Exegetical and Hermeneutical Commentary of Ezekiel 18:17
[That] hath taken off his hand from the poor, [that] hath not received usury nor increase, hath executed my judgments, hath walked in my statutes; he shall not die for the iniquity of his father, he shall surely live.
17. taken off his hand ] withdrawn his hand so as not to injure or oppress the poor. LXX. reads: from iniquity, but cf. ch. Eze 20:22.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 17. He shall not die for the iniquity of his father] He shall no more be affected by his father’s crimes, than his father was benefited by his grandfather’s righteousness.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Taken off his hand from the poor; withdrawn his hand from hurting or wronging the poor, though he had power and might to do it securely.
That hath not received usury, & c. see Eze 18:8,9, where these particulars are explained.
Fuente: English Annotations on the Holy Bible by Matthew Poole
17. taken off his hand from thepoorthat is, abstained from oppressing the poor, whenhe had the opportunity of doing so with impunity.The different senseof the phrase in Eze 16:49, inreference to relieving the poor, seems to have suggested thereading followed by FAIRBAIRN,but not sanctioned by the Hebrew, “hath not turnedhis hand from,” &c. But Eze20:22 uses the phrase in a somewhat similar sense to EnglishVersion here, abstained from hurting.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
[That] hath taken off his hand from the poor,…. When he perceived it lay heavy upon him, withdrew it from hurting him, and forbore to do it when it was in his power, and perhaps eased him of the hardships his father had laid upon him; which was very kind and humane:
[that] hath not received usury nor increase; [See comments on Eze 18:8];
hath executed my judgments, hath walked in my statutes; had not only negative, but positive holiness: not only abstained from things sinful, but did that which was just and right, both with respect to God and man; observed the worship of God, and did justice to mankind:
he shall not die for the iniquity of his father; or be punished for his father’s sins, with sword, famine, pestilence, or captivity; shall not die a corporeal death, and much less eternal death, on that account:
he shall surely live; in his own land, and in the enjoyment of the good things of life; and having the grace and fear of God, and acting from gracious principles, with a view to the glory of God, he shall live eternally, though the son of a wicked man.
Fuente: John Gill’s Exposition of the Entire Bible
Now at last he concludes: he shall not die through his father’s iniquity; he shall surely live. He does not repeat that this is just, yet we must understand it so; but he stops at the immediate effect, since God’s blessing awaits all the just, as Isaiah says surely there is a reward to the just, (Isa 3:10😉 and the Prophet exclaims as if it were believed with difficulty: for, since we see all things revolving promiscuously in the world, we directly imagine either that God is at rest in heaven, or that chance governs all things here on earth. But we must strive against this perverse supposition, and determine, as Isaiah teaches, that there is a reward for the just. The Prophet now expresses this, while a difficult question arises from the passage; for he says that he is just who has kept the law, and so God will bestow a recompense upon. him: hence these two things are connected together, and the question which I mentioned arises from the former clause; for the whole Scriptures teach that no one is just, and that none can be justified by the law. But these things are contrary to each other; to be just and worthy of reward through keeping the law, since none is just, all are transgressors, all devoid of justice, and so but one remedy remains — that of seeking our safety from the gratuitous mercy of God. But although, at first sight, this kind of it consistency disturbs the rude and partially-exercised commentator, yet this solution is easy, since, strictly speaking, justice is the observance of the law. If any one asks, then, what justice is, the proper definition is, the observance of law. Why so? Because the law, as I said yesterday, lays down the solid rule of justice; whoever observes it will be esteemed just; and thus justification is properly said to be placed in works. But, on the other hand, Scripture pronounces what is very true, and entirely confirmed by experience, that no one can satisfy the law, and, on account of this defect, we are all deprived of justification by works. What I have said may be made much clearer by many testimonies of Scripture. Not the hearer of the law, says Paul, in the second chapter of the epistle to the Romans, but the doer of the law, shall be justified, (Rom 2:13.) There Paul speaks naturally, that those are just who conform their whole life to the obedience of God’s law. So also John, in his canonical epistle: He who does righteousness is righteous. (1Jo 3:7.) Now, if any one asks whether any perfect observer of the law can be found, or one who does justice in every respect, the answer is at hand, that we are all by nature very far gone from all righteousness, and all our senses and affections are enemies which contend against God’s law, as Paul teaches: The whole soul of man is perverse, and we are not fit to think anything of ourselves, and that all our sufficiency is of God, since we are slaves of sin. (Rom 8:7; 2Co 3:5; Rom 11:0.) But it would be superfluous to heap together many testimonies. Let it suffice, then, that we are by nature all together rebels against God, so that not the slightest particle of good can be found in us. As far as concerns the faithful, they aspire indeed to righteousness, but lamely, and at a great distance from their aim; they often wander from the way, and they often fall, so that they do not satisfy the law, and hence require God’s pity. Hence we must come to the second kind of righteousness, which is improperly so called, namely, that which we obtain from Christ. He who does righteousness is righteous. (l Joh 3:7.) None of us does it; but Christ, who fulfilled the law, is esteemed just before God. Hence it is necessary that we should be approved by God through his righteousness; that is, it is imputed to us, and we are accepted through his righteousness. Hence justification by faith, as it is called, is not properly righteousness; but on account of the defect of true righteousness, it is necessary to fly to this as to a sacred anchor; and Paul, in the tenth chapter to the Romans, explains this briefly and clearly. The righteousness of the law, says he, thus speaks: He who has done these things shall live in them; but the righteousness of faith says, He who has believed shall be just. The Apostle here speaks of a double righteousness — that of the law and of faith: he says, that the righteousness of the law is situated in works, since no one is thought just unless he fulfills the law. (Rom 10:5.) Since all are far distant from this standard, another is added and substituted, namely, that we may embrace the righteousness of Christ by faith, and so become just, by another righteousness without us: for if any one again objects that justification by the law is superfluous, I answer, that it profits us in two ways; first, because the law brings in those convicted of their own unrighteousness to Christ. This, then, is one fruit of the law, that we renounce our own righteousness, when our iniquity so discloses itself, that it compels us to be silent before God, as we formerly saw. A more fruitful result follows; because, when God regenerates his elect, he inscribes a law on their hearts and in their inward parts, as we have elsewhere seen, and shall see again in the thirty-sixth chapter. (Jer 31:33; Eze 36:26.) But the difficulty is not yet solved; because the faithful, even if regenerated by God’s Spirit, endeavor to conform themselves to God’s law, yet, through their own weakness, never arrive at that point, and so are never righteous: I answer, although the righteousness of works is mutilated in the sons of God, yet it is acknowledged as perfect, since, by not imputing their sins to them, he proves what is his own. Hence it happens, that although the faithful fall back, wander, and sometimes fall, yet they may be called observers of the law, and walkers in the commandments of God, and observers of his righteousness. But this arises from gratuitous imputation, and hence also its reward. The works of the faithful are not without reward, because they please God, and pleasing God, they are sure of remuneration. We see, then, how these things are rightly united, that no one obeys the law, and that no one is worthy of the fruits of righteousness, and yet that God, of his own liberality, acknowledges as just those who aspire to righteousness, and repay them with a reward of which they are unworthy. When, therefore, we say that the faithful are esteemed just even in their deeds, this is not stated as a cause of their salvation, and we must diligently notice that the cause of salvation is excluded from this doctrine; for, when we discuss the cause, we must look nowhere else but to the mercy of God, and there we must stop. But although works tend in no way to the cause of justification, yet, when the elect sons of God were justified freely by faith, at the same time their works are esteemed righteous by the same gratuitous liberality. Thus it still remains true, that faith without works justifies, although this needs prudence and a sound interpretation; for this proposition, that faith without works justifies is true and yet false, according to the different senses which it bears. The proposition, that faith without works justifies by itself, is false, because faith without works is void. But if the clause “without works” is joined with the word “justifies,” the proposition will be true, since faith cannot justify when it is without works, because it is dead, and a mere fiction. He who is born of God is just, as John says. (1Jo 5:18.) Thus faith can be no more separated from works than the sun from his heat yet faith justifies without works, because works form no reason for our justification; but faith alone reconciles us to God, and causes him to love us, not in ourselves, but in his only begotten Son. Now, therefore, that question is solved, when the Prophet teaches that life is reposed in the just, even if they are born of wicked and unholy parents.
Lastly, we must notice the word “life,” since the word “living” ought not to be understood only of life on earth, but looks to eternal life: and here some expositors are mistaken: for because they could not free themselves from those difficulties which I lately explained, they interpreted the words of Moses in a civil sense — He who has done these things shall live in them. But Moses is speaking of life eternal. Hence we must hold, not only that a reward is promised in this life to the just observers of the law, but that eternal life is also a promised reward. Besides, as I have said, since we are all destitute of righteousness, so we thought not to hope for any reward, since we are all under the law and under the curse, as Paul says: neither is there any means of escape, as Paul again says, (Gal 3:10,) unless we fly with complete and abject faith to the mercy of God alone, and to the satisfaction by which Christ has reconciled us to his Father. Here I shall finish.
Fuente: Calvin’s Complete Commentary
17. Taken off his hand from the poor Many scholars believe that the LXX. text is preferable, “withdrawn his hand from iniquity,” following Eze 18:8. (See also Eze 20:22.)
Fuente: Whedon’s Commentary on the Old and New Testaments
Eze 18:17 [That] hath taken off his hand from the poor, [that] hath not received usury nor increase, hath executed my judgments, hath walked in my statutes; he shall not die for the iniquity of his father, he shall surely live.
Ver. 17. See on Eze 18:8-9 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
the poor = the oppressed. The Septuagint reads “injustice”, as in Eze 18:8.
iniquity. Hebrew. ‘avah. App-44. Not the same word as in or. Eze 8:24, Eze 8:26.
Fuente: Companion Bible Notes, Appendices and Graphics
hath taken: Eze 18:8, Job 29:16, Pro 14:31, Pro 29:7, Pro 29:14, Jer 22:16, Dan 4:27, Mat 18:27-35, Luk 19:8
that hath not: Eze 18:8, Eze 18:9, Eze 18:13, Lev 18:4, Lev 18:26, Lev 18:30
he shall not: Eze 18:19, Eze 18:20, Eze 20:18, Eze 20:30, Jer 16:11-13, Jer 16:19, Mal 3:7, Mat 23:29-33
he shall surely: Eze 18:9, Eze 18:19, Eze 18:21, Eze 18:28, Eze 3:21, Eze 33:13, Eze 33:15, Eze 33:16
Reciprocal: Exo 22:25 – General Lev 25:36 – usury Psa 15:5 – putteth Psa 89:30 – walk Pro 28:8 – unjust gain Jer 7:5 – if ye thoroughly
Fuente: The Treasury of Scripture Knowledge
Eze 18:17. Taken his hand from the poor denotes he has refrained from oppressing the poor, such as charging him usury or interest on money loaned to him. If a son follows these righteous principles in life he will not be punished because of his father.