by his own good

Before CHRIST 594.

surely die; his blood shall be 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 neighbour'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 oppressed, spoiled his brother by violence, 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? When 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

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

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

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

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

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

or bad actions.

Before CHRIST 594.

h Deut. 24.

h The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son: the righteousness of the righte- 16. ous shall be upon him, and the wicked- 2 Chron. 25. ness of the wicked shall be upon him.

21 But if the wicked will turn from all his sins that he hath committed, and keep all my statutes, 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 unto him: in his righteousness that he hath done he shall live.

2 Kings 14.6

4.

Jer. 31, 29

23 Have I any pleasure at all iChap. 33. 11. 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, and doeth according to all the abominations that the wicked man doeth, shall he live? All his righteousness that he hath done shall not be mentioned in his trespass that he hath trespassed, and in his sin that he hath sinned, in them shall he die. 25 Yet ye say, ¶ k The of the k Chap. 33. LORD is not equal. Hear now, O 20 house of Israel; Is not my way equal? are not your ways unequal?

way

26 When a righteous man turneth away from his righteousness, and com

should repent, and that the repentant should live? Is not this the sum of My Gospel, which I send into the world? Do not I call, and cry, and sue to men, that they would return from their sins, and be saved? Bp. Hall. In conformity to this St. Paul instructs us, that "God would have all men to be saved," and is "not willing that any should perish," 1 Tim. ii. 4; 2 Pet. iii. 9. W. Lowth.

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

25. Yet ye say, The way of the Lord is not equal.] Why? Because He punishes the children for the fathers for this is the subject of the chapter. God had already answered this complaint: see ver. 5, 9, &c. Here He gives another reason to justify His conduct; namely, that those very persons who complain that "The way of the Lord is not equal,” and “ our fathers have eaten sour grapes, and our teeth are set on edge;" these Jews themselves are culpable in many ways, and have well deserved to be found guilty. "Are not your ways unequal?" Calmet. 26, 27. When a righteous man turneth away from his 2 K

God exhorteth to repentance.

Before CHRIST

594.

1 Matt. 3. 2. || Or, others.

for his iniquity that he hath done shall

A lamentation for

m

CHRIST 594.

he die.

27 Again, when the wicked man turneth 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

m Jer. 32. 39, ch. 11. 19. & 36. 26.

n Chap. 33.

32 For I have no pleasure in the death of him that dieth, saith the Lord GOD: wherefore turn || yourselves, and || Or, others.

live ye.

1

CHAP. XIX.

A lamentation for the princes of Israel, under the parable of lions' whelps taken in a pit, 10 and for Jerusalem, under the parable of a wasted vine. OREOVER

OR

unequal?

30 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.

1

31 Cast away from you all your ¶

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

31.— and make you a new heart &c.] The Prophets often exhort the Jews to an inward purity and holiness, thereby to take them off from relying upon an outward legal righteousness, and an exactness in the observance of the ritual parts of the law. By thus instructing them in a more excellent way of serving God, than the ceremonial law did directly prescribe, they prepared their minds for receiving those truths which the Gospel would more fully discover. God promises (chap. xxxvi. 26) to "give them a new heart," and to put within them a new spirit;" here He exhorts them to make themselves a new heart, and a new spirit. Which difference of expression is thus to be reconciled; that although God works in us to will and to do, and is the first Mover in our regeneration, yet we must work together with His grace, at least willingly receive it and not quench or resist its motions. W. Lowth.

66

The repentance, to which God here joins the promise of pardon, is that which withdraws a man from sin, and leads him, as is often repeated in this chapter, to repair the evil he has done by restitution, and by all other possible means. In a word, the Lord declares, there is no repentance effectual, but that which pro

2 Pet. 3.9.

591.

duces by God's grace a new heart, and a change of inclinations, followed by actual amendment, reformation, and future holiness of life. Ostervald.

32. For I have no pleasure in the death of him that dieth,] The holy Scriptures in general expressly declare, that the good and gracious God was from the beginning, and is still, using the best, fittest, and wisest means to render all His creatures, one as well as another, blessed and happy and if any of them, through their own selfwilled obstinacy and perverseness, miss of these joys, it will be greatly contrary to His inclination and desire. Thus when Adam was in paradise, the good God kindly cautioned him against the danger of disobedience. And when man by transgression fell, He immediately comforted him, by telling him of the remedy He had prepared for his reconciliation and recovery, even the Seed of the woman, which was to bruise the serpent's head; that Seed, in whom all the nations of the earth were to be blessed; and who in the fulness of time, was to "give His life a ransom for many,” to "taste death for every man." And in consequence of this first promise, how gracious, yea, how compassionate, is the tenour of every declaration, which He made from time to time on this head. "Have I any pleasure at all that the wicked should die? saith the Lord God: and not that he should return from his ways, and live? Make you a new heart and a new spirit: for why will ye die, O house of Israel?" Why will ye die, O sons of Adam? seeing that God would have all men to be saved, and is not willing that any should perish, but that all should come to repentance. Dean Tucker. See the note on Chap. xxxiii. 11.

Chap. XIX. ver. 1. take thou up a lamentation &c.] Sing a funeral dirge for the princes of Israel. Compare chap. xxvi. 17; xxvii. 2. W. Lowth.

it learned to catch the prey; it devoured men.

4 The nations also heard of him; he was taken in their pit, and they brought him with chains unto the land

a 2 Kings 23. of a Egypt.

33.

Jer. 22. 11.

Or, their widows.

| Or, in hooks.

Or, in thy quietness, or, in thy like

ness.

5 Now when she saw that she had waited, and her hope was lost, then she took another of her whelps, and made him a young lion.

6 And he went up and down among the lions, he became a young lion, and learned to catch the prey, and devoured men.

7 And he knew their desolate palaces, and he laid waste their cities; and the land was desolate, and the fulness thereof, by the noise of his roaring.

8 Then the nations set against him on every side from the provinces, and spread their net over him: he was taken in their pit.

9 And they put him in ward || in chains, and brought him to the king of Babylon: they brought him into holds, that his voice should no more be heard upon the mountains of Israel.

and for Jerusalem.

was fruitful and full of branches by Before reason of many waters.

11 And she had strong rods for the sceptres of them that bare rule, and her stature was exalted among the thick branches, and she appeared in her height with the multitude of her branches.

CHRIST 594.

15.

12 But she was plucked up in fury, she was cast down to the ground, and the beast wind dried up her fruit: Hosea 13. her strong rods were broken and withered; the fire consumed them. 13 And now she is planted in the wilderness, in a dry and thirsty ground.

14 And fire is gone out of a rod of her branches, which hath devoured her fruit, so that she hath no strong rod to be a sceptre to rule. This is a lamentation, and shall be for a lamentation.

CHAP. XX.

1 God refuseth to be consulted by the elders of Israel. 5 He sheweth the story of their rebellions in Egypt, 10 in the wilderness, 27 and in the land. 33 He promiseth to gather them by the gospel. 45 Under the name of a forest he sheweth the destruction of Jerusalem.

thy blood, planted by the waters: she

son of Josiah is meant: whom Pharaoh-necho put in bonds, and took into Egypt, 2 Kings xxiii. 33, 34. He followed not the good example of his father Josiah. W. Lowth, Abp. Newcome.

4.- in their pit,] Like a lion who is taken in a pitfall covered with earth and branches, that he may fall into it in passing over. Calmet.

The Arabs dig a pit where the lions are observed to enter the enclosures for cattle, and covering it slightly with reeds or small branches of trees, they frequently decoy and catch them. The practice is alluded to in this passage. Dr. Shaw.

5.- her hope was lost,] The object of her hope, Jehoahaz, detained in Egypt. Abp. Newcome.

another of her whelps,] She set up another of the seed royal, even Jehoiakim the son of Josiah. Bp. Hall. Pharaoh seems to have made this appointment with the joint consent of the people: the younger brother had been set up without the participation of Pharaoh. W. Lowth.

6. — he went up and down among the lions, &c.] He ruled fiercely and wickedly among his people, and followed those courses of oppression and violence, which his brother had led him into. See Jer. xxii. 13-17; xxxvii. 2. Bp. Hall.

7.- he knew their desolate palaces,] He made himself master of the riches and pleasant seats of the great men of the land. W. Lowth.

year, in the fifth month, the tenth day of the month, that certain of the

vine in the time of her first peaceable plantation. Bp. Hall. See the margin. —planted by the waters:] This circumstance is mentioned of the vine, chap. xvii. 8. Abp. Newcome. In a very fruitful soil. Poole. Compare ver. 16; and see Ps. i. 3; Jer. xvii. 8.

11. strong rods for the sceptres of them that bare rule,] From her sprung sovereign princes, who were themselves very powerful, and made their people appear considerable among their neighbours. A rod or sceptre is an emblem of authority. W. Lowth.

among the thick branches,] Of other trees. In several countries they join the vines to trees, about which they wind themselves and run very high. Michaelis.

12. But she was plucked up in fury,] God in His anger removed her out of her land. Compare Jer. xii. 14. W. Lowth.

13. And now she is planted in the wilderness, &c.] Her people are carried captive and planted like a vine in a foreign and a barren soil. Bp. Hall, Abp. Newcome.

14. And fire is gone out of a rod of her branches, &c.] Signifying that Zedekiah's breaking his oath of fealty to the king of Babylon, hath been the occasion of the utter destruction of the royal family, and the entire ruin of the government. W. Lowth, Bp. Hall.

- in the seventh year,] Of Jehoi

4 Wilt thou a judge them, son of wilt thou judge them? cause them to know the abominations of their fathers:

5 And say unto them, Thus saith ¶ the Lord GOD; In the day when I chose Israel, and lifted up mine hand unto the seed of the house of b Exod. 3. 8. Jacob, and made myself known unto them in the land of Egypt, when I lifted up mine hand unto them, saying, I am the LORD your God;

& 4. 3)

b

6 In the day that I lifted up mine hand unto them, to bring them forth of the land of Egypt into a land that I had espied for them, flowing with milk and honey, which is the glory of all lands:

7 Then said I unto them, Cast ye away every man the abominations of his eyes, and defile not yourselves with the idols of Egypt: I am the LORD your God.

8 But they rebelled against me, and would not hearken unto me: they did not every man cast away the abominations of their eyes, neither did they forsake the idols of Egypt: then I said, I will pour out my fury upon them, to accomplish my anger against them in the midst of the land of Egypt.

9 But I wrought for my name's achin's captivity. Compare chap. i. 2; viii. 1. All the prophecies recorded from the eighth chapter to this probably belong to the sixth year of the captivity. W. Lowth.

certain of the elders] See note on chap. viii. 1. 4. Wilt thou judge them,] Wilt thou plead with Me for them any more? Bp. Hall. See also the margin of our Bible. But the words may be more significantly translated, "Wilt thou not judge them?" that is, Wilt thou not reprove or condemn them? See ver. 30 of this chapter, and chap. xxxviii. 17: the phrase is properly rendered by our translators, 2 Sam. xxiii. 17: and see 1 Sam. ii. 27; and the note there. W. Lowth, Abp. Newcome.

5.-lifted up mine hand] That is, sware: this being a gesture used in swearing, Gen. xiv. 22; Exod. vi. 8; Dan. xii. 7. Bp. Hall.

7.- the abominations of his eyes,] His idols. See chap. xviii. 6. Abp. Newcome.

Israel's rebellions in Egypt,

Before CHRIST

sake, that it should not be polluted before the heathen, among whom about 593. they were, in whose sight I made myself known unto them, in bringing them forth out of the land of Egypt.

18.

10 Wherefore I caused them to e Exod. 13. go forth out of the land of Egypt, and brought them into the wilder

ness.

11 And I gave them my statutes, and † shewed them my judgments, which if a man do, he shall even live in them.

e

12 Moreover also I gave them my sabbaths, to be a sign between me and them, that they might know that I am the LORD that sanctify them.

13 But the house of Israel rebelled against me in the wilderness: they walked not in my statutes, and they despised my judgments, which if a man do, he shall even live in them; and my sabbaths they greatly pol- f Exod. 16. luted: then I said, I would pour out my fury upon them in the wilder- g Numb. 14. ness, to consume them.

14 But I wrought for my name's sake, that it should not be polluted before the heathen, in whose sight I brought them out.

15 Yet also I lifted up my hand unto them in the wilderness, that I would not bring them into the land which I had given them, flowing with milk and honey, which is the glory of all lands;

16 Because they despised my judgments, and walked not in my statutes, but polluted my sabbaths: for their heart went after their idols.

17 Nevertheless mine eye spared them from destroying them, neither

27.

29. & 26.65.

9. But I wrought for my name's sake,] This is elsewhere assigned as the reason why God did not punish the Israelites according to their deserts; namely, because it would turn to God's dishonour in the heathen world; as if He were not able to make good those gracious promises He had given them; see chap. xxxvi. 21, 22; Exod. xxxii. 12; Numb. xiv. 13. This was a proper consideration to check the vain presumption of the Jews, who imagined that God's gracious dealings were owing to their own desires; see ver. 44 of this chapter, and chap. xxxvi. 22. W. Lowth. See the note on Jer. xiv. 7.

did I make an end of them in the wilderness.

18 But I said unto their children in the wilderness, Walk ye not in the statutes of your fathers, neither observe their judgments, nor defile selves with their idols:

your

and in the promised land.

24 Because they had not executed my judgments, but had despised my statutes, and had polluted my sabbaths, and their eyes were after their fathers' idols.

20 And hallow my sabbaths; and they shall be a sign between me and you, that ye may know that I am the LORD your God.

21 Notwithstanding the children rebelled against me: they walked not in my statutes, neither kept my judgments to do them, which if a man do, he shall even live in them; they polluted my sabbaths: then I said, I would pour out my fury upon them, to accomplish my anger against them in the wilder

ness.

22 Nevertheless I withdrew mine hand, and wrought for my name's sake, that it should not be polluted in the sight of the heathen, in whose sight I brought them forth.

23 I lifted up mine hand unto them also in the wilderness, that I would scatter them among the heathen, and disperse them through the countries;

18. But I said unto their children in the wilderness,] This refers to the many pathetical exhortations contained in the Book of Deuteronomy, particularly those in chap. xxix, xxx, xxxi, and xxxii, which were uttered after that rebellious generation were all consumed, as God had threatened them, (see Numb. xiv. 32, 33; xxvi. 64, 65,) and were designed as warnings to succeeding generations, Deut. xxxi. 16-21. W. Lowth.

25. Wherefore I gave them also statutes that were not good,] God intended not here His own statutes and judgments, but the idolatrous statutes and judgments, the corrupt principles and practices, of the heathen nations, to which He sometimes gave up and abandoned His own people, because they first deserted and abandoned Him. This is the sense given to the passage by the Targum of Jonathan, and in the speech of St. Stephen in the New Testament, Acts vii. 42; and the context points to the same interpretation; for that this is its true sense appears chiefly from this, that God here describes these statutes and judgments by characters directly opposite to those He gives of His own in the same chapter. For it appears from ver. 11, 13, 21, and other passages, that the chief distinction of God's own law was that a man should live in them;" whereas He expressly says of these, that they were statutes and judgments, whereby "they should not live." Also, at ver. 18, we have mention of statutes and of judgments, (the same words in the Hebrew as in this verse,) yet not meaning God's statutes and judgments, but the corrupt customs and manners of their idolatrous ancestors, such as God permitted or gave them up to, because they

Before CHRIST

593.

26 And I polluted them in their own gifts, in that they caused to pass through the fire all that openeth the h Chap. 16. womb, that I might make them desolate, to the end that they might know that I am the LORD.

21.

27 Therefore, son of man, speak unto the house of Israel, and say unto them, Thus saith the Lord GOD; Yet in this your fathers have blasphemed me, in that they have † com- + Heb. mitted a trespass against me.

28 For when I had brought them into the land, for the which I lifted up mine hand to give it to them, then they saw every high hill, and all the thick trees, and they offered there their sacrifices, and there they presented the provocation of their offering there also they made their sweet savour, and poured out there their drink offerings.

trespassed a trespass.

!! Or, I told them what the

high place

29 Then I said unto them, What is the high place whereunto ye go? Wa

Bamah.

26. I polluted them in their own gifts, in that they caused to pass through the fire &c.] This sufficiently intimates what kind of statutes and judgments God was just before speaking of; namely, the rites and practices of the heathen, whereby God polluted them, that is, gave them up to their own hearts' lusts, to defile and pollute themselves. The Israelites had provoked God many ways, and more especially by their frequent idolatries; and therefore God gave them up to the vilest and most deplorable idolatry of all; namely, that of offering up their children as burnt offerings to Moloch. Vitringa, Dr. Waterland.

that I might make them desolate, &c.] The consequence of which was, that they would be exposed to My anger, and at length would acknowledge My hand in the judgments inflicted on them. Abp. Newcome.

28. then they saw every high hill, &c.] They cast their eyes upon those hills and groves whereon the heathen had been wont to offer their idolatrous sacrifices; and there, contrary to My commandments, they made their sinful oblations to provoke Me to wrath. Bp. Hall.

29.What is the high place &c.] What mean you that ye go to the high place? Should you not go to the altar of God, and bring your sacrifices to the temple.