Ezekiel 14

Chap. XIV. Ver. 1—23. The idolaters exhorted to repentance, in order to avert the judgments threatened.—By comparing this with other passages in the same book, it appears that certain of the elders of Israel were so convinced of the divine mission of the prophet, that they attended frequently, if not statedly upon his ministry. (See ch. viii. 1; xx. 13; xxxiii. 31.) Their attendance was, however, merely formal and hypocritical: they had set up their idols on the throne of their heart: and had their images (the stumbling block of their iniquity) before their faces: “Should I be inquired of at all by them?” saith the Lord. Nothing can surely be a greater insult to the Deity than such presumption; and if they receive an answer, it shall be, says the Lord, “according to the number of their idols:”

the more idolatry, the severer vengeance. The most gross idolaters are not, however, beyond the boundary of divine mercy. Let them repent and return, and then will the ear of God be open to their inquiries. God can only deceive man by ordering the events of his providence contrary to all human expectation, and such disposal of events can in no case excuse man’s presumption. Those who predict from apparent circumstances, will often be thus deceived: but that God is not the proper cause of man’s sin, see our exposition of (Jeremiah 4:3). The latter part of the chapter represents the guilt of this nation so aggravated, that neither prophet nor patriarch could be heard on their behalf; though at the same time we are given to understand, that such have great power to prevail with God.

We happily, however, have an advocate more powerful than Patriarchs, Prophets, or Apostles, whom “the Father heareth always.”

Notes on the verses

Ver. 15. The wall is no more.—Heb. “Is not; and they…. are not.”
Ver. 18. Sev pitiows.—Rather, “that fasten cushions,” kesathoth, in Arabic kisa; so LXX. and Vulgate. By which they intimated, that men might indulge and repose themselves in security, for no enemy would disturb them. The apartments of the Easterns are well supplied with cushions, on which they sit, lean, rest their heads, and prop up their arms. See Lady M. W. Montague’s Letters.—Bagster. The Persians and Asiatics are very luxurious in cushions; both to sit on, and to support their arms. See Orient. Cust. No. 311. —And make kerchiefs upon the head of every stature.—The word kerchief, from the French couvre chef, properly denotes a covering for the head; but probably mispechoth, signifies pillows, or bolsters, as the Vulgate renders, cervicalia.

Michaelis, however, remarks, “The Easterns had and still have, frequent amulets and ribbands of charms, which they put principally on their hands and heads;” and such he thinks were fabricated by these female prophets.—Bagster. These kerchiefs were probably of silk, very elegant, and adapted to persons of every stature. Some think that they were used as amulets, or charms. At least they were intended to attract, and to draw persons into idolatry.—Will ye save the souls alive that come unto you?—Newcome, “Will ye save your own souls alive?”
Ver. 19. For handfuls of barley?—That is, for a very small reward. See (Proverbs 28:21).
Ver. 20. Wherewith ye there hunt the souls.—This alludes to the snares of the sportsman, used in hunting—to make them fly.

—Newcome, “That they may escape”—that is, the Lord would take away “the cushions,” and other instruments of seduction, that his people might escape their snares.
Ver. 22. By sepa ee him life.—See margin; i.e. animating and encouraging him in his evil ways.
Chap. XIV. Ver. 5. That I may take.—“Catch, surprise them in their consciences; when they perceive that I am acquainted with their secret idolatries.” —Newcome.
Ver. 9. I have deceived that prophet.—That is, I have suffered him to be deceived; I have given him up to “strong delusions to believe a lie,” as a just judgment upon him for going after idols, and setting up false pretensions to inspiration. God, according to the genius of the Hebrew language, is often said to do a thing, which he only suffers or permits.—Bagster.

When any false prophet is deceived, the probable event proving contrary to his prophecy; I, Jehovah, have so superintended the course of things as to deceive that pro-
Ver. 13. Then will L— And [stretch.. and break.. and send].”—Archbishop Secker, That is, “When the inhabitants of a land have filled up the measure of their iniquities, the few righteous shall not deliver it.”
Ver. 14. These three men, &c.—Most eminent for holy upright walking with God, very dear to God, exceedingly desirous of the welfare of others, powerful in prayer: Noah, who probably prevailed with God to spare the world for some years, and saved his near relations when the flood came; Daniel, who prevailed for the life of the wise men of Chaldea; and Job, who daily offered sacrifice for his children, and at last reconciled God to those who had offended. These should not prevail for any one of this wicked generation.

How dreadful—how certain is the ruin when God gives man up.—Pool. See also note on verse 20.
Ver. 20. Noah, Daniel, and Job.—Daniel, says Archbishop Newcome, was “taken captive in the third year of Jehoiakim, ((Daniel 1:1).) After this, Jehoiakim reigned eight years, ((2 Kings 23:36).) And this prophecy, as appears from ch. viii. 1, was uttered in the sixth year of Jehoiachin’s captivity, who succeeded Jehoiakim, and reigned only three months. ((2 Kings 24:6, 8).) Therefore, at this time, Daniel had been fourteen years in captivity;” and was, as is generally supposed, about thirty years of age.—Bagster. See note ver. 14.
Ver. 21. How much more—That is, “If it be just that the good alone should escape punishment; how much more so with respect to Jerusalem, after such repeated warnings and admonitions?”—Newcome.
Ver. 22. That shall be brought forth.—Houbigant, after the ancient versions, (by the insertion of a yod only,) reads, “That shall bring forth sons and daughters.”
Ver. 23. When ye see their way—That is, the reformation wrought in them.