Charles Ellicott Commentary Ezekiel 18

What do you mean? —Almost the same expression occurs in Ezekiel 12:22. The literal translation would be, What is it to you who are using this proverb? and the sense is “Why do you, etc.?” Proverb shows that it was a common saying, a way in which the people habitually sought to shirk the responsibility for their guilt. The same proverb is quoted in Jeremiah 31:29, and condemned in the same way.

“Concerning the land” should rather be in the land, i.e., among the people, including both those at Jerusalem and in captivity. The teaching of this chapter concerning individual responsibility is, in one form or another, often repeated by Ezekiel. It is set forth in regard to the prophet and people in Ezekiel 3:18-21; in regard to those upon whom the mark was set in Ezekiel 9:4-6; in regard to those who inquire of the Lord in Ezekiel 14:3-9; and generally the teaching of this chapter is repeated in Ezekiel 33:1-20.

All souls are mine. — This is the basis of the subsequent teaching. Since all alike belong to God and are absolutely in His power, He has no reason to punish one for fear that another might escape; and again, since all are His, He loves and would save them all, and inflicts punishment only when it is deserved and His grace is rejected.

Four cases are now discussed separately:

1. that of the righteous man who honestly seeks to follow the ways of the Lord (Ezekiel 18:5–9);
2. that of his wicked son (Ezekiel 18:10–13);
3. that of the righteous son of the wicked (Ezekiel 18:14–20);
4. that of a change of character in the individual, whether from sin to righteousness or the reverse (Ezekiel 18:21–29).

The word “soul” throughout the chapter does not mean exclusively the immortal part of our nature, but, as so often in Scripture, is equivalent to man, or person, or self; and the word “die” is used, as often elsewhere, in the broad sense of suffer punishment.

If a man be just. —At the opening and close of the statement regarding the righteous man (Ezekiel 18:5; Ezekiel 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 refer, first, to religious duties (Ezekiel 18:6a), then to moral obligations, such as the avoidance of adultery (Ezekiel 18:6b), and finally to duties negative and positive towards one's neighbor (Ezekiel 18:7–8). The whole, including Ezekiel 18:5; Ezekiel 18:9, may be considered a terse summary of the practical duty of man.

Eaten upon the mountains. —The various sins here specified are all enumerated again, with others, and charged upon Jerusalem in Ezekiel 22:2-12. The specific practice of eating upon the mountains is mentioned in Ezekiel 18:9 and refers to the feasts in connection with sacrifices to idols which were commonly held in high places. The Lord Himself, indeed, was also worshipped in high places, in express violation of the law (Deuteronomy 12:17–18), but the connection here points to the sacrificial idol-feasts (1 Corinthians 10:7).

The lifting up of the eyes to the idols is probably meant to express any longing after them short of actual worship . The other sins mentioned in this verse were expressly forbidden in the law (Exodus 20:14; Leviticus 18:19), and were to be punished either with death (Leviticus 20:10; Deuteronomy 22:22) or with excommunication (Leviticus 20:18).

To the debtor his pledge. —In the simple state of early Hebrew society, borrowing was resorted to only by the very poor, and the law abounds in precepts against any oppression or taking advantage in such cases (Exodus 22:25–27; Leviticus 25:14; Leviticus 25:17, and others). Special provision was made for restoring in a considerate way a pledge for borrowed money (Exodus 22:26; Deuteronomy 24:6; Deuteronomy 24:10, and others).

Given his bread. —In addition to the negative duties mentioned, there were also the positive ones of feeding the hungry and clothing the naked. It should be remembered that these duties, and general helpfulness to those who need our help, are not left optional in Scripture. Instead, they are positively required in both the Old and New Testaments, and their neglect is sin (Job 31:16–22; Isaiah 58:5; Isaiah 58:7; Matthew 25:34–46; James 1:27; James 2:15–16).