Ezek. 18 God disalloweth the parable of sour grapes, Ezek. 18:1–4. He showeth his dealing with a just man, Ezek. 18:5–9, with the wicked son of a just father, Ezek. 18:10–13, and with the just son of a wicked father, Ezek. 18:14–18.

He did not entertain them with a dream of his own head, but the Holy Spirit of prophecy suggests this to him, which now he speaketh on God’s behalf, and against the Jews. He had often before spoke God’s word in his name, as Ezekiel 6:0; Ezekiel 7:0; Ezek. 13:0; Ezek.

What cause have you, or what would you have men think of your carriage to me, and of mine towards you, that ye who are now in Babylon openly, unjustly, and impudently justify yourselves, and condemn your God? Israel; the two tribes, not the ten.

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

There can be no colour of partial judgment in the proceedings of God, who is equally God to all; who hath as great interest in the son as in the father, and as kindly would deal with the son as with the father: and how can it be thought likely I should punish the son for the father’s offence, or…

So far is God from perverse and froward partiality in his judgments, that none ever had cause to complain hereof. If a man, without respect of persons, every one, whoever he be, be just; faultless and unstained, which may refer to his temper and disposition of mind; and if his conversation hath…

Hath not committed idolatry, first offering sacrifice, and eating of the things sacrificed to idols, whose temples and altars were on mountains, Ezek. 20:28, Hos.

Hath not oppressed; by rigorous dealing grieve, injure, or damnify, and cause them to cry out, Ezek. 22:9, Zech. 7:10, which is done many ways; and how slyly soever it is done, yet it is a crying sin, Ex. 22:21–24.

Given forth; lent or put into another’s hand, on condition of returning not the same, or equal value, but much more. Upon usury; biting usury, (as the word implieth,) which no doubt is prohibited because of the injury it doth to the borrower, and the undue gain it brings to the lender.

Walked; framed his life, and managed his conversation, conformed to the good, just, and holy ordinances of God. In my statutes; in matters of religion, hath kept to the direction of God’s law. Kept my judgments, in matters of civil concern between man and man.

If he beget a son; the just man before described, who transmits his nature, but cannot transmit his virtues, to his son. That is a robber; that by force and violence breaks over the law of God and man, takes away what is another man’s; such a thief as sticks not to destroy that he may rob.

In the former verse sins which are violations of the law by a man’s doing the evil which was forbidden, in the former part of this verse the sins which are omissions of good required, are mentioned. Doeth not any; neglects all, frames not to do them. Of those duties: see Ezek. 18:6–8.

See Poole “Ezek. 18:7”. In the seventh verse the words are more large, condemning the oppressing of any one; here they do more particularly condemn oppressing the poor, which have little to maintain and less to defend themselves; and needy is added, to render us more sensible of the greatness of…

See Ezek. 18:8. Shall he then live? Do you think his father’s righteousness shall preserve him from the punishment his own unrighteousness deserveth, my law threateneth, and my justice inflicteth? Shall he not with other sinners be spoiled, besieged, die by the sword or famine, or languish in a…

A third instance in a supposed son’s son to clear the case fully. The just father lives, his unjust son dieth; but the grandson of the just, seeing his father’s sins, and fleeing them, lives.

These two verses are explained already in the same words: see Ezek. 18:6–7.

Taken off his hand from the poor; withdrawn his hand from hurting or wronging the poor, though he had power and might to do it securely. That hath not received usury, & c. see Ezek. 18:8–9, where these particulars are explained.

Oppressing, he oppressed; and spoiling, spoiled; did all the mischief he could: he shall die.

Notwithstanding this method of the Divine justice, which renders to every one his own work, and gives to every one the fruit of his own doings, ye, proud, quarrelling, self-justifying debauchees, idolaters, adulterers, murderers, usurers, oppressors, will not see your own sins, for which you are…

See Ezek. 18:4. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son: this is a most unquestionable truth, and though perhaps it may seem otherwise in some cases, yet could we see perfectly the connexion between persons and persons, and how they…

So far is God from punishing the sins of guilty parents on innocent children, as in the last instance, Ezek. 18:14 to the end of Ezek. 18:20, appears, that he doth not punish the guilty for their own sins which they repent of and forsake.

All; not one of all, so the Hebraism is; every one shall be forgiven. His transgressions; personal, actual sins, in which he was not accessary, but principal; though great sins. That he hath committed; formerly did commit, but now repenteth for.

Now, O ye perverse Jews! if by these truths you will judge of me, could it enter the thoughts of any one of you, that I should, as delighting in the death of sinners, impute other men’s sins to you, that you might die for them, when I could not slay you for your own? Think not thus of the God of…

After the stating the equity of God’s ways in his dealings with parents and children, and his mercy in dealing with sinners that return according to his own promise, he proceeds to vindicate the equity of his ways in another case. When, or if; should it so happen at any time.

Yet ye say; you persist in your hard, unjust, and ungodly sentiments of an inequality in my ways, and are not afraid to speak as much. The way: it were too much for sinners to charge God with inequality in a single act, but here are some dare censure the way, the whole management of affairs.

See Ezek. 18:24, where the whole of this verse is explained.

See Ezek. 18:21–22, where this verse is interpreted.

God’s promise is to pardon, spare, and preserve the penitent, such therefore shall not die. Considereth: see Ezek. 18:14. Turneth; converteth: see Ezek. 18:21.

This is the third or fourth appeal to the very consciences of Israel, on whose side the injustice lieth: the words are already unfolded Ezek. 18:25, and the justice of God and the wickedness of such quarrellers declared.

Since you persist to implead me of iniquity in my judgments, after all I have said to clear myself, there is nothing left by which I may be cleared but this, to proceed with you according to your doings. I will judge you; I will debate, determine with you.

Not only cease from sin, but with indignation throw it away, as a loathsome, pernicious thing, or as a burden will sink you. Your transgressions; as God requires, so it is the property of true repentance, that it does frame the heart against his own sins.

Another argument to persuade to conversion, taken from the gracious nature of God, who taketh pleasure in the return of a sinner; for that is the meaning of the words: sinners displease God when they undo themselves, they please him when they return.