9<\/strong>. The man who acts thus ( Eze 18:5-8<\/em><\/span>) hath walked in God’s statutes and he shall live. For “to deal truly,” LXX. reads: to do them<\/em>, by transposition of two letters, which is more natural.<\/p>\n With the ideal of a righteous man here given may be compared these others: Job’s, ch. 31, perhaps the most inward in the Old Testament, Psalms 15<\/span>; Isa 58:5-7<\/span>. Such ideals differ from ours principally in that they seem to consist of conduct exclusively external, while we express our ideal in terms of the thought and feelings. But first, when these external actions are enumerated it is always assumed that they proceed from a right condition of mind, of which they are the natural fruit. Hence the prophet says, “Make you a new heart, and a new spirit” ( Eze 18:31<\/em><\/span>). The same assumption is made when God is spoken of as making men righteous by forgiveness, or by bestowing on them prosperity, the sign of righteousness. The mental state corresponding to this right relation to God is always regarded as present. And in point of fact the righteousness of God himself consists in righteous acts, just as the righteousness of man. The ancient mind fastened on the outward acts as revealing the inward state, while the modern mind goes directly to the internal condition. And secondly, moral conduct was never thought of as the result of a happy or pure disposition, or as the fruit of prevalent social custom, or obedience to laws called moral or natural; it was always regarded as obedience to divine commandment. Morals was part of religion. Every moral law was fulfilled in obedience to God; hence Jehovah says of this moral man, “he hath walked in my statutes, he shall live” ( Eze 18:9<\/em><\/span>).<\/p>\n Live … die – <\/B>In the writings of Ezekiel there is a development of the meaning of life and death. In the holy land the sanctions of divine government were in great degree temporal; so that the promise of life for obedience, the threatening of death for disobedience, in the Books of Moses, were regarded simply as temporal and national. In their exile this could not continue in its full extent, and the universality of the misfortune necessarily made men look deeper into the words of God. The word soul denotes a person viewed as an individual, possessing the life which God breathed into man when he became a living soul Gen 2:7<\/span>; i. e., it distinguishes personality from nationality, and this introduces that fresh and higher idea of life and death, which is not so much life and death in a future state, as life and death as equivalent to communion with or separation from God – that idea of life and death which was explained by our Lord in the Gospel of John John 8<\/span>, and by Paul in Rom. 8<\/span>.<\/P><\/p>\n Verse 9<\/span>. Hath walked in my statutes<\/B><\/I>] Not only acknowledging them to be right, but acting according to them. Especially in every thing that relates to my worship, changing nothing, neglecting nothing.<\/P> <\/P> And hath kept my judgments, to deal truly<\/B><\/I>] Has attended to my Divine direction, both with respect to things forbidden<\/I>, and things commanded<\/I>. These concern men in their religious<\/I> conduct.<\/P> <\/P> He<\/B><\/I> is <\/B>just<\/B><\/I>] tsaddik hu<\/I>. He is a righteous<\/I> man; he has given to all their due<\/I>; he has abstained<\/I> from every appearance of evil, and done that which was lawful<\/I> and right<\/I> in the sight of God.<\/P> <\/P> He shall surely live<\/B><\/I>] He has lived to<\/I> me, and he shall live with<\/I> me.<\/P> <\/p>\n Walked; <\/B>framed his life, and managed his conversation, conformed to the good, just, and holy ordinances of God. In my statutes; in matters of religion, hath kept to the direction of Gods law. <\/P> Kept my judgments, <\/B>in matters of civil concern between man and man. <\/P> To deal truly; <\/B>to act sincerely, with an honest heart, according to the best of his knowledge and judgment. <\/P> He is just; <\/B>is just comparatively, so far righteous that he shall not feel, nor need he fear, to suffer what others sins bring upon them, he shall not suffer what he hath not deserved. <\/P> Shall surely live; <\/B>shall be delivered from famine, pestilence, and sword, shall see good days, as Psa 34:12<\/span>,13<\/span>; his teeth shall not be set on edge, whatever quarrelling sinners say or think, but the righteousness of the righteous shall be upon him. <\/P> <\/p>\n 9. truly<\/B>with integrity. <\/P> surely live<\/B>literally,”live in life.” Prosper in this life, but still more in thelife to come (Pro 3:1<\/span>; Pro 3:2<\/span>;Amo 5:4<\/span>).<\/P><\/p>\n Hath walked in my statutes<\/strong>,…. Respecting the worship of God and true religion; being observant of all laws and ordinances relating thereunto:<\/p>\n and hath kept my judgments to deal truly<\/strong>; in things moral and civil among men; regarding all such laws of God as oblige to such things:<\/p>\n he [is] just<\/strong>; such a man is a just man, at least externally; and if he does all these things from a right principle, without trusting to them for justification before God, and acceptance with him, but looking to the righteousness of Christ for these things, he is truly, and in the sight of God, a just man:<\/p>\n he shall surely live, saith the Lord God<\/strong>; spiritually and comfortably here, and an eternal life hereafter; or rather he shall not be distressed with famine, sword, or plague, or go into captivity; but shall live in his own land, and eat the good things of it; and this shall be his case, let his father have been what he will, ever so great a sinner.<\/p>\n We yesterday explained why the Prophet says that no one is just unless he withdraw his hands from iniquity, because many occasions tempt us to injure others: unless we restrain ourselves in a middle course we often hurt our neighbors. Now among the virtues of a just man he puts, to judge according to truth: to act truthfully, says he, between man and man. This seems indeed to be the proper duty of judges who discharge a public office, but yet it is suitable to private persons; for although no one argues his own cause except before some one endued with power to decide it, yet we see that the inclinations of men often pervert equity and rectitude in judgments. Again, many are chosen arbitrators who do not hold any public office. The meaning is, that what Ezekiel previously sought concerning equity is extended to the causes of others, that no one should turn aside from right and equity through private friendship. Afterwards it follows, if he has walked in my statutes and kept my judgments, in acting with truthfulness. Again, the Prophet returns to general remarks: for he has recorded certain kinds of justice, as we said yesterday, whence its nature may be more clearly perceived. Besides, because God’s law contains within it more than the prophet has thus far mentioned; hence it was necessary to add this clause, who has walked in my decrees, says he. It is too cold to restrict this to ceremonies, as is sometimes done; hence I interpret it of edicts or decrees. The metaphor of walking does not require a long explanation, as it is very common in Scripture. Hence, to walk in God’s precepts is nothing else than to form his life and morals according to the rule which has been prescribed by God; or, what is the same thing, so to conduct oneself, that in desiring to be deemed just a man should attempt nothing but what is agreeable to God’s precepts. But since the observance of the law is difficult, first, because we are not only of a frail disposition, but prone to sin; hence the word “serving” is added, by which the Prophet commends diligence. Whoever wishes to direct his life according to God’s precepts should attentively keep them, since nothing is more natural than to transgress and fall. He now adds, for acting truthfully. Integrity is here denoted by the word truthfulness. We gather, then, from this word the fruitful teaching, that the object of God’s whole law is to conduct ourselves without deceit or fraud, and study to assist one another in simplicity, and to conduct ourselves with sincerity in every duty. If any one, then, asks the object of the law, the Prophet here describes it to us — the performance of truth; and this is said rightly of the second table. But this may be adapted to the former table, since the Scripture teaches us that no dissembling can be pleasing to God. And we see also what Paul says when he briefly defines the end of the law to be charity out of any pure heart, and faith unfeigned. (1Ti 1:5<\/span>.) But the word truth in this passage is, in my judgment, referred to that sincerity which we must cultivate, so that no one should deceive another, nor act fraudulently or knowingly, but be really simple and sincere. He adds, he is just, and in living he shall live, says the Lord Jehovah. At length he pronounces, as we said, that he is just who has faithfully observed God’s law; then that a recompense is prepared for all the just who thus sincerely worship God. Now let us come to the second example. <\/p>\n 9<\/strong>. <\/strong> He is just <\/strong> No man can truly obey God’s commandments without having an inner spirit of righteousness. This is expressed by the great Teacher and his apostles as emphatically as by Ezekiel (Mat 25:35<\/span>; Mat 25:42<\/span>; Jas 2:14-24<\/span>; 1Jn 2:3<\/span>; 1Jn 2:5<\/span>; 1Jn 2:10<\/span>).<\/p>\n <\/p>\n <\/em><\/p>\n Eze 18:9 Hath walked in my statutes, and hath kept my judgments, to deal truly; he [is] just, he shall surely live, saith the Lord GOD.<\/p>\n <\/em><\/p>\n Ver. 9. Hath walked in my statutes.<\/strong> ] Qui leges iuraque servat.<\/em> It is as if the prophet had said There are many more characters of a righteous man, but I shall shut up all with this: He that is right in his obedience for matter, manner, motive, and end, he is the man I mean; “He shall surely live.”<\/p>\n Hath walked, &c. Reference to Pentateuch (Lev 18:5. Deu 4:1; Deu 5:1; Deu 5:6, Deu 5:1, Deu 5:2; Deu 10:12, Deu 10:13; Deu 11:1). <\/p>\n he shall surely live. Reference to Pentateuch (Lev 18:5), <\/p>\n live. See note on Lev 18:5. <\/p>\n walked: Eze 18:17, Eze 20:13, Eze 33:15, Eze 36:27, Eze 37:24, Deu 4:1, Deu 5:1, Deu 6:1, Deu 6:2, Deu 10:12, Deu 10:13, Deu 11:1, Neh 9:13, Neh 9:14, Psa 19:7-11, Psa 105:44, Psa 105:45, Psa 119:1-6, Luk 1:6, Joh 14:21, Act 24:16, Jam 1:22-25 <\/p>\n is just: Psa 24:4-6, Hab 2:4, Rom 1:17, Jam 2:18-26, 1Jo 2:29, 1Jo 3:7 <\/p>\n he shall: Eze 20:11, Amo 5:4, Amo 5:14, Amo 5:24, Luk 10:27-29 <\/p>\n Reciprocal: Deu 16:20 – live Psa 89:30 – walk Pro 12:28 – General Isa 3:10 – Say ye Eze 18:21 – and keep<\/p>\n Eze 18:9. The statutes and judgments of the Lord means the divine laws enacted for the conduct of His people. The man who does them has the promise that he will live, while the one who disregards all of such regulations will he Ihe soul lhat sins and IT was condemned to die.<\/p>\n In sum, the Israelite who lived by the Mosaic standards was righteous in behavior and could anticipate a long life of blessing from God (Lev 18:1-5; Deuteronomy 11; Deu 26:16-19; Deu 30:15-20; cf. Php 3:6). Clearly one’s attitudes and actions toward other people demonstrate his or her attitudes and actions toward God.<\/p>\n Hath walked in my statutes, and hath kept my judgments, to deal truly; he [is] just, he shall surely live, saith the Lord GOD. 9. The man who acts thus ( Eze 18:5-8) hath walked in God’s statutes and he shall live. For “to deal truly,” LXX. reads: to do them, by transposition of two … Continue reading “Exegetical and Hermeneutical Commentary of Ezekiel 18:9”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-20869","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/20869","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=20869"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/20869\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=20869"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=20869"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=20869"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/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: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"