Verse-by-Verse Bible Commentary
Ezekiel 18:25

Bridgeway Bible Commentary

Each person is responsible (18:1-32)

Many of the exiles complained that it was unjust that they should suffer because of the sins of the previous generation. True, the present captivity had resulted from the continuing decay of the nation over several generations, but the exiles could not deny that they too had sinned. There could be no excuses. They are individually responsible for their wrongdoings and they are punished accordingly (18:1-4).
Examples of sins are then given. These include joining in idol feasts at the high places, immorality, exploitation of the weakness of others, and lack of concern for those in need. The person who avoids these sins and does what is right will enjoy the blessing of God (5-9).
If this good person has a son who does evil, the son will be punished for his sin (10-13). If this wicked son produces, in turn, a son who does good, the good man will be rewarded for his goodness, though his wicked father will be punished (14-18). Each is either rewarded or punished according to whether he has done good or evil, regardless of how his father may have acted (19-20).
God wants sinners to repent, so that they can receive forgiveness and enjoy God’s blessings in life. But if they deliberately choose the way of sin, nothing is left for them but judgment (21-24). The exiles had accused God of being unjust, but they, because of their wickedness, are the ones who are unjust (25-29). God in his justice will punish those who sin, though it gives him no pleasure. He prefers that they repent of their sin and be forgiven; and to each person who repents, God will give eternal life (30-32).

Coffman's Commentaries on the Bible

“Yet ye say, The way of the Lord is not equal. Hear now, O house of Israel: Is not my way equal? are not your ways unequal? When the righteous man turneth away from his righteousness, and committeth iniquity, and dieth therein; in his iniquity that he hath done, shall he die. Again, when the wicked man turneth away from his wickedness that he hath committed, and doeth that which is lawful and right, he shall save his soul alive. Because he considereth and turneth away from all his transgressions, he shall surely live, he shall not die.”

“The earnestness with which Ezekiel here pleads with Israel concerning the righteousness and justice of God’s ways shows that he is addressing people who simply do not want to believe it, as witness Ezekiel 18:25; Ezekiel 18:29.”J. E. McFadyen, Peake’s Commentary on the Bible (London: T. C. and E. C. Jack, Ltd., 1924),, p. 511.

Barnes' Notes on the Whole Bible

Equal - literally, “weighed out, balanced.” Man’s ways are arbitrary, God’s ways are governed by a self-imposed law, which makes all consistent and harmonious.

Calvin's Commentary on the Bible

The Prophet here shows that those who used the vulgar taunt — that the children’s teeth were set on edge, because their fathers had eaten sour grapes — had broken away from all restraint; and nothing further remained to hinder them from uttering their blasphemies arrogantly against God: but their insolence and madness now increases when they say that God’s ways are not equal. And this is discerned in almost all hypocrites: at first they indirectly find fault with God, and yet pretend not to do so: while they endeavor to excuse themselves, they accuse him of injustice, and of too much rigor, yet they do not openly break out into such impiety as to dare to charge God with this crime: but after they profit nothing by their double dealing, the devil inflames them to such a pitch of boldness that they hesitate not openly to condemn God himself. The Prophet refers to this when he says that this disgraceful saying was bandied about among the Israelites, that the ways of the Lord are unequal. Lest, therefore, we should happen to resist God, and to contend with him, let us learn to restrain our rashness in good time before he becomes enraged against us. As soon as any thoughts spring up, tending to reflect upon the character of the Almighty, let us quickly restrain them; for if we do not, they will entangle us by degrees, and draw us into the extremity of folly, and then no sense of either religion or shame will deter us from open rebellion against God. But it is worth while noticing the source of this impiety: first of all, when we think of men’s relation to God, they should be ashamed to rise up against their Maker: for the clay does not cry out against the potter; and we are a hundredfold more insignificant than the clay, with reference to God. (Isaiah 45:9; Romans 9:20.)

But let us come to another consideration. We know with how much greater clearness the angels are able reverently to adore God’s wisdom than the human race. What, therefore, must we do? Not only is God’s wisdom incomprehensible, but his justice is the most perfect rule of all justice. Now, if we desire to pass opinions upon God’s works according to our own perceptions, and to weigh them in our balance, what else are we doing but passing judgment upon him? But we must remember that passage of Isaiah, As I live, says Jehovah, every knee shall bend before me, and every tongue shall swear by me. (Isaiah 45:23.) Paul, too, is a faithful interpreter of this sentiment, when he forbids mortals to judge arrogantly, by saying, we shall all stand before the judgment-seat of Christ (Romans 14:10.) Since, then, it will be necessary for us to render an account before Christ heavenly tribunal, we must now acquiesce in God’s judgments; because, when at length our license has entirely spent itself, and our petulance has had its full scope, God will be our judge. We see, therefore, that when men claim to themselves the right of daring to pronounce their own opinions on God’s work, they first subject his wisdom to their own fictions, and then feel too much hostility and contempt towards his justice. But this one thing ought to be sufficient, that men are too forgetful of their own condition when they dare to open their mouth against their Maker, not only to murmur, but openly to condemn him, as if they were his superiors. Let us then obey the contrary rule; let us with sobriety and modesty learn to look upon those works of God which are unknown to us, and to concede to him the praise of supreme wisdom, although his counsels seem at first sight contradictory. Hosea also briefly reminds us of this. For after God had promised that he would be merciful to the people, and when he had discoursed on the slaughter which he had inflicted, he says, that at length he would heal them: he adds, Who is wise, and he shall understand these things? (Hosea 14:9;) because many might have thought it inconsistent to remit so many sins for the abandoned people; and others might object that what they heard was utterly incredible and absurd, since God suffered the people to be utterly torn to pieces, so that no hope remained. For this reason, then, the Prophet exclaims, that we have need of rare and singular prudence to comprehend and embrace that teaching. When he says, “who is wise?” it signifies that the number is but small of those who will wait patiently till God really fulfills his promises. Yet he adds, because the ways of the Lord are right, and the just shall walk in them; but the impious shall stumble and perish. When he speaks here of the ways of the Lord, he does not mean only precepts, though the Scriptures often take the word in this sense; but he means the whole order of government which God upholds, and all the judgments which he exercises. He says, therefore, that all the ways of the Lord are right, and the just shall walk in them, since the just will give God the glory calmly, and with the proper docility; and when they are agitated by various doubts, and through their infirmity are ever in a ferment through the force of many temptations, yet they will always repose on the providence of God, and briefly determine, by cutting off every occasion for long and perplexing and thorny questions, that God is just. Thus the just walk in the ways of the Lord, because they submit to all his works.

He says also, that the impious stumble and fall; for as soon as they begin to think that God does not act rightly or prudently, they are rebellious, and are carried away by blind impulse, and their pride at length hurries them headlong into madness. Thus they stumble in the ways of the Lord: because, as we see in this passage, they vomit forth their blasphemies against God. Hence we ought, to be influenced by this course of action, namely, adoring with humility the counsel of God, although to us incomprehensible, and attributing the praise of justice to all his works, though in our opinion they may not correspond, or be consistent with each other. — This, then, is the sum of the whole. Although the Prophet speaks of the penalties which God inflicts on the reprobate, and of the reward which he has laid up for the just, yet we ought to ascend still higher; and if God in his deeds seems to pervert the whole course of justice, yet we should always be sustained by this bridle — he is just; and if his deeds are disapproved by us, it arises from our error and ignorance. For example, we not only contend with God when he seems not to repay us a just reward for our good works, or when he seems too severe towards us; but when his eternal election is discussed, we immediately roar out, because we cannot penetrate to so great a height: the pious, indeed, are not altogether free from perplexing doubts which disturb them, but they restrain themselves directly as I have said. But some restive men break out in this way, — I do not comprehend — I do not understand: hence God is unjust. We see how many blusterers in the present day betray their desperate impudence, whence this teaching should recur to our minds —the ways of God are right. But since we do not perceive how it is so, another clause is added, that our ways are not right; that is, that all our senses are defective, and our intellect blinded, and that we are all so corrupt that our judgment is perverted. If, therefore, we conclude with the Prophet, that our ways are not right, the glory of God’s justice will remain untarnished and entire. Afterwards he adds —

Smith's Bible Commentary

Chapter 18

Now there are instructions for those who have been taken to Babylon, and Ezekiel now turns and speaks to them.

The word of the LORD came unto me, saying, What mean ye, that you use this proverb concerning the land of Israel, saying, The fathers have eaten sour grapes, and the children's teeth are set on edge? ( Ezekiel 18:1-2 )

Now, it is interesting that Ezekiel was in Babylon, and this proverb was at that time being spoken in Babylon. They're going around saying, "Well, our fathers ate sour grapes, and our teeth are set on edge." In other words, "We are bearing the results of our fathers' sins. We're suffering because of what our fathers did."

Now Jeremiah makes mention of the fact that this same proverb was being spoken back in Jerusalem. Those people in the siege were saying, "Our fathers have eaten sour grapes, and our teeth are set on edge." It's interesting how that we just don't like to take the blame for what we have done. We always like to blame someone else. So, if you're some kind of a neurotic nut, you go to a psychologist and they'll tell you, "Well, it's not you, it's your father, you see. That's your problem, your father ate the sour grapes. Now you're a neurotic mess, you know." Hey, you are what you are, and you might as well take responsibility for yourself. Quit trying to blame someone else for all of your ills or all of your problems.

That whole business of trying to blame someone else goes back to the beginning. God said, "Adam, what have you done?" "Oh, the woman that You gave me to be my wife, she did tempt me and I did eat." Rather than accept the responsibility for what a person has done, we always like to throw it over onto someone else. We're quite irresponsible in this manner.

But God is saying, "What is this proverb that these people are saying? 'Our fathers have eaten sour grapes and the children's teeth are set on edge.'"

As I live, saith the Lord GOD ( Ezekiel 18:3 ),

God's going to explode this proverb now.

ye shall not have an occasion to use this proverb any more in Israel. Behold, all souls are mine; as the soul of the father, so also the soul of the son is mine: and the soul that sinneth, it shall die ( Ezekiel 18:3-4 ).

Every man is gonna be responsible to God for himself. When I stand before God, I'm gonna have to answer for only one person--me. I'm not gonna have to answer for my children or my wife, as close as we are. The only one I answer to God for is me. The only one God is gonna talk to me about is me. When you stand before God, you're only gonna be responsible for you. But you will be responsible for you. You're gonna have to answer to God for yourself. And you can't say, "Well, my dad was... " or, "My mom was... " You can't throw it off. You're gonna... the soul that sinneth, it shall die. And God isn't gonna punish your parents for what you are, nor is He going to punish you for what your parents were. Nor is He gonna reward you for what your parents were, or reward your parents for what you are, as the case may be. Each man stands before God as an individual and answers for himself. And it's time that you face up to that reality and you begin to be responsible before God, knowing that we shall all stand before the judgment seat of Christ to give an account for the things that we have done while we've been living in these bodies. Whether they be good or evil. Might as well prepare yourself.

But if a man is just, and does that which is lawful and right, And has not eaten upon the mountains [that is, these abominable feasts to these pagan gods], or lifted up his eyes to the idols of the house of Israel, neither hath defiled his neighbor's wife, neither has come near a menstruous woman, And hath not oppressed any, but hath restored to the debtor his pledge ( Ezekiel 18:5-7 ),

When someone would give you a pledge for a debt, a lot of times they would just keep the pledge.

and has spoiled none by violence, and has given his bread to the hungry, and has covered the naked with a garment; He that hath not given forth upon usury, neither hath taken any increase, that hath withdrawn his hand from iniquity, and hath executed true judgment between man and man, Hath walked in my statutes, and hath kept my judgments, to deal truly; his is just, he shall surely live, saith the Lord GOD ( Ezekiel 18:7-9 ).

Now those are the things, if you want to live by the law, that you'll have to do. Now God has a better way of righteousness through faith in Jesus Christ.

If he beget a son that is a robber, or a shedder of blood, and that does the like to any of these things, And that does not any of those duties, but has eaten upon the mountains, and defiled his neighbor's wife, oppressed the poor and needy, has spoiled by violence, has not restored the pledge, and has lifted up his eyes to idols, and committed abomination, and has given forth upon usury [loaned with usurious interest rates], and hath taken increase: shall he then live? he shall not live: he hath done all these abominations; he shall surely die; his blood shall be upon him. Now, lo, if he beget a son, that sees all of his father's sins which he has done, and considers, and does not such like, That he has not eaten upon the mountains, neither has lifted up his eyes to the idols to the house of Israel, nor defiled his neighbor's wife, Neither has oppressed any, nor withheld the pledge, [and so forth]. That he hath taken of his hand for the poor, and he hath not received usury nor increase, and has executed my judgments, has walked in my statutes; he shall not die for the iniquity of his father, he shall surely live ( Ezekiel 18:10-17 ).

Every man answers for himself.

As for his father, because he cruelly oppressed, spoiled his brother by violence, and did that which is not good among his people, and lo, he shall die in his iniquity. Yet you say, Why? 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. But if the wicked will turn from all of his sins that he has committed ( Ezekiel 18:18-21 ),

God's grace, God's mercy, if the wicked will turn.

and keep my statutes, and do that which is lawful and right, he shall surely live, he will not die. And all his transgressions that he has 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 way, and live? ( Ezekiel 18:21-23 )

God is so maligned in the minds of people. As people look upon God as some kind of a vengeful character who is just waiting to cast people into hell. Not so. God is so patient, so long-suffering. He'll do anything to keep a person out of hell. He has done everything to keep a person out. He even sent His only begotten Son to bear all of our sins to make it so easy to get into heaven. And to get into hell, you have to go against the grace of God, the love of God. You have to despise His Son Jesus Christ, turn your back upon the provisions of God and really, you have to in a sense, cross over the body of Jesus Christ to get into hell. Because He stands in your way to block you. And you've got to shove Him aside. It's not easy to get to hell. You've got to fight God every step, conviction of God's Holy Spirit. But if you're stubborn enough and hang in there, you can make it.

But when the righteous turns away from his righteousness, and commits iniquity, [and listen carefully] and does according to all of the abominations that the wicked man does, shall he live? All of his righteousness that he hath done shall not be mentioned: in the trespass that he hath trespassed, and in his sin that he hath sinned, in them shall he die. Yet ye say, The way of the Lord isn't equal. [That isn't fair. God said,] Hear now, O house of Israel; Is not my way equal? are not your ways unequal? When a righteous man turns away from his righteousness, and commits iniquity, and dies in them; for his iniquity that he hath done shall he die. Again, when the wicked man turns away from his wickedness that he has committed, and does that which is lawful and right, he shall save his soul alive. Because he is considered and turned away from all of his transgressions that he hath committed, and he shall surely live, he shall not die. Yet saith the house of Israel, The way of the Lord is not equal. O house of Israel, are not my ways equal? are not your ways unequal? Therefore I will judge you, O house of Israel, every one according to his ways, saith the Lord GOD. Repent, and turn yourselves from all your transgressions; so iniquity shall not be your ruin. 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? For I have no pleasure in the death of him that dieth, saith the Lord GOD: wherefore turn yourselves, and live ( Ezekiel 18:24-32 ).

So God's cry unto Israel. "Look, turn from your transgressions. Turn to Me and live. I don't have any pleasure in the death of the wicked. Turn and live." God's pleading with them. You say, "But what does that mean if the righteous turns from his righteousness and commits iniquity and dies in his iniquity his righteousness will not be remembered?" Well, that's for you to figure out. I think it means what it says. "

Dr. Constable's Expository Notes

The second objection: God’s justice 18:24-29

The Jews to whom Ezekiel ministered went beyond questioning God’s conduct. They also questioned His justice.

Dr. Constable's Expository Notes

In spite of God’s righteous dealings with people on the basis of their conduct, the Israelites were accusing Him of not doing right. The Lord asked if it was their ways rather than His that were not right.

Gill's Exposition of the Whole Bible

Yet ye say,.... Notwithstanding these plain instances, which show the equity of God in his proceedings, and vindicate his justice in the dispensations of his providence; yet such was the blindness and stupidity of these people, or rather their stubbornness, obstinacy, and impudence, that they still insisted upon it that

the way of the Lord is not equal; just and right; is not even, according to the rules of justice and equity; or is not ordered aright, is not steady, and firm, and consistent with himself, and the declaration of his will; a very bold and blasphemous charge, and yet the Lord condescends to reason with them about it:

hear now, O house of Israel; the ten tribes that were now in captivity; or the Jews that were carried captive with Jeconiah, with those that were still in Jerusalem and Judea; these are called upon to hear the Lord, what he had to say in vindication of himself from this charge, as it was but just and reasonable they should:

is not my way equal? plain and even, constant and uniform, according to the obvious rules of justice and truth? can any instance be given to the contrary? what is to be said to support the charge against me? bring forth your strong reasons if you cart, and prove what is asserted:

are not your ways unequal? it is plain they are; your actions, your course of life, are manifest deviations from my law, and from all the rules of righteousness and goodness; it is you that are in the wrong, and I in the right.

Henry's Complete Commentary on the Bible

      21 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.   22 All his transgressions that he hath committed, they shall not be mentioned unto him: in his righteousness that he hath done he shall live.   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?   24 But when the righteous turneth away from his righteousness, and committeth iniquity, and doeth according to all the abominations that the wicked man doeth, shall he live? All his righteousness that he hath done shall not be mentioned: in his trespass that he hath trespassed, and in his sin that he hath sinned, in them shall he die.   25 Yet ye say, The way of the Lord is not equal. Hear now, O house of Israel; Is not my way equal? are not your ways unequal?   26 When a righteous man turneth away from his righteousness, and committeth iniquity, and dieth in them; for his iniquity that he hath done shall he die.   27 Again, when the wicked man turneth away from his wickedness that he hath committed, and doeth that which is lawful and right, he shall save his soul alive.   28 Because he considereth, and turneth away from all his transgressions that he hath committed, he shall surely live, he shall not die.   29 Yet saith the house of Israel, The way of the Lord is not equal. O house of Israel, are not my ways equal? are not your ways unequal?

      We have here another rule of judgment which God will go by in dealing with us, by which is further demonstrated the equity of his government. The former showed that God will reward or punish according to the change made in the family or succession, for the better or for the worse; here he shows that he will reward or punish according to the change made in the person himself, whether for the better or the worse. While we are in this world we are in a state of probation; the time of trial lasts as long as the time of life, and according as we are found at last it will be with us to eternity. Now see here,

      I. The case fairly stated, much as it had been before (Ezekiel 3:18; Ezekiel 3:18, c.), and here it is laid down once (Ezekiel 18:21-24; Ezekiel 18:21-24) and again (Ezekiel 18:26-28; Ezekiel 18:26-28), because it is a matter of vast importance, a matter of life and death, of life and death eternal. Here we have,

      1. A fair invitation given to wicked people, to turn from their wickedness. Assurance is here given us that, if the wicked will turn, he shall surely live,Ezekiel 18:21; Ezekiel 18:27. Observe,

      (1.) What is required to denominate a man a true convert, how he must be qualified that he may be entitled to this act of indemnity. [1.] The first step towards conversion is consideration (Ezekiel 18:28; Ezekiel 18:28): Because he considers and turns. The reason why sinners go on in their evil ways is because they do not consider what will be in the end thereof; but if the prodigal once come to himself, if he sit down and consider a little how bad his state is and how easily it may be bettered, he will soon return to his father (Luke 15:17), and the adulteress to her first husband when she considers that then it was better with her than now,Hosea 2:7. [2.] This consideration must produce an aversion to sin. When he considers he must turn away from his wickedness, which denotes a change in the disposition of the heart; he must turn from his sins and his transgression, which denotes a change in the life; he must break off from all his evil courses, and, wherein he has done iniquity, must resolve to do so no more, and this from a principle of hatred to sin. What have I to do any more with idols? [3.] This aversion to sin must be universal; he must turn from all his sins and all his transgressions, with out a reserve for any Delilah, any house of Rimmon. We do not rightly turn from sin unless we truly hate it, and we do not truly hate sin, as sin, if we do not hate all sin. [4.] This must be accompanied with a conversion to God and duty; he must keep all God's statutes (for the obedience, if it be sincere, will be universal) and must do that which is lawful and right, that which agrees with the word and will of God, which he must take for his rule, and not the will of the flesh and the way of the world.

      (2.) What is promised to those that do thus turn from sin to God. [1.] They shall save their souls alive,Ezekiel 18:27; Ezekiel 18:27. They shall surely live, they shall not die,Ezekiel 18:21; Ezekiel 18:28. Whereas it was said, The soul that sins it shall die, yet let not those that have sinned despair but that the threatened death may be prevented if they will but turn and repent in time. When David penitently acknowledges, I have sinned, he is immediately assured of his pardon: "The Lord has taken away thy sin, thou shalt not die (2 Samuel 12:13), thou shalt not die eternally." He shall surely live; he shall be restored to the favour of God, which is the life of the soul, and shall not lie under his wrath, which is as messengers of death to the soul. [2.] The sins they have repented of and forsaken shall not rise up in judgment against them, nor shall they be so much as upbraided with them: All his transgressions that he has committed, though numerous, though heinous, though very provoking to God, and redounding very much to his dishonour, yet they shall not be mentioned unto him (Ezekiel 18:22; Ezekiel 18:22), not mentioned against them; not only they shall not be imputed to him to ruin him, but in the great day they shall not be remembered against him to grieve or shame him; they shall be covered, shall be sought for and not found. This intimates the fulness of pardoning mercy; when sin is forgiven it is blotted out, it is remembered no more. [3.] In their righteousness they shall live; not for their righteousness, as if that were the purchase of their pardon and bliss and an atonement for their sins, but in their righteousness, which qualifies them for all the blessings purchased by the Mediator, and is itself one of those blessings.

      (3.) What encouragement a repenting returning sinner has to hope for pardon and life according to this promise. He is conscious to himself that his obedience for the future can never be a valuable compensation for his former disobedience; but he has this to support himself with, that God's nature, property, and delight, is to have mercy and to forgive, for he has said (Ezekiel 18:23; Ezekiel 18:23): "Have I any pleasure at all that the wicked should die? No, by no means; you never had any cause given you to think so." It is true God has determined to punish sinners; his justice calls for their punishment, and, pursuant to that, impenitent sinners will lie for ever under his wrath and curse; that is the will of his decree, his consequent will, but it is not his antecedent will, the will of his delight. Though the righteousness of his government requires that sinners die, yet the goodness of his nature objects against it. How shall I give thee up, Ephraim? It is spoken here comparatively; he has not pleasure in the ruin of sinners, for he would rather they should turn from their ways and live; he is better pleased when his mercy is glorified in their salvation than when his justice is glorified in their damnation.

      2. A fair warning given to righteous people not to turn from their righteousness, Ezekiel 18:24-26; Ezekiel 18:24-26. Here is, (1.) The character of an apostate, that turns away from his righteousness. He never was in sincerity a righteous man (as appears by that of the apostle, 1 John 2:19, If they had been of us, they would, no doubt, have continued with us), but he passed for a righteous man. He had the denomination and all the external marks of a righteous man; he thought himself one, and others thought him one. But he throws of his profession, leaves his first love, disowns and forsakes the truth and ways of God, and so turns away from his righteousness as one sick of it, and now shows, what he always had, a secret aversion to it; and, having turned away from his righteousness, he commits iniquity, grows loose, and profane, and sensual, intemperate, unjust, and, in short, does according to all the abominations that the wicked man does; for, when the unclean spirit recovers his possession of the heart, he brings with him seven other spirits more wicked than himself and they enter in and dwell there,Luke 11:26. (2.) The doom of an apostate: Shall he live because he was once a righteous man? No; factum non dicitur quod non perseverat--that which does not abide is not said to be done. In his trespass (Ezekiel 18:24; Ezekiel 18:24) and for his iniquity (that is the meritorious cause of his ruin), for the iniquity that he has done, he shall die, shall die eternally, Ezekiel 18:26; Ezekiel 18:26. The backslider in heart shall be filled with his own ways. But will not his former professions and performances stand him in some stead--will they not avail at least to mitigate his punishment? No: All his righteousness that he has done, though ever so much applauded by men, shall not be mentioned so as to be either a credit or a comfort to him; the righteousness of an apostate is forgotten, as the wickedness of a penitent is. Under the law, if a Nazarite was polluted he lost all the foregoing days of his separation (Numbers 6:12), so those that have begun in the spirit and end in the flesh may reckon all their past services and sufferings in vain (Galatians 3:3; Galatians 3:4); unless we persevere we lose what we have gained,2 John 1:8.

      II. An appeal to the consciences even of the house of Israel, though very corrupt, concerning God's equity in all these proceedings; for he will be justified, as well as sinners judged, out of their own mouths. 1. The charge they drew up against God is blasphemous, Ezekiel 18:25; Ezekiel 18:29. The house of Israel has the impudence to say, The way of the Lord is not equal, than which nothing could be more absurd as well as impious. He that formed the eye, shall he not see? Can his ways be unequal whose will is the eternal rule of good and evil, right and wrong? Shall not the Judge of all the earth do right? No doubt he shall; he cannot do otherwise. 2. God's reasonings with them are very gracious and condescending, for even these blasphemers God would rather have convinced and saved than condemned. One would have expected that God would immediately vindicate the honour of his justice by making those that impeached it eternal monuments of it. Must those be suffered to draw another breath that have once breathed out such wickedness as this? Shall that tongue ever speak again any where but in hell that has once said, The ways of the Lord are not equal? Yes, because this is the day of God's patience, he vouchsafes to argue with them; and he requires them to own, for it is so plain that they cannot deny, (1.) The equity of his ways: Are not my ways equal? No doubt they are. He never lays upon man more than is right. In the present punishments of sinners and the afflictions of his own people, yea, and in the eternal damnation of the impenitent, the ways of the Lord are equal. (2.) The iniquity of their ways: "Are not your ways unequal? It is plain that they are, and the troubles you are in you have brought upon your own heads. God does you no wrong, but you have wronged yourselves." The foolishness of man perverts his way, makes that unequal, and then his heart frets against the Lord, as if his ways were unequal, Proverbs 19:3. In all our disputes with God, and in all his controversies with us, it will be found that his ways are equal, but ours are unequal, that he is in the right and we are in the wrong.