Tag: repent

Posted in Exposition

No More Sour Grapes! – Ezekiel chapter 18

Posted on by writtenexposition

INTRODUCTION

In Ezekiel 18 YHWH addresses, through the prophet, a common proverb (v.2) which is circulating among the exiles in Babylon. Two other proverbs (vv.19, 25) that express popular opinion are also quoted but they are not the main concern.

This chapter is usually classified as a disputation speech. Sweeney (2013, p.93) explains: ‘A disputation speech typically includes three major elements: a premise or thesis to be disputed, an alternative premise or thesis to be supported, and argumentation designed to demonstrate the validity of the alternative premise or thesis…’

Here the thesis is stated in v2—in the form of a proverb which metaphorically maintains that YHWH is unfairly punishing the present generation for the sins of their ancestors. YHWH disputes that and in vv.3-4 states the counter thesis that people suffer because of their own sins (the soul that sinneth, it shall die). The counter thesis is again stated in v.20 but in more detail. The argumentation for the dispute begins at verse 5.

DIVISION

1-4 A False Proverb

5-20 The False Proverb Refuted – Three Practical Examples

  • a) 5-9 A righteous man will surely live
  • b) 10-13 A righteous man’s wicked son will surely die
  • c) 14-17 A wicked man’s righteous son will surely live

21-32 Repentance

A FALSE PROVERB (1-4)

(1) The familiar (some 50 times in Ezekiel) prophetic word formula ‘The word of the Lord came unto me again, saying’ introduces a new section consisting of chapters 18 and 19. The formula claims divine origin for the message and lends it authenticity and authority.

(2) Ezekiel is to draw attention to a popular proverb concerning ‘the land of Israel’ and ask what the people mean by bandying it about. Since Ezekiel is addressing his fellow-exiles it is likely that he means that the proverb is circulating among them in Babylon. We know, however, from the writings of Jeremiah (Jer 31:29; Lam 5:7), that the same proverb was also in use back home in Judah.

The fathers have eaten sour grapes, and the children’s teeth are set on edge. KJV

This proverb expresses the view that children suffer for the sins of their parents or ancestors. It reflects a sense of fatalism and victimhood on the part of the Israelites and a failure to grasp the fact that they themselves are sinful. They blame earlier generations for their current woes and thus do not heed prophetic warnings about the sinfulness of Judah. They have become defensive and seek to deflect responsibility from themselves. In effect they say: ‘It is our fathers who have sinned so why is our homeland under the Babylonian yoke and why are we in exile in Babylon?’ By justifying themselves they proclaim that God is not fair.

(3) Although it is true that the effects of wrongdoing can be felt for several generations thereafter (Exod 20:5) YHWH swears an oath by himself that never again will this illogical and false proverb (that one generation eats sour grapes and a later one has a sour taste in the mouth as a result) be quoted as truth in Israel. The people are to stop saying that their misfortune is inherited. No more sour grapes!

(4) YHWH draws attention (Behold!) to the fact that all souls are his — everyone belongs to him, the son as well as the father. YHWH has the right to punish children as well as parents because everyone is accountable to him — he is not accountable to them. However, he does not do that. He judges every soul (i.e. every person) individually and holds them personally responsible for their own sin. This principle is set out in the Torah (Lev 18:5; Deut 24:16; cf. 2 Kgs 14:6).

Perhaps it ought to be borne in mind that Ezekiel is not dispensing with the idea of national or collective responsibility here but rather expressing it in individualistic terms. Since the nation is made up of individuals it is individuals whom YHWH will personally evaluate.

Righteousness and wickedness are not inherited traits but the result of personal choices. The consequences of an individual’s actions are therefore personal: the soul who sins shall die. Violation of YHWH’s moral and ethical standards will incur the death penalty.

THE FALSE PROVERB REFUTED – THREE PRACTICAL EXAMPLES (5-20)

In these verses YHWH vindicates himself against the accusation that he is unfairly punishing the present generation for the sins of their ancestors. By way of defence and to argue for individual responsibility he uses three case studies. Three scenarios are presented, each about a hypothetical individual. These individuals represent three different generations: a righteous grandfather, a wicked father and a righteous grandson.

A RIGHTEOUS MAN WILL SURELY LIVE (5-9)

Verse 5 begins with the conditional ‘if’—so the argument is presented in case law format. This casuistic legal style is typical of the Holiness Code in Leviticus (chapters 17-26) with which Ezekiel the priest (1:3) was familiar. Notice that he frequently uses the language of Lev 18:4-5 — Ye shall do my judgements, and keep mine ordinances, to walk therein: I am the LORD your God. Ye shall therefore keep my statutes, and my judgements: which if a man do, he shall live in them: I am the LORD.

  • statutes and judgements are mentioned in Ezek 18:9, 17, 19/21. See also Ezek 5:6-7; 11:12, 20; 20:11, 13, 18, 19 , 21, 25; 36:27; 37:24. (N.B. Ezek 20:11 makes it clear that statutes and judgements is a reference to the entire divine revelation at Mt. Sinai.)
  • The verb live occurs in Ezek 18:9, 13, 17, 19, 21, 22, 23, 24, 27, 28, 32.
  • if a man do, he shall live in them occurs in Ezek 20:11,13, 21.

Lev 18:5 states that if the Israelites adhere to the stipulations of the covenant they will live. Failure to keep them amounts to covenant breaking (Lev 26:15) and will incur punishment in the form of disease, famine, invasion and exile (Lev 26).

Verse 5 continues from ‘if’ with the words: a man be just, and do that which is lawful and right. The first case study is about a just or righteous man. The argument continues to the end of v.9 where the conclusion is that if a man is just, he will surely live. YHWH states that a just man will do that which is ‘lawful and right.’ This phrase is repeated in vv. 19, 21, 27; see also 33:14, 16, 19; 45:9.

Verses 6-9 list the sorts of things that constitute being ‘righteous’ in the sight of YHWH. These requirements are mainly derived from the Holiness Code in Leviticus (chapters 17-26) and echo principles found in the Ten Commandments. A ‘just’ man:

  • does not eat at the mountain shrines – worshipping false gods. see 18:6, 11, 15; 22:9, cf. 20:28. This is addressed in the first and second commandments, Exod 20:3-4.
  • does not lift up his eyes to the idols of the house of Israel. This is addressed in the first and second commandments, Exod 20:3-4. ‘Idols’ is a totally contemptuous term used 38 times in Ezekiel and probably alludes to excrement. It always occurs in the plural and is said to mean ‘dung-gods.’ Found also in 18:12, 15, cf. Deut 4:19.
  • does not defile his neighbour’s wife. Adultery violates the seventh commandment, Exod 20:14, see also Lev 18:20; 20:10; Deut 5:18; 22:22.
  • does not have sexual relations with a menstruating woman. See Lev 15:24; 18:19; 20:18.
  • does not oppress anyone. Lev 19:33; Deut 23:16; Zech 7:10.
  • returns to the debtor his pledge. He gives back what he has received as collateral when someone returns what he had borrowed, Exod 22:26; Deut 24:6, 13.
  • does not rob anyone using violence. Lev 19:13.
  • gives food to those in need. Deut 15:11; 24:19-22; Isa 58:7.
  • gives clothes to those in need. Isa 58:7.
  • does not charge the needy interest (nešek) on loans. Exod 22:25; Lev 25:35-37; Deut 23:19-20;.
  • does not charge the needy increase (tarbiyt) – accrued interest – unjust rates of interest on loans. see Lev 25:35-37.
  • withholds his hand from iniquity in whatever form.
  • judges between individuals impartially. Zech 7:9; 8:16.

Verse 9 sums up a person who lives by these principles as one who observes YHWH’s statutes and judgements and does that which is true (Deut 6:25). On this basis he is legally declared righteous and is therefore allowed to live. This declaration is made by the Lord God.

A RIGHTEOUS MAN’S WICKED SON WILL SURELY DIE (10-13)

The second case study in divine justice concerns a righteous person’s wicked son. Unlike his righteous father (vv.5-9) he turns out to be violent, a robber and commits other sins, something like those previously enumerated in vv.6-8. The wicked son will:

  • eat on the mountains
  • defile his neighbour’s wife
  • oppress the poor and needy
  • not restore the pledge
  • lift up his eyes to idols
  • commit abomination
  • take usury
  • take profit

These sins (vv.11-13) that the wicked man will commit do not exactly match those that his righteous father avoids (vv.6-8) but both lists include similar categories like idolatry, adultery, robbery, usury and oppression of the poor. Notice that v.11 also adds ‘and that doeth not any of those duties.’ This teaches us that sins of omission are every bit as serious in God’s sight as sins of commission.

V.13 asks the question ‘shall he then live? The answer is supplied: ‘he shall surely die’ (suffer the death penalty, cf: Exod 21:12; Lev 20:9, 11,12, 13, 16, 27; Deut 17:6; 21:22). The point is that since the wicked son does things that his righteous father has not done then it cannot be said that the father is at fault because his son has turned out wicked. He will surely die, not because of his father’s sins but because of his own choices. His father’s righteousness will not save him.

A WICKED MAN’S RIGHTEOUS SON WILL SURELY LIVE (14-17)

By way of contrast, the grandson (the next generation) sees his father’s wickedness, takes thought (‘considereth,’ see also v.28), and chooses to be righteous like his grandfather. The crimes that the righteous grandson avoids are listed in vv.15-17a. The list is much the same as that for his grandfather in vv.6-8 but approaching a menstruating woman is left out (see v.6). Verse 17b categorically states that the son will not die for his father’s crimes but will surely live and v.18 repeats (see v.13) that the father would be put to death for his own crimes.

(19-20) These two verses are the climax of YHWH’s argument for the principle of individual responsibility. He anticipates an objection that might be raised by the people about God’s verdict in the third case – that the son has been just so he will live. A righteous person, regardless of his father’s sins, will live but they will say: ‘Why should the son not bear the father’s guilt?’ God/Ezekiel must be mistaken since the people (in their own thinking) are righteous but suffering for the sins of their ancestors.

In v.20 YHWH again states his counter-thesis: The soul that sinneth, it shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son: the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him.

The person who sins is the one who is subject to the death penalty. The son will not suffer for the iniquity of the father and the father will not suffer for the iniquity of the son. Each person is judged in accordance with his or her own actions. The righteous person is accounted as righteous and the wicked person as wicked. God’s judgement is not inherited (compare Isa 3:10-11).

The implications of this are: a) God’s judgement is personal, not arbitrary b) each person is judged according to his own actions therefore God is not unjust, and c) since God does not punish innocent people for the sins of others the Israelites cannot blame past generations for their present suffering. Their exile is the result of their own sin.

REPENTANCE (21-32)

YHWH now brings up the topic of repentance and describes two situations.

a) The wicked person’s repentance.

But if the wicked will turn from all his sins that he hath committed, and keep all my statutes, and do that which is lawful and right, he shall surely live, he shall not die. All his transgressions that he hath committed, they shall not be mentioned unto him: in his righteousness that he hath done he shall live. Have I any pleasure at all that the wicked should die? saith the Lord GOD: and not that he should return from his ways, and live? Ezekiel 18:21-23

The first is that of a wicked person who genuinely decides to give up wrongdoing and instead live a righteous life. Since he abandons his sins and actively follows the ways of YHWH (‘keep my statutes,’ ‘do that which is lawful and right’) he will be treated as righteous and allowed to live. His past transgressions (lit, ‘rebellions’) will not be remembered and he will live (not die a premature physical death).

YHWH asks a rhetorical question in v.23: Have I any pleasure at all that the wicked should die? saith the Lord GOD: and not that he should return from his ways, and live? The implied answer is ‘No!’ God is not a vengeful deity. Divine judgement is a necessary response to wickedness but not something in which YHWH takes delight. That is why he would allow a wicked person who repents to avoid judgement.

b) The righteous person’s reversal.

Verses 24-29 continue with the case of a righteous person who later chooses to embrace evil. Various phrases are used in v.24 (ESV) to describe this reversal:
– turns away from his righteousness
– does injustice
– does the same abominations that the wicked person does
– treachery of which he is guilty
– the sin he has committed

Verse 24b spells out the consequences. None of his righteous deeds will be remembered and he shall die for his sin. Past obedience does not count as credit against future rebellion. He will be sentenced to death for his crimes.

Verse 25 brings us back to the start of the chapter. Still of the opinion that they are suffering because of the sins of a previous generation Ezekiel’s fellow-exiles claim that YHWH is unfair. ‘Not equal’ means ‘biased.’ The verb means to weigh or be equal and was used in connection with weight and measurement. Addressing the people as a group (‘hear now’ is a plural imperative) God responds to the charge that these decisions are unfair by simply restating what he has already said in vv.21-24 in vv.26-28. Notice the double ‘turn away from’ and ‘to do.’

When a righteous person turns away from his righteousness and does injustice, he shall die for it; Ezekiel 18:26 ESV

Again, when a wicked person turns away from the wickedness he has committed and does what is just and right, he shall save his life. Ezekiel 18:27 ESV

(29) In spite of all that the Lord, through Ezekiel, has told them in this oracle the people still maintain that God’s ways are biased. YHWH retorts that it is their ways that are unfair, not his.

(30-32) The chapter concludes with a call to repentance. By arguing that those who repent will live and that those who turn to evil will die YHWH has indicated that the ‘house of Israel’ should accept responsibility for the situation in which they find themselves. He will judge them individually according to their actions so they need to repent and turn away from all their transgressions in order that iniquity will not be their ‘ruin’ (obstacle, stumbling block) i.e. downfall. The imperatives in vv.30-31 are repent, turn away, cast away, make yourselves a new heart… This passage contains one of three references in Ezekiel to ‘a new heart and a new spirit.’

And I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them a heart of flesh: Ezekiel 11:19

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? Ezekiel 18:31

A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you a heart of flesh. Ezekiel 36:26

In v.32 YHWH reiterates that he has no pleasure in the death of anyone and his final words are both an invitation and a strong warning: ‘turn and live.’

SUMMATION

In this chapter YHWH, speaking through Ezekiel, highlights the responsibility of the nation for the current disaster. His argument demolishes the fatalistic view implied by the proverb in v.2 (The fathers have eaten sour grapes, and the children’s teeth are set on edge?) that they are suffering for the sins of their ancestors. In fact, each person is accountable to YHWH for his or her own choices and actions. Using case studies of hypothetical righteous and wicked individuals across generations YHWH emphasises that those who repent and pursue justice will live, while those who pursue evil will die, regardless of their past. The chapter ends with a statement of YHWH’s desire that everyone should live and ends with a powerful appeal — ‘turn and live’ —designed to motivate the people to make the right choice and repent.

Posted in General

Unexpected Disasters: The Shock of Sudden Tragedy

Posted on by writtenexposition

Reading: Luke 13:1-5

1 There were some present at that very time who told him about the Galileans whose blood Pilate had mingled with their sacrifices. 2 And he answered them, “Do you think that these Galileans were worse sinners than all the other Galileans, because they suffered in this way? 3 No, I tell you; but unless you repent, you will all likewise perish. 4 Or those eighteen on whom the tower in Siloam fell and killed them: do you think that they were worse offenders than all the others who lived in Jerusalem? 5 No, I tell you; but unless you repent, you will all likewise perish.” Luke 13:1-5 ESV

Today, 12 June, 2025, the newsfeeds have brought details of a tragic plane crash that occurred shortly after take-off at Ahmedabad airport in western India. The aircraft was bound for London Gatwick, carrying hopeful travellers, people like you and me. In a matter of moments many lives were lost, families devastated and the world left asking, ‘Why? How could this happen?

Disasters shock us and confront us with the fragility of life. We wonder: Why them? Why now? Could that happen to me? Such questions are not new. In Jesus’ day, people wrestled with those same thoughts about local tragedies. Luke chapter 13 records that Jesus responded with a message, not of speculation, but of salvation.

The Lord Jesus never shied away from real issues. He did not avoid hard questions but met people where they were and addressed their concerns head-on. Sometimes he illustrated his preaching with parables – stories about everyday real life – and he also referred to news stories of interest in order to drive home an important truth. That is exactly what he has done in Luke 13:1-5. The Lord Jesus alludes to two news stories of the time. No other historian but Luke records these two events.  Josephus the great Jewish historian does not mention them at all. They did not make national or international headlines and the exact details have not survived. These were local disasters: current events that had shaken the people of his day.

  • The Temple Disaster– where the Roman governor Pontius Pilate had slaughtered worshippers from Galilee
  • The Tower Disaster – where a structure in Siloam collapsed, killing 18 people.

Jesus first of all discusses the TEMPLE DISASTER. Then he mentions the TOWER DISASTER. He uses these to talk about the TRUE DISASTER

The Temple Disaster

It is very likely that this event took place during the Passover, and that these Galilean Jews had travelled to Jerusalem to fulfil their religious duties. Galileans had a reputation for being rebellious and it seems that Pilate’s soldiers attacked and slaughtered some of them while they were offering sacrifices. We don’t know the details but they were murdered in such a gruesome way that it was described as their blood being mingled with the blood of their offerings. A horrific scene.

The generally accepted wisdom at that time was that good things happened to good people and bad things happened to bad people. The people Jesus was talking to therefore assumed that those Galileans were especially sinful. After all, wouldn’t God protect good people in the act of worship? Jesus answered their thoughts plainly: ‘Do you think that these Galileans were worse sinners than all the other Galileans, because they suffered in this way?  No,…’ He corrected their faulty theology. This is an emphatic ‘No!’ The Galileans who were slaughtered by Pilate were not greater sinners than others. Calamities are not reserved for the wicked. Jesus used that event to remind them of something very important: unless you repent, you will all likewise perish. It is a fact that all face the judgement of God unless they repent.

The Tower Disaster

The second calamity mentioned by Jesus related to part of a construction project, possibly an aqueduct. The tower collapsed, killing eighteen people. Were they worse sinners than than others in Jerusalem? Again Jesus says ‘No!’ Or those eighteen on whom the tower in Siloam fell and killed them: do you think that they were worse offenders than all the others who lived in Jerusalem?

These two events may have seemed random but Jesus used both of them to emphasise the same point: tragedy does not discriminate. And, since death is unpredictable, the only wise response is repentance: unless you repent, you will all likewise perish.

The True Disaster

Jesus wasn’t lecturing them on politics or architecture. His concern was not with ‘health and safety’ but for their eternal safety. He was telling them: ‘Don’t ask why these people died – ask yourself if you are ready to die when your time comes.’

The real disaster is that if you don’t repent, when death comes you will perish. True disaster is that you die and experience the judgement of God because you have not repented. Jesus was not stressing the issue of how people die or when they die or why they die. The issue is that they might die without repenting.

The true disaster is not dying suddenly. It is not dying violently or unexpectedly. The real disaster, according to Jesus, is dying unrepentant. Repent or perish is not intended as a cruel ultimatum – it is a loving warning.

THREE WORDS THAT DEMAND ATTENTION

unless you repent, you will all likewise perish.

In Luke 13:1-5 Jesus uses three crucial words: all, repent and perish.

ALL – An Inclusive Word

No-one is exempt. Jesus said: unless you repent – not they, not those people, but you.

  • for all have sinned and fall short of the glory of God, Romans 3:23 ESV
  • None is righteous, no, not one; Romans 3:10 ESV
      

Your upbringing will not save you. Your morality will not exempt you. Your good works will not excuse you. You must repent.

REPENT – A DECISIVE WORD

Repentance is a necessity. Repentance by itself will not save you, but you cannot be saved without it. Repentance and faith are linked together inseparably in Acts 20:21: ‘Testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ.’ KJV. Repentance in the New Testament always includes faith in Jesus Christ as the only Saviour. It is a turning from sin to someone and that someone is Jesus Christ. The repentance that leads to eternal life is that repentance which embraces Christ as saviour.

Repentance is not a vague sorrow or an emotional moment. It is a decisive turning — a change of heart, mind, and direction.

PERISH – A SOBERING WORD

To perish is not simply to die. Everyone dies. To perish is to die without hope, to face eternal judgement.

Hebrews 9:27 says: it is appointed for man to die once, and after that comes judgement, ESV

Jesus uses the word perish with eternal implications. The true tragedy is not a Roman sword or a collapsing tower; it is a person entering eternity unrepentant and unforgiven.

SUMMATION

None of those who died in the temple or under the tower expected that day to be their last. They had plans, routines and dreams; all disrupted in an instant.

That is the unsettling reality of life: we do not know what tomorrow holds. We might be sitting here today — reasonably healthy, strong, confident — but we cannot guarantee we will be here tomorrow. What if today is your final warning? What if this is God’s voice calling you, one last time: “Repent, or perish”?