Jerome
Patristic
c. A.D. 347–420
“This bread the just person gives to the hungry, of whom it is said in Scripture, blessed are those who hunger and thirst after righteousness, for they shall be satisfied.”
The interpretation timeline
Ezek 18:7
How this passage has been read — the sources, oldest to newest.
From the early Church Fathers to now.
2 Patristic · 1 Jewish · 1 Catholic · 1 Reformed
Ezek 18:7 · Douay-Rheims
“And hath not wronged any man: but hath restored the pledge to the debtor, hath taken nothing away by violence: hath given his bread to the hungry, and hath covered the naked with a garment:”
Patristic
before A.D. 750
420
A.D.
420
A.D.
Jerome
Patristic
c. A.D. 347–420
“Let us give the garment of Christ to those who are naked in faith and virtues, about which it is written, "as many are baptized into Christ put on Christ."”
685 years pass — nothing from this stretch is hosted yet
Scholastic
c. 1100 – 1500
1105
A.D.
Rashi
Jewish
1040–1105
“wrongs Heb. יוֹנֶה, an expression of wronging (אוֹנָאָה) ; i.e., he wronged no man. what has been pledged for a debt he returns If he took his friend’s garment as a pledge for a loan, he would return it to him at sunset.”
744 years pass — nothing from this stretch is hosted yet
Post-Reformation
c. 1650 – 1900
1849
A.D.
George Leo Haydock
Catholic
1774–1849
“Wronged. Literally, “contristated.” (Haydock) — Hebrew, “oppressed,” maliciously.”
1871
A.D.
Jamieson, Fausset & Brown
Reformed
1871
“restored . . . pledge--that which the poor debtor absolutely needed; as his raiment, which the creditor was bound to restore before sunset (Exo 22:26-27), and his millstone, which was needed for preparing his food (Deu 24:6, Deu 24:10-13). bread to . . . hungry . . . covered . . . naked-- (Isa 58:7; Mat 25:35-36). After duties of justice come those of benevolence. It is not enough to refrain from doing a wrong to our neighbor, we must also do him good. The bread owned by a man, though "his," is given to him, not to keep to himself, but to impart to the needy.”
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.