Exegetical and Hermeneutical Commentary of Ezekiel 18:18
[As for] his father, because he cruelly oppressed, spoiled his brother by violence, and did [that] which [is] not good among his people, lo, even he shall die in his iniquity.
18. spoiled his brother ] LXX. omits “brother;” the word is that referred to Eze 18:10. Here “brother” might stand, though “neighbour” is the term elsewhere used ( Eze 18:6 ; Eze 18:11). The word “violence” or robbery has a different form Eze 18:7 ; Eze 18:12.
Fuente: The Cambridge Bible for Schools and Colleges
Oppressing, he oppressed; and spoiling, spoiled; did all the mischief he could: he shall die.
Fuente: English Annotations on the Holy Bible by Matthew Poole
14-18. The third case: a son whowalks not in the steps of an unrighteous father, but in the ways ofGod; for example, Josiah, the pious son of guilty Amon; Hezekiah, ofAhaz (2Ki 16:1-20; 2Ki 18:1-37;2Ki 21:1-22).
seeth . . . andconsiderethThe same Hebrew stands for both verbs,”seeth . . . yea, seeth.” The repetition implies theattentive observation needed, in order that the son may not be ledastray by his father’s bad example; as sons generally are blind toparents sins, and even imitate them as if they were virtues.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
[As for] his father,…. It shall be otherwise with him:
because he cruelly oppressed; or, “oppressed an oppression”; or, “with an oppression” i; oppressed the poor, and had no mercy on them, but used them in the most rigorous manner:
spoiled his brother by violence; took away the spoil of his brother; spoiled him of his substance; did injury to his person and property, and all the mischief that lay in his power:
and did [that] which [is] not good among his people; neighbours, citizens, and countrymen; did nothing which was good, as he ought to have done; but everything that was bad, which he should not have done:
lo, even he shall die in his iniquity: and for it; it shall not be forgiven him; he shall be punished for it with death, with the death of affliction; and with corporeal death, as a punishment for sin; and with eternal death, dying in his sins, and in a state of impenitence. These instances, put every way, most clearly show the equity of God; the justness of his proceedings in providence; and how inapplicable the proverb in Eze 18:2 was to them; and that such that sin, and continue therein, shall die for their own iniquities, and not for the sins of others.
i “oppressit oppressionem”, Pagninus, Montanus; “oppressit oppressione”, Vatablus, Junius & Tremellius.
Fuente: John Gill’s Exposition of the Entire Bible
He inculcates the same thing more at length, not for the sake of ornament so much as to refute that impious saying in which the Israelites so perniciously persisted. Since then it was difficult to tear from their minds what was so deeply rooted in them, the Prophet often exclaims that no one was punished except he deserved it for his crimes. He adds in the next verse what seems superfluous and absurd: for the Israelites did not contend with God for sparing the innocent: but here Ezekiel represents them speaking as if they wished the innocent son to be punished equally with the wicked father. But he does not mean that they contended about the right, but about the fact, as we usually say. For since they were imbued with that error, that punishments extended beyond the criminals, on the other hand he pronounces that the just were not absolved by their own goodness, if they sprang from impious parents, although the people supposed so; for they were buried under their own depraved judgment, otherwise they must have perceived that justice is never deprived by God of its reward of life.
Fuente: Calvin’s Complete Commentary
(18) As for his father.There is here a recurrence to the second case, to bring out more sharply the contrast between the two, and to emphasise the fact insisted upon, that each individual must be judged according to his own character, without help or prejudice from that of his father.
This third case was especially adapted to the prophets purpose of refuting the proverb, because here was the father who had eaten sour grapes, and his sons teeth were not to be set on edge.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
18. Spoiled his brother All Hebrews were brothers. (Compare Leviticus 25.) The word is used here interchangeably with “neighbor” (Eze 18:6; Eze 18:11).
In his iniquity Rather, for his iniquity (also Eze 18:22; Eze 18:24).
Fuente: Whedon’s Commentary on the Old and New Testaments
“As for his father, because he cruelly oppressed, spoiled his brother by violence, and did what is not good among the people, behold he will die in his iniquity.”
The grandson’s goodness will not protect his father. His father will be brought to account for his sins. He will take responsibility for his own actions. Nor will the righteousness of his father save him. Everyone is finally individually accountable.
A Summary.
Note the positiveness of the whole passage. Had the prevailing position been totally in mind the contrast would have been between two wicked and one righteous. But the concentration is here on the blessing of the righteous, and the attitude is positive. The threefold generations may well have in mind the idea that Israel began well, sank into sin and now have the opportunity to repent resulting in full restoration.
Furthermore it does away with the fatalism of those who felt that they were at the mercy of their fathers’ doings. Let them but arise and change and all will be different. Each man is responsible for his own sin and his own life, and finally determines his own destiny. The future can be rosy, but only if they go forward with their hand in the hand of God.
Ezekiel was not questioning the continuity of the effects of sin. The consequences of sin often go on long after the sin is forgiven, and sadly embrace others, often to the third and fourth generation. The life of David was constantly beset by the consequences of his forgiven sin, and he was finally refused the privilege of building the temple because of them. And his manner of life badly affected his sons. But Ezekiel is stressing final individual responsibility, and that God can compensate for a man’s background, and will not hold it against him where he seeks to do the right.
Fuente: Commentary Series on the Bible by Peter Pett
Eze 18:18 [As for] his father, because he cruelly oppressed, spoiled his brother by violence, and did [that] which [is] not good among his people, lo, even he shall die in his iniquity.
Ver. 18. Spoiled his brother by violence. ] A man had as good deal with a Cossack or a cannibal as with a truly covetous criminal. “They hunt every man his brother with a net.” Mic 7:2
And did that which is not good among his people.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
people = peoples
Fuente: Companion Bible Notes, Appendices and Graphics
even: Eze 18:4, Eze 18:20, Eze 18:24, Eze 18:26, Eze 3:18, Isa 3:11, Joh 8:21, Joh 8:24
Reciprocal: Exo 5:18 – yet shall ye deliver Lev 6:4 – which he Job 24:4 – turn Psa 12:5 – oppression Pro 21:7 – because Jer 7:9 – steal Eze 18:7 – hath not Eze 33:8 – O wicked
Fuente: The Treasury of Scripture Knowledge
Eze 18:18. It was likewise true that the good deeds of a son would not benefit an unworthy father. The son would ‘live in the favor of God, but the father would have to die on the ground of his own responsibility.