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Ezekiel 14:1 [study!]

American Standard Version (ASV 1901) [2]
— Then came certain of the elders of Israel unto me, and sat before me.
King James Version (KJV 1769)
— Then came certain of the elders of Israel unto me, and sat before me.
New American Standard Bible (NASB ©1995)
— Then some elders of Israel came to me and sat down before me.
Webster's Revision of the KJB (WEB 1833)
— Then came certain of the elders of Israel to me, and sat before me.
Darby's Translation (DBY 1890)
— And there came certain of the elders of Israel unto me, and sat before me.
Rotherham's Emphasized Bible (EBR 1902)
— Then came there unto me, men, of the elders of Israel,—and sat before me.
Young's Literal Translation (YLT 1898)
— And come in unto me do certain of the elders of Israel, and sit before me.
Douay-Rheims Challoner Revision (DR 1750)
— And some of the ancients of Israel came to me, and sat before me.
Original King James Bible (AV 1611) [2]
— Then came certaine of the Elders of Israel vnto me, and sate before me.
Brenton Greek Septuagint (LXX, Restored Names)
— And there came to me men of the people of Israel, of the elders, and sat before me.
Full Hebrew Names / Holy Name KJV (2008) [2] [3]
— Then came certain of the elders of Yisrael unto me, and sat before me.

Strong's Numbers & Hebrew NamesHebrew Old TestamentColor-Code/Key Word Studies
Then came 935
{0935} Prime
בּוֹא
bow'
{bo}
A primitive root; to go or come (in a wide variety of applications).
z8799
<8799> Grammar
Stem - Qal (See H8851)
Mood - Imperfect (See H8811)
Count - 19885
certain y582
[0582] Standard
אֱנוֹשׁ
'enowsh
{en-oshe'}
From H0605; properly a mortal (and thus differeing from the more dignified H0120); hence a man in general (singly or collectively). It is often unexpressed in the English Version, especially when used in apposition with another word.
x376
(0376) Complement
אִישׁ
'iysh
{eesh}
Contracted for H0582 (or perhaps rather from an unused root meaning to be extant); a man as an individual or a male person; often used as an adjunct to a more definite term (and in such cases frequently not expressed in translation.).
of the elders 2205
{2205} Prime
זָקֵן
zaqen
{zaw-kane'}
From H2204; old.
x4480
(4480) Complement
מִן
min
{min}
For H4482; properly a part of; hence (prepositionally), from or out of in many senses.
of Yi$rl יִשׂרָאֵל 3478
{3478} Prime
יִשְׂרָאֵל
Yisra'el
{yis-raw-ale'}
From H8280 and H0410; he will rule as God; Jisrael, a symbolical name of Jacob; also (typically) of his posterity.
unto x413
(0413) Complement
אֵל
'el
{ale}
(Used only in the shortened constructive form (the second form)); a primitive particle, properly denoting motion towards, but occasionally used of a quiescent position, that is, near, with or among; often in general, to.
me, and sat 3427
{3427} Prime
יָשַׁב
yashab
{yaw-shab'}
A primitive root; properly to sit down (specifically as judge, in ambush, in quiet); by implication to dwell, to remain; causatively to settle, to marry.
z8799
<8799> Grammar
Stem - Qal (See H8851)
Mood - Imperfect (See H8811)
Count - 19885
before 6440
{6440} Prime
פָּנִים
paniym
{paw-neem'}
Plural (but always used as a singular) of an unused noun (פָּנֶה paneh, {paw-neh'}; from H6437); the face (as the part that turns); used in a great variety of applications (literally and figuratively); also (with prepositional prefix) as a preposition (before, etc.).
me.
Jamieson-Fausset-Brown Commentary

Ezekiel 14:1

_ _ Ezekiel 14:1-23. Hypocritical inquirers are answered according to their hypocrisy. The calamities coming on the people; but a remnant is to escape.

_ _ elders — persons holding that dignity among the exiles at the Chebar. Grotius refers this to Seraiah and those sent with him from Judea (Jeremiah 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.

Matthew Henry's Commentary

Ezekiel 14:1-11

_ _ Here is, I. The address which some of the elders of Israel made to the prophet, as an oracle, to enquire of the Lord by him. They came, and sat before him, Ezekiel 14:1. It is probable that they were not of those who were now his fellow-captives, and constantly attended his ministry (such as those we read of Ezekiel 8:1), but some occasional hearers, some of the grandees of Jerusalem who had come upon business to Babylon, perhaps public business, on an embassy from the king, and in their way called on the prophet, having heard much of him and being desirous to know if he had any message from God, which might be some guide to them in their negotiation. By the severe answer given them one would suspect they had a design to ensnare the prophet, or to try if they could catch hold of any thing that might look like a contradiction to Jeremiah's prophecies, and so they might have occasion to reproach them both. However, they feigned themselves just men, complimented the prophet, and sat before him gravely enough, as God's people used to sit. Note, It is no new thing for bad men to be found employed in the external performances of religion.

_ _ II. The account which God gave the prophet privately concerning them. They were strangers to him; he only knew that they were elders of Israel; that was the character they wore, and as such he received them with respect, and, it is likely, was glad to see them so well disposed. But God gives him their real character (Ezekiel 14:3); they were idolaters, and did only consult Ezekiel as they would any oracle of a pretended deity, to gratify their curiosity, and therefore he appeals to the prophet himself whether they deserved to have any countenance or encouragement given them: “Should I be enquired of at all by them? Should I accept their enquiries as an honour to myself, or answer them for satisfaction to them? No; they have no reason to expect it;” for, 1. They have set up their idols in their heart; they not only have idols, but they are in love with them, they dote upon them, are wedded to them, and have laid them so near their hearts, and have given them so great a room in their affections, that there is no parting with them. The idols they have set up in their houses, though they are now at a distance from the chambers of their imagery, yet they have them in their hearts, and they are ever and anon worshipping them in their fancies and imaginations. They have made their idols to ascend upon their hearts (so the word is); they have subjected their hearts to their idols, they are upon the throne there. Or when they came to enquire of the prophet they pretended to put away their idols, but it was in pretence only; they still had a secret reserve for them. They kept them up in their hearts; and, if they left them for a while, it was cum animo revertendiwith an intention to return to them, not a final farewell. Or it may be understood of spiritual idolatry; those whose affections are placed upon the wealth of the world and the pleasures of sense, whose god is their money, whose god is their belly, they set up their idols in their heart. Many who have no idols in their sanctuary have idols in their hearts, which is no less a usurpation of God's throne and a profanation of his name. Little children, keep yourselves from those idols. 2. They put the stumbling-block of their iniquity before their face. Their silver and gold were called the stumbling-block of their iniquity (Ezekiel 7:19), their idols of silver and gold, by the beauty of which they were allured to idolatry, and so it was the block at which they stumbled, and fell into that sin; or their iniquity is their stumbling-block, which throws them down, so that they fall into ruin. Note, Sinners are their own tempters (every man is tempted when he is drawn aside of his own lust), and so they are their own destroyers. If thou scornest, thou alone shalt bear it; and thus they put the stumbling-block of their iniquity before their own faces, and stumble upon it though they see it before their eyes. It intimates that they are resolved to go on in sin, whatever comes of it. I have loved strangers, and after them I will go; that is the language of their hearts. And should God be enquired of by such wretches? Do they not hereby rather put an affront upon him than do him any honour, as those did who bowed the knee to Christ in mockery? Can those expect an answer of peace from God who thus continue their acts of hostility against him? “Ezekiel, what thinkest thou of it?”

_ _ III. The answer which God, in just displeasure, orders Ezekiel to give them, Ezekiel 14:4. Let them know that it is not out of any disrespect to their persons that God refuses to give them an answer, but it is laid down as a rule for every man of the house of Israel, whoever he be, that if he continue in love and league with his idols, and come to enquire of God, God will resent it as an indignity done to him, and will answer him according to his real iniquity, not according to his pretended piety. He comes to the prophet, who, he expects, will be civil to him, but God will give him his answer, by punishing him for his impudence: I the Lord, who speak and it is done, I will answer him that cometh, according to the multitude of his idols. Observe, Those who set up idols in their hearts, and set their hearts upon their idols, commonly have a multitude of them. Humble worshippers God answers according to the multitude of his mercies, but bold intruders he answers according to the multitude of their idols, that is, 1. According to the desire of their idols; he will give them up to their own hearts' lust, and leave them to themselves to be as bad as they have a mind to be, till they have filled up the measure of their iniquity. Men's corruptions are idols in their hearts, and they are of their own setting up; their temptations are the stumbling-block of their iniquity, and they are of their own putting, and God will answer them accordingly; let them take their course. 2. According to the desert of their idols; they shall have such an answer as it is just that such idolaters should have. God will punish them as he usually punishes idolaters, that is, when they stand in need of his help he will send them to the gods whom they have chosen, Judges 10:13, Judges 10:14. Note, The judgment of God will dwell with men according to what they are really (that is, according to what their hearts are), not according to what they are in show and profession. And what will be the end of this? What will this threatened answer amount to? He tells them (Ezekiel 14:5): That I may take the house of Israel in their own heart, may lay them open to the world, that they may be ashamed; nay, lay them open to the curse, that they may be ruined. Note, The sin and shame, and pain and ruin, of sinners, are all from themselves, and their own hearts are the snares in which they are taken; they seduce them, they betray them; their own consciences witness against them, condemn them, and are a terror to them. If God take them, if he discover them, if he convict them, if he bind them over to his judgment, it is all by their own hearts. O Israel! thou hast destroyed thyself. The house of Israel is ruined by its own hands, because they are all estranged from me through their idols. Note, (1.) The ruin of sinners is owing to their estrangement from God. (2.) It is through some idol or other that the hearts of men are estranged from God; some creature has gained that place and dominion in the heart that God should have.

_ _ IV. The extent of this answer which God had given them — to all the house of Israel, Ezekiel 14:7, Ezekiel 14:8. The same thing is repeated, which intimates God's just displeasure against hypocrites, who mock him with the shows and forms of devotion, while their hearts are estranged from him and at war with him. Observe, 1. To whom this declaration belongs. It concerns not only every one of the house of Israel (as before, Ezekiel 14:4), but the stranger that sojourns in Israel; let him not think it will be an excuse for him in his idolatries that he is but a stranger and a sojourner in Israel, and does but worship the gods that his father served and that he himself was bred up in the service of; no, let him not expect any benefit from Israel's oracles or prophets unless he thoroughly renounce his idolatry. Note, Even proselytes shall not be countenanced if they be not sincere: a dissembled conversion is no conversion. 2. The description here given of hypocrites: They separate themselves from God by their fellowship with idols; they cut themselves off from their relation to God and their interest in him; they break off their acquaintance and intercourse with him, and set themselves at a distance from him. Note, Those that join themselves to idols separate themselves from God; nor shall any be for ever separated from the vision and fruition of God, but such as now separate themselves from his service and wilfully withdraw their allegiance from him. But there are those who thus separate themselves from God, and yet come to the prophets with a seeming respect and deference to their office, to enquire of them concerning God, in order to satisfy a vain curiosity, to stop the mouth of a clamorous conscience, or to get or save a reputation among men, but without any desire to be acquainted with God or any design to be ruled by him. 3. The doom of those who thus trifle with God and think to impose upon him: “I the Lord will answer him by myself; let me alone to deal with him; I will give him an answer that shall fill him with confusion, that shall make him repent of his daring impiety.” He shall have his answer, not by the words of the prophet, but by the judgments of God. And I will set my face against that man, which denotes great displeasure against him and a fixed resolution to ruin him. God can outface the most impenitent sinner. The hypocrite thought to save his credit, nay, and to gain applause, but, on the contrary, God will make him a sign and a proverb, will inflict such judgments upon him as shall make him remarkable and contemptible in the eyes of all about him; his misery shall be made use of to express the greatest misery, as when the worst of sinners are said to have their portion appointed them with hypocrites, Matthew 24:51. God will make him an example; his judgments upon him shall be for warning to others to take heed of mocking God: for thus shall it be done to the man that separates himself from God, and yet pretends to enquire concerning him. The hypocrite thought to pass for one of God's people, and to crowd into heaven among them; but God will cut him off from the midst of his people, will discover him, and pluck him out from the thickest of them; and by this, says God, you shall know that I am the Lord. By the discovery of hypocrites it appears that God is omniscient: ministers know not how people stand affected when they come to hear the word, by God does. And by the punishment of hypocrites it appears that he is a jealous God, and one that cannot and will not be imposed upon.

_ _ V. The doom of those pretenders to prophecy who give countenance to these pretenders to piety, Ezekiel 14:9, Ezekiel 14:10. These hypocritical enquirers, though Ezekiel will not give them a comfortable answer, yet hope to meet with some other prophets that will; and if they do, as perhaps they may, let them know that God permits those lying prophets to deceive them in part of punishment: “If the prophet that flatters them be deceived, and gives them hopes which there is no ground for, I the Lord have deceived that prophet, have suffered the temptation to be laid before him, and suffered him to yield to it, and overruled it for the hardening of those in their wicked courses who were resolved to go on in them.” We are sure that God is not the author of sin, but we are sure that he is the Lord of all and the Judge of sinners, and that he often makes use of one wicked man to destroy another, and so of one wicked man to deceive another. Both are sins in him who does them, and so they are not from God; both are punishments to him to whom they are done, and so they are from God. We have a full instance of this in the story of Ahab's prophets, who were deceived by a lying spirit, which God put into their mouths (1 Kings 22:23), and another in those whom God gives up to strong delusions, to believe a lie, because they received not the love of the truth, 2 Thessalonians 2:10, 2 Thessalonians 2:11. But read the fearful doom of the lying prophet: I will stretch out my hand upon him and will destroy him. When God has served his own righteous purposes by him he shall be reckoned with for his unrighteous purposes. As, when God had made use of the Chaldeans for the wasting of a sinful people, he justly punished them for their rage, so when he had made use of false prophets, and afterwards of false Christs, for the deceiving of a sinful people, he justly punished them for their falsehood. But herein we must acknowledge (as Calvin upon this place reminds us) that God's judgments are a great deep, that we are incompetent judges of them, and that, though we cannot account for the equity of God's proceedings to the satisfying and silencing of every caviller, yet there is a day coming when he will be justified before all the world, and particularly in this instance, when the punishment of the prophet that flattereth the hypocrite in his evil way shall be as the punishment of the hypocrite that seeketh to him and bespeaks smooth things only, Isaiah 30:10. The ditch shall be the same to the blind leader and the blind followers.

_ _ VI. The good counsel that is given them for the preventing of this fearful doom (Ezekiel 14:6): “Therefore repent, and turn yourselves from your idols. Let this separate between you and them, that they separate between you and God; because they set God's face against you, do you turn away your faces from them,” which denotes, not only forsaking them, but forsaking them with loathing and detestation: “Turn from them as from abominations that you are sick of; and then you will be welcome to enquire of the Lord. Come now, and let us reason together.

_ _ VII. The good issue of all this as to the house of Israel; therefore the pretending prophets, and the pretending saints, shall perish together by the judgments of God, that, some being made examples, the body of the people may be reformed, that the house of Israel may go no more astray from me, Ezekiel 14:11. Note, The punishments of some are designed for the prevention of sin, that others may hear, and fear, and take warning. When we see what becomes of those that go astray from God we should thereby be engaged to keep close to him. And, if the house of Israel go not astray, they will not be polluted any more. Note, Sin is a polluting thing; it renders the sinner odious in the eyes of the pure and holy God, and in his own eyes too whenever conscience is awakened; and therefore they shall no more be polluted, that they may be my people and I may be their God. Note, Those whom God takes into covenant with himself must first be cleansed from the pollutions of sin; and those who are so cleansed shall not only be saved from ruin, but be entitled to all the privileges of God's people.

John Wesley's Explanatory Notes

Ezekiel 14:1

Elders — Men of note, that were in office and power among the Jews, who were come from Jerusalem.

Geneva Bible Translation Notes

Ezekiel 14:1

Then came certain of the elders of Israel to me, and (a) sat before me.

(a) He shows the hypocrisy of the idolaters, who will pretend to hear the prophets of God, though in their hearts they follow nothing less than their admonitions and also how by one means or another God discovers them.

Cross-Reference Topical ResearchStrong's Concordance
certain:

Ezekiel 8:1 And it came to pass in the sixth year, in the sixth [month], in the fifth [day] of the month, [as] I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord GOD fell there upon me.
Ezekiel 20:1 And it came to pass in the seventh year, in the fifth [month], the tenth [day] of the month, [that] certain of the elders of Israel came to enquire of the LORD, and sat before me.
2 Kings 6:32 But Elisha sat in his house, and the elders sat with him; and [the king] sent a man from before him: but ere the messenger came to him, he said to the elders, See ye how this son of a murderer hath sent to take away mine head? look, when the messenger cometh, shut the door, and hold him fast at the door: [is] not the sound of his master's feet behind him?
Acts 4:5 And it came to pass on the morrow, that their rulers, and elders, and scribes,
Acts 4:8 Then Peter, filled with the Holy Ghost, said unto them, Ye rulers of the people, and elders of Israel,

and sat:

Ezekiel 33:31 And they come unto thee as the people cometh, and they sit before thee [as] my people, and they hear thy words, but they will not do them: for with their mouth they shew much love, [but] their heart goeth after their covetousness.
Isaiah 29:13 Wherefore the Lord said, Forasmuch as this people draw near [me] with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men:
Luke 10:39 And she had a sister called Mary, which also sat at Jesus' feet, and heard his word.
Acts 22:3 I am verily a man [which am] a Jew, born in Tarsus, [a city] in Cilicia, yet brought up in this city at the feet of Gamaliel, [and] taught according to the perfect manner of the law of the fathers, and was zealous toward God, as ye all are this day.
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2K 6:32. Is 29:13. Ezk 8:1; 20:1; 33:31. Lk 10:39. Ac 4:5, 8; 22:3.

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