Ezekielchapter 14
23 verses · KJVEzekiel book hub →
Key verse
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.
It stands in scene B of the chapter, verses 12 to 20.
The chapter
Chapter summary
Elders sit before Ezekiel to inquire of Jehovah, but 'these men have taken their idols into their heart', the answer they get will match the idols they brought, so that God may take the house of Israel in their own heart. The chapter then names the four sore judgments (sword, famine, evil beasts, pestilence) and delivers its famous verdict on borrowed righteousness: though Noah, Daniel, and Job stood in the land, 'they should deliver but their own souls by their righteousness,' not son nor daughter. Yet even so a remnant is brought out, and seeing their way and their doings, 'ye shall be comforted concerning the evil that I have brought.'
Context
Prophecy · Ezekiel · Ezekiel overview
Where the chapter sits
Ezekiel 14 falls in Symbolic acts and judgment on Jerusalem (chapters 4–24). Lying on his side for 430 days; shaving the head with a sword; eating food in anxiety; the glory departs in stages (8–11); the prophet survives his wife's death without mourning (24).
Before it: Call and wheels-vision, chapters 1–3. After it: Oracles against the nations, chapters 25–32.
The whole shape of Ezekiel→The world behind this chapter
Ezekiel 14The history
Coming to a prophet to inquire was a formal act, and everyone in the ancient world had a version of it: you went to the oracle, the diviner or the seer with a question, usually a practical one, and you expected an answer. Kings did it before battles. The elders here are following the normal procedure.
The rest of the history, and what it meant to them
The phrase God uses is unusually inward: these men have taken their idols into their hearts and put the stumbling block of their guilt before their faces. The problem is not merely a carved object in a shrine; it is what they have already decided to want. God says He will answer such a man according to the multitude of his idols, that is, the answer he gets will be the answer his own heart has already chosen.
The three righteous men named are all outsiders to Israel's covenant story: Noah before the nations divided, Job in the land of Uz, and Daniel. Most read Daniel as the exile taken to Babylon in 605 BC, who was already famous at the imperial court by this date; some scholars instead point to Danel, a righteous king in the Ugaritic Aqhat tablets, mainly because of the spelling. The traditional identification with Daniel of Babylon fits Ezekiel's own generation and is the reading followed here.
The four judgments listed, sword, famine, wild beasts, plague, are a standard set. Ancient treaty curses list the same disasters in the same kind of sequence, and the Law of Moses uses them too. Ezekiel's hearers would have recognized the list the way we recognize a legal formula.
What it meant to them
The elders came for a word about when they would go home. What they got was a ruling that even the presence of the three most famously righteous men in memory could not save a condemned city, they would deliver only themselves.
That was a demolition of the thing the exiles were leaning on hardest: the idea that Jerusalem's good people, or its temple, or its history, would carry the rest. And yet the chapter ends with survivors arriving in Babylon whose conduct will show the exiles why it happened, so that they will be consoled. Even the proof of judgment is given as a comfort.
Sources cited
- John H. Walton, Victor H. Matthews and Mark W. Chavalas, The IVP Bible Background Commentary: Old Testament
- C. F. Keil and F. Delitzsch, Biblical Commentary on the Prophecies of Ezekiel
A. Elders with idols set up in their hearts
1. (vv. 1-3)
a.certain of the elders of Israel: Elders of Israel come and sit before the prophet as though to inquire of the Lord, and the Lord's own diagnosis meets them before they can ask their question: these men have set up their idols in their heart. Gill reads the phrase as naming an inward idolatry that outward exile had not touched, the men had left their images behind in Judah but not the disposition that made them. Henry notes the sharp question that follows, should I be enquired of at all by them, exposing the hypocrisy of seeking a word from a God whose rivals still hold the heart's throne.
Ezekiel 14:1, 3 voicesWhat preachers and commentators have said about these verses, in their own words.
Ezekiel 14:1
“Then came certain, of the elders of Israel unto me,.... The Syriac version adds, "to consult the Lord"; by the prophet.”
Ezekiel 14:1
“Then came certain of the elders of Israel unto me - These probably came to tempt him, or get him to say something that would embroil him with the government. They were bad men, as we shall see in the third verse.”
Adam Clarke· Commentary on the Bible (1810-1826)evangelical
Ezekiel 14:1
“Note, It is no new thing for bad men to be found employed in the external performances of religion. 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.”
Matthew Henry· Commentary on the Whole Bible (1707-1721)puritan
Ezekiel 14:3, 3 voices
Ezekiel 14:3
“The meaning is: Son of man, these men who sit before you have placed their impurities or thoughts in their hearts; and, according to Symmachus and Theodotion, idols and scandal, that is, the destruction and torment of their wickedness, they have set against their own face and thus they came to seek the word of the Lord.”
Jerome· written before 420· Commentary on Ezekielpatristic
Ezekiel 14:3
“Ezekiel, indeed, might be touched and softened by pity when he saw them seeking God in this way. For this was a sign of repentance when they turned to the true and faithful servant of God. But since they had no sincerity, the Prophet is warned in time against supposing them to come with cordiality.”
John Calvin· Commentaries (1554)reformed
Ezekiel 14:3
“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.”
Matthew Henry· Commentary on the Whole Bible (1707-1721)puritan
2. (vv. 4-5)
a.according to the multitude of his idols: The Lord promises to answer such a man himself, according to the multitude of his idols, a judgment framed as an answer rather than a refusal, since the man will get precisely the response his divided heart has earned. Keil reads the purpose stated in verse 5 as the key to the passage, that I may take the house of Israel in their own heart, meaning the exposure itself is meant to recover them, catching them in the very organ where the idols were hidden. The severity here serves a diagnostic and corrective end rather than mere retribution.
Ezekiel 14:4, 2 voices
Ezekiel 14:4
“Omit “that cometh.” According to the multitiude of his idols - i. e., I will give him an answer as delusive as the idols which he serves. Compare Micaiah’s answer to Ahab 1Ki 22:15.”
Ezekiel 14:4
“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, Judg. x. 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.”
Matthew Henry· Commentary on the Whole Bible (1707-1721)puritan
Ezekiel 14:5, 3 voices
Ezekiel 14:5
“That I may take the house of Israel in their own heart,.... By which they are ensnared, and drawn aside to their ruin; being given up to strong delusions, to believe a lie, and worship idols; God threatening to answer them by righteous judgments, and thereby take the wickedness, the hypocrisy, and idolatry, that were in their hearts, and expose and make it manifest unto others; or, by punishing them, to draw out the corruption and sin that were in them, that it might be seen what a wicked people they were.”
Ezekiel 14:5
“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;”
Jamieson, Fausset & Brown· Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Ezekiel 14:5
“According - According to his desert, I will give answer, but in just judgment. Take - That I may lay open what is in their heart, and discover their hypocrisy, and impiety. Through their idols - It is always through some idol or other, that the hearts of men are estranged from God: some creature has gained that place in the heart, which belongs to none but God.”
John Wesley· Explanatory Notes upon the Old Testament (1765)evangelical
3. (vv. 6-8)
a.Repent, and turn yourselves: The call to repentance is given plainly, turn yourselves from your idols, and turn away your faces from all your abominations, before any sentence is pronounced, which the commentators read as evidence the chapter is not written merely to condemn. Clarke notes that the warning extends explicitly to the stranger that sojourneth in Israel as well as the native, the same standard applied without partiality to resident foreigners. The man who refuses is made a sign and a proverb, cut off from the people, and the recognition formula follows, ye shall know that I am the Lord.
Ezekiel 14:6, 2 voices
Ezekiel 14:6
“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";”
Jamieson, Fausset & Brown· Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Ezekiel 14:6
“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.”
Matthew Henry· Commentary on the Whole Bible (1707-1721)puritan
Ezekiel 14:7, 2 voices
Ezekiel 14:7
“The stranger - They who sojourned among Israel, though they were not of Israel, were bound to abstain from idol-worship Lev 17:10; Lev 20:2. By myself - Or, as in Eze 14:4, “according to” Myself. He who comes to inquire with a heart full of idolatry shall have his answer, (1) “according to the multitude of his idols” - in delusion, (2) “according to the holiness of God” - in punishment.”
Ezekiel 14:7
“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.”
Jamieson, Fausset & Brown· Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Ezekiel 14:8, 1 voice
Ezekiel 14:8
“And I will set my face against that man,.... And look him out of countenance, notwithstanding all his daring impudence and presumption in coming to a prophet of the Lord, and inquiring of him by him, when guilty of gross idolatry; which mast needs be the case, when the face of God is set against a man. The Targum renders it, "my fury", or "wrath"; and indeed that is what is meant; when God sets his face against a man, he pours out his wrath, or inflicts punishment on him; see Psa 34:”
4. (vv. 9-11)
a.the prophet be deceived: The hardest verse of the section addresses a prophet who is himself deceived into speaking a false word, and the Lord says I the Lord have deceived that prophet, language the bench reads carefully rather than flattening. Henry and Wesley both read this as judicial rather than causative deception, God's active hand in giving over a man already committed to seeking false answers, the same category as Pharaoh's hardened heart, so that the deceiver and the deceived bear the punishment together. The stated purpose closes the unit, that the house of Israel may go no more astray, corrective discipline aimed at future faithfulness.
Ezekiel 14:9, 2 voices
Ezekiel 14:9
“I the Lord hare deceived that prophet - A deep truth lies beneath these words, namely, that evil as well as good is under God’s direction. He turns it as He will, employing it to test the sincerity of men, and thus making it ultimately contribute to the purification of His people, to the confirmation of the righteous, to the increase of their glory and felicity. The case of the false prophets who deceived Ahab 1 Kings 22 is a striking representation of this principle. The Lord sends forth an evil spirit to persuade Ahab to his ruin.”
Ezekiel 14:9
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."
Jamieson, Fausset & Brown· Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Ezekiel 14:10, 1 voice
Ezekiel 14:10
“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].”
Jamieson, Fausset & Brown· Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Ezekiel 14:11, 2 voices
Ezekiel 14:11
“It is fitting that the person who has been estranged from me, and has placed his thoughts in his heart, and the torment or punishment of his wickedness before his face, should receive witness that it is written in Isaiah: Walk in the light of your fire, and in the flame that you have kindled (Isaiah 50:11). For each person kindles the ardor of flames for himself, and prepares punishments, while he does not want to correct the errors of his mistaken heart with repentance, but remains in errors, deserving the burning of flames.”
Jerome· written before 420· Commentary on Ezekielpatristic
Ezekiel 14:11
“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. Destruction of the People Determined; The Variety of the Divine Judgment;”
Matthew Henry· Commentary on the Whole Bible (1707-1721)puritan
B. Noah, Daniel, and Job could save only themselves
1. (vv. 12-14)
a.The word of the Lord came again to me, saying: A new oracle begins with a case in principle, a land that sins grievously and is judged by famine, and the Lord names three men whose righteousness could deliver only their own souls, Noah, Daniel, and Job. Daniel here stands as Ezekiel's own contemporary, a young man already renowned in Babylon for integrity, named twice more in this book and once again at 28:3, a living reputation rather than a distant memory. Gill notes the deliberate pairing of two ancient patriarchal figures with a man still alive in exile, making the point that not even present, proven righteousness averts a judgment aimed at a whole land.
Ezekiel 14:12, 3 voices
Ezekiel 14:12
“The word of the Lord came again unto saying. At the same time as before, continuing the prophecy, and a denunciation of judgments; for it does not seem to begin a new prophecy. The Targum renders it, the word of prophecy from the Lord.”
Ezekiel 14:12
“Jer. 14; 15 is a remarkable parallel to this prophecy. Here, as elsewhere, Ezekiel is commissioned to deliver to the exiles the same message which Jeremiah conveys to the inhabitants of Judaea. The answer discovers the nature of the questions which had been expressed or implied. (1) Can God cast out a people who are holy unto Himself? (2) Is it just to punish them with utter desolation? The prophet answers: (1) That when a people is so corrupt as to call down national judgment, individual piety shall save none but the individuals themselves.”
Ezekiel 14:12
“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; 15:1), which had prevailed formerly (Ex 32:11-14; 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).”
Jamieson, Fausset & Brown· Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Ezekiel 14:13, 3 voices
Ezekiel 14:13
“It is not easy for God to pardon idolaters.… Ezekiel also denounces this wrath of God on those who sin against God. He says, "And the word of the Lord came to me saying, 'son of man, when a land shall sin against me so as to transgress grievously, I will stretch forth my hand on it, and I will break the staff of the bread thereof; and I will send famine on it and destroy man and beast out of it.”
Cyprian· written before 258· Treatise XI. Exhortation to Martyrdom 5:4patristic
Ezekiel 14:13
“By trespassing grievously - Having been frequently warned, and having refused to leave their sin, and so filled up the measure of their iniquity.”
Adam Clarke· Commentary on the Bible (1810-1826)evangelical
Ezekiel 14:13
“The denying and withholding of common mercies is itself judgment enough, there needs no more to make a people miserable. God needs not bring the staff of oppression, it is but breaking the staff of bread and the work is soon done; he cuts off man and beast by cutting off the provisions which nature makes for both in the annual products of the earth.”
Matthew Henry· Commentary on the Whole Bible (1707-1721)puritan
Ezekiel 14:14, 4 voices
Ezekiel 14:14
“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).”
Jerome· written before 420· Commentary on Ezekielpatristic
Ezekiel 14:14
“Though - Noah, Daniel, and Job - The intercession even of the holiest of men shall not avert my judgments. Noah, though a righteous man, could not by his intercession preserve the old world from being drowned. Job, though a righteous man, could not preserve his children from being killed by the fall of their house. Daniel, though a righteous man, could not prevent the captivity of his country. Daniel must have been contemporary with Ezekiel. He was taken captive in the third year of Jehoiakim, Dan 1:1. After this Jehoiakim reigned eight years, 2Ki 23:”
Adam Clarke· Commentary on the Bible (1810-1826)evangelical
Ezekiel 14:14
“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,”
Matthew Henry· Commentary on the Whole Bible (1707-1721)puritan
Ezekiel 14:14
“That, though pious praying men may not prevail to deliver others, yet they shall deliver their own souls by their righteousness, so that, though they may suffer in the common calamity, yet to them the property of it is altered; it is not to them what it is to the wicked; it is unstrung, and does them no hurt; it is sanctified, and does them good.”
Matthew Henry· Commentary on the Whole Bible (1707-1721)puritan
2. (vv. 15-16)
a.noisome beasts to pass through the land: The second of the four judgments is named, wild beasts loosed on a desolated land, and the refrain repeats with a small but exact variation, this time the three men shall deliver neither sons nor daughters, only themselves. Fairbairn reads the repeated refrain across all four judgments as the chapter's rhetorical engine, each variation driving home that personal righteousness is personal and cannot be transferred even by the most righteous men Scripture names. The phrase as I live marks the Lord's own oath standing behind the sentence.
Ezekiel 14:15, 1 voice
Ezekiel 14:15-21
“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.”
Jamieson, Fausset & Brown· Commentary Critical and Explanatory on the Whole Bible (1871)reformed
3. (vv. 17-18)
a.bring a sword upon that land: The third judgment, the sword, repeats the same refrain a third time, and the commentators note the deliberate monotony of the pattern is itself the argument, four separate national disasters and one unchanging verdict on vicarious righteousness. Clarke reads the sword here as pointing directly at the coming fall of Jerusalem, one of the four calamities named explicitly at verse 21 as already bearing down on the city. The refrain's steady repetition builds toward the direct application the chapter is about to make.
Ezekiel 14:17, 1 voice
Ezekiel 14:17
“It is bad enough if the sword do but enter into the borders of a land, but much worse when it goes through the bowels of a land. By it God cuts off man and beast, horse and foot. What execution the sword does God does by it; for it is his sword, and it acts as he directs.”
Matthew Henry· Commentary on the Whole Bible (1707-1721)puritan
Ezekiel 14:18, 1 voice
Ezekiel 14:18
“Though these three men were in it,.... Before mentioned: as I live, saith the Lord God, they shall deliver neither sons nor daughters: believe me no more, or be it so and so, if they do; it is in the form of an oath, and in the same manner it is expressed in Eze 14:16; but they only shall be delivered themselves; their own souls or lives, and by their righteousness, as in Eze 14:14.”
4. (vv. 19-20)
a.send a pestilence into that land: The fourth judgment, pestilence, completes the set and the refrain names Noah, Daniel, and Job a third time by name, they shall deliver neither son nor daughter, they shall but deliver their own souls by their righteousness. Keil reads the fourfold repetition as building a legal case beyond dispute, four witnesses to one unchanging principle rather than four separate arguments. The unit has now made its point with a thoroughness the single case of verse 13 could not have carried alone.
Ezekiel 14:19, 1 voice
Ezekiel 14:19
“Or if I send a pestilence into that land,.... Or the plague, which is the destruction that wastes at noon day; this is from the Lord, and a sore judgment it is: and pour out my fury upon it in blood; or, "by blood" (y); by corrupting the blood, which is done when a man is seized with the pestilence. The Targum renders it, "with slaughter"; by slaying a great number of persons by that disease, as a token of fury and wrath, because of their transgressions.”
Ezekiel 14:20, 1 voice
Ezekiel 14:20
“And besides, they beguile themselves and you, supposing that the everlasting kingdom will be assuredly given to those of the dispersion who are of Abraham after the flesh, although they be sinners, and faithless, and disobedient towards God, which the Scriptures have proved is not the case. For if so, Isaiah would never have said this: 'And unless the Lord of Sabaoth had left us a seed, we would have been like Sodom and Gomorrah.' And Ezekiel: 'Even if Noah, and Jacob, and Daniel were to pray for sons or daughters, their request should not be granted.'”
Justin Martyr· written before 165· Dialogue with Trypho, Chapter CXLpatristic
C. A remnant brought out to comfort you
1. (vv. 21-23)
a.my four sore judgments: The principle now lands where it was always headed, Jerusalem, struck by all four sore judgments at once, the sword, the famine, the noisome beast, and the pestilence. Yet the chapter does not end without mercy: a remnant, sons and daughters, will come forth to the exiles already in Babylon, and their manner of life will vindicate the Lord's severity rather than merely display it, ye shall be comforted concerning the evil that I have brought upon Jerusalem. Henry reads the closing recognition formula as pastoral rather than merely judicial, evidence offered to comfort the exiles that the coming ruin was not done without cause.
Ezekiel 14:21, 3 voices
Ezekiel 14:21
“Concerning all these, neither the teaching of spiritual parents, whom we understand as masters, 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).”
Jerome· written before 420· Commentary on Ezekielpatristic
Ezekiel 14:21
“My four sore judgments - Sword, war. Famine, occasioned by drought. Pestilence, epidemic diseases which sweep off a great part of the inhabitants of a land. The Noisome Beast, the multiplication of wild beasts in consequence of the general destruction of the inhabitants.”
Adam Clarke· Commentary on the Bible (1810-1826)evangelical
Ezekiel 14:21
“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.”
Jamieson, Fausset & Brown· Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Ezekiel 14:22, 3 voices
Ezekiel 14:22
“Behold, they shall come forth unto you - Though there shall be great desolations in the land of Judea, yet a remnant shall be left that shall come here also as captives; and their account of the abominations of the people shall prove to you with what propriety I have acted in abandoning them to such general destruction. This speech is addressed to those who were already in captivity; i.e., those who had been led to Babylon with their king Jeconiah.”
Adam Clarke· Commentary on the Bible (1810-1826)evangelical
Ezekiel 14:22
“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.”
Jamieson, Fausset & Brown· Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Ezekiel 14:22-23
“Note, It is a very comfortable sight to see people, when they are under the rod, repenting and humbling themselves, justifying God and accepting the punishment of their iniquity. When we sorrow (as we ought to do) for the afflictions of others, it is a great comfort to us in our sorrow to see them improving their afflictions and making a good use of them.”
Matthew Henry· Commentary on the Whole Bible (1707-1721)puritan
Ezekiel 14:23, 2 voices
Ezekiel 14:23
“Ye shall know that I have not done without cause - There is no part of the conduct of God towards man that is not dictated by the purest principles of justice, equity, and truth. He does nothing but what is right; and whatever is right to be done, that ought to be done. In God’s justice there is no severity; in God’s mercy there is no caprice. He alone doth all things well; for he is the Fountain of justice and mercy.”
Adam Clarke· Commentary on the Bible (1810-1826)evangelical
Ezekiel 14:23
“Comfort you - That is, you will be comforted, when you compare their case with your own: when they tell you how righteous God was, in bringing these judgments upon them.”
John Wesley· Explanatory Notes upon the Old Testament (1765)evangelical
The text of this chapter
This page carries no textual note on Ezekiel 14. Where this site has examined a place the manuscripts differ, the examination is in the manuscripts room. Every place this site examines →
This page draws on 12 works. Open for the list.
This page draws on Adam Clarke; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Carl Friedrich Keil, Biblical Commentary on the Prophecies of Ezekiel; Cyprian, Treatise XI. Exhortation to Martyrdom 5:4; Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible (1871); Jerome, Commentary on Ezekiel; John Calvin, Commentaries (1554); John Gill; John Wesley; Justin Martyr, Dialogue with Trypho, Chapter CXL; Matthew Henry and Patrick Fairbairn, An Exposition of Ezekiel.
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