The interpretation timeline

Ezek 18:25

How this passage has been read — the sources, oldest to newest.

From the early Church Fathers to now.

2 Patristic · 1 Catholic · 1 Reformed

Ezek 18:25 · Douay-Rheims
“And you have said: The way of the Lord is not right. Hear ye, therefore, O house of Israel: Is it my way that is not right, and are not rather your ways perverse?”
Patristic before A.D. 750
420
A.D.
Jerome Patristic
c. A.D. 347–420
“(Verse 25.) And you said: The way of the Lord is not fair. Hear, O house of Israel: Is not my way fair? Are not your ways unfair? Give reasons why the judgment of the Lord is just. Do you think, he says, that I am unfair, that I will render the sins of the fathers to the children (Deut. 24); and while others eat sour grapes, will the teeth of others be set on edge (Jerem. 31)? Behold, each person dies in their own sin, and is made alive in their own righteousness. In both cases, judgment is not based on the past, but on the present. Rather, your unjust opinion is that you think a parable is not a parable, but you understand it in such a way that the sins of others are punished in others as if it were the truth of a story.”
Source
435
A.D.
John Cassian Patristic
c. A.D. 360–435
“When we have made the Lord's yoke heavy and hard to us, we at once complain in a blasphemous spirit of the hardness and roughness of the yoke itself or of Christ who lays it on us.”
1,414 years pass — nothing from this stretch is hosted yet
Post-Reformation c. 1650 – 1900
1849
A.D.
1774–1849
“Not right, in thus punishing or rewarding for the last act; (Theodoret) or rather, God shews that those who complain are guilty.”
1871
A.D.
1871
“Their plea for saying, "The way of the Lord is not equal," was that God treated different classes in a different way. But it was really their way that was unequal, since living in sin they expected to be dealt with as if they were righteous. God's way was invariably to deal with different men according to their deserts.”
Source
Modern · 1953 →

The in-app commentary runs from the Fathers to the early-modern record, then stops — that's where the public-domain sources end, not where the reading does. For the modern reading, follow the sources directly.