5 20<\/strong>. Developement of the principle in three instances, chosen so as to exhibit it in its most paradoxical form<\/p>\n 5 9<\/strong>. The man that is righteous shall live. First, his righteousness is defined generally as doing judgment or right and justice, Eze 18:5<\/em><\/span>. Then it is analysed into: (1) religious duties, Eze 18:6<\/em><\/span>; (2) duties relating to marriage and the relations of men and women, Eze 18:6<\/em><\/span>; (3) duties to one’s neighbour, Eze 18:7-8<\/em><\/span>; and (4) finally all these duties are brought under the conception of obedience to the commands of God, Eze 18:9<\/em><\/span>.<\/p>\n Verse 5<\/span>. If a man be just, and do that which is lawful and<\/B><\/I> <\/B>right<\/B><\/I>] If he be just<\/I> or holy<\/I> within, and do what is according to law<\/I> and equity<\/I>. What is meant by this, is immediately specified.<\/P> <\/p>\n So far is God from perverse and froward partiality in his judgments, that none ever had cause to complain hereof. <\/P> If a man, <\/B>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. <\/P> <\/p>\n 5.<\/B> Here begins the illustrationof God’s impartiality in a series of supposed cases. The first caseis given in Eze 18:5-9<\/span>,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<\/I> besetting temptations, and the just manwill be distinguished by his guarding against the peculiardefilements, inward and outward, of his age. <\/P> just . . . lawful . . .right<\/B>the 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.<\/P><\/p>\n But if a man be just<\/strong>,…. Not legally, as to be wholly free from sin, for there is no such just man, Ec 7:20<\/span>; 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:<\/p>\n and do that which is lawful and right<\/strong>; 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:<\/p>\n c “judiciam et justitiam”, V. L. Pagninus, Montanus, &c.<\/p>\n The Righteous Man Shall Not Die<\/p>\n Eze 18:5<\/span>. If a man is righteous, and doeth right and righteousness, <\/em> Eze 18:6<\/span>. 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, <\/em> Eze 18:7<\/span>. Oppresseth no one, restoreth his security (lit., debt-pledge), committeth no robbery, giveth his bread to the hungry, and covereth the naked with clothes, <\/em> Eze 18:8<\/span>. Doth not give upon usury, and taketh not interest, withholdeth his hand from wrong, executeth judgment of truth between one and another, <\/em> Eze 18:9<\/span>. Walketh in my statutes, and keepeth my rights to execute truth; he is righteous, he shall live, is the saying of the Lord “Jehovah.”<\/em> – 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<\/span>.), 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<\/span>; Deu 4:19<\/span>), as Israel had done, and was doing still (cf. Eze 6:13<\/span>); and (2) those relating to moral obligations, such as the avoidance of adultery (compare Exo 20:14<\/span>; Lev 20:10<\/span>; Deu 22:22<\/span>; and for , Gen 34:5<\/span>), and of conjugal intercourse with a wife during menstruation, which was a defilement of the marriage relation (cf. Lev 18:19<\/span>; Lev 20:18<\/span>). All these sins were forbidden in the law on pain of death. To these there are appended duties to a neighbour (Eze 18:7<\/span>.), viz., to abstain from oppressing any one (Exo 22:28<\/span>; Lev 15:14<\/span>, Lev 15:17<\/span>), to restore the pledge to a debtor (Exo 22:25<\/span>; Deu 24:6<\/span>, Deu 24:10<\/span>.). 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<\/span>. The supposition of Hitzig, that is a participle, like in 2Ki 16:7<\/span>, 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<\/span>; Mat 25:26<\/span>; Jam 2:15-16<\/span>); to abstain from practising usury (Deu 23:20<\/span>; cf. Exo 22:24<\/span>) and taking interest (Lev 25:36-37<\/span>); 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<\/span>); 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<\/span>. by a discussion of the attitude which God sustains towards the sons.<\/p>\n RIGHTEOUS LIVING KEEPS ONE FROM ALL FORMS OF CAPITAL PUNISHMENT<\/strong><\/p>\n Verses 5-9:<\/strong><\/p>\n Verse 5 lays <\/strong>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<\/span>; Rom 10:5<\/span>; Gal 3:12<\/span>.<\/p>\n Verse 6 describes <\/strong>what the individual should avoid doing if he expected to avoid punishment as prescribed by the Mosaic law, as follows: 1) First, <\/strong>one was not to “eat upon the mountains,” where idol festivals were held, as described, Eze 6:13<\/span>; with the mistaken notion that such would secure the favor of idol gods, 1Co 10:20-21<\/span>; 1 Corinthians 2) Second, one was not <\/strong>even to “lift up his eyes” (in expectancy), Mat 5:28<\/span>, to the idols of the house of Israel, as the eyes of an harlot rove after lust, Job 31:1<\/span>; Psa 121:2<\/span>; Psalms 3) Third, one who had not <\/strong>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<\/span>; Lev 20:18<\/span>. Those who avoided such prohibitions of the law need have no fear of law punishment or Divine disfavor.<\/p>\n Verse 7 continues <\/strong>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<\/span>; Deu 24:12-13<\/span>. 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<\/span>; Mat 25:35-36<\/span>. Breaking these divine principles would lead to punishment, even for a righteous man, under penalty of the just laws of Israel.<\/p>\n Verse 8<\/strong> 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<\/span>; Lev 25:36-37<\/span>; Deu 23:19<\/span>; Neh 5:7<\/span>; Psa 15:5<\/span>. That one who took no increase Or profit from lending to the poor, or their brethren, Exo 22:25<\/span>, 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<\/span>. 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<\/span>.<\/p>\n Verse 9<\/strong> 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<\/span>; Amo 5:4<\/span>. 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<\/span>; Rom 10:5<\/span>; Gal 3:12<\/span>.<\/p>\n 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. <\/p>\n (Eze. 18:5-9<\/span>.)<\/p>\n EXEGETICAL NOTES.<\/strong>True righteousness is described as the fulfilment of the commandments of God. Through such righteousness the righteous shall live.<\/p>\n Eze. 18:5<\/span>. That which is lawful and right<\/strong> (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<\/em> and Doing,<\/em>essentially and actually; in particular, doing judgment,<\/em> in general, righteousness<\/em>: His doing is then more precisely depicted, not without a tendency to antithesis.Lange<\/em>.<\/p>\n Eze. 18:6<\/span>. Hath not eaten upon the mountains.<\/strong> Mountains where idol festivals were held (Eze. 6:13<\/span>). Eating that which was offered in sacrifice to an idol was supposed to secure the favour of that deity (1Co. 10:20-21<\/span>). Neither hath lifted up his eyes to the idols of the house of Israel.<\/strong> The lifting up of the eyes denotes the expectation of help (Psa. 121:1<\/span>). Neither hath come near to a menstruous woman.<\/strong> 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<\/span>; Lev. 20:18<\/span>). 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<\/em>.)<\/p>\n Eze. 18:7<\/span>. Restored to the debtor his pledge.<\/strong> 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<\/span>; Deu. 24:6<\/span>; Deu. 24:10<\/span>, etc.). His bread to the hungry.<\/strong> Not regarding it as his;<\/em> not saying with Nabal, Shall I take my<\/em> bread and give it away? (1Sa. 25:11<\/span>).<\/p>\n Eze. 18:8<\/span>. Given forth upon usury, neither hath taken any increase.<\/strong> The Hebrew word for usury is very expressive. It literally signifies biting,<\/em> 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<\/span>; Deu. 23:19-20<\/span>). Increase<\/em> 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<\/em>). The taking of increase on a loan of the necessaries of life was forbidden to the Israelite (Lev. 25:36-37<\/span>). Hath executed true judgment between man and man.<\/strong> In the special capacity of a judge or arbiter.<\/p>\n Eze. 18:9<\/span>. He is just.<\/strong> Really suchrighteousness as contra-distinguished from its semblance. He shall surely live.<\/strong> 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<\/em> in the eye of the law, and entitled to enjoy the life which the law secured.(Henderson<\/em>.)<\/p>\n HOMILETICS<\/em><\/p>\n A PICTURE OF RIGHTEOUSNESS (Eze. 18:5-9<\/span>)<\/p>\n 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<\/span>). 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<\/p>\n I. In the proper discharge of religious duties<\/strong>. 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<\/em>. <\/p>\n (1) In its grosser forms<\/em>. Such as, eating upon the mountains (Eze. 18:6<\/span>), i.e.,<\/em> observing the sacrificial festivals of the heathen gods and, therefore, sacrificing to idols (Deu. 12:2<\/span>, 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,<\/p>\n (2.) In its more refined forms<\/em>. 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<\/span>; Eze. 6:13<\/span>). 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.<\/p>\n II. In the proper discharge of moral duties<\/strong>. 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. <\/p>\n 1. The principle of purity<\/em>. That purity which consists in the proper control of the lusts of the flesh. Neither hath defiled his neighbours wife (Eze. 18:6<\/span>). 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<\/span>). Conjugal intercourse with a wife during menstruation was forbidden by the law as a defilement of the marriage relation (Lev. 18:19<\/span>; Lev. 20:18<\/span>). 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. <\/p>\n 2. The principle of kindness<\/em>. 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<\/span>). 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<\/span>). 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<\/span>). 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<\/span>). <\/p>\n 3. The principle of mercy<\/em>. 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<\/span>). 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. <\/p>\n 4. The principle of justice<\/em>. Hath executed true judgment between man and man (Eze. 18:8<\/span>). In every dispute the righteous man, when appealed to, will give a judgment which is according to truth. To deal truly, lit<\/em>. to do truth, i.e.,<\/em> to act with uprightness and sincerity (Psa. 51:6<\/span>; 1Co. 5:8<\/span>, Eph. 4:21<\/span>).<\/p>\n III. In the practical recognition of the truth that all duties have reference to God<\/strong>. The Bible knows nothing of independent morality. My statutes, My judgments (Eze. 18:9<\/span>). 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.<\/p>\n (Eze. 18:7<\/span>)<\/p>\n I. Wherein this oppression consists<\/strong>. <\/p>\n 1. In outreaching men in buying or selling<\/em>. Men must neither sell too dear, nor buy too cheap; which is contrary to the practice of the world (Lev. 25:14<\/span>). <\/p>\n (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<\/em>. Ahab will have Naboths vineyard (1 Kings 22<\/span>.) <\/p>\n (2.) When he makes advantage of the sellers necessity<\/em>. 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<\/span>). <\/p>\n (3.) When he disparageth the commodities of the seller<\/em> (Pro. 20:14<\/span>). <\/p>\n 2. In withholding that which is right and due to others<\/em> (St. Jas. 5:4<\/span>; St. Luk. 10:7<\/span>; Lev. 19:13<\/span>; Mal. 3:5<\/span>). 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. <\/p>\n 3. In laying too heavy burdens and tasks upon others<\/em>. The Egyptians oppressed the Israelites (Exo. 3:7<\/span>). 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<\/span>). <\/p>\n 4. In preventing and delaying of justice and judgment<\/em>. In this way the petitions and causes of widows, orphans and poor people cannot be heard (Isa. 1:23<\/span>). 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<\/span>). And this sin is reckoned amongst the mighty ones (Amo. 5:12<\/span>). <\/p>\n 5. In imposing upon mens consciences those things which are doubtful and disputable<\/em>. 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<\/span>); they laid grievous burdens upon mens shoulders and hearts (St. Mat. 23:4<\/span>). Whatever is done with doubting is of sin (Rom. 14:23<\/span>).<\/p>\n II.The evil of oppressing<\/strong>. <\/p>\n 1. It is an unnatural evil<\/em>. 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<\/span>). Lions have spared men (Daniel 6<\/span>); ravens fed men (1 Kings 17<\/span>.); and yet one man seeks to eat up and devour another. <\/p>\n 2. There is little fear of God in the hearts of those who oppress others<\/em>. Ye shall not oppress one another; but thou shalt fear thy God (Lev. 25:17<\/span>). 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<\/span>). The Jews oppressing one another is attributed to their not fearing God (Neh. 5:9<\/span>). <\/p>\n 3. It is against that great and common rule of equity<\/em> (St. Mat. 7:12<\/span>). St. Jerome calls this sentence of Christ the summary of justice. <\/p>\n 4. It is a sin which greatly provokes God<\/em>. Dreadful woes are denounced against it, and dreadful judgments upon those who are guilty of it (Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n