Lesson: Ezekiel 18:1-13, 31-32
Golden Text: “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?” (Ezekiel 18:31).
I. INTRODUCTION. From the time of Adam and Eve in the Garden of Eden, humans have been blaming others for their wrong choices and excusing themselves. This week’s text teaches us that God holds each person accountable for their individual choices. It is most important that we own up to our mistakes and take responsibility for our actions. Acknowledging our sins opens the way for a clean conscience and ultimately for a better relationship with both God and man. Our lesson this week records God speaking to the people of Judah who were in exile in Babylon. His words were intended to help them on the path of acknowledging their sins. He encouraged them to turn back to Him for healing and to avoid the negative consequences of sin.
II. BACKGROUND FOR THE LESSON. Ezekiel was born and raised in the southern kingdom of Judah and was a priest in God’s temple when the Babylonians attacked a second time in 597 B.C. and carried him away along with 10,000 other captives (see II Kings 24:10-14). The nation was on the brink of complete destruction. There were three deportations and three invasions by Babylon (see II Kings 24:1; 24:10; 25:1). The first was in 605 B.C. (see Jeremiah 52:28), the second in 597 B.C. when Ezekiel was taken captive, and the third and final time in 586 B.C. (see Jeremiah 52:29-30) completely destroying Jerusalem, burning the temple, and deporting the rest of the people (see II Kings chapter 25). Four or five years after he arrived in Babylon about 593 B.C. (see Ezekiel 1:3), God called Ezekiel to be a prophet, and he gave his first prophecy to the exiles. Ezekiel dates all of his messages from the year he was taken captive in 597 B.C. Our lesson this week is part of Ezekiel’s first prophecy or message to the exiles in Babylon which covers Ezekiel 1:1-24:27. In this first message, the prophet warned them that the punishment they were experiencing was because of their sins and that God was purifying his people. However, the people of Judah believed that they were being punished for the sins of their ancestors, not their own. They thought this way because of how they interpreted the law (see Exodus 20:5). Ezekiel’s message was designed to correct that way of thinking.
III. THE JUSTICE OF GOD (Ezekiel 18:1-9)
A. A misunderstood proverb (Ezekiel 18:1-2).
1. (vs. 1). In our first verse Ezekiel says “The word of the Lord came unto me again, saying.” This statement was to assure Ezekiel’s fellow exiles that “the word” or message he was about to give to them was not his own, but came directly from “the Lord.”
2. (vs. 2). In this verse, God begins His message to His people by asking a question. He asked “What mean ye, that ye use this proverb concerning the land of Israel, saying, The fathers have eaten sour grapes, and the children's teeth are set on edge?” In other words, the Lord was asking “Why do you people use this proverb: ‘The parents ate the sour grapes, but the children got the sour taste’?” This was a commonly quoted proverb in Israel. The idea comes from a person going into a vineyard and eating “sour grapes” or unripe gripes which caused an unpleasant sensation in the teeth. When the Jews quoted this proverb, they were claiming that their suffering was because of the sins of their “fathers” or ancestors. The Jews no doubt justified this attitude because they misunderstood the law where God portrayed Himself as a jealous God “visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me” (see Exodus 20:5). However, this statement meant that the children as well as the parents would continue to hate the Lord and therefore suffer for their own sins (see Deuteronomy 7:10). The Jews also may have been thinking about the prophecies of the prophets that Judah would be removed from Palestine because of Manasseh’s sins (see II Kings 24:3-4; Jeremiah 15:4). If this is true, they also misunderstood what the prophets were saying regarding Manasseh. The people admitted that their “fathers” had sinned, but complained that although they themselves were innocent, they had to bear their ancestor’s punishment. But in reality, according to Ezekiel 8:1-18 they had added to their “fathers’” idolatries. Like many people today, the Jews refused to take responsibility for their own actions.
B. A divine declaration (Ezekiel 18:3-4).
1. (vs. 3). The Lord continued to say in this verse “As I live, saith the Lord God, ye shall not have occasion any more to use this proverb in Israel.” With the phrase “ye shall not have occasion any more to use this proverb in Israel,” God was saying that His people will not have any reason to use the sour grapes proverb anymore because He was about to explain what the proverb really meant: that every person, then and now is responsible for his or her own sins. The blame game was now over! Note: The blame game originated in the Garden of Eden when God asked Adam and Eve what had caused them to hide from Him. Adam immediately blamed Eve and Eve just as quickly blamed the serpent. But God refused to accept that reasoning then and He won’t accept it now. To emphasize the fact that the proverb would no longer be used in Israel, the Lord prefaced His statement with an oath saying “As I live, saith the Lord God.” This proverb not only placed guilt upon their ancestors, but when they used it they were questioning God’s justice. The Lord then proceeded to refute its use.
2. (vs. 4). In this verse God went on to explain why this proverb will not be used in Israel anymore. He said “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.” The Lord used the word “Behold” to get the people’s attention. The phrase “all souls are mine” implies several things. First, it implies that God owns everything He created. He breathed into man “the breath of life” making him “a living soul” (see Genesis 2:7). Therefore, everyone who breathes belongs to Him. However, this does not imply that everyone belongs to God spiritually, or will have eternal life. For that to happen, each person must go through Jesus Christ (see John 14:6). A second implication for “all souls are mine” is that all men stand before their Creator on an equal moral basis. God does not respect one generation, class, nation, race, or sex, above another (see Acts 10:34-35). A third implication is that no one is beyond the bounds of God’s justice. He keeps every human being under His judicial control. So that there would be no misunderstanding, God stated that “as the soul of the father, so also the soul of the son is mine.” Every individual “soul” or person belongs to God, including every father and every son. This would also include every mother and every daughter. The main thought here is that every individual “soul” or person must give a personal account of his or her activities to the One that owns us. Believers will one day stand before Jesus and give an account of our own life, not the life of someone else (see II Corinthians 5:10). Likewise, unbelievers will stand before God at the Great White Throne judgment (see Revelation 20:11-15). To confirm individual responsibility, in the last part of this verse God emphatically declared “the soul that sinneth, it shall die.” The word “soul” does not refer to a disembodied or nonmaterial entity, for the Hebrew word used here refers to the entire person. The Lord was declaring that the person who sins will die. This death, according to the text, no doubt refers to physical death reserved for transgressors of the law (see Deuteronomy 30:15-20). However, Scripture also teaches that sin brings spiritual death as well (see Genesis 2:17; Romans 6:23).
C. The
just or godly man avoids defilement (Ezekiel 18:5-6).
The Lord now
explained more fully how the principle of individual responsibility and
punishment worked. He called attention to three consecutive
generations and the outcomes of their individual lives: a lawful or righteous
man (see verses 5-9), his wicked son (see verses 10-13) and his righteous
grandson in verses 14-18 which are not part of our printed
lesson.
1.
(vs. 5). In this
verse, God began by saying “But if a man be just, and do that which is lawful and
right.” The Lord
began by giving an illustration of what happens to a hypothetical man who was
“just,” meaning he did what was “lawful and right”
before God. No one stands before God absolutely perfect,
but he or she can stand before Him spiritually mature and having dealt with
sin.2. (vs. 6). This just man, God said “hath not eaten upon the mountains, neither hath lifted up his eyes to the idols of the house of Israel, neither hath defiled his neighbour's wife, neither hath come near to a menstruous woman.” The righteousness of this just man was shown by his avoiding defilement. First, God said that the just man “hath not eaten upon the mountains.” This means that this just man didn’t participate in the observance of pagan festivals at shrines built on the hills (see Deuteronomy 12:2). He avoided these centers of idol worship. Second, God said “neither hath (he) lifted up his eyes to the idols of the house of Israel.” Lifting up the eyes indicated an attitude of prayer. He didn’t pray to idol gods. The words “idols of the house of Israel” probably is a reference to the ten northern tribes and their idols which caused their downfall. The northern kingdom had begun its existence under a cloud of apostasy as Jeroboam I introduced the worship of golden calves (see I Kings 12:28-30). By the time of the Assyrian Captivity, pagan worship almost completely gripped the people of the northern kingdom of Israel (see II Kings 17:7-18). Judah, the southern kingdom had also come to worship these “idols of the house of Israel” (see II Kings 16:2-4; 17:19). Third, the just man kept himself from immorality. God said “neither hath (he) defiled his neighbour's wife” meaning the just man avoided committing adultery which was a crime punishable by death (see Exodus 20:14; Leviticus 20:10; Deuteronomy 22:22). Fourth, God said this just man “neither hath come near to a menstruous woman.” This hypothetical just man in God’s illustration also avoided sexual relationship with his wife during her menstrual period, which caused her to be ceremoniously unclean (see Leviticus 15:19-24; 18:19-20; 20:18). This man in God’s illustration maintained sexual purity in every way. Although the subject of sexual activity with a woman on her period is not addressed in the New Testament, the subject of adultery is (see Matthew 5:27-28, 32; Romans 13:8-9; Galatians 5:19).
D. The just or godly man promotes justice (Ezekiel 18:7-8).
1. (vs. 7). In this verse, God continues to say that this hypothetical just man “hath not oppressed any, but hath 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.” The fact that the just or righteous man “hath not oppressed any” meaning he was not an oppressor, was demonstrated in several aspects of his behavior. First, it was demonstrated in that he “hath restored to the debtor his pledge.” The Law imposed strict ethical standards on those who lent money. A creditor was allowed to receive from the debtor a pledge that he would repay the debt, but he was forbidden to take a millstone (one of a pair of stones used for grinding grain) as a pledge, because it was a man’s means of making a living (see Deuteronomy 24:6). However, here the pledge is referring to a debtor’s garment. If a poor man’s garment was given as a pledge for money he had borrowed, the debtor had to return it to him at the end of the day so that the poor man would have something warm to sleep in (see Deuteronomy 24:10-13). Second, the just man “hath spoiled none by violence.” The word “spoiled” means to take another’s property by force. The just man had not robbed anyone by violent means. The Law recognized the right to hold private property, but it condemned anyone who would take it from someone else (see Exodus 20:15, 17). Third, the just man also “hath given his bread to the hungry.” In other words, he shared what he had with the needy. He was being obedient to Deuteronomy 15:11: “For the poor shall never cease out of the land: therefore I command thee, saying, Thou shalt open thine hand wide unto thy brother, to thy poor, and to thy needy, in thy land.” But this just man went even further and “hath covered the naked with a garment” meaning he would provide clothing to those who needed it as well.
2. (vs. 8). The Lord continues to describe the just man in this verse saying “He that hath not given forth upon usury, neither hath taken any increase, that hath withdrawn his hand from iniquity, hath executed true judgment between man and man.” The just or righteous man “hath not given forth upon usury, neither hath taken any increase.” The word “usury” comes from a verb meaning “to bite.” It has the idea of inflicting injury on someone by demanding interest on money borrowed. The word “increase” refers to excessive interest. The Law stated that Israelites couldn’t charge interest to their fellow Israelites, but could charge interest to others (see Leviticus 25:35-37; Deuteronomy 23:19-20). In addition, the just or godly man “hath withdrawn his hand from iniquity, hath executed true judgment between man and man.” In other words, the just or godly man maintained high standards of conduct in his actions, avoiding all “iniquity” or wrongs. He also promoted true “judgment” or justice among all those around him.
E. The just or godly man is honored (Ezekiel 18:9). The description of the just man concludes in this verse stating that he “Hath walked in my statutes, and hath kept my judgments, to deal truly; he is just, he shall surely live, saith the Lord God.” He is someone who “walked in” or followed God’s “statutes” or His commandments. He had kept God’s “judgments” or His laws and dealt honestly with others. Because this was the lifestyle of the godly man, Ezekiel declared “he is just, he shall surely live, saith the Lord God.” This is not a declaration of salvation by good deeds. It refers primarily to one who, because he honored God, would not have his life cut short by personal or national judgment. Even if the word “live” should refer to eternal life, it’s evident that the one who receives this promise is not a legalist, but truly loves God. His works merely reveal the soundness of his soul.
IV. THE MERCY OF GOD (Ezekiel 18:10-13, 31-32)
A. The just man’s wicked son (Ezekiel 18:10-13). To further establish the point that everyone must answer for his or her own sins, the Lord now introduced the wicked son of the just man.
1. (vs. 10). In this verse, the Lord said “If he beget a son that is a robber, a shedder of blood, and that doeth the like to any one of these things.” The word “he” refers to the hypothetical just man previously described. God said that it was possible for this just man to “beget a son” or have a son who is “a robber, a shedder of blood.” The Hebrew term translated “robber” means “oppressor” or “violent person.” His lawlessness extended to shedding blood, meaning he was a murderer. The phrase “and that doeth the like to any one of these things” means that the just man’s son didn’t do any of the good things his father did, but he did all the bad things his father didn’t do. He was the complete opposite of his father.
2. (vs. 11). In this verse the prophet went on to say “And that doeth not any of those duties, but even hath eaten upon the mountains, and defiled his neighbour's wife.” The phrase “And that doeth not any of those duties” still refers to the just man’s wicked son. The word “duties” refers to the good deeds the just man had done. But his son didn’t do any of those things his father did. The wicked son, unlike his godly father disrespected and disobeyed the Mosaic Law. Two examples of this are given here. First, the wicked son “hath eaten upon the mountains” which means that he participated in pagan worship. Second, he “defiled his neighbour's wife.” In other words, the wicked son committed adultery with his neighbor’s wife.
3. (vs. 12). Still talking about the wicked man, Ezekiel said in this verse that he “Hath oppressed the poor and needy, hath spoiled by violence, hath not restored the pledge, and hath lifted up his eyes to the idols, hath committed abomination.” The prophet began to list all the things that the ungodly son did that his godly father never did (see Ezekiel 18:7). First, Ezekiel said the wicked or ungodly son “Hath oppressed the poor and needy.” He “hath spoiled by violence” or violently robbed others. He “hath not restored the pledge” meaning that he didn’t return a person’s pledge to him at nighttime as the law demanded. As a result, people suffered from being exposed to the cold. He “hath lifted up his eyes to the idols” meaning he worshipped idols and participated in everything that was involved in such worship. The wicked son also “hath committed abomination” which is a reference to other ungodly acts.
4. (vs. 13). Ezekiel continued to say that this wicked son “Hath given forth upon usury, and hath taken increase: shall he then live? he shall not live: he hath done all these abominations; he shall surely die; his blood shall be upon him.” Finally the prophet stated that unlike his godly father, the wicked son “Hath given forth upon usury, and hath taken increase.” In other words, he lent money charging interest and making exorbitant profits. All of this led God to ask the question through Ezekiel “shall he then live?” Then God abruptly answered His own question saying “he shall not live.” This was because “he hath done all these abominations” or committed all the wicked deeds the Lord had just listed. Unlike his godly father, this wicked son’s life was characterized by wicked deeds. Therefore, the Lord declared “he shall surely die; his blood shall be upon him.” In other words, his own sins will lead to his death. No one else could be blamed for what happened to him because of his own sins. Even though he had a just or godly father, his father’s godliness couldn’t help him at all. Righteousness is never inherited. He would leave this life full of guilt to face the consequences of his own sins.
B. A gracious opportunity (Ezekiel 18:31-32). In verses 14-17, which are not part of our printed text, God gave another hypothetical illustration using the son of the wicked man and the grandson of the just man. God described the wicked man’s son as having the same godly characteristics as his grandfather. In verse 18, God once again declared that this son’s wicked father would die in his own sins. Then in verse 19, God stated that the people still asked “Doesn’t the son pay for his father’s sins? And the Lord replied, no! For if the son does what is right and keeps my laws, he shall surely live.“ In verse 20, God restated the fact of individual accountability for sin. Then in verses 21-22, the Lord declares that if a person repents of his sins, they won’t be mentioned to him again. In verse 23, God asked “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?” And in verses 24-29, the Lord explained His willingness to change predetermined destinies, either from life to death or from death to life. Then in verse 30, God gives His final challenge to His people saying “Therefore I will judge you, O house of Israel, every one according to his ways, saith the Lord God. Repent, and turn yourselves from all your transgressions; so iniquity shall not be your ruin.” This leads us into the remaining two verses of our lesson.
1. (vs. 31). In this verse, God says “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?” After challenging His people to repent in verse 30, the Lord commanded them to “Cast away from you all your transgressions, whereby ye have transgressed.” In other words, they needed to get rid of all their “transgressions” or rebelliousness against God. By living contrary to His Word, they had broken away from God and needed to be reconciled to Him. If anyone listening to Ezekiel would do as God commanded, He would give them a “new heart and a new spirit” (see Psalms 51:10; Jeremiah 31:31-33). The words “for why will ye die, O house of Israel?”” can be translated as “you don’t have to die.” If they repented and allowed God to give them a new heart and spirit, they wouldn’t have to die in their sins.
2. (vs. 32). In our final verse God says “For I have no pleasure in the death of him that dieth, saith the Lord God: wherefore turn yourselves, and live ye.” Not only did the Lord tell His people that they didn’t have to die, He added “I have no pleasure in the death of him that dieth.” In other words, God finds no pleasure or enjoyment in human deaths, either physical of spiritual. Although the word “death” here refers basically to physical death, in the context of this chapter with its contrast between righteousness and life and wickedness and death, it’s best to understand it as referring to spiritual death. God does not delight in His creatures being separated from Him. As a result, He commanded “wherefore turn yourselves, and live ye.” Instead of avoiding responsibility for their actions, Ezekiel called on his audience to “turn yourselves” or repent. God takes no pleasure in punishing anyone. He calls for repentance, turning away from sin and to Him. In the end, a loving and gracious God has only one desire and that is to see His people get serious about their sins and turn back to Him “and live ye.”
V. Conclusion. Though we are living in the New Testament era, the basic principle of individual accountability has not changed since the days of Ezekiel. We all must answer to God individually for how we have lived. We should not delude ourselves by making excuses and blaming others for what is happening to us. We also should not presume we are qualified to question God’s justice, imagining that somehow God has morally shortchanged us. God does all things right and good (see Psalms 119:75).
No comments:
Post a Comment