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<p>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 <i>came, and sat before him</i>, <a class="bibleref" title="Ezek.14.1" href="/passage/?search=Ezek.14.1">Ezek. 14:1</a>. 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 <a class="bibleref" title="Ezek.8.1" href="/passage/?search=Ezek.8.1">Ezek. 8:1</a>), 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.</p>
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<p class="tab-1">II. The account which God gave the prophet privately concerning them. They were strangers to him; he only knew that they were <i>elders of Israel</i>; 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 (<a class="bibleref" title="Ezek.14.3" href="/passage/?search=Ezek.14.3">Ezek. 14:3</a>); 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: “<i>Should I be enquired of at all by them</i>? 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 <i>have set up their idols in their heart</i>; 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 <i>the chambers of their imagery</i>, yet they have them in their hearts, and they are ever and anon worshipping them in their fancies and imaginations. <i>They have made their idols to ascend upon their hearts</i> (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 <i>up in their hearts</i>; and, if they left them for a while, it was <i>cum animo revertendi—with an intention to return to them</i>, 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, <i>whose god is their belly</i>, they <i>set up their idols in their heart</i>. 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. <i>Little children, keep yourselves from</i> those <i>idols</i>. 2. They <i>put the stumbling-block of their iniquity before their face</i>. Their <i>silver and gold</i> were called <i>the stumbling-block of their iniquity</i> (<a class="bibleref" title="Ezek.7.19" href="/passage/?search=Ezek.7.19">Ezek. 7:19</a>), their <i>idols of silver and gold</i>, 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 <i>their iniquity</i> is their <i>stumbling-block</i>, which throws them down, so that they fall into ruin. Note, Sinners are their own tempters (<i>every man is tempted when he is drawn aside of his own lust</i>), and so they are their own destroyers. <i>If thou scornest, thou alone shalt bear it</i>; and thus <i>they put the stumbling-block of their iniquity before their</i> own <i>faces</i>, 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>I have loved strangers, and after them I will go</i>; that is the language of their hearts. And <i>should</i> God <i>be enquired of</i> by such wretches? Do they not hereby rather put an affront upon him than do him any honour, as those did who <i>bowed the knee</i> 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?”</p>
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<p class="tab-1">III. The answer which God, in just displeasure, orders Ezekiel to give them, <a class="bibleref" title="Ezek.14.4" href="/passage/?search=Ezek.14.4">Ezek. 14:4</a>. 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 <i>every man of the house of Israel</i>, 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 <i>comes to the prophet</i>, who, he expects, will be civil to him, but God will give him his answer, by punishing him for his impudence: <i>I the Lord</i>, who <i>speak and it is done, I will answer him that cometh, according to the multitude of his idols</i>. Observe, Those who <i>set up idols in their hearts</i>, and set their hearts upon their idols, commonly have a multitude of them. Humble worshippers God answers <i>according to the multitude of his mercies</i>, but bold intruders he answers <i>according to the multitude of their idols</i>, that is, 1. According to the desire of their idols; he will give them up <i>to their own hearts’ lust</i>, and leave them to themselves to be as bad as they have a mind to be, till they <i>have filled up the measure of their iniquity</i>. Men’s corruptions are <i>idols in their hearts</i>, and they are of their own setting up; their temptations are <i>the stumbling-block of their iniquity</i>, 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 <i>send them to the gods whom they have chosen</i>, <a class="bibleref" title="Judg.10.13,Judg.10.14" href="/passage/?search=Judg.10.13,Judg.10.14"><span class="bibleref" title="Judg.10.13">Jdg. 10:13</span>, <span class="bibleref" title="Judg.10.14">14</span></a>. 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 (<a class="bibleref" title="Ezek.14.5" href="/passage/?search=Ezek.14.5">Ezek. 14:5</a>): <i>That I may take the house of Israel in their own heart</i>, 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 <i>their own hearts. O Israel! thou hast destroyed thyself. The house of Israel</i> is ruined by its own hands, <i>because they are all estranged from me through their idols</i>. 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.</p>
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<p class="tab-1">IV. The extent of this answer which God had given them—to all <i>the house of Israel</i>, <a class="bibleref" title="Ezek.14.7,Ezek.14.8" href="/passage/?search=Ezek.14.7,Ezek.14.8"><span class="bibleref" title="Ezek.14.7">Ezek. 14:7</span>, <span class="bibleref" title="Ezek.14.8">8</span></a>. 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, <a class="bibleref" title="Ezek.14.4" href="/passage/?search=Ezek.14.4">Ezek. 14:4</a>), but <i>the stranger that sojourns in Israel</i>; 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 <i>separate themselves from</i> 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, <i>to enquire of them concerning</i> 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>I the Lord will answer him by myself</i>; 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. <i>And I will set my face against that man</i>, 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 <i>will make him a sign and a proverb</i>, 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 <i>their portion appointed them with hypocrites</i>, <a class="bibleref" title="Matt.24.51" href="/passage/?search=Matt.24.51">Matt. 24:51</a>. God will make him an example; his judgments upon him shall be for warning to others to take heed of mocking God: for <i>thus shall it be done to the man that separates himself from</i> God, and yet pretends to <i>enquire concerning him</i>. The hypocrite thought to pass for one of God’s people, and to crowd into heaven among them; but God <i>will cut him off from the midst of his people</i>, will discover him, and pluck him out from the thickest of them; and by this, says God, <i>you shall know that I am the Lord</i>. 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.</p>
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<p class="tab-1">V. The doom of those pretenders to prophecy who give countenance to these pretenders to piety, <a class="bibleref" title="Ezek.14.9,Ezek.14.10" href="/passage/?search=Ezek.14.9,Ezek.14.10"><span class="bibleref" title="Ezek.14.9">Ezek. 14:9</span>, <span class="bibleref" title="Ezek.14.10">10</span></a>. 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: “<i>If the prophet</i> that flatters them <i>be deceived</i>, and gives them hopes which there is no ground for, <i>I the Lord have deceived that prophet</i>, 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 <i>not</i> from God; both are punishments to him to whom they are done, and so they <i>are</i> 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 (<a class="bibleref" title="1Kgs.22.23" href="/passage/?search=1Kgs.22.23">1 Kgs. 22:23</a>), and another in those whom God <i>gives up to strong delusions, to believe a lie, because they received not the love of the truth</i>, <a class="bibleref" title="2Thess.2.10,2Thess.2.11" href="/passage/?search=2Thess.2.10,2Thess.2.11"><span class="bibleref" title="2Thess.2.10">2 Thess. 2:10</span>, <span class="bibleref" title="2Thess.2.11">11</span></a>. But read the fearful doom of the lying prophet: <i>I will stretch out my hand upon him and will destroy him</i>. 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 <i>false prophets</i>, and afterwards of <i>false Christs</i>, 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 <i>judgments are a great deep</i>, 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 <i>the punishment of the prophet</i> that flattereth the hypocrite in his evil way shall be as the punishment of the hypocrite that seeketh to him and bespeaks <i>smooth things</i> only, <a class="bibleref" title="Isa.30.10" href="/passage/?search=Isa.30.10">Isa. 30:10</a>. The ditch shall be the same to the blind leader and the blind followers.</p>
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<p class="tab-1">VI. The good counsel that is given them for the preventing of this fearful doom (<a class="bibleref" title="Ezek.14.6" href="/passage/?search=Ezek.14.6">Ezek. 14:6</a>): “<i>Therefore repent, and turn yourselves from your idols</i>. Let <i>this</i> separate between you and them, that they separate between you and God; because they set God’s face against you, do you <i>turn away your faces from them</i>,” 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. <i>Come now, and let us reason together</i>.”</p>
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<p class="tab-1">VII. The good issue of all this as to the house of Israel; <i>therefore</i> 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, <i>that the house of Israel may go no more astray from me</i>, <a class="bibleref" title="Ezek.14.11" href="/passage/?search=Ezek.14.11">Ezek. 14:11</a>. 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 <i>the house of Israel go not astray, they will not be polluted any more</i>. 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 <i>no more be polluted, that they may be my people and I may be their God</i>. 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.</p>
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