Ezekiel 18:26-28 – Ezekiel 18:31

Ezekiel 18:26-28

Ezekiel 18:26-28

26. When a righteous man turneth away from his righteousness, and committeth iniquity, and dieth in them; for his iniquity that he hath done shall he die.

26. Si aversus fuerit justus a justitia sua, et fecerit iniquitatem et mortuus fuerit in illis, in iniquitate sua quam patravit morietur.

Note 230. The number is changed from singular to plural, “in his wickedness.” — Calvin.

27. Again, when the wicked man turneth away from his wickedness that he hath committed, and doeth that which is lawful and right, he shall save his soul alive.

27. Et si conversus fuerit sceleratus a sceleribus suis quae fecit, et fecerit judicium et justitiam, ipse animam suam vivificabit.

Note 231. That is, “he shall snatch from death, or restore to life.” — Calvin.

28. Because he considereth, and turneth away from all his transgressions that he hath committed, he shall surely live, he shall not die.

28. Et viderit, et conversus fuerit ab omnibus sceleribus quae patravit, vivendo vivet, non morietur.

The Prophet repeats what we formerly saw, namely, that the state of the case turned upon this, Whether the people had any cause of complaint when God absolves those who repent, and condemns the just who desert the course of a pious and holy life? Now, we must always return to this cardinal point, that God rewards every one according to his works, since he offers mercy to all the lost, and demands nothing else but a sincere and hearty return to him. Since, then, God treats the impious with such clemency, and is so ready to pardon them, what is the reason why men contend with him? If the just should retrace his steps, and after having shown some signs of the fear of God, throw off all obedience, who can object when God punishes him, and blots out the remembrance of his former righteousness? God, therefore, determines the result fairly in each case. We have explained how the phrase, the just should turn aside from their righteousness, ought to be understood, not that the elect ever utterly fall away, as many think their faith is extinguished, and every root of piety also in the sons of God; that is too absurd, because, as I have said, the gift of regeneration has perseverance always annexed to it: but here that righteousness which mankind recognize is intended. But we know how frequently it happens that what seemed entirely pure and perfect is deficient. Now, God pronounces that he would punish all who fall away from him, and would be accessible and propitious to miserable sinners who desire to be reconciled to him; and he repeats again, if the wicked have seen and turned away from his wickedness. We must mark this phrase, for it shows that thinking rightly is the commencement of repentance; because, though the reprobate knowingly and willingly transgress God’s law, it is certain that they labor under blindness and madness, so that the Scripture does not call them foolish and beside themselves in vain. He does not extenuate their faults, as if they sinned ignorantly; but he means that they were so blinded by diabolical madness as to think of nothing; for surely horror would immediately possess their minds if they only perceived God to be their adversary, and themselves to be making war with him. For this reason, therefore, when the Prophet describes to us the conversion of the wicked, he says, if he has seen; that is, if at length he has returned to a sound mind, and collected his senses, so that he may not rush on madly, as he has been accustomed to do, but may look upon both God and himself. It now follows —

Ezekiel 18:29

Ezekiel 18:29

29. Yet saith the house of Israel, The way of the Lord is not equal. O house of Israel, are not my ways equal? are not your ways unequal?

29. Et dixerunt domus Israel, non rectificata est via Domini: An viae meae non rectae sunt, domus Israel? An non viae vestrae non rectae sunt?

Note 232. That is, “the Israelites said” — Calvin.

Note 233. The tense is future, but continued action is intended. — Calvin.

Here God briefly shows how furious those are who dare to rebel against him even when his justice is manifest: for what can be desired more justly than that God should punish all the transgressors of his law? and also, if sinners repent, that he should be prepared to pardon them? But if it seems hard that punishment should overtake the just if they fall away, common sense dictates that no virtue can be approved without perseverance. Since, therefore, it is very clear throughout this course of action, that God is just and without blame, what madness it is to vomit forth blasphemies against him, as if his ways were unjust! But God shows in one word, as I have mentioned, that the Israelites had no excuse for such dishonesty and impudence; and he repeats what he had formerly said, that men would always be guilty of rashness in insolently cursing God when their own ways are found oblique and perverse: but God will sufficiently vindicate his own ways. But we must add what follows —

Ezekiel 18:30

Ezekiel 18:30

30. Therefore I will judge you, O house of Israel, every one according to his ways, saith the Lord GOD. Repent, and turn yourselves from all your transgressions; so iniquity shall not be your ruin.

30. Propterea quemque secundum vias ejus judicabo in vobis, domus Israel, dicit Dominator Iehovah. Convertimini et redire vos facite ab omnibus sceleribus vestris, et non erit vobis in laqueum iniquitas.

Note 234. Verbally, “each man.” — Calvin.

Note 235. Or, “between you.” — Calvin.

Note 236. “And bring you back:” others, “bring your neighbors back;” but this is far-fetched. I prefer “bring yourselves back.” — Calvin.

Here God precisely points out that he would discharge the office of judge, and then he reduces the Israelites to order, and refutes their audacity: for, as long as men do not feel God’s judgments hanging over them, and are not held completely in cheek, they grow restive in their petulance. We see how ferocious and wanton the reprobate are, because they are not held in by the fear of punishment, nor do they dread the judgments of God. Hence that he may take away every vestige of excuse, he says, I will be your judge: plead now; but I will decide your strives in one word, since each of you shall be judged by my will. It is certain, then, that God here asserts for himself the praise of justice and rectitude; but at the same time he brings forward his own authority, that he may strike terror into those who thus madly dare to oppose his sway, and call upon him to render an account. Now, therefore, we understand in what sense he says that he will judge them all according to their ways; that is, although you do not confess yourselves worthy of destruction, it is sufficient that I, as the lawful judge, pronounce you so. I will judge you justly, therefore, since I pronounce sentence according to your ways and to my supreme power, that all your complaints and murmurs may cease. He afterwards exhorts them to repentance, and signifies that they have no other remedy than being dissatisfied with their sins, and deprecating his wrath. Hence we collect that men rebel so extravagantly against God, while they wander away from themselves, since, if they descended within themselves, and sincerely examined their whole life, they would be instantly humbled before God; hence that thought should stimulate them to repentance: but because their conscience is stupid, and they are willingly brutish, they boldly blaspheme God. On the other hand, God now offers a remedy on their repentance and return from their wickedness. The word being converted, or return, refers to the renovation of the mind and heart: for this also is the beginning of repentance, that we should be inwardly renewed in mind, as Paul says, and so be made new men. (Ephesians 4:22, 23.) And this deserves notice, because many, when repentance is spoken of, fix their eyes only on the outward fruits of penitence. But we must begin at the root, as the Prophet teaches, by saying be you converted. But he afterwards adds, והשיבו, veheshibu, and return. This second word ought to be referred to the fruits of penitence; for as interior conversion comes first in order, when we leave off our peculiar vices, and renounce flesh and blood, the fruits and proofs of repentance thought to follow, as John said, Bring forth fruits as witnesses to your repentance. (Matthew 3:8; Luke 3:8.) We see, then, that the Prophet begins with purity of heart, and then comes to hands, as the Scripture elsewhere says, flint is, to outward works. He says, from all your iniquities or crimes, to show that a partial repentance is not approved by God. It is true, indeed, that even those who strive with all their might to act rightly, do not succeed in discharging their duty without many faults remaining; but we are not treating here of perfection, but only of sincere affection and serious endeavors. Let us then only strive seriously to return into the way, and to humble ourselves calmly and sincerely: this is the integrity which the Prophet now requires.

Prayer Lecture 57

PRAYER

Grant, Almighty God, since nothing is more frail than we are, and even when you have once stretched forth your hand to us, we labor under such infirmity, that numberless falls await us unless you do succor us: Grant, I say, that being propped up by your unconquered strength, we may proceed in the course of thy holy calling, and may so bravely and perseveringly make war against all temptations, that we may at length enjoy in heaven the fruit of our victory, through Christ our Lord. — Amen.

Ezekiel 18:31

Ezekiel 18:31

31. Cast away from you all your transgressions, whereby ye have transgressed; and make you a new heart and a new spirit: for why will ye die, O house of Israel?

31. Projicite a vobis omnes iniquitates in quibus inique egistis: et facite vobis cor novum, et spiritum novum: et quare moriemini domus Israel?

Ezekiel again exhorts the people to leave off complaining, and to acknowledge that there is no remedy for their evils but to be reconciled to God. But that cannot be done unless they repent. For God was not hostile to them in vain; nor did he, after the manner of men, persecute with hatred the innocent, and those who did not deserve it. Hence it was necessary to seek God’s pardon suppliantly. Ezekiel had already touched upon this, but he now confirms it more at length. He says, therefore, that they not only lost their labor, but increased the flame of God’s wrath by striving with him, and complaining that they were unworthily treated by him: cast forth, says he, your iniquities from you. He shows that the cause of all evils is within themselves: so that they have no excuse. But he afterwards expresses more clearly that they were entirely imbued with contempt of God, impiety, and depraved desires. For if he had only spoken of outward wickedness, the reproof would have been partial, and therefore lighter; but after he commanded them to bid farewell to their sins, he adds, make yourselves a new heart and a new spirit. He requires, therefore, from them a thorough renewal, so that they should not only conform their life to the rule of the law, but should fear God sincerely, since no one can produce good fruit but from a living root. Outward works, then, are the fruits of repentance, which must spring from some root; and this is the inward affection of the heart. What is added is to refute their impiety, for they wished their destruction to be ascribed to God. Here God takes up the character of a mourner, saying, Why will ye die, O house of Israel? while the next verse confirms this more clearly.