3<\/strong>. ye shall not have<\/em> occasion] Or, it shall not be permitted you.<\/p>\n Verse 3<\/span>. As I live, saith the Lord God, ye shall not have<\/B><\/I> occasion <\/B>any more to use this proverb in Israel.<\/B><\/I>] I will now, by this present declaration, settle this question for ever. And hence God has sworn<\/I> to what follows. After this, who will dare to doubt the judgment pronounced?<\/P> <\/p>\n Either you who use it shall die for it, or because I will vindicate my proceedings so that all who consider your punishments shall see you deserve all that you suffer. <\/P> <\/p>\n 3. ye shall not have occasion anymore to use this proverb<\/B>because I will let it be seen by thewhole world in the very fact that you are not righteous, as ye fancyyourselves, but wicked, and that you suffer only the just penalty ofyour guilt; while the elect righteous remnant alone escapes.<\/P><\/p>\n [As] I live, saith the Lord God<\/strong>,…. This is a form of an oath; the Lord here swears by his life, by himself, because he could swear by no greater, Heb 6:13<\/span>; and it expresses how displeased he was with the above proverb, and how much he resented it, as well as the certainty of what follows; which, it might be depended on, would be assuredly done, since the Lord not only said it, but swore unto it:<\/p>\n ye shall not have [occasion] any more to use this proverb in Israel<\/strong>; signifying that he would no longer defer the execution of his judgments, but immediately bring them upon them; so that or the future there would be no use of the proverb; no occasion to make mention of it in the next generation; and, moreover, that he would make it so manifest to themselves and others, by his dealings with them, that it should be seen, and known, and acknowledged by all, that it was for their own sins and transgressions that they were visited and corrected.<\/p>\n Ye, says he, use this proverb; but as I live, says the Lord Jehovah, you shall not use this proverb anymore. He does not mean, by these words, that the Jews should repent and become more modest, and not dare to vomit forth such blasphemy against him; for he is not treating of repentance here; but it is just as if he said, I will strike from under you this boasting, since your iniquity shall be made manifest, and the whole world shall acknowledge the justice of your punishment, and that you have deserved it yourselves, and cannot throw it upon your fathers, as you have hitherto endeavored to do. The Jews indeed did not cease their rebellion against God, and there is no doubt that they were more and more exasperated, so as to expostulate with audacity against him; but because their wickedness was really apparent, and God was not hostile to them in vain, or for trifling reasons; and although he was severe, yet they had arrived at the highest pitch of impiety, so that no punishment could be sufficient or too oppressive. We now understand the meaning of the Prophet, or rather of the Holy Spirit, since God took away all pretense for shuffling from the Jews when he detected their impiety, and made it conspicuous that they were only suffering the due reward of their crimes. But God swears by himself, whence we gather how abominable was their blasphemy; and truly men cannot absolve themselves without condemning God; for God’s glory then shines forth, when every mouth is stopped, as we saw before. (Eze 16:63<\/span>; Rom 3:19<\/span>.) As soon as men descend into that arena, through wishing to show their innocence, it is just as if they wished to reduce God’s justice to nothing. Hence it is not surprising that God is very angry when he is despoiled of his justice; for he cannot exist without this attribute. <\/p>\n 3<\/strong>. <\/strong> Ye shall not have occasion <\/strong> Or, ye shall not be permitted. <\/em> Their own guilt shall now be made so plain to them (and the close connection between guilt and punishment) that they will no longer dare to blame their fathers and excuse themselves.<\/p>\n Eze 18:3<\/span> [As] I live, saith the Lord GOD, ye shall not have [occasion] any more to use this proverb in Israel.<\/p>\n Ver. 3. Ye shall not have occasion any more.<\/strong> ] For I will shortly take an order with you; and not by words, but by blows, vindicate my just judgments from your cavils and scurrilities.<\/p>\n saith the Lord GOD = [is] Adonai Jehovah’s oracle. <\/p>\n the Lord God. See note on Eze 2:4. <\/p>\n any more. This refers to a future time, which has not yet come (Jer 31:29, Jer 31:30). Till then it is otherwise (Eze 21:3. Lam 5:2), and has been since Gen 3. Compare Rom 5:12-21. <\/p>\n Eze 18:19, Eze 18:20, Eze 18:30, Eze 33:11-20, Eze 36:31, Eze 36:32, Rom 3:19 <\/p>\n Reciprocal: Lev 26:39 – and also Num 14:21 – as truly Jer 31:29 – General Eze 12:22 – what Eze 12:23 – I will Eze 16:44 – every<\/p>\n Verse 3. The Lord declared he was going to take away all occasion for such a saying. As I live means the thing predicted was to be as sure as the fact that the Lord was a living Being.<\/p>\n Eze 18:3. As I live; saith the Lord, ye shall not have occasion to use this proverb any more in Israel I will make such a visible discrimination between the righteous and the wicked, between those that tread in the steps of their forefathers and those who take warning by their examples, that you shall not have any further room to use this proverb among you. God threatens, it must be acknowledged, to visit the sins of the fathers upon the children, both in the Old Testament and the New: see Exo 20:5; Mat 23:35. But this is to be understood only, 1st, With respect to the temporal punishments of this world, not with respect to the eternal punishments of the next; and, 2d, When the children walk in the wicked steps of their parents, and so by degrees fill up the measure of national iniquity: see notes on Jer 15:4; Jer 31:29, where this matter is more fully explained. The Scripture takes notice of a certain measure of iniquity, which is filling up from one generation to another, till at last it makes a nation or family ripe for destruction. And although those persons on whom this vengeance falls suffer no more than their own personal sins deserved, yet, because the sins of former generations, which they equal or outdo, make it time for God utterly to destroy them, the punishments due to the sins of many ages and generations are said to fall upon them. Dr. Sherlock.<\/p>\n The Lord instructed the people not to use this proverb in Israel any more. It implied something about God’s dealings with them that was not true. No one can excuse his or her sinfulness on the basis of his or her ancestors. Human beings are free to make their own decisions, and we are responsible for the consequences of those decisions.<\/p>\n "The implication is clear that man has the ability to determine his final condition." [Note: Feinberg, pp. 102-3.] <\/span><\/p>\n Other passages stress the sovereignty of God and may appear to contradict this clear revelation of human responsibility (e.g., Romans 9; Ephesians 1). Nevertheless both are true even though we cannot understand how both can be true. Their truthfulness lies in the truthfulness of the One who revealed them, not in our ability to comprehend them, which is limited by our humanity and obscured by our sinfulness.<\/p>\n [As] I live, saith the Lord GOD, ye shall not have [occasion] any more to use this proverb in Israel. 3. ye shall not have occasion] Or, it shall not be permitted you. Fuente: The Cambridge Bible for Schools and Colleges Verse 3. As I live, saith the Lord God, ye shall not have occasion … Continue reading “Exegetical and Hermeneutical Commentary of Ezekiel 18:3”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-20863","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/20863","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=20863"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/20863\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=20863"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=20863"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=20863"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"