Ch. 14 Answer to idolaters who inquire of the Lord

In ch. 13. Ezekiel had denounced the false prophets who led the people astray, and had threatened them with extirpation from the community of the Lord. But the question of false prophecy is not yet exhausted. It has another side. It is true that false prophets mislead the people, but it is equally true that it is to a wrong-minded people that the existence of false prophets is due. The strong current of perverse inclination in the people sweeps the prophet away before it; he is enticed, and entering into the mind of the people, gives such prophecies as coincide with their desires. The evil of false prophecy is due to a deeper and more pervasive evil than itself; it is indeed a judgment from God upon the fundamental sin of the people, their idolatry (Ezekiel 14:9). Therefore the true prophet has only one answer to give to the people who consult him—Put away your idolatries. The chapter has two parts:

First, Ezekiel 14:1-11. There shall no answer be given by the prophet to idolaters who inquire through him but the answer, “Put away your idolatries or look for the judgment of God.” If a prophet lets himself be enticed to answer the people after their mind, he and they shall perish together.

Secondly, Ezekiel 14:12-23. The principle of the Divine judgment. The presence of righteous men among a sinful people shall not save the sinners; the righteous shall deliver only their own souls.

1–9. Answer to idolaters who inquire of the Lord

1. elders of Israel] That is, in point of fact, elders of the exiles; but in them the prophet sees representatives of the house of Israel both at home and abroad (Ezekiel 14:4; Ezekiel 14:7), and when addressing them he feels himself speaking to his people in all places. Cf. ch. Ezekiel 8:1, Ezekiel 20:1. These elders came and sat before him. It is scarcely probable that their presence was due to the prophet’s words in ch. 13, denouncing their false prophets. It might no doubt be supposed that they were perplexed by these denunciations, and, not knowing whom to believe, waited on the prophet for some further enlightenment. It is more likely that their thoughts were occupied about Jerusalem and the future of their country, and that they hoped to hear something more from Ezekiel on these subjects.

3. set up their idols in] Lit. have laid their idols upon their heart, which appears to mean, laid them on their minds, busied their thoughts and filled their affections with them.

stumblingblock of their iniquity] The reference is still to the idols. Stumblingblock of iniquity is that over which one falls and commits iniquity, see on ch. Ezekiel 7:19.

before their face] i.e. have placed them in their view, or, so as to follow them; cf. Ezekiel 14:6 “turn away your faces from all your abominations;” Psalm 16:8; Psalm 101:3. The language is figurative, and does not imply literal setting-up of idols.

should I be inquired of] Or, shall I let myself be inquired of? that is, shall I give an answer (through the prophet)? cf. Isaiah 65:1, where “inquired of” is parallel to “was found.”

4. The Lord will answer such men directly through himself, by involving them in the consequences of their own idolatries and destroying them.

setteth up his idols] Cf. Ezekiel 14:3.

will answer him that cometh] If this reading be adopted, the rendering must be, I the Lord will answer him; he cometh in the multitude—a meaning which has no probability. The present text reads, I will answer him according to it, (i.e. the iniquity, or the stumbling-block) (even) according to the multitude, &c. In Ezekiel 14:7, where the same expression occurs, the reading is, “I will answer him by myself;” and the present passage had better be assimilated to Ezekiel 14:7. What is meant by the Lord’s answering “through himself” is stated Ezekiel 14:8, “I will set my face against that man.” The answer will be given in acts of judgment.

according to the multitude] The divine chastisement will be heavy, proportionate to the gross idolatry.

5. take … in their own heart] The sinner’s sin is like a snare in which he is captured and destroyed; sin carries its own retribution in itself (Job 8:4). The phrase “take them in their own heart” is explained by the words that follow, “because they are all estranged from me through their idols.” Their “heart” is the idolatrous direction of their thoughts and affections; in this they shall be taken (Ezekiel 14:3-4; Ezekiel 14:7).

6. The prophet is not permitted to give an answer to any inquiries of such men. Jehovah will answer them through himself (Ezekiel 14:7); the message which the prophet has to deliver is, repentance or destruction!

7. every one … sojourneth in Israel] Comp. Leviticus 17:8; Leviticus 17:10; Leviticus 17:13; Leviticus 20:2, and remark on Ezekiel 14:1 above. On “setteth up” cf. Ezekiel 14:3.

answer him by myself] Or, through myself, directly in deeds.

8. Jehovah’s answer to the idolatrous inquirer: he will make him a sign and a proverb, and cut him off from his people.

make him a sign] This is the traditional reading (Baer’s Ezek.—hiph. of sîm, cf. Ezekiel 21:16; Job 4:20). R.V. follows a different text. On “sign” &c. cf. Numbers 26:10; Deuteronomy 28:37.

9–11. Fate of the prophet who gives an answer to idolatrous inquirers: he and they shall perish together

9. be deceived when he hath spoken] Rather, be deceived (or, enticed) and speak a word, i.e. a prophetic word, ch. Ezekiel 12:25 seq. The meaning appears to be: if the prophet, entering into the “heart” of the idolaters, the circle and direction of their thoughts, and the general spirit which animates them, gives them a prophetic oracle which coincides with the line of their thoughts, and thus helps to foster their delusions, that prophet himself has been seduced or enticed; and it is the Lord who has enticed him. The passage has a resemblance to 1 Kings 22:20. There a lying spirit came forth from the Lord and entered into the prophets of Ahab and deceived them, so that they entered into the designs of the wicked king and gave an answer favourable to him. Here it is the Lord himself who entices the prophet. In both cases this enticement or deception was in punishment for previous sin. Ezekiel does not appear to reflect upon the point whether the prophet before being deceived was true or false. The “prophet” became false when deceived, when he entered into the spirit and purposes of the idolaters, and spoke a word to them in the line of their sinful conduct and hopes. And this word merely hardened them in their mind and was a step towards taking them in their own heart (Ezekiel 14:5).

10. Both the people and prophet shall perish together; the punishment of the one shall be as that of the other. Already Jeremiah 14:15-16; Jeremiah 27:15.

The passage rests on such general assumptions as these: 1. That the principles of the constitution of Israel are known, and the fundamental one is, thou shalt have no other gods before Me. Probably Ezekiel interpreted this first principle as Hosea did, including among “other gods” not only gods different from Jehovah, but images or representations of Jehovah himself (Hosea 8:6). Men’s first duty was to be true to this principle; cf. the summary proceeding advocated in Deuteronomy 13:2. To those who sin against this fundamental article of religion all other religious offices and ordinances, so far from being beneficial, are made by God a means of destruction. The preaching of the true prophets only hardens (Isaiah 6); or prophecy may be turned into false prophecy. The man who wittingly commits sin had better keep clear of religious ordinances and performances. And the “prophet” (even the modern one) had better keep clear of wicked men, lest he should be used as the instrument of their punishment and perish with them. See on Ezekiel 3:20.

11. Yet all these judgments of God have a far-off merciful end in view. They are a blast of fire and of judgment to consume the sin of the people (Isaiah 4:4), and when the tempest is overpast the sky rises clear behind—that the house of Israel go no more astray … but that they may be My people and I may be their God.

12–23. The presence of righteous men among a sinful people will not save the sinners

The passage may be in answer to thoughts which the prophet felt might rise in the minds of those to whom he spoke. He threatened destruction to people and prophets alike, a destruction indiscriminate and universal. Were not these threats exaggeration? Were they in harmony with God’s former ways of dealing with his people? Would he slay the righteous with the wicked? would he not rather spare the wicked on the intercession of the righteous and for their sake, as often in former times? (Genesis 18:23; Numbers 14:15). To this the prophet replies after Jeremiah 15 that righteous men among the people shall not avert God’s judgment, they shall only save their own souls.

(1) Ezekiel 14:12-20. A supposition is put that God brings any one of his four great judgments, famine, evil beasts, sword or pestilence, upon a land to destroy it. Though these three men, Noah, Daniel and Job were in that land, they should by their righteousness save neither sons nor daughters, only their own souls.

(2) Ezekiel 14:21-23. Application to Jerusalem. Much less shall the righteous save the wicked when the Lord shall bring all his four sore judgments together upon Jerusalem. And if a remnant be spared and carried into all lands, this apparent exception will only confirm and impress the principle by shewing to all how inevitable the utter destruction of Jerusalem was on account of its wickedness, and that God in his righteousness could deal in no other way with it. And thus the exiles when they see the way and doings of those that escape from Jerusalem will be comforted for its fall, and their minds will be lifted up into a higher sympathy with God in his acts of righteousness.

On the prophet’s own sympathy, cf. ch. Ezekiel 3:14.

Ezekiel 14:12-14. Famine.

13. when the land] Rather: a land. The whole of Ezekiel 14:13 is supposition: when a land sinneth … and I stretch … and break … and send … and cut off.

14. these three men] By Jeremiah the Lord had already said: “though Moses and Samuel stood before me, yet my mind could not be toward this people” (Jeremiah 15:1). The history of Noah had been written, and was well known long before the time of Ezekiel. He is referred to by other prophets, e.g. Isaiah 54:9, “This is as the waters of Noah unto me.” It is scarcely probable, however, that the prophet owed his knowledge of Daniel and Job to the books which now exist under their names. They are more likely great traditional names, familiar to the prophet and his people, which the authors of our present books appropriated and used for their own purposes of edification. It is scarcely natural that the prophet should name Daniel if he was a contemporary of his own living at the court of Babylon. He refers here to his piety, and in ch. Ezekiel 28:3 to his wisdom. These references are quite suitable to the Daniel known to us from the book of that name, but of course the picture of Daniel drawn in the book may contain traits taken from tradition, or even from Ezekiel. In all probability the Book of Job is posterior to the time of Ezekiel. On “staff of bread,” cf. ch. Ezekiel 4:16; Ezekiel 5:16; Leviticus 26:26.

Ezekiel 14:15-16. Noisome, i.e. hurtful, beasts. Leviticus 26:22.

16. neither sons nor daughters] There is no support in the words for the idea of Hävernick that the three names, Noah, Daniel and Job form a climax, inasmuch as Noah saved his children, Daniel only his three fellow-exiles, while Job could deliver neither son nor daughter, though every week he interceded and made atonement for them. This idea is false to the sense of the Book of Job, for Job’s children are nowhere represented by the author of the book as having been cut off for their sins, though naturally Job’s “friends” put this construction upon their death (ch. Ezekiel 8:4). The prophet does not appear to have in view any historical details in the lives of these three men; he refers to the men themselves as great saints famous in the traditions of his people.

Ezekiel 14:17-18. Sword and war. Leviticus 26:25.

17. say, Sword, go through] This rendering assumes a grammatical anomaly. Rather, the sword shall go through.

Ezekiel 14:19-20. The pestilence.

19. my fury upon it in blood] The term “blood” is almost a synonym for “death;” cf. Psalm 30:9, “What profit is there in my blood, in my going down to the pit?” Ch. Ezekiel 5:7. On the Babylonian idea of “four” plagues, cf. Del. Parad. p. 146.

Ezekiel 14:21-23. Application to Jerusalem.

21. How much more] If when a single judgment is sent upon a land the wicked shall not be spared for the sake of the righteous, how much more shall this not happen when the wickedness of the land is so great that God’s four sore judgments together fall upon it, as they shall fall upon Jerusalem? Ch. Ezekiel 5:17, Ezekiel 33:27; Ezekiel 33:22. Yet the history of Jerusalem may seem an exception. It is an exception for a wider purpose.

22. behold, therein shall be left] Rather: and behold, should there be left therein a remnant. After “behold” the verb is hypothetical, as often, e.g. ch. Ezekiel 13:12, Ezekiel 15:4. If some of the wicked in Jerusalem escape it is with a special design, viz. that those spared should reveal their great wickedness to the earlier exiles among whom they shall come, and thus shew how inevitable the destruction of the city was.

that shall be brought forth] The ancient versions read the active (hiph.) participle here: that shall bring forth sons and daughters. In Ezekiel 14:18; Ezekiel 14:20 it is said that the three great saints named should gave neither sons nor daughters; and here some would be spoken of who brought out sons and daughters. It is very doubtful if this pointed antithesis was in the mind of the prophet. His point is that if some in Jerusalem, men and women, escape, notwithstanding the principle that the righteous shall not save the wicked, it is for a special purpose, viz. to shew to the earlier exiles the great wickedness of Jerusalem, and thus comfort them over its fall. Both Jeremiah and Ezekiel regard the exiles carried away under Jehoiachin as the flower of the nation (Jeremiah 24), and those left behind as the dregs of the people. Of course it was the persons of rank and influence that were carried captive, while those left behind were the meanest, least educated and probably most idolatrous (Jeremiah 24:8-10; Jeremiah 29:16-20).

their way and their doings] Their evil “way” of life, and their gross idolatries.

comforted concerning the evil] The exiles of the days of Jehoiachin and those of earlier times, whose thoughts were keenly occupied with Jerusalem and its fate (ch. Ezekiel 24:25), shall be comforted for its destruction when they see the way and doings of the new exiles. So corrupt and gross in their iniquities shall these appear to them that they will feel that no other fate than that which has befallen it was possible for Jerusalem; and that “not without cause” has Jehovah overthrown it (Ezekiel 14:22). Cf. on “comforted” ch. Ezekiel 32:31.

In the passage Ezekiel 14:12-23 questions are not raised what “land” it is that Jehovah will bring his plagues of famine, sword and the like upon, nor when he will bring them. The cases supposed are merely illustrations of the principle that the righteous shall not save the wicked. And the application to Jerusalem is what the prophet has in view. See on ch. 18.