Ezekiel 18:5-9

(Ezekiel 18:5.)

EXEGETICAL NOTES.—True righteousness is described as the fulfilment of the commandments of God. Through such righteousness the righteous shall live.

Ezekiel 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.

Ezekiel 18:6. “Hath not eaten upon the mountains.” Mountains where idol festivals were held (Ezekiel 6:13). Eating that which was offered in sacrifice to an idol was supposed to secure the favour of that deity (1 Corinthians 10:20). “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 (Psalms 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. (Leviticus 18:19; Leviticus 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.)

Ezekiel 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 (Exodus 22:25; Deuteronomy 24:6; Deuteronomy 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?” (1 Samuel 25:11).

Ezekiel 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 (Exodus 22:25; Deuteronomy 23:19). “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 (Leviticus 25:36). “Hath executed true judgment between man and man.” In the special capacity of a judge or arbiter.

Ezekiel 18:9. “He is just.” Really such—righteousness as contra-distinguished from its semblance. “He shall surely live.” He shall save his soul—shall 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 (Ezekiel 18:5)

The whole of this paragraph is an expansion of the words, “If a man be just’ and do that which is lawful and right” (Ezekiel 18:5). Righteousness consists in the fulfilment of the commandments of God’s 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” (Ezekiel 18:6), i.e., observing the sacrificial festivals of the heathen gods and, therefore, sacrificing to idols (Deuteronomy 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 prophet’s 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 (Deuteronomy 4:19; Ezekiel 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 society—the 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 neighbour’s wife” (Ezekiel 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” (Ezekiel 18:6). Conjugal intercourse with a wife during menstruation was forbidden by the law as a defilement of the marriage relation (Leviticus 18:19; Leviticus 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 (Ezekiel 18:7). But there must be also active goodness. “Hath given his bread to the hungry, and hath covered the naked with a garment” (Ezekiel 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 law—the law of kindness within our hearts—that 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 brethren—those 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 (Leviticus 25:36). 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” (Leviticus 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” (Ezekiel 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” (Ezekiel 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 (Psalms 51:6; 1 Corinthians 5:8, Ephesians 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” (Ezekiel 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 God’s sake.

(Ezekiel 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 (Leviticus 25:14).

(1.) It is oppression when the buyer will wring a commodity out of his neighbour’s or brother’s hand, which he is unwilling to part withal. Ahab will have Naboth’s vineyard (1 Kings 22.)

(2.) When he makes advantage of the seller’s 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 (Nehemiah 5:3).

(3.) When he disparageth the commodities of the seller (Proverbs 20:14).

2. In withholding that which is right and due to others (St. James 5:4; St. Luke 10:7; Leviticus 19:13; Malachi 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 (Exodus 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” (Colossians 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 (Isaiah 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 (Amos 6:12). And this sin is reckoned amongst the mighty ones (Amos 5:12).

5. In imposing upon men’s consciences those things which are doubtful and disputable. When doctrines, worship, disciplines are imposed upon men’s 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. Matthew 15:9); they laid grievous burdens upon men’s shoulders and hearts (St. Matthew 23:4). Whatever is done with doubting is of sin (Romans 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 (Ezekiel 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” (Leviticus 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” (Proverbs 16:6). The Jews oppressing one another is attributed to their not fearing God (Nehemiah 5:9).

3. It is against that great and common rule of equity (St. Matthew 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 (Micah 2:12; Habakkuk 2:12; Zephaniah 3:1; Jeremiah 22:13; Isaiah 10:1; Exodus 22:21). “But hath restored to the debtor his pledge,” etc. The Lord gave them laws concerning this (Exodus 22:26). They might not take the upper millstone, nor a widow’s garment, for pledges; and what they did take they were faithfully and speedily to return. Job complains of the wicked that they took the widow’s 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” (Proverbs 4:16). “He hath given his bread to the hungry, hath covered the naked with a garment.” This is the exercise of faith (Ecclesiastes 11:1). It makes a man to be of good report (Psalms 112:9). It is the special distinction of a good man (Psalms 112:1; Psalms 112:9). It is feeding of Christ (St. Matthew 25:35; Matthew 25:40). It is an honour to religion (St. James 1:27). It procures many a prayer and blessing (2 Corinthians 9:10; Job 29:13; 2 Timothy 1:16). It makes like unto God (St. Luke 6:36). It is lending to the Lord (Proverbs 19:17). It is pleasing and acceptable to God (Acts 10; Hebrews 13:16).—Greenhill.