Ezekiel 14:1

Translation
King James Version
¶ Then came certain of the elders of Israel unto me, and sat before me.
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KJV (with Strong's)
Then came H935 certain H582 of the elders H2205 of Israel H3478 unto me, and sat H3427 before H6440 me.
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Complete Jewish Bible
Then certain of Isra'el's leaders came to me; and while they were sitting with me,
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Berean Standard Bible
Then some of the elders of Israel came and sat down before me.
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American Standard Version
Then came certain of the elders of Israel unto me, and sat before me.
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World English Bible Messianic
Then came certain of the elders of Israel to me, and sat before me.
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Geneva Bible (1599)
Then came certaine of the Elders of Israel vnto me, and sate before me.
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Young's Literal Translation
And come in unto me do certain of the elders of Israel, and sit before me.
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See also
Ezekiel 8:1Ezekiel 20:1Ezekiel 33:31Isaiah 29:132 Kings 6:32Acts 22:3Acts 4:8
In the KJVVerse 20,733 of 31,102

Study This Verse

SUMMARY

Ezekiel 14:1 marks a significant turning point in the prophet Ezekiel's ministry during the Babylonian exile, introducing a profound divine encounter that exposes the spiritual state of the exiled community. It details the arrival of a delegation of Israelite elders who come to Ezekiel and adopt a posture of seeking divine counsel. This seemingly pious act, however, serves as a crucial prelude to a piercing divine revelation concerning the deep-seated idolatry within their hearts, underscoring God's unwavering commitment to confront sin and demand genuine repentance, even amidst outward displays of religious devotion.

CONTEXT

  • Literary Context: This verse initiates a distinct shift in Ezekiel's prophetic messages, moving from broad pronouncements of judgment against Jerusalem and surrounding nations (as seen in earlier chapters like Ezekiel 4-11 and Ezekiel 25-32) to a focused examination of the internal spiritual condition of the exiled community. Chapter 14 directly follows a series of parables and symbolic actions, intensifying the call for repentance. The immediate context reveals that despite their outward appearance of seeking God's word, these elders harbored idols in their hearts, leading to God's stern warning about individual responsibility and the consequences of unrepentant idolatry. This chapter, alongside Ezekiel 18 on personal accountability and Ezekiel 33 on the prophet's duty, forms a crucial triad emphasizing the necessity of a pure heart and genuine turning to God.
  • Historical & Cultural Context: The setting for Ezekiel 14:1 is the Babylonian exile, specifically among the Judean deportees who were taken from Jerusalem to Babylon following the first major siege in 597 BC. Ezekiel himself was part of this exiled community, residing by the Chebar Canal (Ezekiel 1:1-3). The "elders of Israel" were not merely older individuals but were recognized leaders, heads of prominent families, and influential figures who strove to maintain a semblance of societal order and religious practice among the uprooted exiles. Their act of "sitting before" Ezekiel was a deeply ingrained cultural practice in the ancient Near East, signifying a formal and respectful posture for seeking authoritative counsel, instruction, or a divine oracle from a recognized prophet or judge. In a time of profound national crisis and spiritual disorientation, cut off from the Temple and its rituals, the exiles naturally turned to a prophet like Ezekiel for divine guidance regarding their present suffering and future hope.
  • Key Themes: Ezekiel 14:1 introduces and reinforces several pivotal themes that permeate the book of Ezekiel and broader biblical theology. Firstly, it highlights the Quest for Divine Counsel, as the elders, representing the exiled remnant, actively seek guidance from God through His prophet. This reflects a universal human need for divine direction, particularly during periods of uncertainty and upheaval, a theme echoed in passages like Isaiah 8:19. Secondly, the verse underscores Prophetic Authority and Legitimacy. The willingness of these established leaders to approach Ezekiel and sit before him affirms his divine calling and the authenticity of his messages, aligning with the biblical understanding of prophets as God's chosen spokespersons (Deuteronomy 18:18). Most significantly, in light of the subsequent verses, it introduces the profound theme of Inward vs. Outward Piety. While the elders' actions appear devout and respectful, God's immediate response (as revealed in Ezekiel 14:3) exposes the deep-seated idolatry festering in their hearts. This sets the stage for a critical examination of true devotion, emphasizing that God scrutinizes the sincerity of one's heart beyond mere external religious observances, a principle powerfully articulated in 1 Samuel 16:7.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • elders (Hebrew, zâqên', H2205): This term denotes individuals who are "old" not merely in chronological age but, more importantly, in their capacity for leadership, wisdom, and established authority within the community. In ancient Israel, elders functioned as respected judges, counselors, and representatives of the people, wielding significant influence in local and national affairs. Their presence before Ezekiel indicates a formal delegation seeking official divine counsel, signifying their recognized status and the gravity of their visit.
  • Israel (Hebrew, Yisrâʼêl', H3478): Meaning "he will rule as God," this is the covenantal name bestowed upon Jacob, and by extension, refers to his descendants and the nation formed from them. In this context, it specifically designates the community of Judean exiles in Babylon, emphasizing their continued identity as God's chosen covenant people, despite their displacement and profound spiritual failings. The very name points to their unique relationship with God, highlighting the tragic irony of their internal idolatry.
  • sat (Hebrew, yâshab', H3427): This primitive root primarily means "to sit down," but it carries a rich semantic range, including "to dwell," "to remain," or "to settle." Here, it describes a deliberate, respectful, and formal posture. The elders had taken their places, indicating their readiness to listen intently, receive instruction, or await a divine judgment. This posture suggests a formal session where they were prepared to receive and potentially heed the words spoken by the prophet, even if their heart's true disposition was later revealed to be compromised.

Verse Breakdown

  • "Then came certain of the elders of Israel unto me": This clause establishes the immediate context, identifying the participants and their action. The "elders of Israel" are a specific, recognized group of leaders from the exiled community, signifying a formal and authoritative delegation rather than a casual visit. Their act of "coming" to Ezekiel indicates an intentional approach, recognizing his prophetic office and seeking a word from the Lord through him. The phrase "certain of" suggests a representative group, underscoring the collective nature of their inquiry.
  • "and sat before me": This describes the posture adopted by the elders, which is culturally significant in the ancient Near East. "Sitting before" a prophet, judge, or authority figure conveyed a formal and respectful stance of readiness to receive instruction, listen to an oracle, or await a verdict. It implies a posture of submission to the authority of the one being sat before, in this case, Ezekiel, as God's designated messenger, indicating their apparent willingness to hear and potentially obey the divine word.

Literary Devices

Ezekiel 14:1, though concise, employs several subtle yet potent literary devices. Setting the Scene is paramount, as the straightforward description of the elders' arrival and posture immediately establishes the precise context for the profound divine revelation that follows. This seemingly mundane action is deeply imbued with Symbolism, as the act of "sitting before" a prophet signifies a culturally recognized posture of seeking, respect, and readiness to receive a divine word. This symbolic action, however, creates a dramatic tension, as the subsequent verses reveal the elders' impure motives, highlighting the disparity between outward religious observance and inward spiritual reality. The verse also functions as a powerful instance of Foreshadowing, subtly hinting at the deeper spiritual issues that will be uncovered in the remainder of chapter 14. The elders' visit, presented as a quest for divine counsel, subtly prepares the reader for God's immediate and scathing indictment of their hidden idolatry, building anticipation and emphasizing the theme of divine scrutiny.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ezekiel 14:1 serves as a crucial theological pivot, connecting the themes of divine judgment and the enduring covenant relationship between God and His people, Israel. It powerfully illustrates God's continued accessibility to His people, even in their spiritual brokenness and exile, demonstrating His unwavering willingness to communicate truth, however challenging or convicting. The elders' seeking of counsel, despite its flawed underlying motives, speaks to a universal human need for divine guidance, particularly in times of profound crisis and uncertainty. This encounter also highlights the unwavering authority and active nature of God's prophetic word, which remains potent and authoritative regardless of the recipient's spiritual or moral state.

REFLECTION AND APPLICATION

Ezekiel 14:1 offers a profound and challenging mirror for contemporary believers, compelling us to critically examine the authenticity and sincerity of our spiritual seeking. When we approach God in prayer, worship, or through His Word, are our hearts truly open and surrendered to His will, or do we, much like the elders, harbor hidden "idols"—whether they be comfort, control, self-interest, or even specific outcomes—that subtly compete for the rightful supremacy of God in our lives? This verse serves as a potent reminder that God sees beyond our outward religious performances and scrutinizes the deepest intentions and affections of our hearts. It calls us to cultivate a posture of genuine humility, radical honesty, and profound repentance when we come before Him, recognizing that authentic spiritual growth and transformation begin with an unvarnished assessment of our inner landscape. Furthermore, it affirms the enduring importance of seeking godly counsel from trusted spiritual leaders and, preeminently, from the inspired Scriptures themselves, allowing God's living and active Word to expose, purify, and ultimately transform our innermost being.

Questions for Reflection

  • What hidden "idols" or competing affections might I be harboring in my heart that subtly undermine my devotion to God, even when I outwardly engage in spiritual practices?
  • How can I cultivate a more profound posture of genuine humility and an unreserved desire for God's will when I seek His counsel, rather than seeking validation for my own desires or agendas?
  • In what practical ways do I truly "sit before" God, listening intently to His Word and the promptings of His Spirit, allowing Him to expose and transform the deepest aspects of my inner life?

FAQ

Who were the "elders of Israel" mentioned in this verse?

Answer: The "elders of Israel" (Hebrew: zâqên) were not merely individuals of advanced age, but rather highly respected leaders, heads of prominent families, and influential figures within the exiled Jewish community residing in Babylon. They held positions of significant authority and wisdom, responsible for guiding the people, preserving their traditions, and maintaining a semblance of community structure in their foreign land. Their coming to Ezekiel signifies a formal and official delegation seeking divine counsel on behalf of the broader community, acknowledging his recognized role as a prophet of the Lord.

Why did these elders come to Ezekiel and "sat before" him?

Answer: The elders came to Ezekiel to seek a word or oracle from the Lord, likely concerning their present circumstances, the duration of the exile, or the reasons for their prolonged suffering. Their act of "sitting before" him was a culturally recognized and formal posture in the ancient Near East for seeking authoritative instruction, arbitration, or a divine pronouncement from a prophet or judge. It indicated a deliberate and respectful stance, signifying their readiness to listen intently and receive whatever message God might deliver through His chosen messenger. However, as the subsequent verses in Ezekiel 14:3-8 reveal, their outward display of seeking masked a deeper, unconfessed idolatry within their hearts.

CHRIST-CENTERED FULFILLMENT

Ezekiel 14:1, while depicting a specific moment of seeking divine counsel under the Old Covenant, powerfully foreshadows the ultimate and perfect access to God provided uniquely through Jesus Christ. The elders' need to approach God through a prophet, a human mediator, highlights humanity's inherent separation from a holy God and our deep-seated need for divine communication. In the New Covenant, Jesus Himself embodies the ultimate Prophet, Priest, and King, becoming the very Word of God made flesh (John 1:14). We no longer need to "sit before" a human prophet to hear from God, for in Christ, God has spoken His final, complete, and most authoritative word (Hebrews 1:1-2). The elders' flawed hearts, revealed in the subsequent verses of Ezekiel 14, underscore the inadequacy of human attempts to approach God on our own terms or through mere outward religious ritual. Christ, however, perfectly fulfills the Law and provides the only way for sinful humanity to approach a holy God, not through self-righteousness or external observances, but through His perfect atoning sacrifice and His shed blood (Hebrews 10:19-22). He is the true "Shepherd of Israel" and the ultimate "Elder" who leads His people not merely into a physical land, but into eternal life and an intimate, unhindered communion with God Himself (John 10:11).

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Commentary on Ezekiel 14 verses 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, Eze 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 Eze 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 (Eze 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 revertendi - with 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 (Eze 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, Eze 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, Jdg 10:13, Jdg 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 (Eze 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, Eze 14:7, Eze 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, Eze 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, Mat 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, Eze 14:9, Eze 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 (Kg1 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, Th2 2:10, Th2 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, Isa 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 (Eze 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, Eze 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.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–11. Public domain.
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Commentary on Ezekiel
(Chapter 14, Verse 1 onwards) And the elders of Israel came to me and sat before me. And the word of the Lord came to me, saying: Son of man, these men have set up their idols in their hearts and have put the stumbling block of their iniquity before their faces. Should I be consulted by them? Therefore speak to them and say to them: Thus says the Lord God: Every man of the house of Israel who sets up his idols in his heart and puts the stumbling block of his iniquity before his face and comes to the prophet, I the Lord will answer him with the multitude of his idols, that I may lay hold of the hearts of the house of Israel, who have turned away from me through all their idols. Therefore say to the house of Israel: Thus says the Lord God: Turn away and withdraw from your idols, and turn your faces away from all your abominations. For any man of the house of Israel, or of the aliens who immigrate to Israel, if he has estranged himself from me in Israel and has set up his idols in his heart, and has placed the stumbling block of his iniquity before his face, and has come to the prophet to inquire of me through him: I, the Lord, will answer him in person. And I will set my face against that man and make him a sign and a proverb, and I will cut him off from the midst of my people. Then you will know that I am the Lord. And if the prophet is deceived and speaks a word, I am the Lord who has deceived that prophet. I will stretch out my hand against him and destroy him from the midst of my people Israel. And they shall bear their punishment—the punishment of the inquirer shall be the same as the punishment of the prophet—so that the house of Israel may no longer go astray from me, nor defile themselves anymore with all their transgressions, but that they may be my people and I may be their God, declares the Lord of hosts. LXX: And the men of the elders of Israel came to me and sat before me. And the word of the Lord came to me, saying: Son of man, these men have set their thoughts in their hearts and have set the torment of their iniquities before their face: If I answer them when they ask? Therefore, speak to them and say to them: Thus says the Lord God: Every man of the house of Israel who sets his thoughts in his heart and sets the torment of his iniquity before his face, and comes to the prophet to inquire of him concerning me: I, the Lord, will answer him with the matters that are on his mind, in order to turn the house of Israel away according to their hearts, which have turned away from me in their thoughts. Therefore say to the house of Israel: Thus says the Lord God: Repent and turn away from your idols, and turn your faces towards me. For all the people of Israel, both those who belong to the nation and those who are foreigners in the land, are accountable to me. Those who have turned away from me and have set their hearts on evil will face punishment for their sins. If they come to a prophet to seek guidance from me, I, the Lord, will answer them according to their own wickedness and I will show my displeasure towards them. I will banish them into a desolate place and remove them from the midst of my people. Then you will know that I am the Lord. And if a prophet should wander astray and speak a word, I, the Lord, have caused that prophet to wander astray. And I will stretch out my hand against him and remove him from the midst of my people Israel. And they shall bear their iniquity according to the iniquity of the inquirer, and the guilt of the prophet shall be the same, so that the house of Israel shall not stray from me and they shall not yet be defiled by all their sins. And they shall be to me a people, and I will be to them a God, says the Lord God. After he spoke to the prophets who prophesied in their hearts, and they plastered the wall without tempering it; and to the prophetesses who used necklaces and placed their hands under every elbow, and made veils and covered the heads of all ages (through which the doctrine of perverse teachings is shown), they came to the prophet, not all of the elders, lest they all seem to be mistaken; but some of the elders of Israel, and they sat before the prophet: for what reason they had come, they were waiting in silence; and immediately the word of God came to the prophet, indicating why they were present. For it is not within the nature of man, no matter how holy, to know the secrets of the heart. Hence it is said of the Savior alone: 'And Jesus knowing their thoughts, said: Why do you think evil in your hearts?' (Matthew 9). 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. Should I respond to people of this kind, who come to me with their previous thoughts, not even abandoning their impiety in this time, but believing in idols and fraudulent divinations; holding on to the ruin of wickedness against their own face and torment, while despairing of better things and being prepared for punishment, and thus desiring to know my words through you? Therefore, since they have come to you with a corrupt heart, respond to them not in your own person, so that the authority of the one responding is not slight; but by my command, and say to them: Thus says the Lord God. But the summary of the whole passage, in a brief explanation, is this: Man is not like other nations, which may receive pardon for their errors, but the house of Israel, who, coming to the prophet to inquire about their former vices, mentioned above, I will answer them according to their heart, and their impurities, so that they may hear according to what they desire and believe. For he does not deserve correction, who asks not with the intention of learning, but of testing. For they have departed from me, and have followed idols. And this is a brief warning, that they may depart from idols and perverse thoughts, and turn to me, leaving behind their former sins. For he who deceitfully asks does not deserve to hear the truth, but he must be captured by his own heart, just as the scribes and Pharisees, questioning the Lord, or rather testing Him, hear: Why do you test me? And again: Nor will I tell you by what authority I do these things (Matthew 21:27). But whoever is such a person, and thus asks, God sets His face upon him, or confirms; as by the severity of His countenance, the hardness of His forehead is softened, and becomes an example, and a proverb, or solitude, and destruction, so that by the destruction of him from the people of God, others may know that He is the Lord who knows the secrets of the heart, and understands the perverseness of the mind; and He does not consider the words of those who speak, but their hearts. And what follows seems to raise the question: When a prophet errs and speaks a word, I, the Lord, have deceived that prophet, we cannot say that he is a true prophet, but rather a false prophet, who is called a prophet in a derivative sense. And this can be understood from the Scripture passage when King Ahab of Israel goes to battle, he does not want to listen to the prophet Micaiah, but rather he complies with the advice of the false prophets (1 Kings 22). And Michael says that he saw the Lord sitting on a throne, and that the spirit of error offered itself willingly to deceive the king. The Devil is also said to go about the earth in the book of Job, and it is said that he can receive power from the Lord over Job's substance and then his body (Job. 1 and 2). And Balaam the diviner is sent by the Lord to deceive Balak son of Beor (Num. 22). But all of this is said so that the strength of false prophets is not regarded, that the people are deceived, and that they prefer to hear lies rather than accommodate their ears to the truth. But it is said that it is to the wrath of God, that the perverse and unbelieving people would rather listen to false prophets than true prophets. Finally, he extends his hand over him, understood, the prophet, and he is erased from the midst of his people, to bear his iniquity, so that there may be a similar error and a similar punishment: so that both the one who asks and the one who is asked may bear their iniquity, and not at all shall the house of Israel be deceived by the perverse prophecies of those who have wanted to hear the words of God; but may they be the people of God and may they deserve to have the Lord. In what he said: 'I, the Lord, have deceived him,' the words of Solomon agree, who, in speaking about God, says: 'He will mock the mockers' (Prov. III, 34), and this testimony: 'If the wicked walk contrary to me, I will also walk contrary to them in fury' (Lev. XXVI, 27, 28). And what is said secondly, 'a man of the sons of Israel and of the strangers who join themselves to them,' shows in us, according to the Apostle, a twofold man, outward and inward (I Cor. XV). For they have the outward appearance of a human being, but assume the images of various animals, which the prophet, wishing to disperse them, implores: Lord, in your city you will disperse their image (Psalm 73:20). Those of whom it is written: Though a person is in honor, they do not understand; they are compared to senseless animals and become like them (Psalm 49:21). They are not true human beings, but rather human beings are like animals. Again, those who hear in the Gospel, 'You brood of vipers! Who warned you to flee from the coming wrath?' (Matthew 23:33) are not humans, but humans snakes. And about whom it is written, 'Foxes have dens, and birds have nests in the sky.' (Matthew 8:20) and about Herod, 'Go and tell that fox.' (Luke 13:32) They are not humans, but humans foxes. But those who possess both terms of human, if they stray, are corrected through punishments, so that they understand that He Himself is the Lord. And also what we have set forth according to the Septuagint: 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.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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