30<\/strong>. iniquity your ruin<\/em> ] More naturally: that it<\/strong> (your transgressing) be not a stumbling block of iniquity to you.<\/strong> The transgressions which they are called on to renounce are specially their idolatries, cf. ch. Eze 14:3<\/span>, Eze 7:19<\/span>, Eze 44:12<\/span>.<\/p>\n 30 32<\/strong>. Exhortation to repentance founded on the principle that God will deal with every man according to the condition in which he is found.<\/p>\n Eze 18:30-32<\/span><\/p>\n Repent, and turn yourselves from all your transgressions; so iniquity shall not be your ruin.<\/em><\/p>\n<\/p>\n Preservative from ruin<\/strong><\/p>\n 1. <\/strong>He who is ruined has lost something of which he was formerly in possession. When an individual meets with sudden reverses of a painful character in his circumstances, and is called to sustain an extensive deprivation of property, we are accustomed to say, that such an one is ruined. But of all the loss and forfeiture which men can sustain, none can possibly be compared with that which is experienced by him who is ruined by his iniquity.<\/p>\n 2. <\/strong>We apply this term to the demolition or destruction of a fabric. In hell there is nothing witnessed but ruin. Some of the finest and most noble intelligences ever formed, are there irreparably and eternally ruined. Morning stars which once sang for joy around the Almightys throne are in a state of wretchedness and perdition. This ruin is:<\/p>\n (1)<\/strong> Indescribably great. It is the ruin of man; a dignified, exalted, and intelligent being.<\/p>\n (2)<\/strong> Incapable of reparation. Cities may be rebuilt, and the waste of ages redeemed; habitations and palaces may be renovated, and shine forth in pristine magnificence and glory; but the ruin adverted to in the text cannot be repaired. The Most High would have accomplished this for sinners while they were on this world, and in a state of probation; but they set at nought all His counsel, and would none of His reproof; therefore: Pro 1:25-27<\/span>.<\/p>\n (3)<\/strong> Punitive and painful. The ruin of a building made with hands is the ruin of unconscious, inactive, and unfeeling matter, utterly insensible of the desolation that reigns around. When man is ruined, there are inflicted pain and destruction of the most fearful description.<\/p>\n 1.<\/strong> <\/strong>Repentance implies the existence of that which is sinful and erroneous (Rom 3:10-12<\/span>; Rom 3:23<\/span>).<\/p>\n 2. <\/strong>Repentance comprises a consciousness of having done wrong, a conviction of sinfulness. We are so accustomed to think of ourselves more highly than we ought to think, that we need pray earnestly to God to show us what we are, and to open our eyes to behold wondrous things out of His law (Psa 119:18<\/span>).<\/p>\n 3. <\/strong>Repentance includes also sorrow for sin; a godly sorrow (2Co 7:10<\/span>), a sorrow wrought in the heart by the Spirit of God.<\/p>\n 4. <\/strong>Repentance is attended with confession of sin. This may be performed in a two-fold sense: first to God, and secondly to man. (R. Treffry.<\/em>)<\/p>\n<\/p>\n Breaking the entail of sin<\/strong><\/p>\n 1. <\/strong>Great.<\/p>\n 2. <\/strong>Irreparable.<\/p>\n 3. <\/strong>Awfully painful.<\/p>\n 4. <\/strong>Inevitable.<\/p>\n 1. <\/strong>Conviction of sin.<\/p>\n 2. <\/strong>Contrition for sin.<\/p>\n 3. <\/strong>Confession of sin.<\/p>\n 4. <\/strong>Departure from sin.<\/p>\n 5. <\/strong>An earnest desire, etc. (E. R. Derby.<\/em>)<\/p>\n<\/p>\n Gods vindication of Himself<\/strong><\/p>\n 1. <\/strong>The grounds on which it proceeds. Judgment shall be given according to our ways.<\/p>\n 2. <\/strong>The exhortation–to repentance. Turn away from what is useless, hurtful, loathsome. There must be no reserve.<\/p>\n 1. <\/strong>Is it because your sins are too great to be pardoned?<\/p>\n 2. <\/strong>Is it because God commands you to make new hearts and you cannot do it?<\/p>\n 3. <\/strong>No, the reason is, the love of sin.<\/p>\n 1. <\/strong>So iniquity shall not be your ruin. What a God of mercy is here!<\/p>\n 2. <\/strong>I have no pleasure, etc. Judgment is His strange act; He holds off from striking till vengeance can slumber no longer. (John D. Lane, M. A.<\/em>)<\/p>\n<\/p>\n A call to the impenitent<\/strong><\/p>\n Escape from ruin<\/strong><\/p>\n Verse 30<\/span>. Repent, and turn<\/B><\/I> yourselves <\/B>from all your<\/B><\/I> <\/B>transgressions<\/B><\/I>] There is still life; still a God that has no<\/I> pleasure<\/I> in the death of a sinner, one who is ever ready to give his Holy Spirit to all them that ask him; therefore “repent and turn, so iniquity shall not be your ruin.”<\/P> <\/p>\n Since you persist to implead me of iniquity in my judgments, after all I have said to clear myself, there is nothing left by which I may be cleared but this, to proceed with you according to your doings. <\/P> I will judge you; <\/B>I will debate, determine with you. <\/P> O house of Israel; <\/B>who do keep up this opinion of me, the proud contemnors of God, and justifiers of themselves. <\/P> Every one; <\/B>none shall be overlooked or excused, every one shall be judged. <\/P> According to his ways; <\/B>your ways shall be the standard and measure; if they are good, you shall receive good; if evil, you shall suffer evil; and then there can be no colour of complaint. <\/P> Repent; <\/B>it will be safest for you that are proud quarrellers; be therefore advised, repent, and venture not your life and welfare on self-justification. Some others there were of better temper; they are exhorted by repentance to prevent wrath, and prepare for the mercy which the Lord ever showeth to the penitent, as Eze 18:21<\/span>,22<\/span>. <\/P> Turn yourselves; <\/B>or, return yourselves; persuade others also. (Yourselves<\/I> is not in the Hebrew.) <\/P> Iniquity; <\/B>neither your ungodly practices, nor your unjust opinions of me and my ways, saith the Lord. <\/P> Shall not be your ruin, <\/B>the cause of your temporal and eternal misery. Or thus, Cease from sin, then you will judge aright, and not be stumbled at the supposed inequality of my judgments: who leave sin, can see what mercy spared, pardoned, saved them; but who live in sin, will have soft thoughts for sin, and hard thoughts of God. <\/P> <\/p>\n 30-32.<\/B> As God is to judge them”according to their ways” (Pr1:31<\/span>), their only hope is to “repent”; and this is asure hope, for God takes no delight in judging them in wrath, butgraciously desires their salvation on repentance. <\/P> I will judge you<\/B>Thoughye cavil, it is a sufficient answer that I, your Judge, declare itso, and will judge you according to My will; and then your cavilsmust end. <\/P> Repent<\/B>inward<\/I>conversion (Re 2:5<\/span>). In theHebrew<\/I> there is a play of like sounds, “Turn<\/I> yeand return.<\/I>” <\/P> turn <\/B>yourselves,<\/B><\/I><\/B> c.the outward<\/I> fruits of repentance. Not as the Margin,<\/I>“turn others<\/I>” for the parallel clause (Eze18:31<\/span>) is, “cast away from you<\/I> all your<\/I>transgressions.” Perhaps, however, the omission of the objectafter the verb in the Hebrew<\/I> implies that both<\/I> areincluded: Turn alike yourselves<\/I> and all whom you caninfluence.<\/I> <\/P> from all . . .transgressions<\/B>not as if believers are perfect; but theysincerely aim<\/I> at perfection, so as to be habitually andwilfully on terms with no sin (1Jo3:6-9<\/span>): <\/P> your ruin<\/B>literally,”your snare,” entangling you in ruin.<\/P><\/p>\n Therefore will I judge you, O house of Israel<\/strong>,…. The case being fairly stated, the charge removed, instances to the contrary given, the Lord, as Judge, proceeds to bring the controversy to an issue, and to pass the definitive sentence, and to deal with them in the way of his providence as they deserved:<\/p>\n everyone according to his ways, saith the Lord God<\/strong>; not according to the ways of their father, but according to their own ways: this refers, not to the last and general judgment, but to some sore temporal punishment, which God, as the righteous Judge, would inflict upon them for their sins, according to the just desert of them; but whereas, notwithstanding all their wickedness, insolence, and blasphemy, the Lord was desirous of showing mercy to them, rather than proceed to strict justice; he exhorts and advises them to the following things:<\/p>\n repent, and turn [yourselves] from all your transgressions<\/strong>; this is to be understood of a national repentance for national sins, to prevent national judgments, being an address to the whole house of Israel; and not of evangelical repentance, which is the gift of God, and of an external reformation, as the fruit of it; and not of the first work of internal conversion, which is by the powerful and efficacious grace of God; though, were both exhorted to, it would not prove that these are in the power of men, only show the want and necessity of them, and so be the means of God’s bringing his chosen people to them. The phrase, “yourselves”, is not in the original; both words used signify “to turn”; and may be rendered and explained thus, “turn” yourselves, and “cause [others] to turn” p; let every man turn himself from his evil courses, and do all he can to turn his brother, or his neighbour, from the same; so Jarchi, Kimchi, and Ben Melech interpret them. The Targum is,<\/p>\n “turn you to my worship, and remove from you the worship of idols:”<\/p>\n so iniquity shall not be your ruin<\/strong>; meaning temporal ruin, as it deserved, and they were threatened with; and which might be prevented by repentance and reformation: or, “shall not be a stumbling block to you” q; an hinderance, an obstruction in the way of their enjoyment of temporal blessings.<\/p>\n p “convertimini et facite converti”, Pagninus, Montanus, “sub. proximos”; so some in Calvin; “quisque suam fratrem”, Munster, Vatablus. q “et non erit vobis in offendiculum”, Pagninus, Montanus, Piscator.<\/p>\n Warning against Apostasy.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD> B. C.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN> 593.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/FONT><\/P> <\/TD> <\/TR> <\/TABLE> 30 Therefore I will judge you, O house of Israel, every one according to his ways, saith the Lord GOD<\/B>. Repent, and turn yourselves<\/I> from all your transgressions; so iniquity shall not be your ruin. 31 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? 32 For I have no pleasure in the death of him that dieth, saith the Lord GOD<\/B>: wherefore turn yourselves,<\/I> and live ye.<\/P> We have here the conclusion and application of this whole matter. After a fair trial at the bar of right reason the verdict is brought in on God’s side; it appears that his ways are equal.<\/I> Judgment therefore is next to be given; and one would think it should be a judgment of condemnation, nothing short of Go, you cursed, into everlasting fire.<\/I> But, behold, a miracle of mercy; the day of grace and divine patience is yet lengthened out; and therefore, though God will at last judge every one according to his ways,<\/I> yet he waits to be gracious, and closes all with a call to repentance and a promise of pardon upon repentance.<\/P> I. Here are four necessary duties that we are called to, all amounting to the same:– 1. We must repent; we must change our mind and change our ways; we must be sorry for what we have done amiss and ashamed of it, and go as far as we can towards the undoing of it again. 2. We must turn ourselves from all our transgressions,<\/I>Eze 18:30<\/span>; Eze 18:32<\/span>. Turn yourselves,<\/I> face about; turn from sin, nay, turn against it as the enemy you loathe, turn to God as the friend you love. 3. We must cast away from us all our transgressions;<\/I> we must abandon and forsake them with a resolution never to return to them again, give sin a bill of divorce, break all the leagues we have made with it, throw it overboard, as the mariners did Jonah (for it has raised the storm), cast it out of the soul, and crucify it as a malefactor. 4. We must make us a new heart and a new spirit.<\/I> This was the matter of a promise, ch.<\/I><\/span> xi. 19<\/span>. Here it is the matter of a precept. We must do our endeavour, and then God will not be wanting to us to give us his grace. St. Austin well explains this precept. Deus non jubet impossibilia, sed jubendo monet et facere quod possis et petere quod non possis–God does not enjoin impossibilities, but by his commands admonishes us to do what is in our power and to pray for what is not.<\/I><\/P> II. Here are four good arguments used to enforce these calls to repentance:– 1. It is the only way, and it is a sure way, to prevent the ruin which our sins have a direct tendency to: So iniquity shall not be your ruin,<\/I> which implies that, if we do not repent, iniquity will be our ruin, here and for ever, but that, if we do, we are safe, we are snatched as brands out of the burning. 2. If we repent not, we certainly perish, and our blood will be upon our own heads. Why will you die, O house of Israel?<\/I> What an absurd thing it is for you to choose death and damnation rather than life and salvation. Note, The reason why sinners die is because they will die;<\/I> they will go down the way that leads to death, and not come up to the terms on which life is offered. Herein sinners, especially sinners of the house of Israel, are most unreasonable and act most unaccountably. 3. The God of heaven has no delight in our ruin, but desires our welfare (v.<\/I><\/span> 32<\/span>): I have no pleasure in the death of him that dies,<\/I> which implies that he has pleasure in the recovery of those that repent; and this is both an engagement and an encouragement to us to repent. 4. We are made for ever if we repent: Turn yourselves, and live.<\/I> He that says to us, Repent,<\/I> thereby says to us, Live,<\/I> yea, he says to us, Live;<\/I> so that life and death are here set before us.<\/P><\/p>\n Here God precisely points out that he would discharge the office of judge, and then he reduces the Israelites to order, and refutes their audacity: for, as long as men do not feel God’s judgments hanging over them, and are not held completely in cheek, they grow restive in their petulance. We see how ferocious and wanton the reprobate are, because they are not held in by the fear of punishment, nor do they dread the judgments of God. Hence that he may take away every vestige of excuse, he says, I will be your judge: plead now; but I will decide your strives in one word, since each of you shall be judged by my will. It is certain, then, that God here asserts for himself the praise of justice and rectitude; but at the same time he brings forward his own authority, that he may strike terror into those who thus madly dare to oppose his sway, and call upon him to render an account. Now, therefore, we understand in what sense he says that he will judge them all according to their ways; that is, although you do not confess yourselves worthy of destruction, it is sufficient that I, as the lawful judge, pronounce you so. I will judge you justly, therefore, since I pronounce sentence according to your ways and to my supreme power, that all your complaints and murmurs may cease. He afterwards exhorts them to repentance, and signifies that they have no other remedy than being dissatisfied with their sins, and deprecating his wrath. Hence we collect that men rebel so extravagantly against God, while they wander away from themselves, since, if they descended within themselves, and sincerely examined their whole life, they would be instantly humbled before God; hence that thought should stimulate them to repentance: but because their conscience is stupid, and they are willingly brutish, they boldly blaspheme God. On the other hand, God now offers a remedy on their repentance and return from their wickedness. The word being converted, or return, refers to the renovation of the mind and heart: for this also is the beginning of repentance, that we should be inwardly renewed in mind, as Paul says, and so be made new men. (Eph 4:22<\/span>.) And this deserves notice, because many, when repentance is spoken of, fix their eyes only on the outward fruits of penitence. But we must begin at the root, as the Prophet teaches, by saying be you converted. But he afterwards adds, והשיבו, veheshibu, and return. This second word ought to be referred to the fruits of penitence; for as interior conversion comes first in order, when we leave off our peculiar vices, and renounce flesh and blood, the fruits and proofs of repentance thought to follow, as John said, Bring forth fruits as witnesses to your repentance. (Mat 3:8<\/span>; Luk 3:8<\/span>.) We see, then, that the Prophet begins with purity of heart, and then comes to hands, as the Scripture elsewhere says, flint is, to outward works. He says, from all your iniquities or crimes, to show that a partial repentance is not approved by God. It is true, indeed, that even those who strive with all their might to act rightly, do not succeed in discharging their duty without many faults remaining; but we are not treating here of perfection, but only of sincere affection and serious endeavors. Let us then only strive seriously to return into the way, and to humble ourselves calmly and sincerely: this is the integrity which the Prophet now requires. <\/p>\n (30) Repent, and turn.<\/strong>The three last verses of the chapter contain an earnest exhortation to the Israelites, based on the principles of Gods dealings with man just now declared, to repent and receive His mercy and blessing. Here, as before, there is no question of human sufficiency; and when the counsel is given (Eze. 18:31<\/span>), Make you a new heart and a new spirit, it is not meant to say that this can ever be the work of any other than Gods Holy Spirit; but that Spirit is ever given to them that ask Him, and the question of salvation is still one which each man must decide for himself before God. The whole point of the chapter is that Gods dealing with man is determined by mans own attitude towards Him. He that is alienated in his heart from God, whatever may have been his previous life, God will judge; and he that now seeks to conform his life to Gods will, God will receive and forgive.<\/p>\n 30<\/strong>. <\/strong> So iniquity shall not be your ruin <\/strong> Or, that it be not to you a stumbling-block of <\/em> [unto] iniquity. <\/em> Sin when it is finished bringeth forth death. It leadeth to destruction and utter ruin. “God does not need to send an angel of judgment to punish the sinner. His own iniquity shall be his ruin.”<\/p>\n God’s Final Offer and Plea.<\/p>\n <\/strong><\/p>\n “Therefore I will judge you, Oh house of Israel, every one according to his ways,” says the Lord Yahweh, “Return you, and turn yourselves from all your transgressions, so will they not be a stumblingblock of iniquity to you.”<\/p>\n It is unquestionable that this was a new emphasis for the house of Israel. Of course, in the past men had been responsible for their own sins, and had been judged accordingly. This is clear from many incidents in the past. But their main emphasis had been on Israel as a whole, and the behaviour of their kings and leaders, and their response to it. They had been as one within the covenant. They had seen themselves judged as groups and as a nation.<\/p>\n Now the emphasis was to be on each individual and each family, and how they responded towards God and the covenant. Those who sinned would die. Those who responded to Him and walked in His ways would live. It had become a personal thing in preparation for the new covenant which would transform individual lives. It was the beginning of a new perspective.<\/p>\n The house of Israel would still be judged, but man by man instead of as one. Each could return to God and turn from their transgressions, thus removing the stumblingblock caused by their iniquity, by their wrong and unjust behaviour. None would be blamed for the sinful actions of the group unless they participated in them. It was a firm movement towards individual accountability which would later result, among other things, in the teachings of the Pharisees and the teaching of Jesus and the early church.<\/p>\n Here, in conclusion, is a most striking and just appeal from the Lord, followed up with the strongest assurance of mercy. But here again, as before, the expression concerning the Lord’s pleasure in the death of the sinner must be accepted agreeably to the general tenor of God’s revealed word. The glory of God is concerned in the destruction of sin; and, finally, he will root out all things that offend. Mat 13:41-42<\/span> . And when he doth it, the glory and pleasure of Jehovah is in it. Pro 16:4<\/span> .<\/p>\n Eze 18:30 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.<\/p>\n Ver. 30. Therefore I will judge you.<\/strong> ] I will word it no longer with you, but clear up and vindicate my justice, which you have calumniated, in your deserved destruction, except ye repent. <\/p>\n <\/p>\n Repent and turn yourselves.<\/strong> ] Or, Others. Lay aside your complaints and contumelies against me, and take notice that the best thing you can do is to “take hold of my strength that ye may make peace with me, and ye shall make peace with me.” Isa 27:5 <\/p>\n NASB (UPDATED) TEXT: Eze 18:30-32<\/p>\n 30Therefore I will judge you, O house of Israel, each according to his conduct, declares the Lord GOD. Repent and turn away from all your transgressions, so that iniquity may not become a stumbling block to you. 31Cast away from you all your transgressions which you have committed and make yourselves a new heart and a new spirit! For why will you die, O house of Israel? 32For I have no pleasure in the death of anyone who dies, declares the Lord GOD. Therefore, repent and live.<\/p>\n Eze 18:30-32 This is a key theological summary. Each according to his conduct is a spiritual principle recurrent throughout Scripture (cf. Job 34:11; Psa 28:4; Psa 62:12; Pro 24:12; Ecc 12:14; Jer 17:10; Jer 32:19; Mat 16:27; Mat 25:31-46; Rom 2:6; Rom 14:12; 1Co 3:8; 2Co 5:10; Gal 6:7-10; 2Ti 4:14; 1Pe 1:17; Rev 2:23; Rev 20:12; Rev 22:12).<\/p>\n This summary has a series of IMPERATIVES.<\/p>\n 1. repent, – BDB 996, KB 1427, Qal IMPERATIVE repeated in Eze 18:32, see Special Topic: Repentance in the Old Testament <\/p>\n 2. turn away- BDB 996, KB 1427, Hiphil IMPERATIVE , used in an exclamatory sense<\/p>\n 3. cast away- BDB 1020, KB 1527, Hiphil IMPERATIVE , cf. Eze 20:7-8<\/p>\n 4. make yourselves a new heart and a new spirit – BDB 793, KB 889, Qal IMPERATIVE<\/p>\n 5. live – BDB 310, KB 309, Qal IMPERATIVE, this is the key term used 17 times in this chapter (and 10 times in the parallel, chapter 33). YHWH lives, Eze 18:3, and He wants us to live, but spiritual life has conditions and requirements.<\/p>\n Eze 18:30 a stumbling block This (BDB 506) can be understood as the means or occasion of stumbling or literally of a rock in the road. See note at Eze 3:20.<\/p>\n Eze 18:31 It is obvious that even with YHWH’s available mercy, some covenant people will not return to Him. Did they ever know Him? There are two inseparable ways this knowledge is manifest.<\/p>\n 1. personal faith (cf. Gen 15:6)<\/p>\n 2. personal obedience (cf. Eze 18:21-22)<\/p>\n The second is evidence that the first is present. The new covenant will accentuate (not initiate) this relationship. YHWH enables the fallen human to do what the human desires to do (i.e., Romans 7).<\/p>\n One more theological point on these verses, Israel’s physical condition was related to her spiritual condition. Israel’s problems were related to her disobedience to YHWH, not YHWH’s weakness related to the other national gods (i.e., Babylonian Marduk). This truth emphasizes the tension between a sovereign monotheistic deity and a covenant people with true free will! Israel reaped the consequences of her choices, not YHWH’s (i.e., Eze 18:23; Eze 18:32)!<\/p>\n DISCUSSION QUESTIONS<\/p>\n This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.<\/p>\n These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.<\/p>\n 1. Why is this chapter so important in understanding the OT?<\/p>\n 2. Are we affected by the sins of others? How? Can we be corporately guilty for our society?<\/p>\n 3. Does God love all humans or just a chosen group?<\/p>\n 4. What spiritual principle is mentioned in Eze 18:30?<\/p>\n I will: Eze 7:3, Eze 7:8, Eze 7:9, Eze 7:27, Eze 33:20, Eze 34:20, Ecc 3:17, Ecc 12:14, 1Pe 1:17, Rev 20:12 <\/p>\n every: Mal 3:18, Mat 16:27, Mat 25:32, 2Co 5:10, 2Co 5:11, Gal 6:4, Gal 6:5, Rev 22:12 <\/p>\n Repent: Eze 18:21, Eze 14:6, Eze 33:9, Eze 33:11, Dan 9:13, Hos 12:6, Joe 2:12, Joe 2:13, Mat 3:2, Mat 3:8, Act 26:20, Rev 2:5, Rev 2:16 <\/p>\n yourselves: or, others, Eze 18:32 <\/p>\n so: Eze 18:21, Luk 13:3, Luk 13:5, Rom 2:5, Jam 1:15, Rev 2:21-23 <\/p>\n Reciprocal: Jdg 10:16 – they put 1Sa 3:13 – I will 1Ki 8:32 – condemning 1Ki 8:35 – and turn 1Ki 8:39 – give to every man 2Ch 6:30 – render 2Ch 30:9 – will not Job 11:14 – put it far Job 36:10 – commandeth Psa 7:12 – If Psa 62:12 – renderest Psa 119:59 – thought Isa 1:16 – put away Isa 21:12 – if Isa 59:20 – unto Jer 7:3 – Amend Jer 18:11 – return Jer 23:22 – then Jer 25:5 – Turn Jer 35:15 – Return Eze 3:18 – to save Eze 18:20 – righteousness Eze 24:14 – according to thy ways Eze 36:19 – according to their way Eze 43:9 – Now let Jon 3:8 – let Zec 1:4 – Turn Zec 7:7 – cried Mal 3:7 – Return unto me Mar 6:12 – preached Joh 8:11 – go Act 3:19 – be Act 20:21 – repentance Rom 2:6 – General 2Co 7:1 – let Eph 4:22 – ye Tit 2:12 – denying Heb 6:1 – repentance Heb 10:30 – The Lord shall 1Pe 4:5 – that Rev 2:22 – except<\/p>\n Eze 18:30. God determined to proceed in the manner decreed and judge each man according to HIS ways, and not in consideration’of the conduct of others. The fairness of this principle is evident in that it gives each individual an opportunity to avoid personal disaster by turning from his sins.<\/p>\n Eze 18:30-31. Therefore will I judge you, O house of Israel, every one according to his ways, &c. You complain of the injustice of my ways or proceedings; but if I judge you according to the desert of your ways, you will certainly be all found guilty: and nothing but repentance, and a real turning to God in heart and life, can avert that ruin to which your sins have exposed you. Cast away from you all your transgressions Here God, in a most tender and pathetic manner, exhorts the Israelites, and in them all sinners, to comply with those terms on which alone he could or can take men into favour, and save them from destruction, namely, the casting away or forsaking all their sins, whether of omission or commission, all their sinful tempers, words, or works; and giving up themselves sincerely and heartily to his love and service. And to show that a mere attendance on modes of worship, and an external obedience to the precepts of Gods law, are not sufficient, nor can be accepted without internal purity and holiness, he adds, Make you a new heart and a new spirit Which words imply, both that a new heart and a new spirit are absolutely necessary in order to salvation, and that means must be used by us in order to the attainment of these blessings. It must be well observed, that what is here commanded as our duty, to show the necessity of our endeavours in the use of means, is elsewhere promised as Gods gift, (see Eze 36:26; Eze 11:19,) to show mans inability to perform this duty, without the special grace of God, which, however, will not be denied to those who sincerely and earnestly seek it, in the way God has prescribed, namely, the way of prayer, watchfulness, self-denial, attention to and faith in the word and promise of God, assembling with his people, and carefully shunning the appearance of evil. For, as Lowth well observes, the difference of expression is thus to be reconciled, that although God works in us to will and to do, and is the first mover in our regeneration, yet we must work together with his grace, and not quench or resist its motions: see notes on Jer 31:18; Jer 31:33-34. To the same purpose are the words of Calmet here: We can do nothing well of ourselves; we have of ourselves nothing but sin: all our power comes from God, and with the aid of his grace we can do all things. But if, on the one hand, we ought to humble ourselves on account of our impotence, on the other hand we ought to hope in him, who giveth to all liberally, and who willeth not our death, but our conversion. He informs us of our freedom of will, by enjoining us to make us a new heart: he would have us to do what we can, and to ask of him what we cannot. <\/p>\n The appeal 18:30-32<\/span><\/p>\n In closing, God promised to judge each Israelite according to his or her own conduct. He urged His people to turn from their transgressions of His law so their sins would not prove to be what tripped them up as they journeyed through life.<\/p>\n 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. 30. iniquity your ruin ] More naturally: that it (your transgressing) be not a stumbling block of iniquity to you. The … Continue reading “Exegetical and Hermeneutical Commentary of Ezekiel 18:30”<\/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-20890","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/20890","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=20890"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/20890\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=20890"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=20890"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=20890"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
I. <\/strong>The assumption of an awful fact. Iniquity induces ruin. The term ruin occurs but seldom in the sacred Scriptures. It is, however, one of awful import and aspect; a word ever used in an evil sense to describe the fearful disaster which has befallen him who was the subject of it. In the text the word is employed to describe the eternal misery of the soul.<\/p>\n
II. <\/strong>The efficacy of a divine admonition.<\/p>\n
I.<\/strong> <\/em><\/strong>The ruin which sin brings on the sinner.<\/p>\n
II. <\/strong>The means by which ruin may be prevented.<\/p>\n
I. <\/strong>A serious exhortation.<\/p>\n
II. <\/strong>An earnest remonstrance. Why will ye die?<\/p>\n
III. <\/strong>An encouraging declaration.<\/p>\n
I.<\/strong> <\/em><\/strong>The characters that are addressed. Such as are still the subjects of an evil nature, and are still living in sin against God.<\/p>\n
II. <\/strong>The danger that is indicated. Iniquity is represented as inducing and exposing to ruin. We know what it is for a man to be ruined in his property–to be reduced from affluence to poverty–what it is for a man to be ruined as regards his health and constitution, and, consequently, in those enjoyments that are dependent on health. We know what it is for a man to be ruined in his character and credit, and everything that renders him respectable in society; but all the notions we can form of ruin, as referring to these external circumstances, will give us a very inadequate idea indeed of the ruin that sin induces–the ruin of the soul. The ruin of the soul implies exquisite, positive suffering, such as no language can describe–its final condemnation under the curse and wrath of God; a condemnation that cannot be repealed; a state of banishment from Gods presence and the glory of His power; final and eternal banishment. It is worth while to turn our thoughts to this, and to consider how it is that iniquity induces ruin, at once so dreadful and so awful. In the first place, I would say it operates in this way, inasmuch as it naturally produces the effect I have noticed, in robbing the soul of all its excellence. Again, it induces ruin, inasmuch as it operates in separating the soul immediately from God, who is the source of felicity, the fountain of good.<\/p>\n
III. <\/strong>The only remedy accessible to sinners is repentance. Do not confound it, I would say, with the sorrow of the world. A man may be in grief, and may be the subject of great sorrow. This may not be repentance: sorrow it is; but, you know, there is the sorrow of the world as well as a sorrow of a godly sort. I would say, do not confound repentance with the mere fear of punishment. I would say, again, it is not a mere transitory impression of grief, on account of sin. True repentance, let me say, implies a knowledge of sin. It is the Holy Spirit alone that can give us right views on such a subject as this, and can make the Law a schoolmaster, to bring us to Christ–who can reveal to us the holiness of the law, the extent of its demands, as it applies not merely towards the actions, but to the thoughts and intents of the heart. And, in addition to this, repentance also implies the conviction of sin. The charge is fixed on his conscience, and he cannot throw it off. He feels that he is in this situation, and he cries, What must I do to be saved? Let me say, too, that conviction will be followed, where it is genuine, by suitable impressions and emotions. (J. Hill.<\/em>)<\/p>\n<\/p>\n
I.<\/strong> <\/em><\/strong>God will judge us, everyone according to his ways: not according to our plan of our ways, but according to His. All men will hereafter be judged according to the dispensation they have been under. Those who are under the law will be judged by the law; sin in them will be the transgression of their law. Those who are without the law–that is, without a written law–will be judged without a written law–by the law of nature written upon their hearts. But those who have been under the Gospel will be judged by the Gospel.<\/p>\n
II. <\/strong>If under this dispensation we are found impenitent sinners we shall be ruined. Ah! it is a touching thing to witness what we call ruin, even in this life; to see wringing of hands, and wringing of hearts, and hopeless grief; but ruin for eternity is infinitely worse than this; for the grave will soon end earthly sorrows, but the resurrection from the grave is only the beginning of eternal ruin.<\/p>\n
III. <\/strong>If we are found repentant we shall not be ruined. Repentance has a different character according to the different conditions of men; but it always implies a change of mind, issuing in change of conduct, which change of conduct must needs have respect to the dispensations of religion under which God has brought men. If the Jewish nation, in a matter that threatened national ruin, repented and turned to God, according to their law, they obtained deliverance from that ruin that otherwise was coming upon them. If Christians under the Gospel turn to the provisions under that Gospel, they turn to Christ, and they obtain eternal life through Him. Conviction of sin, and misery on account of sin, is not repentance. (T. Snow.<\/em>)<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/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: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley<\/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
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"