Ezekiel14
World English Bible · Public Domain
1Then some of the elders of Israel came to me and sat before me.
2Yahweh’s word came to me, saying,
3“Son of man, these men have taken their idols into their heart, and put the stumbling block of their iniquity before their face. Should I be inquired of at all by them?
4Therefore speak to them and tell them, ‘The Lord Yahweh says: “Every man of the house of Israel who takes his idols into his heart and puts the stumbling block of his iniquity before his face then comes to the prophet, I Yahweh will answer him there according to the multitude of his idols,
5that I may take the house of Israel in their own heart, because they are all estranged from me through their idols.”’
6“Therefore tell the house of Israel, ‘The Lord Yahweh says: “Return, and turn yourselves from your idols! Turn away your faces from all your abominations.
7“‘“For everyone of the house of Israel, or of the strangers who live in Israel, who separates himself from me and takes his idols into his heart, and puts the stumbling block of his iniquity before his face, and comes to the prophet to inquire for himself of me, I Yahweh will answer him by myself.
8I will set my face against that man and will make him an astonishment, for a sign and a proverb, and I will cut him off from among my people. Then you will know that I am Yahweh.
9“‘“If the prophet is deceived and speaks a word, I, Yahweh, have deceived that prophet, and I will stretch out my hand on him, and will destroy him from among my people Israel.
10They will bear their iniquity. The iniquity of the prophet will be even as the iniquity of him who seeks him,
11that the house of Israel may no more go astray from me, neither defile themselves any more with all their transgressions; but that they may be my people, and I may be their God,” says the Lord Yahweh.’”
12Yahweh’s word came to me, saying,
13“Son of man, when a land sins against me by committing a trespass, and I stretch out my hand on it, and break the staff of its bread and send famine on it, and cut off from it man and animal—
14though these three men, Noah, Daniel, and Job, were in it, they would deliver only their own souls by their righteousness,” says the Lord Yahweh.
15“If I cause evil animals to pass through the land, and they ravage it and it is made desolate, so that no man may pass through because of the animals—
16though these three men were in it, as I live,” says the Lord Yahweh, “they would deliver neither sons nor daughters. They only would be delivered, but the land would be desolate.
17“Or if I bring a sword on that land, and say, ‘Sword, go through the land, so that I cut off from it man and animal’—
18though these three men were in it, as I live,” says the Lord Yahweh, “they would deliver neither sons nor daughters, but they only would be delivered themselves.
19“Or if I send a pestilence into that land, and pour out my wrath on it in blood, to cut off from it man and animal—
20though Noah, Daniel, and Job, were in it, as I live,” says the Lord Yahweh, “they would deliver neither son nor daughter; they would deliver only their own souls by their righteousness.”
21For the Lord Yahweh says: “How much more when I send my four severe judgments on Jerusalem—the sword, the famine, the evil animals, and the pestilence—to cut off from it man and animal!
22Yet, behold, there will be left a remnant in it that will be carried out, both sons and daughters. Behold, they will come out to you, and you will see their way and their doings. Then you will be comforted concerning the evil that I have brought on Jerusalem, even concerning all that I have brought on it.
23They will comfort you, when you see their way and their doings; then you will know that I have not done all that I have done in it without cause,” says the Lord Yahweh.
Study Guide
Public-domain commentary and original-language notes for Ezekiel 14.
Chapter Summary
In this chapter: Threatenings against hypocrites. (1-11). God's purpose to punish the guilty Jews, but a few should be saved. (12-23).
vv1-11
No outward form or reformation can be acceptable to God, so long as any idol possesses the heart; yet how many prefer their own devices and their own righteousness, to the way of salvation! Men's corruptions are idols in their hearts, and are of their own setting up; God will let them take their course. Sin renders the sinner odious in the eyes of the pure and holy God; and in his own eyes also, whenever conscience is awakened. Let us seek to be cleansed from the guilt and pollution of sins, in that fountain which the Lord has opened.
vv12-23
National sins bring national judgments. Though sinners escape one judgment, another is waiting for them. When God's professing people rebel against him, they may justly expect all his judgments. The faith, obedience, and prayers of Noah prevailed to the saving of his house, but not of the old world. Job's sacrifice and prayer in behalf of his friends were accepted, and Daniel had prevailed for the saving his companions and the wise men of Babylon. But a people that had filled the measure of their sins, was not to expect to escape for the sake of any righteous men living among them; not even of the most eminent saints, who could be accepted in their own case only through the sufferings and righteousness of Christ. Yet even when God makes the greatest desolations by his judgments, he saves some to be monuments of his mercy. In firm belief that we shall approve the whole of God's dealings with ourselves, and with all mankind, let us silence all rebellious murmurs and objections.
Key Words
אֱנוֹשׁ: a man in general (singly or collectively)
זָקֵן: old
יִשְׂרָאֵל: Jisrael, a symbolical name of Jacob; also (typically) of his posterity
בּוֹא: to go or come (in a wide variety of applications)
יָשַׁב: properly, to sit down (specifically as judge. in ambush, in quiet); by implication, to dwell, to remain; causatively, to settle, to marry
פָּנִים: the face (as the part that turns); used in a great variety of applications (literally and figuratively); also (with prepositional prefix) as a preposition (before, etc.)
דָּבָר: a word; by implication, a matter (as spoken of) or thing; adverbially, a cause
אָמַר: to say (used with great latitude)
בֵּן: a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like father or brother), etc.)
אָדָם: ruddy i.e. a human being (an individual or the species, mankind, etc.)
Cross References
Ezekiel 14Parallels the assertion that even supreme intercessors (Moses/Samuel, here Noah/Daniel/Job) cannot save a doomed nation.
Supported by Matthew Henry, JFB
Illustrates God's judicial permission of a lying spirit to deceive false prophets as judgment.
Supported by Matthew Poole, JFB
Direct verbal link to the curse of becoming a 'sign and a proverb' for rebellion.
Supported by Matthew Poole, JFB
The severe warning formula of God setting His face against a sinner and cutting him off.
Supported by Matthew Poole, JFB
NT parallel where God sends strong delusion to those who refuse the truth.
Supported by JFB
Moses' original covenant curse of sending wild beasts to rob them of children and desolate roads.
Supported by Matthew Poole
Parallel account of the elders of Israel coming to sit and inquire of Ezekiel.
Supported by Matthew Poole
Identifies their silver and gold/idolatry explicitly as the 'stumblingblock of their iniquity.'
Supported by JFB
Uses the exact phrase of setting God's face against them in judgment.
Supported by Matthew Poole
Affirms God's sovereignty over both the deceived and the deceiver.
Supported by JFB
Torah foundation for God allowing false prophets to test the loyalty of His people.
Supported by JFB
Pentateuchal source for the judgment of 'breaking the staff of bread' during famine.
Supported by Matthew Poole
Jeremiah's parallel list of the sword, famine, and pestilence sent on Jerusalem.
Supported by JFB
Historical example of Job successfully interceding for his friends, contrasted here.
Supported by Matthew Henry
Parallels the remnant remembering God when they go into captivity and seeing their ways.
Supported by Matthew Henry