Exposition of Ezekiel 14-19, Commentary on Ezechiel · Chapter 18 · Verses 14-18
VERS. 14, 15, 16, 17, 18.
Now loe if he beget a ſonne that ſeeth all his fathers ſinnes which hee hath done, and conſidereth, and doth not ſuch like.
That hath not eaten upon the mountaines, neither hath lift up his eyes to the idolls of the houſe of Iſrael, hath not defiled his neighbowrs wife.
Neither hath oppreſſed any, hath not with-holden the pledge, neither hath ſpoiled by violence; but hath given his bread to the hungry, and hath covered the the naked with a garment.
That hath taken off his hand from the poor, that hath not received uſury nor encreaſe, hath executed my judgements, hath walked in my ſtatutes, he ſhall not dye for the iniquity of his father, he ſhall ſurely live.
As for his father, becauſe hee cruelly oppreſſed, ſpoiled his brother by violence, and did that which is not good among his people, loe even he ſhall dye in his iniquity.
THe Prophet, in theſe words, preſents a third inſtance to free the Lord from imputation of injuſtice; you ſtick not to affirm that he puniſheth the children for the ſins of the fathers; but behold here the errour and wickedneſſe of your aſſertion: If a wicked Father, a Robber, a Bloud-ſhedder beget a ſon that doth not as he hath done, God is ſo far from puniſhing him for thoſe ſins of his Father, that he ſhall be ſpared and bleſſed, he ſhall not dye but live.
Three things are here commended unto us concerning this ſon of a wicked father.
1. His full obſervation of his Father's evill wayes, in theſe words, That ſeeth all his fathers ſinnes that he hath done.
2. His effectuall conſideration of them: And conſidereth and doth not ſuch like.
3. His doing of the contrary, which is implyed in the ſeverall particulars mentioned in the 25, 16, 17. verſes.
That ſeeth all his fathers ſinnes.
Sin is not properly viſible, it's not the object of the eye; we may ſee ſinfull actions, but not the ſinne of thoſe actions with the eye of the body: the ſight of the ſinfulneſſe refers to the eye of the mind, Jun. therefore renders the words thus, qui animadvertat, he who marks, obſerves the ſins of his father, 1 Sam. 12.17. That yee may ſee your wickedneſſe is great; that you may take notice, obſerve it is ſo: in this ſenſe it's uſed, Eccl. 5.8.13.18:6.1:10.5: Jer. 13.27:23.13. Job 11.11. Many children doe as their Fathers doe, and never obſerve of what nature it is they doe, whither good or evill; yea, oft Parents poſſeſſe their children with arguments to juſtifie their wayes, which are altogether unlawfull.
All his fathers ſinnes.
It's impoſſible any ſonne ſhould ſee or obſerve all the ſins of his father, many are acted in ſecret, many abroad: our Prophet intends not that every particular ſin ſhould be obſerved by him, but thoſe are more obvious and expoſe to judgments and death, ſuch as he had mentioned before.
And conſidereth.
The Hebrew word is foreign from foreign which ſignifies not ſimply to ſee, but curiouſly to looke into, to conſider and intend a thing. The Sept. Vulgar, and ſome other read it, and feareth, and ſo derive it from foreign to feare; but Montanus ſaith, it's from foreign and ſo our Tranſlation hath it. I ſhall ſpeak to it therefore as it imports conſideration, not fearing.
Conſideration is a ſerious exerciſe of the underſtanding about things to be done, or not to be done, furthering or impeding the execution of them as it ſees cauſe.
1. It's an exerciſe of the underſtanding, mind, heart, theſe are at work in conſideration, Pſal. 119.59. I thought on my wayes, or conſidered them. I turn'd them over and over, as Sempſters doe their needle-work: I look upon all the circumſtances and aggravations of them; it's cal'd a ſpeaking or ſaying, Hoſ. 7.2. They conſider not in their hearts. Hebrew is, they ſay not to their hearts. It's cal'd a communing with a mans own heart, Pſal. 77.6.
2. Serious; it's not a ſlight generall thinking of a thing but a ſerious ſetled minding of a thing, Heb. 10.24. Let us conſider one another, foreign, it notes the ſincking downe of a thing into our mindes: it's the intention of the minde upon a thing, magno ſtudio, with great earneſtneſſe, Eccleſ. 9.1. I conſidered in mine heart. Heb. is, I ſet to my heart. Conſideration is a ſetting the heart to a thing, or upon a thing, as a Bee ſits upon a flower, and ſets her ſtrength to it to draw out the ſweet in it.
3. It's about things to be done, or not to be done. Contemplatio looks upon things as the eye upon the object. Judicium, diſcerneth things whether good or bad, right or wrong, and there leaves them, having pronounced them ſo. Meditation is a further inquiſition into truth, or minding of truth, and comes up neereſt to conſideration, which is in order to doing or not doing. Men intend this & that, and oft fall upon things raſhly to their prejudice, becauſe they conſider not; now conſideration reflects upon things intended. The two ſons in the Goſpel, one ſaid, I will goe, and went not; the other ſaid, I will not goe, and went. The one's purpoſe was to goe, the other's not to goe: but this laſt conſidering of his ſinfull purpoſe, intention, and reſolution, repented, and went, Matth. 21. It's taken up about doing, or not doing, as you may ſee, Prov. 23.1, 2. 1 Sam. 25.17. Judg. 18.14.
4. Furthering or impeding the execution of them, as it's ſees cauſe. Pſ. 119.59. I thought on my wayes, and turned my feet unto thy teſtimonies. David conſidered his wayes, and not finding them good, he ceas'd from walking any longer in them: and ſeeing Gods wayes the only good ways, he turnd about, ſtept into, and walked in them. If upon conſideration things be found good, the heart affects them, and ſo proceeds to the doing of them. The vertuous wife conſidered a field, and bought it, Prov. 31.16. But if things upon conſideration be found ſinfull, the heart diſaffects them, and ſo keeps off, ſee verſ. 18. of this Chap. He conſiders, and turns away from all his tranſgreſſions.
2. Wherein the ſtrength of it lyeth.
1. In ſearching out the cauſes, effects, riſing, progreſſe, continuance, and iſſue of a thing, Judg. 19.30. The Levites Concubine being cut in 12. pieces, & ſent into all the coaſts of Iſrael; they ſaw it, & ſaid, conſider of it, take advice, and ſpeak: let us ſearch out the cauſe and originall of this evill, what dammage it hath brought to the Jewiſh Religion, and may bring; what the Levite can ſay, what will be the iſſue of this horrible fact.
2. In comparing things together, and ſo drawing up and out that which may be moſt uſefull: when all things are laid together, weigh'd, ſcan'd over again and again; a man takes that is moſt neceſſary, ſeaſonable, ſutable and uſefull, Eccl. 12.10. The preacher ſought to find out acceptable words. Hee compared one word with another, one truth with another; and then in the 13. v. Let us heare the concluſion of the whole matter, feare God, &c. He had tryed books, creatures, all things: and then conſidering them, ſums up, and draws out what was moſt materiall.
3. In preſſing to, and aſſiſting the ſoule in acting: when conſideration hath drawn up what is to be done, or not to be done, then it puts it upon the conſcience as ſinfull, if not followed, and directs in the execution. Many things wel contriv'd have miſcarryed through want of conſideration, which looks to the congruency of particulars to the whole, Pſal. 64.9. All men ſhall feare, and declare the work of God, for they ſhall wiſely conſider of his doings.
Conſideration layes an injunction upon mens wills and conſciences to be doing; did men in theſe dayes wiſely conſider the Lords doings, they would feare and declare the work of God.
3. The excellency of it.
1. It's that God himſelfe doth, Prov. 24.12. Doth not hee that pondereth the heart conſider? When God intended to make man, he cal'd a Councell, Come, let us make man after our Image, Gen. 1.26. The Lord conſiders, ponders, and weighs things according to the language of Scripture, Exod. 33.13. Prov. 5.21. Deut. 32.26, 27. Hoſ. 11.8, 9.
2. It differenceth a man from bruits; they are led by ſenſe, and cannot diſtinguiſh whether an action ought to be done or not, this is mans priviledge and power. Reaſon doth diſtinguiſh men from beaſts, but the generality of men do not uſe reaſon, they have ſoules for ſalt, their eyes, eares, taſts, their ſenſes are their guides. Jer. 10.14. Every man is bruitiſh in his knowledge. Men do not reflect upon their actions, and conſider them; if they did, they would not be ſo ſenſuall, ſo ſinfull. Iſa. 1.3. The Oxe knoweth his owner, and the Aſſe his Maſters Cribb: but Iſrael doth not know, my people doth not conſider.
3. It inables the underſtanding, compleats a man, makes him wiſe and prudentiall. Prov. 17.27. He that hath knowledge ſpareth his words, and a man of underſtanding is of an excellent ſpirit. He conſiders what advantage may be made of words, and therefore is ſparing in ſpeaking, ſhews the more underſtanding and excellency of ſpirit. Pro. 6.6. Conſider her wayes and be wiſe.
If the conſidering of an Ants wayes will make us wiſe, much more the conſideration of our own ways. Direct acts may inable and perfect others, but reflect acts do inable and perfect a mans ſelfe. Conſideration looks inward, looks over the ſame thing again and again, it defecates the underſtanding of man from thoſe raw and imperfect notions and conceptions which ariſe at firſt, & thoſe impertinent ones interpoſe afterwards. We ſay, ſecond thoughts are beſt, which implies that conſideration, ripens and perfects the man and his actions; as meate in the Pot, if ſuddenly pul'd out, is raw, but if well boil'd, is freed from crude hamors, and ſo more wholſom.
4. It puts life into thoſe principles and talents God hath given a man; like a Drumme in an Army, when that beats, all ſtir and march; like a ſpring in a watch, when that goes all the wheels goe. Did men conſider what graces and gifts God hath given them, they would not let them lie ſtill and fallow, but improve them. Iſa. 64.7. None ſtirreth up himſelfe to take hold on thee. They had talents, but did not employ them. Heb 10.24. Let us conſider one another, to provoke unto love, and to good works. Conſideration will ſet others graces on work, and much more a mans own.
A third thing here commended about this ſon of a wicked father, is his doing the contrary: he worſhips God in his own way, he eats not upon the mountains, he lifts not up his eyes to Idols; but he comes to Mount-Sion, and lifts up his eyes to the God of heaven whom he ſerves; he is chaſt & charitable, he wrongs none, but doth good to all according to his ability: he executes judgment, and walks in Gods ways; and what ever his fathers ſins have been, though crimſon and ſcarlet abominations, he ſhall not die for them, but he ſhall ſurely live.
Verſ. 16. Hath not with holden the pledge.
Hebr. is, hath not pledged the pledge. Hath not taken a pledg ſaith Calvin, Lavat. Jun. Montan. But Piſcator ſaith, the word for pledging doth not ſignifie here to take or receive a pledg, but to deteine it being pledged, as appears from the 7. verſ. where the words are, hath reſtored to the debtor his pledge, and here it muſt be, not who hath taken, but who hath not with-holden being taken: ſo Vatab. pignus non retinet: and Weems, the repetition of the ſame word ſignifies to take away the pledg, and to keep it. Now he who doth not take away, or with-hold, but reſtore the pledge, is juſt.
Obſerv. 1.
A good ſon may deſcend from a wicked Parent; a Father that is a robber, a bloud-ſhedder, a ſon of Belial, a plague to City and Countrey, may have a ſonne that is free from his vices, a ſon that is juſt: as good parents may have ill children, ſo ill parents may have good children. God may and doth honour his free grace, when, where, and upon whom he pleaſes. Manaſſes was tranſcendently wicked, and his ſon Amon: ſo 2 Chron. 33.9.22, 23. yet out of their loynes came Joſiah, verſ. 25. who hath this teſtimony; that he did that was right in the ſight of the Lord, and walked in the wayes of David his father, and declined neither to the right hand nor to the left, Chap. 34.2.
Hezekiah was very godly, did much in Reformation, reſtored the Paſſover, walked in the ſteps of David, and did that was right in the ſight of the Lord, yet he came from as wicked a parent as the world then had, even from Ahaz, 2 Chron. 28.27. Ahaz came from Abijam, who walked in the ſins of his Father, 1 K. 15.3. Abraham deſcended from Idolatrous parents, Joſh. 24.2. Some good thing towards the God of Iſrael was found in a ſon of Jeroboam's, who made Iſrael to ſin, 1 K. 14.13.
Some untoward parents in our dayes have had good children, and ſuch as have much honoured God. Now this is not from nature, or becauſe they are born under ſuch and ſuch planets, but becauſe they are born of God, and made partakers of the divine nature. If parents have gracious children, let them give the glory thereof to God, whoſe grace hath made them ſuch: If they have ungracious ones, let them begge hard of God for mercy and grace for them, who hath abundance of the ſpirit to beſtow on whom he pleaſe, and hath promiſed to thoſe in Covenant with him, to powr out his ſpirit upon their ſeed, and his bleſſing upon their off-ſpring, Iſa. 44.3.
2. It's not alwayes ſafe, warrantable, to imitate Parents, Anceſtors, Predeceſſors, and to tread in their ſteps; it may be dangerous, deadly, yea damnable. If the ſon of the unjuſt man ſhould follow his father in his ways, he muſt dye for it; but if he ſee his wayes, and doth not ſuch like, he ſhall live. When the wayes of Parents are idolatrous, ſuperſtitious, prophane, oppreſſive, contrary to, or not grounded upon the word of God, children are not to conform unto them. There is one greater then they, and wiſer then they, who is the father of ſpirits, and hath more authority over them then their Parents after the fleſh, him muſt they hearken unto, his counſels muſt they embrace, his commands muſt they obey, his will muſt they doe. The Lord commends the ſon here that doth contrary to his wicked father, 1 Pet. 1.18, Men are redeemed from the vaine converſation by tradition from their fathers. Fathers are vain, have vain converſations, deliver thoſe to their children, but children ſhould not receive their traditions, nor imitate their converſations; they are redeem'd from them, but they are apt to do it, Jer. 9.14:44.17. And it's oft complain'd of, and ſpoken againſt in Scripture, 2 King. 15.9: 23. Ch. 32. Neh. 13.18. Pſal. 78.57. Ezek. 20.24. and in other places. There is a full prohibition againſt it, 2 Chron. 30.7. Be not yee like your fathers, and like your brethren which treſpaſſed againſt the Lord God of your fathers, who therefore gave them up to deſolation.
3. Conſideration is a ſpeciall meanes to keepe men from ſinning; if a ſon ſee his fathers ſins, and conſidereth, and doth not ſuch like. There is a ſtrong inclination in men to ſin, Example is powerfull to draw out that inclination, and eſpecially the example of a Father; yet conſideration hath vertue in it to ſtop that inclination, to take off from evill example, and to cary another way: The Prodigall when he came to himſelfe, that is, conſidered what he had done, in what caſe he was, what might be had in his fathers houſe, he comes off from his wicked wayes, and returns to his Father, Luk. 15.17. It is want of conſideration that men ſinne ſo as they doe: had Noah, Lot, David, Peter, others well conſidered, they would not have fallen into ſuch ſins as they did; it's raſhneſſe, inconſiderateneſſe that occaſions and cauſeth many ſins. Matth. 7.3. Why beholdeſt thou the mote that is in thy brothers eye, but conſidereſt not the beame that is in thine owne eye? Want of conſideration makes men cenſorious and hypocriticall, it leads men into a multitude of ſinfull wayes, and keepes them there, Iſa. 44.19. Hoſ. 7.1, 2. Ecceſ. 5.1. Whereas if men would ſeriouſly conſider, they would neither ſin ſo frequently, nor continue in ſin, if overtaken with it. Ezek. 12.3. It may be they will conſider though they be a rebellious houſe. Here the Lord intimates, that if they would conſider, they would give over their ſinfull practiſes, and not perſiſt in wayes to provoke God: They would ſee ſo much evill in their owne wayes, ſo much equity in Gods wayes, that they would leave the one, and embrace the other.
In the 28. verſ. of this Chap. you may ſee the vertue and efficacy of Conſideration: Becauſe he conſidereth, and turneth away from all his tranſgreſſions. Nothing more advantages Sathan's kingdom then incogitancy and inconſiderateneſſe; & nothing doth prejudice it more then the contrary. Conſideration puts a ſtop to mens ſinfull ways, and cauſeth them to turn to God, Pſal. 119.59. Therefore the Lord cals earneſtly for it, Pſal. 50.22. Now conſider this yee that forget God. And Deut. 32.29. O that they were wiſe, that they underſtood this, that they would conſider their latter end.
4. Good children deſcending from wicked parents, are not to be branded with their vices. If he beget a ſonne doth not ſuch like: if the ſon do not tread in the ſteps of his Father; he is juſt, he ſhall not ſuffer for his fathers ſinne, I will not charge the guilt or ſhame of them upon him, he ſhall live comfortably, and without imfamy. Children chuſe not their Parents, neither could prevent their ſin: if they cleave not to their wayes, they ſhall not be ſpotted with their vices.
The world deales otherwiſe, it's forward to pick up any thing, yea to ſeeke out matter from Parents and Predeceſſors to diſgrace their poſterity, though they walk not in their ſinfull paths; this is not to be like unto God, but unto the world, to lay the burthen of the guilt upon the innocent.
From the 18. verſ. obſerve, that covetous men are oppreſſors, yea oppreſſors of thoſe are near unto them: becauſe he cruelly oppreſſed, ſpoiled his brother by violence. The Heb. is, he oppreſſed by oppreſſion, and ſpoiled by ſpoiling, and that his brother. The word foreign notes a brother of the ſame womb, a kinſman, a brother in friendſhip, one near and deare to a man. He that is covetous will contend fraudulently, oppreſſe, as foreign ſignifies, yea ſpoile, and wreſt out of his hand by violence what he hath, as foreign imports. Covetouſneſſe is ounning and cruel, Nehem. 5 7. You exact uſury every one of his brother. Micah 7.2. They hunt every man his brother with a net. Amos 5.11. They take burthens of wheat from the poore, they oppreſſe and cruſh them. Chap. 4.1. They robb'd the fatherleſſe, and made widdowes their prey, Iſa. 10.2. If you would ſee the cunning and cruelty of covetous men, conſult with theſe Texts, Jer. 6.13. Jam. 5.4. Luk. 19.8. Iſa. 3.14, 15. Mica. 3.2, 3. Ezek. 22.7. 1 K. 21.15.
Covetous men little care from whom they pull, ſo they may get and feed their covetous deſires: many have undone their brethren, kindred, friends, fathers, ſons, by their cunning, cruel, covetous practiſes.