Ezekiel 18:7

KJV

And hath not oppressed any, [but] hath restored to the debtor his pledge, hath spoiled none by violence, hath given his bread to the hungry, and hath covered the naked with a garment;

KJV (with Strong's)

And hath not oppressed {H3238} any {H376}, but hath restored {H7725} to the debtor {H2326} his pledge {H2258}, hath spoiled {H1497} none by violence {H1500}, hath given {H5414} his bread {H3899} to the hungry {H7457}, and hath covered {H3680} the naked {H5903} with a garment {H899};

Complete Jewish Bible

he doesn't wrong anyone; he returns any pledged property a debtor has given as collateral for a loan; he takes nothing by robbery, but gives his food to the hungry and clothing to those who need it;

Berean Standard Bible

He does not oppress another, but restores the pledge to the debtor. He does not commit robbery, but gives his bread to the hungry and covers the naked with clothing.

American Standard Version

and hath not wronged any, but hath restored to the debtor his pledge, hath taken nought by robbery, hath given his bread to the hungry, and hath covered the naked with a garment;

Commentary

### SUMMARY
Ezekiel 18:7 serves as a crucial component in the prophet's profound discourse on individual accountability and divine justice, directly refuting the prevailing proverb that children suffer for their parents' sins. This verse meticulously delineates the characteristics of a righteous individual, presenting a series of concrete actions that exemplify a life lived in accordance with God's covenantal demands. It emphasizes economic integrity, compassionate care for the vulnerable, and a commitment to non-violence, thereby illustrating the practical outworking of a heart aligned with God's character.

### CONTEXT
* **Literary Context:** Ezekiel 18:7 is embedded within a pivotal chapter that marks a significant shift in prophetic emphasis from corporate to individual responsibility. The chapter opens by directly confronting a popular proverb: "The fathers have eaten sour grapes, and the children's teeth are set on edge" ([Ezekiel 18:2](/ezekiel/18-2 "Ezekiel 18:2 - The Proverb of Sour Grapes")). This proverb reflected a sense of fatalism and injustice among the exiles, who felt they were being punished for the sins of previous generations. In response, God, through Ezekiel, declares a new principle: "The soul who sins will die" ([Ezekiel 18:4](/ezekiel/18-4 "Ezekiel 18:4 - Individual Accountability")). The chapter then proceeds to illustrate this principle by presenting three hypothetical cases: a righteous man (verses 5-9), his wicked son (verses 10-13), and the righteous grandson of that wicked son (verses 14-17). Verse 7, therefore, provides specific examples of the righteous conduct that defines the first and third individuals, serving as a concrete illustration of what it means to "do what is just and right" ([Ezekiel 18:5](/ezekiel/18-5 "Ezekiel 18:5 - The Righteous Man")). It stands in stark contrast to the oppressive and violent actions attributed to the wicked son.

* **Historical & Cultural Context:** The prophet Ezekiel ministered to the Jewish exiles in Babylon following the first deportation in 597 BC. This was a period of immense national trauma, spiritual disorientation, and a profound questioning of God's justice. The exiles struggled to reconcile their suffering with their understanding of God's covenant. The proverb of the sour grapes encapsulated their despair, suggesting a predetermined fate based on ancestral sin. Against this backdrop, Ezekiel's message of individual accountability was revolutionary and deeply pastoral, offering hope and a path to restoration through personal repentance and righteous living. The specific actions listed in verse 7—restoring pledges, refraining from oppression and violence, and providing for the hungry and naked—were not arbitrary. They were deeply rooted in the [Mosaic Law](/exodus/21 "Exodus 21 - Laws for Society") and the broader covenantal ethic of ancient Israel. Laws concerning pledges (e.g., [Exodus 22:25-27](/exodus/22-25 "Exodus 22:25-27 - Laws Concerning Loans and Pledges"), [Deuteronomy 24:10-13](/deuteronomy/24-10 "Deuteronomy 24:10-13 - Pledges and Justice")) protected the poor, ensuring that essential items like a cloak, often used as collateral, were returned by nightfall so the debtor could stay warm. Similarly, the care for the hungry and naked resonated with the pervasive biblical call for social justice and compassion for the marginalized, a theme echoed throughout the prophetic tradition (e.g., [Isaiah 58:7](/isaiah/58-7 "Isaiah 58:7 - True Fasting and Justice")). These actions were not merely ethical guidelines but embodied the very character of God, reflecting His justice and mercy.

* **Key Themes:** Ezekiel 18:7 powerfully contributes to several key themes within the book of Ezekiel and broader biblical theology. Foremost is **Individual Accountability**, as the verse meticulously details the specific actions that define personal righteousness, underscoring that each person is judged by their own conduct, not by their lineage. This directly challenges the fatalistic worldview prevalent among the exiles and forms the bedrock of the chapter's argument for personal repentance and transformation. Another prominent theme is **Economic and Social Justice**. The commands to "not oppress any" and to "restore to the debtor his pledge" highlight the importance of fair dealings, protecting the vulnerable from exploitation, and ensuring that basic human dignity is upheld in financial transactions. This theme is further extended by the call to **Compassion and Charity**, exemplified by "hath given his bread to the hungry, and hath covered the naked with a garment," which emphasizes active benevolence and practical care for the most marginalized in society. Finally, the phrase "hath spoiled none by violence" underscores the theme of **Non-Violence and Integrity**, promoting a life free from aggression, coercion, and illicit gain. These themes collectively paint a picture of holistic righteousness, demonstrating that true godliness is expressed not merely in ritual adherence but in ethical conduct and compassionate engagement with the community.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **oppressed (Hebrew, _yânâh'_):** From H3238, this primitive root means "to rage or be violent; by implication, to suppress, to maltreat." It conveys the idea of defrauding, exploiting, or taking advantage of someone, particularly those in a weaker or vulnerable position. It implies a misuse of power or authority, often resulting in injustice or affliction.
* **pledge (Hebrew, _chăbôl'_):** From H2258, this term refers to an item given as security for a debt or loan. In ancient Israel, specific laws governed pledges, especially those essential for daily life (like a cloak or millstone), to ensure that the poor were not deprived of basic necessities. Restoring the pledge demonstrated adherence to these protective laws and a compassionate regard for the debtor's well-being.
* **spoiled (Hebrew, _gâzal'_):** From H1497, this primitive root means "to pluck off; specifically to flay, strip or rob." It denotes taking something by force, violence, or robbery. When paired with "by violence" (H1500, _gᵉzêlâh'_), it emphasizes illicit gain through aggressive or coercive means, highlighting a stark contrast to righteous conduct.

#### Verse Breakdown
* **"And hath not oppressed any,"**: This initial clause sets a foundational negative command, emphasizing the righteous person's abstinence from any form of exploitation or unjust treatment of others. It speaks to a general commitment to fairness and equity in all interactions, particularly with those who might be vulnerable or subordinate.
* **"[but] hath restored to the debtor his pledge,"**: This positive command provides a specific example of economic justice. It highlights adherence to Mosaic Law, which mandated the return of a pledge (like a cloak) by nightfall if it was essential for the debtor's survival. This action demonstrates compassion, integrity, and a commitment to prioritizing human dignity over financial gain.
* **"hath spoiled none by violence,"**: This second negative command reinforces the righteous person's commitment to non-aggression and respect for others' property. It condemns robbery, plunder, or any form of illicit acquisition achieved through force or intimidation, emphasizing a life lived free from coercion and injustice.
* **"hath given his bread to the hungry,"**: This positive command illustrates active benevolence and charity. "Bread" here represents basic sustenance. The righteous individual is not merely passive in their goodness but actively provides for the fundamental needs of those in distress, demonstrating a proactive and compassionate heart.
* **"and hath covered the naked with a garment;"**: This final positive command further exemplifies practical compassion. Providing a "garment" to the "naked" signifies meeting another fundamental human need, particularly in a climate where protection from the elements was crucial. It underscores a holistic care for the vulnerable, reflecting a deep empathy and generosity of spirit.

#### Literary Devices
Ezekiel 18:7 employs several powerful **literary devices** to convey its message of righteousness. The verse is structured using **antithetical parallelism** and **chiastic elements**, though not perfectly symmetrical, as it juxtaposes negative commands (what a righteous person *does not* do) with positive commands (what they *do*). This creates a rhythmic and memorable pattern that clearly delineates acceptable and unacceptable behavior. For instance, "hath not oppressed any" is balanced by "hath restored to the debtor his pledge," and "hath spoiled none by violence" is complemented by "hath given his bread to the hungry, and hath covered the naked with a garment." This structure serves to define righteousness not merely as an absence of sin but as an active pursuit of good. Furthermore, the use of specific, tangible actions like "bread" and "garment" functions as **metonymy** or **synecdoche**, where these items represent the broader categories of basic human necessities and acts of practical charity. This makes the abstract concept of righteousness concrete and relatable, emphasizing that true godliness is demonstrated through observable, compassionate deeds rather than just internal piety. The cumulative effect of these detailed actions also creates a powerful **enumeration**, building a comprehensive portrait of a just and merciful individual.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 18:7 stands as a profound theological statement, articulating God's unchanging standard of righteousness and His demand for personal accountability. It underscores that true faith is not merely intellectual assent or ritualistic observance, but a lived reality expressed through ethical conduct and compassionate action towards one's neighbor. This verse reveals God's character as fundamentally just and merciful, expecting His people to reflect these attributes in their dealings with others, especially the vulnerable. It challenges any notion of inherited guilt or passive religiosity, emphasizing that each individual's choices have eternal consequences and that a life of righteousness is attainable through adherence to divine principles. The practical commands within this verse resonate deeply with the broader biblical narrative of God's covenant with humanity, which consistently calls for justice, equity, and care for the marginalized as core expressions of worship and obedience.

* [Deuteronomy 24:10-13](/deuteronomy/24-10 "Laws Regarding Pledges")
* [Isaiah 58:7](/isaiah/58-7 "True Fasting and Sharing Bread")
* [Micah 6:8](/micah/6-8 "What the Lord Requires")

### REFLECTION AND APPLICATION
Ezekiel 18:7 remains profoundly relevant for believers today, serving as a timeless blueprint for ethical living and compassionate discipleship. It calls us to move beyond superficial religiosity to a robust, actionable faith that impacts every sphere of our lives, particularly our interactions with others. This verse challenges us to examine our economic practices, ensuring that we deal honestly, avoid exploitation, and prioritize human dignity over personal gain. It compels us to actively seek out opportunities to alleviate suffering, providing for the basic needs of the hungry, the naked, and the marginalized in our communities, whether through direct giving, supporting charitable organizations, or advocating for systemic change. Furthermore, it reminds us to cultivate a spirit of non-violence, rejecting aggression, coercion, and any form of injustice in our words and deeds. Ultimately, Ezekiel 18:7 teaches us that true righteousness is not merely about avoiding sin, but about actively embodying God's justice, mercy, and love in a world that desperately needs them. It is a call to live out our faith in tangible ways, becoming agents of God's redemptive work.

#### Questions for Reflection
* **In what specific ways might I be "oppressing" others, even subtly, in my daily interactions or economic practices?**
* **How can I more intentionally "restore to the debtor his pledge" or ensure fairness in my financial dealings, especially with those who are vulnerable?**
* **Beyond financial giving, what practical steps can I take to "give my bread to the hungry" and "cover the naked with a garment" in my local community or globally?**
* **How does my life reflect a commitment to non-violence and integrity, both in my personal conduct and in my advocacy for justice?**
* **What is one concrete action I can take this week to live out the principles of justice and compassion found in Ezekiel 18:7?**

### FAQ
**What is the main message of Ezekiel 18:7 in the context of the entire chapter?**

Answer: The main message of Ezekiel 18:7, within the broader context of Ezekiel 18, is to provide concrete examples of what constitutes a righteous life, thereby illustrating the principle of individual accountability. The chapter directly refutes the common proverb that children are punished for their parents' sins, asserting that "the soul who sins will die" ([Ezekiel 18:4](/ezekiel/18-4 "Ezekiel 18:4 - Individual Responsibility")). Verse 7 details specific ethical and compassionate actions—such as not oppressing, restoring pledges, refraining from violence, and caring for the poor—that define a person who "does what is just and right" ([Ezekiel 18:5](/ezekiel/18-5 "Ezekiel 18:5 - The Righteous Man")), thereby demonstrating that each individual's destiny is determined by their own choices and actions, not by their ancestors'.

**How do the actions described in Ezekiel 18:7 relate to the Mosaic Law?**

Answer: The actions described in Ezekiel 18:7 are deeply rooted in and reflect the ethical principles of the Mosaic Law. For instance, the command to "restore to the debtor his pledge" directly echoes specific legal provisions found in the Torah, such as [Exodus 22:25-27](/exodus/22-25 "Exodus 22:25-27 - Laws Concerning Loans and Pledges") and [Deuteronomy 24:10-13](/deuteronomy/24-10 "Deuteronomy 24:10-13 - Pledges and Justice"). These laws mandated that if a poor person's cloak was taken as collateral, it had to be returned by nightfall because it was their only covering. Similarly, the call to "give his bread to the hungry, and hath covered the naked with a garment" aligns with the broader humanitarian and social justice mandates woven throughout the Law, which consistently emphasized care for the vulnerable, the poor, the sojourner, and the orphan ([Deuteronomy 15:7-11](/deuteronomy/15-7 "Deuteronomy 15:7-11 - Lending to the Poor")). The prohibitions against oppression and violence are also fundamental tenets of the Law, reflecting God's character and His desire for a just society ([Leviticus 19:13](/leviticus/19-13 "Leviticus 19:13 - Do Not Oppress Your Neighbor")).

### CHRIST-CENTERED FULFILLMENT
Ezekiel 18:7, with its emphasis on individual righteousness expressed through acts of justice and compassion, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. While the Old Testament outlines the righteous requirements of God's Law, it also reveals humanity's consistent failure to meet them. Jesus, however, perfectly embodied every aspect of this verse. He "hath not oppressed any" but rather came to set the oppressed free ([Luke 4:18](/luke/4-18 "Luke 4:18 - Jesus' Mission Statement")). He "restored to the debtor his pledge" not merely by returning material goods, but by paying the ultimate debt of sin, restoring humanity's broken relationship with God through His atoning sacrifice ([Colossians 2:13-14](/colossians/2-13 "Colossians 2:13-14 - Forgiveness and Cancellation of Debt")). Jesus "spoiled none by violence," instead enduring violence for the sake of others, demonstrating a radical non-retaliation and a kingdom founded on peace, not coercion ([Isaiah 53:7](/isaiah/53-7 "Isaiah 53:7 - The Suffering Servant"), [Matthew 26:52](/matthew/26-52 "Matthew 26:52 - Put Your Sword Away")). Moreover, He perfectly fulfilled the positive commands: He "gave His bread to the hungry," not only literally feeding multitudes ([Matthew 14:13-21](/matthew/14-13 "Matthew 14:13-21 - Feeding the Five Thousand")) but also proclaiming Himself the "Bread of Life" who satisfies spiritual hunger ([John 6:35](/john/6-35 "John 6:35 - Jesus, the Bread of Life")). And He "covered the naked with a garment," not just physically, but by clothing us with His own righteousness, covering our spiritual nakedness before God ([Isaiah 61:10](/isaiah/61-10 "Isaiah 61:10 - Garments of Salvation"), [Revelation 3:18](/revelation/3-18 "Revelation 3:18 - White Garments of Righteousness")). Thus, Ezekiel 18:7 points beyond human effort to the One who perfectly lived out God's righteous demands and, through His grace, enables His followers to pursue lives of justice and compassion, empowered by His Spirit ([Ephesians 2:10](/ephesians/2-10 "Ephesians 2:10 - Created for Good Works")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Ezekiel 18:16

Neither hath oppressed any, hath not withholden the pledge, neither hath spoiled by violence, [but] hath given his bread to the hungry, and hath covered the naked with a garment,

Exodus 22:26

If thou at all take thy neighbour's raiment to pledge, thou shalt deliver it unto him by that the sun goeth down:

Ezekiel 18:12

Hath oppressed the poor and needy, hath spoiled by violence, hath not restored the pledge, and hath lifted up his eyes to the idols, hath committed abomination,

Deuteronomy 24:12

And if the man [be] poor, thou shalt not sleep with his pledge:

Deuteronomy 24:13

In any case thou shalt deliver him the pledge again when the sun goeth down, that he may sleep in his own raiment, and bless thee: and it shall be righteousness unto thee before the LORD thy God.

Ezekiel 33:15

[If] the wicked restore the pledge, give again that he had robbed, walk in the statutes of life, without committing iniquity; he shall surely live, he shall not die.

Amos 2:8

And they lay [themselves] down upon clothes laid to pledge by every altar, and they drink the wine of the condemned [in] the house of their god.