And have made the dry tree to flourish - Have raised up a rod out of the stem of Jesse, the family of David being then apparently dried up and extinct. This was the promised Messiah, of the increase and government of whose kingdom and peace there shall be no end; upon the throne of David, and upon his kingdom, to order and establish it with judgment and with justice, from henceforth, even for ever. The Zeal of The Lord of Hosts Will Perform This.
The high and green tree, says Newcome, refers to Nebuchadnezzar; the low and the dry tree, to the Jews.
Introduction
The Jews, in Ezekiel's time, complained of God's dealing hardly with them in punishing them for the sins of their forefathers, [Eze 18:1], [Eze 18:2]; their temporal calamities having been long threatened as the consequence of the national guilt, ([Jer 15:4], etc.); and, from the general complexion of this chapter, it appears that the Jews so interpreted the second commandment of the Decalogue and other passages of like import, as if the sins of the forefathers were visited upon the children, independently of the moral conduct of the latter, not only in this world, but in that which is to come. To remove every foundation for such an unworthy idea of the Divine government, God assures them, with an oath, that he had no respect of persons, [Eze 18:3], [Eze 18:4]; strongly intimating that the great mysteries in Providence, (mysterious only on account of the limited capacity of man), are results of the most impartial administration of justice; and that this would be particularly manifested in the rewards and punishments of another life; when every ligament that at present connects societies and nations together shall be dissolved, and each person receive according to his work, and bear his own burden. This is illustrated by a variety of examples: such as that of a just or righteous man, [Eze 18:5-9]; his wicked son, [Eze 18:10-13]; and again the just son of this wicked person, [Eze 18:14-20]. Then a wicked man repenting, and finding mercy, whose former wickedness shall be no impediment to his salvation, [Eze 18:21-23]; and a righteous man revolting, and dying in his sins, whose former righteousness shall be of no avail, [Eze 18:24]. The conduct of the Divine Providence is then vindicated, [Eze 18:25-29]; and all persons, without any exception, most earnestly exhorted to repentance, [Eze 18:30], [Eze 18:31]; because the Lord hath no pleasure in the death of the sinner, [Eze 18:32]. As the whole of this chapter is taken up with the illustration of a doctrine nearly connected with the comfort of man, and the honor of the Divine government, the prophet, with great propriety, lays aside his usual mode of figure and allegory, and treats his subject with the utmost plainness and perspicuity.
Verse 2
The fathers have eaten sour grapes, and the children's teeth are set on edge? - We have seen this proverb already, [Jer 31:29], etc., and have considered its general meaning. But the subject is here proposed in greater detail, with a variety of circumstances, to adapt it to all those cases to which it should apply. It refers simply to these questions: How far can the moral evil of the parent be extended to his offspring? And, Are the faults and evil propensities of the parents, not only transferred to the children, but punished in them? Do parents transfer their evil nature, and are their children punished for their offenses?
Verse 3
As I live, saith the Lord God, ye shall not have occasion any more to use this proverb in Israel - I will now, by this present declaration, settle this question for ever. And hence God has sworn to what follows. After this, who will dare to doubt the judgment pronounced?
Verse 4
All souls are mine - Equally so; I am the Father of the spirits of all flesh, and shall deal impartially with the whole.
The soul that sinneth, it shall die - None shall die for another's crimes, none shall be saved by another's righteousness. Here is the general judgment relative to the righteousness and unrighteousness of men, and the influence of one man's state on that of another; particularly in respect to their moral conduct.
Verse 5
If a man be just, and do that which is lawful and right - If he be just or holy within, and do what is according to law and equity. What is meant by this, is immediately specified.
Verse 6
Hath not eaten upon the mountains - Idolatrous worship was generally performed on mountains and hills; and those who offered sacrifices feasted on the sacrifice, and thus held communion with the idol.
Neither hath lifted up his eyes to the idols - Has paid them no religious adoration; has trusted in them for nothing, and has not made prayer nor supplication before them.
Neither hath defiled his neighbor's wife - Has had no adulterous connection with any woman; to which idolatrous feasts and worship particularly led.
Neither hath come nigh to a menstruous woman - Has abstained from the use of the marriage-bed during the periodical indisposition of his wife. This was absolutely forbidden by the law; and both the man and the woman who disobeyed the command were to be put to death, [Lev 20:18]. For which Calmet gives this reason: "It has been believed, and experience confirms it, that the children conceived at such times are either leprous, or monsters, or deformed by their diminutiveness, or by the disproportion of their members." There are other reasons for this law, should those of the learned commentator be found invalid.
Verse 7
Hath not oppressed any - Has not used his power or influence to oppress, pain, or injure another.
Hath restored to the debtor his pledge - Has carefully surrendered the pawn or pledge when its owner came to redeem it. As the pledge is generally of more worth than that for which it is pledged, an unprincipled man will make some pretense to keep it; which is highly abominable in the sight of God.
Hath spoiled none by violence - Either by robbery or personal insult. For a man may be spoiled both ways.
Hath given his bread to the hungry - Has been kind-hearted and charitable; especially to them that are in the deepest want.
Hath covered the naked with a garment - Has divided both his bread and his clothing with the necessitous. These are two branches of the same root.
Verse 8
10
Hath not given forth upon usury - בנשך לא יתן beneshech lo yitten. נשך nasach signifies to bite; usury is properly so termed, because it bites into and devours the principal. Usury signifies, with us, exacting unlawful interest for money; and taking the advantage of a man's necessities to advance him cash on exorbitant profit. This bites the receiver in his property, and the lender in his salvation.
11
Neither hath taken any increase - In lending has not required more than was lent; and has not taken that product of the cash lent, which was more than the value for its use. This may be a part of the tenth article.
12
That hath withdrawn his hand from iniquity - Never associates with those who act contrary to justice and equity; his hand or influence being never found among evil workers.
13
Hath executed true judgment between man and man - Being neither swayed by prejudice, fear, nor favor.
These thirteen points concern his social and civil relations.
Verse 9
Hath walked in my statutes - Not only acknowledging them to be right, but acting according to them. Especially in every thing that relates to my worship, changing nothing, neglecting nothing.
And hath kept my judgments, to deal truly - Has attended to my Divine direction, both with respect to things forbidden, and things commanded. These concern men in their religious conduct.
He is just - צדיק הוא tsaddik hu. He is a righteous man; he has given to all their due; he has abstained from every appearance of evil, and done that which was lawful and right in the sight of God.
He shall surely live - He has lived to me, and he shall live with me.
Verse 10
If he beget a son - Who is the reverse of the above righteous character, according to the thirteen articles already specified and explained.
Verse 13
Shall he then live? - Because his father was a righteous man, shall the father's holiness be imputed to him? No!
He shad surely die; his blood shall be upon him - He shall suffer for his own crimes.