(14) Doeth not such like.--This is the third case--that of the righteous son of a wicked father. The general principle is the same, that each man is to be judged according to his own individual character. The son of the righteous man has advantages, and the son of the wicked has hindrances in the way of righteousness which are not specified here, although elsewhere we are abundantly taught that responsibility is directly proportioned to privilege; but here the object is only to set forth in the clearest way, and apart from any other issues, the single fact of individual responsibility. In each case the particular examples of sin are somewhat varied, to show that they are mentioned only as examples, in order to set forth more clearly the general principle.

Verses 14-17. - Now, lo! etc. The law of personal responsibility had been pressed on its darker side. It is now asserted in its brighter, and that with the special emphasis indicated in its opening words. The proverb of the "sour grapes" receives a direct contradiction. The son of the evil doer way take warning by his father's example, and repent, as Ezekiel exhorted those among whom he lived to do. In that case he need fear no inherited or transmitted curse. He shall surely live; Hebrew, living he shall live. That truth came to Ezekiel as with the force of a new apocalypse, and it is obviously "exceeding broad," with far-reaching consequences both in ethics and theology.

18:1-20 The soul that sinneth it shall die. As to eternity, every man was, is, and will be dealt with, as his conduct shows him to have been under the old covenant of works, or the new covenant of grace. Whatever outward sufferings come upon men through the sins of others, they deserve for their own sins all they suffer; and the Lord overrules every event for the eternal good of believers. All souls are in the hand of the great Creator: he will deal with them in justice or mercy; nor will any perish for the sins of another, who is not in some sense worthy of death for his own. We all have sinned, and our souls must be lost, if God deal with us according to his holy law; but we are invited to come to Christ. If a man who had shown his faith by his works, had a wicked son, whose character and conduct were the reverse of his parent's, could it be expected he should escape the Divine vengeance on account of his father's piety? Surely not. And should a wicked man have a son who walked before God as righteous, this man would not perish for his father's sins. If the son was not free from evils in this life, still he should be partaker of salvation. The question here is not about the meritorious ground of justification, but about the Lord's dealings with the righteous and the wicked.Now, lo, if he beget a son,.... That is, the wicked man before mentioned; if he begets a son who proves a good man, which sometimes is the case, as Hezekiah the son of Ahaz, and Josiah the son of Amon:

that seeth all his father's sins which he hath done; not every particular action, but the principal of them; however, the several sorts and kinds of sin he was addicted to, and which were done publicly enough, and obvious to view; and yet does not imitate them, as children are apt to do:

and considereth: the evil nature and tendency of them; how abominable to God; how contrary to his law; how scandalous and reproachful in themselves, and how pernicious and destructive in their effects and consequences. The Septuagint, Vulgate Latin, and Arabic versions, read, "and feareth":

and doeth not such like; he fears God; and because the fear of God is before his eyes, and on his heart, which was wanting in his father, therefore he cannot do the things he did; the fear of offending him, the fear of his goodness, and of his judgments, both have an influence to restrain from sin.