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Ezekiel 14

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Then came certain of the elders of Israel unto me, and sat before me.

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And the word of the Lord came unto me, saying,

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Son 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?

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Therefore 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;

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That I may take the house of Israel in their own heart, because they are all estranged from me through their idols.

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Therefore 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.

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For 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:

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And 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.

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And 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.

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And 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;

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That 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.

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The word of the Lord came again to me, saying,

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Son 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:

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Though these three men, Noah, Daniel, and Job, were in it, they should deliver but their own souls by their righteousness, saith the Lord God.

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If 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:

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Though 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.

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Or 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:

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Though 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.

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Or 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:

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Though 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.

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For 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?

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Yet, 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.

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And 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.

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Ezekiel 14

Elders approach Ezekiel seeking God's word while harboring idols in their hearts, and God announces that each person will be answered according to their spiritual state, establishing that divine judgment operates at the individual level regardless of others' righteousness. The principle stated—that even if Noah, Daniel, and Job were present, only they would be saved—establishes that righteousness is individual and non-transferable; communal judgment cannot be averted by a few righteous individuals. God announces four grievous judgments: sword, famine, wild animals, and plague, emphasizing the comprehensive nature of punishment. This chapter transitions from communal judgment oracles to individual responsibility theology; the later chapters increasingly emphasize restoration conditioned on individual transformation. The reference to Daniel (likely the wise man of legend, not the biblical Daniel) establishes comparative literature traditions and suggests wisdom recognition across cultures. The theological principle that God will be honored either through mercy (for the righteous) or judgment (for the wicked) emphasizes that God's sovereignty manifests in multiple modalities. This chapter establishes that idolatry in the heart precedes idolatry in practice; internal spirituality constitutes the fundamental issue. The judgment's comprehensiveness—involving multiple agents—emphasizes that judgment is not circumstantial but divinely orchestrated to accomplish restoration through purification.

Ezekiel 14:1

Certain elders of Israel come to Ezekiel and sit before him, presumably to seek a word from the Lord through the true prophet. This scene establishes a formal context for prophetic inquiry, with Israel's leadership approaching the prophet in their official capacity. The elders' presence suggests institutional religion and official channels of seeking God's guidance. However, the next verse reveals that their ostensible piety masks a deeper spiritual problem.

Ezekiel 14:2

The Lord reveals to Ezekiel that these elders have taken their idols into their hearts and set the stumbling block of their iniquity before their faces. The interior state of the elders—their hearts set on idols—renders their external piety meaningless and makes their presence before the prophet an act of spiritual hypocrisy. The image of stumbling blocks indicates that idolatry has become the directing principle of their lives, obstructing their path to authentic relationship with God. This verse establishes that the problem is not merely external conduct but the corruption of the heart and will.

Ezekiel 14:3

The Lord addresses Ezekiel directly, stating that He will answer the elders according to the multitude of their idols, reversing the expected dynamic of seeking and receiving revelation. Instead of giving the guidance they seek, God will respond to them according to the fundamental orientation of their hearts toward idolatry. This principle—that God responds in kind to idolatrous hearts—becomes the theological framework for understanding divine judgment. The elders sought counsel but will receive instead the logical consequences of their idolatrous orientation.

Ezekiel 14:4

The Lord instructs Ezekiel to address the house of Israel, declaring that anyone of the house of Israel who takes idols into his heart and sets the stumbling block of iniquity before his face, and then comes to the prophet, shall receive an answer according to the multitude of his idols. This verse establishes that the principle of reciprocal judgment applies broadly to all of Israel, not merely the elders. The detailed description of taking idols into the heart and setting them as stumbling blocks emphasizes both the internal spiritual condition and the practical behavioral consequences. The promise of an answer according to the multitude of idols indicates that God will grant the logical outcome the person's own choices have set in motion.

Ezekiel 14:5

The Lord explains that this approach aims to recapture the hearts of the house of Israel, which have been estranged from God through their many idols. The judgment against idolaters serves the redemptive purpose of breaking the attachments that bind Israel to false gods and restoring authentic covenant relationship. The imagery of estranged hearts indicates a relational rupture that idolatry has created between God and Israel. This verse reveals that even God's judgment is oriented toward the restoration of covenantal intimacy.

Ezekiel 14:6

Therefore, Ezekiel is commanded to tell the house of Israel to repent and turn from their idols and turn their faces from all their abominations. The direct command to repent offers Israel an alternative path to the judgment described in the previous verses, establishing that divine judgment is not inevitable but contingent upon continued idolatry. The double emphasis on turning—from idols and from abominations—indicates a comprehensive reorientation required of Israel. This verse demonstrates that God's judgment serves to invite repentance even as it promises consequences for continued idolatry.

Ezekiel 14:7

Anyone of the house of Israel or the strangers dwelling in Israel who separate themselves from God and take idols into their hearts and set the stumbling block of iniquity before their face, and then come to the prophet to inquire of the Lord, shall receive an answer from the Lord. This verse extends the principle to include both native Israelites and resident aliens, broadening the scope of accountability to all who dwell in Israel and claim relationship with God. The mechanism remains consistent: the Lord responds according to the multitude of their idols. The inclusion of aliens establishes that covenant responsibility extends beyond blood kinship.

Ezekiel 14:8

God Himself will set His face against such a person and make him a sign and a byword and cut him off from the midst of His people, and they shall know that He is the Lord. The divine opposition indicated by God setting His face against the idolater becomes both judgment and sign—a visible demonstration to others of the consequence of idolatry. The cutting off from the people and the becoming a sign function as both punishment and warning. This verse emphasizes that individual idolatry has communal consequences, serving as a lesson to all Israel.

Ezekiel 14:9

And the prophet, if he is deceived and speaks a word—I the Lord have deceived that prophet—he shall stretch out his hand against him and destroy him from the midst of My people Israel. This controversial verse affirms God's absolute sovereignty even over false prophecy, suggesting that God permits false prophets as a form of judgment upon those whose hearts are set on idolatry. The deception that befalls the false prophet comes from God, indicating that God uses false prophecy as a tool of judgment. This verse establishes that the ultimate responsibility for false prophecy lies with God, who permits it as judgment upon idolatrous hearts.

Ezekiel 14:10

Both the inquirer and the prophet shall bear their iniquity equally—the iniquity of the inquirer and the iniquity of the prophet shall be the same. This verse establishes mutual accountability: those who seek false prophecy and those who deliver it share equal culpability and will receive equal judgment. The parallel structure emphasizes that both parties actively participate in the deception. This principle protects the integrity of prophecy by making false prophets accountable even as it holds accountable those who seek deceptive messages.

Ezekiel 14:11

Thus the house of Israel shall no more go astray from God, nor defile themselves with their transgressions, but shall be His people and He shall be their God, declares the Lord God. This verse presents the ultimate redemptive goal of the judgment against false prophecy and idolatry: the restoration of authentic covenant relationship. The promise that Israel shall no more go astray and defile themselves indicates a fundamental transformation of their relationship with God. The reciprocal formula—"His people" and "their God"—restates the core of the covenant relationship.

Ezekiel 14:12

The word of the Lord comes to Ezekiel, stating that if a land sins against God by acting faithlessly and God stretches out His hand against it and breaks its staff of bread and sends famine, then even if Noah, Daniel, and Job were in it, they would deliver only their own souls by their righteousness. This verse introduces the principle that even the greatest righteousness cannot save others from judgment sent upon a land; each person's salvation depends upon his own relationship with God. The three figures—Noah, Daniel, and Job—represent exceptional righteousness and intercession. The breaking of the staff of bread represents total deprivation of sustenance, indicating the severity of God's judgment.

Ezekiel 14:13

Or if I send a wild beasts through the land and it depopulates it and it becomes a desolation so that no one passes through because of the beasts, then even if Noah, Daniel, and Job were in it, as I live, declares the Lord, they would deliver neither son nor daughter—they alone would be delivered. This verse employs a different judgment—wild beasts rather than famine—but maintains the same theological principle: righteous individuals cannot save their families or others through their righteousness alone. The inability to save even one's own children emphasizes the absolute individuation of judgment based on personal faithfulness.

Ezekiel 14:14

Or if I bring a sword upon the land and say 'Let a sword pass through the land' and I cut off from it humans and animals, then even if Noah, Daniel, and Job were in it, as I live, declares the Lord God, they would deliver neither son nor daughter, but they alone would be delivered. This third scenario employs warfare and destruction as the judgment mechanism but maintains the unchanging principle of individual responsibility. The repetition of the same conclusion across three different judgment scenarios emphasizes the universality and immutability of this principle. The sword represents violent judgment from external enemies or divine agents.

Ezekiel 14:15

If I send wild beasts through the land and it becomes a desolation so that no one passes through on account of the beasts, even if these three men were in it, as I live, declares the Lord God, they would deliver neither son nor daughter. This verse condenses the principle by omitting the names and simply referring to the three men, suggesting that the identity of the righteous intercessors matters less than the fundamental law being established. The formula becomes increasingly formulaic, emphasizing the regularity and inviolability of the principle. Even the most righteous cannot transcend the principle of individual accountability.

Ezekiel 14:16

Or if I cause a pestilence to pass through the land, pouring out My blood-judgment upon it, cutting off from it human and animal, even if Noah, Daniel, and Job were in it, as I live, declares the Lord God, they would deliver neither son nor daughter—they alone would be delivered. Pestilence joins the arsenal of God's judgment, expanding the types of calamity through which God enforces accountability. The phrase "pouring out My blood-judgment" emphasizes the divine intentionality and intensity of the judgment. The consistent conclusion across all variants reinforces the principle's absolute validity.

Ezekiel 14:17

The Lord declares that He will stretch out His hand against Jerusalem with famine, wild beasts, pestilence, and blood to cut off from it human and animal. This verse applies the abstract principle of chapter 14 specifically to Jerusalem, identifying the city as the subject of God's comprehensive judgment. The enumeration of four agents of judgment—famine, wild beasts, pestilence, and blood—recalls the comprehensive nature of destruction described throughout the Ezekiel judgment passages. The stretching out of God's hand represents active divine agency in bringing judgment.

Ezekiel 14:18

The word of the Lord comes to Ezekiel, stating that even if Noah, Daniel, and Job were in Jerusalem, as the Lord lives, they would not deliver son or daughter; they would deliver only their own souls by their righteousness. This verse reiterates the principle with specific reference to Jerusalem, making absolutely clear that no amount of righteous intercession can spare others from God's judgment on the city. The principle becomes even more absolute: even one's own children cannot be saved through another's righteousness. This verse applies the universal principle of individual accountability to the specific historical judgment on Jerusalem.

Ezekiel 14:19

Or if I send a pestilence into that land and pour out My wrath upon it in blood, cutting off from it human and animal, even if Noah, Daniel, and Job were in it, as the Lord lives, they would deliver neither son nor daughter. This verse repeats the principle regarding pestilence and blood judgment specifically in relation to Jerusalem, emphasizing the absoluteness of the principle through repetition. The enumeration of multiple judgment agents emphasizes the comprehensive nature of God's wrath. The consistency of the conclusion across all variations establishes it as an inviolable principle of divine justice.

Ezekiel 14:20

Even though Noah, Daniel, and Job were in Jerusalem, as the Lord lives, they would not deliver son or daughter; they would deliver only their own souls by their righteousness. This final iteration of the principle stands alone without specifying a particular judgment agent, indicating that the principle transcends the particular mechanism of judgment. The absolute statement that these three righteous men could deliver only themselves establishes an iron law of individual accountability. This verse presents the principle in its most abstract and universal form.

Ezekiel 14:21

For thus says the Lord God: How much more when I send upon Jerusalem My four severe judgments—sword, famine, wild beasts, and pestilence—to cut off from it human and animal! The enumeration of the four agents of judgment—sword, famine, wild beasts, and pestilence—represents the comprehensive arsenal of God's judgment against Jerusalem. The phrase "how much more" indicates that if individual righteousness cannot save even one's family under a single judgment, how much less can it avail when God sends all four judgments simultaneously. This verse escalates the principle from abstract formulation to the specific historical reality of Jerusalem's judgment.

Ezekiel 14:22

Yet behold, there shall be left in it a remnant that will be brought out, both sons and daughters; behold, they will come forth to you, and when you see their way and their deeds, then you will be comforted concerning the disaster that I have brought upon Jerusalem. This verse introduces a crucial element of hope and restoration: despite the total judgment, survivors will emerge from Jerusalem's destruction. The remnant who come forth to Ezekiel will provide comfort through their actions and way of life, indicating that survival itself becomes a sign of God's continuing concern for His people. The phrase "when you see their way and their deeds" suggests that the remnant's character will vindicate God's judgment.

Ezekiel 14:23

They will console you when you see their way and their deeds, and you will know that I have not done without cause all that I have done in Jerusalem, declares the Lord God. The remnant's presence and character serve to justify God's judgment, demonstrating that even in destruction, God has acted with purpose and righteousness. The survivors become living testimony to God's selective judgment and continuing care for those faithful within the unfaithful people. This verse transforms the concept of remnant from mere escape into a sign of God's redemptive purpose operative even within judgment.