Ezekiel 18:10

10–13. Second link in the chain: this righteous man is the father of a violent son who sheds blood and does evil; the wicked son shall not live because of the righteousness of his father, he shall die in his own sin

10. a robber] a man of violence.

and that doeth the like] The text is difficult. LXX. reads: shedding blood, and committing sins, 11 who hath not walked in the way of his righteous father, but hath even eaten, &c. This text gives the general meaning of the Heb., of which it looks like a paraphrase. It is difficult to decide whether the last clause of Eze_18:10 refers to the father or the son. The words in the place where they stand should refer to the wicked son, and so A.V., R.V., but if so they, cannot be reconciled with Eze_18:11. The words rendered “these things” (Eze_18:10) and “those duties” (Eze_18:11) are the same, viz. the things Eze_18:6-9, and cannot be regarded as things forbidden (Eze_18:10) and things commanded (Eze_18:11) at once. The unknown word ach occurring here (cf. Eze_18:18, Eze_21:20) is supposed to be the same as “only” (akh), but is probably a fragment of the word “one” due to an error of the copyist and should be neglected.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Eze 18:10 If he beget a son [that is] a robber, a shedder of blood, and [that] doeth the like to [any] one of these [things],

Ver. 10. If he beget a son.] As he may; for grace is not hereditary. Heroum filii noxae.

That is a robber.] Effractor. A breach maker, whether upon the laws of God, or of men; one that is a pestilent son, as the Septuagint here have it, a plague to his parents, and to his country.

And that doth the like to any one of these things.] Or, That doth to his brother besides any of these, as there are mille artes nocendi.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Eze 18:10-13. If he — The righteous man before described, who transmits his human nature, but cannot transmit his graces and virtues to his son; beget a son who is a robber, &c. — Who is guilty of any of the evil practices above mentioned; and that doeth not any of those duties — That lives in the neglect of the just and humane offices which have been mentioned, and which are commanded by the law; he hath committed abomination — This may chiefly refer to the last two clauses of Eze 18:6. He shall not live — Namely, because of his father’s righteousness. He shall not enjoy the divine favour and blessing here or hereafter: he shall not escape punishment; namely, unless he turn to God in true repentance and reformation, Eze 18:21. He hath done, or, because he hath done, all these abominations — Which have rendered him an object of the divine wrath; his blood shall be upon him — He is the cause of his own destruction; the whole blame of it must lie at his own door.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

THE UNJUST SON OF A JUST FATHER SHALL NOT ESCAPE CONDEMNATION AND PENALTY, Eze_18:10-13.

10. A robber — Rather, a man of violence.

The like to any one — Rather, anyone.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

(Eze_18:10-20)

EXEGETICAL NOTES—Two cases are here supposed:

(1). That of a righteous father who begets an unrighteous son.

(2). That of a righteous son who refuses to copy the evil example of his father. And the prophet affirms that, in the former case, the righteousness of the father will not avail to save the son; and in the latter, that the son shall not suffer for the unrighteousness of his father. One shall not die for the iniquity of the other. Each man shall save his own soul by his righteousness.

Eze_18:10-13. “We have here the case of an impious son, who, instead of following the good example of his pious parent, adopts a course directly the reverse, and unscrupulously indulges in crimes condemned by the law. Upon him an unmitigated sentence is pronounced. In the language of the Orientals, the blood which a murderer has shed is said to be upon him, till it be avenged by his punishment.”—(Henderson).

Eze_18:14-18. “This case is likewise that of a son, not, like the former, of a righteous man, but of the unrighteous person whose character has just been depicted. This son is supposed to be shocked at the sight of his father’s depravity, and to be influenced, by a due regard to the consequences, to avoid the sins which his parent had committed. It is expressly declared that he should not be punished for the crimes of his father, but that the father only, being the guilty party, should suffer.”—(Henderson).

Eze_18:17. “Hath taken off His hand from the poor.” This is to be understood in a good sense—to turn back the hand, i.e., from oppressing the poor. He withdraws the hand that was tempted to exact the full legal claim.

THE LAW OF THE UNRIGHTEOUS AND OF THE RIGHTEOUS SON (Eze_18:10-20)

The two cases here supposed show that—

I. The best examples of righteousness may fail of their proper effects. The righteous father may have an unrighteous son. The life of such a father must have a native power and influence for good. He would study to bring up his son in the way of righteousness. Yet his example and instruction may altogether fail. The religious histories of the families of good men afford many a sad illustration of the truth that grace does not run in the blood. The power of evil may be stronger than the best influences on the side of good.

II. An evil example may be effectual as a warning. Where a good example fails, an evil example may succeed in turning another to righteousness. But for this salutary effect it is necessary—

1. That the real evil of the example may be recognised. “A son that seeth all his father’s sins which he hath done” (Eze_18:14) sees them in their vile nature, in their evil consequences, and as sins against God. Then such evil examples become like a beacon to the voyager. They act as a warning. The evil of sin must be seen as such in order to be dreaded and avoided. It is also necessary—

2. That the sight of evil examples should produce serious thought. “And considereth and doeth not such like” (Eze_18:14) In most cases, evil examples act like a contagion. But if we seriously consider, they reveal to us the sad effects of sin, and we turn our feet to God’s testimonies. We learn not to do such like things. Thus the sin of another may instruct us in righteousness.

III. That righteousness is a matter of personal responsibility. The righteous son shall not be punished for the unrighteousness of his father, nor the righteous father for the unrighteousness of his son (Eze_18:20). Righteousness is not like property, family name or title, the secure and necessary heritage of children. It is a matter between the individual soul and God. The exceptions to this law of God’s righteous dealing are only apparent. Godly men share in the general calamities sent upon nations, children suffer many evils from the iniquity of their fathers; but none of these are on that account deprived of God’s favour. These judgments in the case of the righteous act as a discipline of piety. Such afflictions are turned into blessings.

(Eze_18:14)

I. The nature of consideration.

1. It is an exercise of the understanding, mind, and heart. These are at work in consideration (Psa_119:59). This is called communing with a man’s own heart (Psa_77:6).

2. Serious. It is not a slight general thinking of a thing, but a serious, settled minding of a thing; it notes the sinking down of a thing into our minds. “I considered in my heart” (Ecc_9:1); Hebrew is, I set it to my heart. Consideration is as setting the heart to a thing, or upon a thing, as a bee sets upon a flower, and sets her strength to it to draw out the sweet in it.

3. It is about things to be done, or not to be done. Contemplation looks upon things as the eye upon the object. Judgment discerns the things whether good or bad, right or wrong, and there leaves them, having pronounced them so. Meditation is a further inquisition into truth, and comes up nearest to consideration which is in order to doing or not doing. Men intend this and that, and oft fall upon things rashly to their prejudice, because they consider not; now consideration reflects upon things intended. The two sons in the Gospel, one said, I will go, and went not; the other said, I will not go, and went. The one’s purpose was to go, the other’s not to go; but this last, considering of his sinful purpose, intention, and resolution, repented, and went (St. Matthew 21.) It is taken up about doing, or not doing (Pro_23:1-2; 1Sa_25:17; Jdg_18:14). David considered his ways, and, not finding them good, he ceased from walking any longer in them; and seeing God’s ways the only good ways, he turned about, stepped into, and walked in them.

II. Wherein the strength of it lieth.

1. In searching out the causes, effects, rising, progress, continuance, and issue of a thing.

2. In comparing things together and so drawing up that which may be most useful. When all things are laid together, weighed, scanned over again and again, a man takes that which is most necessary, seasonable, suitable, and useful.

3. In pressing to and assisting the soul in acting. When consideration hath drawn up what is to be done, or not to be done, then it puts upon the conscience as sinful, if not followed, and directs in the execution. Consideration lays an injunction upon men’s wills and consciences to be doing. Did men in these days wisely consider the Lord’s doings, they would fear, and declare the work of the Lord.

III. The excellency of it.

1. It is that which God Himself doth (Pro_24:12). The Lord considers, ponders, and weighs things, according to the language of Scripture (Exo_33:13; Pro_5:21; Deu_32:26-27; Hos_11:8-9).

2. It differeth a man from brutes. They are led by sense, and cannot distinguish whether an action ought to be done or not. This is man’s privilege and power. But some are guided only by their senses. “Every man is brutish in his knowledge” (Jer_10:14). Men do not reflect upon their actions and consider them; if they did, they would not be so sensual, so sinful (Isa_1:3).

3. It enables the understanding, completes a man, makes him wise and prudential (Pro_17:27). He who considers what advantage may be made of words, and therefore is sparing in speaking, shows the more understanding and excellency of spirit. Consideration looks inward, looks over the same thing again and again. We say, second thoughts are best, which implies that consideration ripens and perfects the man and his actions.

4. It puts life into those principles and talents God hath given a man. Like a drum in an army, that when it beats all stir and march; like a spring in a watch, when that goes all the wheels go. Did men consider what graces and gifts God hath given them, they would not let them lie still and fallow, but improve them. Consideration will set other’s graces on work, and much more a man’s own (Heb_10:24).—(Greenhill.)

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

The righteousness of the father does not protect the wicked, unrighteous son from death. - Eze 18:10. If, however, he begetteth a violent son, who sheddeth blood, and doeth only one of these things, Eze 18:11. But he himself hath not done all this, - if he even eateth upon the mountains, and defileth his neighbour's wife, Eze 18:12. Oppresseth the suffering and poor, committeth robbery, doth not restore a pledge, lifteth up his eyes to idols, committeth abomination, Eze 18:13. Giveth upon usury, and taketh interest: should he live? He shall not live! He hath done all these abominations; he shall be put to death; his blood shall be upon him. - The subject to והוליד, in Eze 18:10, is the righteous man described in the preceding verses. פּריץ, violent, literally, breaking in or through, is rendered more emphatic by the words "shedding blood" (cf. Hos 4:2). We regard אח in the next clause as simply a dialectically different form of writing and pronouncing, for אך, "only," and he doeth only one of these, the sins previously mentioned (Eze 18:6.). מאחד, with a partitive מן, as in Lev 4:2, where it is used in a similar connection; the form מאחד is also met with in Deu 15:7. The explanation given by the Targum, "and doeth one of these to his brother," is neither warranted by the language nor commended by the sense. עשׂה is never construed with the accusative of the person to whom anything is done; and the limitation of the words to sins against a brother is unsuitable in this connection. The next clause, לא עשׂה...והוּא, which has also been variously rendered, we regard as an adversative circumstantial clause, and agree with Kliefoth in referring it to the begetter (father): "and he (the father) has not committed any of these sins." For it yields no intelligible sense to refer this clause also to the son, since כּל־אלּה cannot possibly refer to different things from the preceding מאלּה, and a man cannot at the same time both do and not do the same thing. The כּי which follows signifies "if," as is frequently the case in the enumeration of particular precepts or cases; compare, for example, Exo 21:1, Exo 21:7,Exo 21:17, etc., where it is construed with the imperfect, because the allusion is to things that may occur. Here, on the contrary, it is followed by the perfect, because the sins enumerated are regarded as committed. The emphatic גּם (even) forms an antithesis to אח מאחד (אך), or rather an epanorthosis of it, inasmuch as כּי גּם resumes and carries out still further the description of the conduct of the wicked son, which was interrupted by the circumstantial clause; and that not only in a different form, but with a gradation in the thought. The thought, for instance, is as follows: the violent son of a righteous father, even if he has committed only one of the sins which the father has not committed, shall die. And if he has committed even the gross sins named, viz., idolatry, adultery, violent oppression of the poor, robbery, etc., should he then continue to live? The ו in וחי introduces the apodosis, which contains a question, that is simply indicated by the tone, and is immediately denied. The antique form חי for חיּה, 3rd pers. perf., is taken from the Pentateuch (cf. Gen 3:22 and Num 21:8). The formulae מות יוּמת and דּמיו בּו dna are also derived from the language of the law (cf. Lev 20:9, Lev 20:11, Lev 20:13, etc.).

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

18:10-13 If the son of a righteous man does not walk in the ways of God or of his father, and his life is the opposite of everything the father stood for, he will be responsible for his own guilt and suffer God’s judgment.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Or, a cruel man.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

God, by the prophet, having laid down the general rule of judgment, that he will render eternal life to those that patiently continue in well-doing, but indignation and wrath to those that do not obey the truth, but obey unrighteousness (Rom 2:7, Rom 2:8), comes, in these verses, to show that men's parentage and relation shall not alter the case either one way or other.

I. He applied it largely and particularly both ways. As it was in the royal line of the kings of Judah, so it often happens in private families, that godly parents have wicked children and wicked parents have godly children. Now here he shows,

1. That a wicked man shall certainly perish in his iniquity, though he be the son of a pious father. If that righteous man before described beget a son whose character is the reverse of his father's, his condition will certainly be so too. (1.) It is supposed as no uncommon case, but a very melancholy one, that the child of a very godly father, notwithstanding all the instructions given him, the good education he has had and the needful rebukes that have been given him, and the restraints he has been laid under, after all the pains taken with him and prayers put up for him, may yet prove notoriously wicked and vile, the grief of his father, the shame of his family, and the curse and plague of his generation. He is here supposed to allow himself in all those enormities which his good father dreaded and carefully avoided, and to shake off all those good duties which his father made conscience of and took satisfaction in; he undoes all that his father did, and goes counter to his example in every thing. He is here described to be a highwayman - a robber and a shedder of blood. He is an idolater: He has eaten upon the mountains (Eze 18:11) and has lifted up his eyes to the idols, which his good father never did, and has come at length not only to feast with the idolaters, but to sacrifice with them, which is here called committing abomination, for the way of sin is down-hill. He is an adulterer, has defiled his neighbour's wife. He is an oppressor even of the poor and needy; he robs the spital, and squeezes those who, he knows, cannot defend themselves, and takes a pride and pleasure in trampling upon the weak and impoverishing those that are poor already. He takes away from those to whom he should give. He has spoiled by violence and open force; he has given forth upon usury, and so spoiled by contract; and he has not restored the pledge, but unjustly detained it even when the debt was paid. Let those good parents that have wicked children not look upon their case as singular; it is a case put here; and by it we see that grace does not run in the blood, nor always attend the means of grace. The race is not always to the swift, nor the battle to the strong, for then the children that are well taught would do well, but God will let us know that his grace is his own and his Spirit a free-agent, and that though we are tied to give our children a good education he is not tied to bless it. In this, as much as any thing, appears the power of original sin and the necessity of special grace. (2.) We are here assured that this wicked man shall perish for ever in his iniquity, notwithstanding his being the son of a good father. He may perhaps prosper awhile in the world, for the sake of the piety of his ancestors, but, having committed all these abominations, and never repented of them, he shall not live, he shall not be happy in the favour of God; though he may escape the sword of men, he shall not escape the curse of God. He shall surely die; he shall be for ever miserable; his blood shall be upon him. He may thank himself; he is his own destroyed. And his relation to a good father will be so far from standing him in stead that it will aggravate his sin and his condemnation. It made his sin the more heinous, nay, it made him really the more vile and profligate, and, consequently, will make his misery hereafter the more intolerable.

2. That a righteous man shall be certainly happy, though he be the son of a wicked father. Though the father did eat the sour grapes, if the children do not meddle with them, they shall fare never the worse for that. Here, (1.) It is supposed (and, blessed be God, it is sometimes a case in fact) that the son of an ungodly father may be godly, that, observing how fatal his father's errors were, he may be so wise as to take warning, and not tread in his father's tests, Eze 18:14. Ordinarily, children partake of the parents' temper and are drawn in to imitate their example; but here the son, instead of seeing his father's sins, and, as is usual, doing the like, sees them and dreads doing the like. Men indeed do not gather grapes of thorns, but God sometimes does, takes a branch from a wild olive and grafts it into a good one. Wicked Ahaz begets a good Hezekiah, who sees all his father's sins which he has done, and though he will not, like Ham, proclaim his father's shame, or make the worst of it, yet he loathes it, and blushes at it, and thinks the worse of sin because it was the reproach and ruin of his own father. He considers and does not such like; he considers how ill it became his father to do such things, what an offence it was to God and all good men, what a wound and dishonour he got by it, and what calamities he brought into his family, and therefore he does not such like. Note, If we did but duly consider the ways of wicked men, we should all dread being associates with them and followers of them. The particulars are here again enumerated almost in the same words with that character given of the just man (Eze 18:6, etc.), to show how good men walk in the same spirit and in the same steps. This just man here, when he took care to avoid his father's sins, took care to imitate his grandfather's virtues; and, if we look back, we shall find some examples for our imitation, as well as others for our admonition. This just man can not only say, as the Pharisee, I am no adulterer, no extortioner, no oppressor, no usurer, no idolater; but he has given his bread to the hungry and covered the naked. He has taken off his hand from the poor; where he found his father had put hardships upon poor servants, tenants, neighbours, he eased their burden. He did not say, "What my father has done I will abide by, and if it was a fault it was his and not mine;" as Rehoboam, who contemned the taxes his father had imposed. No; he takes his hand off from the poor, and restores them to their rights and liberties again, Eze 18:15-17. Thus he has executed God's judgments and walked in his statutes, not only done his duty for once, but one on in a course and way of obedience. (2.) We are assured that the graceless father alone shall die in his iniquity, but his gracious son shall fare never the worse for it. As for his father (Eze 18:18), because he was a cruel oppressor, and did hurt, nay, because, though he had wealth and power, he did not with them do good among his people, lo, even he, great as he is, shall die in his iniquity, and be undone for ever; but he that kept his integrity shall surely live, shall be easy and happy, and he shall not die for the iniquity of his father. Perhaps his father's wickedness has lessened his estate and weakened his interest, but it shall be no prejudice at all to his acceptance with God and his eternal welfare.

II. He appeals to themselves then whether they did not wrong God with their proverb. "Thus plain the case is, and yet you say, Does not the son bear the iniquity of the father? No, he does not; he shall not if he will himself do that which is lawful and right," Eze 18:19. But this people that bore the iniquity of their fathers had not done that which is lawful and right, and therefore justly suffered for their own sin and had no reason to complain of God's proceedings against them as at all unjust, though they had reason to complain of the bad example their fathers had left them as very unkind. Our fathers have sinned and are not, and we have borne their iniquity, Lam 5:7. It is true that there is a curse entailed upon wicked families, but it is as true that the entail may be cut off by repentance and reformation; let the impenitent and unreformed therefore thank themselves if they fall under it. The settled rule of judgment is therefore repeated (Eze 18:20): The soul that sins shall die, and not another for it. What direction God has given to earthly judges (Deu 24:16) he will himself pursue: The son shall not die, not die eternally, for the iniquity of the father, if he do not tread in the steps of it, nor the father for the iniquity of the son, if he endeavour to do his duty for the preventing of it. In the day of the revelation of the righteous judgment of God, which is now clouded and eclipsed, the righteousness of the righteous shall appear before all the world to be upon him, to his everlasting comfort and honour, upon him as a robe, upon his as a crown; and the wickedness of the wicked shall be upon him, to his everlasting confusion, upon him as a chain, upon him as a load, as a mountain of lead to sink him to the bottomless pit.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

The second case is that of an impious son of a pious father. His pious parentage, so far from excusing, aggravates his guilt.

robber--or literally, "a breaker," namely, through all constraints of right.

doeth the like to any one--The Hebrew and the parallel (Eze 18:18) require us to translate rather, "doeth to his brother any of these things," namely, the things which follow in Eze 18:11, &c. [MAURER].

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

He has oppressed the poor and needy: he had simply said, He has oppressed a man; but now to make the greatness of the crime appear, he speaks of the poor and needy: for cruelty in oppressing them is less tolerable. Whatever the condition of the person whom we treat, with injustice, our wickedness is in itself sufficiently worthy of condemnation; but when we afflict the wretched, whose condition ought to excite our pity, that, inhumanity is, as I have said, far more atrocious. Hence this circumstance exaggerates what Ezekiel had formerly simply expressed. In the phrase for seizing booty, the word for booty is in the plural: in the next phrase he omits the word for debtor, because it is sufficiently understood: in the next, he does not add “of the house of Israel” to the word “idols;” and in the last clause the word “abomination” seems to refer to one kind of grossness only: but if any wish to extend its meaning further, I do not, object; but since he lately used the word in the plural, I rather take this word in its restricted sense. I pass thus rapidly over this second example, as I shall over the third, because Ezekiel preserves the same sentiments, and repeats almost the same words as he had just used. Hitherto he has taught that life is laid up for all the just as the reward of their justice: but he now sets before us a degenerate son, sprung from a just father, running headlong into all kind of wickedness. He says, then, if a man who desires to obey the law beget a son of a perverse disposition, who rejects the discipline of his father, and at the same time violates the whole law of God, shall he surely live? No, says he, he shall die, his blood shall be upon him; that is, he cannot escape God’s judgment;, because his crimes cry out, and are heard. Hence none who turn aside from the right way shall remain unpunished: this is the simple meaning of the Prophet. Let us now come to the third member.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(10) That doeth the like to any one of these things.—The prophet now enters upon the consideration of the second case, that of the son of a righteous father who takes to wicked courses, and it is shown that he shall be dealt with according to his own personal character. It is not necessary that he should be wholly given over to evil or have committed all the sins enumerated, but if he show the alienation of his heart from God by choosing to do any of those things which He has forbidden, he must fall under His righteous condemnation.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

Hath oppressed the poor and needy,.... Who are weak, and have none to help them, and stand by them, and so are oppressed by such a man. This serves to explain the clause, in Eze 18:7;

hath spoiled by violence; his neighbour's goods; taken them away from him by force:

hath not restored the pledge; to the borrower before sunset, but kept it for his own use; taking the advantage of the poverty of him that borrowed of him:

and hath lifted up his eyes to the idols; whether of the Gentiles, or of the house of Israel:

hath committed abomination; either idolatry, the sin just before mentioned, which was an abomination to the Lord; or else approaching to a menstruous woman, since this follows the other in Eze 18:6; and is not mentioned, unless it is designed here; and so Kimchi interprets it; but Jarchi understands it of the abominable and detestable sin of sodomy: it may regard any and every sin that is abominable in the sight of God.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Robber. Hebrew, "breaker;" rude and lawless. Septuagint, "pestilent."

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

If he beget a son; the just man before described, who transmits his nature, but cannot transmit his virtues, to his son.

That is a robber; that by force and violence breaks over the law of God and man, takes away what is another man’s; such a thief as sticks not to destroy that he may rob.

A shedder of blood; that is, a murderer; for shedding of blood here is not less than murder, as by the phrase, Gen 9:6; Deu 21:7 1Sa 25:33; Psa 79:10.

That doeth the like; the thing that is brother to one of these, as the Hebrew may bear; there are things like these, which destroy either the life or estates of our neighbour; for there are many methods and artifices which such violent ones use.

To any one of these things; it might seem to speak one such single act unpardonable; but I refer this text to that, Gen 9:6; Num 35:31. The law doth condemn such to death; man must not, though God may, pardon such a one.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

A robber. The Hebrew implies robbery with violence, perhaps, as in the Authorized Version margin, the offence of the housebreaker. That doeth the like to any of these things. The margin of the Revised Version, following the Chaldee paraphrase, gives, who doeth to a brother any of these things. Others (Keil and Furst) render, "who doeth only one of these things," as if recognizing the principle of Jam_2:10. On the whole, there seems sufficient reason for keeping to the text.

Vers. 10-20. Personal character sad destiny.

he beget a son that is a robber, a shedder of blood," etc. Most of the features of character mentioned in these verses came under our notice in our preceding homily. And other parts of these verses (e.g. "the soul that sinneth, it shall die") have already engaged our attention. But the paragraph suggests the following observations.

I THAT PERSONAL CHARACTER IS NOT HEREDITARY. We have pointed out (on vers. 1-4) that moral tendencies are frequently hereditary; a child may inherit a strong bias towards good or towards evil from his parents. But a person"s real character is not the product of the law of heredity. A just man may "beget a son that is a robber, a shedder of blood, and that doeth any one of these things," etc. (vers. 10-14). The character thus portrayed is the very opposite of the just man (vers. 5-9), yet it is suggested that this character may belong to the son of the just man. Personal principles and piety cannot be transmitted from father to son as property is transmitted. The son of a good man may repudiate his father"s God, and refuse to tread in his father"s footsteps. Eli was a good man, but his sons were "sons of Belial." David was a great-souled and godly man, but he begat an Absalom. And Solomon begat a Rehoboam. "Grace does Hot run in the blood, nor always attend the means of grace." On the other hand, a wicked parent may beget a son who shall shun his father"s sins, and live a righteous and religious life. The son does not inherit either the righteousness or the wickedness of his father as he inherits the paternal possessions.

II THAT THE HOLY CHARACTER OF A PARENT WILL NOT AVAIL FOR THE SALVATION OF HIS CHILDREN. The just man by his holiness does not save his wicked son. That son "shall not live: he hath done all these abominations: he shall surely die; his blood shall be upon him." The children of the godly have great religious advantages. In the instructions, examples, and prayers of their parents they have most valuable aids to personal piety. Moreover, they probably inherit from them tendencies and aptitudes to the true and the good. Still, the parental character will only avail for the salvation of the parents. The children of the godly can only realize the salvation by realizing a character like unto their parents. David"s godliness, though joined with intense love for his son, did not save Absalom from ruin. Hezekiah was a good man, but his son Manasseh was terribly wicked. Josiah was eminently pious and patriotic, but his children were notoriously depraved. True religion is an intensely personal thing; it is an individual life and experience and practice. All its important experiences and acts are essentially personal and solitary. Only the sinner himself can repent of his sins. No one can believe on Jesus Christ for us. If faith is to benefit us it must be our own willing and cordial act and exercise. We cannot work out our salvation by proxy. Every man must "work out his own salvation with fear and trembling." The Jews prided themselves on their descent from Abraham, as though by that their salvation was secured; but John the Baptist declared to them the worthlessness of their hope, (Mat_3:7-11) and our Lord exhibited its utter delusiveness. (Joh_8:33-44) True religion is not ours in virtue of any human connection or relationship. It is a thing not of flesh and blood, but of spirit and principle; not of human generation, but of Divine regeneration.

III THAT THE WICKED CHARACTER OF A PARENT DOES NOT NECESSITATE THE WICKEDNESS AND DEATH OF HIS CHILDREN. "Now, lo, if he" (i.e. the wicked son of just father) "beget a son, that seeth all his father"s sins which he hath done, and considereth, and doeth not such like," etc. (vers. 14-17). Great are the disadvantages of the children of wicked parents. Parental example and influence are decidedly inimical to their highest and best interests. If they become true and good it will be notwithstanding their parents, not because of them. Yet such children may grow up righteous and religious, useful and godly. The son may behold his father"s sins, not as an example, but as a warning, and may form quite a different character and lead quite a different life. The prophet mentions certain steps in this process which we may glance at with advantage.

1. Parental sins seen. "A son, that seeth all his father"s sins which he hath done." Sons are close observers of their fathers" acts and ways. This should lead fathers to act wisely and to follow the ways that are good. It is a sad thing for a son to see follies and sins in his own father.

2. Parental sins considered. "And considereth." Observation is of little benefit without reflection. By reflection we are enabled to realize the true significance and bearings of facts and circumstances. By reflection facts become forces unto us. Inconsideration often leads to sin. At a time when Israel was "laden with iniquity" one of the grave charges laid against them was, "My people doth not consider.

3. Parental sins shunned. "Considereth, and doeth not such like." A due consideration of the ways and works of the wicked, their real character and certain tendencies, would lead us to regard them as solemn lessons to he earnestly shunned. Thus, according to our text, the son of a sinful parent may avoid that parent"s sins, and practise the opposite virtues. Examples of this are happily numerous. The excellent Hezekiah was the son of the wicked Ahaz. Good Josiah was the son of the notoriously depraved Amon, and the grandson of the still more notoriously wicked Manasseh.

IV INDIVIDUAL DESTINY IS DETERMINED BY INDIVIDUAL CHARACTER. "Yet say ye, Wherefore doth not the son bear the iniquity of the father? When the son hath done that which is lawful and right, and hath kept all my statutes, and hath done them, he shall surely live. 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." No statement could be more explicit and decisive than this. And it is corroborated by other declarations of Holy Writ. "If thou art wise, thou art wise for thyself; and if thou scornest, thou alone shalt bear it;" "Each one of us shall give account of himself to God;" "Each man shall bear his own burden." Individual destiny grows out of individual character. "As righteousness tendeth to life: so he that pursueth evil pursueth it to his own death. W.J.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

who sheds blood

This phrase represents murder in any form. AT: "who murders" (See: Metonymy)

any one of these things

This refers to the sinful actions that Yahweh had mentioned beginning in Ezekiel 18:5.

eats upon the mountains

People often worshiped and offered sacrifices to pagan gods on the mountains. It is implied that this person has participated in these kinds of pagan rituals. See how you translated a similar phrase in Ezekiel 18:5. AT: "eats meat sacrificed to idols upon the mountains" (See: Assumed Knowledge and Implicit Information)

translationWords

son

blood

defile

neighbor

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

and he commits upon his brother any of these Heb. אָח. Jonathan renders: and he does to his brother any one of these.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.