Exposition of Ezekiel 14-19, Commentary on Ezechiel · Chapter 18 · Verses 30-32
VERS. 30, 31, 32.
Therefore I will judge you O Houſe of Iſrael, every one acccording to his wayes, ſaith the Lord God; repent, and turne your ſelves from all your tranſgreſſions, ſo iniquity ſhall not be your ruine.
Caſt away from you all your tranſgreſſions whereby you have tranſgreſſed, and make you a new heart and a new Spirit, for why will yee dye O Houſe of Iſrael?
For I have no pleaſure in the death of him that dyeth, ſaith the Lord God, wherefore turne your ſelves and live yee.
IN theſe three Verſes we have the ſecond generall part of the Chapter; which is an Exhortation to Repentance.
The Particulars conteined in the words; are,
1. A concluſion drawne up from the former Expoſtulation. Verſ. 30. Therefore I will judge you, &c.
2. The Exhortation it ſelfe; which is variouſly ſet downe, and under diverſe expreſſions.
1. Repent and turne your ſelves from all your, &c.
2. Caſtaway from you all your tranſgreſſions.
3. Make you a new Heart, and a new Spirit.
4. Turne your ſelves.
3. The Reaſons hereof, which are three. The
1. Is from the benefite of ſo doing. So iniquity ſhall not be your ruine. Verſ. 30. Yee ſhall live. Verſ. 32.
2. Is from the danger if they doe it not. Verſ. 31. Why will yee die.
3. Is from the Diſpoſition of the Lord. He hath no pleaſure in the death of a ſinner.
Verſ. 30. Therefore will I judge you O Houſe of Iſrael, every one according to his wayes.
You have charged my wayes not to be equall, that I have wronged you, and herein you have condemned me, and juſtified your ſelves, but I find mine owne wayes equall, and ſtraight, your wayes un-equall, and crooked. Therefore will I judge you, even every one of you according to his wayes. I will recompence upon you your deſerts, and make you experimentally to ſee and ſay, that my wayes are equall, that you ſuffer for your owne ſins and not the ſins of others. The Hebrew is, Therefore every one according to his wayes I will judge you, That is, I will to judge you, as I will judge every one of you, not in generall, but man by man. Of judging men according to their wayes hath formerly been ſpoken, Ch. 7.3.8.27. OnelyOnly take this, that whatever thoughts men have of Gods wayes and their owne, the Lord will judge righteouſly, and make it appeare to the World, and to the Conſciences of thoſe that miſ-judged him, that his wayes are equall, and himſelfe juſt in his proceedings with them, and in the Government of the World; he will ſtop the mouth of iniquity it ſelfe, and overcome in judgement.
Repent and turne your ſelves.
The Hebrew is, foreign Convert and make to be converted. Sept. is, foreign Returne you, & turne from. The Vulg. is, Convertimini & agite paenitentiam, Convert and repent. Calv. Convertimini & redire vos facite, Turne, and make your ſelves to turne. Piſcat. Revertimini & avertite. Revertite & avertite Caſtal. Redite & vos revocate, Returne and call back your ſelves. Fre. Returne and repent. Of theſe words was ſpoken, Chap. 14.6. where the ſame words are, repent and turne your ſelves.
Your ſelves.
Is not in the Originall, ſome inſtead thereof have Others; repent and turne others: ſo the word Haſhivu is, Make to convert, whither themſelves or others. When men are once returned from their wicked wayes, they will labour to bring others out of them, they will uſe what means they can to make others partake of their grace and mercy, eſpecially thoſe they have been inſtruments to draw to ſin.
This turning themſelves is called in 1 K. 8.47. & 2 Chr. 6.37. Bethinking themſelves. Veheſhivu el libbam, If they ſhall returne to their heart, or, bring back to their heart. When men goe from God and his wayes, they are inconſiderate, without heart and underſtanding. Prov. 11.12. He is deſolate of heart. but when they repent and turne to him they come to themſelves. Luke 15.17. then they have hearts, then they underſtand.
Sometimes repenting and turning is given to man, as here, and in ſundry other places: ſometimes unto God, as Acts 3.26. 2 Tim. 2.25. Jer. 31.18. ſometimes to the inſtrument, or Medium God uſeth, as Acts 26.18.19.26. Luke 1.17. which is done to provoke man to uſe thoſe Talents and abilities God hath given him to further his owne good, as alſo to beget a due eſteem of, and reſpect to thoſe God imployes in ſuch a work, and eſpecially to cauſe men to look unto God, who works both the will and the deed. Phil. 2.13.
So iniquity ſhall not be your ruine.
The Hebrew for Ruine is foreign which is a ſcandall, an offence, that which cauſeth a man to ſtumble, to fall. foreign is an Axe, or Hatchet, from foreign to weaken and cauſe to fall. Scandalls are Axes, Hatchets, which doe weaken men, and cauſe them to fall. Sept. is, foreign For a torment. Calv. In laqueum, For a Gin, Snare, Haltar, Caſt. hath it, Detrimento, ſo your ſin ſhall be to you for loſſe. Of this word was ſpoken, Chap. 3.20.14.3.
Verſ. 31. Caſt away from you all your Tranſgreſſions.
You hug, and hold them faſt, but caſt them away. foreign Proijcite, caſt off, caſt out, caſt away. foreign Abijcite, Fling away, rid your ſelves of them. The Fr. Jetterz arriere de vous. Throw behind you all your prevarications, that they may never be in view more. This caſting away of ſin doth import more then ceſſation from ſin, or caution of ſin, men may ceaſe from ſin, take heed of ſin, and yet keepe much ſin in their Boſomes; you may mind ſuch expreſſions as theſe in the Book of God, as hideing, and keeping of ſin, Job 20.12, 13. Cleaving unto ſin, 2 Kings 3.3. Taking hold of ſin, 1 Kings 9.9. Holding it faſt. Jer. 8.5. Setting up ſin in the heart. Ezek. 14.3. Gathering iniquity to it ſelfe, Pſal. 41.6. Regarding of it, Pſal. 66.18. Setting the heart upon it, Hoſ. 4.8. or lifting up the ſoule unto it, as the Hebrew ſounds. Now caſting away of tranſgreſſions is contrary to all theſe, he doth ſo, lifts not up his heart to, ſets it not upon ſin, regards it not, gathers it not, nor ſets it up, he holds it not faſt, cleaves not to it, keeps it not, nor takes any hold of it, but to throw it out, to caſt it away. Anſwerable unto which is what you have in Heb. 12.1. foreign Lay aſide every burthen, all filthineſſe, and ſuperfluity of naughtineſſe, James 1.21. And that in 2 Tim. 2.21. Purging a mans ſelfe: Likewiſe what yee have, Epheſ. 4.22. Put off the old man, and Matth. 7.5. Caſt out the beame out of thine owne eye. It is to lay aſide, purge out, and put off, and caſt forth all ſin. There be three things implyed in caſting away ſin.
1. Solutio continui, a diſſolving of that union is between ſin and the ſoule. Men and their ſins are ſtrongly united together, they love to oppreſſe, Hoſ. 12.7. They love Flagons of wine. Chap. 3.1. And it is hard to divide between the Drunkard and his drunkenneſſe. Prov. 23.35. They love pleaſures more then God. 2 Tim. 3.4. You may ſooner pluck men from God, then from their ſins: Chriſt tells you that mens luſts are their Eyes, Hands, Feet, Matth. 18.8, 9. Paul calls them Members. Col. 3.5. as members have union with the body, ſo mens luſt and ſins have union with them. Now when ſin comes to be caſt away, there muſt be a breach of this union, untill that be, there can be no ſeparation of ſin from us: Therefore the Lord calls upon men to Rend their hearts, Joel 2.13 To breake up their fallow ground, and not to ſow among thornes. Jer. 4.3. there muſt be a breach and ſeparation between the Earth, and thornes, before thornes can be caſt away.
2. Deteſtatio ſoluti, when the League is broken between a man and his Whores, he loaths her, and ſo when the union between ſin and a mans heart is broken, he loaths, and abhors his ſins, and himſelfe for them, Ezek. 36.31. They loathed themſelves for their iniquities, much more then did they loath their iniquities, Pſal. 119.163. I hate and abhor lying. He ſaw matter of deteſtation, and abhorrency in it.
3. Ejectio deteſtati, caſting out, and away that is loathed and deteſted, Iſa. 30.21, 22, When their ears heard the word, This is the way walke in it, And ſo were taken off from falſe wayes, then they ſhould caſt away the coverings, and Ornaments of their Idolls, as a menſtrous cloath, and ſay, get thee hence; they ſhould looke upon them as loathſome things, and caſt them away: Men caſtaway things that are either,
1. Unprofitable and uſeleſſe.
2. Hurtfull and dangerous.
3. Loathſome and grievous.
Sin is all theſe.
1. It's unprofitable and uſeleſſe: See Jer. 12.13.16.19. Prov. 5.10: 10.2. Wickedneſſe hath its treaſures, but they are unprofitable. Eph. 5.11. Works of darkneſſe are unfruitfull; the forbidden Tree yeilds no good fruit. Rom. 6.21. What fruit had ye in thoſe things whereof ye are now aſhamed. It is not of God, it hath no good in it. Rom. 7.18.
2. Hurtfull, and dangerous,; Idolatry hurts, Jer. 7.6. Murder hurts, Gen. 4.23. Wantonneſſe and uncleanneſſe wounds, Prov. 7.26: 5.7. Coveteouſneſſe hurts, Eccleſ. 5.13. 1 Tim. 6.9, 10. It pierces men through, it drowns them in deſtruction, and perdition; lying, fearfullneſſe, unbeliefe hurt. Rev. 21.8. Nothing harms like unto ſin, no poyſon, no Weapon can paine, torment the body, as ſin doth the, Conſcience. A wounded Spirit who can beare, Pro. 18.14. It's more bitter then death. Eccleſ. 7.26.
3. It's loathſome and grievous, it's likned to mire, and dirt. Iſa. 57.20. to Vomit, 2 Pet. 2.22. is filth, and filthineſſe. Iſa. 4.4. 2 Cor. 7.1. it's corruption, pollution, 2 Pet. 1.4. Ch. 2.20. It's abomination. Pro. 15.26. it's rebellion, and grievous revolting, Prov. 17.11. Jer. 6.28. it's a deteſtable thing. Ezek. 11.21. Mens righteouſneſſes are as filthy rags, Iſa. 64.6. What then are their ſins, they are the quinteſſence of filthineſſe, exceeding filthineſſes.
Make you a new heart and a new Spirit.
Theſe words are made uſe of by the Remonſtrants to prove that the Lord in converſion of a ſinner, doth not uſe ſuch efficacy of grace, Qua poſita homo non poteſt non converti: as alſo to ſhew,Ameſ. in Anti. Synodal: de grat: c. 2. Lib, 6. c. 10. de gratia & libero Arb. that men not converted have Internam gratiam abſolute ſufficientem ad converſionem; vel parem illi qua alij convertuntur. Bellarmin brings theſe words to prove the freedome of will in man.
Theſe words doe not favour or countenance ſuch Opinions ſo far as is thought, if rightly underſtood. It's a rule in Theologie, that active Verbs are given to thoſe things wich doe not properly and by immediate influx, doe that which the Verbs doe ſignifie:Glaſſius in Philologia. 3. p. 290. Sed certa tantum ratione concurrunt: And this is frequent in the buſineſſe of mans Salvation, where that is attributed to man, which is peculiar to God, and he inſtanceth in this place, Make you a new heart, and a new Spirit. This, ſaith he, is the worke of God alone, who by his ſaving word creates a new heart and a new Spirit in men, and in other Scriptures you ſhall find it given to the Lord. Pſal. 51.10. Jer. 31.33. Chap. 32.39. Ezek. 36.26. Chap. 11.19. Where was ſpoken of a new Spirit, and ſomewhat about mans liberty and power. God ſaid to Moſes, Exod. 14.16. Lift up thy rod, ſtretch out thy hand over the Sea, and divide it. Had Moſes power to divide the Sea? No, but becauſe there was a certaine concurrence of Moſes uſing the Rod according to direction, therefore it's attributed to Moſes, which was the work of God alone. Verſ. 21. it's given to God, for when Moſes ſtretched out his hand, it's ſaid, The Lord cauſed the Sea to goe back. So making a new heart and a new Spirit is given to man becauſe of that concurrence of man in uſing the means appointed of the Lord, but when the new heart and ſpirit are wrought, they are the work of the Lord, as appears, Phil. 2.13. Epheſ. 2.10. Thus we are to underſtand all thoſe places which put ſo much upon a man, as to beleive, 1 John 3.2. to repent, Acts 2.38. to put off the old man, to be renewed in the Spirit of your minds, to put on the new men. Epheſ. 4.22, 23, 24. to cleanſe our ſelves from all pollution of fleſh and Spirit, 2 Cor. 7.1. to lay hold upon eternall life. 1 Tim. 6.12. to be filled wi h the Spirit. Epheſ. 5.18. In theſe and the like places is n thing given to the power of man, if rightly underſtood, but man is commanded to apply himſelfe to thoſe means by which God works faith, repentance, holineſſe, Salvation, and conveys the Spirit.
Theſe words then doe not hinder, but that the Lord may, and doth work efficaciouſly in the converſion of a Sinner. God bids men uſe means, wait upon him, and he will work powerfully in them by his grace, and ſpirit, and that the Lord doth work powerfully, ſee Epheſ. 1.19. Col. 2.12, 13. Deut. 30.6. John 6.37.
For mans having internall ſufficient grace to converſion, it's ſtrange divinity, it argues a man is converted, and yet unconverted; if a man have grace he is converted, but you muſt know that Arminians make reaſon, underſtanding, to be grace, and the firſt grace, but, John 3.6. That is borne of the fleſh is fleſh. And take the excellency of the fleſh, even the wiſdome of it. Rom. 8.7. It's emnity to God, it's not ſubject to the Law of God, neither can be. If men have power and grace ſufficient to convert themſelves, to make them new hearts, and new Spirits, why ſhould it be as impoſſible for men accuſtomed to doe evill, to doe good, as for an Aegyptian to change his skin, or a Leopard his ſpots, Jer. 13.23. why is it not eaſie? What is hard to him hath power and will? Why cannot he ſubject to the Law of God? why cannot he add a Cubite to his ſtature, Luke 12.25. ſurely reaſon is not grace. The Athenians who had reaſon mockt at Chriſt, and the Reſurrection. Acts 17.18.32. which if gracious they would not have done. All men have reaſon but all have not grace. Many wiſe men after the fleſh are called or choſen, 1 Cor. 1.26. Had men power in themſelves they would boaſt,Quiſquid n…bis precipitur adeo ad illud faciendum ſufficientem potentiam habemus. that men may not boaſt; it is of God. Verſ. 29, 30. It is of grace, not of our ſelves, our ſtrength, reaſon, abilities, Epheſ. 2.8, 9.
The ground that Papiſts, Arminians, and others, goe upon, is, that Commands ſuppoſe power in men to doe what is Commanded.
This ground is too weake to build their ſtructure upon. For what man ever ſince Adams fall had power to keep the Law exactly, yet the Law conſiſts of Commands, had men been able to have done it, the Law would have ſaved them. Rom. 8.3. What the Law could not doe in that it was weake through the fleſh, God ſending, &c. Gal. 3.21. If there had been a Law given which could have given life, verily righteouſneſſe ſhould have been by the Law. Why could not the Law give life becauſe man had not power, ſtrength to keep it; God may Command that which men have not power to doe.
1. To breake the ſtrength of mans confidence; Men through apprehenſion of their abilities ſtand much upon doing, and think they can performe much: What ſhall I doe to be ſaved? God may Command that now which is beyond mans ſtrength, that ſo he may know his owne weakneſſe.
2. To cauſe us to ſue to him for help to doe what is commanded. When Nebuchadnezzar Commanded the wiſe men to tell him his Dreame, which was impoſſible, Daniel ſought to God for the diſcovery of the thing, and obtained it. Dan. 2.17, 18, 19. God Commands what we cannot doe, that we may know what to ask; if any thing be hard, impoſſible, let us not ſtick in our ſelves, but run to God, ſaith Leo, Qui ideo dat praeceptum ut excitet deſiderium & praeſtet auxilium. Aug. Ep. 24. Da quod ibes & jube quod velis.
3. The Lord may doe it becauſe he can give what he Commands, Ezek. 11.4. God bids Ezekiel Prophecy, he could not doe it unleſſe God gave him the Spirit of Prophecy, therefore in the next Verſe it's ſaid, The Spirit of the Lord fell upon him. Chriſt ſaith to Lazarus; Come forth, John 11.43. he had no power to doe it, but he Commanded, accompanied his word with power: And John 5.25. The howre is comming, and now is, that the dead ſhall heare the voyce of the Son of God, and they that heare ſhall live.
The meaning then of theſe words, Make you a new heart, and a new Spirit, is, be not negligent and wanting to your ſelves, but uſe the means appointed of God, give dilligence to obtaine a change of your hearts and Spirits, to get Repentance, and bring forth fruit worthy thereof. Caſtal. hath it, Comparate vobis, Get ye a new heart and a new Spirit.
For why will ye die.
Heb. is, And why will ye die. In the former, theſe and the ſubſequent words, God ſpeaks after the manner of men, as a Father doth to his untoward Children, or as a Miniſter to a periſhing people.
Verſ. 32. For I have no pleaſure in the death of him that dyeth.
The Hebrew here is foreign which Montanus renders Mortui; ſo diverſe Expoſitors have it, Non delector morte morientis. Of theſe words was ſpoken, Verſ. 23. I ſhall give you ſome few Obſervations, and ſo end this Chapter.
Obſer. 1.
That repentance is profitable to man, and pleaſing to God, repent and turne, ſo iniquity ſhall not be your ruine, why will you die? I have no pleaſure in your death, but I have pleaſure in your repentance and life. When man hath undone himſelfe, repentance is his ſetting up againe; it's ſafe landing after Shipwrack: the Prodigall repenting and turning, did advantage himſelfe, and pleaſe his Father, Luke 15.18, 19, 20, 21. Except ye repent ye ſhall all periſh. ſaith Chriſt, Luke 13.3.5. Repentance preſerves from deſtruction, and hath that good in it. See Acts 2.38. Ch. 3.19. Rev. 2.5.16. 2 Cor. 7.9, 10. Acts 11.18. And that it greatly pleaſes God. The Parable of the loſt ſheep ſheweth, Luke 15.7. There is more joy in Heaven for the repentance of one ſinner, then for the righteouſneſſe of 99. juſt perſons. Sacrifices under the Law were pleaſing to God; a repentant broken heart is inſtead of all Sacrifices, Pſal. 51.17. God will not, he cannot deſpiſe it, he will looke to it, Iſa. 66.2. he will dwell in it, Iſa. 57.15.
2. Sin is of a ruining nature, ſo iniquity ſhall not be your ruine. Sin in it ſelfe is deſtructive, what is ſaid of time, it's Edax rerum, a conſumer of all things, is verified of ſin, nay, more then time could doe, ſin hath done: time could never have ruin'd Angells, ſin did it, ſin threw them out of Heaven, Adam out of Paradiſe, ſin ruined the Old World, Gen. 6.5.7. it ruin'd Sodome, and Gomorrah, Gen. 19.13. The cry of their ſins was great, and therefore the Angells deſtroyed it. Wars are ruining and deſolating things, ſo is the plague, and famine; but ſin brings them all, Ezek. 14.13.17.19. and is more ruinating then they all. Sin ruines the name, Prov. 6.33. it ruins the Conſcience and comforts of it, Pſal. 32.3.51.8. It ruins the Soule, 1 Pet. 2.11. 1 Tim. 5.6. Theſe things, the name, Conſcience, comforts, ſoule, ſword, famine, plague, cannot reach; they may, and doe oft ruine our outward comforts, our fleſh, our lives, but further they goe not, ſin ruins both theſe and the other. Sin is wonderfull Malignant, and proves deſtructive to them that deale with it. Gideons Ephod was a ſnare to him and to his Houſe, Lemokeſh, it ruin'd him, and his, Judg. 8.27. it was their ſin which laid waſt the Common-wealth of Iſrael, which brought the ſlaughtering Angells, Ezek. 9. and kindled the fire in the Temple, and Citty, and laid all waſt.
3. That man who in truth comes unto God, muſt come off from all ſin, he muſt not ſtick in any. Repent and turne from all your tranſgreſſions. Caſt away all your tranſgreſſions, you muſt not like any, but loath all, not keep any, but caſt out all; if you caſt out a thouſand, and reteine but one, it's no ſound comming to God, no true repentance, or turning. Herod turn'd from many evills, but would not turn from his Herodias, Marke 6.18, 19, 20. and all his turning was nothing. Judas his life was faire as the other Apoſtles, no viſible ſin appeared, onelyonly he had a covetous heart within, and becauſe that golden Devill was not caſt out, he was caſt into Hell; his Apoſtleſhip, Preaching, working of Miracles, hearing of Chriſt converſing with him did him no good. Let men goe as far as they will in repentance, turning from, and caſting off of ſin, if it be not from all, it's from none; for if any one ſin be kept and lived in, the Union betweene ſin and the ſoule is not diſſolved, and ſo there is no true hatred, no reall ejection of ſin. If a man did hate ſin, and caſt it out becauſe it's ſin, he would doe ſo by all ſin, becauſe there is the ſame reaſon for all as for one, and for one, as for all. Let us look narrowly to it, that we doe not harbour, nor ſpare any ſin in our boſomes. Saul ſpared Agag, and the Witch of Endor, whom he ſhould have deſtroyed, and they were his ruine.
4. That for the incouragement of men to uſe the means, and wait upon God in them, he honours them with the doing of that which is his prerogative and peculiar work. Make you a new heart, and a new Spirit, turne your ſelves. Theſe be acts which none but the Lord can doe. A new heart, a new Spirit is, Opus divinae gratiae. becauſe there is Aliquis ab homine Conatus, therefore he is ſaid to doe that, Quod precipue divinae gratiae virtus operatur: Sanct. in Locum. This is very faire for a Jeſuite, but the Apoſtle goeth further, Phil. 2.13. The will and the deed are of the Lord. Let us be incouraged therefore to be dilligent in the uſe of all means, and that conſtantly; there may be a new heart, and a new Spirit given in from God, his mighty power put forth to work theſe, and yet be attributed to us, that we have made our ſelves new hearts, and new ſpirits.
5. The Lord would not have men run on in ſinfull courſes, and dye, but turne and live; he hath not pleaſure in their periſhing, but in their living, why will you die, &c. In this Queſtion ſecretly is locked up an Anſwer to all they could Object: as
1. Wee beare the iniquity of our Fathers who ſin'd greatly, and therefore we muſt die. No, you ſhall not die upon that account. Verſ. 20. The Sonne ſhall not beare the iniquity of the Father.
2. Our ſins are great and grievous, what then? Why will you die? Come, let us reaſon together, though your ſins be as Scarlet, they ſhall be as white as Snow, though they be red like Crimſon, they ſhall be as Wool.
3. We have nothing to bring if we come to thee, what then? Why will you die? If you have no money, yet I have mercy, and mercy enough, a Sea of mercy, a Heaven of mercy, a World of mercy, Come buy without money, Iſa. 55.1. I am a God of mercy, delight to ſhew mercy.
4. But thou bidſt us repent, turne, caſt away all our ſins. make us new hearts, &c. we cannot doe theſe things. What then? If you will but looke unto me I can give you what is Commanded, it's my way of dealing with ſinners, I can give you repentance, power to caſt out all your ſins, I can give you a new heart, a new Spirit, why will, &c. Iſa. 45.22. Look unto me and be ſaved all the ends of, &c.
5. Thou haſt forſaken us, and left us to our owne luſts, but now I ſue unto you, call upon you, tender life unto you, hold out my hand, and deſirous to take you in, why will yee dye O Houſe of Iſrael.
6. Thou haſt threatned our deſtruction by the Prophets, and thy threats muſt take place, thou wilt make good thy word, take pleaſure in fulfilling it, and deſtroying us. What if my threats be out, ſo they were againſt Niniveh, they repented of their ſins, I repented of my threats, I doe not take pleaſure in executing of judgements, nor in your death, and why will you die.
7. We are Jews, have apoſtatized from our profeſſion, from what the Prophets taught us, we have lived long in ſuch a way, it's too late now to think of turning. No not ſo, turne and live yet there is mercy.