---
title: "Commentary Critical and Explanatory on the Whole Bible -  Ezekiel 18"
description: "CHAPTER 18   :-. THE PARABLE
OF THE SOUR GRAPES
REPROVED. Vindication of God"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/ezekiel/18"
---

CHAPTER 18

. THE PARABLE
OF THE SOUR GRAPES
REPROVED.
Vindication of God's moral
government as to His retributive righteousness from the Jewish
imputation of injustice, as if they were suffering, not for their own
sin, but for that of their fathers. As in the seventeenth chapter he
foretold Messiah's happy reign in Jerusalem, so now he warns them
that its blessings can be theirs only upon their individually turning
to righteousness.

**2. fathers . . . eaten sour grapes,
. . . children's teeth . . . set on edge**—Their unbelieving
calumnies on God's justice had become so common as to have assumed a
proverbial form. The sin of Adam in eating the forbidden fruit,
visited on his posterity, seems to have suggested the peculiar form;
noticed also by Jeremiah (); and explained in [Lamentations 5:7](../../../kjv/lamentations/5/7),
"Our fathers have sinned, and are not; and we have borne their
iniquities." They mean by "the children" *themselves,*
as though they were innocent, whereas they were far from being so.
The partial reformation effected since Manasseh's wicked reign,
especially among the exiles at Chebar, was their ground for thinking
so; but the improvement was only superficial and only fostered their
self-righteous spirit, which sought anywhere but in themselves the
cause of their calamities; just as the modern Jews attribute their
present dispersion, not to their own sins, but to those of their
forefathers. It is a universal mark of corrupt nature to lay the
blame, which belongs to ourselves, on others and to arraign the
justice of God. Compare [Genesis 3:12](../../../kjv/genesis/3/12),
where Adam transfers the blame of his sin to Eve, and even to God,
"The *woman* whom *thou* gavest to be with me, she
gave me of the tree, and I did eat."

**3. ye shall not have occasion any
more to use this proverb**—because I will let it be seen by the
whole world in the very fact that you are not righteous, as ye fancy
yourselves, but wicked, and that you suffer only the just penalty of
your guilt; while the elect righteous remnant alone escapes.

**4. all souls are mine**—Therefore
I can deal with all, being My own creation, as I please (). As the Creator of all alike I can have no reason, but the
principle of equity, according to men's works, to make any
difference, so as to punish some, and to save others (). "The soul that sinneth it shall die." The curse
descending from father to son assumes guilt shared in by the son;
there is a natural tendency in the child to follow the sin of his
father, and so he shares in the father's punishment: hence the
principles of God's government, involved in [Exodus 20:5](../../../kjv/exodus/20/5);
[Jeremiah 15:4](../../../kjv/jeremiah/15/4), are justified. The
sons, therefore (as the Jews here), cannot complain of being unjustly
afflicted by God ([Lamentations 5:7](../../../kjv/lamentations/5/7)); for
they filled up the guilt of their fathers ([Matthew 23:32](../../../kjv/matthew/23/32);
[Matthew 23:34-36](../../../kjv/matthew/23/34-36)). The same God
who "recompenses the iniquity of the fathers into the bosom of
their children," is immediately after set forth as "giving
to every man according to his ways" ([Jeremiah 32:18](../../../kjv/jeremiah/32/18);
[Jeremiah 32:19](../../../kjv/jeremiah/32/19)). In the same law ([Jeremiah 32:19](../../../kjv/jeremiah/32/19)) which "visited the iniquities of the fathers upon the
children unto the third and fourth generation" (where the
explanation is added, "of them that *hate me,*" that
is, the *children hating God,* as well as their fathers: the
former being too likely to follow their parents, sin going down with
cumulative force from parent to child), we find ([Jeremiah 32:19](../../../kjv/jeremiah/32/19)), "the fathers shall not be put to death for the
children, neither the children for the fathers: every man shall be
put to death for his own sin." The inherited guilt of sin in
infants ([Romans 5:14](../../../kjv/romans/5/14)) is an awful
*fact,* but one met by the atonement of Christ; but it is of
adults that he speaks here. Whatever penalties fall on *communities*
for connection with sins of their fathers, *individual* adults
who repent shall escape ([2 Kings 23:25](../../../kjv/2-kings/23/25);
[2 Kings 23:26](../../../kjv/2-kings/23/26)). This was no new
thing, as some misinterpret the passage here; it had been *always*
God's principle to punish only the guilty, and not also the innocent,
for the sins of their fathers. God does not here change the principle
of His administration, but is merely about to *manifest it* so
personally to each that the Jews should no longer throw on God and on
their fathers the blame which was their own.
**soul that sinneth, it shall
die**—and it *alone* ([2 Kings 23:26](../../../kjv/2-kings/23/26)); not also the innocent.

**5.** Here begins the illustration
of God's impartiality in a series of supposed cases. The first case
is given in [Ezekiel 18:5-9](../../../kjv/ezekiel/18/5-9),
the just man. The excellencies are selected in reference to the
prevailing sins of the age, from which such a one stood aloof; hence
arises the omission of some features of righteousness, which, under
different circumstances, would have been desirable to be enumerated.
Each age has *its own* besetting temptations, and the just man
will be distinguished by his guarding against the peculiar
defilements, inward and outward, of his age.
**just . . . lawful . . .
right**—the duties of the second table of the law, which flow
from the fear of God. Piety is the root of all charity; to render to
each his own, as well to our neighbor, as to God.

**6. not eaten upon . . .
mountains**—the high places, where altars were reared. A double
sin: sacrificing elsewhere than at the temple, where only God
sanctioned sacrifice ([Deuteronomy 12:13](../../../kjv/deuteronomy/12/13);
[Deuteronomy 12:14](../../../kjv/deuteronomy/12/14)); and this to idols
instead of to Jehovah. "Eaten" refers to the feasts which
were connected with the sacrifices (see [Exodus 32:6](../../../kjv/exodus/32/6);
[Deuteronomy 32:38](../../../kjv/deuteronomy/32/38); [Judges 9:27](../../../kjv/judges/9/27);
[1 Corinthians 8:4](../../../kjv/1-corinthians/8/4); [1 Corinthians 8:10](../../../kjv/1-corinthians/8/10);
[1 Corinthians 10:7](../../../kjv/1-corinthians/10/7)).
**lifted . . . eyes to**—namely,
in adoration ([Psalms 121:1](../../../kjv/psalms/121/1)). The
superstitious are compared to harlots; their eyes go eagerly after
spiritual lusts. The righteous man not merely refrains from the *act,*
but from the *glance* of spiritual lust ([Job 31:1](../../../kjv/job/31/1);
[Matthew 5:28](../../../kjv/matthew/5/28)).
**idols of . . . Israel**—not
merely those of the Gentiles, but even those of Israel. The fashions
of his countrymen could not lead him astray.
**defiled . . . neighbour's
wife**—Not only does he shrink from spiritual, but also from
carnal, adultery (compare [Matthew 5:28](../../../kjv/matthew/5/28)).
**neither . . . menstruous
woman**—Leprosy and elephantiasis were said to be the fruit of
such a connection [JEROME].
Chastity is to be observed even towards one's own wife ([Leviticus 18:19](../../../kjv/leviticus/18/19);
[Leviticus 20:18](../../../kjv/leviticus/20/18)).

**7. restored . . . pledge**—that
which the poor debtor absolutely needed; as his raiment, which the
creditor was bound to restore before sunset ([Exodus 22:26](../../../kjv/exodus/22/26);
[Exodus 22:27](../../../kjv/exodus/22/27)), and his millstone,
which was needed for preparing his food ([Deuteronomy 24:6](../../../kjv/deuteronomy/24/6);
[Deuteronomy 24:10-13](../../../kjv/deuteronomy/24/10-13)).
**bread to . . . hungry . . .
covered . . . naked**— ([Isaiah 58:7](../../../kjv/isaiah/58/7);
[Matthew 25:35](../../../kjv/matthew/25/35); [Matthew 25:36](../../../kjv/matthew/25/36)).
After duties of justice come those of benevolence. It is not enough
to refrain from doing a wrong to our neighbor, we must also do him
good. The bread owned by a man, though "his," is given to
him, not to keep to himself, but to impart to the needy.

**8. usury**—literally, "biting."
The law forbade the Jew to take interest from brethren but permitted
him to do so from a foreigner ([Exodus 22:25](../../../kjv/exodus/22/25);
[Deuteronomy 23:19](../../../kjv/deuteronomy/23/19); [Deuteronomy 23:20](../../../kjv/deuteronomy/23/20);
[Nehemiah 5:7](../../../kjv/nehemiah/5/7); [Psalms 15:5](../../../kjv/psalms/15/5)).
The letter of the law was restricted to the Jewish polity, and is not
binding now; and indeed the principle of taking interest was even
then sanctioned, by its being allowed in the case of a foreigner. The
*spirit* of the law still binds us, that we are not to take
advantage of our neighbor's necessities to enrich ourselves, but be
satisfied with moderate, or even no, interest, in the case of the
needy.
**increase**—in the case of
*other* kinds of wealth; as "usury" refers to *money*
([Leviticus 25:36](../../../kjv/leviticus/25/36)).
**withdrawn . . . hand,**
&c.—Where he has the opportunity and might find a plausible
plea for promoting his own gain at the cost of a wrong to his
neighbor, he keeps back his hand from what selfishness prompts.
**judgment**—justice.

**9. truly**—with integrity.
**surely live**—literally,
"live in life." Prosper in this life, but still more in the
life to come ([Proverbs 3:1](../../../kjv/proverbs/3/1); [Proverbs 3:2](../../../kjv/proverbs/3/2);
[Amos 5:4](../../../kjv/amos/5/4)).

**10-13.** The second case is that
of an impious son of a pious father. His pious parentage, so far from
excusing, aggravates his guilt.
**robber**—or literally, "a
breaker," namely, through all constraints of right.
**doeth the like to any one**—The
*Hebrew* and the parallel () require us to translate rather, "doeth to his *brother*
any of these things," namely, the things which follow in , &c. [MAURER].

**11. those duties**—which his
father did ([Ezekiel 18:5](../../../kjv/ezekiel/18/5); [Ezekiel 18:9](../../../kjv/ezekiel/18/9)).

**12. oppressed the poor**—an
aggravation to his oppressions, that they were practised against *the
poor;* whereas in [Ezekiel 18:7](../../../kjv/ezekiel/18/7)
the expression is simply "oppressed *any.*"
**abomination**—singular
number referring to the particular one mentioned at the end of [Ezekiel 18:7](../../../kjv/ezekiel/18/7).

**13. shall he . . . live?**—because
of the merits of his father; answering, by contrast, to "die for
the iniquity of his father" ().
**his blood shall be upon
him**—The cause of his bloody death shall rest with himself; God
is not to blame, but is vindicated as just in punishing him.

**14-18.** The third case: a son who
walks not in the steps of an unrighteous father, but in the ways of
God; for example, Josiah, the pious son of guilty Amon; Hezekiah, of
Ahaz ([2 Kings 16:1-20](../../../kjv/2-kings/16/1-20); [2 Kings 18:1-37](../../../kjv/2-kings/18/1-37);
[2 Kings 21:1-22](../../../kjv/2-kings/21/1-22)).
**seeth . . . and
considereth**—The same *Hebrew* stands for both verbs,
"seeth . . . yea, seeth." The repetition implies the
attentive observation needed, in order that the son may not be led
astray by his father's bad example; as sons generally are blind to
parents sins, and even imitate them as if they were virtues.

**17. taken off his hand from the
poor**—that is, *abstained* from oppressing the poor, when
he had the opportunity of doing so with impunity.The different sense
of the phrase in [Ezekiel 16:49](../../../kjv/ezekiel/16/49), in
reference to *relieving* the poor, seems to have suggested the
reading followed by FAIRBAIRN,
but not sanctioned by the *Hebrew,* "hath *not* turned
his hand from," &c. But [Ezekiel 16:49](../../../kjv/ezekiel/16/49) uses the phrase in a somewhat similar sense to *English
Version* here, *abstained from hurting.*

**14-18.** The third case: a son who
walks not in the steps of an unrighteous father, but in the ways of
God; for example, Josiah, the pious son of guilty Amon; Hezekiah, of
Ahaz ([2 Kings 16:1-20](../../../kjv/2-kings/16/1-20); [2 Kings 18:1-37](../../../kjv/2-kings/18/1-37);
[2 Kings 21:1-22](../../../kjv/2-kings/21/1-22)).
**seeth . . . and
considereth**—The same *Hebrew* stands for both verbs,
"seeth . . . yea, seeth." The repetition implies the
attentive observation needed, in order that the son may not be led
astray by his father's bad example; as sons generally are blind to
parents sins, and even imitate them as if they were virtues.

**19.** Here the Jews object to the
prophet's word and in their objection seem to seek a continuance of
that very thing which they had originally made a matter of complaint.
Therefore translate, "Wherefore doth not the son bear the
iniquity of his father?" It now would seem a consolation to them
to think the son might suffer for his father's misdeeds; for it would
soothe their self-love to regard themselves as innocent sufferers for
the guilt of others and would justify them in their present course of
life, which they did not choose to abandon for a better. In reply,
Ezekiel reiterates the truth of each being dealt with according to
his own merits [FAIRBAIRN].
But GROTIUS supports
*English Version,* wherein the Jews contradict the prophet, "Why
(sayest thou so) doth not the son (often, as in our case, though
innocent) bear (that is, suffer for) the iniquity of their father?"
Ezekiel replies, It is not as you say, but as I in the name of God
say: "When the son hath done," &c. *English Version*
is simpler than that of FAIRBAIRN.

**20. son shall not bear . . .
iniquity of . . . father**— ([Deuteronomy 24:16](../../../kjv/deuteronomy/24/16);
[2 Kings 14:6](../../../kjv/2-kings/14/6)).
**righteousness . . .
wickedness**—that is, the reward for righteousness . . . the
punishment of wickedness. "Righteousness" is not used as if
any were *absolutely* righteous; but, of such as have it *imputed*
to them for Christ's sake, though not under the Old Testament
themselves understanding the ground on which they were regarded as
righteous, but sincerely seeking after it in the way of God's
appointment, so far as they then understood this way.

**21-24.** Two last cases, showing
the equity of God: (1) The penitent sinner is dealt with according to
his new obedience, not according to his former sins. (2) The
righteous man who turns from righteousness to sin shall be punished
for the latter, and his former righteousness will be of no avail to
him.
**he shall surely live**—Despair
drives men into hardened recklessness; God therefore allures men to
repentance by holding out hope [CALVIN].
To threats the stubborn
sinner oft is hard,
Wrapt in his crimes,
against the storm prepared,
But when the milder beams
of mercy play,
He melts, and throws the
cumbrous cloak away.

Hitherto the cases had been of a
change from bad to good, or vice versa, in one generation compared
with another. Here it is such a change in one and the same
individual. This, as practically affecting the persons here
addressed, is properly put last. So far from God laying on men the
penalty of others' sins, He will not even punish them for their own,
if they turn from sin to righteousness; but if they turn from
righteousness to sin, they must expect in justice that their former
goodness will not atone for subsequent sin ([Hebrews 10:38](../../../kjv/hebrews/10/38);
[Hebrews 10:39](../../../kjv/hebrews/10/39); [2 Peter 2:20-22](../../../kjv/2-peter/2/20-22)).
The exile in Babylon gave a season for repentance of those sins which
would have brought death on the perpetrator in Judea while the law
could be enforced; so it prepared the way for the Gospel [GROTIUS].

**22. in his righteousness . . . he
shah live**—*in* it, not *for* it, as if that atoned
for his former sins; but "*in* his righteousness" he
shall live, as the *evidence* of his being already in favor with
God through the merit of Messiah, who was to come. The Gospel clears
up for us many such passages (), which were dimly understood at the time, while men,
however, had light enough for salvation.

**23.** ([1 Timothy 2:4](../../../kjv/1-timothy/2/4);
[2 Peter 3:9](../../../kjv/2-peter/3/9)). If men perish, it is
because they *will not* come to the Lord for salvation; not that
the Lord is not willing to save them ([2 Peter 3:9](../../../kjv/2-peter/3/9)). They trample on not merely justice, but mercy; what
farther hope can there be for them, when even mercy is against them?
([Hebrews 10:26-29](../../../kjv/hebrews/10/26-29)).

**24. righteous**—one *apparently*
such; as in [Matthew 9:13](../../../kjv/matthew/9/13), "I
came not to call the righteous," c., that is, those who fancy
themselves righteous. Those alone are true saints who by the grace of
God persevere ([Matthew 24:13](../../../kjv/matthew/24/13) [1 Corinthians 10:12](../../../kjv/1-corinthians/10/12);
[John 10:28](../../../kjv/john/10/28); [John 10:29](../../../kjv/john/10/29)).
**turneth away from . . .
righteousness**—an utter apostasy; not like the exceptional
offenses of the godly through infirmity or heedlessness, which they
afterwards mourn over and repent of.
**not be mentioned**—not be
taken into account so as to save them.
**his trespass**—utter
apostasy.

**25.** Their plea for saying, "The
way of the Lord is not equal," was that God treated different
classes in a different way. But it was really their way that was
unequal, since living in sin they expected to be dealt with as if
they were righteous. God's way was invariably to deal with different
men according to their deserts.

**26-28.** The two last instances
repeated in inverse order. God's emphatic statement of His principle
of government needs no further proof than the simple statement of it.
**in them**—in the actual
*sins,* which are the manifestations of the principle of
"iniquity," mentioned just before.

**27. he shall save his soul**—that
is, he shall have it saved upon his repentance.

**28. considereth**—the first step
to repentance; for the ungodly do not consider either God or
themselves ([Deuteronomy 32:29](../../../kjv/deuteronomy/32/29); [Psalms 119:59](../../../kjv/psalms/119/59);
[Psalms 119:60](../../../kjv/psalms/119/60); [Luke 15:17](../../../kjv/luke/15/17);
[Luke 15:18](../../../kjv/luke/15/18)).

**29.** Though God's justice is so
plainly manifested, sinners still object to it because they do not
wish to see it ([Micah 2:7](../../../kjv/micah/2/7); [Matthew 11:18](../../../kjv/matthew/11/18);
[Matthew 11:19](../../../kjv/matthew/11/19)).

**30-32.** As God is to judge them
"according to their ways" (), their only hope is to "repent"; and this is a
sure hope, for God takes no delight in judging them in wrath, but
graciously desires their salvation on repentance.
**I will judge you**—Though
ye cavil, it is a sufficient answer that I, your Judge, declare it
so, and will judge you according to My will; and then your cavils
must end.
**Repent**—*inward*
conversion ([Revelation 2:5](../../../kjv/revelation/2/5)). In the
*Hebrew* there is a play of like sounds, "*Turn* ye
and *return.*"
**turn*****yourselves,******* c.—the *outward* fruits of repentance. Not as the *Margin,*
"turn *others*" for the parallel clause ([Revelation 2:5](../../../kjv/revelation/2/5)) is, "cast away from *you* all *your*
transgressions." Perhaps, however, the omission of the object
after the verb in the *Hebrew* implies that *both* are
included: Turn alike *yourselves* and *all whom you can
influence.*
**from all . . .
transgressions**—not as if believers are perfect; but they
sincerely *aim* at perfection, so as to be habitually and
wilfully on terms with no sin ([Revelation 2:5](../../../kjv/revelation/2/5)):
**your ruin**—literally,
"your snare," entangling you in ruin.

**31. Cast away from you**—for the
cause of your evil rests with yourselves; your sole way of escape is
to be reconciled to God ([Ephesians 4:22](../../../kjv/ephesians/4/22);
[Ephesians 4:23](../../../kjv/ephesians/4/23)).
**make you a new heart**—This
shows, not what men *can* do, but what they *ought* to do:
what God requires of us. God alone can make us a new heart ([Ezekiel 11:19](../../../kjv/ezekiel/11/19);
[Ezekiel 36:26](../../../kjv/ezekiel/36/26); [Ezekiel 36:27](../../../kjv/ezekiel/36/27)).
The command to do what men cannot themselves do is designed to drive
them (instead of laying the blame, as the Jews did, elsewhere rather
than on themselves) to feel their own helplessness, and to seek God's
Holy Spirit ([Psalms 51:11](../../../kjv/psalms/51/11); [Psalms 51:12](../../../kjv/psalms/51/12)).
Thus the outward exhortation is, as it were, the organ or instrument
which God uses for conferring grace. So we may say with AUGUSTINE,
"Give what thou requirest, and (then) require what thou wilt."
Our strength (which is weakness in itself) shall suffice for whatever
He exacts, if only He gives the supply [CALVIN].
**spirit**—the
*understanding:* as the "heart" means *the will and
affections.* The root must be changed before the fruit can be
good.
**why will ye die**—bring
on your own selves your ruin. God's decrees are secret to us; it is
enough for us that He invites all, and will reject none that seek
Him.

**32.** ([Lamentations 3:33](../../../kjv/lamentations/3/33);
[2 Peter 3:9](../../../kjv/2-peter/3/9)). God is "slow to
anger"; punishment is "His strange work" ([2 Peter 3:9](../../../kjv/2-peter/3/9)).

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