DOCSLIB.ORG

Individual Responsibility in Ezekiel 18, 1-32

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Individual Responsibility in Ezekiel 18, 1-32 INDIVIDUAL RESPONSIBILITY IN EZEKIEL 18, 1-32 Paskalis Edwin N. Paska STFT Widya Sasana Malang Abstract: Persoalan apakah anak mewarisi dosa orang tuanya atau apakah Allah menghukum seseorang karena kesalahan orang tuanya telah menjadi perdebatan yang seru di kalangan umat kristiani, para klerus maupun para ahli Alkitab. Beberapa teks Alkitab, seperti Kel. 20:5; 34:7; Bil. 14:18; Ul. 5:9; Yer. 32:18 sepertinya memang menekankan adanya dosa warisan. Namun banyak teks Alkitab lainnya, seperti Ul. 24:16; Yer. 31:29-30; Yeh. 18:4 menyangkal hal itu dan menandaskan tanggung jawab pribadi. Ada yang menduga bahwa terjadi perkembangan atau perubahan dalam paham Israel tentang dosa. Pada mulanya Israel meyakini adanya dosa warisan, namun sejak abad ke-6 paham ini mulai diformulasi ulang dan puncak perubahannya ada pada Yehezkiel. Analisa atas konteks dan isi Yeh. 18:2-4 menunjukkan bahwa Yehezkiel memang menolak ide hukuman warisan. Namun apa yang dibuatnya bukanlah menyangkal teks- teks Alkitab yang sepertinya berbicara tentang hukuman warisan melainkan penafsiran dan pemakaian yang salah atas teks-teks tersebut. Keywords: The sour grapes proverb, repentance, individual responsibility, co- llective responsibility, awareness of sinfulness, fatalism. The existence of inherited punishment, that is, the passing of divine punishment from one generation to the next, is nebulous and has caused controversies. For example, believing in inherited punishment, some Chris- tian charismatic groups in Java (Indonesia) organize what they call the “fam- ily tree” retreat (retret pohon keluarga). The main aim of this retreat is to heal or to free participants from the sickness, sufferings or curses which are believed to be caused by their parents’ or grandparents’ sins. This prac- tice, which was likely inspired by Kenneth McAll’s book Healing the Family Tree, has angered many other Christians, both clergy and laity. The episco- pal vicar of the Jakarta archdiocese issued a pastoral letter on August 27, 2003, urging charismatic groups not to support such retreats. However, no biblical arguments were given, and the letter roused dissatisfaction among those who still support this kind of retreat. Paskalis Edwin, Individual Responsibility 179 Several passages which contains a formula of inherited punishment (Exod 20,5-6; 34,6-7; Num 14,17-18; Deut 5,9-10) and the implementation of this doctrine (1 Sam 2,11-36; 2 Sam 12,1-25; 21,1-14; 1 Kgs 14,1-18; 16,1-4; 21,1-29; 2 Kgs 21,1-18) lead the readers to understand that the author (Deuteronomistic historian) is presenting the doctrine of inherited punish- ment. The prophets Ezekiel, however, has been seen as abrogating the doc- trine of inherited punishment when he assailed the popular proverb “The fathers have eaten sour grapes, and the children’s teeth are set on edge” (Ezek 18,2; cf. Jer 31,29). Ezekiel affirmed that “it is only the person who sins that shall die” (Ezek 18,4)1 . Other passages in the books of Jeremiah and Ezekiel (such as Jer 17,10; 32,19; Ezek 3,17-21; 7,9.27; 14,12-23; 18, 20; 33,12-20; etc.) also seem to emphasize the individual responsibility. Some scholars, however, such as Lindars and Joyce, argue that the central con- cern of Ezekiel was not individual responsibility but national responsibil- ity2. Let us study Ezek 18,2-4 to see whether this text proves that Ezekiel abolishes the notion of inherited punishment. 1. The Context of Ezek 18, 2-4 The sour grapes proverb in Ezek 18,2 is part of a call to repent and to live (Ezek 18), which is placed in the middle of the judgment oracles (chaps. 15-17 and 19)3 . Ezekiel announced that the punishment of Jerusalem was unavoidable (chap.14) because of their unfaithfulness (chap.15), especially because of their adultery, a symbol for idolatry (chap.16). The punishment was set into motion by Zedekiah, the king in Judah (chap.17), whose re- quest for military aid from Egypt provoked a double death sentence both from Nebuchadnezzar (because he broke his allegiance to the vassal cov- enant with Babylon) and from God (because he broke his allegiance to the Lord’s covenant). Chapter 19 then presents the lamentation over the de- portation of the king and the ruin of the nation. In the middle of these judgment oracles Ezekiel summons Judah to repent and live (chap.18). 1 Many scholars, such as G. von Rad, Brownlee, Taylor, hold that Ezekiel 18 is concerned to argue for “individual responsibility”. See G. von Rad, Old Testament Theology, I, New York – Edinburgh, 1962-1965, 392-94; W. Eichrodt, Ezekiel, London, 1970, 231-249; W.H. Brownlee, Ezekiel 1-19, WBC 28, Waco, TX, 1986, 50, 284, 292; J. Taylor, Ezekiel, London, 1969, 45. 2 B. Lindars, “Ezekiel and Individual Responsibility”, VT 15 (1965) 452-467; Joyce, P.M., “In- dividual Responsibility in Ezekiel 18?”, in E.A. Livingstone, ed., Studia Biblica 1978, JSOTSS 11, Sheffield 1979, 185-196; and “Ezekiel and Individual Responsibility”, in J. Lust, ed., Ezekiel and His Book. Textual Literary Criticism and their Interrelation, Leuven 1986, 317-321. 180 Studia Philosophica et Theologica, Vol. 7 No. 2, Oktober 2007 1.1. The Structure and Content of Ezek 18 Ezek 18 is composed of several small units from different redaction levels4 . Its literary genre may belong to that of the disputation speech, which (according to Murray) is made up of three elements: thesis, counter-thesis, and dispute5 . The content of Ezekiel 18 can thus be sketched as follows: v. 1 : Introduction v. 2 : Thesis vv. 3-4 : Counter-thesis vv. 5-29 : Disputation vv. 5-20 : Each generation is responsible for its own deeds vv. 5-9 : The first generation is good and shall surely live vv. 10-13 : The second generation is wicked and shall surely die vv. 14-19 : The third generation is good and shall surely live vv. 21-29 : Each individual will be judged on the basis of his or her present behaviour vv. 21-25: First argument vv. 21-23 : A wicked person repents and shall surely live vv. 24 : A righteous person turns away and shall surely die v. 25 : Conclusion vv. 26-29 : Second argument vv. 26 : A righteous person turns away and shall surely die vv. 27-28 : A wicked person repents and shall surely live v. 29 : Conclusion vv. 30-32 : Conclusion (summon to repent). The thesis to be disputed is presented immediately after the introduc- tion formula (v. 1) in the form of a question which challenges the people’s opinion: “What do you mean by repeating this proverb concerning the land of Israel, ‘The fathers have eaten sour grapes, and the children’s teeth are set on edge’?” (v. 2). Then follows a refutation of the thesis: “As I live, says the Lord, this proverb (mâsal) shall no more be used by you in Israel” (v. 3) and its theological basis: “Behold, all souls are mine; the soul of the father as well as the soul of the son is mine: the soul that sins shall die” (v. 4a)6 . Finally the counter-thesis is formulated succinctly: “Only the soul that sins shall die” (v. 4b). The dispute proper begins in v. 5 and consists of two major parts (vv. 5-20 and vv. 21-29)7 . In the first part the prophet buttresses the counter- 3 M.C. Lind, Ezekiel, Scottdale, Pennsylvania, 1996 148. 4 G.H. Matties, Ezekiel 18 and the Rhetoric of Moral Discourse, SBLDS 126, Atlanta, GA 1990, 34. 5 D.F. Murray, “The Rhetoric of Disputation”, JSOT 38 (1987) 102.117-118. 6 D.F. Murray, “The Rhetoric of Disputation”, 118. Paskalis Edwin, Individual Responsibility 181 thesis by describing the interrelated hypothetical cases of three successive generations within a family (vv. 5-18).8 These three generations are pre- sented in three subsequent subunits which use a similar structure. Each begins with a protasis followed by an apodosis (verdict). First (vv. 5-9), there is a good generation: “If a man is righteous and does what is lawful and right... he shall surely live”. Second (vv. 10-13), there follows a wicked generation: “If he begets a son who is a robber, a shedder of blood …, he will surely be put to death”. Third (vv. 14-19), there follows a good genera- tion: “But if this man begets a son who… does not do likewise… When the son has done what is lawful and right, he shall surely live”. The cases insist on the individual responsibility of both the righteous and the wicked. Each generation is judged independently. The first part of the disputation (vv. 5-20) concludes with the citation of the audience’s question: “Yet you say, ‘Why should the son not bear the iniquity of the father?’” (v. 19a). This question repeats in other words the thesis found in v. 2. In response to this question the prophet not only reiter- ates the counter-thesis of v. 4b but also adds that parents will not suffer for their children’s wickedness (vv. 19b-20). Thus each generation is respon- sible for its own behaviour and its consequences.9 The second part of the disputation (vv. 21-29) is concerned with the effects of a change of conduct on the part of the individual.10 The indi- vidual’s life is no longer fettered by the sum of all the deeds he or she has done so far. Each person will be judged by God not on the basis of the sum of his/her deeds, but on present disposition and behaviour. Changes are not only possible but also have consequences11 .
Load more

Recommended publications
  • REPENT and LIVE! Ezekiel 18:1-32 Key Verse
    REPENT AND LIVE! Ezekiel 18:1-32 Key Verse: 31-32 “Rid yourselves of all the offenses you have committed, and get a new heart and a new spirit. Why will you die, people of Israel? For I take no pleasure in the death of anyone, declares the Sovereign Lord. Repent and live!” Today we’re going to begin a three part study of some highlights from the book of Ezekiel. Why Ezekiel? Ezekiel is alluded to heavily throughout Revelation, because the purpose of the book of Ezekiel was to help God’s people understand and respond to God’s judgment. In Revelation 16 we learned that all judgment is from God alone, and there were two reactions: God’s people say “just and true are your judgments” (Rev 16:5-7) and those belonging to the devil curse God and refuse to repent (16:9,11,21). It seems God has appointed us to study Revelation at this time. How are we responding to God’s judgment on the world? The simple truth is that sickness only exists in the world as a result of sin—my sin. In Ezekiel 18, God convicts his people to stop blaming others, take responsibility for their sin and respond correctly. Ezekiel gives us a unique glimpse into God’s heart and purpose in bringing judgment. It is such a relevant study for us today. According to 1:1-2 Ezekiel was a priest, the son of Buzi, and was among the exiles in Babylon. Because they had broken their marriage covenant with God and forgotten his love and grace, God brought up Nebuchadnezzar of Babylon against them who carried into exile some 10,000 plus of the nobility and middle class first in 605BC—which we can read about in Daniel—and the full exile in 597 BC which included Ezekiel and his wife.
    [Show full text]
  • The Blame Game (Ezekiel
    “The Blame Game” EZEKIEL 18 Baxter T. Exum (#1170) Four Lakes Church of Christ Madison, Wisconsin June 17, 2012 Perhaps some of you have run across the story of a lame duck president meeting his successor in the Oval Office. They are working on the transition from one administration to the next, and on the day before the inauguration, the outgoing president presents the incoming leader with three numbered envelopes and tells him to open those envelopes in order whenever he faces a great difficulty. Well, after the new president had a pretty good honeymoon period with the press and the public, the economy took a serious downturn, and so the new president opened the first envelope. Inside Envelope #1 there was a very simple note that said, “Blame me.” And so over the next few days, the new president blamed the old president for all of the economic woes. Some time later, the new president faced a social crisis, and the crisis brought with it some very serious unrest. And so the president opened the next envelope. Inside Envelope #2 there was another very simple message, “Blame my party.” And so for the next several days, the president blamed the party of the previous administration. He turned it all political and got the two groups fighting against one another, and after a few weeks, the president was able to distance himself from that situation. And then, about a year later, the nation faced a serious foreign policy challenge, and as a last result, the president opened that final envelope, and in Envelope #3 there was also a very simple message, and the message said, “Prepare three envelopes.” It seems that we as a society love blaming other people for what we have done – from the president all the way down to little children playing in the back yard – most of us will do everything in our power to avoid taking responsibility.
    [Show full text]
  • A Commentary on the Book of Ezekiel by Pastor Galen L
    A Commentary on the Book of Ezekiel By Pastor Galen L. Doughty Southside Christian Church December 2014 INTRODUCTION: This commentary is based upon my personal devotional notes and reflections on the Book of Ezekiel. It is intended to help you better understand some of the background and issues in Ezekiel’s prophecy. It is not a technical commentary designed for academic projects. This material is intended for use by members and friends of Southside Christian Church, especially our Life Group leaders to help you lead your group in a verse by verse study of Ezekiel. However, I do not include discussion questions in the commentary. That I leave up to you as a group leader. In the commentary there are occasional references to the original Hebrew words Ezekiel used in a particular passage. Those Hebrew words are always quoted in italics and are transliterated into English from the Hebrew. I go chapter by chapter in the commentary and sometimes individual verses are commented upon, sometimes it is several sentences and sometimes a whole paragraph. This commentary is based on the New International Version and all Scripture quotations are taken from that version of the Bible. Books of the Bible, Scripture references and quotes are also italicized. KEY HISTORICAL DATES IN THE TIMELINE OF EZEKIEL: King Jehoiachim of Judah becomes a Babylonian vassal, 605. Jehoiachim rebels against Nebuchadnezzar; he sends troops to raid and punish Jehoiachim, 602. Nebuchadnezzar deports some Jews to Babylon from Jerusalem including a young man named Daniel, 602. Jehoiachim dies and is replaced by his son Jehoiachin; he reigns three months, 598.
    [Show full text]
  • Prophecy and Enervation in the American Political Tradition
    City University of New York (CUNY) CUNY Academic Works All Dissertations, Theses, and Capstone Projects Dissertations, Theses, and Capstone Projects 10-2014 Right Without Might: Prophecy and Enervation in the American Political Tradition Jonathan Keller Graduate Center, City University of New York How does access to this work benefit ou?y Let us know! More information about this work at: https://academicworks.cuny.edu/gc_etds/358 Discover additional works at: https://academicworks.cuny.edu This work is made publicly available by the City University of New York (CUNY). Contact: [email protected] RIGHT WITHOUT MIGHT: PROPHECY AND ENERVATION IN THE AMERICAN POLITICAL TRADITION by JONATHAN J. KELLER A dissertation submitted to the Graduate Faculty in Political Science in partial fulfillment of the requirements for the degree of Doctor of Philosophy, The City University of New York 2014 © 2014 JONATHAN J. KELLER All Rights Reserved ii This manuscript has been read and accepted for the Graduate Faculty in Political Science in satisfaction of the dissertation requirement for the degree of Doctor of Philosophy. PROFESSOR COREY ROBIN _______________ __________________________________________ Date Chair of Examining Committee PROFESSOR ALYSON COLE _______________ __________________________________________ Date Executive Officer PROFESSOR ANDREW J. POLSKY PROFESSOR THOMAS HALPER PROFESSOR BRYAN TURNER PROFESSOR NICHOLAS XENOS __________________________________________ Supervisory Committee THE CITY UNIVERSITY OF NEW YORK iii Abstract RIGHT WITHOUT MIGHT: PROPHECY AND ENERVATION IN THE AMERICAN POLITICAL TRADITION by JONATHAN J. KELLER Adviser: Professor Corey Robin This dissertation examines the ways Old Testament prophecy has influenced American political thought and rhetoric. Although political scientists have long recognized the impact of the Scriptures on the ways Americans express and think about themselves, they have misunderstood this important part of America’s political tradition.
    [Show full text]
  • Turn and Live. Ezekiel 18. We Encounter Lots of Warnings in Life
    1 Turn and Live. Ezekiel 18. We encounter lots of warnings in life and there is Nothing wrong and everything right in giving warning of real dangers Some, especially where act and consequence are close, we obey. Very few of us play in electricity substations or make a habit of drinking labelled poisons. But others, especially where there is gap between behaviour and consequence, and especially where we are being warned against something we want to do, we enjoy doing, we find harder to heed. We may even find reasons not to act on the warning. Take smoking. The health risks of smoking are legion and well known. They are even advertised on cigarette packets. Go to the department of health website and it will tell you • Cancer Smoking causes most lung cancers and can cause cancer almost anywhere on the body. This includes the lips, tongue, mouth, nose, oesophagus, throat, voice box, stomach, liver, kidney, pancreas, bladder, blood, cervix, vulva, penis and anus. • Breathing problems and chronic respiratory conditions Smoking is the main cause of chronic obstructive pulmonary disease (COPD), a serious, progressive and disabling condition that limits airflow in the lungs. Active smoking also worsens asthma in active smokers and is associated with an increased risk for asthma in adolescents and adults. • Heart disease, stroke and blood circulation problems Smoking is major cause of cardiovascular disease, such as heart disease and stroke. Smoking increases the risk of blood clots, which block blood flow to the heart, brain or legs. Some smokers end up having their limbs amputated due to blood circulation problems caused by smoking.
    [Show full text]
  • Combined Notes for Lectures 13-25 (41 Pgs)
    The Hebrew Bible: Notes for Lectures 13-25, Shaye J.D. Cohen !1 of !41 Lecture 13: D and Deuteronomy.! Reading: Deuteronomy 4; 10:12-11:32; 28 (Deuteronomy’s theology of history);" Deuteronomy 12 (centralization of the cult);" Deuteronomy 6:4-9 and 31:7-13 (the writing and studying of the Torah);" Kugel 296-316." Topics:! • Contrast P and D. " • Which is earlier: P or D? What is at stake in this debate? " ! • What are the distinctive hallmarks of D? " D = the book of Deuteronomy; " Dtr = the Deuteronomist = the narrator of Joshua-Judges-Samuel-Kings (MBS: ! Deuteronomy through Kings was originally one long book)." The book of Deuteronomy: a series of farewell discourses of Moses: survey of Israelite history; sermons; laws (12-26); blessings and curses (27-28); two final poems (32-33); !death of Moses (34)." !Is the book a unity? Is Moses the author of “these words” (1:1)?" MBS link D to the discovery in the temple of “the book of the Torah” (2 Kings 22:8), and !the subsequent religious reform under Josiah (ca. 621 BCE) (Kugel)." The speeches are attributed to Moses → the book of Deuteronomy is attributed to Moses (Joshua 8:31 citing Deuteronomy 27:6) → the entire Torah is attributed to Moses !(Nehemiah 8:1)." MBS: D has complex and diverse origins:! 1. Jerusalem priests: centralization of sacrificial cult in “the place in which God shall cause his name to dwell” (Deut 12):" • Permission for secular slaughter:" ✦ Contrast with Leviticus 17 which requires that all slaughtered cattle sheep and goats must be brought to the altar, apparently for the disposition of the blood.
    [Show full text]
  • Year 1, Chapter 30
    PARALLEL GUIDE 30 Ezekiel Summary: While considerable controversy surrounds the life of Ezekiel, his mes sage seems to reflect the spirit of the time. His gloomy oracles predict destruction by famine, sword, and pestilence. He introduces the revolutionary concept of individual responsibility and concludes with the ultimate hope that YHWH, “the Good Shepherd,” will restore the nation. Learning Objectives • Read Ezekiel • State Ezekiel’s notion of individual responsibility • State the meaning of the vision of the “dry bones” • State two features of the restored Jerusalem which Ezekiel envisions Assignments to Deepen Your Understanding 1. By now you should be thoroughly familiar with the four-source model for theological reflection. Using this model take the passage in Ezekiel 37:1-14 and analyze the sources Ezekiel uses to develop his vision. 2. Read Ezekiel carefully and identify the messianic symbols or motifs which occur again in the New Testament. What comes from each of the four sources: Tradition, Culture, Position, and Action? Preparing for Your Seminar Ezekiel used “enacted symbols” to prophesy. Make up an enacted symbol to convey a message to the members of your seminar group about your life together. Additional Sources Joseph Blenkinsopp, Ezekiel, Interpretation Series (John Knox Press, 1990). Moshe Greenberg, Ezekiel 1-20, The Anchor Bible Series (Doubleday, 1983). Carl G. Howie, The Book of Ezekiel, The Layman’s Bible Commentary, vol. 13 (John Knox Press, 1961). Herbert G. May and E. L. Allen, The Book of Ezekiel,The Interpreter’s Bible, vol. 6 (Abingdon Press, 1956). 513 Page 514 left blank Chapter 30 EZEKIEL After the first fall of Jerusalem in 597 BCE, the prophet Ezekiel warned from Babylon of the disaster yet to befall the city.
    [Show full text]
  • Ezekiel Notes Studies Completed with Joe Focht, Chuck Smith, Damian Kyle, Jon Courson, Warren Wiersbe, Matthew Henry, and NIV Study Bible
    Ezekiel Notes Studies completed with Joe Focht, Chuck Smith, Damian Kyle, Jon Courson, Warren Wiersbe, Matthew Henry, and NIV Study Bible. Introduction: Ezekiel means “God strengthens.” - Ezekiel was written between the 2nd and 3rd deportations of Jerusalem. Jerusalem had not yet been completely destroyed. Many of the Jewish captives in Babylon seemed to expect that they would soon return to their homeland. Ezekiel ministered for 22 years; from July, 593 BC to April, 571 BC. - According to Jewish tradition, Ezekiel was put to death by the captives in Babylon. It is stated that they dragged him upon the stones until his brains were dashed out. Theme: “Then they will know that I am the Lord.” - This phrase (or variations of it) is found 65 times in Ezekiel. Outline: Ezekiel 1-24 Ezekiel’s prophecies against the nation of Israel (Judah). Ezekiel 25-32 Ezekiel’s prophecies against the nations. Ezekiel 33-48 Ezekiel’s prophecies for the future restoration of Israel and the Millennial Reign of Christ. Chapter 1: 1:1 – “thirtieth year” – Many believe this is Ezekiel’s 30th year. - As a son in the priestly line, Ezekiel would have started his priestly work during his 30th year. (Num. 4:1-3,23) - “among the captives” – What must Ezekiel be thinking and feeling at this point? Was he disappointed that now that he was of age to begin his ministry, he finds himself a captive in a foreign land? - Before God calls Ezekiel, He convinces him there is nothing he can do. - “Chebar” – A canal on the Euphrates River.
    [Show full text]
  • Jeremiah and Ezekiel: Messages of Judgment and Hope He Is Not Here
    Adult Bible Study in Simpliied English Jeremiah and Teaching Ezekiel: Guide Messages of Judgment and Hope WRITER Bob Coder BAPTISTWAY PRESS Dallas, Texas baptistwaypress.org Introduction ● Page 2 Adult Bible Study in Simplified English Teaching Guide Jeremiah and Ezekiel Copyright © 2014 by BW P® ® All rights reserved. BW P First edition: February 2014 Permission is granted for a church to make as many M T copies of this publication as needed for use within its ministry. Copies of this publication are not to be sold, Executive Director distributed, or used in any other manner whatsoever Baptist General Convention of Texas without written permission except in the case of brief David Hardage quotations. For information, contact BAPTISTWAY PRESS, Baptist General Convention of Texas, 333 Director, Church Ministry Resources North Washington, Dallas, TX 75246-1798. Chris Liebrum ® BAPTISTWAY PRESS is registered in U.S. Patent Director, Bible Study/Discipleship and Trademark Office. Phil Miller Unless otherwise indicated, all Scripture quotations ® are from the HOLY BIBLE, NEW LIFE Version, Publisher, BAPTISTWAY PRESS Copyright © 1969, 1976, 1978, 1983, 1986, Christian Scott Stevens Literature International, P.O. Box 777, Canby, OR 97013. Used by permission. Identified by “N.L.V.” L Adult Bible Study in Simplified English M T is published by BaptistWay Press. These quarterly studies follow the same curriculum plan as the Teaching Guide Writer BaptistWay Adult Bible Study curriculum. Jeremiah and Ezekiel: Messages of Teachers may wish to purchase BaptistWay Judgment and Hope Adult Bible Study materials as additional resources. Bob Coder, First Baptist Church These may be ordered through your church or Richardson, Texas directly: Teaching Guide Editor Order online at: baptistwaypress.texasbaptists.org Jeremiah and Ezekiel: Messages of Order by phone: (U.S.
    [Show full text]
  • Ezekiel 18-19
    Ezekiel 18-19 • Let’s return to Chapter 18 and to the Lord’s response to Israel’s seventh excuse ○ The exiles of Israel sitting in captivity in Babylon had reasons they thought they could justifably ignore the Lord’s warnings of judgment • The Lord told them through Ezekiel that the city of Jerusalem was on the verge of total destruction at the hands of Babylon • And it was about to suffer this fate because of the many sins of Israel, perpetrated against God and their covenant through Moses ○ But the people wouldn’t believe that such a destruction was likely or even possible • So they told themselves eight excuses for why they could safely ignore the prophet’s warnings • Last week we looked at the sixth and seventh excuses, which were related to one another ○ Israel’s sixth excuse proposed that God would never hold the current generation of Israel accountable for the sins of prior generations • The Lord answered that objection by reminding the nation of how sinful they themselves were • They repeated the pattern of sin of prior generations • They had evil kings as did prior generations and they followed their kings into all manner of depravity • So this generation was equally guilty and therefore equally due judgment • But the Lord’s response simply prompted the people to give a new excuse, their seventh excuse ○ The people said that if judgment was truly coming, then there was no purpose in repenting as Ezekiel demanded • There was nothing to be gained in their repentance • They would pay for the sins of the nation regardless, since they couldn’t change the past © 2018 – Verse By Verse Ministry International (www.versebyverseministry.org) May be copied and distributed provided the document is reproduced in its entirety, including this copyright statement, and no fee is collected for its distribution.
    [Show full text]
  • Ezekiel Commentary-Daniel Woodhead
    Ezekiel Commentary-Daniel Woodhead The Book of Ezekiel INTRODUCTION TO EZEKIEL August 23, 2015 INTRODUCTION The Old Testament book of the Jewish Prophet Ezekiel is one of the so-called Major Prophets in the Christian Bible because of its length. The other four are Isaiah, Jeremiah, Lamentations and Daniel. The twelve so-called Minor Prophets follow these. They are designated minor due to their length. Therefore all the prophetic books are collected together in the Christian Bible. The Hebrew Bible, which is called the Tenach, arranges the books in a different order and assigns the Book of Ezekiel to third position in the category called the Latter Prophets (Hebrew, Neve’em). The other Later Prophets are Isaiah, Jeremiah and the Twelve Prophets. The Jewish Talmud arranges the sequence of the books of the Latter Prophets to follow a chronological order. Beginning with Jeremiah, which is primarily concerned with the prophecies of Israel’s destruction following the narrative of the books of Kings. Ezekiel, which begins with destruction, ends with the consolation of the Messianic Kingdom. Isaiah follows that and is almost all concerned with prophecies of consolation. Jewish Order of Books (Tenach) Torah - The Law Bereshit - Genesis Shemot - Exodus VaYikra - Leviticus BaMidbar - Numbers Devarim - Deuteronomy Neviim - The Prophets Former Prophets Yehoshua - Joshua Shoftim - Judges Shmuel A - 1 Samuel Shmuel B - 2 Samuel Melachim A - 1 Kings Melachim B - 2 Kings Latter Prophets Yisheyah - Isaiah Yermiyah - Jeremiah Yechezchial - Ezekiel Treisar
    [Show full text]
  • Ezekiel 18\01-32'Notes.Indd
    Review Ezekiel has been prophesying to the Jews in the Babylonian Captiv- ity. Tonight, we pick up in chapter 18, when the Word of the Lord comes to him yet again. 18:1-3 Using This Proverb Among the Jews, a certain saying had become popular: Ezek. 18:2 ..."The fathers eat the sour grapes, but the chil- dren’s teeth are set on edge" This seems awfully strange to most, and proves to be quite confus- ing to many. What does it mean? Before ripening, young grapes are very sour. And when you eat sour things, the enamel on your teeth is attacked. As a matter of fact, the enamel on your teeth can be dissolved by acid erosion from continual eating of tart or sour things like lemons and other citrus fruits. The sen- sitivity your teeth feel after eating such things is described as your teeth being "set on edge." So, this proverb is saying that teeth are set on edge by sour grapes. But what is so ironic about the proverb is that it was the fathers eating the sour grapes, but their children were the ones whose teeth were set on edge. What this meant to the Jews who liked to quote it was that they were suffering for what their fathers had done. They were claiming that the judgments befalling them was because of their fathers' sins, not their own. They were saying that God was holding their ancestors' actions against them. This proverb was being used a lot in those days. So much so that God mentioned it to both Ezekiel and Jeremiah, and gave them the same message to preach, even though they were speaking to people more than 800 miles apart.
    [Show full text]