct, spake and acted as if they had been free from guilt, and suffered wholly for their fathers' sins: whereas their abominations far exceeded those of any former generation of Israel. With a mixture therefore of profaneness and wit, they invented a proverb, which soon came into common use.
This implied that wickedness indeed merited punishment, and suffering might be expected as the effect of sin; even as the teeth being set on edge was the ordinary consequence of eating sour grapes: but that it was their hard case, that their fathers had enjoyed the pleasure (such as it was,) of committing sin, and they had the pain of being punished for it: as if their guilty parents had wholly escaped with impunity; and as if themselves had been entirely blameless! ( Marg . Ref . Notes , Jer . 31:29,30. Lam . 5:7.)
V. 3,4. In the most solemn manner, the Lord assured the people, that he would bring this proverb into entire disuse, by exposing
saying, The fathers have eaten sour grapes, and the children's teeth are set on edge?
3 As I live, saith the Lord GOD, dye shall not have occasion any more to use this proverb in Israel.
4 Behold, all souls are mine; as the soul of the father, so also the soul of the son is mine: the soul that sinneth, it shall die.
1. Heb. 12:9.
c Jer. 15:4. 91:29,30. Lam. le Num. 16:22. 27.16. Zech. 12 5:7. Matt. 23:36. d 19,20,30, 33:11-20. 36:31,32. f 20. Rom. 6:23. Gal. 3:10Rom. 3:19. 13,22.
their crimes to public view, at the time when he executed vengeance upon them. It was absurd, as well as profane, to suppose, that he would punish the innocent instead of the guilty; seeing he had as Creator, a sovereign right and power to deal with all men as he pleased. The life or soul of one man was as much regarded by him, as that of another: he had the life or soul of the father as absolutely at his disposal, as that of the son; and he could have no motive for letting the one escape with impunity, in order to punish the other in his stead.
But "the soul that sinneth, it shall die." According to the law, death, temporal and eternal, is the the wages of everysin: and the d the impenitent sinner remains under this condemnation notwithstanding the gospel.-Some -Some commentators explain this of the temporal death, which was about to come on the wicked Jews, Jews, by by sword, famine, and pestilence; ce; and they would confine the whole chapter to these events.
But it cannot be proved, that every righteous man escaped those temporal judgments, or that all who survived them were righteous. ( Note , 21: 2-5, υυ . 3,4.) Many indeed of the pious Jews had "their lives given to them for a prey:" but even what Jeremiah, Baruch, and others endured, in the siege and after the taking of Jerusalem, nearly equalled the external sufferings of many wicked men among them; and not one of those, who survived the siege, escaped captivity or exile. So that facts did not fully ascertain the equality of the divine conduct towards these distinct characters.
The miseries, which the infants suffered during the siege; and the circumstances of such of them as survived and grew up in captivity, and at a distance from the estates and comforts which otherwise they would have inherited, demonstrate, that in temporal things the children actually did suffer for the sins of their parents, even though they did not imitate their crimes: nay, when they themselves were righteous persons.
The same has always been the case as to temporal things : nor can even infidels deny the stubborn facts, which prove, that the crimes of parents entail sufferings on their children.
Indeed it must be allowed by men of all creeds and systems. ( Note , Ex . 20:5.) Instead therefore of temporal dispensations being all that is intended, in this remarkable chapter; it is evident that these were not at all meant, or in a very subordinate manner: for though Israel, as a nation, was under a peculiar dispensation, as to temporal prosperity and adversity; yet it appears, from various testimonies of the Old Testament, that individuals were not uniformly prospered or afflicted, according to their characters. ( Ps . 73:1-17.
Eccles . 9:1,2.) But in the great concerns of eternity every man was, is, and will be dealt with, according as his works evince him to have been, under the old covenant of works, 6 And hath not eaten upon the mountains, neither hath lifted up his eyes to the idols of the house of Israel, neither hath defiled his neighbor's wife, neither hath come near to a menstruous woman,
5 But & if a man be just, and do that||iquity, hath executed true judgment bewhich is lawful and right,
7 And hath not oppressed any, but mhath restored to the debtor his pledge, hath spoiled none by violence, hath given his bread to the hungry, and hath covered the naked with a garment;
8 He that Phath not given forth upon usury, neither hath taken any increase, that hath withdrawn his hand from in7:6,7. Am. 2:6,7. 8:46. Mic.
g Ps. 15:2-5. 24:4-6. Matt. 7:21-27. Rom. 2:7-10. Jam. 1:22-25. 2:14-26. 1 John 2: 3,4,29. 3:7,8,24. 5:2-5. Rev. 22:14.
Heb. judgment and justice. 33:14. marg . Gen. 18:19. Prov. 21:3. Jer. 22:15.
h 11,15. 6:13. 20:28. 22:9. Ex. 34:15. Num. 25:2,3. 1 Cor. 10.20,21,28.
i 12:15. 20:7,8,24. 33:25.26. Deut. 4:19. Ps. 121:1. 123:1,2. k 22:10,11. Lev. 18:19,20, 20: 10,18. Deut. 22:22, &c. Jer. 5:3,9. Matt. 5:28. 1 Cor. 6:9 11. Gal. 5:19-21. Heb. 13:4. 1 12,16,18. 22:12,13,27-29. Ex. 22:21-24. 23:9. Lev. 25:14. 1 Sam. 12:3,4. Job 31:13-22. Prov. 14:31. 22:22,23. Is. 1: 17. 5:7. 33:15. 58:6. Jer.
2:1,2, 3:2-4. Zech. 7:9-11. Mal. 3:5. Jam. 5:1-6.
m 33:15. Ex. 22:26. Deut. 24: 12,13,17. Job 22:6. 24:3,9,10. Am. 2:8.
n 7:23. Gen. 6:11,12. Is. 59:6, 7. Jer. 22:3,16,17. Am. 3:10. 5:11,12. 6:3. Zeph. 1:9. o 16. Deut. 15:7-11. Job 31: 16-20. Ps. 41:1. 112:4,9. Prov. 11:24,25. 28:8,27. Is. 58:7-11. Matt. 25:34-46, Luke 3:11. 2 Cor. 8:7-9. 9: 6-14. Jam. 2:13-17. 1 John 3:16-19.
p 13,17. 22:12. Ex. 22:25. Lev. 25:35-37, Deut. 23:19,20. Neh. 5:1-11. Ps. 15:5. Prov. 28:8. Jer. 15:10.
q 2 Sam. 22:24. Neh. 5:15. Is. 33:15.
or the new covenant of grace; which is enough for the entire justification of the divine conduct, whatever temporal calamities men endure, through the sins of others: seeing they deserve for their own sins, more than all which they thus suffer; and the Lord over-rules every event for the eternal good of believers. -The use of the singular number, through the whole of this argument, tends also to confirm this sentiment; as the case of individuals, and not that of the nation at large, was evidently intended. (Marg. Ref . Notes , 19,20. Rom . 6:21 -23.)-'As "life" signifies in general all that 'happiness, ess, which attends God's favor; so ""death" denotes all those punishments, which 'are the effects of the divine displeasure, under 'which are comprehended the miseries of the 'next world.' Lowth.
V. 5-9. Some expositors explain these verses, as merely relating to a man's outward conduct , which entitled him to exemption from national judgments: but external good behavior, while the heart remains ins unchanged and at enmity against God, is hypocrisy; and God would never thus solemnly have pronounced a mere hypocrite to be " righteous ," or entitled
tween man and man,
13 Hath dgiven forth upon usury, and
r Deut. 1:16,17. 16:18-20, Job 29:7-17. Prov. 31:8,9. Is. 1:17. Jer. 22:15,16. Zech. 7:9,10.
s 17. 20:13. 33:15. 36:27. 37:24. Deut. 4:1. 5:1, 6:1,2. 10:12,13. 11:1. Neh. 9:13,14. Ps. 19:7-11. 105:44,45, 119: 1-6. Luke 1:6. John 14: 21. Acts 24:16. Jam. 1:22-25. t Ps. 24:4-6. Hab. 2:4. Rom. 1:17. Jam. 2:18-26. 1 John 2:29. 3:7.
u 20:11. Am. 5:4,14,24. 10:27-29.
x Lev. 19:13. Mal. 3.8,9. 18:40 .
Luke
John
Or, breaker up of an house. Ex. 22:2.
y Gen. 9:5,6. Ex. 21:12. Num. 35:31. 1 John 3:12-15.
Or, to his brother besides any of these.
z 7-9. Matt. 7:21-27. Luke 11:28. John 13:17. 15:14. Phil. 4:9. Jam. 2:17. 1 John 3:22. Rev. 22:14.
1 Kings 13:8,22. Hos. 12:7.
Am. 4:1.
a 6,15. b 7,16. Zech. 7:10. Jam. 2:6. c 6.8:6,17. Lev. 18:22,26-30. 2 Kings 21:11. 23:13. d 8,17.
mountains to idols: and he would bring his oblations in penitent faith to the temple; and there feast on his peace-offerings with a thankful heart. He would not "lift up his eyes" in adoration of the base idols, which the house of Israel madly worshipped. So far from committing adultery, he would consult expediency, and obey the law of God, even in lawful marriage. ( Marg . and Marg .
Ref . g-k.) He would by no means oppress the poor, by retaining their pledges, or exacting usury contrary to the law, or by fraud or violence: he would not only be strictly and conscientiously honest; but he would liberally contribute to the necessities of the needy: he would use his influence and authority to execute justice betwixt man and man; habitually walk in God's ordinances and commandments, stand at a distance from all kind of iniquity, and act uniformly as the spiritual worshipper and devoted servant of the Lord. ( Marg .
Ref . 1-r.- Notes , Job 29:12-17. 31:1-4,9-32.)-Those Those wh speak as if a man might might do all this, without faith or special grace, unwarily concede more to those who deny man's total depravity, than they intend. Such a course of conduct form
to any reward. (9. Notes , Matt . 6:1-4. 23:25-ed, under that dispensation, the proper ev28.) On the other hand, the way of justifica-idence of a man's conversion, and that he was
tion before God is not the subject; nor yet the source of the discrimination which takes place in men's characters, who are all of the same fallen nature. But it is taken for granted, that there are righteous persons on earth; and their character and conduct are described; which is very commonly done both in the Old and the New Testament. ( Notes , Ps . 24:3-6. Rom . 2: 7-11. Rev. 22:14,15.) The upright servant of God, that is, the true believer, would do justice and judgment; for the divine law would be the rule of his conduct. Reverential fear and love of God would effectually keep him from eating of the sacrifices offered upon the
a true believer and an heir of eternal life. Indeed the New Testament scarcely affords a more distinguishing description of the believer's conduct to God and man. As therefore, "he that doeth righteousness is born of God;" and "he that doeth righteousness is righteous;" and as living faith is known by its fruits, and distinguished from a dead faith: so God would certainly adjudge him, whose character, in his sight, answered to this description, to be a righteous man, and an heir of eternal life. ( Marg . Rej . s-u.- Notes , Luke 1:6. Gal . 6:610, vv . 7,8. Jan 2:14-26.1 John 2:26-29, ν. 29 3:7--10.)
Б. С. 593. hath taken increase; shall he then live? oppressed, spoiled his brother by violence,
he shall not live: he hath done all these abominations: he shall surely die; his * blood shall be upon him.
14 Now, lo, & if he beget a son, that seeth all his father's sins which he hath done, and considereth, and doeth not such like;
15 That hath * not eaten upon the mountains, neither hath lifted up his eyes to the idols of the house of Israel, hath not defiled his neighbor's wife,
16 Neither hath oppressed any, hath not + withholden the pledge, neither hath spoiled by violence, but hath given his bread to the hungry, and hath covered the naked with a garment,
17 That hath taken off his hand from the poor, that hath not received usury nor increase, hath executed my judgments, hath walked in my statutes; he shall not die for the iniquity of his father, he shall surely live.
18 As for his father, because he cruelly
and did that which is not good among his people, lo, even he shall die in his iniquity.
19 Yet say ye, Why? doth not the son bear the iniquity of the father? Whe the son hath done that which is lawful and right, and hath kept all my statutes, and hath done them, he shall surely live.
20 The soul that sinneth, it shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son: the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him. [Practical Observations.]
21 But if the wicked will turn from all his sins that he hath committed, and keep all my statutes, a and do that which is lawful and right, he shall surely live, he shall not die.
22 All his transgressions that he hath committed, they shall not be mentioned
q 4,20,24,26. 3:18. Is. 3:11.
John 8:21,24.
r Ex. 20:5. Deut. 5:9. 2 Kings 23:26. 24:3,4. Jer. 15:4. Lam. 5:7.
s 20:18-20,24,30. Zech. 1:3-6. t 4,13. Deut. 24:16. 1 Kings 14:13. 2 Kings 14:6. 22:18- 20. 2 Chr. 25.4. Jer. 31:29,30. 4:4. Lev. 5:1,17. 10:17. 16: 22. 19:8. Num. 18:1. Is. 53: 11. Heb. 9:28. 1 Pet. 2:24. x 30. 33:10. 1 Kings 8:32. Chr. 6:23,30. Is. 3:10,11. Matt. 16:27. Rom. 2:6-9. Rev. 2:23. 20:12. 22:12-15.
y 27,28,30. 33:11-16,19. 2 Cbr. 33:12,13. Prov. 18:13. Is. 1:16-20. 55:6,7. Luke 24:47. Acts 3:19. 26:18-20. 1 Tim. 1:13-16. Jam. 4:810.
V. 10-13. If this very man, who so satis-ing them, duly considered the evil of them,
factorily had "shewn his faith by his works," had a son, whose character and conduct were the reverse of his father's; which might be the case, notwithstanding the good example set, and the good instructions given him: if he were a robber, a murderer, an adulterer, or idolater, an oppressor, or usurer, or guilty of other abominations: could it be expected that he should escape the vengeance of God on account of his father's piety?
Surely not: though he might for a time fare better for it in this world, yet he would at length perish with deeper aggravation, and have none but himself to blame for his destruction. 'The cause 'of his ruin is in himselt.'-Josiah was an eminently righteous father, whose children were notoriously wicked; yet the difference as to this world was not so great between him and them, as to accord to the total contrariety of their characters.
He died in battle at the age of thirty-nine; and Jehoiakim, the most wicked of his sons, was slain at the age of thirty-six: but the one died in peace and went to glory; the other was cut off in his sins. ( Marg , and Marg. Ref . Notes , Ex . 22:25-27. Deut . 24:10 -13. Neh . 5:1-13.-2 Kings 23:29,30. Jer . 22: 13-19.)
and so was led conscientiously to avoid them, and to walk before God, as the righteous man before described did; relaxing even the hard impositions, that had been laid upon the poor by his father, as soon as he had it in his power: this man would by no means perish for his father's sins. If indeed he lived in a time of public calamity, he could not avoid many temporal evils; and he might perhaps suffer famine, poverty, or captivity; or "be taken away from the evil to come:" but, as a true believer, "a doer of the word, he would be blessed in his deed," and his soul would finally be saved. ( Marg . and Marg . Ref .) Thus Hezekiah considered his father's sins, and shunned them: so that his character was a perfect contrast to that of Ahaz. (2 Chr . 28:-32:)
V. 18. Marg . Ref . Note , 10–13.
V. 19, 20. Notwithstanding this condescension of the Lord, in explaining his dealings to the people; he foresaw they would still object, that it was evident the son did bear the iniquity of the father. To this he answered, that the son, who had not copied his father's sins, but had lived a godly life, should surely be saved; and that they only should perish who had themselves deserved it. He that doeth 'righteously shall be... graciously accepted; 'he that doeth evil shall receive according to 'the wickedness he hath committed.' Bp. Hall . -Let it again be observed, that the question here is not about the meritorious ground of justification, but about the Lord's dealings with the righteous and the wicked. ( Marg .
V. 14-17. (Notes, 5-13.) It seems peculiarly absurd to explain this of the single generation of Israel in which the prophet lived, and of the temporal judgments that awaited the Jews; when a succession of generations is expressly supposed, in the illustrations given of the divine conduct. Should such a wicked man, as had been described, have a son, who Ref . See on Notes , 5-9,14-17.-- Notes , Ec. witnessing his father's sins, instead of imitat-8:11-13. Is . 3:10,11.)
unto him: din his righteousness that he hath done he shall live.
23 Have I any pleasure at all that the wicked should die? saith the Lord GoD; and not that he should return from his ways, and live?
24 But & when the righteous turneth ⚫ away from his righteousness, and committeth iniquity, hand doeth according to all
d 2 Chr. 6:23. Ps. 18:20-24. | g 26. 3:20,21. 33:12,13,18. 19:11. Rom. 2:6,7. Gal. 6:7, 8. Jam. 2:21-26. 2 Pet. 1: 5-11. 1 John 3:7.
e 32. 33:11. Lam. 3:33. Hos. 11:8. 1 Tim. 2:4. 2 Pet. 3:9. f Ex. 34:6,7. Job 33:27,28. Ps. 147:11. Jer. 31:20. Mic. 7:18. Luke 15:4-7,10,22-24,32. Jam. 2:13.
Sam. 15:11. 2 Chr. 24:2,17- 22. Ps. 36:3,4. 125:5. Zeph. 1:6. Matt. 13:20,21. John 6: i 22. Mark 13:13. Gal. 3:4. 66-70. Gal. 5:7. Heb. 10:38, 39. 2 Pet. 2:18-22. 1 John 2:19. 5:16-18. Jude 12.
h 10-18. Matt. 12:43-45. Rom. 1:28-31. 2 Cor. 12:20, 21. 2 Tim. 3:1-5.
V. 21, 22. In order to evince more undeniably the mercy, as well as the equity, of God's dealings with his creatures, it is here further declared that the wicked man himself, if he turned from his evil ways, would certainly be saved. ( Note , 3:17-19.)-If that man, who 'hath een forinerly wicked, shall now prove 'truly penitent, and turn from all his sins, and live holily,... he shall surely live and not die.' Bp. Hall . He joineth the observation of the 'commandments with repentance; for none 'can repent indeed, except he labor to keep
Heb. 6.4-6. 10:26-31. 2 John 8. Rev. 2:10. 3:11. k 18. Prov. 14:32. 21:16. Matt. 7:22,23. John 8:21,24.
129. 33:17,20. Job 32:2. 34:5 -10. 35:2. 40:8. 42:4-6. Mal. 2:17. 3:13-15. Matt.
as far as it can be done with propriety. Whereas, there have been many tyrants, who delighted in the crimes of their subjects, as giving them occasion to gratify their malignity in tortures and executions. Every dispensation of Providence, and especially the whole plan of salvation, shews that God delights in the salvation and happiness of sinners; and that he has done all which was consistent with his own glory, to prevent the necessity, so to speak, of executing vengeance. He could doubtless convert and save all men, and all
'the law. The true penitent is also a true be- devils; but he has wise reasons for not doing liever; and as to the grand question of accept- it. Yet it must not be inferred, that he will ance with God unto eternal life, none of his not execute his threatenings on the impeni
former transgressions shall be any more mentioned unto him; but "in the righteousness which he hath done," as the fruit of faith and the effect of conversion, he shall surely live. -How enervated does it render the passage, to explain it, that his sins should not be mentioned against him to his temporal punishment, though they might to his eternal damnation! (Marg. Ref . Notes, 26,27. 33:14--16. Prov. 28:13. Jer. 31:33,34. 50:20. Heb . 8:7--13, vv. 10-12. 10:11--18, υυ . 16,17. Jam . 1:22--25.)
tent: nay, the opposition between the two parts of the verse strongly implies, that they, who do not return from their evil ways, shall certainly perish. Nor can we conceive for a moment, that the destruction of the wicked will in the least degree interrupt the perfect blessedness of the infinite God: nay, many scriptures shew, that he takes pleasure in the display of his glory by punishing obstinate rebels; though he far more delights in mercy.
And will not men allow God to delight in mercy, unless he shew mercy in all possible cases, to the exclusion of his holiness, justice, truth, and wisdom, as the moral Governor of the world? Will they not allow him to be omnipotent, because he has not created all the worlds, which possibly might have been created? May he not be allowed to be good , because he has not absolutely excluded evil from the creation, which he doubtless could have done?
All such objections are the offspring of pride, ignorance, unbelief, and enmity: and whilst vain men would be wise, they are often little aware that they are running into direct blasphemy. In respect both of temporal and eternal retributions, infinite wisdom directs, and seems (but only seems) to limit the exercise of divine goodness and mercy. ( Marg . Ref . e.- Notes , 30--32, v . 32. 33:11. Is . 30:18,19. Jon . 4: 1--4, v. 2. Mic . 7:18--20, v . 18. 1 Tim . 2:3,4. 2 Pet . 3:9. 1 John 4:7,8, v. 8.)
V. 23. Is it any pleasure to me, that men 'should be wicked; or that those which are 'now wicked men should die everlastingly? Is it not rather my desire that mon should re'pent, and that the repentant sh uld live? Is 'not this the very sum of my gos el, which I 'send into the world? Do I not all, and cry, 'and sue to men, that they would return from 'their sins, and be saved?" Bp . Hall This is sufficient to encourage the humble penitent, and to silence the obstinate rebel: and these are condescending methods of illustrating the divine dispensations, by a reference to human affairs.
The original may be rendered, "Do I greatly delight that the wicked should die? saith the Lord Gop; and do I not greatly de light , that he should return from his ways and live?" God does greatly delight in shewing mercy to the penitent: ( Marg . Ref . f:) he greatly approves their repentance, and takes pleasure in their happiness: but he abhors the conduct of the impenitent; and punishes them, not because he delights in their misery, but for is certain many who were thought righteous the display of his own glory, and the general do; and, dying without repentance, they must
good of his universal and everlasting kingdom. The most clement and benevolent prince finds it necessary and incumbent on him, to punish with death those criminals, who endanger the safety of the state, and the peace and happiness of his loyal subjects: but it is a painful duty; while he feels much pleasure in the good conduct of his people, and in shewing mercy
V. 24. The question here is not, whether truly righteous men ever do thus apostatize. It
surely perish. This suffices to shew the equality of the Lord's dealings with men, which is the subject of the chapter. ( Marg . Ref . Notes , 25-27. 3:20,21.33:12,13. Ps . 125:4,5. Jer . 32:39 -42, v. 40. Zeph . 1:6. Matt . 12:43-45. 1 Tim. 1:18-20. 2 Tim . 2:14-19. Heb . 6:4-6. 10:3539, vv . 38,39. 2 Pet . 2:20-22.)
V. 25. The Jews rebelled against God, rob
away from his righteousness, and commit-|| house of Israel, every one according to teth iniquity, and dieth in them; for his in- his ways, saith the Lord God. y Repent, iquity that he hath done shall he die. and turn * yourselves from all your trans
ruin.
27 Again, P when the wicked man turn-gressions; * so iniquity shall not be your eth away from his wickedness that he hath committed, and doeth that which is lawful and right, he shall save his soul alive.
28 Because he considereth, and turneth away from all his transgressions that he hath committed, he shall surely live, he shall not die.
29 Yet saith the house of Israel, The way of the Lord is not equal. O house of Israel, are not my ways equal? are not your ways unequal?
30 Therefore "I will judge you, O
p 21. Is. 1:18. 55:7. Matt. 9: s 21,31. 33:12. 1 Sam. 7:3,4. 13. 21:28-32. Acts 3:19.
20:21. 26:20.
q 33:5. Acts 2:40. 1 Tim. 4:16. r 14. 12:3. Deut. 32:20. Ps. 119:59. Jer. 31:18-20. Luke 15:17,18.
Col. 3:5-9. Tit. 2:14. Jam. 2:10-12.
bed him of his glory, and committed manifold abominations with persevering and obstinate impenitence; and then they blasphemously charged the Lord with injustice, in punishing them for the sins of their fathers. So that their conduct was the very reverse of the justice, truth, goodness, and mercy of the Lord's dealings with them; and they had none to blame for their miseries except themselves. ( Marg . Ref . 20.- Note , 26,27.)
V. 26, 27. It is an opinion, that prevails 'among the Jews even till this day, that at the 'day of judgment a considerable number of 'good actions shall overbalance men's evil ones: (33:13.) so that they thought it a hard case for 'a man, who had been righteous the far great'est part of his life, if he did at last commit in'iquity, that his former righteousness should
31a Cast away from you all your transgressions whereby ye have transgressed; and make you a new heart and a new spirit: for why will ye die, O house of Israel?
32 For I have no pleasure in the death of him that dieth, saith the Lord God: wherefore turn + yourselves , and live ye.
x Mal. 3:18. Matt. 16:27, 25:32. 2 Cor. 5:10,11. Gal. 6:4,5. Rev. 22:12.
y 21. 14:6. 33:9,11. Dan. 9:13. Hos. 12:6. Joel 2:12,13, Matt. 3:2,8. Acts 26:20. Rev. 2:16. * Or, others. 32.
z 21. Luke 13:3,5.
Rom. 2:5.
Jam. 1:15. Rev. 2:21-23.
4:22-32. Col. 3:5-9. Jam. 1:21. 1 Pet. 1:14. 2:1, 4:2-4. b 11:19, 36:26. Ps. 51:10. Jer. 32:39. Matt. 12:33. 23:26. Acts 3:19. Rom. 8:13. 12:2. Jam. 4:8. 1 Pet. 1:22.
c 35:11. Deut. 30:15,19. Prov. 8:36. Jer. 21:8. 27:15. Acts 13:46.
a 20:7. Ps. 34:14. Is. 1:16.17. d 23. Lam. 3:33. 30:22, 55:7. Rom. 8:13. Eph. If Or, others. 30.
delineated in the parable of the Prodigal Son? ( Marg . Ref . Notes , Ps . 119:57-63, υυ . 58–60. Ec . 7:13,14. Jer . 31:18-20. Hag . 1:5—11. Luke 15:17-21.)
V. 30-32. The Lord, having thus stated the measure of his dealings with every individual, proceeds to assure the Israelites, that he will judge "each of them according to his ways:" thus it is every where declared, that the Lord will judge every man, at the last day, асcording to his works. ( Marg . and Marg . Ref. u-z.) On this he grounds an earnest exhortation to them to repent, and turn from all their transgressions; to cast them all away from them; and even to "make them a new heart and a new spirit ." This certainly implies the same thing as regeneration, and a new creation unto holiness: and though man cannot ef
'avail him nothing. In opposition to this doc-tect this change in himself by any power of his
'trine, God here declares, that a righteous man 'sinning and not repenting, should die in his 'sins, and that a wicked man upon his repent'ance, should save his soul alive. Lowth .----Notwithstanding this plain declaration, it is obvious that the notion, current among the Jews, is equally current among an immense majority of professed Christians; though directly opposite to the whole doctrine of scripture, and even subversive of it.
For the condemnation of every transgressor by the holy law, salvation by free grace, justification by faith through the righteousness, atonement, and mediation of Christ, the necessity of regeneration, the sinfulness of all the supposed good works of the unregenerate and unbelieving, and the great and many defects of the real good works of true believers, with many other doctrines essential to Christianity, must be entirely set aside, before such a scheme of final retribution can be made so much as plausible. ( Marg . Ref . -Notes , 21-24. 3:20,21. 33:12-16.)
V.28. We have here, as it were, the beginning and progress of repentance. The man is "come to himself," and he considers, where he is, what he has done, and against whom he has offended: he considers the evil, number, and desert of his sins; what cause he has to be humbled and alarmed; and what need he has of repentance, conversion, forgiveness, and all his transgressions, and obtains mercy.-Is newness of life. In consequence he turns from not this the very same repentance, which is
own; yet that temper, to which regeneration restores us, is required of every one by the holy law of God; and the essence of our depravity and apostacy consists in being of the contrary temper. ( Marg . Ref . a-c.- Notes , 5 -9. 11:17-20. 36:25-27. Deut . 30:1-10, v. 6. Jer . 4:3,4,14. 31:33,34.32:39-41.) This change is absolutely necessary to the exercise of every Christian grace, and the performance of every Christian duty.
It must be effected, or iniquity will be the sinner's ruin: the less a sinner can do of himself, the more need he has to beg of God to work it in him: ordinances and means are appointed, directions and promises are given; in order that they, who desire this change, may seek it from God. This is as much man's duty, and as proper a subject for exhortation, as faith, repentance, love to God or man, or any other spiritual service, which the carnal mind can no more perform, than effect this new creation.
Indeed exhortations to the same import are found repeatedly in the New Testament. ( Notes , Matt . 12:33-37, v . 33. 23:25-28. Jam . 4:7-10, v . 8.) The Israelites were therefore commanded to do these things, in order that they might be convinced of their own depravity, inability, and misery; and that they might learn to value the promises of God to this effect, and plead them in prayer. ( Notes , 36:37. Ps. 51:10.
Jer. 17:14. 31:18-20, v . 19. hortations are similar to Christ's command to Lam . 5:19-22, v. 21.) In this sense such exthe paralytic to "take up his bed and walk." depending on his help, who gave the command, he attempted obedience, and found himself enabled to perform it.
But the sinner's inability is criminal: he might justly be left under condemnation: and when the gospel "commands all men every where to repent;" and they so love their sins, and are so proud, that they will not come to him who is exalted to give repentance; they seem resolved to die, as a person who has taken poison and refuses the antidote. And it is the height of human presumption and impiety, for men to charge their ruin upon God, when they so criminally despise his law, and neglect the salvation of his gospel.
The 'prophets often exhort the Jews to an inward 'purity and holiness; thereby to take them off 'from relying on an outward legal righteous'ness. (4) ... By thus instructing them in a more 'excellent way of serving God, than the cere'monial law did directly prescribe; they pre'pared their minds for receiving those truths, 'which the gospel would inore fully discover.
'God promises (36:26.) to "give them a new 'heart, &c." here he exhorts them to "make themselves a new heart and a new spirit:" 'which difference of expression is thus to be 'reconciled, that although "God works in us to 'will and to do;" and is the first Mover in our 'regeneration; yet we must work together with 'his grace; at least willingly receive it, and not 'quench or resist its motions.' Lowth . Ruin . )31( מכשול : often rendered "stumbling block." ( Notes , 14:1-5, v . 4. Is . 8:11-15, υυ. 14,15.)
PRACTICAL OBSERVATIONS.
V. 1-20.
It is not more natural for fallen man to com
know that we have sinned; and our souls must as certainly sink into perdition, as our bodies must die, if the Lord should deal with us according to the requirements and sanctions of his holy law. But, blessed be his name, we are under a dispensation of mercy, and are invited to come to Christ, and to accede to the covenant of which he is the Surety.
Thus sinners become righteous, and, being justified by faith, they have peace with God; his "saving grace teaches them to deny ungodliness and worldly lusts, and to live soberly, righteously, and godly in this present world;" they learn to avoid their easily-besetting, secret, lucrative, or fashionable sins; they "do justice, love mercy, and walk humbly with God." Thus they evidence that they are justified, and may be assured that eternal life abideth in them; whether they be of Jewish or Gentile extraction, whether their parents were righteous or wicked: for "of a truth God is no respecter of persons; but in every nation, he that feareth God and worketh righteousness, is accepted of him." ( Note , Acts 10:34,35.) If this be our conduct and experience, let us give the glory of our salvation to him, and take the comfort of it in this evil world, and in the prospect of death and judgment.
Indeed nothing else can give us solid satisfaction: for though there is great encouragement for us to "train up our children in the nurture and admonition of the Lord;" yet there is no absolute certainty, that they will not take bad courses, and run into those destructive abominations, which we have most conscientiously shunned, and carefully warned them against, and even persist in them to the end of life.
In this case they must expect no favor for their parents' sake: but must perish, and "their blood will be upon their own heads." But, on the other hand, no man needs to be discouraged as to his own acceptance, on account of the wickedness of his parents and progenitors; (though his constitution, estate, and temporal concerns may be impaired vided he considers and avoids their crimes, and walks in the ways of repentance, faith, and holy obedience, marked out in the sacred word. -But how absurd is the conduct of those, who are satisfied with any superstition, idolatry, form, or even without any religion; provided they live as their fathers did, and walk in their ways, true or false, right or wrong! ( P. 0. 1 Pet . 1:17-21, v. 18.) In short, "the tree is known by its fruits: every tree, that bringeth not forth good fruit is hewn down, and cast into the fire;" and the more fruitful we are in real good works, the more evidently it appears, that we are "trees of righteousness, the planting of the LORD, that he may be glorified."
mit wickedness, than it is to excuse or justify it, and to throw the blame on others. Thus men venture to charge God with injustice, rather than condemn themselves; and either deny, that future vengeance awaits them, or consider themselves punished, in this and all their sufferings, for the sin of Adam: as if they had not imitated him, and broken the law of God as well as he!-Acute wit is very different from heavenly wisdom; and it is often employed as a most dangerous weapon against religion, to the ruin of many, especially of the impious possessor.
Detached sentences of scripture, and instances in providence, may be adduced and wrested to support the most detestable doctrines; and even truth itself may be stated in so crude and vague a manner, as ap parently to favor the most erroneous inferences.
The patience, goodness, and mercy of God to some men, are often perversely interpreted to be injustice to others: as if he might not shew mercy to whom he would, and as he would, provided he punish none above their deservings! ( Note , Matt . 20:1-16, vv . 13-15.) But the Lord will inquire of men, what they mean by their infidel and impious objections and sarcasms; and at length effectually silence them.
Then the most admired infidel or prof-ways are unequal," ligate will have done with his witty jests and scoffs, and have them turned into "wailing and gnashing of teeth:" and "woe be to them who" thus "laugh now, for they shall weep and lament."-All souls are in the hands of the great Creator and Proprietor of the universe; and he will deal with them either in perfect equity or rich mercy: nor will any perish for the sins of another, who is in no sense worthy of death for his own.
Many inquiries may here be started of cases and persons, concerning concerning which Revelation is silent; and therefore we ought to be so, or only to say, "Shall not the Judge of all the earth do right?" In our own case, we
be impaired by it;) pro
V. 21-32.
those,
How amazing is the condescension of our God, in reasoning against the objections of his rebellious creatures! And how inexcusable will they be, who yet say, or think, ink, that "his "his ways are al," when it is so plain, that equal and their ways unequal!" This appears with still greater evidence, when we consider that the most wicked man on earth is not excluded from his favor and eternal life by all his former sins, if he do not impenitently persist in them, or despair of mercy: for if he repent and believe the Gospel, and "turn from all his transgressions, and do that which is lawful and right, he shall save his soul alive:" none of his sins shall once be mentioned against him to his condemnation; but "in his righteousness that he hath done," since his conversion and by the faith and grace of the gospel, "shall he live."-As to that right