Teks -- Ezekiel 14:1-6 (NET)

Well-Deserved Judgment

14:1 Then some men from Israel’s elders came to me and sat down in front of me. 14:2 The word of the Lord came to me: 14:3 “Son of man, these men have erected their idols in their hearts and placed the obstacle leading to their iniquity right before their faces. Should I really allow them to seek me? 14:4 Therefore speak to them and say to them, ‘This is what the sovereign Lord says: When any one from the house of Israel erects his idols in his heart and sets the obstacle leading to his iniquity before his face, and then consults a prophet, I the Lord am determined to answer him personally according to the enormity of his idolatry. 14:5 I will do this in order to capture the hearts of the house of Israel, who have alienated themselves from me on account of all their idols.’ 14:6 “Therefore say to the house of Israel, ‘This is what the sovereign Lord says: Return! Turn from your idols, and turn your faces away from your abominations.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Eze 14:1 - Elders

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

Wesley: Eze 14:3 - Set up

Are resolved idolaters.

Wesley: Eze 14:3 - The stumbling block

Their idols which were both the object of their sin, and occasion of their ruin.

Wesley: Eze 14:4 - According

According to his desert, I will give answer, but in just judgment.

Wesley: Eze 14:5 - Take

That I may lay open what is in their heart, and discover their hypocrisy, and impiety.

Wesley: Eze 14:5 - 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.

JFB: Eze 14:1 - 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.

JFB: Eze 14:1 - sat before me

Not at once able to find a beginning of their speech; indicative of anxiety and despondency.

JFB: Eze 14:3 - heart . . . face

The heart is first corrupted, and then the outward manifestation of idol-worship follows; they set their idols before their eyes. With all their pretense of consulting God now, they have not even put away their idols outwardly; implying gross contempt of God. "Set up," literally, "aloft"; implying that their idols had gained the supreme ascendancy over them.

JFB: Eze 14:3 - stumbling-block of . . . iniquity

See Pro 3:21, Pro 3:23, "Let not them (God's laws) depart from thine eyes, then . . . thy foot shall not stumble." Instead of God's law, which (by being kept before their eyes) would have saved them from stumbling, they set up their idols before their eyes, which proved a stumbling-block, causing them to stumble (Eze 7:19).

JFB: Eze 14:3 - inquired of at all

Literally, "should I with inquiry be inquired of" by such hypocrites as they are? (Psa 66:18; Pro 15:29; Pro 28:9).

JFB: Eze 14:4 - and cometh

And yet cometh, reigning himself to be a true worshipper of Jehovah.

JFB: Eze 14:4 - him that cometh

So the Hebrew Margin reads. But the Hebrew text reading is, "according to it, according to the multitude of his idols"; the anticipative clause with the pronoun not being pleonastic, but increasing the emphasis of the following clause with the noun. "I will answer," literally, reflexively, "I will Myself (or for Myself) answer him."

JFB: Eze 14:4 - according to . . . idols

Thus, "answering a fool according to his folly"; making the sinner's sin his punishment; retributive justice (Pro 1:31; Pro 26:5).

JFB: Eze 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; Rom 1:28; 2Th 2:11, God giving them up in wrath to their own lie.

JFB: Eze 14:5 - idols

Though pretending to "inquire" of Me, "in their hearts" they are "estranged from Me," and love "idols."

JFB: Eze 14:6

Though God so threatened the people for their idolatry (Eze 14:5), yet He would rather they should avert the calamity by "repentance."

JFB: Eze 14:6 - turn yourselves

CALVIN translates, "turn others" (namely, the stranger proselytes in the land). As ye have been the advisers of others (see Eze 14:7, "the stranger that sojourneth in Israel") to idolatry, so bestow at least as much pains in turning them to the truth; the surest proof of repentance. But the parallelism to Eze 14:3-4 favors English Version. 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"; (2) "Turn away your faces (outwardly) from all your abominations." It is not likely that an exhortation to convert others should come between the two affecting themselves.

Clarke: Eze 14:1 - Then came certain of the elders of Israel unto me

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.

Clarke: Eze 14:3 - These men have set up their idols in their heart

These men have set up their idols in their heart - Not only in their houses; in the streets; but they had them in their hearts. These were stumbling-blocks of iniquity; they fell over them, and broke the neck of their souls. And should God be inquired of by such miscreants as these?

Clarke: Eze 14:4 - According to the multitude of his idols

According to the multitude of his idols - I will treat him as an idolater, as a flagrant idolater.

Calvin: Eze 14:1 - NO PHRASE

Here Ezekiel relates an event worthy of notice. For this was not a mere vision, but a real transaction, since some of the elders of Israel came to him for the sake of consultation. He says that he sat, as men who are perplexed and astonished by evils are accustomed to do, when they see no remedy. The gesture then which the Prophet describes was a sign of anxiety and despair. A person wishing for an answer is said to sit before another; but since it is probable that they disputed among themselves about beginning, and did not immediately discover how they should commence, hence they became anxious to consult the Prophet. 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. Hence God instructs his servant not to give way with too much facility when he sees old men coming to be disciples. But he shows their hypocrisy, because superstition still reigned in their hearts; nay, they desired openly to violate God’s law, and they did not disguise this feeling whenever occasion offered. First, he says they have set up idols in their hearts; by which words he means that they were addicted to superstition, so that idols obtained a high rank in their hearts; as Paul exhorts the faithful, that the peace of God which passes all understanding may obtain the rule in their hearts (Phi 4:7; Col 3:15); so on the other hand the Prophet says that these men had given supreme sway to idols. And again an implied comparison must be remarked between God and idols. For God has erected the seat of his empire in our hearts: but when we set up idols, we necessarily endeavor to overthrow God’s throne, and to reduce his power to nothing. Hence the most heinous crime of sacrilege is here shown in those old men who caused idols to rise above their hearts. For hence it follows that all their senses were drowned in their superstitions.

He adds, they placed the stumblingblock of their iniquity before his face. By this second clause he signifies their hardness and perverseness; as if he had said, although the doctrine of the law was put before their eyes, yet they had no regard for piety, and despised even God’s threats, as if he were not going to be their judge. When, therefore, the sinner is not moved by any admonitions, and is more than convicted of his impiety, and is compelled, whether he will or not, to suffer God’s anger, and yet afterwards despises it, he is said to put the stumbling block of his iniquity before his face. For many slide away by error and thoughtlessness, because they do not think they can attempt anything against God. But here Ezekiel expresses that there was a gross contempt of God in these old men, and even a professed rebellion against him. Now he asks, Shall I by inquiring be inquired of by them? Some translate, Shall I, when consulted or asked, answer them? But this comment seems to me too remote from the mind of the Prophet; and it is probable that they thought this to be the sense, because they could not understand what else the Prophet meant. But God shows that this was like a wonder, since these old men dared to break forth, and to pretend to have some desire to inquire the truth. Hence their impudence is shown here, because they did not hesitate to place themselves before God’s servant, and to pretend a regard for piety when they had none. God says, therefore, can it be done? For this question expresses the absurdity of the thing, and that for the above mentioned purpose, that their wickedness may be the more apparent in their daring to insult the face of God. For what else is it than openly to reproach God when impure men approach him, and wish to become partakers of his counsel? Meanwhile they show by their whole life that they are most inveterate enemies of the whole heavenly doctrine. Afterwards it follows —

Calvin: Eze 14:4 - NO PHRASE

Here God seems to treat those hypocrites too indulgently who pretend to ask his advice and yet despise his counsel. But God here rather threatens what would be destructive to the wicked than promises anything which they ought to expect. It is indeed a singular testimony of God’s grace when he answers us: for prophecy is an image of God’s paternal anxiety towards us and our salvation. But sometimes prophecy only ends in destruction; and this is but an accident. Although, therefore, God’s word by itself is naturally to be greatly desired, yet when God answers as a judge, and takes away all hope of pardon and pity, no taste of his favor can then be perceived. Thus this passage must be understood. God pronounces that he would answer, but whom? The reprobate, and those who tauntingly inquired of the Prophet what they should do. When he answers them, he only shows himself the avenger of their perfidy; and thus his answer contains nothing else but the fearful judgment which hangs over all the reprobate. For God does not here impose a perpetual law on himself; for he does not always act in the same way towards all the reprobate, but says that those impious ones should feel that they shall not profit by their cunning and artifices, since they shall find the difference between God and Satan: for they were accustomed to lies, and had itching ears; hence they wished to have some pleasing and flattering answer from the servant of God, since the false prophets gratified their inclinations. What then does God say? I will answer them, but far otherwise than they either wish or desire: for I will answer them according to the multitude of their idols: for they bring with them the material for their own condemnation: hence they shall take back nothing from me but the seal of that condemnation which is already placed upon their hearts, and appears on their hands. In fine, God here laughs at the foolish confidence of those who inquire about future events of his prophets; but meanwhile they have their heart bound up with superstitions, so as openly to show their gross impiety: hence he says, that he would answer them, not as they thought, but as they deserved.

Calvin: Eze 14:5 - NO PHRASE

He shows God’s object in being unwilling to dismiss without an answer the hypocrites who still impiously trifled with him. He says, that I may seize the house of Israel in their heart. It is yet asked how the impious are seized, when God answers them neither according to the opinion of their mind nor their expectation, but pronounces what they dislike and fear most grievously. I reply, that the impious are answered when they are driven to madness, and God thus extracts from them what was formerly hidden in their own hearts. He says, therefore, that their impiety may be manifest to all, I will answer them. For as long as God spares the impious, they endeavor to soothe him by a kind of flattery; but when they see that they take nothing by their false blandishments, then they roar, nay, bellow furiously against God: thus they are caught in their own hearts: that is, all their former dissembling is made bare, so that all may easily perceive that there never was a spark of piety in their hearts. God, therefore, bears witness that his answers would be of this kind, that he may take the house of Israel in their hearts; that is, that his severity may draw out into the light what was formerly hidden; for the word of God is a two-edged sword, and examines all the sentiments of men. (Heb 4:12.) Some are so slain by this sword that they grow wise again; but others are stung with fury when they see that they must engage with the power of God; therefore they are seized in their own hearts when God twists from them what they would willingly have kept always hidden. Since they have estranged themselves from me, literally, in their idols. This passage is explained in two ways, as we have said. Some say, because they separated themselves; but I approve of the other version, because they have alienated themselves, and we shall understand the point more clearly afterwards when the subject leads us to it. They alienated themselves, then, from God; that is, when they had utterly declined from God’s law; yet, as long as this was concealed, they still wore their masks. The separation of which the Prophet here speaks seems to be referred to this pretense. Since, then, they so alienated themselves from me by their idols; that is, he says they are deceived in thinking that they cannot be discovered, and that their abominations, however foul they are, will remain secret. And this agrees with the last clause, namely, that he would seize the hypocrites in their own heart.

Calvin: Eze 14:6 - NO PHRASE

Now God shows why he had threatened the false prophets and the whole people so severely, namely, that they should repent; for the object of God’s rigor is, that, when terrified by his judgments, we should return into the way. Now, therefore, he exhorts them to repentance. Hence we gather the useful lesson, that whenever God inspires us with fear, he has no other intention than to humble us, and thus to provide for our salvation, when he reproves and threatens us so strongly by his prophets, and in truth is verbally angry with us, that he may really spare us. But the exhortation is short, that they may be converted and turned away from their idols, and may turn their faces from all their abominations. When he uses the word השיבו , heshibev, in the second clause, some understand “wives;” but this is frigid: others think the verb transitive, but yet impersonal, thus make yourselves return: this also is harsh. ⁴⁰ I have no doubt that the Prophet here exhorts the Israelites that each should desire to reconcile himself to God, and at the same time bring others with him. As many were mutually the authors of evils to each other, he now orders them to do their utmost to bring back others with them: and surely this is a true proof of our repentance, when we are not only converted to God one by one, but, when we stretch forth our hand to our brethren, and recall them from error; especially if they have wandered away through our fault, we must take care to make up for the injury by at least equal diligence. The sense therefore of the Prophet is, first, that, the Israelites should repent; next, that one should assist another to repentance, or that they should mutually unite in the pursuit of piety, just as each was previously corrupted by his companion and brother. This seems to be the full meaning. Besides, this series must be remarked: because many show zeal in seizing others, and stretching out the hand to free them from error; but they themselves never think of repenting. But the Holy Spirit here shows us the true method of proceeding, when he commands us to repent, and then extends our desires to our brethren who have need of our exhortations. At length he adds, withdraw your faces, or turn away from all your abominations. A part is here put by the Prophet for the whole, since turning away the face means the same as withdrawing all the senses. Since, therefore, they had been almost affixed to their own abominations to which they had cast their eyes, and were completely intent upon them, he orders them to turn away their faces, so as to bid them farewell. It follows —

Defender: Eze 14:3 - idols in their heart

The elders of Israel in Babylon no longer had actual images to worship, but kept these "idols in their heart," still thinking they could somehow get back to Jerusalem, ignoring God's instructions."

TSK: Eze 14:1 - certain // and sat

certain : Eze 8:1, Eze 20:1; 2Ki 6:32; Act 4:5, Act 4:8

and sat : Eze 33:31; Isa 29:13; Luk 10:39; Act 22:3

TSK: Eze 14:2

1Ki 14:4; Amo 3:7

TSK: Eze 14:3 - these men // and put // should

these men : Eze 14:4, Eze 14:7, Eze 6:9, Eze 11:21, Eze 20:16, Eze 36:25; Jer 17:1, Jer 17:2, Jer 17:9; Eph 5:5

and put : Eze 3:20, Eze 7:19, Eze 44:12; Jer 44:16-18; Zep 1:3; 1Pe 2:8; Rev 2:14

should : Eze 20:3; 1Sa 28:6; 2Ki 3:13; Psa 66:18, Psa 101:3; Pro 15:8, Pro 15:29, Pro 21:27, Pro 28:9; Isa 1:15, Isa 33:15; Jer 7:8-11, Jer 11:11, Jer 42:20,Jer 42:21; Zec 7:13; Luk 20:8

TSK: Eze 14:4 - speak // I the Lord

speak : Eze 2:7, Eze 3:4, Eze 3:17-21

I the Lord : Eze 14:7; 1Ki 21:20-25; 2Ki 1:16; Isa 3:11, Isa 66:4

TSK: Eze 14:5 - I may // estranged

I may : Eze 14:9, Eze 14:10; Hos 10:2; Zec 7:11-14; 2Th 2:9-11

estranged : Deu 32:15, Deu 32:16; Isa 1:4 *marg. Jer 2:5, Jer 2:11-13, Jer 2:31, Jer 2:32; Zec 11:8; Rom 1:21-23, Rom 1:28, Rom 1:30, Rom 8:7; Gal 6:7; Eph 4:18; Col 1:21; Heb 3:12

TSK: Eze 14:6 - Repent // yourselves // turn

Repent : Eze 18:30; 1Sa 7:3; 1Ki 8:47-49; Neh 1:8, Neh 1:9; Isa 55:6, Isa 55:7; Jer 8:5, Jer 8:6; Jer 31:18-20, Jer 50:4, Jer 50:5; Lam 3:39-41; Hos 14:1-3, Hos 14:8; Jon 3:7-9; Mat 3:8-10; Act 3:19, Act 17:30, Act 26:20; Jam 4:8-10

yourselves : or, others

turn : Eze 14:4, Eze 8:16, Eze 16:63, Eze 36:31, Eze 36:32; 2Ch 29:6; Isa 2:20, Isa 30:22; Jer 13:27; Zep 3:11; Rom 6:21

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Eze 14:1 - Then // Certain of the elders // Of Israel // Sat before me

Then Heb. And , that we need not inquire the precise time of this prophecy.

Certain of the elders men of note, that were in office and power among the Jews, called here elders, &c.

Of Israel who were yet in Jerusalem; not the elders who were now, and had been some time, in Babylon.

Sat before me: see Eze 8:1 .

Poole: Eze 14:3 - These men // Have set up their idols in their heart // The stumbling-block of their iniquity

These men who probably were come from Jerusalem, sent by Zedekiah, and mentioned by Jeremiah, Jer 51:59 ; some of the courtiers, who, more out of curiosity than religion, give a visit to this famous prophet.

Have set up their idols in their heart resolved idolaters, their heart was totally addicted to their idolatrous worship and ceremonies, immersed in it.

The stumbling-block of their iniquity their idols, so expressed, because they were both the object of their sin, and occasion of their ruin. They account these idols to be gods, and worship, fear, trust in, and plead for them; this is their sin, and ere long this shall bring ruin on them. Can these men seriously consult me? Is it fit I should give counsel to obstinate, resolved sinners, who come to inquire, but will not hearken? Should I help them in their distress, who depend on idols which I hate?

Poole: Eze 14:4 - unto them // Every man

Mince not the matter, lessen not, neither vary, what I say unto thee, but declare fully and undauntedly

unto them though great men, and who will compliment with thee.

Every man without exception, whoever be the man among the Israelites, that hath his heart riveted to idols, and yet comes to the prophet, as if it were to know what were best to be done, and what will be the issue of these times and things, I will answer him but little to his satisfaction or safety; such answer shall such receive, as in seeing they shall not see, &c. I will declare the greatness of their sin and punishment; they multiplied idols, this their sin, I will multiply their sorrows; they first run into darkness of idolatry, I will leave them to the darkness of misery. I will give answer, but in just judgment, and with severe reproofs, and menaces, and commands.

Poole: Eze 14:5 - That I may convince and pierce their very hearts // Estranged from me

That I may convince and pierce their very hearts or lay open what is in their heart, and discover their hypocrisy and impiety; because they have shamefully followed idols, which now in their distress neither know the cause, or can frame a remedy; and what folly is it to choose such gods! what greater impiety than this, to adhere to idols, and forsake God, the only true God and Saviour?

Estranged from me minds that increase their averseness to God. Idolatry draws the man more and more from the Lord.

Poole: Eze 14:6 - Unto the house of Israel // Repent // And turn yourselves

Unto the house of Israel to these men the elders, whoever they are, give charge that they repent, and by them send word to the residue of the house of Jacob that they do so too.

Repent be sorry and testify your sorrow for such sins.

And turn yourselves renounce them for future, cease to be idolaters, let your visible carriage in reforming all be seen too. Amend heart and ways, let not your heart be towards idols in point of religion, nor your practice in point of outward deportment be vicious and immoral.

Haydock: Eze 14:1 - Left // Doings

Left. Pastors will always remain to instruct God's children. (Worthington) ---

Doings. Their words (Calmet) and conduct even in captivity, will evince that they have not been punished unjustly. (St. Jerome) ---

From them you may judge what sort of men their fathers were; or, as they have been spared for their virtue, you may conclude that the rest would not have perished, if they had been innocent. (Haydock)

Haydock: Eze 14:3 - Uncleanness

Uncleanness. That is, their filthy idols, upon which they have set their hearts: and which are a stumbling-block to their souls. (Challoner) ---

They came, it seems, to tempt the prophet, (Calmet) as God shewed him. Thus worldlings consult Catholic priests; yet are resolved to join with heretics. (Worthington)

Haydock: Eze 14:4 - According

According. Hebrew, "in (Calmet) the multitude of his idols." (Haydock) ---

I will still disclose the truth; (Chaldean) or a false prophet is here spoken of, whom God will suffer to deceive those who wish to be deluded. He will not have his own prophets speak an untruth. See 3 Kings xxii. 10. Christ evaded the insidious questions of his enemies, Matthew xxi. 23. (Calmet)

Haydock: Eze 14:5 - The

The. Septuagint, "he may ensnare the house," (Haydock) or "to bring" unto repentance. (Chaldean) (Calmet)

Haydock: Eze 14:6 - Turn

Turn. Such people must first be admonished to relinquish idols, heresy, &c., that they may come to God. (Worthington)

Gill: Eze 14:1 - Then came certain, of the elders of Israel unto me // and sat before me

Then came certain, of the elders of Israel unto me,.... The Syriac version adds, "to consult the Lord"; by the prophet. These, according to Kimchi, were the elders of the captivity, the heads of the captives that were now in Babylon with Ezekiel: but there are others that think they were some that came from Jerusalem to Babylon on some business or another; and having heard much of the prophet, came to visit him, and to hear his prophecies, and inquire of the Lord by him:

and sat before me; silent and pensive, as persons in anxiety and distress; or as hearers of him, for sitting is a hearing gesture; they sat and heard with great attention, gravity, and seriousness, with seeming affection and reverence; and all this was not in a visionary way, but was a real fact; see Eze 33:31.

Gill: Eze 14:2 - And the word of the Lord came unto me // saying

And the word of the Lord came unto me,.... While the elders were sitting before him, and whispered secretly and powerfully the following things in his ears:

saying; as follows:

Gill: Eze 14:3 - Son of man, these men have set up their idols in their heart // and put the stumbling block of their iniquity before their face // should I be inquired of at all by them

Son of man, these men have set up their idols in their heart,.... Though they look so grave and demure, seem so devout and religious, and hear with so much attention and reverence, and express such a desire of consulting me by thee, they are no other than idolaters; and though they are at such a distance from their native place, and have not their idols with them, yet they have them in their fancy and imagination, and their hearts are after them, and are set upon them; these engross their affections, they are near and dear unto them, notwithstanding all their pretensions: or, they "have caused their idols to ascend upon their heart" ^p; their hearts are the altars on which they worship them, and the throne on which they have placed them; they are held in the highest esteem by them, and have the greatest honours done them, and have the ascendant over them; even their "dunghill" gods, as the word ^q signifies; though they are but dung, filthy and abominable, these they lay upon their hearts; and what else is man's righteousness, when made an idol of, trusted to, and depended on? it is no other, as the apostle says, than "loss" and "dung", Phi 3:8; and so every carnal lust that is gratified and indulged is no other than an idol, or a dunghill god, set up in the heart:

and put the stumbling block of their iniquity before their face; whenever they had an opportunity of so doing; for their hearts were not only inwardly affected to idols, but they outwardly worshipped them; set them before them, and bowed the knee to them, and prayed: and these idols are called "the stumbling block of their iniquity", because by worshipping these they fell into sin, and so into ruin; they were the occasion of their sin, and of their punishment; they stumbled at them, and fell, even though they were before their eyes; nay, they set them themselves before their face, which shows their obstinacy and resolution to continue in idolatry, though it would be their ruin:

should I be inquired of at all by them? suffer them to come near me, and put a question to me, or be consulted by them through thee? no, I will not: or, "am I seriously inquired of by them?" so some ^r render the words; no, I am not; or, "being asked, shall I answer them?" so the Targum and Vulgate Latin version: or, "answering shall I answer them" ^s? no, I wilt not, they deserve no answer from me; they shall have none other of me than such an one as follows.

Gill: Eze 14:4 - 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 stumbling block 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

Therefore speak unto them, and say unto them,.... That is, speak unto them as a prophet, and as from the Lord, and say what follows; so the Targum,

"prophesy 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 stumbling block of his iniquity before his face; let him be who he will, one in public office, an elder of Israel, or a private person; no respect will be had, no distinction made, nor favour shown; being an idolater in heart and practice, secretly and openly, he shall bear the punishment of his sin:

and cometh to the prophet: the Prophet Ezekiel, as the elders of Israel now did, or any other prophet of the Lord: the Vulgate Latin version adds, "inquiring of me by him"; expecting to have an answer, and one according to their wishes:

I the Lord will answer him that cometh; that cometh to the prophet; or, as the Targum,

"that cometh to ask instruction of me:''

here is a various reading, a "Keri" and a "Cetib"; we follow the Keri, or marginal reading, בא, "that cometh"; and so does the Targum; but the "Cetib", or written text, is בה, "in it", thus; "I the Lord will answer him in it" ^t; in the question he puts to the prophet, or to the Lord by him; or in that time, immediately; but not with smooth things, as he expects, but with terrible things in righteousness; not in a way of grace and mercy, but in a way of judgment; not as he desires, but as he deserves:

according to the multitude of his idols; in proportion to the number of his gods, and his idolatrous actions, shall the answer or punishment be: or these words may be connected with the word cometh, and be read thus, "that cometh with the multitude of his idols" ^u; with his heart full of idols, set up there; which is an instance of his hypocrisy, seen and detected by the Lord; and of his impudence, in daring to come unto him in such a manner; and of his folly, to expect a gracious answer from the Lord, this being his case. The Targum understands it quite otherwise, as if the answer the Lord would give would be a kind and agreeable one, paraphrasing this clause thus,

"although he is mixed (implicated or entangled) in the multitude of the worship of his idols.''

Gill: Eze 14:5 - That I may take the house of Israel in their own heart // because they are all estranged from me through their idols

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. The Targum interprets the text in another way,

"that I may bring near the house of Israel, and put repentance into their hearts;''

because they are all estranged from me through their idols; they grew shy of God and his worship, when they fell into idolatry. Alienation from God, from the life of God, from the law of God, from the worship of God, and of the affections from him, is owing to some idol or another set up in the heart, or before the eye; whatever is worshipped besides God, or gains the ascendant in the heart, alienates from him; and God will not admit of a rival, he cannot and will not bear it; and for this reason he inflicts punishment, or answers in a terrible way.

Gill: Eze 14:6 - 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

Therefore say unto the house of Israel,.... Deliver out the following exhortation to repentance unto them; for God's end, in all his threatenings and judgments, is to bring men to repentance:

thus saith the Lord God, repent, and turn yourselves from your idols; or, "turn, and cause to be turned from your idols" ^w; turn yourselves from the worship of idols, as the Targum, and do all that in you lies to turn others from the same; particularly your wives and young men, as Kimchi: and the rather they were obliged to do this, since in all probability they had been the means of drawing them into idolatry:

and turn away your faces from all your abominations; their idols, detestable to God, and ought to have been so to them; these he would have them turn their faces from, not so much as look at them, much less worship them, that they might not be ensnared by them; this is said, in opposition to their setting of them before their face, Eze 14:3.