The Justification of the Individual – Theologically, this chapter must rank as one of the most important in the book. Its theme of the justification of the individual, expressed in 18:4 and 18:20, is coupled with the equally important truth that God desires all people to be saved in 18:23 and 18:32. Two issues in interpretation exist. The first, promoted by modern higher criticism, is that Ezekiel introduces a new individualistic emphasis. But the Scriptures have, from the beginning, had both an individual (Lev 15:2; 17:3; 20:2) and communal (Ex 20:5-6; Deut 5:9-10; Deut 24:16) view of sin. The second is individualism as a virtual theology or ideology. Since the fall, there has never been a time when the “Old Adam” did not try to transfer the fault for his sin to someone else (Gen 3:12). Pietism’s minimization or exclusion of the office of the ministry and Evangelicalism’s emphasis on “direct, personal relationship with Jesus” with a subjective experience of conversion are examples. Every Christian believes in Christ personally, but not in isolation from the rest of the church. Conversion is not just an experience but incorporation into the body of Christ through Baptism, the hearing of the Word, and the reception of the Lord’s Supper.
v.2-4 The Proverb about Sour Grapes – Sin deserves punishment, but they complain that God punishes the wrong people. Allegedly, God does not care who suffers so long as the balance of sin and punishment is kept, a kind of cosmic determinism or fatalism. The traditional interpretation is the question of theodicy, accusing God of injustice (Lam 5:7). Jeremiah uses the same proverb (Jer 31:29).
v.5-18 Three cases of individual retribution – Yahweh gives His thesis and then illustrates it at great length with three cases of divine justice: the righteous man, his wicked son, and the righteous grandson. The same standards are applied to all three groups. The criteria of righteousness are listed similarly to those for priests (Lev 18-21) and other offices (Deut 17:14-20; Job 22:1-9, 20-30; Prov 31:5-9; Is 33:14-16). This reflects Ezekiel’s background, esp. Lev 18:5-18. Righteousness in OT and NT is primarily a forensic, vertical relationship of justification before God. Sanctification inevitably follows and displays the relationship before men (see AC IV, VI, XX).
v. 5-9 – The Righteous Man avoids the mountains (places of worship) and the “fecal deities” (6:4). “Lift up his eyes” implies looking for help, trusting in, and making supplication to the deities, rather than to the Creator and Redeemer (see Psalm 121). Following are sexual transgressions comparable to Lev 18:19-20, 24-30, all punished by death (Lev 20:10-16). This includes adultery, condemned from creation and reiterated in the NT (Mt 5:27-32; 19:9; Rom 13:9; 1 Cor 6:9-20; Gal 5:19-21; Rom 1:18-32). “Justice” and “righteousness” is exemplified in the behavior of the righteous man, especially towards the weaker members of the community.
In the Torah, positively formulated mandates offer only two alternatives: obedience or disobedience. Negative formulations outline a perimeter or circumference beyond which is self-exclusion…