THE PERSONAL RESPONSIBILITY In chapter 14, God dealt with the personal responsibility of man for the transgressions he commits, or the righteousness he performs. The iniquity of a false prophet will be on him; and every individual of the congregation, who inquires of a false prophet, or commits a transgression, will carry his own iniquity. And God confirmed, that when he punishes a city for its evil; even if there were ‘Noah, Daniel, and Job’ in it, they would only save themselves; not the people, nor even their own sons and daughters. Here also, confirming the extent of commitment of every man for what he does, disregarding the present or past behavior of his parents; He presents the following examples: 1- Personal responsibility 1-9. 2- A wicked son of a righteous father 10-13. 3- A righteous son of a wicked father 14-20. 4- When man turns from his ways 21-32. 1- PERSONAL RESPONSIBILITY In this chapter God deals with the proverb that was common among the people of Israel: “The fathers have eaten sour grapes, and the children’s teeth are set on edge” (Ez 18:2). They assumed that what comes on them of God’s wrath, was but a fruit of the evil ways of their fathers, who brought the pagan worship into the divine sanctuaries. But God intends to confirm to them that He would never let man pay for his parents’ sins; and that the chastisements He allows, are for the sake of what people are doing at that time. We have previously dealt with this topic in our interpretation of the book of Exodus; in which God says: “For I, the Lord your God, am a jealous God, visiting the iniquity of the fathers on the children to the third and fourth generations of those who hate Me” (Exod 20:5). We said that God does not mean by that, that He let one generation bears the iniquities of previous generations; but, with His love, He extends His long-suffering over one and two generations, with the hope that they may repent. But if they do not, He will let even the third and the fourth generations bear the chastisement, on account of the fact that they did not turn away from the ways of their fathers; whom he calls, “those who hate me.” But if they repent and do turn from their fathers’ ways, they would not be counted anymore as children of the wicked, but God Himself will be their Father, to enjoy His grace. The soul that does not abide in God, is the source of her iniquities; so it transgresses; and the soul that transgresses, will itself die1. St. Ambrose God is impartial; the soul of the father is like that of the son; or as He says: “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”(Ez 18:4). Here we wonder: (1) Will man inherit some of his father’s weaknesses? (2) Does a soul die? (1) Will man inherit some of his father’s weaknesses? The Holy Bible does not disregard the influence of parents on man’s life. He who is born in a holy home, and is raised by pious parents, will find the possibility that helps his spiritual life to grow, and 1 Isaac or the Soul 7:61 5 his soul to set forth toward God. On the contrary, in case of wicked father and mother; even if they do not encourage their son to practice sin and evil, they would in the least stand in the way of his spiritual growth. However, many children loved evil, despite the piety of their parents; like for example the two sons of Eli the priest; and likewise, many children loved righteousness despite the wickedness of their fathers. The circumstances under which man live, may be good or bad, but it would not commit him to follow either of them. Man himself, may start his life in wickedness, then would turn to mend his ways with God. And, the other way round, he may start his life in the Spirit, then would turn to fall in evil, and to live in sin. That is why this chapter presents us with four examples: A wicked son to a righteous father; a righteous son to a wicked father; a righteous who diverted from his ways; and the other way round. This actually happened with the kings of Judah: Hezekiah the good king, has been a dedicated minister, who was right in the sight of God, according to all that his father David had done (2 Chr 29:2). He started his reign by repairing and purifying the Temple, and he also wiped out the high places and destroyed the wooden images. As to his father Ahaz, who was fond of the idols from the start of his reign, he made his son pass through the fire, and sacrificed and burned incense on the high places (2 Kings 16:3, 4). He even shut down the gates of the Temple court, put off the lamps, and did not burn incense nor offered sacrifices to the living God. Manasseh the son of Hezekiah, made his people go astray away from the truth, let them sacrifice for all the hosts of heaven, and do more than the abominations of the nations whom the Lord had cast out before the children of Israel (2 Kings 21:2-9); although in his last days, he put right much of the wrong he had previously done (2 Kings 33:1-20). (2) Does the soul die? St. Jerome1 discerns between the saying of the Psalmist: “What man can live and not see death? “ (Psalm 89:48); and what came in Ezekiel: “The soul who sins shall die” (Ez 18:4); saying that there is a difference between ‘seeing death’ and ‘tasting it.’ [Whoever sees death, may not taste it; whereas whoever tastes death, has definitely seen it.] By this he means that all mankind see death, death of the body. But whoever has his soul sanctified in the Lord, would see the death of his body, but does not taste death; as he is bearing the power of the resurrection of Christ, working in him. As there is death for the body, there is also death for the soul... However the death of the soul is not like that of the body; It is more horrible. Death of the body is the separation of the soul from the body; by which man is set free of worries and troubles; and the soul is transferred somewhere else. Then, as the body falls apart and deteriorates, will, once more get together anew from corruption, and will again receive his old soul. This is the death of the body; whereas the death of the soul is horrible and fearsome; in which, with the corruption of the body, the soul will have the same end, but will once more reunite with the body, will not perish but will be cast together with it in the everlasting fire2. St. John Chrysostom This death (of the soul) will have its opponent and enemy, He who says: “I am the Life” (John 14:6)3. 1 In Ps., hom. 80. 2 In Eph. hom 18. 3 Comm. In Matt. 13:9. 6 Origen According to the Holy Bibles, we are taught that there are three kinds of death: A death like that when we die to sin and live to God. Blessed is this death, by which we escape from sin and be dedicated to God. He who separates us from everything corruptible, and sanctifies us to Him who is incorruptible. The second kind is the departure from this life; like that which Abraham and David went through, and were buried with their fathers; as the soul is set free from the bonds of the body. And the third kind of death, is that about which it is said: “Let the dead bury their own dead” (Mat 8:22); by which, it is not only the body that dies, but also the soul; as “The soul who sins shall die” (Ez 18:4). It shall die away from the Lord, not through natural weakness, but through that of sinning. This death is not a departure from this life, but a fall in sin. Therefore the spiritual death is different from the natural death; and the third kind is death as punishment1. St. Ambrose St. Clement of Alexandria believes that the words that came in this chapter (v. 4- 9), [include a description of the behavior of Christians; in which God provokes us to adopt the blessed life, that is the reward of the life of goodness - the eternal life2.] This description embraces both the positive and the negative sides in the believer’s life: a- It is fitting for a Christian to walk in righteousness; to do “what is lawful and right” (Ez 18:5); to refrain from eating on the mountains that are defiled by pagan sacrifices; and from lifting his eyes up to their idols. By that he would be completely sanctified; sanctified in his heart by righteousness, truth, and justice; sanctified in his food, by refraining from partaking of the pagan feasts; and even sanctified in the looks of his eyes, by not lifting them up to their idols; sanctified positively, by doing righteousness, and by love of truth and justice; and negatively, by refraining from everything evil. b- A Christian would never defile his neighbor’s wife; would never come near his own unclean wife; would love holiness in his inner life, in his body, and those of others; and would never covet his neighbor’ wife. c- He would not practice oppression against anyone; not just by giving others their lawful rights; but by giving the poor his right in partaking of his needs; giving the naked his right in partaking of his clothes; and offering those in debt to him their right in love and mercy, by not asking them to pay interest; as well as presenting to others the right of support of the oppressed against the oppressor; not to stand negatively; but “execute true judgment between man and man”(Ez 18:8). d- The source of his righteous life, would be his obedience to the divine commandment. As the Lord says: “If he has walked in My statutes, and kept My judgments faithfully - He is just. He shall surely live” (Ez 18:9). 2- A WICKED SON OF A RIGHTEOUS FATHER The first example presented by God, of the personal responsibility, is the wicked son of a righteous father; that: “He shall not live, if he has done any of these 1 On the Belief in the Resurr. 2:36, 37. 2 Instructor 1:10. 7 abominations, he shall surely die; His blood shall be upon him”(Ez 18:13). St. Jerome wrote to his disciple, the deacon Sabinianus, provoking him to repentance: [You probably boast that the bishop who ordained you is a saint; assuming that his worthiness would atone for your abominations. I previously told you that a father would not be punished for his son’s iniquities; nor a son for his father’s. “A soul who sins shall die1.”] 3- A RIGHTEOUS SON OF A WICKED FATHER The people, in the days of king Zedekiah, assumed that they are more righteous than those in the days of king Manasseh; thus they felt that they are bearing the iniquities of their fathers. But here, God confirms: “If however, he begat a son who sees all the sins which his father has done; and considers but does not do likewise... He shall not die for the iniquity of his father; He shall surely live. 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” (Ez 18:14-19). As man commits a sin, he loses his life; According to St. Gregory of Nyssa, [Sin is a sojourn away from God, who is alone the true Life2.] But some may ask, how can a righteous son not bear the iniquity of his father, when it is written, “Let the inquiry of his fathers be remembered before the Lord; and let not the sin of his mother be blotted out” (Ps 109:14). St. Augustine answers this question; saying: [Should we understand that man bears the iniquities of his fathers? Those who convert in Christ, would not bear the iniquities of their fathers; as they are no longer children of the wicked; having not followed their lead. That is why the following words are added: “I shall visit the iniquity of the fathers on the children... of those who hate Me” (Exod 20:5); namely those who hate me like their fathers did3.] 4- WHEN MAN TURNS FROM HIS SINS We said that God intends by His words here, to provoke His people toward repentance; by not worrying about the sins of their fathers; and even about their own sins, past and present, if they present true repentance; saying: “If a wicked man turns from all his sins which he has committed, keeps all my statutes, and does what is lawful and right, he shall surely live; he shall not die” (Ez 18:21). This statement is considered by some scholars, as the center of all the book; the most precious; It is a strong invitation to repentance: “‘Do I have any pleasure at all that the wicked should die?,’ says the Lord God, ‘and not that he should turn from his ways and live?’” (Ez 18:23). It opens wide the door to hope; so that not one single soul should perish by the spirit of despair. The Fathers of the Church find in this chapter, a fertile field into which every fallen and desperate enters to feed on the fruit of repentance, to get filled with hope; and that it presents as well obvious warnings to the steadfast souls, lest, by slothfulness, they would lose all their past labor. The following are some of their comments: Encouragement, would lessen the burden of sins and lusts; bringing hope of salvation4. St. Clement of Alexandra 1 Epist 147:10. 2 Adv. Eunomius 2: 13. 3 On Ps. 109. 4 Instructor 1:10. 8 For the sake of those who are in danger of despair, He offered the refuge of forgiveness; and for the sake of those in danger of slothfulness; through resorting to postponing, He made the date of death not sure1. If they listen to this voice, and believe in it, they would be cured from despair, and would be saved from that bottomless pit in which they fall2. We should not give up hope in anyone, as long as God’s long-suffering leads the wicked to repentance; We should not expel him from this life3. Do not despair of salvation. Remember what is written in the Holy Bible, that, “Will they fall and not rise? Will one turn away and not return? (Jer 8:4). The wounded will be healed. He, who would fell a prey to the wild beasts will get away; and he, who would confess his sins will not be despised... It is time for bearing and long-suffering, for healing and correction. Did you stumble? Get up! Did you trespass? Do not do it any more!4 St. Augustine Repentance is ‘life,’ which is better than death... Hasten to it, O sinner! Embrace it, like when one drowning would holdfast even to some board to help him float among the waves of sins; and to carry him to the divine port full of compassion5. Tertullian As long as what God says is true. That if I repent He will forgive all my past sins and all my transgressions, why do you frighten me? When God promises me forgiveness; will you let me fall into despair?6 Fr. Caesarius, Bishop of Arles While He strongly opens the doors of hope before sinners to repent, He, at the same time, warns those standing fast lest they fall; saying: “But when a righteous man turns away from his righteousness and commits iniquity, and does according to all the abominations that the wicked man does, Shall he live? All the righteousness, which he has done shall not be remembered; because of the unfaithfulness of which he is guilty and the sin which he has committed, Because of them he shall die” (Ez 18:24). And as said by St. Anthony the Great: [I wish we stand fast in our strife every day; knowing that if we get slothful for just one day, God will not forgive us for the sake of the past; but His wrath will come on us... Judas has lost all his previous strife because of one night7.] And St. Basil the Great says: [In case of a change, the labor of the righteous shall not help him, and the sinner will not be blamed; when the former divert from what is good to what is evil; and when the later turn from what is evil to what is better8.] Now, in case you consider that phrase as being harsh and cruel; listen to what St. John Chrysostom says: [God, even in this case, shows the greatness of His compassion. 1 In Joan. tract. 33:8. 2 Sermons on N.T. Lessons 37:10. 3 ibid 21:21. 4 Ep, to a lapsed monk 44:2. 5 On Repentance 4. 6 Sermon 18:2. 7 Vita S. Antoni 18. 8 Ep. to Clilo his disciple 42:2. 9 He presents to us those terrifying things, in order to set us up, and to awaken in us the desire for the Kingdom1.] And St. Clement of Alexandria says: [God’s punishments are for the sake of salvation, and His chastisement leads us to repentance; for God yearns for repentance more than for the sinner’s death2.] “‘For I have no pleasure in the death of one who dies,’ says the Lord God. Therefore turn and live” (Ez 18:32). These words, God addresses to you if you are desperate: “I have no pleasure in the death of the wicked.” Even if you desire to die; I do not. You did not create yourself; but by despair you will perish. Anyhow, God created you out of nothing; then sought you when you got lost; and found you through the blood of His Son, and saved you. Now He is calling you: Turn from the pit of despair. Come to Me; for I have no pleasure in the death of the wicked; but for his return to live... Do not lose confidence because of being in despair about your sins; and at the same time, do not trust in the longevity of life; therefore repent... Why don’t you repent today?!3 Fr. Caesarius Bishop of Arles Origen sees in this divine talk, concerning the possibility of the return of sinners to God, and the warning of those standing against falling, a confirmation of the falsehood of the opinion, of the existence of different attitudes created as such; clarifying that a sinner can become good, and the other way round4. 1 In 2 Tim., hom 3. 2 Strom. 7:7. 3 Sermon 18:4. 4 In Matt. 2:11. 10 AN INSPIRATION FROM THE BOOK OF E ZEKIEL 18 YOU DID NOT CREATE ME TO DIE You created me as a king, to live in the world in my royal palace! You did not create me to die, but to live by and with You! How amazing, O God, is Your love for me; For even if I seek death, You desire my life! I do not know what is right for my edification and glory! But You know all what is for my life, O my Creator! You do not wish for me to die, but to live. Do not let me pay for my fathers’ sins. And do not hurt my feelings about the sins I have forsaken. You are amazing in Your care for me! You are the Savior of souls from corruption. You alone can renew my nature, O My Savior!
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