Eze 14:1-23. Hypocritical
Inquirers Are Answered According to Their Hypocrisy. The Calamities
Coming on the People; but a Remnant Is to Escape.
1. elders—persons holding that dignity
among the exiles at the Chebar. Grotius
refers this to Seraiah and those sent with him from Judea (Jer 51:59). The prophet's reply, first,
reflecting on the character of the inquirers, and, secondly,
foretelling the calamities coming on Judea, may furnish an idea of the
subject of their inquiry.
sat before me—not at once able to find
a beginning of their speech; indicative of anxiety and despondency.
3. heart … face—The heart
is first corrupted, and then the outward manifestation of
idol-worship follows; they set their idols before their eyes.
With all their pretense of consulting God now, they have not even put
away their idols outwardly; implying gross contempt of God. "Set
up," literally, "aloft"; implying that their idols had gained the
supreme ascendancy over them.
stumbling-block of …
iniquity—See Pr 3:21, 23, "Let not them (God's laws) depart
from thine eyes, then … thy foot shall not
stumble." Instead of God's law, which (by being kept before
their eyes) would have saved them from stumbling, they set up their
idols before their eyes, which proved a stumbling-block, causing them
to stumble (Eze 7:19).
inquired of at all—literally, "should
I with inquiry be inquired of" by such hypocrites as they are? (Ps
66:18; Pr 15:29; 28:9).
4. and cometh—and yet cometh,
reigning himself to be a true worshipper of Jehovah.
him that cometh—so the Hebrew
Margin reads. But the Hebrew text reading is, "according
to it, according to the multitude of his idols"; the anticipative
clause with the pronoun not being pleonastic, but increasing the
emphasis of the following clause with the noun. "I will answer,"
literally, reflexively, "I will Myself (or for Myself) answer
according to … idols—thus,
"answering a fool according to his folly"; making the sinner's sin his
punishment; retributive justice (Pr 1:31; 26:5).
5. That I may take—that is, unveil and
overtake with punishment the dissimulation and impiety of Israel
hid in their own heart. Or, rather, "That I may punish them by
answering them after their own hearts"; corresponding to
"according to the multitude of his idols" (see on Eze 14:4); an instance is given in Eze
14:9; Ro 1:28; 2Th 2:11, God
giving them up in wrath to their own lie.
idols—though pretending to "inquire"
of Me, "in their hearts" they are "estranged from Me," and love
6. Though God so threatened the people for
their idolatry (Eze 14:5),
yet He would rather they should avert the calamity by "repentance."
turn yourselves—Calvin translates, "turn others" (namely, the
stranger proselytes in the land). As ye have been the advisers of
others (see Eze 14:7,
"the stranger that sojourneth in Israel") to idolatry, so bestow at
least as much pains in turning them to the truth; the surest proof of
repentance. But the parallelism to Eze 14:3, 4 favors English Version. Their sin
was twofold: (1) "In their heart" or inner man; (2) "Put
before their face," that is, exhibited outwardly. So
their repentance is generally expressed by "repent," and is then
divided into: (1) "Turn yourselves (inwardly) from your idols";
(2) "Turn away your faces (outwardly) from all your
abominations." It is not likely that an exhortation to convert others
should come between the two affecting themselves.
7. stranger—the proselyte, tolerated in
Israel only on condition of worshipping no God but Jehovah (Le 17:8, 9).
inquire of him concerning me—that is,
concerning My will.
by myself—not by word, but by deed,
that is, by judgments, marking My hand and direct agency;
instead of answering him through the prophet he consults. Fairbairn translates, as it is the same
Hebrew as in the previous clause, "concerning Me," it is natural
that God should use the same expression in His reply as was used
in the consultation of Him. But the sense, I think, is the same.
The hypocrite inquires of the prophet concerning God; and God,
instead of replying through the prophet, replies for Himself
8. And I will set my face against that
man—(See on Le 17:10).
and will make him a sign—literally, "I
will destroy him so as to become a sign"; it will be no ordinary
destruction, but such as will make him be an object pointed at with
wonder by all, as Korah, &c. (Nu 26:10; De 28:37).
9. I the Lord have deceived that
prophet—not directly, but through Satan and his ministers;
not merely permissively, but by overruling their evil to serve the
purposes of His righteous judgment, to be a touchstone to
separate the precious from the vile, and to "prove" His people (De 13:3; 1Ki 22:23; Jer 4:10; 2Th 2:11, 12). Evil comes not from God, though
God overrules it to serve His will (Job 12:16; Jas 1:3). This declaration of God is intended to
answer their objection, "Jeremiah and Ezekiel are but two opposed to
the many prophets who announce 'peace' to us." "Nay, deceive not
yourselves, those prophets of yours are deluding you, and I permit them
to do so as a righteous judgment on your wilful blindness."
10. As they dealt deceitfully with God by
seeking answers of peace without repentance, so God would let them be
dealt with deceitfully by the prophets whom they consulted. God would
chastise their sin with a corresponding sin; as they rejected the safe
directions of the true light, He would send the pernicious delusions of
a false one; prophets would be given them who should re-echo the
deceitfulness that already wrought in their own bosom, to their ruin
[Fairbairn]. The people had themselves
alone to blame, for they were long ago forewarned how to discern and to
treat a false prophet (De 13:3); the
very existence of such deceivers among them was a sign of God's
judicial displeasure (compare in Saul's case, 1Sa 16:14;
28:6, 7). They and the
prophet, being dupes of a common delusion, should be involved in a
11. Love was the spring of God's very
judgments on His people, who were incurable by any other process (Eze 11:20;
12. The second part of the chapter: the effect
which the presence of a few righteous persons was to have on the
purposes of God (compare Ge 18:24-32). God had told Jeremiah that the guilt
of Judah was too great to be pardoned even for the intercession of
Moses and Samuel (Ps 99:6; Jer 14:2; 15:1), which had prevailed formerly (Ex 32:11-14; Nu 14:13-20; 1Sa 7:8-12), implying the extraordinary heinousness
of their guilt, since in ordinary cases "the effectual fervent
prayer of a righteous man (for others) availeth much" (Jas 5:16). Ezekiel supplements Jeremiah by adding
that not only those two once successful intercessors, but not
even the three pre-eminently righteous men, Noah, Daniel, and
Job, could stay God's judgments by their righteousness.
13. staff of … bread—on which
man's existence is supported as on a staff (Eze 4:16; 5:16; Le 26:26; Ps 104:15; Isa 3:1). I will send a famine.
14. Noah, Daniel … Job—specified
in particular as having been saved from overwhelming calamities for
their personal righteousness. Noah had the members of his family alone
given to him, amidst the general wreck. Daniel saved from the fury of
the king of Babylon the three youths (Da 2:17, 18, 48, 49). Though his prophecies mostly
were later than those of Ezekiel, his fame for piety and wisdom
was already established, and the events recorded in Da 1:1-2:49 had transpired. The Jews would
naturally, in their fallen condition, pride themselves on one who
reflected such glory on his nation at the heathen capital, and would
build vain hopes (here set aside) on his influence in averting ruin
from them. Thus the objection to the authenticity of Daniel from this
passage vanishes. "Job" forms the climax (and is therefore put out of
chronological order), having not even been left a son or a daughter,
and having had himself to pass through an ordeal of suffering before
his final deliverance, and therefore forming the most simple instance
of the righteousness of God, which would save the righteous themselves
alone in the nation, and that after an ordeal of suffering, but not
spare even a son or daughter for their sake (Eze 14:16, 18,
20; compare Jer 7:16;
deliver … souls by …
righteousness—(Pr 11:4); not
the righteousness of works, but that of grace, a truth less clearly
understood under the law (Ro 4:3).
15-21. The argument is cumulative. He first
puts the case of the land sinning so as to fall under the judgment of a
famine (Eze 14:13);
14:15) "noisome beasts"
26:22); then "the sword";
then, worst of all, "pestilence." The three most righteous of men
should deliver only themselves in these several four cases. In Eze 14:21 he concentrates the whole in one
mass of condemnation. If Noah, Daniel, Job, could not deliver the land,
when deserving only one judgment, "how much more" when all
four judgments combined are justly to visit the land for sin,
shall these three righteous men not deliver it.
19. in blood—not literally. In
Hebrew, "blood" expresses every premature kind of death.
21. How much more—literally, "Surely
shall it be so now, when I send," &c. If none could avert the
one only judgment incurred, surely now, when all four are
incurred by sin, much more impossible it will be to deliver the
22. Yet … a remnant—not of
righteous persons, but some of the guilty who should "come forth" from
the destruction of Jerusalem to Babylon, to lead a life of hopeless
exile there. The reference here is to judgment, not mercy, as Eze 14:23 shows.
ye shall see their … doings; and …
be comforted—Ye, the exiles at the Chebar, who now murmur at
God's judgment about to be inflicted on Jerusalem as harsh, when ye
shall see the wicked "ways" and character of the escaped remnant, shall
acknowledge that both Jerusalem and its inhabitants deserved their
fate; his recognition of the righteousness of the judgment will
reconcile you to it, and so ye shall be "comforted" under it [Calvin]. Then would follow mercy to the elect
remnant, though that is not referred to here, but in Eze 20:43.
23. they shall comfort you—not in words,
but by your recognizing in their manifest guilt, that God had not been
unjustly severe to them and the city.