Vers. 1-4.-.The misapplied proverb of sowr grapes. "The word of the Lord cams unto me again, saying, Wbat mean ye, that ye use this proverb concerning the land of Israel?" etc. In the' Speaker's Commentary' a connection between this and the pre- ceding chapter is pointed out. "The last verse of the preceding chapter declares that God is wont tn '.:I.base the lofty and to exalt those of low estate. This gives occasion for a declaration of the principle upon which these providential dispensations proceed. viz. that every individual shall be equitably dealt with-a principle that precludes the children from either presuming on the fathers' merits or despairing on account of the fathers' gull t." I. THE SOLEMN TRUTH EXPRESSED IN THIS PROVERB. Regarding this proverb apart from the spirit in which it was used by the Jews, it sets forth the truth that there is a transmission of certain qualities and tendencies, advantages and disadvantages, from parents to their children; that children inherit good or evil, or both, from their parent8; OIL XVIII. 1-32.] 'l'HE BOOK OF THE PROPHET E7,F,T([F,L. 3.37
that some of the consequences of parental character and conduct· extend to their' children. 1. This truth is stated in the sacred Scriptures. We find it in Exod. xx. 5, 6; 2 Sam. xxi. 1; J er. xv. 4; Lam. v. 7; Luke xi. 50, 51. 2. This truth may 06 distinctly traced in human life. It is apparent physically. It is exemplified in the sound constitutions of the children of healthy and virtuous parents; ill the debilitated frame and depraved appetite of the children of drunkards; and in the transmission of certain diseases of the body from generation to generation. The operation of this principle is clearly seen in the secular circumstances of persons. Prudent and thrifty parents often bequeath to their children material comforts and riches, while the reckless and thriftless squander their possessions and leave to their children encumbered estates or no estate o.t all. This principle is exhibited socially in the respect which is accorded to the offspring of honourable parents, and ill the infamy of vicious or criminal panmts which damages the reputation of their unfortunate children. It is apparent mentally. The children of educated and thoughtful parents generally manifest inclination and aptitude for learning and intellectual pursuits. The reverse is usually the case with the children of unthinking and ignorant parents. It is traceable even in rrtoral character and tendency. The prolivities to sin in the offspring of depraved and vicious parents are far more active and powerful than in the children of the godly. To live virtuous and Christian lives is much less difficult for the latter than for the former. Moral tendencies are transmissible. We may trace the presellce and working of this principle in communities. Much of the good and also much of the evil which we have in our life and circumstances to-day we inherit from the generations which have preceded us-from the governments, the Churches, the authors, of earlier ages. The connection of the generations necessitates the fact upon which we are dwelling. II. THE UNJUSTIFIABLE USE OF THIS PROVERB. It was in common and frequent use amongst the Jews in Babylon and also in Jerusalem (Jer. xxxi. 29). It was used wrongly by them. They used it: 1. So as to ignore their own sins. They were suffering because of the sins of their ancestors, especially of Manasseh (Jer. xv. 4); and they repeated this proverb as though they had done nothing to merit the afflictions under which they laboured, and were being unrighteously dealt with. Whereas we have seen already in these prophecies of Ezekiel how widely they had departed from God, and how deeply they were implicated in the worst of sins (cf. eh. v. 5-11; vi. 1-7; vii. 1-9; viii. 5-18; xvi. 15-34). They were suffering not one iota more than they deserved for their own sins. 2. So as to ignore the beneficial action of the essential principle of this proverb. (1) By the operation of this principle good is transmitted from parents to children as well as evil. They overlooked all the good which they had inherited from such ancestors as Abraham, Moses, Samuel, David, Solomon, and others. We inherit many and precious blessings through the lives and labours, the sufferings and sacrifices, of those who have preceded us on this planet. (2) The operatfon of this principle is calculated to exert a powerful influence in restraining from sin and inciting to virtue. The love of parents for their children is one of the purest and strongest affections of the human heart. That love, combined with a recognition of this principle, would constrain parents to live wisely and purely, lest otherwise they should injure their beloved offspring. But in using this proverb the Jews took no account of the beneficial operation of this principle. They quoted it as though it were 1n·oductive only of evil. 3. So as by implication to challenge the justice of God in his providential dealings with them. They repeated this proverb complainingly, as if they were suffering wrongfully, and were not receiving righteous treatmeut at the band of the Lord. They had themselves eaten sour grapes, and their teeth were set on edge; but they spake only of their fathers having eaten the sour grapes, and the children ~uffering the consequences. 'fhus tacitly they aspersed the righteousness of the government of the Lord Jehovah in relation to them. III. THE 0ESSATION OF THE USE OF THIS PROVERB, "As I live, saith the Lord God, ye shall not any more use this proverb in Israel. Behold, all souls are mine," etc. Ezekiel does not explicitly say by what means the use of this proverb should be brought to an end. But we suggest: 1. By the manifestation of the personal wickedness of those who used it. God would so bring their sin to light that it should bo evident that their punish- ment did not exceed their guilt. Calvin clearly expresses the idea: "It was just as if h~ had said, I will drive out of you this boasting, by laying bare your iniquity, in such 1!:ZJ!;ll:IEL, Z 338 TI-rn BOOK 01<' THE PROPHET EZEKIEL. [en. xvm. 1-32,