Exposition of Ezekiel 14-19, Commentary on Ezechiel · Chapter 18 · Verse 24
VERS. 24.
But when the righteous turneth away from his righteouſneſſe, and commiteth iniquity, and doth according to all the Abominations that the wicked man doth, ſhall he live? All his righteouſneſſe that he hath done ſhall not be mentioned: in his treſpaſſe that he hath treſpaſſed, and in his ſin that he hath ſinned, in them ſhall he dye.
HAving laid downe the caſe of a wicked man, repenting him of, and turning him from his ſins, and ſo cleared the proceedings of God, that ſuch an one finds mercy, and ſuffers not for his owne ſin, much leſſe for his Fathers, he comes here to the uſe of a righteous man, who if he turne from his righteouſneſſe, and fall to wicked courſes, his former righteouſneſſe ſhall not advantage him, but he ſhall be dealt with according to his preſent ſin. The ſin of the wicked repenting ſhall not hinder him from mercy, and eternall life; and the righteouſneſſe of the righteous ſinning, ſhall not keepe him from juſtice, and eternall death. Old ſins ſhall not burthen a returning ſinner, and old righteouſneſſe will not help a revolting Saint.
Of a righteous man, his turning from his righteouſneſſe, and commiting iniquity, hath been largly ſpoken of, Chap. 3.20. where the firſt part of this Verſe is word for word; yet becauſe this Verſe is much controverted, and inſiſted upon by the Patrons of Apoſtacy and falling away; I ſhall touch upon it.
Who the righteous or juſt man here ſpoken of is, may be gathered from the oppoſition to the wicked man, the one is really wicked, and the other is really righteous; that is, with a legall, or morall righteouſneſſe. He hath not eaten upon the Mountaines, lift up his eyes to Idolls, defiled his Neighbours wife, oppreſſed the poore and needy, but given his bread to the hungry, cloatqed the naked, taken no Ʋſury nor increaſe, that hath executed judgement, and walked in Gods Statutes, ſuch a one is righteous, and the righteous man in the Text.
That here is meant a morall, legall righteouſneſſe, appears from thoſe words in the 4. and 20. Verſes, where it's ſaid, The ſoule that ſinneth it ſh…ll die, if this did refer to the Goſpell, and righteouſneſſe thereof, and not to the Law, and legall righteouſneſſe, no man could be ſaved, becauſe all men ſin, but notwithſtanding their ſinning, thoſe are righteous with the righteouſneſſe of the Goſpell, they ſhall not dye, but be ſaved: it muſt therefore be underſtood of a legall, civill, morall righteouſneſſe.
Gerhard brings this Verſe to prove, that a man by his ſins may, Excutere fidem & ſpiritum ſanctum. loco. Theol: T. 4. De bonis operibus. Bellarmin brings it, Tom. 4. l. 5. de grat: & lib. arb. c. 29. to prove that a man may, Exuere cor novum: And Lib. 3. de juſtif: c. 14. he makes uſe of this Verſe to ſhew that faith may be loſt. Quid clarius? quomodo quaeſo avertitur juſtus a juſtitia ſi fide ſola juſtificatur, & fides ſemel concepta extingui non poteſt.
The Arminians alſo ſay, hence it's ſo evident that every one may ſee it, Hominem juſtum poſſe totaliter & finaliter deficere, Ameſ: in antiſynod. de perſeu. Sanct. c. 2.
For Anſwer unto theſe, know,
1. It's ſaid when the righteous man doth turne away, he ſhall be ſo dealt with, as if he had never been righteous. It's a caution to prevent a righteous mans falling, rather then an implication that he will, or ſhall turne from his righteouſneſſe.
2. The Prophet ſpeaks here of a righteous man conſidered in himſelfe, not in relation to God, or Chriſt, and ſo he may turne from his righteouſneſſe, as Angells, and Adam did.
3. The ſcope of the Chapter is, not to prove falling away from grace, but to cleare the Lords juſtice, and that in two things.
1. That he doth not puniſh one man for the ſin of another, if he be unguilty thereof: A guiltleſſe Son ſhall not ſuffer for the ſins of a guilty Father, Verſ. 4.20.
2. That he is not partiall in his dealings, either with the wicked, or righteous, he puniſhes wicked men if they ſin, he ſpares them if they repent: and as for righteous men, he bleſſes, proſpers them, becauſe they walk in his Statutes, keep his judgements, and deale truely; but if they forſake their righteouſneſſe, and fall to ſinfull courſes, he will puniſh them as he doth wicked men: ſo that here is not any thing ſpoken of grace, or faith, whereby men are united to Chriſt, juſtified, ſanctified, and evidenced to be in Covenant with God, through Chriſt; but what is here ſaid, is ſpoken in a legall way, namely to vindicate God from what unjuſtly they caſt upon him, Viz. That they ſuffered for the ſins of others. Jer. 31.29, 30, 31. In thoſe dayes they ſhall ſay no more, the Fathers have eaten a ſowre grape, &c. but every one ſhall die for his owne iniquity. Behold, the dayes come, ſaith the Lord, that I will make a new Covenant with the houſe of Iſrael. God is now put upon better termes with the houſe of Iſrael, then he was at that time. If they ſinned, they ſhould die, if they did well, they ſhould live, this was the Covenant of works; but God promiſed to make a Covenant of grace with them, which they ſhould not breake as they had done the former, Ver. 32. for he will put his feare into their hearts, that they ſhould not depart from him. Jer. 31.40. and his Spirit, which ſhould cauſe them to walk in his Statutes, to keep his judgements, and to doe them, Ezek. 36.27. And Chriſt tells his Diſciples, that he would ſend the Comforter that he might abide with them for ever, that he might dwell with them, and be in them. John 14.16, 17. And John ſaith, He that is borne of God doth not commit ſin, for his ſeed remaineth in him, and he cannot ſin becauſe he is borne of God. 1 Epiſt. 3.9. If he cannot ſin, then ſurely not ſo ſin as to ſhake off faith, thruſt out the Spirit, totally and finally to fall away. This laſt place troubleth all thoſe who hold that opinion of falling away. Bellarmin ſaith,Variae ſune hujus loci, qui etiam eſt difficillimus, expoſitiones. that this place is the hardeſt of all to anſwer. Ambroſe refers it to the State of glory, in his Commentary upon Iſaiah. Bernard, by ſeed underſtands Gratiam praedeſtinationis, and ſayth, the predeſtinate cannot ſin ſo as to harme them, ſeeing their ſins are forgiven, and to work for their good. Others expound it, cannot ſin, ought not to ſin, Thoſe are borne of God ought not to ſin. But that is nothing to purpoſe, thoſe are borne of God ought not to ſin. If ſin ought to be, it were not ſin. Aug. Tract. 5. in Epiſt. Johannis expounds it of deadly ſins; and Bellarm. likes this Expoſition, and acknowledgeth that he is borne of God, Non peccat, nec peccare poteſt lethaliter dum perſeverat filius dei; the Text ſayth, He neither doth ſin, nor can ſin, becauſe he is borne of God. Therefore he ſhall continue to be the Son of God, and ſo never fall into thoſe ſins will unchild him, uninherit him, unjuſtifie, and unſave him. Some that ſay, ſaving faith may be loſt, doe make three degrees of ſaving faith.
The firſt, and higheſt degree is, the attainment of the life, and Divine nature of Chriſt into our ſouls, after which attainment we live ſtill by faith carrying us out after the nouriſhment of this new life, and nature begotten in us, which are the Heavenly ſatisfactions of God, and Chriſt; from this faith it's acknowledged impoſſible to fall away.
A ſecond, or middle degree of ſaving faith, is ſuch a belief of Chriſts fullneſſe, life, and Divine communications, as bring us not onelyonly to fall in love with Chriſt, and thoſe communications in him, of life, and Divine things, but alſo cauſeth us to leave all things in our deſires, and affections, wholly to depend on God, and to wait with earneſtnes, longing, and patience, for the giving in of Chriſt, his life, and Divine communications; and though ſuch a degree of faith, doth not likely fall away, yet it's poſſible it may, Heb. 10.35. Caſt not away your confidence, which intitates they might doe it.
A third, and the loweſt degree of true ſaving faith, is that which believes the ſatisfaction, and fullneſſe of Chriſt to be for us, and ſo affects us therewith, that it carries us out after Chriſt, for himſelf, & for the things beleiv'd to be in him, cauſing us to doe, and forſake much for him, yet brings us not to willing, and actuall forſaking of all we have, for him. Luke 14.33. This is true faith, and will make us partakers of Chriſt if continued. In Heb. 3.14. from this faith it's affirmed, that we may fall for ever. John 8.31.32. Colloſ. 1.23. there is mention of true, ſaving faith, for it would ſave them if continued in, and this manner of Speech ſhews, they might not continue, and ſo looſe what they had.
Anſw. 1. I find not Salvation put upon the ſtrength, but truth of faith, not upon the higheſt degrees, but any degree of faith. John 3.16. Marke 16.16. 1 Pet. 2.6. 1 John 5.1. Acts 10.43.13.39.16.31. It's not ſaid in theſe or other places, if you have ſuch a degree of faith, you ſhall be juſtified, ſaved; but ſimply, beleiving is required, the loweſt degree of true faith will doe it, Rom. 10.9. If thou ſhalt confeſſe with thy mouth, the Lord Jeſus, and ſhalt beleive in thine heart that God hath raiſed him from the dead, thou ſhalt be ſaved. The Theife upon the Croſſe had not attained to ſuch high degrees of faith, he by one act, and that of a weake faith was juſtified, and ſaved. Luke 23.42, 43.
2. The power of God is in the weakeſt faith, as well as in the ſtrongeſt. 1 Pet. 1.5. Who are kept by the power of God through faith, unto Salvation. It's not through ſtrong faith, or ſuch a degree of faith, but onelyonly, through faith; the power of God begets faith in the ſoule, Epheſ. 1.19. It keeps it alive there, how weake ſoever it be, and it keeps it unto Salvation; that we may be ſaved by faith, he ſaves faith in us, he will not let faith periſh, that we may not periſh: Gods power muſt faile, if true faith in the loweſt degree faile. But, John 10.29.
3. If men may fall from true, ſaving faith, being in its infancy, what hinders but they may fall from it, being growne up, and come to mans eſtate? Gradus non variat naturam, death which ſeizeth upon infants, ſeizeth alſo upon men; water which extinguiſheth a ſpark, will extinguiſh alſo a great fire. The ſence, and operations of faith men may be without, but the ſubſtance of it abides; all the fiery darts of the Devill, cannot pierce the ſhield of faith. Epheſ. 6.18. All the ſtrength, malice, and oppoſition of the World, cannot overcome a little true faith. 1 John 5.4. One borne of God, though but new borne, a very babe, he overcomes the World, he is borne, not of corruptible, but incorruptible ſeed. 1 Pet. 1.23. He hath an annointing abides in him. 1 John 2.27. His faith hath made him a Son of God. Gal 3.26. And Sons abide in the Houſe for ever. John 8.35. Yea, he that beleives hath everlaſting life, and ſhall not come into condemnation. John 5.24. God puts his feare into his heart, and he ſhall not depart from him. Jer. 32.40. His Spirit being in the heart of a true beleiver, cauſes him to Walke in Gods Statutes, to keepe his judgements, and doe them, he ſhall be confirmed to the end. 1 Cor. 1.8. So that by theſe Texts it appears, that where true, ſaving faith, is, it will abide, not be extinct, but will live for ever.
Be it granted therefore, that in the places mentioned, John 8.31, 32. Colloſ. 1.23. A true ſaving faith is meant, then the words, if ye continue, doe not, import they ſhould not continue. If, is not Vox dubitationis, but Cautionis, not a word of doubting, and diſparagement, but of caution, and incouragement, ſo it's taken, 2 Pet. 1.10. If you doe theſe things you ſhall never fall away. This and the like places are incouragements to ſtir them up unto perſeverance, and doe ſhew, that none have true ſaving faith, are intrinſically, and really in Chriſt, but thoſe doe continue in the word and faith, to the end.
Suppoſe they doe continue and not fall from their faith, yet doth not this word, If, note a poſſibility, that they may fall from their faith? Conditionall ſuppoſitions are of things impoſſible, as well as of poſſibles. Gal. 1.8. If we, or an Angell from Heaven, &c. Matth. 24.24. If it were poſſible they ſhould ſeduce the very Elect. But they cannot be ſeduced, and thoſe that have true faith cannot fall away finally. Job 17.9. The righteous ſhall hold on his way, and he that hath cleane hands ſhall be ſtronger and ſtronger. John 2. Epiſt. Verſ. 2. The truth dwells in us, and ſhall be with us for ever. And Pſal. 125.1. They that truſt in the Lord are, or ſhall be as Mount Sion, which cannot be removed, but abideth for ever, Mount Sion was a great, and firme Mountaine, which could neither move it ſelfe, nor be removed by others, whatever rains, flouds, winds, Earth-quakes there were, yet Mount Sion ſtood immovable; and thoſe truſt in God, are, and ſhall be, like Mount Sion for ever. They are not like a ſhip floating up on the Water, a Tent pitcht upon the Earth, an houſe built upon the Sand, which may be ſunk, pull'd up, or blown down, but like a mighty Mountaine that ſtands faſt, and is immovable for ever, it is not the freedome of their wills can doe it, Pſal. 48.14. For God will be their guide unto death; it's not the ſtrength of corruption can doe it, for their Faith purifieth their hearts. Act. 15.9. 1 Pet. 1.22. It's not the World can doe it, 1 John 5.4. nor all the power and pollicy of Satan. Matth. 16.18.
And committeth iniquity.
Theſe words were opened in Chap. 3. Verſ. 20. where they were ſomewhat largely inſiſted upon, ſomething is now to be given in about them. This phraſe to commit iniquity is equivalent to & the ſame with that in the Goſpell. viz. To Commit ſin, 1 John 3.8. John 8.34. All men ſin, but all doe not commit ſin. 1 John 3.9. Whoſoever is borne of God doth not commit ſin. Sins of infirmity they have, they ſin, Contra animi ſententiam & propoſitum, againſt the inclination, and tendency of the Divine nature in them. Ex improviſo & occaſionaliter, but they doe not commit iniquity. They that do… ſo, Studio peccandi tenentur, there is ſtudy, counſell, meditation, purpoſe, reſolution in their ſinning. John 8.34. Whoſoever committeth ſin is the Servant of ſin. And what it is to commit ſin, he ſhews, Verſ. 40. Yee ſeeke to kill me. Your ſtudies, counſells, meditations, purpoſes, reſolutions, endeavours, are upon that: So Jer. 9.5. They weary themſelves to commit iniquity. When the bent of the heart, and head is that way, ſtudying, plotting, and endeavouring to accompliſh ſome evill thing, then iniquity is committed, as here in our Prophet, The man is turned from righteouſneſſe, and turned to iniquity. The bent and operations of his heart, and head are that way. Such men by the voice of the Spirit, are ſaid to be given to ſinning; as Iſa. 47.8. Thou that art given to pleaſures. Jer. 6.13. Every one is given to coveteouſneſſe. Their Counſells, thoughts, deſires, ſpirits, are taken up about, and worke after their pleaſures, and coveteouſneſſe. The Lord Chriſt calls theſe foreign, Matth. 7.23. And Luk. 13.27. foreign, workers of iniquity; that is the trade they profeſſe, and are skillfull in. Samuel calls them, Doers of evill. 2 Sam. 3.39. Iſaiah, Evill doers, Chap. 9.17. Solomon, Wicked doers. Pro. 17.4. They doe what the wicked man doth, and as he doth.
According to all the abominations that the wicked man doth.
Of Abominations hath been ſpoken formerly; I paſſe therefore to the following words.
All his righteouſneſſe that he hath done ſhall not be mentioned.
The Hebrew is, All his righteouſneſſes, it's Plurall. Whatever good works, or righteous acts he hath done, they ſhall not be mentioned, or remembred.
From theſe words ſome gather, that a man pardoned, and juſtified, may fall into thoſe ſins, which doe cancell his pardon, and reduce him to an unjuſtified condition, and revive the guilt of his former ſins.
This place doth not ſpeake of a man pardoned, and juſtified by faith in Chriſt, for ſuch a man, though he may, and ſometimes doth fall into foule ſins: yet they never prevaile ſo far as to reverſe pardon, and reduce to a ſtate of non-juſtification. Pſal. 37.24. Though he fall, he ſhall not utterly be caſt downe, for the Lord upholdeth with his hand. He ſpeaks of a good man pardoned, juſtified, he may fall, but how far? from pardon, from juſtification? No, then he ſhould utterly fall, be caſt downe beneath Gods hand, but the Text ſaith, He ſhall not utterly be caſt downe, for the Lord upholdeth with his hand. Or as Montanus renders the words, The Lord upholdeth his hands, and he will not let him ſink into ſuch a condition, if it were ſo, then ſin ſhould have dominion over him, but Rom. 6.14. Sin ſhall not have dominion over you: And Chap. 8.2. Juſtified ones are freed from the Law of ſin, and death; and Verſ. 30. the predeſtinated, called, juſtified, and glorified ones, are ſo linked together, that there is no breaking that chaine; if they doe ſin, they have an Advocate with the Father, Jeſus Chriſt the righteous, and he is a propitiation for our ſins. 1 John 2.1, 2.
Further, know that grace and great ſins may ſtand together, though grace conſiſt not with the dominion, ſtrength, and power of ſin, yet fleſh and Spirit will be together while we live. Davids great ſins did not deſtroy, and ann…hilate his grace, Pſal. 51.11. Take not thy holy Spirit from me: This Pſalme was made when Nathan came to him, told him of his ſins; and then, even then he had the Spirit of God abiding in him, elſe he could not have made that Pſalme, nor would have prayed in that manner; ſo thoſe places in 1 Kings 11.4.6. Acts 13.22. doe teſtifie as much. Peter ſinned greatly, yet did not he ſin away his faith; his ſin, and aggravations of it, you have Matth. 26.70, 72, 74. he denyed that he knew Chriſt, did it with an Oath, with ſwearing and curſing; this was dreadfull, yet notwithſtanding ſuch ſins, his faith abode with him. Luke 22.32. I have prayed for thee that thy faith faile not. Chriſts Prayer was heard, therefore his faith could not faile; if it failed totally, as men affirme that hold falling away, then Chriſts Prayer was not heard, which is contrary to John 11.42. I know thou heareſt me alwayes, and he deceived Peter, telling him his faith ſhould not faile. That faith is in thee ſhall not faile, not totally, for that which failes totally, failes finallly, there is an end of that, and it muſt be a new faith, not the ſame, if there be faith given in after a totall failing: Peters faith therefore did neither faile totally nor finally, but did conſiſt with thoſe great ſins, and ſhakings of his. Whatever then the ſins of the juſtified, pardoned ones be, though in their owne nature ſuch as are Devoratoria ſalutis & vaſtantia conſcientiam; Aug. Tertull.yet they doe not bring them to an unpardoned and unjuſtified condition; nor doe they revive the guilt of former ſins with God; with us they may, but not with him; for whom God pardons, he pardons abſolutely, not conditionally: he ſo pardons ſin as he will not remember it againe. Iſa. 43.25. I, even I am he that blotteth out thy tranſgreſſions for mine owne ſake, and will not remember thy ſins: See Jer. 31.34. Mic. 7.18, 19. Heb. 8.12.
In his treſpaſſe.
Hebrew is, foreign In his prevarication. foreign ſignifies a tranſgreſſion voluntary and againſt Conſcience, with contempt, & contumacy, ſayth Kirker. And it differs from foreign which is to Err, to miſſe of the mark, to turne aſide, and chiefly notes, thoſe ſins come from ignorance, and infirmity of the fleſh, which are more eaſily cured: but the treſpaſſe here, is, of a man turned from his righteouſneſſe unto wickedneſſe, and ſo, Moribus Commutatis inſanabiliter Peccat, ſins irremediably; for it follows.
In them ſhall he die.
That is, In the guilt of them he ſhall die; as Chriſt told the Jews, John 8.21.24. in the guilt of their unbeliefe they ſhould die, or, for them he ſhall die: ſo diverſe Expoſitors read the words; and by death, is not meant onelyonly a temporall, but an eternall death alſo.
Obſerv. 1.
There is a righteouſneſſe which men may turn from; when a righteous man turneth from his righteouſneſſe. There is an opinionative righteouſneſſe, Luke 18.9, & Matth. 23.28. Many think themſelves righteous, and appeare ſo to others; there is alſo a duty, a morall or legall righteouſneſſe, ſuch as Paul had, Phil. 3.6. and from theſe righteouſneſſes men may, and doe turne daily: Many attaine to a duty-righteouſneſſe under the Goſpell, but yet fall off againe, as you may ſee, Matth. 13.20, 21, 22. 1 Tim. 5.15. John 6.66. 2 Pet. 2.2. 1 Tim. 4.1. Take heed therefore of truſting in, or to any righteouſneſſe of your owne. Matth. 5.20. Except your righteouſneſſe exceed the righteouſneſſe of the Scribes and Phariſees, ye ſhall in no caſe enter into the Kingdome of Heaven. It's Chriſts righteouſneſſe onelyonly which will let you in thither: lay aſide your owne righteouſneſſe, and labour for that, as Paul did, Phil. 3.8, 9. and if any fall away, let it not offend, and ſtumble you, knowing it's from their owne righteouſneſſe not Chriſts. 1 John 2.19. They went out from us, but they were not of us, for if they had been of us they would no doubt have continued with us: but they went out that they might be made manifeſt that they were not all of us. Auſt. in John 10. ſayth, Multos eſſe lupos intus & multas oves foras.
2. It's not ſufficient to begin well unleſſe we proceed: faire beginnings without progreſſe come to nothing. If a righteous man turne from his righteouſneſſe. If he doe not goe on with perſeverance it will not advantage him, it's not acceptable with God or men, Pauliſper bonos nos eſſe & poſtea improbos fieri. Joaſh while Jehoiadah lived, did well, that was his glory; But when he was dead, he fell to commit iniquity, that was his ſhame. Paul blames the Galathians, Chap. 3.3, 4. who were neare the Tropickes. Are yee ſo fooliſh? having begun in the Spirit, are ye made perfect by the fleſh. Have ye ſuffered ſo many things in vaine, if it be yet in vaine? it argues great fooliſhneſſe, and will be accompanied with great loſſe, if you doe goe off from your hopefull beginnings; when men withdraw, fall off, it's argument they were never ſound. 2. Epiſt. John. 9. Whoſoever tranſgreſſeth, and abideth not in the Doctrine of Chriſt, hath not God; he that abideth in the Doctrine of Chriſt, he hath both the Father and the Son. If men forſake the Ordinances and Goſpell, whatever they think of themſelves, they have neither Father, nor Son. Peter thunders againſt ſuch as fall off from their former Profeſſions. 2 Epiſt. 2.20, 21, 22. Let it not be ſaid of any here, They did run well, as it is, Gal. 5.7. But let us go on, run with patience, the race is ſet before us. Heb. 12.1. And ſo run that we may obtaine. 1 Cor. 9.24. Conſider the arguments lie here in the Text, to keep you from falling off, and encourage you to perſevere in God.
1. If you doe turne back you will fall into iniquity; you will commit iniquity, the frame, bent, and ſet of the heart, will be that way; the thoughts, ſtudies, counſells, motions, endeavours, will be towards, and in iniquity, you will be an evill doer, a worker of iniquity.
2. He lies obvious to all manner of ſin; what will not the man doe that turnes from his holy Profeſſion? He is lyable to doe according to all the abominations that the wicked man doth: if there be any man more wicked then other, that doth abominable things, ſuch will that man doe; and it may be, not ſome one, or two abominations, but all the abominations of the wicked.
3. What ever good he hath formerly done, ſhall be all forgotten; if he have done good to the Church and Saints, to the State in a militarie, conſultatory, navigatory, or contributary way, if he have done much good to his Family, or friends, it ſhall be all laid aſide, buried in the dark, and not once be mentioned unto him; what if he have built an Hoſpitall, Free-Schoole, redeemed Captives, maintained many Lectures, releived thouſands of Poor, done more good then 100. of others? yet if he turne from his good, he was doing; God turnes alſo, and will never mind it more.
4. He ſhall die, and that eternally, in his Apoſtacy, and the guilt, not of one ſin, but all his ſins ſhall be upon him.