Ezekiel 46:18

Eze 46:18 Moreover the prince shall not take of the people’s inheritance by oppression, to thrust them out of their possession; [but] he shall give his sons inheritance out of his own possession: that my people be not scattered every man from his possession.

Ver. 18. To thrust them out of their possession.] Ill accidents attend such princes, as affecting to be absolute in power, will be too resolute in will, or dissolute in life; oppressing their subjects to enrich their servants and parasites.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

But be content with that portion that God hath assigned him, as Ezek. 45:8.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

(18) Shall not take of the people’s inheritance.—Fresh warning is here given against oppression on the part of the prince, and he is reminded that the territory given inalienably to him and his heirs is to provide for his sons’ inheritance.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

After he brought me through the entry, which was at the side of the gate,.... The north gate of the inner court, where the prophet was last, Eze 44:4, through an entry, by the side of that, he was brought by the man his guide:

into the holy chambers of the priests; see Eze 42:13,

and, behold, there was a place in the two sides westward; or, "on their sides westward" (p); on the west side of the chambers; the Targum is at the west end of them: the use of this place follows,

(p) "in lateribus ejus vel eorum, in extremo", Starckius.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Shall not take; seize and escheat as forfeited, (like as Ahab dealt with Naboth, or David with Mephibosheth,) to give to others, or keep for himself.

By oppression; whether fraudulent or violent oppression, whether under colour of justice or against all rules of law.

To thrust them out, that he may put in his own creatures or children.

He shall give his sons, provide for his own, ont of that is his own.

That my people be not scattered; that they may keep together in their own land.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

The third regulation. The prince in all cases should endow his sons (or others) out of his own, and not out of his subjects" possessions, of which they have been violently robbed. A good rule for other princes besides this, and for owners of property in general

A warning to the great.

I THE GREAT ARE RESPONSIBLE TO GOD. The prince is the leader and supreme ruler of Israel. His rank and privilege lift him into the most exalted position. Yet he is responsible to God, and his duty is definitely marked out for him. Even the most "irresponsible" ruler of a despotic state cannot escape from responsibility in the sight of Heaven. Prince as well as peasant will have to give account of himself before the judgment-seat of God. Moreover, God directs and controls the movements of the most powerful earthly magnates. He who said to the sea, "Hitherto shalt thou come, but no further; and here shall thy proud waves be stayed," "put his hooks" in the proud ruler of Egypt. (Eze_29:4)

II THE GREAT ARE TEMPTED TO EXCEED THEIR RIGHTS. Men who enjoy the largest scope and who own the widest possessions must come to the confines of their territory. The biggest park has its fence. Now, a common temptation is to despise the best things within a man"s right, in envy for what lies beyond them. Thus, with all the wealth of the royal demesne, Ahab is sick with covetousness for Naboth"s vineyard. (1Ki_21:4) The possession of considerable power aggravates the temptation of the great to go beyond their rights. It is difficult for the despot to avoid degenerating into a tyrant.

III THE GREAT ARE WARNED AGAINST OPPRESSING THE PEOPLE. The danger of power passing over to tyranny is the besetting temptation of persons in influential positions. This danger alone raises a question as to the wisdom of entrusting overmuch power even to the best men. In the abstract, an irresistible paternal government might seem to be likely to secure the greatest good of a nation. But for this to be satisfactory we must not only endue the ruler with supreme wisdom, we must also eliminate from his character every atom of selfishness.

IV THE GREAT ARE NOT MORE FAVORED BY GOD THAN ARE OTHER PEOPLE. They have unique privileges, but these are bestowed in the form of a solemn trust. God is no respecter of persons. He cares for all his children. He is the people"s God, and the Friend of the poor. They who can find no earthly protector may look to Heaven for deliverance, for he who heard the cry of the Hebrews when they groaned under the oppression of the Egyptian bondage, and saved them from Pharaoh and his host, is still mighty to help the needy.

V GOD"S EQUAL GRACE FOR THE PEOPLE AS WELL AS THE GREAT SHOULD LEAD ALL TO TRUST HIM. If God only favored the so-called privileged classes, the multitude might well turn aside from religion in despair. But since God has ever been on the side of the oppressed, and has ever cared for the people, it is foolish to distrust him, and ungrateful to disregard his goodness. Whatever else the great may seize upon, they cannot take away the poor man"s religion. Here is a prize of permanent possession. It would be well if all knew and loved the God who cares for all.

Losing and keeping the inheritance.

The subject of this commandment is "the inalienable nature of the prince"s possession, and the sacred regard he must pay to the peoples its object was to legislate so that "no temptation might exist to spoil the people of their proper inheritances, as had been too often done in the days that were past." By the words of the text we are brought in contact with

I THE HEBREW IDEAL OF FAMILY INHERITANCE. The Mosaic legislation contemplated keeping the land in the occupancy of the same tribe and of the same family from generation to generation. It was not in the power of the occupier to sell it or to will it away from the family; and although it might be mortgaged, it reverted to the original possessor (or his family) at the year of jubilee. The ideal was that of all the families of the nation being interested and engaged in the happy, honorable, and fruitful employment of agriculture. In this case there would be no superabounding wealth on the one hand, and no degrading poverty on the other hand; while every Israelite would have the deepest interest in preserving the integrity of his country"s freedom, and would be contributing to its wealth. Such an ideal as this is hopelessly impossible in such a time as this, but in a primitive and pastoral age it was one calculated to secure the largest possible measure of individual happiness, domestic comfort, and national prosperity.

II ITS PARTIAL FAILURE AND ULTIMATE DISAPPEARANCE. Such a provision must have been attended with great difficulties in the way of realization. Dissipation on the one hand and avarice on the other would almost inevitably lead to loss and to appropriation. And there is no doubt they did. As time went by the land became lost to the families to whom it was originally apportioned. (Jos_19:51) And when the time camefor the great and sad deportation to other lands, the entire arrangement was broken up; finally the Jews were "scattered, every man from his possession;" and, dispersed among the Gentiles, they became the least pastoral or agricultural, and the most trading and financing, of any people on the earth. Where, then, does this prediction find

III A PLACE IN THE KINGDOM OF CHRIST? It will find it, in substance, in

1. Provision for the material well-being of the people of the land. As the result of Christian principle acting at both ends of the body politic, elevating the character and therefore the condition of those at the bottom, and leading those at the top to devote their resources and employ their (legislative and other) opportunities in the interest of the people, there will gradually ensue a wide distribution of comfort and prosperity. Abject poverty and superfluous possession will give place to universal competence, education, morality, piety in fact, national well-being. Many forces will have to contribute to this result, and it may be a long time coming, but it must be the issue of a true and practical Christianity. There are other "inheritances" beside that of land and wealth which need to be preserved, and which a Christian family or a Christian Church should devoutly determine to maintain. There must be:

2. The perpetuation of the fair heritage of an honorable name, a reputation for family goodness or wisdom that has come down many generations.

3. The preservation of the precious deposit of sacred truth. C.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.