Ezekiel 18:13
Has given forth on usury, and has taken increase: shall he then live? he shall not live: he has done all these abominations; he shall surely die; his blood shall be on him.
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(13) Hath done all these abominations.—This expression is collective, while that in Ezekiel 18:10 is partitive. This is not because he who commits one sin is considered as having committed all, but because he who willingly commits any sin thereby puts himself into the class of sinners, of those who do not wish or intend to abide by the Divine will, but choose rather to do their own. Such a man places himself among the enemies of God. (Comp. James 2:10.)

18:1-20 The soul that sinneth it shall die. As to eternity, every man was, is, and will be dealt with, as his conduct shows him to have been under the old covenant of works, or the new covenant of grace. Whatever outward sufferings come upon men through the sins of others, they deserve for their own sins all they suffer; and the Lord overrules every event for the eternal good of believers. All souls are in the hand of the great Creator: he will deal with them in justice or mercy; nor will any perish for the sins of another, who is not in some sense worthy of death for his own. We all have sinned, and our souls must be lost, if God deal with us according to his holy law; but we are invited to come to Christ. If a man who had shown his faith by his works, had a wicked son, whose character and conduct were the reverse of his parent's, could it be expected he should escape the Divine vengeance on account of his father's piety? Surely not. And should a wicked man have a son who walked before God as righteous, this man would not perish for his father's sins. If the son was not free from evils in this life, still he should be partaker of salvation. The question here is not about the meritorious ground of justification, but about the Lord's dealings with the righteous and the wicked.Live ... die - In the writings of Ezekiel there is a development of the meaning of "life" and "death." In the holy land the sanctions of divine government were in great degree temporal; so that the promise of "life" for "obedience," the threatening of "death" for "disobedience," in the Books of Moses, were regarded simply as temporal and national. In their exile this could not continue in its full extent, and the universality of the misfortune necessarily made men look deeper into the words of God. The word "soul" denotes a "person" viewed as an "individual," possessing the "life" which God breathed into man when he became a "living soul" Genesis 2:7; i. e., it distinguishes "personality" from "nationality," and this introduces that fresh and higher idea of "life" and "death," which is not so much "life" and "death" in a future state, as "life" and "death" as equivalent to communion with or separation from God - that idea of life and death which was explained by our Lord in the Gospel of John John 8, and by Paul in Romans 8. 13. shall he … live?—because of the merits of his father; answering, by contrast, to "die for the iniquity of his father" (Eze 18:17).

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.

See Ezekiel 18:8.

Shall he then live? Do you think his father’s righteousness shall preserve him from the punishment his own unrighteousness deserveth, my law threateneth, and my justice inflicteth? Shall he not with other sinners be spoiled, besieged, die by the sword or famine, or languish in a long captivity, and there die?

He shall not live; a decisive answer to the former question; such a one shall not prosper, nor long escape the strokes of my justice; and the answer is parallel with that Ezekiel 17:10.

He hath done all these abominations; is personally involved in the sins which are worthy of death, and which are so expressly threatened by law and prophets.

Done; not only winked at, or not hindered, but hath been a forward, voluntary, active doer of them.

All these that are here, and elsewhere in this prophet, and in others, charged on the Jews as the cause of their calamities at this day.

Abominations; great enormities, sins to be abominated and hated, not practised and justified by shameless sinners.

He shall surely die; most certainly die; or if you suppose such a one finally impenitent, he shall surely die under temporal judgments, and so by the first death fall under the second death also: dying he shall die; a Hebrew phrase, and very full.

His blood shall be upon him; Heb. it is plural, bloods: both the blood of the innocent which he murdered, and his own blood, which thereby he forfeited, the blood of his own soul and life, that is, the whole blame of his misery in time and eternity, shall lie upon himself, who brought all those sorrows on himself by his own wickednesses. Hath given forth upon usury, and hath taken increase,.... Contrary to the law of God; See Gill on Ezekiel 18:8;

shall he then live? by virtue of his father's righteousness and goodness, free from calamities, and in the quiet possession of the land of Israel, and the good things of it:

he shall not live; but go into captivity, and be destitute of the good things of life he has enjoyed; and, without repentance, shall never have eternal life:

he hath done all these abominations; before mentioned; theft, murder, idolatry, adultery, oppression of the poor, and usury, sins against both tables of the law:

he shall surely die; the death of affliction, or undergo temporal punishment; and not only die corporeally, but eternally too, if grace prevent not: "in dying he shall die" (f); as in the Hebrew text; he shall die both the first and second death; his father's goodness shall not save him from either:

his blood shall be upon him; or "bloods" (g); the innocent blood he has shed, which he must answer for being guilty of, and shall not escape righteous judgment, and his own blood, the destruction of himself; he shall be the cause of his own ruin, and bring just punishment on his own head.

(f) "moriendo morietur", Pagninus, Montanus. (g) "sanguines ejus", Montanus.

Hath given forth upon interest, and hath taken increase: shall he then live? he shall not live: he hath done all these abominations; {c} he shall surely die; his blood shall be upon him.

(c) He shows how the son is punished for his father's sin: that is, if he is wicked as his father was and does not repent, he will be punished as his father was, or else not.

13. shall surely die] The formula common in the law, “shall surely be put to death,” Leviticus 20:11; Exodus 21:15; Exodus 22:18.

his blood … upon him] He shall suffer the death due to his own deeds, ch. Ezekiel 33:4; Leviticus 20:9; 2 Samuel 1:16.

Ezekiel 18:14-20. Third link in the chain of illustration: this unrighteous man on the other hand begets a son who, seeing his father’s iniquities, is deterred by them and lives righteously. This son shall not die for the sins of his father, but live because of his own righteousness.Verse 13. - One holes the special emphasis, first of the question, and then of the direct negative, as though that, in the judgment alike of God and man, was the only answer that could be given to it in the very words of the Law (Leviticus 20:9, 11, 13). The Planting of the True Twig of the Stem of David

Ezekiel 17:22. Thus saith the Lord Jehovah, And I will take from the top of the high cedar, and will set it; from the topmost of its shoots will I pluck off a tender one, and will plant it upon a high and exalted mountain. Ezekiel 17:23. On the high mountain of Israel will I plant it, and it will put forth branches, and bear fruit, and become a splendid cedar, so that all the birds of every plumage will dwell under it. In the shade of its branches will they dwell. Ezekiel 17:24. And all the trees of the field will learn that I Jehovah have lowered the lofty tree, lifted up the low tree, made the green tree wither, and the withered tree become green. I Jehovah have said it, and have done it. - Although the sprout of David, whom Nebuchadnezzar had made king, would lose the sovereignty because of his breach of faith, and bring about the destruction of the kingdom of Judah, the Lord would not let His kingdom be destroyed, but would fulfil the promise which He had given to the seed of David. The announcement of this fulfilment takes its form from the preceding parable. As Nebuchadnezzar broke off a twig from the top of the cedar and brought it to Babel (Ezekiel 17:13), so will Jehovah Himself also pluck off a shoot from the top of the high cedar, and plant it upon a high mountain. The Vav before לקחתּי is the Vav consec., and אני is appended to the verb for the sake of emphasis; but in antithesis to the acting of the eagle, as described in Ezekiel 17:3, it is placed after it. The cedar, which it designated by the epithet râmâh, as rising above the other trees, is the royal house of David, and the tender shoot which Jehovah breaks off and plants is not the Messianic kingdom or sovereignty, so that Zerubbabel could be included, but the Messiah Himself as "a distinct historical personage" (Hvernick). The predicate רך, tender, refers to Him; also the word יונק, a sprout (Isaiah 53:2), which indicates not so much the youthful age of the Messiah (Hitzig) as the lowliness of His origin (compare Isaiah 11:1; Isaiah 53:2); and even when applied to David and Solomon, in 2 Samuel 3:39; 1 Chronicles 22:5; 1 Chronicles 29:1, expresses not their youthfulness, but their want of strength for the proper administration of such a government. The high mountain, described in Ezekiel 17:23 as the high mountain of Israel, is Zion, regarded as the seat and centre of the kingdom of God, which is to be exalted by the Messiah above all the mountains of the earth (Isaiah 2:2, etc.). The twig planted by the Lord will grow there into a glorious cedar, under which all birds will dwell. The Messiah grows into a cedar in the kingdom founded by Him, in which all the inhabitants of the earth will find both food (from the fruits of the tree) and protection (under its shadow). For this figure, compare Daniel 4:8-9. צפּור כּל־כּנף, birds of every kind of plumage (cf. Ezekiel 39:4, Ezekiel 39:17), is derived from Genesis 7:14, where birds of every kind find shelter in Noah's ark. The allusion is to men from every kind of people and tribe. By this will all the trees of the field learn that God lowers the lofty and lifts up the lowly. As the cedar represents the royal house of David, the trees of the field can only be the other kings or royal families of the earth, not the nations outside the limits of the covenant. At the same time, the nations are not to be entirely excluded because the figure of the cedars embraces the idea of the kingdom, so that the trees of the field denote the kingdoms of the earth together with their kings. The clauses, "I bring down the high tree," contain a purely general thought, as in 1 Samuel 2:7-8, and the perfects are not to be taken as preterites, but as statements of practical truths. It is true that the thought of the royal house of David in its previous greatness naturally suggests itself in connection with the high and green tree, and that of Jehoiachin in connection with the dry tree (compare Jeremiah 22:30); and these are not to be absolutely set aside. At the same time, the omission of the article from עץ and the objects which follow, is sufficient to show that the words are not to be restricted to these particular persons, but are applicable to every high and green, or withered and lowly tree; i.e., not merely to kings alone, but to all men in common, and furnish a parallel to 1 Samuel 2:4-9, "The bows of the mighty men are broken; and they that stumbled are girded with strength," etc.

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