Ezekiel 24:14

Eze 24:14 I the LORD have spoken [it]: it shall come to pass, and I will do [it]; I will not go back, neither will I spare, neither will I repent; according to thy ways, and according to thy doings, shall they judge thee, saith the Lord GOD.

Ver. 14. I the Lord have spoken it.] And you may write upon it, Sententia haec stabit. Think not that these are only big words, bugbear terms, devised on purpose to frighten silly people; for do it I will, yea, that I will.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

That is, the Babylonians.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

go back--desist; relax [FAIRBAIRN].

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

14. shall they judge] Cf. Eze_23:49. LXX. and the versions, I will judge, which LXX. then amplified into an additional verse, somewhat in terms of Eze_22:5. The words, though found by the translator in his MS., are hardly original.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

I the Lord have spoken it; it shall come to pass,.... What God has said shall be accomplished; his word shall not return void and empty, or be without effect:

and I will do it; being God omnipotent and unchangeable:

I will not go back; from his word, or the thing threatened and denounced; nothing should prevail upon him to act such a part:

neither will I spare; show any mercy or compassion, or abate of the punishment due:

neither will I repent; or change the course and method of Providence; but abide by the decree gone forth, and the sentence pronounced, and thoroughly execute it; a heap of words ascertaining the truth of what is predicted:

according to thy ways and according to thy doings shall they judge thee, saith the Lord God; that is, the Chaldeans shall judge and condemn thee, and execute my judgments on thee in a just and righteous manner, as thy evil ways and works deserve.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

This verse scarce hath its like I think in the book of God, so fully doth it ratify and confirm all, and prevents all their evasions.

I the Lord have spoken it: this is Ezekiel’s saying, Nay, it is the Lord that hath spoken it.

It shall come to pass. But perhaps it may not be. Yea, but it shall; for I will do it, who have spoken it.

I will not go back. But God hath relaxed, as in Nineveh’s case. But he will not go back from this word.

Neither will I spare. But he will be merciful in the midst of judgment. Nay, but God will not spare, or mitigate his wrath.

Neither will I repent. Yet, ere all are consumed will he not, as Amo 7:3? No, he will not repent, your burnt flesh and city shall be a spiced sacrifice pleasing to his justice. Finally, as thou deservest, God will use thee. But then we shall be in his hand. Nay,

they, thy inveterate enemies, shall judge thee.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

14. Shall they judge — See Eze_23:49; LXX., will I judge. (See notes Eze_20:25; Eze_23:30.)

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Ver. 14 (first clause). God true to his word.

the Lord have spoken it: it shall come to pass, and I will do it.

I THE SUPPOSITION THAT GOD MAY.NOT BE TRUE TO HIS WORD. Certain observations and considerations shelter that supposition.

1. The changefulness of life. It looks as though things fell out by chance. We do not discern regular, orderly movements in Divine providence.

2. The tardy fulfillment of threat and promise. Both are delayed. Then men lose hold of both, and regard them as inoperative.

3. A false idea of Gods mercy. It is thought that God must be too kind to execute his awful threatenings of wrath.

4. Unbelief. This condition of the souls of men is at the root of the error, and it is only by its existence that other considerations are laid hold of and made occasions for doubting God"s certain performance of what he has foretold.

II THE CERTAINTY THAT GOD WILL BE TRUE TO HIS WORD. This is based on important considerations.

1. The constancy of God. He is "the Eternal." Men vary, but God is changeless. What he wills today, he wills forever.

2. The perfect knowledge of God. We may be forced to change our plans by reason of the discovery of new facts. A change in our circumstances may compel a change in our conduct. But God knows all things, and he has prevision of all future contingencies when he makes his promise. Of course, he acts in regard to changing events and the alteration of the characters of men. But these things are all foreknown, and where his action is concerned with them it is conditioned accordingly from the first. There is no surprise and consequent sudden turn.

3. The power of God. We may fail to keep our word from simple inability. A man may promise to pay a sum of money by a certain day, and, in the mean time, unforeseen misfortunes may rob him of the power to redeem his word. No such chances can happen with the Almighty.

4. The mercy of God. Archbishop Tillotson pointed out that God was not so bound to fulfill his threats as to keep his promises of grace, because men had a claim on the latter, but no one would claim the former. Nevertheless, it would not be merciful in God to torture us with warnings of a doom that was not impending. God does remit penalties. But then, from the first he has promised pardon to the penitent.

III THE CONSEQUENCES OF GOD"S BEING TRUE TO HIS WORD.

1. The vanity of unbelief. It may be with us as it was in the days of Noah. (Mat_24:37-39) But the judgment will not be the less certain because we refuse to expect it.

1. The need of a sure refuge. God has threatened judgment against sin. He will be true to his word. Then we should be prepared to face the day of wrath. Our only refuge is to "flee from God to God.

2. The assurance of true faith. God has given gracious promises of pardon to his returning children. (e.g. Isa_1:18) He will certainly be as trueto those promises as to any threatenings of wrath against the impenitent. The eternal constancy of God is a rock of refuge for his humble, repentant, trusting children.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

repent

(See Scofield "Zec 8:14").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

General Information:

Yahweh continues telling a parable to Ezekiel about a cooking pot that represents Jerusalem. This parable continues through the end of this verse. (See: Parables)

nor will I rest from it

"nor will I rest from punishing you." The word "it" refers to Yahweh punishing the people.

As your ways were, and as your activities, they will judge you

This speaks of Yahweh judging the people for their ways as if their "ways" were actually judging them. AT: "I will judge you by your activities and your ways" (See: Personification)

this is the Lord Yahweh's declaration

Yahweh speaks of himself by name to express the certainty of what he is declaring. See how you translated this in Ezekiel 5:11. AT: "this is what the Lord Yahweh has declared" or "this is what I, the Lord Yahweh, have declared" (See: First, Second, or Third Person)

translationWords

rest

Lord Yahweh

declare

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

I shall not nullify [Heb. לֹא אֶפְרַע.] I shall not nullify My decree.

nor shall I renege [Heb. וְלֹא אֶנָחֵם,] to turn back from My plans of evil, which I said I would execute upon you.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.