Ezekiel 11

Ezekiel 11 BY THE PROPHETEze_11:1-25 Chapter 11 sets forth two declarations by the prophet in his vision. The first (Ezekiel 11:1-13) denounced the leaders in Jerusalem. The second brought comfort to the exiles in Babylon (Ezekiel 11:14-21). To these declarations is attached a note about the conclusion of this vision (Ezekiel 11:22-25). LEADERS Eze_11:1-13 The leading citizens of Jerusalem were convinced of the impregnability of the holy city. In Ezekiel 11:1-13 Ezekiel was commissioned to smash this vain delusion. Blackwood succinctly summarizes Ezekiel’s declarations within his vision: Jerusalem will die, but faith will live.

Men of Evil Counsel (Ezekiel 11:1-3) Observation (Ezekiel 11:1): A spirit lifted me up, and brought me unto the eastern gate of the house of the LORD, the one that faces east, and behold, in the entrance of the gate twenty-five men. I saw in their midst Jaazaniah ben-Azur and Pelatiah ben-Benaiah, princes of the people. Ezekiel feels himself swept off his feet and carried by a spirit to another part of the temple. From the inner court, where he was last said to be standing (Ezekiel 8:16), the prophet was transported to the eastern gate of the outer court. This was the spot where the throne-chariot momentarily had set down (Ezekiel 10:19). This area, just outside the sacred temple precincts, was traditionally a place of public assembly (cf. Jeremiah 26:10). At the eastern temple gate, Ezekiel saw twenty-five men. Are these the same men Ezekiel observed worshiping the sun in Ezekiel 8:16? Probably not. The former company was a priestly group, while these twenty-five appear to have been lay leaders. Furthermore, the two groups are seen in different localities. What significance there may be in the number twenty-five cannot be ascertained. The men seem to have been members of a political pressure group. Two of the twenty-five men easily were identified by Ezekiel. Jaazaniah and Pelatiah were prominent statesmen, princes of the people (Ezekiel 11:1). This term refers to the ruling class of Judah, not necessarily the royal family. Explanation (Ezekiel 11:2-3): He said unto me, Son of man, these are the men who devise iniquity, and give wicked counsel in this city; The twenty-five men are said to be those who devise iniquity and give wicked counsel in this city, i.e., Jerusalem (v 2). Exactly what this iniquity and counsel may have been is not certain. Since this narrative dates from the latter half of Zedekiah’ s reign, Jeremiah’ s experiences with the princes may give some indication. In open contradiction to Jeremiah’ s constant proclamation of certain doom for Jerusalem, the princes optimistically proclaimed the city’ s invulnerability. This anti-Babylon faction constantly agitated for revolt against the authority of Nebuchadnezzar. Such policies were tantamount to rebellion against the will of God (Jeremiah 27:12 ff.).

These policies were, therefore, politically and spiritually disastrous. Illustration (Ezekiel 11:3): who say, It is not near, let us build houses. It is the pot, and we are the meat. The defiant boast of these evil counselors is cited in Ezekiel 11:3. It (the judgment of which the true prophets spoke) is not near; let us build houses. Jeremiah had bidden the exiles in Babylon to build houses and settle down for a long stay (Jeremiah 29:5).

The evil princes urged that houses be built in Jerusalem, that business proceed as usual. Jeremiah had threatened the inhabitants of Jerusalem with the image of the seething pot (Jeremiah 1:13); but the rebel party regarded Jerusalem as the caldron that will protect the meat— the inhabitants of the city— from the fire of destruction. The schemers thus assured themselves that the walls of Jerusalem afforded them adequate protection in the event of an attack by the army of Babylon. A Message for the Rebels (Ezekiel 11:4-8)

An accusation (Ezekiel 11:4-6) Divinely authorized (Ezekiel 11:4-5): Therefore, prophesy against them, prophesy, O son of man. (Ezekiel 11:5) The Spirit of the LORD fell upon me, and said unto me, Speak! Thus says the LORD: You have said thus, O house of Israel, and the things of your spirit I surely know. In his vision Ezekiel heard himself bidden to do the true work of a prophet in rebuking the defiant rebels. Concerning these Jerusalem leaders, God had an urgent message. The repetition of the command to prophesy (Ezekiel 11:4) underscores this urgency. As in Ezekiel 2:2, Ezekiel felt the Spirit of God fall upon him. He knew that he spoke the word of the Lord inerrantly. For this reason he prefaced his visionary oracle with the phrase Thus says the Lord. Ezekiel’s message was addressed to the house of Israel, a term that in Ezekiel’ s day was restricted to the people of Judah— the remnant of Israel. God knew what the leaders of Israel had been saying. He knew their thoughts as well (Ezekiel 11:5).

Prophetically ominous (Ezekiel 11:6): You have multiplied your slain in this city, and you have filled its streets with slain. Ezekiel makes a serious accusation against the Jerusalem leadership: You have multiplied your slain in this city. This has been taken by some to be prophetic invective against the violence of the Jerusalem leadership. The term slain is often used in classical Hebrew prophecy to refer to the helpless victims of social and political iniquities. Plenty of examples from the biographical narratives of Jeremiah can be adduced to substantiate the charge of ruthlessness against the national leaders in Jerusalem. Context seems to point in the direction of another interpretation of the accusation in v 6.

It might be called a predictive accusation. The defiant attitude of the anti-Babylonian party will result in the streets of Jerusalem being filled with those slain by Babylonian swords. The princes or governmental leaders were ultimately responsible for this needless slaughter. Rebuttal (Ezekiel 11:7-8): Therefore, thus says the LORD: Your slain that you have put in your midst, they are the meat, and it is the pot; but you will be brought forth from its midst. (Ezekiel 11:8) A sword you have feared, and a sword I will bring against you (oracle of the Lord GOD). The prophet was led of the Lord to respond to their derisive and defiant caldron simile. The evil practices of Jerusalem’ s rulers had resulted in a situation in which the city walls will only serve to entrap, not protect. The gullible inhabitants of Jerusalem were bound together within the city for slaughter. The Jerusalem caldron was a pot of death, and the leaders were responsible for the slain— the corpses— that will fall in the streets of that city. But at least those slain will remain in Jerusalem, interred in their native land.

For the war-mongers a worse fate was in store. They will fall into the hand of the ruthless Nebuchadnezzar. They will be brought forth by him out of the midst of Jerusalem (Ezekiel 11:7). Stripped of metaphor, Ezekiel 11:7 states simply that Jerusalem will afford no protection to the inhabitants. Many will be slain; others will be carried away into captivity on foreign soil. With all their talk about security, the leaders really feared an attack by the sword, i.e., Babylon. These fears, Ezekiel announced, will finally materialize (Ezekiel 11:8).

The Warning Amplified (Ezekiel 11:9-13): Expulsion from Jerusalem (11:9): I will bring you out from its midst. I will place you in the hand of strangers. I will execute judgments among you. Ezekiel becomes more specific about the expulsion of the leaders from Jerusalem. In so doing, he eliminates any ambiguity in his previous statement. Their expulsion from Jerusalem, spoken of in Ezekiel 11:7, will not result in escape to safe refuge. God will deliver them into the hands of strangers, i.e., the Babylonians. Through the instrumentality of these foreigners God will execute his judgments upon the rebels.

Slaughter by the sword (Ezekiel 11:10): With the sword you will fall, upon the border of Israel I will judge you. You will know that I am the LORD. Ultimately the leaders will fall by the sword. They will taste the judgment of the Lord upon the border of Israel. This prediction was fulfilled when the princes of Judah were massacred at Riblah (Jeremiah 52:9-10) that was on the frontier of the old northern kingdom (cf. 1 Kings 8:65; 2 Kings 14:25). When this prediction came to pass, they would know that I am the Lord— that Yahweh is not indifferent to the conduct of man.

Reiteration (Ezekiel 11:11-12): It will not be your pot, nor will you be in its midst as meat; but I will judge you upon the border of Israel. (Ezekiel 11:12) You will know that I am the LORD in whose statutes you did not walk, and whose judgments you did not execute, but have done according to the judgments of the nations that are round about you. Verses 11-12a simply serve to underscore the dramatic predictions of the previous verses. Jerusalem will not serve as a caldron to protect the meat, i.e., these leaders, from the fire of the Babylonian army. Rather, they will experience divine judgment upon the border of Israel. The fulfillment of these predictions will establish that the one who spoke through the prophetic mouthpiece was really Yahweh, the God who will not leave the wicked unpunished. These leaders had disregarded the statutes and ordinances of the Lord.

On the contrary, they had followed heathen customs and practices (Ezekiel 11:12). They were therefore deserving of divine wrath.

A Death and a Prayer (Ezekiel 11:13): Now as I was prophesying, Pelatiah ben Benaiah died. Then I fell facedown and cried out in a loud voice, Ah, Lord GOD! Will you completely destroy the remnant of Israel? As Ezekiel prophesied in his vision, a dramatic event took place. One of the leaders, Pelatiah ben Benaiah, dropped dead. Was the death of Pelatiah an actual event that is incorporated into the vision? or was it is purely a symbolic and visionary occurrence.

In any case, Ezekiel was startled by this occurrence. He began to fear once again (cf. Ezekiel 9:8) that God would destroy all the remnant of Israel (Ezekiel 11:13). Following his natural impulse as prophetic intercessor, Ezekiel fell on this face in earnest supplication before the Lord. In a loud voice he cried out his exasperation, Ah Lord God! A question conveys an oblique petition on behalf of his people.

Will You make a full end of the remnant of Israel? The remnant of Israel were those who were left in Jerusalem after the Babylonian siege in 597 B.C. The prophet interpreted the death of Pelatiah, one of the chief counselors of the city, to mean that the entire population of Jerusalem will share a similar fate. JEWISH EXILES Eze_11:14-21 The Exiles in Exile (Ezekiel 11:14-16) The attitude of the Jerusalemites (Ezekiel 11:14-15): The word of the Lord came unto me, saying, (Ezekiel 11:15) Son of man, your brethren, your kinsmen, and all the house of Israel— all of these are they of whom the inhabitants of Jerusalem have said, Go far away from the LORD; the land has been given to us for a possession. In response to the desperate prayer-question of Ezekiel concerning the future of Israel, God granted to the prophet a special revelation of comfort (Ezekiel 11 :v 14). Ezekiel was first reminded that the remnant of Israel about which he was concerned embraced others besides those who still inhabited Jerusalem. The exiled Israelites were also his brethren and kinsmen. Indeed, all the house of Israel included the exiles of the northern kingdom as well as those of Judah. All the exiles were despised by those who remained in Jerusalem.

The fact that they were left in possession of the land and temple was interpreted as being an evidence of God’ s blessing on them. Conversely, they regarded those who had been carried away to foreign lands as being cursed of God because they were far from the land, i.e., Yahweh’s domain and presence. The promise of God (Ezekiel 11:16): Therefore say, Thus says the Lord GOD: Although I have removed them far among the nations, and although I have scattered them among lands, yet I will be a sanctuary for a little while for them in the lands where they have come. The Lord rebuked the haughty attitude of the Jerusalemites. The proof that the exiles were God’ s people is seen in what he had done already for them, and what he promised yet to do for them. While it was true that the exiles had been scattered among the nations by the Lord, yet this in no way implied that he had cast off these people. Though they were separated by miles from Mount Zion and God’ s house, God himself will serve as their sanctuary during the little while they were in captivity (Ezekiel 11:16). Those exiles were really nearer to the presence of God than those who worshiped in the Jerusalem temple from which the Lord had now departed. He was their protection and source of strength. The phrase little while suggests that the captivity was temporary. For Ezekiel, as for Jeremiah, the people in exile were the “ good figs” (cf. Jeremiah 24:1), and those in Jerusalem the rotten figs. The exiles were the remnant for whom there was a hope of better things.

This passage suggests that it is the presence of the Lord that makes the sanctuary, not the sanctuary that secures the presence of God. The physical temple was not absolutely essential to the relationship between God and his people. Although the exiles had lost the temple, they had not lost the presence of God.

The Exiles Transformed (Ezekiel 11:17-21) Gathering (Ezekiel 11:17): Therefore say, Thus says the Lord GOD: I will gather you from the peoples, yes I will assemble you from the lands where you have been scattered, and I will give to you the land of Israel. For those despised exiles, God had something wonderful in store. He will gather the exiles from among the nations where they had been driven. Furthermore, to these presently despised and disheartened exiles he will give the land of Israel (Ezekiel 11:17). This is the first mention of a future restoration in Ezekiel. If this prophet emphasized Mosaic threats of judgment, he also embraced the Mosaic predictions of restoration (Leviticus 26:40-45; Deuteronomy 30:1-10).

The prophecy of restoration began to be fulfilled in the work of restoration achieved by Zerubbabel, Ezra and Nehemiah. The work of gathering God’ s people, however, goes on today wherever and whenever the gospel is preached. Men and women baptized into Christ become part of the Israel of God (Galatians 6:16) and inherit the Jerusalem that is from above (Galatians 4:26).

Commitment (Ezekiel 11:18): And they will come there, and they will remove all her horrible things, and all her abominations from her. Those exiles brought home by God will be spiritual persons. Immediately upon returning, they will remove all horrible things and abominations, i.e., idols, and the paraphernalia of idolatry (Ezekiel 11:18). Repentance must precede God’ s work in the heart of men. God can do nothing for the man who will not recognize his sins and turn from them.

Consecration (Ezekiel 11:19-20): And I will give to them one heart, and a new spirit I will put within them. I will take away the heart of stone from their flesh. I will give them a heart offlesh, (Ezekiel 11:20) in order that they will walk in my statutes, and keep my ordinances, and do them. They will be my people, and I will be their God. In the new Israel, God will give his people one heart (Ezekiel 11:19). Here Ezekiel is introducing the great prophetic theme of unity among the people of God, a theme that he will later amplify by a symbolic action (Ezekiel 37:15-22). The long-standing cleavage between north and south, Israel and Judah, will disappear. Oneness of purpose and of action will characterize the new Israel of God.

The unity in Christ of Jew and Gentile, male and female, bond and free is a grand theological fact that in practice, unfortunately, God’ s people do not display before the world.The means of achieving this grand unity of God’ s people is the divine gift of a new spirit (Ezekiel 11:19). The prophet speaks here of the spirit of loyalty, obedience and unselfishness. Thus God not only sets up his covenant, he also provides all the qualifications for living under the covenant. Ezekiel Chapter ElevenVerse 1 THE OF GOD’S GLORYThis chapter concludes the section of Ezekiel 8-11 with the departure of God’s glory. That momentous event is recorded in the last paragraph of the chapter; and prior to that there are recorded two very important messages: (1) for those remaining in Jerusalem, and (2) for the exiles in Babylon, inEzekiel 11:1-13, and in Ezekiel 11:14-25 respectively. Howie expressed a view held by some that, “This is not a continuation of the vision that began in Ezekiel 8, but another vision is included here because of its content."[1] We reject this altogether; because, (1) there has been no record thus far in these chapters of Ezekiel’s having been transported back to the Chebar; (2) when he was transported back to the Chebar, the elders were still waiting there for his vision to end and for the explanation of it that Ezekiel then shared with them; and (3) the dramatic double message of these first 21 verses was extremely pertinent to Ezekiel’s ability to answer the questions of the elders that had brought them to Ezekiel in the first place. These reasons, which to us seem unanswerable, entitle us to receive this whole chapter as the concluding section of these four chapters describing Ezekiel’s vision-journey to Jerusalem. The practical divisions of the chapter are: (1) God’s Spirit takes Ezekiel to the outer eastern gate of the temple where he sees a group of twenty-five men, apparently the and governmental leaders of the nation, two of whom are named (Ezekiel 11:1-2); (2) their light-hearted parable reflecting their false sense of security is turned around upon them and made to reflect a prophecy of their doom (Ezekiel 11:3-12); (3) Ezekiel’s vision is confirmed by the sudden death of Pelatiah (Ezekiel 11:13); (4) God comforted the exiles with a message of blessing and protection, recognizing them as the “righteous remnant,” actually, the “true Israel of God,” thus completely negating the claims of the crooked leaders in Jerusalem (Ezekiel 11:14-21); (5) God’s glory is forever separated from the secular temple of Israel (Ezekiel 11:22-23); and (6) God’s Spirit transports Ezekiel back to his residence on the Chebar in Babylon where the elders are still there waiting to hear his message. Ezekiel 11:1-2“Moreover the Spirit lifted me up, and brought me unto the east gate of Jehovah’s house, which looketh eastward: and behold, by the door of the gate five and twenty men; and I saw in the midst of them Jaazaniah the son of Azzur, and Pelatiah the son of Benaiah, princes of the people. And he said unto me, Son of man, these are the men that devise iniquity, and that give wicked counsel in this city.“The mention of Jaazaniah and Pelatiah in that group of twenty-five men, along with their designation as “princes of the people” leads to the conclusion that all of these men were governmental and leaders of the people. The particular meaning of the four proper names in 1 was given by Plumptre. Jaazaniah means God hearkens; Azzur means The Helper, Pelatiah means God rescues, and Benaiah means God builds.[2] It has been suggested that the reason behind the giving of these names was to show the contrast between what their names meant and the wickedness of their counsel. Jaazaniah is distinguished from other persons with that name. We have no further information about either one of them beyond what is given here. Verse 3 “They say, the time is not near to build houses: this city is the caldron, and we are the flesh. Therefore prophesy against them, prophesy O son of man.“The understanding of this is difficult. The best versions of the Bible render the verse differently. They say, It is not near; let us build houses: this city is the caldron, and we be the flesh (KJV). Is not the time near to build houses? this city is the caldron and we are the flesh (ASV margin). We will soon be building houses again. The city is like a cooking pot, and we are like the meat in it, but at least it protects us from the fire (the Good News Bible). Will it not soon be time to build houses? The city is a cooking pot, and we are the meat (NIV). Saying, Were not houses lately built? This city is the caldron, and we the flesh (Douay Version). Houses have been recently rebuilding; all is well! The city is a cauldron, and we are the flesh, safe inside in it. (Moffatt’s Translation). These versions and translations are enough to show how general is the uncertainty about what is actually said here. It will be noticed that some have taken great liberties with the text, even introducing thoughts in no way connected with it. Beasley-Murray accepted the ASV margin, and accepted the thought as opposed to the prophetic warnings and a support for Jerusalem’s false sense of security.[3] Bruce also preferred the ASV marginal rendition, stating that the false leaders here claimed security, normality, and their expectation of a long residency in Jerusalem.[4]The learned opinions of scholars like Bruce and Beasley-Murray are impressive, but their weakness rests in the fact that the Hebrew text simply does not fit such interpretations; and therefore we favor the view of Keil. Keil took the view that the `house-building’ referred to here is a reference to Jeremiah’s instructions (Jeremiah 29:5), making the words here a brazen attempt to contradict Jeremiah’s instructions to the exiles. This would give a meaning like this: “House-building in exile is a long way off. It will not come to this; Jerusalem will not fall into the hands of the king of Babylon."[5]Whatever the false leaders were saying in Jerusalem, we are certain that their policies, their advice to the people and their false sense of security were all extremely wicked. The meaning of their proverb about the caldron and the flesh in it seems to be clear enough. They fancied themselves to be the meat, preserved and safe in the pot, at the same time falsely imputing to the exiles the status of the excess liquor already poured out of the caldron. The remaining Jews in Jerusalem at that time, following their wicked leaders looked upon themselves as “the true and only Israel.” They alone were in God’s land; all others, including the exiles, were out of it for ever. They no longer counted. The Jerusalemites alone had access to the Temple and its sacred services. They detested and despised the exiles, supposing that God no longer cared for them, and they thought that they alone were the heirs of the promises to the patriarchs. It was the horrible unjustness and arrogance of such views that had reached the exiles; and it was that very problem that had brought the elders to the house of Ezekiel at the beginning of this section in chapter 8. The very next few verses here will present the situation as it really was, namely, that the exiles were the “true Israel,” and that the Jerusalemites were doomed to utter destruction, except for a few who would be added to the remnant in Babylon. Verse 5 “And the Spirit of Jehovah fell upon me, and he said unto me, Speak. Thus saith Jehovah: Thus have ye said, O house of Israel; for I know the things that come into your mind. Ye have multiplied your slain in this city, and ye have filled the streets thereof with the slain. Therefore thus saith the Lord Jehovah: Your slain whom ye have laid in the midst of it, they are the flesh, and this city is the caldron; but ye shall be brought forth out of the midst of it. Ye have feared the sword; and I will bring the sword upon you, saith the Lord Jehovah. And I will bring ye forth out of the midst thereof, and deliver you into the hands of strangers, and will execute judgments among you.

Ye shall fall by the sword; I will judge you in the border of Israel; and ye shall know that I am Jehovah. This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; I will judge you in the border of Israel; and ye shall know that I am Jehovah; for ye have not walked in my statutes, neither have ye executed mine ordinances, but have done after the ordinances of the nations that are round about you.““Speak, Thus saith Jehovah …” (Ezekiel 11:5). We believe that Cooke is correct in his understanding that Ezekiel, “While still in his trance received the inspiration to prophesy the words of this paragraph in the very presence of the elders who were present in Ezekiel’s house."[6] In view of the attitude of the Jerusalemites toward their brothers in captivity, the words must have provided great comfort and encouragement to the elders who had sought counsel from Ezekiel. “Your slain … they are the flesh, and this city is the caldron …” (Ezekiel 11:7). “Their proverbial phrase about the flesh and the caldron undergoes a gruesome change in the usage of it here by Ezekiel. It is not the false leaders but their victims who are the real elite of the city and who deserve to be cherished within the holy city."[7] A moment later, the prophet added the words, “This city shall not be your caldron, neither shall ye be the flesh in the midst thereof” (Ezekiel 11:11). The brutal fact was that all of the citizens who would survive the vengeance of the Babylonians’ campaign against Zedekiah would be deported. Their expectancy of a long residency in Jerusalem was a vain and hopeless fantasy. Taylor interpreted this remark as being the equivalent of a declaration that, “The only good Jerusalemites are the dead Jerusalemites!"[8]“Ye shall fall by the sword; I will judge you in the border of Israel … I will judge you in the border of Israel …” (Ezekiel 11:10-11). The prophecy is doubled for emphasis. Those false leaders of the arrogant Jerusalemites will be slain by the sword, far away from their fancied security in Jerusalem. “Over seventy of those captured with the fall of Zedekiah were judged and executed by Nebuchadnezzar at Riblah (in Hamath) on the far northern border of Israel, where Nebuchadnezzar had set up his headquarters (2 Kings 25:18-21;Jeremiah 52:24-27)."[9] What a remarkable fulfillment of Ezekiel’s prophecy this proved to be! Keil commented here that, “The wicked men who boasted of their security in Jerusalem would not find security, either in Jerusalem, or anywhere in Israel; but they would be led out of the land by their enemies and slaughtered in the border of Palestine."[10]; Jeremiah 52:9-10 records the judgment of those Jerusalem leaders by Nebuchadnezzar, and his slaughter of them at Riblah in Hamath. Verse 13 “And it came to pass when I prophesied, that Pelatiah the son of Benaiah died. Then fell I down upon my face, and cried with a loud voice, and said, Ah Lord Jehovah! wilt thou make a full end of the remnant of Israel?“DEATH OF Eichrodt has the following perceptive paragraph regarding this startling event. Ezekiel still in his vision-journey to Jerusalem, and still uttering his inspired prophecy of the doom of the city and of the destruction of its evil leaders, suddenly saw in his vision Pelatiah fall down dead! The simplicity of the wording makes it plain that both the death and the despairing cry that it wrung from the prophet were part of the vision that Ezekiel experienced. It is equally impossible to deny that there would have been no sense in writing an account like this if it had not been verified, not long afterward, when the news came to Tel Abib of Pelatiah’s sudden death in Jerusalem, giving staggering proof that the prophet’s words were already being fulfilled.[11]“The narrative here gives us to understand that the death of Pelatiah in Jerusalem occurred at the very moment when Ezekiel (in his vision) saw it happen in Babylon."[12]“Wilt thou make a full end of the remnant of Israel …” (Ezekiel 11:13)? The same dreadful thought came to Ezekiel here that had once before come to him in chapter 9:8. Apparently, Ezekiel was still laboring under the delusion that, in spite of all God had already told him, the “righteous remnant” would be found, partially at least, in the city of Jerusalem. Not so. Ezekiel’s words here suggest that, “He had forgotten all the grounds of hope, still thinking, perhaps, that the “real Israel” somehow, just had to be in Jerusalem."[13]Upon this second occasion of Ezekiel’s fear that the remnant might perish, “He received comforting assurance that the exiles would be spared and restored, while the people in Jerusalem who had despised them would perish."[14] It should be remembered that the elders of the exiled Israel in Babylon were hearing every word of this. Verse 14 “And the word of Jehovah came to me, saying, Son of man, thy brethren, even thy brethren, the men of thy kindred, and all the house of Israel, all of them, are they unto whom the inhabitants of Jerusalem have said, Get you far from Jehovah; unto us is this land given for a possession. Therefore say, Thus saith the Lord Jehovah: Whereas I have removed them far off among the nations, and whereas I have scattered them among the countries, yet will I be to them a sanctuary for a little while in the countries where they are come. Therefore say, Thus saith the Lord Jehovah: I will gather you from the peoples, and assemble you out of the countries where ye have been scattered, and I will give you the land of Israel.“The mention of Ezekiel’s brethren in Ezekiel 11:15 is clarified so as to leave no doubt that the exiles are meant. The true Israel are identified in Ezekiel 11:15 as distinguished from the dwellers in Jerusalem. They are the despised exiles. “Get you far from Jehovah, this land is given to us for a possession …” (Ezekiel 11:15). What an arrogant, cruel, selfish people were the Jerusalemites. They were willing to write off as lost forever the deported thousands who had already been removed from Jerusalem. They had preempted for themselves the lands and houses and wealth of the exiles, and are here represented as saying to the exiles, “God is through with you!” How wrong they were. Ezekiel’s temptation to look for the “true Israel” in Jerusalem instead of among the exiles, “Sprang from the common tendency of people to judge God’s kingdom upon the basis of externalities. Those in Jerusalem were wealthier; they had tradition on their side; they still had the impressive temple, etc.; and men today, no less than then, are tempted to seek the truth in the same manner, where the externals are most impressive, where wealth and tradition flourish, etc."[15]“Far from having become outcasts, the exiles had now become the true Israel of God."[16] In the light of this, Ezekiel is here instructed that his principal concern must be with the Babylonian exiles, and not with any events whatsoever in Jerusalem. “A sanctuary for a little while …” (Ezekiel 11:16). Cooke is sure that this should be rendered “a sanctuary in small measure, because the reference is to degree, rather than to time."[17]Israel was indeed restored to Palestine, and a token fulfillment of the glorious promises in the following verses actually occurred; but the complete fulfillment did not take place at all in the secular history of Israel. “The more complete fulfillment appears in the Church of Christ (Galatians 6:16), and in the Jerusalem which is above (Galatians 4:26)."[18]Verse 18 “And they shall come thither and they shall take away all the detestable things thereof and all the abominations thereof from thence. And I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and I will give them a heart of flesh; that they may walk in my statutes, and keep mine ordinances, and do them: and they shall be my people, and I will be their God. But as for them whose heart walketh after the heart of their detestable things and their abominations, I will bring their way upon their own heads, saith the Lord Jehovah.“As already noted, this paragraph was never fully realized by the racial Israel, the ultimate fulfillment of it being achieved in the Messianic kingdom. Both Jeremiah and Ezekiel gave definite and reassuring promises of the New Covenant which God would make with Israel “in those days,” that is, in the days of the Messiah. “The full realization of what was promised here can only be understood in the light of the gift of the Holy Spirit upon the day of Pentecost."[19]God’s ultimate blessing of the New Israel, exclusively identified with the Church of Jesus Christ in the New Testament, would come under the New Dispensation, in the days of the Messianic kingdom. “Right here in this paragraph is the germ of that ultimate development, which Ezekiel would more fully explain in chapters 40-48."[20]“I will put a new spirit within you … I will take the stony heart out … and will give them a heart of flesh …” (Ezekiel 11:19). “In Jesus’ interview with Nicodemus (John 3), he stated that Nicodemus should have known the truth of the new birth. But where is this truth stated?

It is here in Ezekiel 11:19."[21]“But as for them whose heart walketh after the heart of detestable things …” (Ezekiel 11:21). It should always be remembered that this promise of the exiles’ return to Canaan was not given, “as an irrevocable, unconditional promise, but it was contingent upon their obedient behavior."[22]Verse 22 “Then did the cherubim lift up their wings, and the wheels were beside them; and the glory of the God of Israel was over them above. And the glory of Jehovah went up from the midst of the city, and stood upon the mountain which is on the east side of the city. And the Spirit lifted me up, and brought me in the vision by the Spirit of God into Chaldea, to them of the captivity. So the vision that I had seen went up from me. Then I spake unto them of the captivity all the things that Jehovah had showed me.“It is not stated here that the glory of God went to Babylon, but that it stood over the Mount of Olives. The Jews have a tradition that it remained there three years pleading with Israel to repent, which they refused to do, and then departed. At any rate, “The emblem of God’s presence left the city, leaving it to its fate."[23]“God had abandoned his sanctuary and his city."[24]As Taylor noted, “Those elders who had been waiting all this time, during Ezekiel’s vision-journey to Jerusalem, now had a lot to listen to."[25] However, we should not forget that they had the privilege of hearing part of Ezekiel’s message directly.

Ezekiel 11:1

Ezekiel 11:1. The vision was continued and Ezekiel saw the same men who were mentioned in chapter 8: 16. with one other named specifically. They were all leading men of Judah who were engaged in the worship of the sun which was one form of idolatry.

Ezekiel 11:2

Ezekiel 11:2. The men not only practiced that which was wrong, hut planned and advised others in it and thus were guilty of conspiracy.

Ezekiel 11:3

Ezekiel 11:3. The main idea these evil men advocated was one of opposition to the warnings of the Lord. They were making light of the predictions that Jerusalem was to be overthrown, and expressed themselves by the figurative language of the last clause of the verse. It means as if they had said, ‘‘ There is nothing in the threatening the prophet has given us. This city is all the caldron we will need to fear.”

Ezekiel 11:4

Ezekiel 11:4, Ezekiel was told to prophesy against these evil men and tlieir claims.

Ezekiel 11:5

Ezekiel 11:5. Spirit , . . fell upon me means the prophet was inspired to make his prediction against the men. The passage was introduced with the assertion that, the Lord knew what was in tlieir minds.

Ezekiel 11:6

Ezekiel 11:6. These evil men had been guilty of murder and caused men’ s dead bodies to be laid in the streets. But they had caused these deaths in their wicked contention against the others who wished to pay respect to the word of the Lord,

Ezekiel 11:7

Ezekiel 11:7. A caldron is a large kettle or boiler that is used for cooking the flesh of animats. The language was used figuratively and compared the city to the caldron and the citizens to the fiesh to be boiled therein. The Lord admitted that these men had really made such use of the city and its unfortunate citizens, but denied that such a fact was the fulfillment of the divine predictions. It was warned that He would bring the citizens out of this “caldron” and thus disprove t.he rebellious declarations that Jerusalem was the only one they would need to fear.

Ezekiel 11:8

Ezekiel 11:8. Their fear of the sword of the enemy was used as an excuse for trying to hide behind the walls of Jerusalem. God warned them that the city would not save them from the sword for they were to be exposed to it through the divine decree.

Ezekiel 11:9

Ezekiel 11:9. The strongest walls that man can buiid would be no surety against the judgments of God. Bands of strangers means those outside of their own country, and in this case it referred to the Babylonians.

Ezekiel 11:10

Ezekiel 11:10, The judgments to be brought upon Israel would be started within their own border, which means they would be made to suffer even before leaving their land.

Ezekiel 11:11

Ezekiel 11:11. Jerusalem was only a city in the border or territory extending beyond the city. The experiences which these evil men said would be confined within the city were destined to include many outside of the city. In fact, the whole territory of Judah was to suffer. In that sense the Lord affirmed, this city shall not be your caldron. (See the comments on verse 3.)

Ezekiel 11:12

Ezekiel 11:12. Over and over the motive, “shall know that I am the Lord,..” was stated to the people of Judah. That was especially fitting among a people who had been led off into the worship of strange and false gods.

Ezekiel 11:13

Ezekiel 11:13. A partial demonstration of the predictions Ezekiel bad been hearing and which he delivered, was made by the sudden death of one of the leading men. The human side of the prophet showed itself by his com-plaint to the Lord of what looked to him like a threat of complete destruction of Israel.

Ezekiel 11:14

Ezekiel 11:14. This action or remark of the prophet, brought another message from God.

Ezekiel 11:15

Ezekiel 11:15. The justice of what God was doing against the imhabitants of Jerusalem was indicated in this message to Ezekiel. They had assumed sole connection with (he Lord and had virtually disfeitowshiped all the other people of the country. For this reason they deserved the special Judgments.

Ezekiel 11:16

Ezekiel 11:16. Them is a pronoun that stands for the people in general who had been imposd upon by the leaders in Jerusalem. At Ihe very time Ezekiel was seeing this vision, be and the bulk of the nation were already in the land of Babylon, and that by the decree of the Lord. But He was not going to forsake them entirely while in the heathen land. Sanctuary means a place or means of security. Among those who had to go into captivity were many who were personally righteous and who were assured of the care of the Lord. It is appropriate the reader again see the note at 2 Kings 22:17.

Ezekiel 11:17

Ezekiel 11:17. From this verse through 20 the subject is the return from captivity. with special mention of certain results to be accomplished by the exile. The same people for whom the Lord promised to be a “sanctuary” in the preceding verse were to be brought back to their own country. The great Babylonian Empire was composed of various countries of the civilised world, and the captives were scattered more of less over those sections. That is the reason for the pre-diction that the Lord would assemble them out of the countries.

Ezekiel 11:18

Ezekiel 11:18. Take away all the detestable things is a prediction of the complete cure from Idolatry. For the historical fulfillment of this prediction see the quotation in connection with Isaiah 1:25, volume three of this Commentary.

Ezekiel 11:19

Ezekiel 11:19. A complete change of heart Is the meaning of this verse. We know that the human heart as to the body is literally flesh, therefore we must understand this language to be figurative. It means their heart (mind) had become hardened in sin and the captivity would humble them and make them become yielding to the law of God.

Ezekiel 11:20

Ezekiel 11:20. The difference between a statute and an ordinance as defined in the lexicon is so slight that we may well consider them in the same sense. A statute may be regarded as the more fixed and formal of the two, but when they come from God they both mean the rule of life which He expects his servants to follow. Shall be my people. These Israelites were always the Lord’s as far as being a race or nationality according to blood, but now they are to become his people again in the sense of forming a nation or government, something they had not been for 70 years.

Ezekiel 11:21

Ezekiel 11:21. There were some of the Jews who would not give up their love of sin and they were destined to be given over to the ravages of the exile. That, is why the period of the captivity was to reduce the nation to a remnant. \

Ezekiel 11:22

Ezekiel 11:22. These cherubims and wheels are the same that were mentioned in Ezekiel 10:14-15, and they represent the four world empires. The glory of the God of Israel was over them because He is interested in the procedure oE the governments of the world.

Ezekiel 11:23

Ezekiel 11:23. The story included in the vision was about finished, so the spirit of the Lord’s glory departed and occupied an exalted place near the city.

Ezekiel 11:24

Ezekiel 11:24. Notice the passage says Ezekiel was brought in a vision into Chaldea (or Babylon). In reality or bodily he had been there all the time. This verse means that the vision was ended and Ezekiel was to act literally in communicating his message to the people or captives among whom he was then living.

Ezekiel 11:25

Ezekiel 11:25. Them of the captivity means the Jews who were literally in captivity along with the prophet who had been taken there at the 2nd stage of the captivity