22 But behold, there shall be left in it those that escape, who shall be brought out of [it], 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, as to all that I have brought upon it.
for whom [the] Lord loves he chastens, and scourges every son whom he receives. Ye endure for chastening, God conducts himself towards you as towards sons; for who is the son that the father chastens not? But if ye are without chastening, of which all have been made partakers, then are ye bastards, and not sons. Moreover we have had the fathers of our flesh as chasteners, and we reverenced [them]; shall we not much rather be in subjection to the Father of spirits, and live? For they indeed chastened for a few days, as seemed good to them; but he for profit, in order to the partaking of his holiness. But no chastening at the time seems to be [matter] of joy, but of grief; but afterwards yields [the] peaceful fruit of righteousness to those exercised by it.
Yet will I leave a remnant, in that ye shall have some escaped from the sword among the nations, when ye shall be scattered through the countries. And they that escape of you shall remember me among the nations whither they have been carried captives, when I shall have broken their whorish heart, which hath departed from me, and their eyes, which go a whoring after their idols; and they shall loathe themselves for the evils which they have committed, in all their abominations. And they shall know that I [am] Jehovah: I have not said in vain that I would do this evil unto them.
and the king of Babylon smote them, and put them to death at Riblah in the land of Hamath. Thus Judah was carried away captive out of his land. This is the people whom Nebuchadrezzar carried away captive: in the seventh year three thousand and twenty-three Jews; in the eighteenth year of Nebuchadrezzar [he carried away captive] from Jerusalem eight hundred and thirty-two persons; in the twenty-third year of Nebuchadrezzar, Nebuzar-adan the captain of the body-guard carried away captive of the Jews seven hundred and forty-five persons: all the persons were four thousand six hundred.
And there is hope for thy latter end, saith Jehovah, and thy children shall come again to their own border. I have indeed heard Ephraim bemoaning himself [thus]: Thou hast chastised me, and I was chastised as a bullock not trained: turn thou me, and I shall be turned; for thou art Jehovah my God. Surely after that I was turned, I repented; and after I knew myself, I smote upon [my] thigh. I was ashamed, yea, even confounded, for I bear the reproach of my youth. Is Ephraim a dear son unto me? is he a child of delights? For whilst I have been speaking against him, I do constantly remember him still. Therefore my bowels are troubled for him: I will certainly have mercy upon him, saith Jehovah. Set up waymarks, make for thyself signposts; set thy heart toward the highway, the way by which thou wentest: turn again, O virgin of Israel, turn again to these thy cities.
A voice is heard upon the heights, the weeping supplications of the children of Israel; for they have perverted their way, they have forgotten Jehovah their God. -- Return, backsliding children; I will heal your backslidings. ... Behold, we come unto thee; for thou art Jehovah our God. Truly in vain [is salvation looked for] from the hills, [and] the multitude of mountains; truly in Jehovah our God is the salvation of Israel. But shame hath devoured the labour of our fathers from our youth; their flocks and their herds, their sons and their daughters. We lie down in our shame, and our confusion covereth us; for we have sinned against Jehovah our God, we and our fathers, from our youth even unto this day, and have not hearkened to the voice of Jehovah our God.
Thus saith Jehovah: As the new wine is found in the cluster, and it is said, Destroy it not, for a blessing is in it; so will I do for my servants' sakes, that I may not destroy [them] all. And I will bring forth a seed out of Jacob, and out of Judah a possessor of my mountains; and mine elect shall possess it, and my servants shall dwell there.
Comfort ye, comfort ye my people, saith your God. Speak to the heart of Jerusalem, and cry unto her, that her time of suffering is accomplished, that her iniquity is pardoned; for she hath received of Jehovah's hand double for all her sins.
And in that day it shall come to pass, that the glory of Jacob shall be made thin, and the fatness of his flesh shall become lean. And it shall be as when the reaper gathereth the corn, and reapeth the ears with his arm; yea, it shall be as he that gathereth ears in the valley of Rephaim. And a gleaning shall be left in it, as at the shaking of an olive-tree: two, three berries above, in the tree-top; four, five in its fruitful boughs, saith Jehovah, the God of Israel.
And it shall come to pass in that day, [that] the remnant of Israel and such as are escaped of the house of Jacob shall no more again rely upon him that smote them; but they shall rely upon Jehovah, the Holy One of Israel, in truth. The remnant shall return, the remnant of Jacob, unto the mighty ùGod. For though thy people Israel be as the sand of the sea, [only] a remnant of them shall return: the consumption determined shall overflow in righteousness.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Ezekiel 14
Commentary on Ezekiel 14 Commentary Critical and Explanatory on the Whole Bible
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 (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 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).
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."
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 concerning 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 common ruin.
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).
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; 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).
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.
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 land.
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.