Ezekiel 18:14

Eze 18:14 Now, lo, [if] he beget a son, that seeth all his father’s sins which he hath done, and considereth, and doeth not such like,

Ver. 14. Now, lo, if he beget a son that seeth.] And withal sigheth, his eye affecting his heart with grief and dislike.

And considereth,] viz., Of the ill consequence of those courses, et cavet et pavet. And consider and be frightened.

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.

THE WICKED SON JUST DESCRIBED BECOMES THE FATHER OF A BOY WHO LIVES JUSTLY; SHALL HE BE PUNISHED FOR HIS FATHER’S SINS? NO; HE SHALL LIVE, BUT THE FATHER SHALL DIE, Eze_18:14-18.

14. And considereth — Literally, yea, seeth (see also Eze_18:28); or, with a very slight change, as R.V., “and feareth.”

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

The son who avoids his father's sin will live; but the father will die for his own sins. - Eze 18:14. And behold, he begetteth a son, who seeth all his father's sins which he doeth; he seeth them, and doeth not such things. Eze 18:15. He eateth not upon the mountains, and lifteth not up his eyes to the idols of the house of Israel; he defileth not his neighbour's wife, Eze 18:16. And oppresseth no one; he doth not withhold a pledge, and committeth not robbery; giveth his bread to the hungry, and covereth the naked with clothes. Eze 18:17. He holdeth back his hand from the distressed one, taketh not usury and interest, doeth my rights, walketh in my statutes; he will not die for the sin of his father; he shall live. Eze 18:18. His father, because he hath practised oppression, committed robbery upon his brother, and hath done that which is not good in the midst of his people; behold, he shall die for his sin. Eze 18:19. And do ye say, Why doth the son not help to bear the father's sin? But the son hath done right and righteousness, hath kept all my statutes, and done them; he shall live. Eze 18:20. The soul that sinneth, it shall die. A son shall not help to bear the father's sin, and a father shall not help to bear the sin of the son. The righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him. - The case supposed in these verses forms the antithesis to the preceding one; the father is the transgressor in this instance, and the son a keeper of the law. The subject to הוליד in Eze 18:14 is not the righteous man described in Eze 18:15, but a man who is described immediately afterwards as a transgressor of the commandments of God. The Chetib וירא bite in the last clause of Eze 18:14 is not to be read ויּרא, καὶ φοβηθῇ, et timuerit, as it has been by the translators of the Septuagint and Vulgate; nor is it to be altered into ויּראה, as it has been by the Masoretes, to make it accord with Eze 18:28; but it is the apocopated form ויּרא, as in the preceding clause, and the object is to be repeated from what precedes, as in the similar case which we find in Exo 20:15, (18). Ewald and Hitzig propose to alter מעני in Eze 18:17 into מעול after Eze 18:8, but without the slightest necessity. The lxx are not to be taken as an authority for this, since the Chaldee and Syriac have both read and rendered עני; and Ezekiel, when repeating the same sentences, is accustomed to make variations in particular words. Holding back the hand from the distressed, is equivalent to abstaining from seizing upon him for the purpose of crushing him (compare Eze 18:12); בּתוך, in the midst of his countrymen = בּתוך עמּו, is adopted from the language of the Pentateuch. מת after הנּה is a participle. The question, "Why does the son not help to bear?" is not a direct objection on the part of the people, but is to be taken as a pretext, which the people might offer on the ground of the law, that God would visit the sin of the fathers upon the sons in justification of their proverb. Ezekiel cites this pretext for the purpose of meeting it by stating the reason why this does not occur. נשׂא ב, to carry, near or with, to join in carrying, or help to carry (cf. Num 11:17). This proved the proverb to be false, and confirmed the assertion made in Eze 18:4, to which the address therefore returns (Eze 18:20). The righteousness of the righteous man will come upon him, i.e., upon the righteous man, namely, in its consequences. The righteous man will receive the blessing of righteousness, but the unrighteous man the curse of his wickedness. There is no necessity for the article, which the Keri proposes to insert before רשׁע.

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.)

18:14-18 The righteous son of an evil man will surely live. God will judge each person individually.

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

The third case: a son who walks not in the steps of an unrighteous father, but in the ways of God; for example, Josiah, the pious son of guilty Amon; Hezekiah, of Ahaz (2Ki. 16:1-20; 18:1-37; 21:1-22:20).

seeth . . . and considereth--The same Hebrew stands for both verbs, "seeth . . . yea, seeth." The repetition implies the attentive observation needed, in order that the son may not be led astray by his father's bad example; as sons generally are blind to parents sins, and even imitate them as if they were virtues.

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 14. Now, lo, if he beget a son that seeth all his father's sins-and considereth] Lays to heart the evil of his father's life, and the dreadful consequences of a life of rebellion against God.

And doeth not such like] Is quite a different man in moral feeling and character; and acts up to the thirteen points already laid down.

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

In this third example Ezekiel announces, that if a man be born of a wicked father, he may nevertheless be pleasing to God, if he be unlike his father and thus he refutes the proverb that was so common in Israel — that the father ate the sour grapes, and the children’s teeth were set on edge. For if the sons were sufferers through the father’s eating the sour grapes, then the pious who drew their origin from wicked despisers of God would be freed from all their sins. Thus Ezekiel would have been punished instead of his father, Ahaz, and Josiah instead of Manasseh. But here the Prophet bears witness that the good, however they may have been born from wicked parents, should receive the reward of righteousness no less certainly and faithfully than if they had come down from heaven, and if their family had always been without the commission of any crime. Since, therefore, God does not punish them for their fathers’ crimes, it follows that the Israelites uttered this taunt not only foolishly, but impiously, saying that their own teeth were set on edge, because their fathers had eaten the sour grapes. Besides, as there is a difference in the phrase, I shall notice briefly what is worthy of remark: if he begat a son who saw all that his father had done, and was afraid. Here the Prophet teaches that it needed the greatest attention for the son to forsake the example of a bad father. For sons are blind to their fathers’ vices; and although, when duty is set before them, they carelessly despise it, yet they fancy themselves held so far by pious reverence, that they dare not condemn their fathers. Hence it happens that sons do not acknowledge their fathers’ crimes, and thus a wicked father corrupts his son willingly. Bad discipline, therefore, is added to this, so that it is not surprising if the offspring is worse than his ancestors. For this reason the Prophet says, if he has seen, that is, if a righteous child has observed his father’s sins, since sons shut their eyes as much as possible to all their fathers’ crimes; nay, they embrace their vices for the greatest virtues.

He then adds, if he has feared. It would not be sufficient to take notice of this without adding the fear of God. It is true, indeed, that many were unlike their parents, through being restrained by shame; for when they heard the reproaches of their parents, they were touched with ingenuous modesty, so as to be on their guard against such enormities. But all these followed the empty shadow of justice; and here the serious observance of the law is treated, which cannot flow from anything else but, the fear of God, and this, as Scripture says, is the beginning of wisdom. (Psalm 111:10; Proverbs 1:7.) A person thus may be blameless through his whole life, and yet not touch on any part of justice, since righteousness flows from only one principle — the fear of God. He afterwards adds, and has not done according to them. We see, therefore, that those who implicate themselves in others’ crimes are not otherwise deceived, unless they purposely stifle all difference between good and evil; for if they had attended to this, they would doubtless have been touched with some fear, and thus have governed their life according to God’s precepts: but scarcely one in a hundred thinks of this, and hence every one mingles freely with his neighbors, and so all perish together. He afterwards adds, he has not eaten upon the mountains, has not raised his eyes to the idols of the house of Israel: we have explained all these: and has not oppressed any one, and has not received a pledge. We said that this ought not to be explained of every pledge; for it was lawful for any one, on giving money, to receive a pledge for its return, but not from one who is destitute of either garments or the necessary implements of trade: so I pass this by. He has not received a prey, has distributed his bread to the hungry He adds, what he had not touched on previously, he has withdrawn his hand from the poor. This seems to differ from the opinion which we had in the sixteenth chapter, (Ezekiel 16:49.) Among the sins of Sodom, the Prophet there puts this also, that they withdrew their hand from the poor and needy; and surely, when we stretch forth the hand for the sake of help, it is a true proof of charity; but if we withdraw the hand, it is a proof of cruelty, since we do not deign to aid a brother who ought to obtain some favor from us. But we must bear in mind that there are two senses in which the hand is either extended or withdrawn. If I extend my hand to the poor to supply what is wanting, and to the weak to render him aid, this is the duty of charity. If, on the contrary, I withdraw my hand, I unjustly turn away from him who implores my confidence, and whose misery ought to win for him some favor. But we extend the hand when we seize on a neighbor’s goods, and violently deprive him of them, and despoil the innocent of their rights. On the contrary, he who withdraws his hand is humane in sparing his brethren, and not enriching himself at their expense, and profiting by their oppression. In this sense the Prophet now enumerates withdrawing the hand from the poor in the list of virtues, because the poor are subject to all kinds of injury. If, therefore, when we see booty already prepared for us, and yet we refrain from it, this is a proof of true charity. But again, we must remark upon what I treated but briefly yesterday, namely, that we must withdraw our hands from the poor, because nothing is more easy than to be enticed to make a gain of the poor; and wherever occasion and impunity offer themselves, avarice so seizes us, that we neither discern nor consider what is right and fair. Every one who wishes to preserve his self-restraint, and to subdue his affections, ought to attend to this with all his strength and with constant struggling: thus the Prophet says, we must withdraw the hand

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.

(14) Doeth not such like.—This is the third case—that of the righteous son of a wicked father. The general principle is the same, that each man is to be judged according to his own individual character. The son of the righteous man has advantages, and the son of the wicked has hindrances in the way of righteousness which are not specified here, although elsewhere we are abundantly taught that responsibility is directly proportioned to privilege; but here the object is only to set forth in the clearest way, and apart from any other issues, the single fact of individual responsibility. In each case the particular examples of sin are somewhat varied, to show that they are mentioned only as examples, in order to set forth more clearly the general principle.

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

14. and considereth] Lit. even seeth, so Eze_18:28. With a different punctuation the word would mean: and feareth, as R.V.

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.

Now, lo, if he beget a son,.... That is, the wicked man before mentioned; if he begets a son who proves a good man, which sometimes is the case, as Hezekiah the son of Ahaz, and Josiah the son of Amon:

that seeth all his father's sins which he hath done; not every particular action, but the principal of them; however, the several sorts and kinds of sin he was addicted to, and which were done publicly enough, and obvious to view; and yet does not imitate them, as children are apt to do:

and considereth: the evil nature and tendency of them; how abominable to God; how contrary to his law; how scandalous and reproachful in themselves, and how pernicious and destructive in their effects and consequences. The Septuagint, Vulgate Latin, and Arabic versions, read, "and feareth":

and doeth not such like; he fears God; and because the fear of God is before his eyes, and on his heart, which was wanting in his father, therefore he cannot do the things he did; the fear of offending him, the fear of his goodness, and of his judgments, both have an influence to restrain from sin.

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

A third instance in a supposed son’s son to clear the case fully. The just father lives, his unjust son dieth; but the grandson of the just, seeing his father’s sins, and fleeing them, lives. It is rare that the children of debauched parents do think or discern evil in their parents’ courses, but blindly follow them, without putting difference between what is good and what is bad in that the latter doth; such suffer for their own sins more than for their fathers: but if it be so that the son of a wicked father act like a man, bring his father’s doings to the rule, and thereby discover the wickedness and danger of them, and do not the like, he shall not suffer for his father’s sins.

Seeth all his father’s sins; the kinds, or many of the several sorts, of his sins, for it is not possible the son should see all the particular acts of sin done by his father.

Considereth looks thoroughly into these things, and weighs the importance of them; considers God is our Sovereign, ought to be obeyed, will bless the obedient, will punish the disobedient; that his blessing is the life and welfare, his curse is the death and misery, of souls; that every man should look particularly to his own duty and happiness; that it is better to be happy with God, obeying him, than to perish with a father by imitating his vices; that God will be gracious to the obedient, according to his rich grace, though they be the children of irreligious idolaters and adulterers, &c.; on which or such-like considerations, if the son choose holiness, and walk in it, he shall live, his end shall not be, because his doings were not, like his father’s.

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

Vers. 14-17. Now, lo! etc. The law of personal responsibility had been pressed on its darker side. It is now asserted in its brighter, and that with the special emphasis indicated in its opening words. The proverb of the "sour grapes" receives a direct contradiction. The son of the evil doer way take warning by his father"s example, and repent, as Ezekiel exhorted those among whom he lived to do. In that case he need fear no inherited or transmitted curse. He shall surely live; Hebrew, living he shall live. That truth came to Ezekiel as with the force of a new apocalypse, and it is obviously "exceeding broad," with far-reaching consequences both in ethics and theology.

The breach of heredity.

It is possible for the son of the sinner not to tread in his father"s evil footsteps. Here we have the door of escape from the odious proverb of the sour grapes (ver. 2).

I A FATHER"S SIN IS A SHAMEFUL SIGHT FOR HIS SON. The verse before us presents a distressing picture, though one with bright features in it. The father should be an example to his children, and they should be able to look up to him with reverence. Indeed, very little children naturally regard those who have charge of them as good. When first a child discovers that one who has directed his conduct is doing wrong, the revelation comes upon him with a painful shock of surprise. How sad that this should become a familiar sight! The very centre of authority in the home is then degraded. The child may still obey from a sense of fear, from a feeling of duty, or from mere force of habit. But all reverence is gone, and contempt is beginning to take its place. There must be something sadly wrong when a right-minded child is forced to despise his father or his mother. Surely such a prospect should be a warning to parents when personal considerations fail to influence them.

II A SON MAY BE SAVED FROM SHARING HIS FATHER"S SIN BY ITS VERY SHAMEFULNESS. There is an influence which is just the contrary of heredity in sin. Unconsciously, by force of physical constitution, and by the influence of example no doubt, a child is drawn towards his father"s sin. But when he reflects upon it and exercises his own judgment, he has miserable opportunities for witnessing its shamefulness which are not accorded to the happily guarded children of purer homes. The child of the drunkard knows the evil of strong drink only toe well. Thus if he "considereth" he has an ever present warning. Do we not see children who have turned with loathing from the habits of disgraceful parents, shunning the first approaches to the evil which has wrought such havoc in their homes, when other children who have not been to so painful a school toy with it in the confidence of ignorance?

III IT IS THE DUTY OF CHRISTIANS TO RESCUE THE CHILDREN OF WICKED PARENTS. The problem furnished by the wreck of broken down character among the degraded creatures who haunt the slums of great cities is well nigh insoluble, because so many of those hopeless beings refuse to be reclaimed. If they are removed to decent dwellings and supplied with the means of conducting respectable lives, they sink back to their old stats of degradation. Emigration alone will not cure this disease of dissoluteness. We could only burden America and our colonies with useless paupers by sending its victims across the sea. They have neither the moral nor the physical strength to begin s new life. It would seem that the best thing we could do for them would be to shut them up in a hospital for incurables, where at least they might be prevented from spreading moral contagion. They have reached moral imbecility. But we can save their children. It is with the children that the hope of recovery is most encouraging. Good work already done in rescuing the little waifs of the streets points to a much more extensive effort in that direction. For the price of an ironclad we might save the children of the slums of a whole city! It is here that the solution of our great social problem will begin.

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

behold!

The word "behold" here adds emphasis to what follows.

That son does not eat upon the mountains

People often worshiped and offered sacrifices to pagan gods on the mountains. It is implied that this person has not participated in these kinds of pagan rituals. See how you translated a similar phrase in Ezekiel 18:6. AT: "That son does not eat meat sacrificed to idols upon the mountains" (See: Assumed Knowledge and Implicit Information)

he does not lift up his eyes to the idols

The idiom "lifted up his eyes" refers to looking toward something. With reference to idols, this gesture represents worshiping or praying to idols. See how you translated a similar phrase in Ezekiel 18:6. AT: "he does not worship the idols" or "he does not pray to the idols" (See: Symbolic Action)

the house of Israel

The word "house" is a metonym for the family that lives in the house, in this case the Israelites, the descendants of Jacob over many years. See how you translated this in Ezekiel 3:1. AT: "the Israelite people group" (See: Metonymy)

translationWords

sin

false god

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 sees and does not do likewise He sees with his heart that it is not good to do so, et il apercut in French, he realized.

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.