Heredity
G. Jackson, M. A. Ezekiel 18:1-3 The word of the LORD came to me again, saying,… Through the whole realm of living things there runs the great law of inheritance. All that lives tends to repeat itself in the life of its offspring. The ant, for example, begins life not only with the form and structure of its ancestry, but in full possession of all those marvellous industrial instincts which today have passed into a proverb. The marvellous sagacity of the sheep dog, which no amount of training would ever confer upon a poodle or a fox terrier, comes to it by way of inheritance as part of its birthright. In similar fashion old habits and curious antitheses tend to repeat themselves in like fashion, even where the originating circumstances no longer remain. For example, we are told, by those who know, that in menageries straw that has served as litter in the lion's or the tiger's cage is useless for horses; the smell of it terrifies them, although countless equine generations must have passed since their ancestors had any cause to fear attack from feline foes. You must often have noticed a dog turning itself round three or four times before it settles in front of the fire, but it is probably only doing what some savage and remote ancestry did many generations ago when it trundled down the long grass of the forest to make a lair for itself for the night. Everyone knows how the peculiar cast of features that we term Jewish tends to reappear in generation after generation. The vagabondism of the gipsy, again, is in his blood, and he cannot help it. It is said that on one occasion the Austrian Government started a regiment of gipsies, but on the first encounter they ran away, A hundred mental and physical characteristics run in families, and so we have the aquiline nose of the Bourbons, the insolent pride of the Guises, the musical genius of the Bachs, and the scientific genius of the Darwins. Along the lines of his being, physical, mental, and moral, man derives from the past. As an American writer very happily and sagaciously puts it: "This body in which we journey across the isthmus from one ocean to another is not a private carriage, but an omnibus," and, be it said, it is our ancestors who are fellow passengers. Yesterday is at work in today; today will live again in tomorrow, and the deeds of the fathers, be they good or be they ill, are visited upon the children unto the third and fourth generation. Now, this doctrine of heredity, as it is termed, is, to use a popular phrase, at the present moment very much in the air. The novelist, the dramatist, the journalist, the educationalist, the moralist, the theologian, and the social reformer have all made it their own, and are all of them ready with this or that application of it to some aspect of our daily life. Now, it is impossible to ignore the fact that the doctrine of heredity, as it is held and taught by some today, practically robs life of all moral significance. It is not merely that it conflicts with this or that conclusion of morality; it cuts away the ground under the foot of all morality, and makes the word itself to be meaningless. It is not merely that it takes this or that doctrine of the Scriptures; it makes null and void the truths which the Scriptures, as it were, assume as the base and groundwork of all. Taking for granted the facts of heredity as I have illustrated them, how do these facts affect our ideas of moral responsibility? I think the answer may be put in three-fold form: heredity may increase, heredity may diminish, heredity can never destroy man's responsibility. Heredity may increase a man's responsibility, for if it be true that we inherit evil from the past, it is not less true that we inherit good; and if he is to be pitied and dealt tenderly with who, through no fault of his own, enters upon a grievous heritage of woe, is not he to be visited with stern condemnation who, reaping a rich harvest which other hands have sown, squanders his inheritance in riotous living? But it may also diminish, for there are certain hereditary vices, like drunkenness, for example, which are sometimes not only vices, but also diseases; and just in so far as they are diseases as well as vices, so far do they call for our pity rather than for our condemnation, — a fact, perhaps, that has not always had due weight given to it by some of our sterner moralists. God asks not only where does a man reach, but where does a man start. He counts not only the victories that men win, but the odds in the face of which men fight, the moral effort that is needed; and many a time when our poor blind eyes can only see the shame and disaster of seeming defeat, His eyes have marked the ceaseless, if often thwarted, struggle to cast off the yoke and bondage of evil. Heredity may increase, heredity may diminish, heredity ban never destroy man's responsibility, and it is just there that we join issue with so much that is being said and so much more that is being implied at the present day. This idea of heredity has so completely fascinated the minds of some, that to them man is nothing more than a bundle of transmitted tendencies, the resultant of antecedent forces, a projectile shot forth from the past, whose path he could calculate with mathematical accuracy, did he but know the precise character and amount of the hereditary forces that are at work in him. The unquestioned facts of heredity are emphasised to the exclusion of all other facts as though in this, and this alone, were the key to the whole mystery of the life of man. The prophet meets the complaints of the people with two words from the mouth of God, "Behold, all souls are Mine," — that is to say, every individual soul is related to God. We are related to the past; that is the fact upon which those to whom Ezekiel spoke laid all the emphasis, but we are also related to God. We derive from the past, but that which we derive from the past is not the whole of us, — we derive also from God. "As the soul of the father is Mine, so also the soul of the son is Mine." Weighted as we may be with sins which are not our own, we have each of us a moral life that is our own, received direct from God. If upon the one side of me — if I may put it in that awkward fashion — I am linked to a sinful human ancestry, and so rooted in Nature; on the other side of me I stand in a Divine lineage, I am rooted in God. The second word of the prophet follows from it as a natural corollary, "All souls are Mine; therefore, the soul that sinneth, it shall die." That is the charter of the individual soul. What does it mean? That it is never our past that condemns us, that a man's past can be a man's ruin only in so far as he allies himself with it, and makes it his own. I repeat, we are related to the past, therefore the facts of heredity cannot be denied, and must not be overlooked; but that which we derive from the past is not the whole of us. We are also related to God, and through that relationship the strength of the grace of God can come to us. And it is that two-fold fact concerning every man that makes man a responsible being. He can choose, he can take sides; and it is only when a man takes evil to be his good, when, barking the struggle altogether, he leaves evil in undisputed possession of the field, that he stands condemned before God. Turning aside from the prophet for one closing moment, I want you, looking beyond the prophet's teaching, to gather confirmation of his message. Look at the Bible. There is no book to make allowance for us all like this Book; no place where earth's failings have such kindly judgment given. "Our wills are ours, we know not how." We cannot sound the mysteries of our frame, but "Our wills are ours to make them Thine." The peace that follows righteousness, remorse after wrong-doings, the honour that everywhere men pay to self-sacrifice, the kindling indignation with which we listen to some story of base cunning and cruel wrong, the passionate thrill that passes through the whole nation to its very centre when a deed is done for freedom or a blow is struck for truth, — these things, which are among the most sacred and splendid of human experience, and which, as Dr. Dale used to say, are as real as the movements of the planets and as the ebb and flow of the tides — these things are only to be explained if it be true that man is free to choose betwixt truth and falsehood, for the good or evil side. So, in fact, with this. If a man is living in conscious rebellion against God, the poor and paltry plea of the father's sins will not avail. Oh yes, we may talk as we will about sour grapes, and I know not what else besides, but when conscience has a man by the throat he follows humbly in the footsteps of the Psalmist — "The guilt is mine, the sin is mine before God." If God's angel has us by the hand and is drawing us away from our bad evil selves, let us hear and answer to His call, and it may be that even yet by His grace we shall be crowned. (G. Jackson, M. A.) Parallel Verses KJV: The word of the LORD came unto me again, saying, WEB: The word of Yahweh came to me again, saying,