18  God reproves a corrupt proverb, Eze 18:1-4.
It shall be well with the righteous, Eze 18:5-9.
but ill with the wicked man, tho' he had a good father, Eze 18:10-13.
It shall be well with a good man, tho' he had a wicked father, Eze 18:14-18.
Therefore God is righteous, Eze 18:19-20.
It shall be well with penitents, but ill with apostates, Eze 18:21-29.
An exhortation to repentance, Eze 18:30-32.

18:22 Not mentioned - Not to him.

18:25 The way - His whole management of affairs.Not equal - Not right, or consistent with his own declaration, and law.

18:28 He shall surely live - "That is, he shall be restored to the favour of God, which is the life of the soul."

5 

5:20 The righteousness of the scribes and Pharisees - Described in the sequel of this discourse.

5:21 Ye have heard - From the scribes reciting the law; Thou shalt do no murder - And they interpreted this, as all the other commandments, barely of the outward act. The judgement - The Jews had in every city a court of twenty - three men, who could sentence a criminal to be strangled. But the sanhedrim only (the great council which sat at Jerusalem, consisting of seventy - two men,) could sentence to the more terrible death of stoning. That was called the judgment, this the council. Exo 20:13.

5:22 But I say unto you - Which of the prophets ever spake thus?Their language is, Thus saith the Lord. Who hath authority to use this language, but the one lawgiver, who is able to save and to destroy. Whosoever is angry with his brother - Some copies add, without a cause - But this is utterly foreign to the whole scope and tenor of our Lord's discourse. If he had only forbidden the being angry without a cause, there was no manner of need of that solemn declaration, I say unto you; for the scribes and Pharisees themselves said as much as this. Even they taught, men ought not to be angry without a cause. So that this righteousness does not exceed theirs. But Christ teaches, that we ought not, for any cause, to be so angry as to call any man Raca, or fool. We ought not, for any cause, to be angry at the person of the sinner, but at his sins only. Happy world, were this plain and necessary distinction thoroughly understood, remembered, practised! Raca means, a silly man, a trifler. Whosoever shall say, Thou fool - Shall revile, or seriously reproach any man. Our Lord specifiedthree degrees of murder, each liable to a sorer punishment than the other: not indeed from men, but from God. Hell fire - In the valley of Hinnom (whence the word in the original is taken) the children were used to be burnt alive to Moloch. It was afterward made a receptacle for the filth of the city, where continual fires were kept to consume it. And it is probable, if any criminals were burnt alive, it was in this accursed and horrible place. Therefore both as to its former and latter state, it was a fit emblem of hell. It must here signify a degree of future punishment, as much more dreadful than those incurred in the two former cases, as burning alive is more dreadful than either strangling or stoning.

5:23 Thy brother hath aught against thee - On any of the preceding accounts: for any unkind thought or word: any that did not spring from love.

5:24 Leaving thy gift, go - For neither thy gift nor thy prayer will atone for thy want of love: but this will make them both an abomination before God.

5:25 Agree with thine adversary - With any against whom thou hast thus offended: while thou art in the way - Instantly, on the spot; before you part. Lest the adversary deliver thee to the judge - Lest he commit his cause to God. Luk 12:58.

5:26 Till thou hast paid the last farthing - That is, for ever, since thou canst never do this. What has been hitherto said refers to meekness: what follows,to purity of heart.