To begin our message this evening I wish to share a story. “A farmer once asked his neighbor if he might borrow a rope. ‘Sorry,’ said the neighbor. ‘I’m using my rope to tie up my milk.’ ‘Rope can’t tie up milk,’ said the farmer. ‘I know,’ replied the neighbor, ‘but when a man doesn’t want to do something, one reason is as good as another’.”(1)
When a man doesn’t want to do something, one excuse is as good as another. This evening we are going to look at an excuse that the Israelites used for not giving their hearts and lives to the Lord. It was an excuse, which they hoped would exempt them from their own sins, and their own individual responsibility. As we will see, though, the excuse they used was pretty lame.
Understanding the Problem
Before we begin, I want to give you some background into this chapter, which will help us in understanding the context behind what we are about to read.
The historical context of Ezekiel chapter 18 starts to unfold in 609 B.C. with an event mentioned in 2 Kings 23:28-29.(2) In this account, Pharaoh Neco of Egypt killed Josiah when they met at Megiddo. Egypt ruled Judah for about four years until Judah was defeated at Carchemish by the Babylonian king Nebuchadnezzar in 605 B.C. and many Jews were taken into exile.(3)
Ezekiel is portrayed as one of the people taken into Babylon during the first captivity, as noted in Ezekiel 1:1-3. In Ezekiel chapter 2, verses 6-7, the Lord told Ezekiel that the people were rebellious, but that he must preach to them anyhow even though they might never listen to a word that he would tell them.
What happened to the social setting, in which Ezekiel was told to preach, is quite interesting. The people had been subject to many false prophets and teachers who were only interested in ear-tickling. These pseudo prophets deceived many people into thinking that deliverance from the captivity was near, and therefore people were fooled into thinking they had favor in God’s eyes.(4)
The exiles became self-righteous and could not accept the fact that they were paying for their own sins. This is the reason for their delight in the lies given by the false prophets. In Ezekiel chapter 18, Ezekiel proclaimed God’s justice and sought to tear down any misconceptions about their sins.
Sour Grapes Proverb (vv. 1-3)
1 The word of the Lord came to me again, saying, 2 “What do you mean when 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?’ 3 “As I live,” says the Lord God, “you shall no longer use this proverb in Israel.”
We see here a proverb: “The fathers have eaten sour grapes, and the children’s teeth are set on edge.” This proverb implies that the punishment for the parent’s sin is distributed to his child. The child then grows up and becomes a parent himself, and then his sin would be passed on to his own child – and so on, and so forth. If there is any truth to this proverb, then whose sin was the very first father in history punished for? This question brings us to the doctrine of “original sin.”
Original sin refers to the sin of the very first father in history, which was “Adam,” and his sin affected the entire human race, and caused condemnation and death to come on all people. This sin is also known as the “Transgression of Adam.”(5) Adam was punished for sin when he and Eve ate of the forbidden fruit (Genesis 3). He was not punished for Eve’s sin or vice versa; they were each punished for their own individual sin (Gen. 3:13-19).
I have mentioned the doctrine of “original sin,” but in Ezekiel chapter 18 we encounter the doctrine of “individual responsibility.” The sour grapes proverb reveals a lack of individual responsibility, as this proverb was being used as a way for the Israelites to pawn off their sins on someone else.
The origin of the sour grapes proverb is found in Exodus chapter 20, verse 5, which says, “I the Lord your God am a jealous God, punishing children for the iniquity of the parents, to the third and fourth generation of those who reject me.” Notice that the Lord will punish those who “reject” Him. H. A. Ironside comments that if an individual’s parent happens to be evil but the child is good, then the Lord is not going to punish the child; for the Lord punishes individuals for their own sins.(6) He will punish only those descendants that “reject” Him, not those who choose to serve Him.
The Israelites were taking one single verse and using it out of context to support their own sinful stance. If we continue to read Exodus chapter 20, verse 6, the Scripture says, “But showing steadfast love to the thousandth generation of those who love me and keep my commandments.” The exiles completely ignored the second part of the Lord’s statement found in Exodus 20:5-6. They also forgot Deuteronomy 24:16 which says, “Parents shall not be put to death for their children, nor shall children be put to death for their parents; only for their own crimes may a person be put to death.”
Jeremiah also quoted the sour grapes proverb. In Jeremiah 31:29-30 he said, “In those days they shall no longer say: ‘The parents have eaten sour grapes, and the children’s teeth are set on edge.’ But all shall die for their own sins; the teeth of everyone who eats sour grapes shall be set on edge.” Jeremiah said that a person shall “die for their own sins.” “Everyone” who eats sour grapes will receive the punishment of having their teeth set on edge. In other words, they will be punished for the specific sins that they have individually committed.
Ezekiel shared some case studies for us to examine in determining who shall live or die, or for determining who is responsible in a given situation. I have shortened these examples quite a bit in order to save time. I am going to jump around some; therefore, I encourage you to listen closely. I will read a few verses for each case study, and then I will ask you (the congregation) a question; and please feel free to speak up and answer.
Case Study # 1: A Just Man (vv. 4-5, 9)
Verses 4-5: 4 “Behold, all souls are Mine; the soul of the father as well as the soul of the son is Mine; the soul who sins shall die. 5 But if a man is just and does what is lawful and right . . . Verse 9: 9 If he has walked in My statutes and kept My judgments faithfully - He is just; He shall surely live!” Says the Lord God.
What we see here is a righteous man. Here is a man that has upheld the Lord’s commands. He is just before God. Proverbs 21:21 says, “He who follows righteousness and mercy finds life, righteousness and honor.” Now, based on this information, will this man live or die? (Answer: He will live!)
Case Study # 2: An Evil Son (vv. 10, 13)
Verse 10: 10 If he begets a son who is a robber or a shedder of blood, who does any of these things . . . Verse 13: 13 If he has exacted usury or taken increase - shall he then live? He shall not live! If he has done any of these abominations, he shall surely die; his blood shall be upon him.
These verses continue from the example of the righteous man in verse 9. Suppose a righteous man has an evil son. The son may think he will be saved because his father was righteous. However, Romans 6:23 says, “For the wages of sin is death.” Is the evil son saved because his father was righteous? (Answer: No! He will die for his own sins.)
For example, if you were raised in a Christian home, do not assume that you are automatically saved because your parents were. Do not assume that you are saved if your parents took you to church all of your life; for salvation is an individual matter.
Case Study # 3: Son of an Evil Man (vv. 14, 17-18)
Verse 14: 14 If, however, he begets a son who sees all the sins which his father has done, and considers but does not do likewise . . . Verses 17-18: 17 who has withdrawn his hand from the poor and not received usury or increase, but has executed My judgments and walked in My statutes - he shall not die for the iniquity of his father; he shall surely live! 18 As for his father, because he cruelly oppressed, robbed his brother by violence, and did what is not good among his people, behold, he shall die for his iniquity.
These verses continue from the example of the evil son in verse 13. If the evil son grows up and becomes a father himself, and then has a child, and his child realizes that his father is evil and decides not to become evil, will he die for his father’s sins. (Answer: No! The father will die for his evil, and the child will live for his righteousness.)
If you feel that you have come from an abusive family, or that you had ungodly parents, do not assume that you are destined to the same fate as they are. You are an individual, and you determine your own course in life. If you want to trust in the Lord Jesus as your Savior, then don’t let anyone else hinder that decision.
Ezekiel presented examples of three generations. The Father’s sins did not carry on to the children; for each individual was responsible for his own actions. Notice how at the end of some of these case studies, Ezekiel asked the question, “Will he live,” and the reply was, “He will surely live.” The frequency of this phrase “He will surely live” in the Hebrew language indicates that the death penalty is not what is being emphasized.(7) The text actually presents a choice and a program for becoming partners with God;(8) and it is a choice between life and death; life being the main emphasis.
The Lord said in Deuteronomy 30:19, “I call heaven and earth as witnesses today against you, that I have set before you life and death, blessing and cursing; therefore choose life, that both you and your descendants may live.” We are responsible for our own actions, and it is our responsibility whether or not we choose life or death. The Lord gives a choice though; therefore, choose life!
God Is Fair and Just (vv. 19-20, 25)
Verses 19-20: 19 Yet you say, “Why should the son not bear the guilt of the father?” Because the son has done what is lawful and right, and has kept all My statutes and observed them, he shall surely live. 20 The soul who sins shall die. The son shall not bear the guilt of the father, nor the father bear the guilt of the son. The righteousness of the righteous shall be upon himself, and the wickedness of the wicked shall be upon himself . . . Verse 25: 25 Yet you say, “The way of the Lord is not fair.” Hear now, O house of Israel, is it not My way which is fair, and your ways which are not fair?
Right here the Israelites revealed their desire to continue upholding the sour grapes proverb. They wished to hang on to their excuse for their sins so they did not have to be held accountable. If you will remember, I mentioned earlier how the exiles could not accept the fact that they were paying for their own crimes against God. They were delighting in the lies given by the false prophets.
Here in verse 25, the Israelites stated that the Lord was not fair in saying that people are individually responsible. But the Lord said in reply, “Is it not My way which is fair, and your ways which are not fair?”
The sour grapes proverb made it seem that each person was being punished for the sins of the parents. They were made to feel that righteousness was unattainable. No one could come into a relationship with the Lord. They believed they were being punished for their parent’s sins, and that there was no escape.
The Lord says that we are not destined to a life of sin if we choose righteousness. The Lord gives us the freedom to choose life or death, blessing or cursing. The sour grapes proverb, on the other hand, held people captive to sin, and stifled their desire to live a life of righteousness. It blinded them to their need for repentance, and it automatically condemned them to death.
Turning and Repenting (vv. 27-28, 30-32)
Verses 27-28: 27 Again, when a wicked man turns away from the wickedness which he committed, and does what is lawful and right, he preserves himself alive. 28 Because he considers and turns away from all the transgressions which he committed, he shall surely live; he shall not die . . . Verses 30-31: 30 “Therefore I will judge you, O house of Israel, every one according to his ways,” says the Lord GOD. “Repent, and turn from all your transgressions, so that iniquity will not be your ruin. 31 Cast away from you all the transgressions which you have committed, and get yourselves a new heart and a new spirit. For why should you die, O house of Israel? 32 For I have no pleasure in the death of one who dies,” says the Lord God. “Therefore turn and live!”
We see here that Ezekiel pleaded with the Israelites to repent. I want you to look at verses 27-28, which say, “When a wicked man turns away from the wickedness which he committed, and does what is lawful and right, he preserves himself alive. Because he considers and turns away from all the transgressions which he committed, he shall surely live; he shall not die.” We read that if a person “turns away” from unrighteousness then he or she will have life.
Now look at the word “considers” in verse 28. The word “consider” implies looking back on what has been done; or looking back on one’s sin. The word “turn” in verse 30 is the Hebrew word nacham, which means repent.(9) This is a word with a connotation of sympathy and compassion.(10) A person should have great sorrow concerning the sins that he or she has committed.
James 4:8-10 says, “Draw near to God and He will draw near to you. Cleanse your hands, you sinners; and purify your hearts, you double-minded. Lament and mourn and weep . . . Humble yourselves in the sight of the Lord, and He will lift you up.” James revealed that we should be sorrowful about our past sins, and that we should lament, mourn, and weep. If we are truly sorrowful about our past sins, then the Lord will forgive us.
In verse 31, Ezekiel proclaimed how the Lord said, “Cast away from you all the transgressions which you have committed, and get yourselves a new heart and a new spirit.” David echoed these words in Psalm 51:10-12: “Create in me a clean heart, O God; and renew a right spirit within me. Cast me not away from thy presence; and take not thy holy spirit from me. Restore unto me the joy of thy salvation; and uphold me with thy free spirit.” The Lord urges us to repent, and to turn away from our sins and look unto Him, and seek His salvation.
Time of Reflection
Have you ever said to yourself, “My parents didn’t serve the Lord; and I am not any better than they are, so why should I even try?” or perhaps, “The Lord won’t accept me because of my background.” If you have ever had thoughts such as these, then this evening, hopefully you will realize that you are an individual. You make your own decisions, and therefore you are responsible for accepting Jesus as your Lord and Savior. If you do not make the decision to accept Him, then you cannot blame it on anyone else when you stand before the Lord on the Day of Judgment.
Were you raised in church, and you think to yourself that your parents were good Christian people? Have you refused to accept Christ as your Savior because you had good parents? Your parent’s righteousness is not going to cover you; for a person is responsible for his or her own spiritual life.
If you finally come to a point where you realize that you must make your own decision about accepting Jesus Christ; then you need to look back on your sins with godly sorrow and regret, and you need to confess those sins to the Lord, and desire a brand new heart.
1 John 1:9-10 tells us, “If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. If we say that we have not sinned, we make Him a liar, and His word is not in us.” Through Jesus Christ we can be forgiven of our sins if we will confess that we really have sinned; but if we say that we have not sinned – that our spiritual condition is someone else’s fault - then the Lord is not in us, and we are not really saved.
I wish to urge you this evening to be responsible for your own sin and salvation. Stop making excuses, and accept Jesus Christ as your Lord and Savior.
NOTES
(1) Michael P. Green, Illustrations for Biblical Preaching (Grand Rapids: Baker, 1997), 131.
(2) Gary V. Smith, The Prophets as Preachers (Nashville: Broadman & Holman, 1994), 252.
(3) Ibid. 252.
(4) Clyde T. Francisco, Introducing The Old Testament (Nashville: Broadman, 1977), 215.
(5) B.A. Milne and J. Murray, “Sin,” The New Bible Dictionary (Downers Grove: InterVarsity, 1991), 1118.
(6) H.A. Ironside, Ezekiel The Prophet (New York: Loizeaux Brothers, 1949), 120.
(7) Ibid., Matties, 71.
(8) Ibid. 71.
(9) James Strong, Exhaustive Concordance of the Bible (Peabody: Hendrickson), 838.
(10) Ibid., Erickson 935.
