Exegetical and Hermeneutical Commentary of Ezekiel 18:5
But if a man be just, and do that which is lawful and right,
5 20. Developement of the principle in three instances, chosen so as to exhibit it in its most paradoxical form
5 9. The man that is righteous shall live. First, his righteousness is defined generally as doing judgment or right and justice, Eze 18:5. Then it is analysed into: (1) religious duties, Eze 18:6; (2) duties relating to marriage and the relations of men and women, Eze 18:6; (3) duties to one’s neighbour, Eze 18:7-8; and (4) finally all these duties are brought under the conception of obedience to the commands of God, Eze 18:9.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 5. If a man be just, and do that which is lawful and right] If he be just or holy within, and do what is according to law and equity. What is meant by this, is immediately specified.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
So far is God from perverse and froward partiality in his judgments, that none ever had cause to complain hereof.
If a man, without respect of persons, every one, whoever he be, be just; faultless and unstained, which may refer to his temper and disposition of mind; and if his conversation hath agreed with the law of God and rule of justice in all points, in private and public affairs among men.
Fuente: English Annotations on the Holy Bible by Matthew Poole
5. Here begins the illustrationof God’s impartiality in a series of supposed cases. The first caseis given in Eze 18:5-9,the just man. The excellencies are selected in reference to theprevailing sins of the age, from which such a one stood aloof; hencearises the omission of some features of righteousness, which, underdifferent circumstances, would have been desirable to be enumerated.Each age has its own besetting temptations, and the just manwill be distinguished by his guarding against the peculiardefilements, inward and outward, of his age.
just . . . lawful . . .rightthe duties of the second table of the law, which flowfrom the fear of God. Piety is the root of all charity; to render toeach his own, as well to our neighbor, as to God.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But if a man be just,…. Not legally, as to be wholly free from sin, for there is no such just man, Ec 7:20; but evangelically, through the imputation of the righteousness of Christ unto him; and who has a principle of grace and holiness wrought in him; a man of a just principle and good conscience; who is disposed by the grace of God to that which is just and right; for this seems to refer to the inward frame of the mind, as distinct from actions, and as the source of them, as follows:
and do that which is lawful and right; or “judgment” c and “justice”; true judgment and justice, as the Targum; that which is just and right by the law of God, and is so between man and man; the particulars of which follow:
c “judiciam et justitiam”, V. L. Pagninus, Montanus, &c.
Fuente: John Gill’s Exposition of the Entire Bible
The Righteous Man Shall Not Die
Eze 18:5. If a man is righteous, and doeth right and righteousness, Eze 18:6. And doth not eat upon the mountains, and doth not lift up his eyes to the idols of the house of Israel, and doth not defile his neighbour’s wife, and doth not approach his wife in her uncleanness, Eze 18:7. Oppresseth no one, restoreth his security (lit., debt-pledge), committeth no robbery, giveth his bread to the hungry, and covereth the naked with clothes, Eze 18:8. Doth not give upon usury, and taketh not interest, withholdeth his hand from wrong, executeth judgment of truth between one and another, Eze 18:9. Walketh in my statutes, and keepeth my rights to execute truth; he is righteous, he shall live, is the saying of the Lord “Jehovah.” – The exposition of the assertion, that God only punishes the sinner, not the innocent, commences with a picture of the righteousness which has the promise of life. The righteousness consists in the fulfilment of the commandments of the law: viz., (1) those relating to religious duties, such as the avoidance of idolatry, whether of the grosser kind, such as eating upon the mountains, i.e., observing sacrificial festivals, and therefore sacrificing to idols (cf. Deu 12:2.), or of a more refined description, e.g., lifting up the eyes to idols, to look to them, or make them the object of trust, and offer supplication to them (cf. Psa 121:1; Deu 4:19), as Israel had done, and was doing still (cf. Eze 6:13); and (2) those relating to moral obligations, such as the avoidance of adultery (compare Exo 20:14; Lev 20:10; Deu 22:22; and for , Gen 34:5), and of conjugal intercourse with a wife during menstruation, which was a defilement of the marriage relation (cf. Lev 18:19; Lev 20:18). All these sins were forbidden in the law on pain of death. To these there are appended duties to a neighbour (Eze 18:7.), viz., to abstain from oppressing any one (Exo 22:28; Lev 15:14, Lev 15:17), to restore the pledge to a debtor (Exo 22:25; Deu 24:6, Deu 24:10.). is hardly to be taken in any other sense than as in apposition to , “his pledge, which is debt,” equivalent to his debt-pledge or security, like in Eze 16:27. The supposition of Hitzig, that is a participle, like in 2Ki 16:7, in the sense of debtor, is a far less natural one, and has no valid support in the free rendering of the lxx, . The further duties are to avoid taking unlawful possession of the property of another (cf. Lev. 5:23); to feed the hungry, clothe the naked (cf. Isa 58:5; Mat 25:26; Jam 2:15-16); to abstain from practising usury (Deu 23:20; cf. Exo 22:24) and taking interest (Lev 25:36-37); in judicial sentences, to draw back the hand from wrong, and promote judgment of truth, – a sentence in accordance with the true nature of the case (see the comm. on Zec 7:9); and, lastly, to walk in the statutes and rights of the Lord, – an expression which embraces, in conclusion, all that is essential to the righteousness required by the law. – This definition of the idea of true righteousness, which preserves from death and destruction, and ensures life to the possessor, is followed in Eze 18:10. by a discussion of the attitude which God sustains towards the sons.
Fuente: Keil & Delitzsch Commentary on the Old Testament
RIGHTEOUS LIVING KEEPS ONE FROM ALL FORMS OF CAPITAL PUNISHMENT
Verses 5-9:
Verse 5 lays down the moral and ethical principle, set forth in the Mosaic law, that each person who did that which was right and lawful need have no fear of punishment. For Divine punishment was to be meted out to those who did evil, individually and nationally, who did not live by the law, Lev 18:5; Rom 10:5; Gal 3:12.
Verse 6 describes what the individual should avoid doing if he expected to avoid punishment as prescribed by the Mosaic law, as follows: 1) First, one was not to “eat upon the mountains,” where idol festivals were held, as described, Eze 6:13; with the mistaken notion that such would secure the favor of idol gods, 1Co 10:20-21; 1 Corinthians 2) Second, one was not even to “lift up his eyes” (in expectancy), Mat 5:28, to the idols of the house of Israel, as the eyes of an harlot rove after lust, Job 31:1; Psa 121:2; Psalms 3) Third, one who had not come near to or had intercourse with a menstrous woman, a thing considered so unclean that a death penalty was prescribed for it in the law even a man toward his wife, Lev 18:19; Lev 20:18. Those who avoided such prohibitions of the law need have no fear of law punishment or Divine disfavor.
Verse 7 continues to describe other sins, for which even a righteous man’s committing them, would make him due to receive civil punishment, or criminal punishment, even to the point of capital punishment. One was not to oppress anyone, but restore the debtor’s pledge, Exo 22:26; Deu 24:12-13. Each was to spoil no one by doing personal violence to them; Each was to give bread to the hungry and clothes to cover the naked, Isa 58:7; Mat 25:35-36. Breaking these divine principles would lead to punishment, even for a righteous man, under penalty of the just laws of Israel.
Verse 8 continues a list of unethical things condemned under the law, such as usury (taking exorbitant interest), for the lending of money, a thing regulated by Mosaic law, Exo 22:25; Lev 25:36-37; Deu 23:19; Neh 5:7; Psa 15:5. That one who took no increase Or profit from lending to the poor, or their brethren, Exo 22:25, who held back his hand from lawlessness, and administered just judgment among men was said to live by complying with these righteous matters of the law, Deu 23:19. For the “doer of the law,” was to live (survive) thereby. That is he was to avoid Divine chastening or physical death as a law-breaker, Lev 25:36-37.
Verse 9 summarizes the kind of soul (individual of life) who shall live, survive without fear of the death penalty of the law, as that one who: 1) walked in (in harmony with) His statutes, and 2) who kept or guarded or respected His judgments as true. That person is declared to be just, justified, or acquitted, from the death penalties of the law of Israel, Eze 20:11; Amo 5:4. This concerns the survival of earthly life with honor, not how a lost soul may obtain salvation from eternal death and hell, Lev 18:5; Rom 10:5; Gal 3:12.
Fuente: Garner-Howes Baptist Commentary
Here the Prophet confirms his former teaching by examples. For he first says, if any one faithfully keep the law, he shall prosper, since God will repay the reward of justice: afterwards he adds, if the just man beget a son unlike himself, the justice of the father shall not profit the degenerate son, but he shall receive the reward of his iniquity. But if this second person should beget a son who does not imitate his father, God promises that this third person shall be acceptable by him, because he is just, and therefore enjoys prosperity and happiness. We see, then, that the grandfather and grandson are here spoken of, and that the son of the first, and father of the third, is placed between them. But this is the Spirit’s intention, that God has prepared a reward for each according to their lives, so that he does not permit them to be deprived of their promised blessing, nor let the impious and despisers of his law escape. Now let us come to the words, if any one has been just, says he, he shall be just, therefore he shall live. He speaks generally first: he afterwards enumerates certain species under which he embraces the sum of the whole law. The full sentence is, if any one has been just, he shall live in consequence of his justice. But the Prophet defines what it is to be just, and he there chooses certain parts of the law: by putting a part for the whole, as I have said, he signifies, that whoever faithfully observes the law is esteemed just before God. Now we must examine each of these kinds of justice, and afterwards come to the general doctrine. He says first, that he is just who does justice and judgement. By the word judgment holy Scripture signifies rectitude; but when the two words are joined together, judgment seems to express more than justice: for justice is nothing but equity, fidelity, integrity, when we abstain altogether from fraud and violence, and deal with our brethren as we wish them to deal with us. Whoever so conducts himself is said to do justice; but judgment is extended further, namely, when we not only desire to benefit but defend our brethren, when unjustly oppressed, as far as we can, and when we oppose the lust and violence of those who would overthrow all that is right and holy. Hence to do judgment and justice is nothing else than to abstain from all injury by cultivating good faith and equity with our neighbors: then to defend all good causes, and to take the innocent under our patronage when we see them unjustly injured and oppressed. But these duties belong properly to the second table of the law. But it is clear from this that we fear God when we live justly with our brethren, for piety is the root of charity. Although many profane persons seem blameless in their life, and manifest a rare integrity, yet no one ever loves his neighbor from his heart, unless he fears and reverences God. Since, therefore, charity flows from piety and the fear of God, as often as we see the duties of the second table placed before us, we should learn them to be the testimonies to the worship of God, as is this place: but then the Prophet also adds certain parts of the first table.
Fuente: Calvin’s Complete Commentary
(Eze. 18:5-9.)
EXEGETICAL NOTES.True righteousness is described as the fulfilment of the commandments of God. Through such righteousness the righteous shall live.
Eze. 18:5. That which is lawful and right (Heb.) Judgment and righteousness. The deeds must conform to the rule of right, and the motive must be the love of right. The first application of the principle is made to the righteous man. He is described according to Being and Doing,essentially and actually; in particular, doing judgment, in general, righteousness: His doing is then more precisely depicted, not without a tendency to antithesis.Lange.
Eze. 18:6. Hath not eaten upon the mountains. Mountains where idol festivals were held (Eze. 6:13). Eating that which was offered in sacrifice to an idol was supposed to secure the favour of that deity (1Co. 10:20-21). Neither hath lifted up his eyes to the idols of the house of Israel. The lifting up of the eyes denotes the expectation of help (Psa. 121:1). Neither hath come near to a menstruous woman. Conjugal intercourse with a wife while she was set apart for her uncleanness was forbidden by the law of Israel on pain of death. It was a defilement of the marriage relation. (Lev. 18:19; Lev. 20:18). The prohibition of impurities in the married state is included, which is directed against unbridled lust that bows not to the ordinance of God.(Hengstenberg.)
Eze. 18:7. Restored to the debtor his pledge. This restoration was commanded by the law, as the things taken in pledge were considered as necessary to the existence of the poor man (Exo. 22:25; Deu. 24:6; Deu. 24:10, etc.). His bread to the hungry. Not regarding it as his; not saying with Nabal, Shall I take my bread and give it away? (1Sa. 25:11).
Eze. 18:8. Given forth upon usury, neither hath taken any increase. The Hebrew word for usury is very expressive. It literally signifies biting, and must have originated in the practice of taking exorbitant interest. The law of Moses absolutely prohibited the Jews from taking any interest from their brethren, but permitted them to do so from a foreigner (Exo. 22:25; Deu. 23:19-20). Increase is another term expressive of interest or usury, denoting riches obtained by lending money at high interest, or by making exorbitant charges on the natural productions of the soil.(Henderson). The taking of increase on a loan of the necessaries of life was forbidden to the Israelite (Lev. 25:36-37). Hath executed true judgment between man and man. In the special capacity of a judge or arbiter.
Eze. 18:9. He is just. Really suchrighteousness as contra-distinguished from its semblance. He shall surely live. He shall save his soulshall live in the fullest, deepest sense of the word. The man who was blameless with respect to all the points here specified was accounted righteous in the eye of the law, and entitled to enjoy the life which the law secured.(Henderson.)
HOMILETICS
A PICTURE OF RIGHTEOUSNESS (Eze. 18:5-9)
The whole of this paragraph is an expansion of the words, If a man be just and do that which is lawful and right (Eze. 18:5). Righteousness consists in the fulfilment of the commandments of Gods law. It is conformity to a standard which is not arbitrary, but founded upon the nature of God Himself and His relations to mankind. But more particularly, righteousness consists
I. In the proper discharge of religious duties. Those duties which more nearly concern God and His worship. They are laid down in the first Table of the Law. In this passage, they are described negatively as consisting, in general, in the avoidance of idolatry.
(1) In its grosser forms. Such as, eating upon the mountains (Eze. 18:6), i.e., observing the sacrificial festivals of the heathen gods and, therefore, sacrificing to idols (Deu. 12:2, etc.). This was the chief transgression by outward acts against the law of Divine worship. There can be no true righteousness unless God is worshipped in purity and sincerity. But idolatry is also to be avoided,
(2.) In its more refined forms. Some of the prophets countrymen could not degrade themselves so far as to join in outward acts of idolatrous worship. But the essential spirit of idolatry was in them. They lifted up their eyes to the idols of the house of Israel in the expectation of help from them, thus offering supplication to them and making them an object of trust. Israel had done this in times past, and was doing so still (Deu. 4:19; Eze. 6:13). God will have no compromises or accommodations in the matter of His worship. He regards the direction of the heart, and we cannot escape His condemnation by merely avoiding the grosser forms of sin while we retain the abominable thing itself.
II. In the proper discharge of moral duties. Those which are concerned with the relations of men to one another. The moral law is the foundation of the peace and welfare of societythe bond which holds it together. The following principles underlie the moral duties insisted on here.
1. The principle of purity. That purity which consists in the proper control of the lusts of the flesh. Neither hath defiled his neighbours wife (Eze. 18:6). The marriage relation is to be held sacred. Sins against it tend to destroy the very foundations of society, make havoc of the peace of families, and are a fruitful source of many crimes and disorders. Sins of impurity pollute the mind, extinguish the better instincts of the mind and heart, and tend more than any other to drag a man down to the level of the brute. This principle of purity is to be observed within the marriage relation itself, Neither hath come near to a menstruous woman (Eze. 18:6). Conjugal intercourse with a wife during menstruation was forbidden by the law as a defilement of the marriage relation (Lev. 18:19; Lev. 20:18). Marriage was not to be regarded as giving the right to an unbridled licence of indulgence, but it was to be under the control of wholesome moral laws.
2. The principle of kindness. The righteous man is to abstain from all oppression, to spoil none by violence, to withhold the hand from every iniquity done against another (Eze. 18:7-8). But there must be also active goodness. Hath given his bread to the hungry, and hath covered the naked with a garment (Eze. 18:7). kindness is to be shown towards the unhappy and the unfortunate. We may claim the right to do what we like with our own, and the law of our nation may uphold us therein. But there is another lawthe law of kindness within our heartsthat bids us spend our treasure for the good of our fellow men. We are just as much bound to do good to others as not to rob them, to reach forth the hand to help them as not to smite them with the fist of wickedness. God uses the righteous man as the means by which He manifests His own loving kindness to those who are in distress. And especially is kindness to be shown towards brethrenthose who are of the same commonwealth and religion as ourselves. The Israelites were forbidden to take usury from their brethren on a loan of money, or increase on a loan of the necessaries of life (Lev. 25:36-37). They were forbidden to exercise their full rights, even when a brother through poverty had sold himself into slavery. Thou shalt not rule over him with rigour, but shalt fear thy God (Lev. 25:43).
3. The principle of mercy. The proper objects of kindness and pity are the unhappy and unfortunate: but the objects of mercy are the undeserving. Mercy is shown towards those who have no claim upon us. Hath restored to the debtor his pledge (Eze. 18:7). The godly man will not stand upon his rights to the real injury of another. The debtor has no claim upon us, and is, therefore, a proper object of our mercy.
4. The principle of justice. Hath executed true judgment between man and man (Eze. 18:8). In every dispute the righteous man, when appealed to, will give a judgment which is according to truth. To deal truly, lit. to do truth, i.e., to act with uprightness and sincerity (Psa. 51:6; 1Co. 5:8, Eph. 4:21).
III. In the practical recognition of the truth that all duties have reference to God. The Bible knows nothing of independent morality. My statutes, My judgments (Eze. 18:9). We are to practise all religious and moral duties because they are pleasing to God; they are according to His will. This doctrine saves religion from being degraded into a mere sentiment. True religion is devotion to a Living Person, obedience to a Living Will. It also saves morality from being regarded as founded solely upon utilitarianism. We are to love men and do our duty towards them for Gods sake.
(Eze. 18:7)
I. Wherein this oppression consists.
1. In outreaching men in buying or selling. Men must neither sell too dear, nor buy too cheap; which is contrary to the practice of the world (Lev. 25:14).
(1.) It is oppression when the buyer will wring a commodity out of his neighbours or brothers hand, which he is unwilling to part withal. Ahab will have Naboths vineyard (1 Kings 22.)
(2.) When he makes advantage of the sellers necessity. And so many monied men will furnish sellers and needy men with money, upon condition they may have such wares, such a house, such land, at an easier rate. Such advantage they made of them who were necessitated to mortgage their lands, vineyards, and houses for money to buy corn (Neh. 5:3).
(3.) When he disparageth the commodities of the seller (Pro. 20:14).
2. In withholding that which is right and due to others (St. Jas. 5:4; St. Luk. 10:7; Lev. 19:13; Mal. 3:5). If any withhold the portion of orphans, legacies given to the poor, the estates and rights of widows, they will lie under the censure of being oppressors.
3. In laying too heavy burdens and tasks upon others. The Egyptians oppressed the Israelites (Exo. 3:7). And many lay more upon their servants than they can well perform. They must be up early, fare hard, work hard, and be worn out before their time. And what is this but oppression in a high degree? Whereas the rule is, Masters, give unto your servants that which is just and equal; knowing that ye also have a Master in heaven (Col. 4:1).
4. In preventing and delaying of justice and judgment. In this way the petitions and causes of widows, orphans and poor people cannot be heard (Isa. 1:23). The fatherless and widows had no gifts, no bribes to give them; the rich had, and by that means justice was perverted, and judgment delayed (Amo. 6:12). And this sin is reckoned amongst the mighty ones (Amo. 5:12).
5. In imposing upon mens consciences those things which are doubtful and disputable. When doctrines, worship, disciplines are imposed upon mens consciences, which cannot clearly be made out to them, it is the height of oppression, and the ground-work of persecution. The Scribes and Pharisees taught for doctrines the commandments of men (St. Mat. 15:9); they laid grievous burdens upon mens shoulders and hearts (St. Mat. 23:4). Whatever is done with doubting is of sin (Rom. 14:23).
II.The evil of oppressing.
1. It is an unnatural evil. No creatures do oppress those of their own kind. But men most unnaturally prey upon one another; one man is a wolf to another (Eze. 22:27). Lions have spared men (Daniel 6); ravens fed men (1 Kings 17.); and yet one man seeks to eat up and devour another.
2. There is little fear of God in the hearts of those who oppress others. Ye shall not oppress one another; but thou shalt fear thy God (Lev. 25:17). It is here intimated that, if they oppress, they do not fear God; if they fear God, they will not oppress; for by the fear of the Lord men depart from evil (Pro. 16:6). The Jews oppressing one another is attributed to their not fearing God (Neh. 5:9).
3. It is against that great and common rule of equity (St. Mat. 7:12). St. Jerome calls this sentence of Christ the summary of justice.
4. It is a sin which greatly provokes God. Dreadful woes are denounced against it, and dreadful judgments upon those who are guilty of it (Mic. 2:12; Hab. 2:12; Zep. 3:1; Jer. 22:13; Isa. 10:1-3; Exo. 22:21-24). But hath restored to the debtor his pledge, etc. The Lord gave them laws concerning this (Exo. 22:26). They might not take the upper millstone, nor a widows garment, for pledges; and what they did take they were faithfully and speedily to return. Job complains of the wicked that they took the widows ox for a pledge, and the garments of the poor (Job. 24:3; Job. 24:9). Hath spoiled none by violence. Wicked men are said to drink the wine of violence. They sleep not except they cause some to fall (Pro. 4:16-17). He hath given his bread to the hungry, hath covered the naked with a garment. This is the exercise of faith (Ecc. 11:1). It makes a man to be of good report (Psa. 112:9). It is the special distinction of a good man (Psa. 112:1; Psa. 112:9). It is feeding of Christ (St. Mat. 25:35; Mat. 25:40). It is an honour to religion (St. Jas. 1:27). It procures many a prayer and blessing (2Co. 9:10; Job. 29:13; 2Ti. 1:16). It makes like unto God (St. Luk. 6:36). It is lending to the Lord (Pro. 19:17). It is pleasing and acceptable to God (Acts 10; Heb. 13:16).Greenhill.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(5) If a man be just.At the opening and close of the statement in regard to the righteous man (Eze. 18:5; Eze. 18:9), he is described in general and comprehensive terms; while in the intermediate verses various particulars of an upright life are specified as examples of the whole. These particulars have reference, first, to religious duties (Eze. 18:6 a), then to moral obligations, such as the avoidance of adultery (Eze. 18:6 b), and finally to duties negative and positive towards ones neighbour (Eze. 18:7-8). The whole, including Eze. 18:5; Eze. 18:9, may be considered as a terse summary of the practical duty of man.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
5. If a man be just The just man, according to Ezekiel’s definition, is one who is faithful to God and is obedient to his written law (Eze 18:6); he does that which is “lawful and right;” he is a pure man and a religious man. He is not only honest but merciful (Eze 18:7), generous and true-hearted (Eze 18:8-9), one who is true to God and kind to his brother. This is very similar to Micah’s “good man,” who must “do justly, love mercy, and walk humbly with his God” (Mic 6:8) see also Job’s righteous man (31), Isaiah’s (Isa 58:5-7), and the Psalmist’s (15). With Ezekiel’s description of the just man it is also interesting to compare the “superior man” of Confucius and the “righteous man” of the Egyptians of Moses’s day. Chinese “justice” had to do wholly with this world, but the Egyptians, like the Hebrews, believed God was man’s neighbor, to whom he owed duties of honor and gratitude and worship. In the confession of every orthodox Egyptian occurs the expression, “I permitted no one to suffer hunger, I pressed forth no tear, I did harm to no man, I did not commit adultery, I was not unchaste, I was not a quarreler, I have told no lie,” etc. There occur also declarations of positive virtue: “I gave bread to the hungry, drink to the thirsty, clothing to the naked.” (See the author’s Ancient Egypt, p. 11, etc.) It has often been insinuated that Ezekiel considered obedience to the “law” as the whole duty of man. But while the injunctions here are almost certainly taken from the written law, for he uses the very word for law which is used in Deu 12:1 (see, for full discussion, Konig vs. Smend, Revue de l’Hist, des Rels., 1894); yet he does not identify justice with the mere formal and technical observance of those statutes and ordinances. (Compare Eze 18:31.) The statement which he here very properly emphasizes a statement which marks a new era in religious thought is, that it is only through obedience that a man can become just. Ezekiel saw that what his auditors most needed was a humble obedience to God’s will and a reverence for the written Scriptures. It was no doubt to a people already scrupulous about obeying the letter of the law that Isaiah spoke, urging the more spiritual idea of justice (Isa 5:1; Isa 6:11; Isa 51:7; Isa 56:6-8; Isa 62:1-3). Ezekiel’s audience was not prepared for this highest teaching, but there is no good reason for believing that Ezekiel was not in full sympathy with Isaiah’s best thought.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Righteous Father.
“But if a man is just and does what is lawful and right, and has not eaten on the mountains, nor has lifted up his eyes to the idols of the house of Israel, nor has defiled his neighbour’s wife, nor has come near to a woman in her separation, and has not wronged any, but has restored to the debtor his pledge, has spoiled none by violence, has given his bread to the hungry, and has covered the naked with clothing, he who has not lent at interest to the needy, nor has taken any increase, who has withdrawn his hand from iniquity, has executed true judgment between man and man, has walked in my statutes, and has kept my judgments to deal truly. He is just. He will surely live, says the Lord Yahweh.”
The righteous man is now described, the one who is acceptable to God and thus free from judgment. He may suffer from the normal pressures of life, but he will not suffer for his sin. Each example is take from the law of the covenant.
‘If a man is just and does what is lawful and right.’ The test of a man is his obedience to the word of God as it is revealed in the Scriptures.
‘And has not eaten on the mountains, nor has lifted up his eyes to the idols of the house of Israel.’ To ‘eat on the mountains’ referred to participating in festivals connected with idols in the high places (see Deu 12:2). These festivals in Canaan were orgies of sexual perversion (Eze 22:9) and involved mystical association with the gods in all their lax ways. Combined with this was the submission to, and worship of, these idols, bowing down to wood and stone in direct contravention of God’s demands (Exo 20:5). As Paul would demonstrate, this would lead to corrupt living (Rom 1:18-32).
‘Nor has defiled his neighbour’s wife, nor has come near to a woman in her separation.’ The next test is in attitudes towards women. A man’s attitude and behaviour towards women is a good measure of his whole behaviour. The first refers to adultery (Exo 20:14; Lev 20:10; Lev 20:18; Deu 22:22), the stealing of what was most precious to a man. It declares strict bounds beyond which a man may not go. He may not touch another’s wife. The second refers to intercourse during the menstruation period (Lev 15:19-24; Lev 18:19-20). The latter had health dangers in the circumstances of the time, but it was also intended to stress the sacredness of the blood as representative of life and death. At a time when life was cheap it was a constant reminder that God saw life as sacred.
“And has not wronged any.” This refers to behaving rightly towards his neighbours. The righteous man behaves as he would wish others to behave towards him. He always avoids doing what is harmful to others. Then specific examples follow, taken from the Law.
“But has restored to the debtor his pledge.” The basic idea is that he has treated his debtors, those who have borrowed from him in time of need, correctly and compassionately, not with exacting demands but with kindness and consideration. Exo 22:25 puts it ‘you shall not be to him as a creditor’, that is, treat him harshly. When a cloak was take in pledge it had to be restored at night so that the debtor had necessary protection against the cold (Exo 22:26-27; Amo 2:8; Deu 24:12-13). Compare also Deu 24:6 where a millstone was not to be accepted as a pledge because a man’s life depended on being his able to mill grain, and Eze 24:17 where a widow’s clothing was not to be taken in pledge. Consideration was to be shown at all times. Thus a debtor was not to be humiliated (Deteronomy Eze 24:10-11). And of course pledges had to be returned once the debt was paid off (Eze 33:15), something that was not always done, on one pretext or another. So God watches carefully how we treat those who owe us a debt of any kind.
This is a reminder that God is concerned about how we run our businesses. Our excuse may be, ‘but this is business’. God says, ‘remember it is My business, and I will call you to account for how you run it.’
‘Has spoiled none by violence.’ This was especially spoken to the strong and influential, but included all who considered using violence on order to enrich themselves. The use of violence to obtain one’s will is repudiated whether in commercial activities or any other. It includes robbery with violence and banditry, but also has in mind all extortion.
‘Has given his bread to the hungry, and has covered the naked with clothing.’ The words are reminiscent of Mat 25:35-36. Compare also Luk 16:19-31. The righteous man is revealed by his constant concern for the poor and needy, feeding the hungry and clothing those in rags. He is epitomised by consideration and thoughtfulness.
‘He who has not lent at interest to the needy, nor has taken any increase.’ This does not have in mind commercial lending, except where the borrower is in personal financial need. It has in mind lending to those in need and poverty and who found themselves in severe straits. To such the well-to-do man should be willing to offer help and assistance. And it was stated clearly in the Law that such people, when fellow-Israelites, must not be charged interest, nor must any ‘increase’ (percentage of produce) be accepted as reward (Exo 22:25; Lev 25:35-37; Deu 23:19-20. See also Psa 15:5; Pro 28:8). Loans should be made to needy people of God out of generosity of heart, not to make a profit or obtain a benefit.
‘Who has withdrawn his hand from iniquity, has executed true judgment between man and man, has walked in my statutes, and has kept my judgments to deal truly.’ This finally summarises the righteous man. He avoids wrong, is totally fair and upright in his dealings, is completely trustworthy as a witness, lives in accordance with the word of God as revealed through the Law and the Prophets and deals truly in all things.
‘He is just. He will surely live, says the Lord Yahweh.’ On such a man God declares His verdict. These are the ways of a man accepted as right with God. He behaves rightly towards both God and man. Thus he will enjoy a prosperous life and will not die prematurely under judgment.
Fuente: Commentary Series on the Bible by Peter Pett
The Principle of God’s Avenging Justice
v. 5. But if a man be just, v. 6. and hath not eaten upon the mountains, v. 7. and hath not oppressed any, v. 8. he that hath not given forth upon usury, neither hath taken any increase, v. 9. hath walked in My statutes and hath kept My judgments, v. 10. If he beget a son that is a robber, v. 11. and that doeth not any of those duties, v. 12. hath oppressed the poor and needy, v. 13. hath given forth upon usury, and hath taken increase: shall he then live? v. 14. Now, lo, if he beget a son, v. 15. that hath not eaten upon the mountains, neither hath lifted up his eyes to the idols of the house of Israel, hath not defiled his neighbor’s wife, v. 16. neither hath oppressed any, hath not withholden the pledge, v. 17. that hath taken off his hand from the poor, v. 18. As for his father, because he cruelly oppressed, spoiled his brother by violence, and did that which is not good among his people, v. 19. Yet say ye, v. 20. The soul that sinneth, It shall die,
Fuente: The Popular Commentary on the Bible by Kretzmann
I include all these verses under one view in reading, the better to gather also into one view the just and unalterable reasoning of the Lord upon them. Here are three cases stated, in a father, and a son, and the son’s son, to show and illustrate the truth by. One is supposed to be a just man, who makes a conscience of his ways; and another is supposed to be the reverse of all this, and abounding in iniquity; while the third, like the first, is enabled to take warning from the awful example of his father, and follows the steps of his grandfather. Now, from these very opposite characters, the Lord draws the just conclusion, that the soul keeping his statutes should live, and the sinner, breaking and despising them, should die. All which proves the equal dealings of the Lord. Here the Reader, in order to a clear apprehension of the doctrine, and especially on gospel principles, will consider, that the Lord is all along speaking on the presumption that men lived up to the observance of the divine law, and were judged by it. This kind of reasoning is frequently made use of by the sacred writers, in order the more fully to make way for, and to prove the absolute necessity of the Gospel. The Lord sends His people, as it were, to judge themselves by a covenant of works, in order to show the blessedness of grace. For (saith the Apostle Paul) if there had been a law given which could have given life, verily righteousness should have been by the law. But the scripture hath concluded all under sin, that the promise, by faith of Jesus Christ might be given to them that believe. Gal 3:21-22 . Such is the reasoning on those cases, if considered with an eye to the divine law in a covenant of works, in which the Lord’s equity and just judgment is most plainly proved and illustrated. But if we consider the doctrine yet closer on gospel principles, (and which, I humbly conceive, is the way in which it should be forever considered,) in this case the sum and substance of the whole passage will be found from every instance, both of father and children, to be among the highest confirmations of the necessity and absolute expediency of the Gospel of Christ. The just persons here spoken of, both in the case of father and son, are justified souls in Christ; and this appears from what is said, the righteousness of the righteous shall be upon him. What righteousness but that of Christ? This indeed is truly upon the justified soul; for Christ was made sin for his people, though he knew no sin, that they might be made the righteousness of God in him. 2Co 5:21 . Hence He is called, the Lord our righteousness. Jer 23:6 . And he is said to be made of God, both wisdom and righteousness, sanctification and redemption. 1Co 1:30 . And hence the Lord himself saith, This is the heritage of the servants of the Lord, and their righteousness is of me, saith the Lord. Isa 54:17 . Hence this scripture, the righteousness of the righteous, meaning Jesus Christ the righteous. 1Jn 2:1 , and the wickedness of the wicked, meaning the awful ungodliness inwrought in the heart by the wicked one at the fall, and never done away in Christ by His holy spirit and regeneration, shall be upon each respectively. Read, in this point of view, the whole passage is pure gospel from beginning to end.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Eze 18:5 But if a man be just, and do that which is lawful and right,
Ver. 5. But if a man be just. ] Keep faith and a good conscience; do good acts, and have good aims; do all as well as any, not this or that, but this and that too, as here it followeth, duties of piety, and duties of charity.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Eze 18:5-9
5But if a man is righteous and practices justice and righteousness, 6and does not eat at the mountain shrines or lift up his eyes to the idols of the house of Israel, or defile his neighbor’s wife or approach a woman during her menstrual period7if a man does not oppress anyone, but restores to the debtor his pledge, does not commit robbery, but gives his bread to the hungry and covers the naked with clothing, 8if he does not lend money on interest or take increase, if he keeps his hand from iniquity and executes true justice between man and man, 9if he walks in My statutes and My ordinances so as to deal faithfullyhe is righteous and will surely live, declares the Lord GOD.
Eze 18:5-9 Notice the characteristics of a righteous covenant follower.
1. practices justice (lit. what is lawful, BDB 1048), Eze 18:5
2. practices righteousness (lit. what is right, BDB 842), Eze 18:5
3. does not eat at the mountain shrines, cf. Eze 18:15; Eze 22:9; (this refers to Ba’al worship, cf. Eze 6:13), Eze 18:6
4. does not lift up his eyes to the idols, Eze 18:6, cf. Eze 18:12; Eze 18:15; Eze 20:24; Eze 33:25; Deu 4:19 (this denotes looking to them for favors and answers to prayers)
5. does not defile his neighbor’s wife, Eze 18:6, cf. Eze 18:15; Eze 22:11; Eze 33:26; Exo 20:14; Lev 18:20; Lev 20:10; Deu 5:18
6. does not approach a woman during her menstrual period, Eze 18:6, cf. Eze 22:10; Lev 15:19-20; Lev 15:24-25
7. does not oppress anyone, Eze 18:7, cf. Eze 18:12; Eze 18:16; Eze 22:7; Eze 22:29; Exo 20:21; Lev 19:33; Lev 25:14; Lev 25:17; Deu 23:16
8. restores to the debtor his pledge, Eze 18:7, cf. Deu 24:13
9. does not commit robbery, Eze 18:7, cf. Lev 19:13 (e.g., Exo 22:7-15; Exo 22:21-27)
10. gives his bread to the hungry, Eze 18:7, cf. Eze 18:16; Deu 15:11
11. covers the naked with clothing, Eze 18:7, cf. Isa 58:7; Mat 25:35; Luk 3:11
12. does not lend money on interest, Eze 18:8, cf. Exo 22:25; Deu 23:19-20 (next phrase or take increase is parallel to Lev 25:36)
13. keeps his hand from iniquity, Eze 18:8
14. executes true justice between man and man, Eze 18:8, cf. Zec 7:9; Zec 8:16
15. walks in My statutes, Eze 18:9
16. so as to deal faithfully, Eze 18:9
Notice some of these are prohibitions and some are mandated actions; some deal with ceremonial issues, others with sins against a covenant brother. They reflect the Mosaic Covenant.
Eze 18:5 practices justice and righteousness These two often appear together in describing the person who lives pleasing to God (cf. 2Sa 8:15; 1Ki 10:9; 1Ch 18:14; 2Ch 9:8; Psa 99:4; Isa 9:7; Isa 32:16; Isa 33:5; Isa 59:14; Jer 4:2; Jer 9:24; Jer 22:3; Jer 22:15; Jer 23:5; Jer 33:15; Eze 18:5; Eze 18:19; Eze 18:21; Eze 18:27; Eze 33:14; Eze 33:16; Eze 33:19; Eze 45:9; Amo 5:7; Amo 5:24). Pleasing God involves the inner life (heart, mind) and the outer life (worship, ethical actions, compassion). These cannot be divided. Faith permeates all of life! It is not an isolated ritual, liturgy, or worship time, but a daily, personal relationship! See Special Topic: Judge, Judgment, Justice and Special Topic: Righteousness .
Eze 18:6 eat at the mountain shrines This is a reference to idolatrous worship at the high places of the Canaanite fertility god Ba’al and goddess Asherah or Astarte (cf. Eze 20:28). These high places were located on natural hills and manmade raised platforms in the cities. Ritual eating implied a covenantal relationship. See Special Topic: Fertility Worship of the Ancient Near East .
defile his neighbor’s wife Adultery was so serious because one’s children were involved in the concept of the afterlife (one’s name cut off). Also, it caused great problems in inheritance rights (cf. Leviticus 25), which were so important to the Israelites.
approach a woman during her menstrual period This is a cultural element dealing with ceremonial defilement (cf. Lev 12:2; Lev 12:5; Lev 18:19). The Israelites felt any bodily emission made one ceremonially unclean (cf. Lev 15:1-24).
Eze 18:7 restores to the debtor his pledge Often a poor person’s outer cloak was used as collateral for a loan. It was to be returned before evening because it was used to sleep in (cf. Exo 22:26-27; Deu 24:17; Amo 2:8), but land owners often kept it to insure the laborer would return to work the next day.
does not commit burglary This refers to the rich landowners taking advantage of the poor people of the land (cf. Eze 18:7; Eze 18:12; Eze 18:16; Eze 22:7; Eze 22:29; Eze 45:8; Eze 46:18; Exo 22:21; Lev 19:13; Jer 22:3).
gives bread to the hungry and covers the naked with clothing God cares for the underprivileged and socially powerless (i.e., widow, orphan, alien); those who know God will also (cf. Deu 15:11; Isa 58:7; Mat 25:31-45; Jas 2:15-16).
Eze 18:8 does not lend money on interest This was forbidden to fellow Israelites, but permitted to foreigners (cf. Eze 18:13; Eze 18:17; Eze 22:12; Exo 22:25; Lev 25:35-38; Deu 23:19-20; Psa 15:5). To be sure, this is mostly an issue of the heart! One’s attitude and actions toward the needy are the focus of these verses.
Eze 18:9 he walks This is the biblical metaphor for lifestyle faith.
My statutes and My ordinances See Special Topic: TERMS FOR GOD’S REVELATION .
will surely live This is a repeated grammatical form (cf. Eze 18:17; Eze 18:19; Eze 18:21; Eze 18:28) used for emphasis (i.e., a Qal INFINITIVE ABSOLUTE plus a Qal IMPERFECT of the same VERB). This same grammatical pattern appears with two other terms in this chapter.
1. surely die, Eze 18:13
2. do not have any pleasure, Eze 18:23
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
man. Hebrew. ‘ish. App-14.
Fuente: Companion Bible Notes, Appendices and Graphics
Eze 18:5-9
Eze 18:5-9
“But if a man be just and do that which is lawful and right, and hath not eaten upon the mountains, neither hath lifted up his eyes unto the idols of the house of Israel, neither hath defiled his neighbor’s wife, neither hath come near to a woman in her impurity, and hath not wronged any, but hath restored to the debtor his pledge, hath taken naught by robbery, hath given his bread to the hungry, and hath covered the naked with a garment; he that hath not given forth upon interest, neither hath taken any increase, that hath withdrawn his hand from iniquity; hath executed true justice between man and man, hath walked in my statutes, and hath kept mine ordinances, to deal truly; he is just, he shall surely live, saith the Lord Jehovah.”
The distinctions between the righteous and the wicked which are listed here are repeated over and over again in this chapter, with only very slight variations. The critical bias that God cares only for the observance of God’s law, and that ceremonial considerations are unimportant was succinctly stated thus by Cooke. “The sins enumerated are moral rather than ceremonial offenses”; However, the reference to the righteous man’s keeping “all my statutes” in such passages as Eze 18:6; Eze 18:9; Eze 18:11; Eze 18:17; Eze 18:21, cannot possibly support such an error.
Beginning with this paragraph and running through Eze 18:18, “Ezekiel gives a concrete example of the truth announced in Eze 18:4, above. Three generations are presented: (1) a just grandfather; (2) an ungodly son; and (3) a righteous grandson. The three kings of Judah, namely, Hezekiah, Manasseh, and Josiah fit the descriptions given here.
“And hath not eaten upon the mountains …” (Eze 18:6). Such scholars as May and Eichrodt agree that this passage should be translated, “If he doth not eat flesh with the blood.”[10] The importance of this lies in the fact that the very first identification mark of the righteous man is that he respects the ceremonial requirements of the Law of Moses. Since the “eating upon the mountains” where the idol worship took place almost certainly involved the use of food improperly prepared, the emended text, as proposed, would appear to be correct. A Biblical mention of the sin of eating flesh with the blood is found in 1Sa 14:32-34.
“He that hath not given forth upon interest …” (Eze 18:8). “The embargo against interest, found here and in passages such as Psa 15:5 is primarily a reference to charitable loans to persons in distress. (Deu 23:19 f) permitted the charging of interest on loans to non-Israelites.
Fuente: Old and New Testaments Restoration Commentary
if: Psa 15:2-5, Psa 24:4-6, Mat 7:21-27, Rom 2:7-10, Jam 1:22-25, Jam 2:14-26, 1Jo 2:3, 1Jo 2:29, 1Jo 3:7, 1Jo 5:2-5, Rev 22:14
that: etc. Heb. judgment and justice, Eze 33:14, Gen 18:19, Pro 21:3, Jer 22:15
Reciprocal: Exo 15:26 – and wilt Deu 6:18 – shalt do Deu 16:20 – live Eze 18:21 – and do
Fuente: The Treasury of Scripture Knowledge
Eze 18:5. Justice is described in this verse as consisting of doing that which is lawful and right in ones conduct Loward his fellow man.
Fuente: Combined Bible Commentary
Eze 18:5-9. If a man be just Or righteous, rather, as the word properly signifies; for it is not mere honesty, but true religion that is intended. And hath not eaten upon the mountains Feasted on the sacrifices they offered to false gods. Idolatrous worship was commonly performed upon mountains or high places; and eating part of the sacrifice was properly maintaining communion with the idol to which it was offered. Neither hath lifted up his eyes to the idols In prayer and adoration. And hath restored to the debtor his pledge That is, what he could not be in want of without great inconvenience; such as clothes, bedding, and the like. God forbade the Jews to detain all night any pledge of this kind which they took from a poor man, (see the margin,) which was, in effect, to enjoin them to lend to the poor, without either pawn or usury. Hath given his bread to the hungry After the offices of justice, come those of charity or beneficence: see margin. That hath not given forth upon usury Usury, when exacted of the poor, has been generally condemned as no better than oppression, and is particularly forbidden by the law: see the margin. It is probable this sort of usury is chiefly here meant, because it is joined with oppression, violence, and want of charity. Every kind and degree of usury, however, was forbidden to the Israelites among one another, to promote a spirit of mutual kindness. But this law was peculiar to them: like their not reaping the corners of their fields, and their not gleaning their vines and olive-trees. Neither hath taken any increase This seems to be meant of taking any advantage of the poor upon any occasion: see note on Lev 25:36. Hath executed true judgment between man and man Whenever he has been appointed a judge or an arbiter of differences between men; or, according as he has opportunity of doing it. Hath walked in my statutes, and kept my judgments My ordinances and commandments, attending diligently to the various institutions of my worship, and living in continual obedience to my will as revealed in my word, and that from a principle of faith in, and love to me, Deu 6:5; and Deu 30:20; to deal truly Uprightly and sincerely, according to the best of his knowledge; he is just Righteous in a gospel sense. Righteousness has been imputed to him, Gen 15:6; Psa 32:1-2; and implanted in him, Deu 5:29; Deu 30:6; Psa 51:10; otherwise it would not be thus practised by him. His person has been justified, and his nature renewed, otherwise he would neither have inclination nor power to walk thus before God in all well-pleasing. He shall surely live, saith the Lord God Shall enjoy the comfort and reward of his obedience, and shall not need to fear any of those punishments that befall the wicked. He lives to God here, and shall live with him hereafter: see notes on Psalms 15.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
The illustrations 18:5-18
Three cases illustrate this principle: a father doing right (Eze 18:5-9), his son doing evil (Eze 18:10-13), and his grandson doing right (Eze 18:14-18). In each case Ezekiel described the individual’s actions and the Lord’s responses.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
The case of the righteous father 18:5-9
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
If a person behaved righteously and obeyed the Mosaic Law, that person would live. This is the basic point. Evidence of righteousness before God was typically obedience to specific commands in the Law. The Lord cited five types of behavior that manifested departure from the will of God under the Mosaic Law.
First, eating ceremonial meals at idol shrines and trusting in idols were forbidden but practiced by the Jews in Ezekiel’s day (cf. Deu 12:2-4). This was a violation of the first four commandments in the Decalogue that required exclusive allegiance to Yahweh.
Second, committing adultery and having sex with a woman during her menstrual period were practiced even though God prohibited them (Exo 20:14; Lev 15:24; Lev 18:19; Lev 20:10; Lev 20:18; Deu 22:22). The prohibition against having intercourse with one’s wife during her period was clear in the Mosaic Law, but when Jesus terminated that code as the basis for believers’ conduct this law no longer remained binding on believers (Heb 7:11-12). The New Covenant teaching of believers’ present duties says nothing about this practice. It is now a matter of choice (liberty) for believers.
This and the following three cases are examples of the fifth through the tenth commandments that specify how one should treat other people. With regard to himself, the righteous man maintained his moral and ceremonial purity even in the privacy of his marital life.