Ezekiel 14:17

Translation
King James Version
Or if I bring a sword upon that land, and say, Sword, go through the land; so that I cut off man and beast from it:
Ask
KJV (with Strong's)
Or if I bring H935 a sword H2719 upon that land H776, and say H559, Sword H2719, go through H5674 the land H776; so that I cut off H3772 man H120 and beast H929 from it:
Ask
Complete Jewish Bible
"Or if I bring the sword down on that land, saying, 'Let the sword pass through the land,' so that I eliminate both its humans and its animals;
Ask
Berean Standard Bible
Or if I bring a sword against that land and say, ‘Let a sword pass through it,’ so that I cut off from it both man and beast,
Ask
American Standard Version
Or if I bring a sword upon that land, and say, Sword, go through the land; so that I cut off from it man and beast;
Ask
World English Bible Messianic
Or if I bring a sword on that land, and say, Sword, go through the land; so that I cut off from it man and animal;
Ask
Geneva Bible (1599)
Or if I bring a sworde vpon this land, and say, Sword, go through the land, so that I destroy man and beast out of it,
Ask
Young's Literal Translation
`Or--a sword I bring in against that land, and I have said: Sword, thou dost pass over through the land, and I have cut off from it man and beast--
Ask
See also
Leviticus 26:25Ezekiel 21:3Ezekiel 21:4Zephaniah 1:3Ezekiel 5:12Ezekiel 25:13Jeremiah 47:6
In the KJVVerse 20,749 of 31,102

Study This Verse

SUMMARY

Ezekiel 14:17 powerfully depicts God's sovereign decree of judgment upon a land, employing the "sword" as a divinely dispatched instrument of devastation. This declaration is integral to a broader prophetic discourse that underscores the severe consequences of persistent idolatry and unfaithfulness, demonstrating God's direct involvement in executing His righteous judgment to "cut off man and beast," signifying a comprehensive and utterly devastating desolation.

CONTEXT

  • Literary Context: Ezekiel 14 is a pivotal chapter within the prophet's ministry to the exiles in Babylon, immediately following a series of oracles against Jerusalem and Judah (Ezekiel 12-13) and preceding further judgments and promises of restoration. The chapter opens with elders of Israel approaching Ezekiel, ostensibly to inquire of the Lord, but God reveals their hearts are still set on idols (Ezekiel 14:1-3). In response, the Lord declares He will answer them Himself, not through their false prophets, and that His answer will be one of judgment. Verses 12-23 introduce a series of four "sore judgments"—famine, wild beasts, the sword, and pestilence—each demonstrating God's unwavering resolve to purify the land. Ezekiel 14:17 specifically details the judgment of the sword, which is one of these four, emphasizing its devastating impact on all life. This passage serves as a stark warning that even the presence of righteous individuals like Noah, Daniel, and Job would not avert national judgment, only save themselves (Ezekiel 14:14, 20).
  • Historical & Cultural Context: The prophecy of Ezekiel was delivered during the Babylonian exile (circa 593-571 BC), following the first deportation of Judah's elite in 597 BC. The people, both in exile and those remaining in Jerusalem, continued to engage in idolatry and false worship, clinging to a false sense of security that God would not utterly destroy His chosen people or their holy city. The "sword" in this context refers to military invasion and warfare, a common instrument of divine judgment in the ancient Near East, often executed through powerful empires like Babylon or Assyria. Such conflicts were brutal, leading to widespread death, famine, and the complete disruption of societal life, often resulting in the "cutting off" of entire populations through slaughter or deportation. The phrase "man and beast" underscores the totality of the devastation, reflecting the comprehensive nature of ancient warfare's impact on a land's entire ecosystem and economy, leaving it utterly desolate.
  • Key Themes: This verse powerfully contributes to several overarching themes in Ezekiel and the broader prophetic literature. Firstly, it highlights Divine Sovereignty and Control, demonstrating that even instruments of destruction like war are under God's direct command. The "sword" does not act independently but is dispatched by divine fiat, reflecting God's absolute authority over history and human affairs, as seen in passages like Isaiah 45:7. Secondly, it reinforces the theme of Consequences of Persistent Sin and Idolatry. The judgment of the sword is a direct result of the nation's deep-seated rebellion and spiritual adultery, emphasizing that God's covenant people are not immune to His wrath when they forsake Him, a truth echoed throughout Deuteronomy 28. Thirdly, it underscores God's Justice and Holiness. While severe, the judgment is presented as a necessary act of divine justice against unrepentant wickedness, affirming God's unwavering commitment to His holy character and His determination to purge sin from His midst, a concept foundational to understanding God's actions throughout the Old Testament, from the flood to the destruction of Sodom and Gomorrah (Genesis 19).

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Sword (Hebrew, chereb', H2719): This term (H2719) refers to "drought; also a cutting instrument (from its destructive effect), as a knife, sword, or other sharp implement." In Ezekiel 14:17, "sword" signifies not merely a physical weapon but a potent instrument of divine judgment, representing widespread warfare, military invasion, and the resultant destruction. Its use here indicates God's direct agency in unleashing conflict as a form of punishment.
  • Go through (Hebrew, ʻâbar', H5674): Derived from H5674, a primitive root meaning "to cross over; used very widely of any transition (literal or figurative; transitive, intransitive, intensive, causative)." In this context, "go through" depicts the sword's unhindered and pervasive movement throughout the land, executing God's command without impediment. It underscores the inevitability and comprehensiveness of the judgment, implying no place will be untouched by its destructive force.
  • Cut off (Hebrew, kârath', H3772): A primitive root meaning "to cut (off, down or asunder); by implication, to destroy or consume; specifically, to covenant." Here, "cut off" emphasizes the totality of the judgment, signifying complete eradication of life from the land, both human and animal. It implies a decisive and irreversible end to existence or presence, highlighting the severity and finality of God's wrath against deep-seated sin.

Verse Breakdown

  • "Or [if] I bring a sword upon that land,": This clause unequivocally establishes God as the active agent and initiator of the judgment. The "sword" is not a random occurrence or a mere human conflict, but a divinely ordained instrument. The phrase "I bring a sword" implies a deliberate act of divine orchestration, indicating God's sovereign control over the nations and their military actions, directing them as He wills.
  • "and say, Sword, go through the land;": This is a powerful declaration of divine command, demonstrating God's absolute authority. God directly addresses the sword, personifying it as an obedient agent. This "divine fiat" emphasizes that once spoken, the judgment is set in motion and will be executed without fail, sweeping across the entire territory with irresistible force.
  • "so that I cut off man and beast from it:": This final clause reveals the devastating purpose and comprehensive nature of the judgment. The phrase "cut off" signifies complete destruction and removal, an act of decisive termination. The inclusion of "man and beast" highlights the totality of the desolation, impacting all forms of life and the very fabric of the land's existence, underscoring the severity of God's wrath against deep-seated sin and unrepentance.

Literary Devices

Ezekiel 14:17 employs several potent literary devices to convey the gravity and certainty of divine judgment. The most prominent is Personification, where the "sword" is imbued with the capacity to hear and obey a direct command from God: "Sword, go through the land." This transforms the sword from a mere inanimate object into an active, obedient agent of divine will, powerfully emphasizing God's absolute control over the instruments of judgment and the inevitability of their execution. This is further reinforced by Divine Fiat, where God's spoken word ("and say") is the sole impetus for the judgment, highlighting His omnipotence and the irresistible power of His decrees. Furthermore, the phrase "cut off man and beast" functions as Hyperbole, emphasizing the extreme and comprehensive nature of the devastation. While not necessarily a literal annihilation of every single living thing, it powerfully conveys the utter desolation and the complete disruption of life within the land, leaving no aspect untouched by the divine wrath.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ezekiel 14:17 profoundly articulates God's unwavering commitment to justice and holiness, demonstrating that His patience with sin has limits, and His judgment is both sovereignly decreed and comprehensively executed. This passage underscores the truth that God is not merely a distant observer but an active participant in history, intervening decisively when His covenant people persist in rebellion. The "sword" here is a tangible manifestation of divine wrath, serving as a stark reminder that rejection of God's ways leads to severe, often existential, consequences. This divine judgment is not arbitrary but is always a righteous response to deep-seated idolatry and unfaithfulness, aiming to purify or remove that which defiles His holy name and covenant.

REFLECTION AND APPLICATION

Ezekiel 14:17 serves as a sobering reminder of the gravity of sin and the certainty of divine judgment. In a world often prone to spiritual complacency and moral relativism, this verse calls believers to a profound reverence for God's holiness and justice. It challenges us to examine our own hearts for any "idols"—anything that takes God's rightful place—and to cultivate a spirit of genuine repentance and uncompromising obedience. For communities and nations, it highlights the enduring principle that widespread moral decay and the rejection of God's truth can invite collective consequences. While God's mercy is boundless for the repentant, His justice is equally sure for the unrepentant, compelling us to intercede for our societies and to live as salt and light, pointing others to the path of righteousness and reconciliation with a holy God. This passage ultimately fosters a healthy fear of the Lord, which is the beginning of wisdom, and encourages a deeper reliance on His grace for personal and societal transformation.

Questions for Reflection

  • What "idols" might be present in my own heart or in my community that could provoke God's righteous judgment?
  • How does understanding God's sovereign control over judgment, as depicted in this verse, deepen my reverence for His power and holiness?
  • In what ways can I, as an individual or part of a faith community, actively promote repentance and righteousness in a world that often disregards God's commands?

FAQ

Does God still use "the sword" (warfare) as a form of judgment today?

Answer: While the direct, prophetic declarations of God unleashing specific judgments like the "sword" upon particular nations, as seen in the Old Testament, are unique to that covenantal context, the underlying principle of God's sovereignty over human history and His unwavering justice remains constant. God is still sovereign over all nations and events, including conflicts and societal upheavals. The Bible teaches that sin still has consequences, and God can permit or use natural disasters, economic downturns, or even wars as instruments that bring nations to account or prompt repentance. However, discerning God's specific hand in contemporary events requires humility and careful theological interpretation, avoiding simplistic or triumphalist claims. Ultimately, God's ultimate judgment on sin has been decisively dealt with through Christ, and His primary mode of engagement with humanity in this age is through the gospel, calling all to repentance and faith in Jesus Christ (Acts 17:30-31).

CHRIST-CENTERED FULFILLMENT

Ezekiel 14:17, with its stark imagery of God's judgment through the "sword" to "cut off man and beast," finds its ultimate Christ-centered fulfillment not in a physical sword wielded against humanity, but in the spiritual judgment borne by Christ on the cross. The Old Testament judgments, like the sword, pestilence, and famine, were shadows pointing to the dire consequences of humanity's sin and rebellion against a holy God. Yet, in Christ, God's righteous wrath against sin was fully satisfied. The "cutting off" of man and beast foreshadows the ultimate separation that sin creates, but Jesus, the Lamb of God, was "cut off from the land of the living" (Isaiah 53:8) to bear the judgment that was due to us. He became the recipient of the divine wrath, enduring the ultimate "sword" of justice (Zechariah 13:7) so that those who believe in Him might not perish but have eternal life (John 3:16). Thus, the terrifying judgment of the sword in Ezekiel is transformed into the profound mercy of the cross, where the righteous judgment of God was poured out on His Son, securing peace and reconciliation for all who trust in His atoning sacrifice (Romans 5:1).

Copy as

Commentary on Ezekiel 14 verses 12–23

The scope of these verses is to show,

I. That national sins bring national judgments. When virtue is ruined and laid waste every thing else will soon be ruined and laid waste too (Eze 14:13): When the land sins against me, when vice and wickedness become epidemical, when the land sins by trespassing grievously, when the sinners have become very numerous and their sins very heinous, when gross impieties and immoralities universally prevail, then will I stretch forth my hand upon it, for the punishment of it. The divine power shall be vigorously and openly exerted; the judgments shall be extended and stretched forth to all the corners of the land, to all the concerns and interests of the nation. Grievous sins bring grievous plagues.

II. That God has a variety of sore judgments wherewith to punish sinful nations, and he has them all at command and inflicts which he pleases. He did indeed give David his choice what judgment he would be punished with for his sin in numbering the people; for any of them would serve to answer the end, which was to lessen the numbers he was proud of; but David, in effect, referred it to God again: "Let us fall into the hands of the Lord; let him choose with what rod we shall be beaten." But he uses a variety of judgments that it may appear he has a universal dominion, and that in all our concerns we may see our dependence on him. Four sore judgments are here specified: - 1. Famine, Eze 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. God breaks the staff of bread when, though we have bread, yet we are not nourished and strengthened by it. Hag 1:6, You eat, but you have not enough. 2. Hurtful beasts, noisome and noxious, either as poisonous or as ravenous. God can make these to pass through the land (Eze 14:15), to increase in all parts of it, and to bereave it, not only of the tame cattle, preying upon their flocks and herds, but of their people, devouring men, women, and children, so that no man may pass through because of the beasts; none dare travel even in the high roads for fear of being pulled in pieces by lions, or other beasts of prey, as the children of Beth-el by two bears. Note, When men revolt from their allegiance to God, and rebel against him, it is just with God that the inferior creatures should rise up in arms against men, Lev 26:22. 3. War. God often chastises sinful nations by bringing a sword upon them, the sword of a foreign enemy, and he gives it its commission and orders what execution it shall do (Eze 14:17): he says, Sword, go through the land. 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. 4. Pestilence (Eze 14:19), a dreadful disease, which has sometimes depopulated cities; by it God pours out his fury in blood (that is, in death); the pestilence kills as effectually as if the blood were shed by the sword, for it is poisoned by the disease, the sickness we call it. See how miserable the case of mankind is that lies thus exposed to deaths in various shapes. See how dangerous the case of sinners is against whom God has so many ways of fighting, so that, though they escape one judgment, God has another waiting for them.

III. That when God's professing people revolt from him, and rebel against him, they may justly expect a complication of judgments to fall upon them. God has various ways of contending with a sinful nation; but if Jerusalem, the holy city, become a harlot, God will send upon her all his four sore judgments (Eze 14:21); for the nearer any are to God in name and profession the more severely will he reckon with them if they reproach that worthy name by which they are called and give the lie to that profession. They shall be punished seven times more.

IV. That there may be, and commonly are, some few very good men, even in those places that by sin are ripened for ruin. It is no foreign supposition that, even in a land that has trespassed grievously, there may be three such men as Noah, Daniel, and Job. Daniel was now living, and at this time had scarcely arrived at the prime of his eminency, but he was already famous (at least this word of God concerning him would without fail make him so); yet he was carried away into captivity with the first of all, Dan 1:6. Some of the better sort of people in Jerusalem might perhaps think that, if Daniel (of whose fame in the king of Babylon's court they had heard much) had but continued in Jerusalem, it would have been spared for his sake, as the magicians in Babylon were. "No," says God, "though you had him, who was as eminently good in bad times and places as Noah in the old world and Job in the land of Uz, yet a reprieve should not be obtained." In the places that are most corrupt, and in the ages that are most degenerate, there is a remnant which God reserves to himself, and which still hold fast their integrity and stand fair for the honour of delivering the land, as the innocent are said to do, Job 22:30.

V. That God often spares very wicked places for the sake of a few godly people in them. This is implied here as the expectation of Jerusalem's friends in the day of its distress: "Surely God will stay his controversy with us; for are there not some among us that are emptying the measure of national guilt by their prayers, as others are filling it by their sins? And, rather than God will destroy the righteous with the wicked, he will preserve the wicked with the righteous. If Sodom might have been spared for the sake of ten good men, surely Jerusalem may."

VI. That such men as Noah, Daniel, and Job, will prevail, if any can, to turn away the wrath of God from a sinful people. Noah was a perfect man, and kept his integrity when all flesh had corrupted their way; and, for his sake, his family, though one of them was wicked (Ham), was saved in the ark. Job was a great example of piety, and mighty in prayer for his children, for his friends; and God turned his captivity when he prayed. Those were very ancient examples, before Moses, that great intercessor; and therefore God mentions them, to intimate that he had some very peculiar favourites long before the Jewish nation was formed or founded, and would have such when it was ruined, for which reason, it should seem, those names were made use of, rather than Moses, Aaron, or Samuel; and yet, lest any should think that God was partial in his respects to the ancient days, here is a modern instance, a living one, placed between those two that were the glories of antiquity, and he now a captive, and that is Daniel, to teach us not to lessen the useful good men of our own day by over-magnifying the ancients. Let the children of the captivity know that Daniel, their neighbour, and companion in tribulation, being a man of great humility, piety, and zeal for God, and instant and constant in prayer, had as good an interest in heaven as Noah or Job had. Why may not God raise up as great and good men now as he did formerly, and do as much for them?

VII. That when the sin of a people has come to its height, and the decree has gone forth for their ruin, the piety and prayers of the best men shall not prevail to finish the controversy. This is here asserted again and again, that, though these three men were in Jerusalem at this time, yet they should deliver neither son nor daughter; not so much as the little ones should be spared for their sakes, as the little ones of Israel were upon the prayer of Moses, Num 14:31. No; the land shall be desolate, and God would not hear their prayers for it, though Moses and Samuel stood before him, Jer 15:1. Note, Abused patience will turn at last into inexorable wrath; and it should seem as if God would be more inexorable in Jerusalem's case than in another (Eze 14:6), because, besides the divine patience, they had enjoyed greater privileges than any other people, which were the aggravations of their sin.

VIII. 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. Sometimes their souls (their lives) are remarkably delivered, and given them for a prey; at least their souls (their spiritual interests) are secured. If their bodies be not delivered, yet their souls are. Riches indeed profit not in the day of wrath, but righteousness delivers from death, from so great a death, so many deaths as are here threatened. This should encourage us to keep our integrity in times of common apostasy, that, if we do so, we shall be hidden in the day of the Lord's anger.

IX. That, even when God makes the greatest desolations by his judgments, he reserves some to be the monuments of his mercy, Eze 14:22, Eze 14:23. In Jerusalem itself, though marked for utter ruin, yet there shall be left a remnant, who shall not be cut off by any of those sore judgments before mentioned, but shall be carried into captivity, both sons and daughters, who shall be the seed of a new generation. The young ones, who had not grown up to such an obstinacy in sin as their fathers had who were therefore cut off as incurable, these shall be brought forth out of the ruins of Jerusalem by the victorious enemy, and behold they shall come forth to you that are in captivity, they shall make a virtue of a necessity, and shall come the more willingly to Babylon because so many of their friends have gone thither before them and are there ready to receive them; and, when they come, you shall see their ways and their doing; you shall hear them make a free and ingenuous confession of the sins they had formerly been guilty of, and a humble profession of repentance for them, with promises of reformation; and you shall see instances of their reformation, shall see what good their affliction has done them, and how prudently and patiently they conduct themselves under it. Their narrow escape shall have a good effect upon them; it shall change their temper and conversation, and make them new men. And this will redound, 1. To the satisfaction of their brethren: They shall comfort you when you see their ways. 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. When those captives told their friends how bad they had been, and how righteous God was in bringing these judgments upon them, it made them very easy, and helped to reconcile them to the calamities of Jerusalem, to the justice of God in punishing his own people so, and to the goodness of God, which now appeared to have had kind intentions in all; and thus "You shall be comforted concerning all the evil that I have brought upon Jerusalem, and, when you better understand the thing, shall not have such direful apprehensions concerning it as you have had." Note, It is a debt we owe to our brethren, if we have got good by our afflictions, to comfort them by letting them know it. 2. It will redound to the honour of God: "You shall know that I have not done without cause, not without a just provocation, and yet not without a gracious design, all that I have done in it." Note, When afflictions have done their work, and have accomplished that for which they were sent, then will appear the wisdom and goodness of God in sending them, and God will be not only justified, but glorified in them.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 12–23. Public domain.
Copy as
JeromeAD 420
Commentary on Ezekiel
(Verse 12, 13 and following) And the word of the Lord came to me, saying: Son of man, when a land sins against me by acting treacherously, I will stretch out my hand (some versions add 'upon it') and break its staff of bread, and send famine upon it, and cut off from it man and beast. And if these three men, Noah, Daniel, and Job, were in it, they would deliver their own souls by their righteousness, declares the Lord of hosts. If I also bring the most harmful beasts upon the land to devastate it, and it becomes impassable because of the beasts, and these three men are in it, as I live, says the Lord (Vulgate adds 'God'), they shall not deliver sons or daughters, but they alone shall be delivered; but the land shall be desolate. Or if I bring a sword upon that land, and say to the sword, Pass through the land, and I cut off from it man and beast, and these three men are in the midst of it, as I live, says the Lord God, they shall not deliver sons or daughters, but they alone shall be delivered. But if I bring a deadly disease upon that land and pour out my fury upon it in blood, to remove from it man and beast, and even if Noah, Daniel, and Job were in it, as I live, says the Lord God, they would save neither son nor daughter. They would deliver only themselves by their righteousness. For thus says the Lord God: Even if I bring four deadly judgments upon Jerusalem – sword, famine, evil beasts, and disease – to kill off its inhabitants and its livestock, yet there will be survivors who will bring out sons and daughters. Behold, they themselves will come out to you, and you will see their path and their inventions, and you will be comforted concerning the evil which I have brought upon Jerusalem with everything that I have brought upon it. And you will be comforted when you see their path and their inventions, and you will know that I have not done all that I have done in vain, says the Lord God. Four plagues are brought upon the earth, the transgressing and sinful earth, as the Seventy have translated it: famine, beast, sword, pestilence. If each one of these plagues were brought in separate parts to each region, and these three men, Noah and Daniel and Job, whose righteousness is proclaimed by the voices of the Scriptures, would pray for the sinful earth, they would not only be unable to save it, but not even their own sons and daughters, if they were to perpetrate the works of the sinful earth; but they would only be able to save themselves. The question is why mention only Abraham, Isaac, Jacob, Moses, and the other righteous patriarchs and prophets. This is easily solved: 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). Others, however, say that these three men alone witnessed both prosperity and adversity, and then prosperity again: therefore, they are named together; and this is secretly meant to signify that just as they saw both good and bad, and then joy again, so too the people of Israel, who first enjoyed good things and later endured the yoke of captivity, if they repent, will return to their former happiness. And if Noah and Daniel and Job were gathered together in one place, they would not be able to avert the wrath of God from the sinful earth, that is, those who dwell on the earth. What can be said then about those who believe that through the merits of their parents and their own virtues, they can free their sinful children from the fires of hell? Therefore, neither a sinful father can save his sinful son, nor can a righteous mother, from a chaste conversation, give rewards for chastity to her unchaste daughter. And on the other hand, the vices of parents will not harm their children; but the soul that sins, it shall die (Ezekiel, XVII, 4). Lot, dwelling in Sodom, not only in spirit but also in flesh, did not save his wife when she looked back, but only his daughters, who perhaps had not sinned (Genesis XIX). And the holy man Josiah, not only did he not save the sinful people with his virtues, but he himself died in their sins (2 Kings XIII). But if sometimes the Lord promises his mercy to their descendants on account of Abraham and David, it must be noted that he does not spare those who persist in wickedness; but he helps the conduct of those who repent, so that the merits of the fathers may benefit the conversation of the sons. When, he says, these things are so, and prayer does not save the sinful land from the individual punishments of such great men: thus says the Lord God, because Jerusalem has committed abominable sins, I will bring four plagues upon her at once: the sword, by which she is slain by enemies; and famine, which she endures in siege; and wild beasts, by which she is devoured while fleeing in the deserts and mountains; and pestilence, which always follows hunger and scarcity. He transferred death over her, but this, he says, I will bring upon her, so that neither men remain in her, nor animals. And yet, by my mercy, I will leave some in her, who will raise their sons and daughters; and let the captives come here, that is, to Babylon, and to Chaldea, so that when you see them and observe their works, then you will understand that they were justly captured, and my judgment was just, and may your captivity have consolation; while you understand that I have freed them from the sword, famine, beasts, and pestilence, so that by their perversity you may learn the reason why Jerusalem was overthrown, the temple set on fire, and the people led into captivity, except for those whom the sword, famine, beasts, and pestilence have consumed. These words are spoken about that Jerusalem, to which the captivity was approaching while Ezekiel was prophesying among the Chaldeans. Moreover, it is also spoken about our land, which is called: You are dust, and to dust you shall return (Gen. III, 19); and it is spoken about our Jerusalem and each of the believers, that if they have despised God's commandments and have earned the title of transgressors, famine will be induced; not a famine of bread, nor a thirst for water, but a famine of hearing the word of God. And a sword shall be brought, of which we read: They shall be delivered into the hands of the sword: the parts of foxes were (or will be) (Psalm 62:11). And to Mary: And thy own soul a sword shall pierce (Luke 2:35). And beasts shall be brought, to whom the just man shall not be delivered, it is demanded: Do not deliver the soul of the one who confesses to you to beasts (Psalm 73:19). And pestilence shall be brought (for which 70 interpreted death), of which it is written: The worst death for sinners (Psalm 33:22). And: The soul that sins, it shall die. And, if bitter death separates thus (Infra XVIII, 4)? Concerning all these, neither the teaching of spiritual parents, whom we understand as masters (I Reg. XV), 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). And the Jews say in vain: Abraham is our father (John 8), when they do not have the works of Abraham. But if there is any confidence, let us trust in the Lord alone. For cursed is every man who has hope in another man (Jeremiah 17), even if they are holy, even if they are prophets. We read: Do not trust in men (Psalm 146). And again: It is better to trust in the Lord than to trust in princes (Psalm 118). Not only in secular rulers, but also in the rulers of the churches, those who are just will only save their own souls. However, they will not be able to save their sons and daughters, whom they have borne in the church, if they are negligent. And yet the Apostle says: If someone's work is burned up, he himself will be saved, but only as through fire. (1 Corinthians 3:15) However, the hand is extended over the rebellious earth, so that the rod or the strength of the bread may be crushed. She extends and threatens with blows, unwillingly those who extend her and lifts up sinners to strike, but terrifies with extension and preserves the frightened.
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.
Copy as

Continue studying Ezekiel 14:17 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.

Read & Compare

Commentaries

Original Language & Research

Sermons, Hymns & Audio

TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.