3<\/strong>. will not be inquired of<\/em> ] The proposed enquiries of the elders probably related to something in the present; to such men no answer will be given except to read the lesson of Israel’s history to them. For the history concerns them. They are one in spirit and conduct with Israel of the past, and the principles which have ruled the former history will rule also the history to come.<\/p>\n Enquire – <\/B>As to the hope of deliverance from the Babylonians.<\/P><\/p>\n Verse 3<\/span>. I will not be inquired of by you.<\/B><\/I>] I will not hear you. I will have nothing to do with you.<\/P> <\/p>\n Son of man:<\/B> see Eze 2:3<\/span>. <\/P> Speak unto the elders of Israel; <\/B>speak plainly, boldly, and to their faces, fear not their frowns; if they are deputies from Zedekiah, yet let not that character make thee mealymouthed. <\/P> Thus saith the Lord God:<\/B> this expression carries enough to encourage him. <\/P> Are ye come to inquire of me?<\/B> are ye in good earnest? Nay, but you act a deep hypocrisy, being already resolved on your own course, and yet now pretend you would know my counsel. It is a sharp reproof of their wickedness, and God utterly refuseth to be inquired of by such. <\/P> As I live:<\/B> see Eze 14:16<\/span>. <\/P> I will not be inquired of by you, <\/B>profane hypocrites, that abuse my prophet, and tempt his God. They are, as all politicians who have less of religion than worldly wisdom, willing to hear whether the prophet will flatter, and fawn, and encourage them; if so, then he is a wise, able, honest man; else a sot to be slighted. <\/P> <\/p>\n 3.<\/B> The chapter falls into twogreat parts: Eze 20:1-32<\/span>,the recital of the people’s rebellions during five distinct periods:in Egypt, the wilderness, on the borders of Canaan when a newgeneration arose, in Canaan, and in the time of the prophet. <\/P> I will not be inquired of byyou<\/B>because their moral state precluded them from capability ofknowing the will of God (Psa 66:18<\/span>;Pro 28:9<\/span>; Joh 7:17<\/span>).<\/P><\/p>\n Son of man, speak unto the elders of Israel, and say unto them<\/strong>,…. Give them this for an answer from me:<\/p>\n thus saith the Lord God, are ye come to inquire of me<\/strong>? no; not seriously, heartily, and in good earnest, determining to abide by the advice and counsel that might be given; or how can you have the face to inquire of me, when guilty of such abominations?<\/p>\n [as] I live, saith the Lord God, I will not be inquired of by you<\/strong>; knowing their wickedness and hypocrisy, which were detestable to him, and therefore would not hear what they had to say, nor give them any answer, or direct them what they should do. Sad is the case of persons when the Lord will not be inquired of by them! it is plain he has no favours to bestow upon them; for, when he has, he will put them upon inquiring of him for them, to do them unto them, Eze 36:37<\/span>; this was the case of Saul, whom God, when he inquired of him, would not answer in any of his usual ways, 1Sa 28:6<\/span>.<\/p>\n Here the Prophet is ordered to blame those elders, although they pretended to rare piety in inquiring of him: God says that they did not come with a right disposition. Many translate otherwise — if I shall be found, or be en-treated by you, or if I shall answer: thus they take the word, דרש, deresh, in a double sense: in the first clause, for to seek or interrogate; but when it is added, as I live, etc., they do not take the word by “to be sought” or “interrogated,” but by “to answer” or “be entreated.” But this seems far-fetched and in Eze 14:3<\/span>, a phrase not unlike this was explained; and hence we may gather, that God rather inveighs against the people’s hypocrisy than rejects them, and refuses to answer. There the Prophet said that the elders came to consult him, as if they had been his best disciples; but as Ezekiel might be deceived by that deceptive picture, God meets him, and says, Do you think that they come to inquire of me? They are fixed upon their idols; for their heart is towards them, and they raise their eyes to their own abominations: As I live, if they seek me, says he; that is, it is easy to convict them of bad faith, when they come suppliantly to inquire of thee. For if they truly and heartily sought me, they would renounce their idols, and would no longer partake of their abominations; but they do not repent, but remain obstinate in their wickedness. It is certain, therefore, that they are by no means sincere: there is no reason why you should delay them, or trouble yourself about them, since their conduct is mere dissimulation. So, therefore, in this passage God pronounced by his Prophet, are you come to seek me? that is, to consult me. I will not be inquired of by you, says he: the reason is, because, as we saw in the Eze 14:0<\/span> th, they always remained the same, since therefore they were at the greatest distance from God, and remained wrapped up in their own abominations, their seeking God was only fallacious. The conclusion is, that God rejected them, because, though they pretended a holy zeal, they were still perverse in their disposition; hence God refuses to discharge the office of a master towards them since they did not come to learn: this is one point. He then says, if I shall be inquired of by you. And because their hypocrisy was stained by various colors, God swears that their disposition was perverse, and that they did not come with pious and holy affections, and were neither docile nor obedient, nor desirous of making progress, and hence were unworthy of having him for a teacher. Now let us go on. <\/p>\n (3) I will not be enquired of by you.<\/strong>As in Eze. 14:3<\/span>. St. Jerome thus comments on the words: To the holy, and to those who ask for right things, the promise is given, While they are yet speaking, I will say, Here I am; but to sinners, such as these elders of Israel were, and as those whose sins the prophet proceeds to describe, no answer is given, but only a fierce rebuke for their sins, to which He adds His oath,. As I live, to strengthen His solemn refusal.<\/p>\n “Son of man, speak to the elders of Israel, and say to them, ‘Thus says the Lord Yahweh, Have you come to enquire of me? As I live, says the Lord Yahweh, I will not be enquired of by you.’ ”<\/p>\n Note the continued use of ‘son of man’. It was a constant reminder to Ezekiel that he was but an earthly man, and yet we must also see in it that he was a man who was special to God, a man apart, a chosen instrument, a man set apart for God’s service. Its frequency was such that it became a semi-title.<\/p>\n But the reply that he had to give to the elders was an indirect one. It was no oracle responding to their questions, but a declaration of why they were in their present condition, and a refusal to acknowledge their right to ask Him anything.<\/p>\n It is most people’s assumption that when they are in some kind of trouble they can come to God and he is always ready to listen. Here, however, we learn differently. These men who represented ‘His people’ had come with that assumption, and they now learned that God would not speak with them. He would not resolve their problems. They were in rebellion against Him, revealed by the abominations they committed (see Eze 18:10-13<\/span>; Eze 18:24<\/span>), therefore He was deaf to their pleas.<\/p>\n Eze 20:3 Son of man, speak unto the elders of Israel, and say unto them, Thus saith the Lord GOD; Are ye come to enquire of me? [As] I live, saith the Lord GOD, I will not be enquired of by you.<\/p>\n Ver. 3. Are ye come to inquire of me?<\/strong> ] q.d., <\/em> I scorn the motion, I loathe your false looks, be packing with your putrid hypocrisy. God will detect and shame gross hypocrites, as he did Jeroboam’s wife, the rotten hearted Pharisees, Ananias and Sapphira, that sorry couple, that consented to “tempt the Holy Ghost,” as these elders also did – that is, to make trial whether he be omniscient, and able to detect and punish them. <\/p>\n <\/p>\n I will not be inquired of by you.<\/strong> ] “The sacrifice of the wicked is abomination; how much more when he bringeth it with a wicked mind?” as these did. Pro 21:27 <\/p>\n Son of man. See note on Eze 2:1. <\/p>\n unto = with. Some codices, with one early printed edition, Aramaean, Septuagint, and Vulgate, read’ unto”. <\/p>\n the elders of Israel. In the Captivity; who were being deceived by false prophets who predicted a speedy return. <\/p>\n saith the Lord GOD = [is] Adonai Jehovah’s oracle. See note on Eze 2:4. <\/p>\n Are: Isa 1:12, Mat 3:7, Luk 3:7 <\/p>\n As I: Eze 20:31, Eze 14:3, Eze 14:4, Eze 14:7, Eze 14:8, 1Sa 28:6, Psa 50:15-21, Pro 15:8, Pro 21:27, Pro 28:9, Isa 1:15, Mic 3:7, Mat 15:8, Mat 15:9, Joh 4:24 <\/p>\n Reciprocal: 1Sa 14:37 – he answered 2Sa 22:42 – unto the Lord 2Ch 18:4 – Inquire Eze 2:1 – Son Eze 36:37 – I will yet Zec 7:13 – so Joh 4:21 – saith<\/p>\n Eze 20:3. The speech was to be about the Bame as was given at the former instance. These people were not worthy of the attention they could have received had their conduct been of the proper kind.<\/p>\n Son of man, speak unto the elders of Israel, and say unto them, Thus saith the Lord GOD; Are ye come to inquire of me? [As] I live, saith the Lord GOD, I will not be inquired of by you. 3. will not be inquired of ] The proposed enquiries of the elders probably related … Continue reading “Exegetical and Hermeneutical Commentary of Ezekiel 20:3”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-20909","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/20909","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=20909"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/20909\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=20909"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=20909"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=20909"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"