Hath oppressed the poor and needy,.... Who are weak, and have none to help them, and stand by them, and so are oppressed by such a man. This serves to explain the clause, in Ezekiel 18:7;

hath spoiled by violence; his neighbour's goods; taken them away from him by force:

hath not restored the pledge; to the borrower before sunset, but kept it for his own use; taking the advantage of the poverty of him that borrowed of him:

and hath lifted up his eyes to the idols; whether of the Gentiles, or of the house of Israel:

hath committed abomination; either idolatry, the sin just before mentioned, which was an abomination to the Lord; or else approaching to a menstruous woman, since this follows the other in Ezekiel 18:6; and is not mentioned, unless it is designed here; and so Kimchi interprets it; but Jarchi understands it of the abominable and detestable sin of sodomy: it may regard any and every sin that is abominable in the sight of God.

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,

12. oppressed the poor-an aggravation to his oppressions, that they were practised against the poor; whereas in Eze 18:7 the expression is simply "oppressed any."

abomination-singular number referring to the particular one mentioned at the end of Eze 18:6.

18:1-20 The soul that sinneth it shall die. As to eternity, every man was, is, and will be dealt with, as his conduct shows him to have been under the old covenant of works, or the new covenant of grace. Whatever outward sufferings come upon men through the sins of others, they deserve for their own sins all they suffer; and the Lord overrules every event for the eternal good of believers. All souls are in the hand of the great Creator: he will deal with them in justice or mercy; nor will any perish for the sins of another, who is not in some sense worthy of death for his own. We all have sinned, and our souls must be lost, if God deal with us according to his holy law; but we are invited to come to Christ. If a man who had shown his faith by his works, had a wicked son, whose character and conduct were the reverse of his parent's, could it be expected he should escape the Divine vengeance on account of his father's piety? Surely not. And should a wicked man have a son who walked before God as righteous, this man would not perish for his father's sins. If the son was not free from evils in this life, still he should be partaker of salvation. The question here is not about the meritorious ground of justification, but about the Lord's dealings with the righteous and the wicked.