Ezekiel 14:16 Komentář

Hearing the word, and prayer, are two great ordinances of God, in which we are to give honour to him and may hope to find favour and acceptance with him; and yet in this chapter, to our great surprise, we find some waiting upon God in the one and some in the other and yet not meeting with success as they expected. I. The elders of Israel come to hear the word, and enquire of the prophet, but, because they are not duly qualified, they meet with a rebuke instead of acceptance (Eze 14:1-5) and are called upon to repent of their sins and reform their lives, else it is at their peril to enquire of God (Eze 14:6-11). II. Noah, Daniel, and Job, are supposed to pray for this people, and yet, because the decree has gone forth, and the destruction of them is determined by a variety of judgments, their prayers shall not be answered (Eze 14:12-21). And yet it is promised, in the close, that a remnant shall escape (Eze 14:22, Eze 14:23).

INTRODUCTION TO EZEKIEL 14 In this chapter are contained the displeasure of God at hypocritical idolaters that sought unto him, and at the false prophets; the judgments that should come upon them, and which should not be averted by the intercession of the best of men; and yet a promise that a remnant should be saved. The elders of Israel are said to sit before the prophet, Eze 14:1; to whom the Lord gives an account of them, Eze 14:2; and orders the prophet what he should say to them, that the Lord would answer them himself, Eze 14:4; and that he should bid the house of Israel repent and turn from their idols, or else the Lord would set his face against them, and cut them off, both them and the false prophets they sought unto; and this is threatened in order to reform them, and continue them his covenant people, Eze 14:6; and then the judgment of famine is particularly threatened; to avert which, the prayers of the best of men would be of no effect, Eze 14:12; and next the judgment of noisome beasts, with the same intimation, Eze 14:15; likewise the sword, Eze 14:17; and also the pestilence, Eze 14:19; and much less when they should be all sent together, Eze 14:21; and the chapter is concluded with a promise that a remnant should be saved; which would be a comfort to the captives of Babylon, and accounts for what the Lord had done, or would do, in Jerusalem, Eze 14:22.

Or if I bring a sword upon that land,.... The land which had grievously sinned; the same land into which a famine should come, and through which evil beasts should pass; to which, if the Lord should add, as he would, a third judgment, the sword; suffer a foreign enemy to come in among them, and destroy them. So the Targum, "or if those that slay with the sword I should bring upon that land;'' the Chaldean army, as he did; the sword has its commission from God; war is not by chance; the invasion of a foreign enemy is from the Lord; and all the mischiefs and ravages of a tumultuous army are all by divine order: and say, sword, go through the land; not only enter the borders of it, or proceed far in it, but even go through it; which is terrible indeed! but if the Lord bids it go, it must go, and does; it is a servant of his, and punctually obeys his commands; that is, such are those that use it, however profane and wicked they may be in themselves, as generally armies consist of dissolute persons; yet these are under a divine direction, and are obedient to the will of God, though they may know it not. So the Targum, "and I say that they that kill with the sword pass through the land:'' so that I cut off man and beast from it; by the sword; the one being destroyed as an enemy, the other for food.

(Verse 12, 13 and following) And the word of the Lord came to me, saying: Son of man, when a land sins against me by acting treacherously, I will stretch out my hand (some versions add 'upon it') and break its staff of bread, and send famine upon it, and cut off from it man and beast. And if these three men, Noah, Daniel, and Job, were in it, they would deliver their own souls by their righteousness, declares the Lord of hosts. If I also bring the most harmful beasts upon the land to devastate it, and it becomes impassable because of the beasts, and these three men are in it, as I live, says the Lord (Vulgate adds 'God'), they shall not deliver sons or daughters, but they alone shall be delivered; but the land shall be desolate. Or if I bring a sword upon that land, and say to the sword, Pass through the land, and I cut off from it man and beast, and these three men are in the midst of it, as I live, says the Lord God, they shall not deliver sons or daughters, but they alone shall be delivered. But if I bring a deadly disease upon that land and pour out my fury upon it in blood, to remove from it man and beast, and even if Noah, Daniel, and Job were in it, as I live, says the Lord God, they would save neither son nor daughter. They would deliver only themselves by their righteousness. For thus says the Lord God: Even if I bring four deadly judgments upon Jerusalem – sword, famine, evil beasts, and disease – to kill off its inhabitants and its livestock, yet there will be survivors who will bring out sons and daughters. Behold, they themselves will come out to you, and you will see their path and their inventions, and you will be comforted concerning the evil which I have brought upon Jerusalem with everything that I have brought upon it. And you will be comforted when you see their path and their inventions, and you will know that I have not done all that I have done in vain, says the Lord God. Four plagues are brought upon the earth, the transgressing and sinful earth, as the Seventy have translated it: famine, beast, sword, pestilence. If each one of these plagues were brought in separate parts to each region, and these three men, Noah and Daniel and Job, whose righteousness is proclaimed by the voices of the Scriptures, would pray for the sinful earth, they would not only be unable to save it, but not even their own sons and daughters, if they were to perpetrate the works of the sinful earth; but they would only be able to save themselves. The question is why mention only Abraham, Isaac, Jacob, Moses, and the other righteous patriarchs and prophets. This is easily solved: Noah, because of the impending flood that would cleanse the earth, could not prevent or delay it as the whole earth had corrupted the ways of the Lord (Genesis 6:7). However, he had preserved his sons who might have possessed the same virtue, as a seed for the human race. Daniel also mitigated the imminent captivity of the people of Judah with no tears (Dan. 1). But Job, not because of sins, but because of testing, did not save neither his house nor his children (Job 1). Others, however, say that these three men alone witnessed both prosperity and adversity, and then prosperity again: therefore, they are named together; and this is secretly meant to signify that just as they saw both good and bad, and then joy again, so too the people of Israel, who first enjoyed good things and later endured the yoke of captivity, if they repent, will return to their former happiness. And if Noah and Daniel and Job were gathered together in one place, they would not be able to avert the wrath of God from the sinful earth, that is, those who dwell on the earth. What can be said then about those who believe that through the merits of their parents and their own virtues, they can free their sinful children from the fires of hell? Therefore, neither a sinful father can save his sinful son, nor can a righteous mother, from a chaste conversation, give rewards for chastity to her unchaste daughter. And on the other hand, the vices of parents will not harm their children; but the soul that sins, it shall die (Ezekiel, XVII, 4). Lot, dwelling in Sodom, not only in spirit but also in flesh, did not save his wife when she looked back, but only his daughters, who perhaps had not sinned (Genesis XIX). And the holy man Josiah, not only did he not save the sinful people with his virtues, but he himself died in their sins (2 Kings XIII). But if sometimes the Lord promises his mercy to their descendants on account of Abraham and David, it must be noted that he does not spare those who persist in wickedness; but he helps the conduct of those who repent, so that the merits of the fathers may benefit the conversation of the sons. When, he says, these things are so, and prayer does not save the sinful land from the individual punishments of such great men: thus says the Lord God, because Jerusalem has committed abominable sins, I will bring four plagues upon her at once: the sword, by which she is slain by enemies; and famine, which she endures in siege; and wild beasts, by which she is devoured while fleeing in the deserts and mountains; and pestilence, which always follows hunger and scarcity. He transferred death over her, but this, he says, I will bring upon her, so that neither men remain in her, nor animals. And yet, by my mercy, I will leave some in her, who will raise their sons and daughters; and let the captives come here, that is, to Babylon, and to Chaldea, so that when you see them and observe their works, then you will understand that they were justly captured, and my judgment was just, and may your captivity have consolation; while you understand that I have freed them from the sword, famine, beasts, and pestilence, so that by their perversity you may learn the reason why Jerusalem was overthrown, the temple set on fire, and the people led into captivity, except for those whom the sword, famine, beasts, and pestilence have consumed. These words are spoken about that Jerusalem, to which the captivity was approaching while Ezekiel was prophesying among the Chaldeans. Moreover, it is also spoken about our land, which is called: You are dust, and to dust you shall return (Gen. III, 19); and it is spoken about our Jerusalem and each of the believers, that if they have despised God's commandments and have earned the title of transgressors, famine will be induced; not a famine of bread, nor a thirst for water, but a famine of hearing the word of God. And a sword shall be brought, of which we read: They shall be delivered into the hands of the sword: the parts of foxes were (or will be) (Psalm 62:11). And to Mary: And thy own soul a sword shall pierce (Luke 2:35). And beasts shall be brought, to whom the just man shall not be delivered, it is demanded: Do not deliver the soul of the one who confesses to you to beasts (Psalm 73:19). And pestilence shall be brought (for which 70 interpreted death), of which it is written: The worst death for sinners (Psalm 33:22). And: The soul that sins, it shall die. And, if bitter death separates thus (Infra XVIII, 4)? Concerning all these, neither the teaching of spiritual parents, whom we understand as masters (I Reg. XV), nor the rulers will be able to free them, unless there is agreement of the sons, and their petitions have aided their efforts. For the justice of the just person will be upon him, and the iniquity of the wicked person will dwell in him: Each person will die for their own sin, and their righteousness will save them (Deut. XXIV, 16). And the Jews say in vain: Abraham is our father (John 8), when they do not have the works of Abraham. But if there is any confidence, let us trust in the Lord alone. For cursed is every man who has hope in another man (Jeremiah 17), even if they are holy, even if they are prophets. We read: Do not trust in men (Psalm 146). And again: It is better to trust in the Lord than to trust in princes (Psalm 118). Not only in secular rulers, but also in the rulers of the churches, those who are just will only save their own souls. However, they will not be able to save their sons and daughters, whom they have borne in the church, if they are negligent. And yet the Apostle says: If someone's work is burned up, he himself will be saved, but only as through fire. (1 Corinthians 3:15) However, the hand is extended over the rebellious earth, so that the rod or the strength of the bread may be crushed. She extends and threatens with blows, unwillingly those who extend her and lifts up sinners to strike, but terrifies with extension and preserves the frightened.

Here God threatens those hypocrites who pretended to worship him, while they loved and practiced idolatry, Eze 14:1-11. He declares his irreversible purpose of punishing so guilty a nation, in behalf of which no intercession of the people of God shall be of any avail. The gross idolaters of Jerusalem and Judah shall be visited with God's four sore judgments, famine, Eze 14:12-14; wild beasts, Eze 14:15, Eze 14:16; the sword, Eze 14:17, Eze 14:18; and pestilence, Eze 14:19-21. A remnant shall be delivered from the wrath coming upon the whole land, Eze 14:22, Eze 14:23.

HYPOCRITICAL INQUIRERS ARE ANSWERED ACCORDING TO THEIR HYPOCRISY. THE CALAMITIES COMING ON THE PEOPLE; BUT A REMNANT IS TO ESCAPE. (Eze. 14:1-23) 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.