Ezekiel 14 — with JFB Commentary
The King James text with the Jamieson-Fausset-Brown commentary (1871, public domain) directly beneath the verses it explains. Verses without a JFB note stand alone.
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Ezekiel 14
Elders Come to Enquire
1Then came certain of the elders of Israel unto me, and sat before me.
Jamieson-Fausset-Brown
CHAPTER 14
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 (Jr 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.
CHAPTER 14
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 (Jr 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.
The Pulpit Commentary
As the result, probably, of the previous utterances, certain elders of Israel, i.e. of the exiles in Tel-Abib, came to consult Ezekiel, wishing to know what counsels or what predictions he had for them. In Eze_8:1 we have "the elders of Judah," and it is possible that there were two groups in the Population of the town, and that these represented Israel as distinct from Judah—a deputation, as it were, from the earlier exiles. The term appears again in Eze_20:1. More probably, however, the terms are used interchangeably.
As the result, probably, of the previous utterances, certain elders of Israel, i.e. of the exiles in Tel-Abib, came to consult Ezekiel, wishing to know what counsels or what predictions he had for them. In Eze_8:1 we have "the elders of Judah," and it is possible that there were two groups in the Population of the town, and that these represented Israel as distinct from Judah—a deputation, as it were, from the earlier exiles. The term appears again in Eze_20:1. More probably, however, the terms are used interchangeably.
2And the word of the LORD came unto me, saying,
Idols in Their Hearts
3Son of man, these men have set up their idols in their heart, and put the stumblingblock of their iniquity before their face: should I be enquired of at all by them?
Jamieson-Fausset-Brown
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? (Psa 66:18; Pr 15:29; 28:9).
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? (Psa 66:18; Pr 15:29; 28:9).
The Pulpit Commentary
These men, etc. The prophet, taught by the word of the Lord, reads the hearts of those who came to him. The words do not imply, rather they exclude, the open practice of idolatry. The sin of the inquirers was that they had set up idols (gillulim, Ezekiel's favourite word; see note on Eze_6:4) in their hearts. The LXX. gives διανοήματα,"thoughts of their hearts," as if to express this. They were hankering after the old false worships in which they had once, taken part. The stumbling block (see Eze_3:20) of their iniquity was set up there. That divided heart, the "double mind" of Jas_1:8, made true inquiry, as it made true prayer for guidance, impossible. Shall I be inquired of at all, etc.? The "at all" represents the emphatic iteration of the verb in the Hebrew. The Vulgate, Numquid interrogatus respondebo eis? gives a fair paraphrase.
These men, etc. The prophet, taught by the word of the Lord, reads the hearts of those who came to him. The words do not imply, rather they exclude, the open practice of idolatry. The sin of the inquirers was that they had set up idols (gillulim, Ezekiel's favourite word; see note on Eze_6:4) in their hearts. The LXX. gives διανοήματα,"thoughts of their hearts," as if to express this. They were hankering after the old false worships in which they had once, taken part. The stumbling block (see Eze_3:20) of their iniquity was set up there. That divided heart, the "double mind" of Jas_1:8, made true inquiry, as it made true prayer for guidance, impossible. Shall I be inquired of at all, etc.? The "at all" represents the emphatic iteration of the verb in the Hebrew. The Vulgate, Numquid interrogatus respondebo eis? gives a fair paraphrase.
4Therefore speak unto them, and say unto them, Thus saith the Lord GOD; Every man of the house of Israel that setteth up his idols in his heart, and putteth the stumblingblock of his iniquity before his face, and cometh to the prophet; I the LORD will answer him that cometh according to the multitude of his idols;
Jamieson-Fausset-Brown
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 him."
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).
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 him."
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).
The Pulpit Commentary
I will answer him that cometh, etc. The two last words represent the K'ri, or marginal reading of the Hebrew; the "therein" of the Revised Version, the Kh'-tib, or written text. Probably we should read, as in Eze_14:7, "I will answer him by myself" (Hitzig).
I will answer him that cometh, etc. The two last words represent the K'ri, or marginal reading of the Hebrew; the "therein" of the Revised Version, the Kh'-tib, or written text. Probably we should read, as in Eze_14:7, "I will answer him by myself" (Hitzig).
5That I may take the house of Israel in their own heart, because they are all estranged from me through their idols.
Jamieson-Fausset-Brown
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 "idols."
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 "idols."
The Pulpit Commentary
That I may take the house of Israel, etc. The words me a threat rather than a promise. The "double-hearted" shall be taken in the snare which they have made for themselves.
That I may take the house of Israel, etc. The words me a threat rather than a promise. The "double-hearted" shall be taken in the snare which they have made for themselves.
6Therefore say unto the house of Israel, Thus saith the Lord GOD; Repent, and turn yourselves from your idols; and turn away your faces from all your abominations.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
Turn yourselves, etc.; literally, turn them. But there is no sufficient ground for the margin, "Turn others," the objective suffix being the "faces" of the following clause. In Eze_18:30, Eze_18:32 the verb is used by itself. The prophet's call is to a direct personal repentance, not to the work of preaching that repentance to others.
Turn yourselves, etc.; literally, turn them. But there is no sufficient ground for the margin, "Turn others," the objective suffix being the "faces" of the following clause. In Eze_18:30, Eze_18:32 the verb is used by itself. The prophet's call is to a direct personal repentance, not to the work of preaching that repentance to others.
7For every one of the house of Israel, or of the stranger that sojourneth in Israel, which separateth himself from me, and setteth up his idols in his heart, and putteth the stumblingblock of his iniquity before his face, and cometh to a prophet to enquire of him concerning me; I the LORD will answer him by myself:
Jamieson-Fausset-Brown
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 concerning Himself.
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 concerning Himself.
The Pulpit Commentary
The stranger that sojourneth among you. It is noticeable that Ezekiel uses here and elsewhere (Eze_47:22, Eze_47:23) the familiar phrase of the books which most influenced his teaching (Leviticus 16-25.; Num_9:1-23; Num_15:1-41; Deuteronomy passim). It is probable that some such proselytes were found among the exiles of Tel Abib. I the Lord will answer him by myself, etc. This, as has been seen, was probably the right reading in verse 4. What it means is that, instead of a spoken answer by the mouth of the prophet, there should be an answer in the discipline of life, in the immediate utterance through the conscience, which was the voice of God. The inquirer who came with unconfessed and unrepented hankerings after the worship of other gods deserved and would receive no other answer.
The stranger that sojourneth among you. It is noticeable that Ezekiel uses here and elsewhere (Eze_47:22, Eze_47:23) the familiar phrase of the books which most influenced his teaching (Leviticus 16-25.; Num_9:1-23; Num_15:1-41; Deuteronomy passim). It is probable that some such proselytes were found among the exiles of Tel Abib. I the Lord will answer him by myself, etc. This, as has been seen, was probably the right reading in verse 4. What it means is that, instead of a spoken answer by the mouth of the prophet, there should be an answer in the discipline of life, in the immediate utterance through the conscience, which was the voice of God. The inquirer who came with unconfessed and unrepented hankerings after the worship of other gods deserved and would receive no other answer.
8And I will set my face against that man, and will make him a sign and a proverb, and I will cut him off from the midst of my people; and ye shall know that I am the LORD.
Jamieson-Fausset-Brown
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).
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).
The Pulpit Commentary
To make him, add, with Revised Version, an astonishment; or better, I will make him amazed, as in Eze_32:10. The words are an echo of Deu_28:37. The man's punishment shall be open and notorious, so as to strike terror into others.
To make him, add, with Revised Version, an astonishment; or better, I will make him amazed, as in Eze_32:10. The words are an echo of Deu_28:37. The man's punishment shall be open and notorious, so as to strike terror into others.
9And if the prophet be deceived when he hath spoken a thing, I the LORD have deceived that prophet, and I will stretch out my hand upon him, and will destroy him from the midst of my people Israel.
Jamieson-Fausset-Brown
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; Jr 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."
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; Jr 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."
The Pulpit Commentary
I the Lord have deceived that prophet, etc. The teaching of modern thought is to soften language like this into "I have permitted him to be deceived." The distinction was seldom, if ever, present to the mind of the Old Testament, or indeed of the New Testament, writers. It is Jehovah who sends the "lying spirit" in 1Ki_22:20-23. It is he who in the latter days shall send men "strong delusions" that they shall believe a lie (2Th_2:11). In both cases it is implied that the delusion is a righteous punishment, is indeed the natural, because the divinely appointed, punishment of the sin. Populus vult decipi et decipiatur, but the very deception is a means for undeceiving them. At last their eyes shall be opened. The punishment of the false prophet and of those who trust him is at once retributive, and a discipline, and, if the discipline fails for them, at least a warning for others.
I the Lord have deceived that prophet, etc. The teaching of modern thought is to soften language like this into "I have permitted him to be deceived." The distinction was seldom, if ever, present to the mind of the Old Testament, or indeed of the New Testament, writers. It is Jehovah who sends the "lying spirit" in 1Ki_22:20-23. It is he who in the latter days shall send men "strong delusions" that they shall believe a lie (2Th_2:11). In both cases it is implied that the delusion is a righteous punishment, is indeed the natural, because the divinely appointed, punishment of the sin. Populus vult decipi et decipiatur, but the very deception is a means for undeceiving them. At last their eyes shall be opened. The punishment of the false prophet and of those who trust him is at once retributive, and a discipline, and, if the discipline fails for them, at least a warning for others.
10And they shall bear the punishment of their iniquity: the punishment of the prophet shall be even as the punishment of him that seeketh unto him;
Jamieson-Fausset-Brown
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 common ruin.
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 common ruin.
11That the house of Israel may go no more astray from me, neither be polluted any more with all their transgressions; but that they may be my people, and I may be their God, saith the Lord GOD.
Jamieson-Fausset-Brown
11. Love was the spring of God's very judgments on His people, who were incurable by any other process (Eze 11:20; 37:27).
11. Love was the spring of God's very judgments on His people, who were incurable by any other process (Eze 11:20; 37:27).
The Pulpit Commentary
The words come as a gleam of light through the darkness. A restored nation, walking in the truth, the true people of God,—this lies beyond the mystery of the evil which is allowed, or even made, to work itself out to the bitter end.
The words come as a gleam of light through the darkness. A restored nation, walking in the truth, the true people of God,—this lies beyond the mystery of the evil which is allowed, or even made, to work itself out to the bitter end.
Noah, Daniel, and Job: Personal Righteousness Only
12The word of the LORD came again to me, saying,
Jamieson-Fausset-Brown
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 (Psa 99:6; Jr 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.
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 (Psa 99:6; Jr 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.
13Son of man, when the land sinneth against me by trespassing grievously, then will I stretch out mine hand upon it, and will break the staff of the bread thereof, and will send famine upon it, and will cut off man and beast from it:
Jamieson-Fausset-Brown
13. staff of ... bread--on which man's existence is supported as on a staff (Eze 4:16; 5:16; Le 26:26; Psa 104:15; Is 3:1). I will send a famine.
13. staff of ... bread--on which man's existence is supported as on a staff (Eze 4:16; 5:16; Le 26:26; Psa 104:15; Is 3:1). I will send a famine.
14Though these three men, Noah, Daniel, and Job, were in it, they should deliver but their own souls by their righteousness, saith the Lord GOD.
Jamieson-Fausset-Brown
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 Jr 7:16; 11:14; 14:11).
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).
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 Jr 7:16; 11:14; 14:11).
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).
15If I cause noisome beasts to pass through the land, and they spoil it, so that it be desolate, that no man may pass through because of the beasts:
Jamieson-Fausset-Brown
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); then (Eze 14:15) "noisome beasts" (Le 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.
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); then (Eze 14:15) "noisome beasts" (Le 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.
The Pulpit Commentary
A new section begins, implying as before an interval of silence. What follows presents a striking parallelism to Jer_15:1, Jer_15:2. There also we have the "four sore judgments," the declaration that not even the presence of Moses and Samuel would avail to save the people. They were obviously selected by Jeremiah as examples of the power of intercession (Exo_32:11, Exo_32:12; 1Sa_7:9; 1Sa_12:23). Ezekiel's selection of names proceeds on a different footing. He chooses exceptional instances of saintliness that had been powerless to save the generation in which they lived; perhaps, also, such as were well known, not only in the records of Israel, but among other nations. Noah had not saved the evil race before the Flood; Job had not saved his sons (Job_1:18); Daniel, though high in the king's favour, had not been able to influence Nebuchadnezzar to spare the people of Judah and Jerusalem. The mention of this last name is significant, as showing the reputation which even then Daniel had acquired. There is no shadow of evidence for the view of some commentators that an older Daniel is referred to. Had there been such a person, eminent enough to be grouped with Noah and Job, there would surely have been some mention of him in the Old Testament. In verse 13, for the land, read "a land." For staff of bread, see Eze_4:16. The phrase comes from Le 26:26.
Noisome beasts (see note on Eze_5:17).
A new section begins, implying as before an interval of silence. What follows presents a striking parallelism to Jer_15:1, Jer_15:2. There also we have the "four sore judgments," the declaration that not even the presence of Moses and Samuel would avail to save the people. They were obviously selected by Jeremiah as examples of the power of intercession (Exo_32:11, Exo_32:12; 1Sa_7:9; 1Sa_12:23). Ezekiel's selection of names proceeds on a different footing. He chooses exceptional instances of saintliness that had been powerless to save the generation in which they lived; perhaps, also, such as were well known, not only in the records of Israel, but among other nations. Noah had not saved the evil race before the Flood; Job had not saved his sons (Job_1:18); Daniel, though high in the king's favour, had not been able to influence Nebuchadnezzar to spare the people of Judah and Jerusalem. The mention of this last name is significant, as showing the reputation which even then Daniel had acquired. There is no shadow of evidence for the view of some commentators that an older Daniel is referred to. Had there been such a person, eminent enough to be grouped with Noah and Job, there would surely have been some mention of him in the Old Testament. In verse 13, for the land, read "a land." For staff of bread, see Eze_4:16. The phrase comes from Le 26:26.
Noisome beasts (see note on Eze_5:17).
16Though these three men were in it, as I live, saith the Lord GOD, they shall deliver neither sons nor daughters; they only shall be delivered, but the land shall be desolate.
17Or if I bring a sword upon that land, and say, Sword, go through the land; so that I cut off man and beast from it:
18Though these three men were in it, as I live, saith the Lord GOD, they shall deliver neither sons nor daughters, but they only shall be delivered themselves.
19Or if I send a pestilence into that land, and pour out my fury upon it in blood, to cut off from it man and beast:
The Pulpit Commentary
Pestilence is joined with blood, as in Eze_5:17; Eze_38:22, as indicating its death-bearing character.
Pestilence is joined with blood, as in Eze_5:17; Eze_38:22, as indicating its death-bearing character.
20Though Noah, Daniel, and Job were in it, as I live, saith the Lord GOD, they shall deliver neither son nor daughter; they shall but deliver their own souls by their righteousness.
Four Sore Judgments on Jerusalem
21For thus saith the Lord GOD; How much more when I send my four sore judgments upon Jerusalem, the sword, and the famine, and the noisome beast, and the pestilence, to cut off from it man and beast?
22Yet, behold, therein shall be left a remnant that shall be brought forth, both sons and daughters: behold, they shall come forth unto you, and ye shall see their way and their doings: and ye shall be comforted concerning the evil that I have brought upon Jerusalem, even concerning all that I have brought upon it.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
The words end with a gleam of hope shining through the judgments. For Ezekiel, as for Isaiah, there is the thought of a "remnant that shall return" (Isa_10:20-22). It has been questioned whether "the ways and the doings" which are to bring comfort to men's minds are those of the evil past or of the subsequent repentance. I incline to the view that they include both. Men should see at once the severity and the goodness of Jehovah. His punishments had not been arbitrary nor excessive. They had also been as a discipline leading men to repentance. In each of those facts there was a ground of comfort for men who asked the question, which Abraham asked of old, "Shall not the Judge of all the earth do right?" (Gen_18:25). In either aspect men will recognize that God has not done without cause all that he has done. In this way the prophet seeks, as others have done since, to justify the ways of God to man. Ezekiel's word for "remnant" is, it may be noted, not the same as Isaiah's, its primary significance being "these that escape." Ezekiel does not quote the earlier prophet, though his thoughts are in harmony with him.
The words end with a gleam of hope shining through the judgments. For Ezekiel, as for Isaiah, there is the thought of a "remnant that shall return" (Isa_10:20-22). It has been questioned whether "the ways and the doings" which are to bring comfort to men's minds are those of the evil past or of the subsequent repentance. I incline to the view that they include both. Men should see at once the severity and the goodness of Jehovah. His punishments had not been arbitrary nor excessive. They had also been as a discipline leading men to repentance. In each of those facts there was a ground of comfort for men who asked the question, which Abraham asked of old, "Shall not the Judge of all the earth do right?" (Gen_18:25). In either aspect men will recognize that God has not done without cause all that he has done. In this way the prophet seeks, as others have done since, to justify the ways of God to man. Ezekiel's word for "remnant" is, it may be noted, not the same as Isaiah's, its primary significance being "these that escape." Ezekiel does not quote the earlier prophet, though his thoughts are in harmony with him.
23And they shall comfort you, when ye see their ways and their doings: and ye shall know that I have not done without cause all that I have done in it, saith the Lord GOD.
Jamieson-Fausset-Brown
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.
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.
THE HOLY BIBLE
Ezekiel
Chapter 14
Translated out of the original tongues, and with the former translations diligently compared and revised.
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