EZEKIEL 11 COMMENTARYEDITED BY GLENN PEASE

Gods Sure Judgment on Jerusalem1 Then the Spirit lifted me up and brought me to the gate of the house of the Lord that faces east. There at the entrance of the gate were twenty-five men, and I saw among them Jaazaniah son of Azzur and Pelatiah son of Benaiah, leaders of the people.

BARNES, "The gate - The gate of the templecourt. The gate was the place of judgment.

Five and twenty men - Not the same men as in Eze_8:16. There they were representatives of the priests, here of the princes. The number is, no doubt, symbolic, made up, probably, of 24 men and the king. The number 24 points to the tribes of undivided Israel.Jaazaniah ... Pelatiah - We know nothing more of these men. The former name was probably common at that time Eze_8:11. In these two names there is an allusion to the false hopes which they upheld. Jaazaniah (Yah (weh) listeneth) son of Azur (the Helper); Pelatiah (Yah (weh) rescues) son of Benaiah (Yah (weh) builds). In the latter case, death Eze_11:13 turned the allusion into bitter irony.

CLARKE, "At the door of the gate five and twenty men - The same persons, no doubt, who appear, Eze_8:16, worshipping the sun.

Jaazaniah the son of Azur - In Eze_8:16, we find a Jaazaniah the son of Shaphan. If Shaphan was also called Azur, they may be the same person. But it is most likely that there were two of this name, and both chiefs among the people.

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GILL, "Moreover, the spirit lifted me up,.... From the inner court of the temple, where the prophet was, according to the last account of him, Eze_8:16; it was the same Spirit that took him by the lock of his head, and lifted him up, as in Eze_8:3; and perhaps in the same manner: and brought me unto the east gate of the Lord's house, which looketh eastward; where were the cherubim, and the wheels, and the glory of God above them, Eze_10:19; and behold at the door of the gate five and twenty men; not the same as in Eze_8:16; for they were in a different place, between the porch and the altar; and about different service, they were worshipping there; and seem to be men of a different order, priests; whereas these were at the door of the eastern gate, sitting as a court of judicature, and were civil magistrates; though Jarchi and Kimchi take them to be the same. Some say Jerusalem was divided into twenty four parishes, districts, or wards, and everyone had its own head, ruler, and governor; and that there was one who was the president over them all, like the mayor and aldermen of a city; among whom I saw Jaazaniah the son of Azur; not the same that is mentioned in Eze_8:11; he was the son of Shaphan, this of Azur; he was one of the seventy of the ancients of Israel, this one of the twenty five heads or rulers of the people; he seems to have been a prince; by having a censer in his hand, this was a priest: the Septuagint and Arabic versions call him Jechoniah: and Pelatiah the son of Benaiah; these two are mentioned by name, as being principal men, and well known by the prophet; and the latter is observed more especially for what befell him, hereafter related: princes of the people; men who were entrusted with power and authority to exercise the laws of the nation; and who should have been reformers of the people, and ought to have given them good advice, and set them good examples; whereas they were the reverse, as follows:

HENRY 1-3, We have here,I. The great security of the prince's of Jerusalem, notwithstanding the judgements of God that were upon them, The prophet was brought, in vision, to the gate of the temple where these princes sat in council upon the present arduous affairs of the city: The Spirit lifted me up, and brought me to the east gate of the Lord's house, and behold twenty-five men were there. See how obsequious the prophet was to the Spirit's orders and how observant of all the discoveries that were made to him. It should seem, these twenty-five men were not the same with those twenty-five whom we saw at the door of the temple, worshipping towards the east (Eze_8:16); those seen to have been priests or Levites, for they were between the porch and the altar, but these were princes sitting in the gate of the Lord's house, to try causes (Jer_26:10), and they are here charged, not with corruptions in worship, but with mal-administration in the government; two of them are named, because they were the most active leading men, and perhaps because the

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prophet knew them, though he had been some years absent - Pelatiah and Jaazaniah,not that mentioned Eze_8:11, for he was the son of Shaphan, this is the son of Azur.Some tell us that Jerusalem was divided into twenty-four wards, and that these were the governors or aldermen of those wards, with their mayor or president. Now observe, 1. The general character which God gives of these men to the prophet (Eze_11:2): These are the men that devise mischief; under pretence of concerting measures for the public safety they harden people in their sins, and take off their fear of God's judgements which they are threatened with by the prophets; they gave wicked counsel in this city,counselling them to restrain and silence the prophets, to rebel against the king of Babylon, and to resolve upon holding the city out to the last extremity. Note, It is bad with a people when the things that belong to their peace are hidden from the eyes of those who are entrusted with their counsels. And, when mischief is done, God knows at whose door to lay it, and, in the day of discovery and recompence, will be sure to lay it at the right door, and will say, These are the men that devised it, though they are great men, and pass for wise men, and must not now be contradicted or controlled. 2. The particular charge exhibited against them in proof of this character. They are indicted for words spoken at their council-board, which he that stands in the congregation of the mighty would take cognizance of (Eze_11:3); they said to this effect, It is not near; the destruction of our city, that has been so often threatened by the prophets, is not near,not so near as they talk of. They are conscious to themselves of such an enmity to reformation that they cannot but conclude it will come at last; but they have such an opinion of God's patience (though they have long abused it) that they are willing to hope it will not come this great while. Note, Where Satan cannot persuade men to look upon the judgement to come as a thing doubtful and uncertain, yet he gains his point by persuading them to look upon it as a thing at a distance, so that it loses its force: if it be sure, yet it is not near; whereas, in truth, the Judge stands before the door. Now, if the destruction is not near, they conclude, Let us build houses; let us count upon a continuance, for this city is the caldron and we are the flesh. This seems to be a proverbial expression, signifying no more than this, We are as safe in this city as flesh in a boiling pot; the walls of the city shall be to us as walls of brass, and shall receive no more damage from the besiegers about it than the cauldron does from the fire under it.Those that think to force us out of our city into captivity shall find it to be as much at their peril as it would be to take the flesh out of a boiling pot with their hands. This appears to be the meaning of it, by the answer God gives to it (Eze_11:9): I will bring you out of the midst of the city, where you think yourselves safe, and then it will appear (Eze_11:11) that this is not your caldron, neither are you the flesh. Perhaps it has a particular reference to the flesh of the peace-offerings, which it was so great an offence for the priests themselves to take out of the caldron while it was in seething (as we find 1Sa_2:13, 1Sa_2:14), and then it intimates that they were the more secure because Jerusalem was the holy city, and they thought themselves a holy people in it, not to be meddled with. Some think this was a banter upon Jeremiah, who in one of his first visions saw Jerusalem represented by a seething pot, Jer_1:13. Now, say they, in a way of jest and ridicule, if it be a seething pot, we are as the flesh in it, and who dares meddle with us? Thus they continued mocking the messengers of the Lord, even while they suffered for so doing; but be you not mockers, lest your bands be made strong.Those hearts are indeed which are made more secure by those words of God which were designed for warning to them.

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JAMISON, "Eze_11:1-25. Prophecy of the destruction of the corrupt princes of the people; Pelatiah dies; Promise of grace to the believing remnant; Departure of the glory of God from the city; Ezekiels return to the captives.

east gate to which the glory of God had moved itself (Eze_10:19), the chief entrance of the sanctuary; the portico or porch of Solomon. The Spirit moves the prophet thither, to witness, in the presence of the divine glory, a new scene of destruction.five and twenty men The same as the twenty-five (that is, twenty-four heads of courses, and the high priest) sun-worshippers seen in Eze_8:16. The leading priestswere usually called princes of the sanctuary (Isa_43:28) and chiefs of the priests (2Ch_36:14); but here two of them are called princes of the people, with irony, as using their priestly influence to be ringleaders of the people in sin (Eze_11:2). Already the wrath of God had visited the people represented by the elders (Eze_9:6); also the glory of the Lord had left its place in the holy of holies, and, like the cherubim and flaming sword in Eden, had occupied the gate into the deserted sanctuary. The judgment on the representatives of the priesthood naturally follows here, just as the sin of the priests had followed in the description (Eze_8:12, Eze_8:16) after the sin of the elders.Jaazaniah signifying God hears.son of Azur different from Jaazaniah the son of Shaphan (Eze_8:11). Azur means help. He and Pelatiah (God delivers), son of Benaiah (God builds), are singled out as Jaazaniah, son of Shaphan, in the case of the seventy elders (Eze_8:11, Eze_8:12), because their names ought to have reminded them that God would have heard had they sought His help to deliver and build them up. But, neglecting this, they incurred the heavier judgment by the very relation in which they stood to God [Fairbairn].

K&D 1-4, Judgment upon the rulers of the nation. - Eze_11:1. And a wind lifted me up, and took me to the eastern gate of the house of Jehovah, which faces towards the east; and behold, at the entrance of the gate were five and twenty men, and I saw among them Jaazaniah the son of Azzur, and Pelatiah the son of Benaiah, the chiefs of the nation. Eze_11:2. And he said to me: Son of man, these are the men who devise iniquity, and counsel evil counsel in this city; Eze_11:3. Who say, It is not near to build houses; it is the pot, and we are the flesh. Eze_11:4. Therefore prophesy against them; prophesy, son of man. - Ezekiel is once more transported from the inner court (Eze_8:16) to the outer entrance of the eastern gate of the temple ( as in Eze_8:3), to , which, according to Eze_10:19, the vision of God had removed. There he sees twenty-five men, and among them two of the princes of the nation, whose names are given. These twenty-five men are not identical with the twenty-five priests mentioned in Eze_8:16, as Hvernick supposes. This is evident, not only from the difference in the locality, the priests standing between the porch and the altar, whereas the men referred to here stood at the outer eastern entrance to the court of the temple, but from the fact that the two who are mentioned by name are called (princes of the people), so that we may probably infer from this that all the twenty-five were secular chiefs. Hvernick's opinion, that is a term that may also be applied to princes among the priests, is as erroneous as his assertion that the priest-princes are called princes in Ezr_8:20; Neh_

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10:1, and Jer_35:4, whereas it is only to national princes that these passages refer. Hvernick is equally incorrect in supposing that these twenty-five men take the place of the seventy mentioned in Eze_8:11; for those seventy represented the whole of the nation, whereas these twenty-five (according to Eze_11:2) were simply the counsellors of the city - not, however, the twenty-four duces of twenty-four divisions of the city, with a prince of the house of Judah, as Prado maintains, on the strength of certain Rabbinical assertions; or twenty-four members of a Sanhedrim, with their president (Rosenmller); but the twelve tribe-princes (princes of the nation) and the twelve royal officers, or military commanders (1 Chron 27), with the king himself, or possibly with the commander-in-chief of the army; so that these twenty-five men represent the civil government of Israel, just as the twenty-four priest-princes, together with the high priest, represent the spiritual authorities of the covenant nation. The reason why two are specially mentioned by name is involved in obscurity, as nothing further is known of either of these persons. The words of God to the prophet in Eze_11:2 concerning them are perfectly applicable to representatives of the civil authorities or temporal rulers, namely, that they devise and give unwholesome and evil counsel. This counsel is described in Eze_11:3 by the words placed in their mouths: house-building is not near; it (the city) is the caldron, we are the flesh.These words are difficult, and different interpretations have consequently been given. The rendering, it (the judgment) is not near, let us build houses, is incorrect; for the

infinitive construct cannot stand for the imperative or the infinitive absolute, but must be the subject of the sentence. It is inadmissible also to take the sentence as a question, Is not house-building near? in the sense of it is certainly near, as Ewald does, after some of the ancient versions. For even if an interrogation is sometimes indicated simply by the tone in an energetic address, as, for example, in 2Sa_23:5, this cannot be extended to cases in which the words of another are quoted. Still less can mean non est tempus, it is not yet time, as Maurer supposes. The only way in which the words can be made to yield a sense in harmony with the context, is by taking them as a tacit allusion to Jer_29:5. Jeremiah had called upon those in exile to build themselves houses in their banishment, and prepare for a lengthened stay in Babylon, and not to allow themselves to be deceived by the words of false prophets, who predicted a speedy return; for severe judgments had yet to fall upon those who had remained behind in the land. This word of Jeremiah the authorities in Jerusalem ridiculed, saying house-building is not near, i.e., the house-building in exile is still a long way off; it will not come to this, that Jerusalem should fall either permanently or entirely into the hands of the king of Babylon. On the contrary, Jerusalem is the pot, and we, its inhabitants, are the flesh. The point of comparison is this: as the pot protects the flesh from burning, so does the city of Jerusalem protect us from destruction.

(Note: This city is a pot, our receptacle and defence, and we are the flesh enclosed therein; as flesh is preserved in its caldron till it is perfectly boiled, so shall we continue here till an extreme old age. - Hlsemann in CaloV. Bibl. Illustr.)On the other hand, there is no foundation for the assumption that the words also contain an allusion to other sayings of Jeremiah, namely, to Jer_1:13, where the judgment about to burst in from the north is represented under the figure of a smoking pot; or to Jer_19:1-15, where Jerusalem is depicted as a pot about to be broken in pieces by God; for the reference in Jer_19:1-15 is simply to an earthen pitcher, not to a meat-caldron; and the words in the verse before us have nothing at all in common with the figure in Jer_1:13. The correctness of our explanation is evident both from Eze_24:3, Eze_24:6, where

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the figure of pot and flesh is met with again, though differently applied, and from the reply which Ezekiel makes to the saying of these men in the verses that follow (Eze_11:7-11). This saying expresses not only false confidence in the strength of Jerusalem, but also contempt and scorn of the predictions of the prophets sent by God. Ezekiel is therefore to prophesy, as he does in Eze_11:5-12, against this pernicious counsel, which is confirming the people in their sins.

CALVIN, Here the Prophet admonishes the people that perverse leaders would be the cause of their destruction. For if the blind lead the blind both will fall into the ditch (Matthew 15:14; Luke 6:39.) Since, therefore, the elders of the city were such wicked apostates, they drew with them the whole body of the people into the same ruin. Now, therefore, the Prophet shows that the state of the city was so corrupt that no hope of pardon remained, since those who ought to be the eyes of the whole people were involved in darkness. But he names the five and twenty seniors Whence it is probable, that this number was chosen in the midst of confusion, or that a definite number is put for an indefinite; and I rather embrace this second view. Whatever it is, it implies that those who held the reins of government were impious despisers of God, and hence it is not surprising that impiety and defection from God and his law had begun to increase among the whole people. But we must remark the Prophets intention. For common soldiers are accustomed to consider their commanders as a shield, as we this day see in the Papacy. For this is their last refuge, since they think themselves guilty of no fault when they obey their holy Mother Church. Such also formerly was the obstinacy of the people.

Lastly, men always throw off all blame from themselves, under pretense of error or ignorance. Hence the Prophet now shows that the city was not free from Gods wrath, since it was corrupted by its leaders and rulers; nay, that this was a cause of its destruction, since the people were too easily led astray by perverse examples. Meanwhile, we must notice the Prophets freedom, because he here fearlessly attacks the most noble princes. He was, indeed, out of danger, because he was an exile: but it seems that he was at Jerusalem when he uttered this prophecy. He shows, therefore, his strength of mind, since he does not spare the nobles. Hence this useful doctrine is collected, that those who excel in reputation and rank are not free from blame if they conduct themselves wickedly, as we see happens in the Papacy. For, as to the Pope himself, it is in his power to condemn the whole world, while he exempts himself from all blame. And as to the Bishops, now twenty or thirty witnesses are required, and afterwards even seventy: hence one of those horned beasts could not be convinced, unless the whole people should rise up: so also it was

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formerly. But here the Prophet shows, that however eminent are those who are endued with power over the people, yet they are not sacred nor absolved from all law by any peculiar privilege, since God freely judges them by his Spirit, and reproves them by his Prophets. Lastly, if we wish to discharge our duty rightly, especially when it consists of the office of teaching, we should avoid all respect of persons, for those who boast that they excel others are yet subject to the censures of God. For this reason it follows

COFFMAN, Verse 1

THE DEPARTURE OF GOD'S GLORY

This 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, in Ezekiel 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.

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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."

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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.

COKE, Ezekiel 11:1. Five and twenty men The same who are represented in chap. Ezekiel 8:16 as worshipping the sun. They were princes of the people; that is to say, most probably members of the great Sanhedrim. Compare Jeremiah 26:10.

PETT, Introduction

Chapter 11. The Reason Why Yahweh Must Depart - And His Final Departure.

Having described the commencement of Yahwehs departure from Jerusalem, Ezekiel now adds further reasons why it is necessary and well deserved, but adds to it the certain hope that one day Israel will return with changed hearts and minds. Then the mighty chariot of God finally leaves the city and hovers over the mountain outside Jerusalem to the east, and Ezekiel is carried back to Babylon to tell those in captivity what he has seen.

Verse 1

Moreover the Spirit lifted me up and brought me to the east gate of Yahwehs house, which looks eastward. And behold at 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

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son of Benaiah, princes of the people.

Ezekiel was now also transported to the east gate by the Spirit Who lifted him up as before and brought him there. The east gate was the main gate of the temple which was sited from east to west. At the door of the gate were twenty five men. These were not the same as the about twenty five of Ezekiel 8:16 but the repetition of the number must be significant. Five is the number of covenant, and five times five may therefore again signify representatives of the whole covenant community. They include at least two of the princes of the people. Possibly the idea is also that they have replaced the men who were in vision destroyed in the temple as the debased leaders of Israel, or possibly they are the lay version of the twenty five in the inner court, thus demonstrating that both priesthood and laity were defiled.

Among the twenty five were at least two especially prominent men, princes of the people, although in fact they were all prominent men (Ezekiel 11:2). Most would be replacements for those who had been carried off into exile. Thus they were mainly not men of long experience. The gate would be large and have a spacious area where men could gather. It was common for the leaders of a community to meet in such a place (compare Jeremiah 26:10). Space was at a rare commodity in most ancient cities which tended to be an unplanned huddle of houses.

Jaazaniah was a fairly common name. It was found on ostraca (inscribed pieces of broken earthenware) at Lachish and Arad, and the name is also found in 2 Kings 25:23; Jeremiah 35:3. Thus we need not identify this Jaazaniah with that in Ezekiel 8:11. These two men had clearly been prominent in Ezekiels younger days, and he recognised them.

TRAPP, Ezekiel 11:1 Moreover the spirit lifted me up, and brought me unto the east gate of the LORDS house, which looketh eastward: and behold at the door of the gate five and twenty men; among whom I saw Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people.

Ver. 1. Moreover the Spirit lifted me up.] The same Spirit of God that lifted up and 10

acted the living weights and the wheels; like as the same breath causeth the diverse sounds in the organs.

Unto the east gate.] Of the outward court. [Ezekiel 10:19]

Five and twenty men.] Proceres populi, the senators of the city, with their prefect or president. The like number is now at Rome, and likewise at London; an alderman in each of the twenty-four wards, and a mayor. See Revelation 4:4.

Among whom I saw Jaazaniah.] I saw them, and knew them by name; but for no good.

Iudex locusta civitatis est malus. - Scaliger.

EBC, The second part of the vision (chapter 11) is hut loosely connected with the first. Here Jerusalem still exists, and men are alive who must certainly have perished in the "visitation of the city" if the writer had still kept himself within the limits of his previous conception. But in truth the two have little in common, except the Temple, which is the scene of both, and the cherubim, whose movements mark the transition from the one to the other. The glory of Jehovah is already departing from the house when it is stayed at the entrance of the east gate, to give the prophet his special message to the exiles.

Here we are introduced to the more political aspect of the situation in Jerusalem. The twenty-five men who are gathered in the east gate of the Temple are clearly the leading statesmen in the city; and two of them, whose names are given, are expressly designated as "princes of the people." They are apparently met in conclave to deliberate on public matters, and a word from Jehovah lays open to the prophet the nature of their projects. "These are the men that plan ruin, and hold evil counsel in this city." The evil counsel is undoubtedly the project of rebellion against the king of Babylon which must have been hatched at this time and which broke out into open revolt about three years later. The counsel was evil because directly opposed to that

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which Jeremiah was giving at the time in the name of Jehovah. But Ezekiel also throws invaluable light on the mood of the men who were urging the king along the path which led to ruin. "Are not the houses recently built?" they say, congratulating themselves on their success in repairing the damage done to the city in the time of Jehoiachin. The image of the pot and the flesh is generally taken to express the feeling of easy security in the fortifications of Jerusalem with which these light-hearted politicians embarked on a contest with Nebuchadnezzar. But their mood must be a gloomier one than that if there is any appropriateness in the language they use. To stew in their own juice, and over a fire of their own kindling, could hardly seem a desirable policy to sane men, however strong the pot might be. These councillors are well aware of the dangers they incur, and of the misery which their purpose must necessarily bring on the people. But they are determined to hazard everything and endure everything on the chance that the city may prove strong enough to baffle the resources of the king of Babylon. Once the fire is kindled, it will certainly be better to be in the pot than in the fire; and so long as Jerusalem holds out they will remain behind her walls. The answer which is put into the prophets mouth is that the issue will not be such as they hope for. The only "flesh" that will be left in the city will be the dead bodies of those who have been slain within her walls by the very men who hope that their lives will be given them for a prey. They themselves shall be dragged forth to meet their fate far away from Jerusalem on the "borders of Israel." It is not unlikely that these conspirators kept their word. Although the king and all the men of war fled from the city as soon as a breach was made, we read of certain high officials who allowed themselves to be taken in the city. [Jeremiah 52:7] Ezekiels prophecy was in their case literally fulfilled; for these men and many others were brought to the king of Babylon at Riblah, "and he smote them and put them to death at Riblah in the land of Hamath."

While Ezekiel was uttering this prophecy one of the councillors, named Pelatiah, suddenly fell down dead. Whether a man of this name had suddenly died in Jerusalem under circumstances that had deeply impressed the prophets mind, or whether the death belongs to the vision, it is impossible for us to tell. To Ezekiel the occurrence seemed an earnest of the complete destruction of the remnant of Israel by the wrath of God, and, as before, he fell on his face to intercede for them. It is then that he receives the message which seems to form the Divine answer to the perplexities which haunted the minds of the exiles in Babylon.

In their attitude towards the exiles the new leaders in Jerusalem took up a position 12

as highly privileged religious persons, quite at variance with the scepticism which governed their conduct at home. When they were following the bent of their natural inclinations by practising idolatry and perpetrating judicial murders in the city, their cry was, "Jehovah hath forsaken the land; Jehovah seeth it not." When they were eager to justify their claim to the places and possessions left vacant by their banished countrymen, they said, "They are far from Jehovah: to us the land is given in possession." They were probably equally sincere and equally insincere in both professions. They had simply learned the art which comes easily to men of the world of using religion as a cloak for greed, and throwing it off when greed could be best gratified without it. The idea which lay under their religious attitude was that the exiles had gone into captivity because their sins had incurred Jehovahs anger, and that now His wrath was exhausted and the blessing of His favour would rest on those who had been left in the land. There was sufficient plausibility in the taunt to make it peculiarly galling to the mind of the exiles, who had hoped to exercise some influence over the government in Jerusalem, and to find their places kept for them when they should be permitted to return. It may well have been the resentment produced by tidings of this hostility towards them in Jerusalem that brought their elders to the house of Ezekiel to see if he had not some message from Jehovah to reassure them.

In the mind of Ezekiel, however, the problem took another form. To him a return to the old Jerusalem had no meaning; neither buyer nor seller should have cause to congratulate himself on his position. The possession of the land of Israel belonged to those in whom Jehovahs ideal of the new Israel was realised, and the only question of religious importance was, Where is the germ of this new Israel to be found? Amongst those who survive the judgment in the old land, or amongst those who have experienced it in the form of banishment? On this point the prophet receives an explicit revelation in answer to his intercession for "the remnant of Israel." "Son of man, thy brethren, thy brethren, thy fellow-captives, and the whole house of Israel of whom the inhabitants of Jerusalem have said, They are far from Jehovah: to us it is given-the land for an inheritance! Because I have removed them far among the nations, and have scattered them among the lands, and have been to them but little of a sanctuary in the lands where they have gone, therefore say, Thus saith Jehovah, so will I gather you from the peoples, and bring you from the lands where ye have been scattered, and will give you the land of Israel." The difficult expression "I have been but little of a sanctuary" refers to the curtailment of religious privileges and means of access to Jehovah which was a necessary consequence of exile. It implies, however, that Israel in banishment had learned in some measure to

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preserve that separation from other peoples and that peculiar relation to Jehovah which constituted its national holiness. Religion perhaps perishes sooner from the overgrowth of ritual than from its deficiency. It is a historical fact that the very meagreness of the religion which could be practised in exile was the means of strengthening the more spiritual and permanent elements which constitute the essence of religion. The observances which could be maintained apart from the Temple acquired an importance which they never afterwards lost; and although some of these, such as circumcision, the Passover, the abstinence from forbidden food, were purely ceremonial, others, such as prayer, reading of the Scriptures, and the common worship of the synagogue, represent the purest and most indispensable forms in which communion with God can find expression. That Jehovah Himself became even in small measure what the word "sanctuary" denotes indicates an enrichment of the religious consciousness of which perhaps Ezekiel himself did not perceive the full import.

The great lesson which Ezekiels message seeks to impress on his hearers is that the tenure of the land of Israel depends on religious conditions. The land is Jehovahs, and He bestows it on those who are prepared to use it as His holiness demands. A pure land inhabited by a pure people is the ideal that underlies all Ezekiels visions of the future. It is evident that in such a conception of the relation between God and His people ceremonial conditions must occupy a conspicuous place. The sanctity of the land is necessarily of a ceremonial order, and so the sanctity of the people must consist partly in a scrupulous regard for ceremonial requirements. But after all the condition of the land with respect to purity or uncleanness only reflects the character of the nation whose home it is. The things that defile a land are such things as idols and other emblems of heathenism, innocent blood unavenged, and unnatural crimes of various kinds. These things derive their whole significance from the state of mind and heart which they embody; they are the plain and palpable emblems of human sin. It is conceivable that to some minds the outward emblems may have seemed the true seat of evil, and their removal an end in itself apart from the direction of the will by which it was brought about. But it would be a mistake to charge Ezekiel with any such obliquity of moral vision. Although he conceives sin as a defilement that leaves its mark on the material world, he clearly teaches that its essence lies in the opposition of the human will to the will of God. The ceremonial purity required of every Israelite is only the expression of certain aspects of Jehovahs holy nature, the bearing of which on mans spiritual life may have been obscure to the prophet, and is still more obscure to us. And the truly valuable element in compliance with such rules was the obedience to Jehovahs expressed will

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which flowed from a nature in sympathy with His. Hence in this chapter, while the first thing that the restored exiles have to do is to cleanse the land of its abominations, this act will be the expression of a nature radically changed, doing the will of God from the heart. As the emblems of idolatry that defile the land were the outcome of an irresistible national tendency to evil, so the new and sensitive spirit, taking on the impress of Jehovahs holiness through the law, shall lead to the purification of the land from those things that had provoked the eyes of His glory. "They shall come thither, and remove thence all its detestable things and all its abominations. And I will give them another heart, and put a new spirit within them. I will take away the stony heart from their flesh, and give them a heart of flesh: that they may walk in My statutes, and keep My judgments, and do them: and so shall they be My people, and I will be their God". [Ezekiel 11:18-20]

Thus in the mind of the prophet Jerusalem and its Temple are already virtually destroyed. He seemed to linger in the Temple court until he saw the chariot of Jehovah withdrawn from the city as a token that the glory had departed from Israel. Then the ecstasy passed away, and he found himself in the presence of the men to whom the hope of the future had been offered, but who were as yet unworthy to receive it.

WHEDON, Verse 1

THE POLITICAL LEADERS OF THE PEOPLE GIVE WICKED COUNSEL, AND ARE INVOLVED IN THE CITYS RUIN, Ezekiel 11:1-21.

1. The spirit lifted me See notes Ezekiel 3:12; Ezekiel 3:14; Ezekiel 8:3.

Brought me unto the east gate Jehovah and the chariot of his glory had previously removed to this place (Ezekiel 10:18-19). This was probably the outer gate of the temple and faced the rising sun. The gate in oriental cities was the place of judgment.

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Five and twenty men Are these the twenty-five sun worshipers mentioned in Ezekiel 8:16? No; these are not priests. These are the princes, or, literally, captains, of the people. The army and laity, as well as the priesthood, are now seen to be involved in rebellion against God. The number twenty-five may represent two from each tribe, or two from each division of the army, or two from each of the twelve regions of the city, led by the king or the general; or, being the usual symbolical number of solidarity, it may merely represent pictorially the whole house of Israel (Ezekiel 11:5).

Jaazaniah and Pelatiah Jaazaniah is a different man from the one mentioned in Ezekiel 8:11. These were no doubt men well known in Jerusalem and also to the exiles. Their names make the allusion peculiarly striking: Jaazaniah Jehovah listens son of Azur, the helper; Pelatiah God delivers son of Benaiah, Jehovah builds! No wonder Ezekiel became unpopular when he pointed out by name the chief leaders of Israel and exposed their wickedness. These men were probably regarded by many as the leaders of the patriotic party in Jerusalem. They believed the holy city could never be captured, and advised rebellion against Babylon and alliance with Egypt. (See chap. 17.) Ezekiel and Jeremiah and all others who prophesied the conquest of Jerusalem by Babylon were called false prophets (Jeremiah 18:18; Micah 3:11), and were no doubt declared to be in the pay of the Babylonian court.

PULPIT, Ezekiel 11:1

Moreover the Spirit lifted me up, etc. It is noticeable that the position to which Ezekiel was thus transported in his vision from his place in the inner court (Ezekiel 8:14), was identical with that which he had just seen occupied by the cherub chariot before its departure (Ezekiel 10:19). What he is about to see will throw light on the significance of their departure. The gate is probably, here as there, that of the court of the temple. Five and twenty men. The number at first reminds us of the worshippers of the sun, in Ezekiel 8:16; but that, as we saw, was probably a company of priests. On the other hand, the two who are named are styled princes of the people, which suggests a lay rather than a priestly status, and they are seen in a different locality. Conjectures as to the significance of the number vary.BI. Prophesy against them.

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Evil in high placesThe spirit told Ezekiel that the princes were the men that devised mischief and gave wicked counsels to the city. How often have we seen this prostitution of great mental power and great official authority through the service of evil! Imagine the picture of five-and-twenty men, the princes of Israel, all given over to the conception of evil policies and the execution of selfish designs! We shall miss the whole purpose of Divine revelation if we suppose that evil is local, or that it is confined to the ignorant and the poor. Evil is universal: it is in the thrones of the nations, as well as in the hovels and huts of poverty; the king has wandered as far from the standard of righteousness as has the meanest subject of his crown. Education when not sanctified is simply an instrument of evil. Great social station, when it is divorced from the action of a healthy conscience, only gives a man leverage, by the working of which he can do infinite social mischief. Moral security, therefore, is not in circumstances, but in character. When princes are right and just, wise and patriotic, it does not follow that the people will follow their example, or reproduce their excellences; but when the princes are of a contrary mind it is easy to imagine how their great influence may contribute vastly to the spread of wrong thinking and mischievous action. Religious apostasy means social anarchy. When the princes ceased to pray they ceased to regard human nature as of any value: slaughter became a pastime; heaps of slain men were passed by as mere commonplaces, and the whole city became as but a cauldron in which the flesh of men might be boiled. But God Himself says He will make this use of the city; He will make it a cauldron, and they who supposed it was a place of security shall find what uses providence can make of human arrangements. The Lord says that He is proceeding on account of the sins of the people, saying, I know the things that come into your mind, every one of them. The empire of the mind is supposed to be the exclusive property of the individual: what brother can take out of his brothers heart all the thoughts that live there? What man can read the mind of his dearest friend, and be as familiar with that friends motives as he is with that friends conduct? The mind can shut out the closest observer, yet the one observer that it cannot exclude is the living God. The things that come into the mind determine the real character of the mind of man, Conduct is but a short measure by which to estimate a mans character. (J. Parker, D. D.)

A vision of priesthoodsI. The destruction of a corrupt priesthood. The evil of the priesthood of that city and day is seen in this vision to consist in

1. Their unhallowed designs and influence. The inventions of the genius of evil are, as they were then, often manifold and deep.2. Their contempt of sacred things. They actually play about the cauldron that Jeremiah had seen in a vision of retribution. Familiarity with sacred things is perilous to men who lose true sacredness of living, for they are tempted to use their wit to cover their shallowness, with regard to themes wherein they should stand in awe and sin not.3. Their false security. Their assertion about the Chaldean invasion, It is not near, illustrates the presumptuousness that ever marks mere professors of piety.4. Their conformity to evil associations. Whereas the one consecrating cry of all true

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priesthoods is, Be ye separate, the histories of all corrupt priesthoods reveal a conformity to the world with which they have to do, that may well be charged against them in the words heard in the vision, Ye have done after the manner of the heathen.5. Their liability to terrible retribution. The death of Pelatiah, at the very time when Ezekiel was pronouncing the doom of this priesthood, is an emblem of retribution history records, and prophecy predicts on all the false.

II. The indications of a man belonging to the true priesthood.1. Open to Divine illumination. As Ezekiel was lifted up by the Spirit, and afterwards had that Spirit fall upon himindicating, surely, special contact with the Divine; so there is the promise to every regenerate man that he shall see heavens opened.2. Sensitive to impressions from human life. To be Divinely enlightened does not indicate that there will be any functionalism, any stoicism in the man.3. A wide conscious brotherliness. The cry to the exile, thy brethren, thy brethren, indicated that not alone in the twenty-five who had fallen, but in the scattered throngs that would be gathered again, he recognised a brotherhood. So our Master has taught us, all ye are brethren.4. Commissioned to proclaim inspiring promises. The priestly prophet was to utter as surely as was Isaiah, and every God-sent messenger, a comfort ye.

III. The formation of a true priesthood.I. Divinely collected. God knew where the scattered were, and would gather them again. The eye of God resting alike on all classes and castes, churches and countries, discovers the genuine men. He has been a sanctuary for a little time to them in the midst of uncongenial pursuits, hostile circumstances, adverse experiences; but from every such Babylon of evil He will gather them for His sacred work.

2. Divinely regenerated. No words could more forcibly express a complete moral and spiritual reformation than the words in which the eternal Spirit of Goodness declares, I will put a new spirit within you, and I will take the stony heart out of their flesh, and will give them a heart of flesh.3. Divinely adopted. They shall be My people, etc. (Urijah R. Thomas.)

2 The Lord said to me, Son of man, these are the men who are plotting evil and giving wicked advice in this city.

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GILL, "Then said he unto me, son of man,.... That is, the Lord, or, the Spirit of the Lord, that lifted him up: these are the men that devise mischief; or "vanity" (d); this is to be understood not of the two only that are named, though it may of them chiefly; but of all the twenty five, who formed schemes for the holding out of the siege, and for the security of the city, and of themselves in it, which was all folly and vanity: and give wicked counsel in this city; either in ecclesiastical affairs, to forsake the worship of God, and cleave to the idols of the nations; or in civil things, as follows: (d) "vanitatem", Calvin, Vatablus, Junius & Tremellius; "vanum", Cocceius, Starckius.

JAMISON, "he the Lord sitting on the cherubim (Eze_10:2).wicked counsel in opposition to the prophets of God (Eze_11:3).

PETT, Verse 2And he said to me, Son of man, these are the men who scheme iniquity and who give wicked counsel to this city. Who say, the time is not near to build houses. This city is the cauldron and we are the flesh.

These men met together as counsellors to advise the city. But in Yahwehs eyes what they schemed was iniquitous and wicked, and their counsel was evil. Their counsel was probably similar to that proscribed in Micah 2:1-2, resulting from the fact that they covet fields and seize them, and houses and take them away. And they oppress a man and his house, even a man and his heritage (see Ezekiel 11:12). Compare also Jeremiah 22:13, who uses his neighbours service without wages and does not give him his hire. The leading men were using their position to enrich themselves.

Their particular advice is stated as, the time is not near to build houses. They may have been arguing against building houses because of their own mercenary interest. Perhaps they wanted to keep the number of houses low to increase rents, or to keep

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the land free where houses had been destroyed in the previous invasion, so that they could buy it cheaply. They may even have cited the example of the Rechabites as an example to follow (Jeremiah 35:7), but with evil motive.

Alternately that advice possibly meant that this was no time to build houses because they should be building fortifications ready for rebellion against Nebuchanezzar, probably with the help of Egypt. They would hardly go it alone and the Lachish letters, ostraca discovered on the site of Lachish, confirm military contact with Egypt. So they were possibly advocating rebellion and resistance. This would suggest that they were not only greedy for other peoples property but also for status, advancement and power. (The false prophets were at this time predicting the fall of Nebuchadnezzar and freedom from his yoke - Jeremiah 28:1-4 - which in itself would be a spur to rebellion).

This interpretation fits well with the illustration, this city is the cauldron and we are the flesh. Here they were likening Jerusalem to a protective cauldron which kept them (the flesh) out of the fire (of judgment) while they were being made into a delicious meal, something delightful and desirable. Thus they were arguing that its walls would protect them from Nebuchadnezzar, as the sides of the cauldron protected the flesh inside.

So they oozed sinful self confidence, while they were disobedient to the commands of Yahweh through His prophets (Ezekiel 11:12; Micah 2:1-2; Jeremiah 21:8-10). They were being presumptious and relying, in spite of their own sinfulness and idolatry, on the well established idea that Yahweh would not allow the city and temple to be destroyed. If they were also relying on Egypt it compounded their sin. But there was no way in which it was through genuine trust in Yahweh.

Indeed they may well have claimed that Yahweh had removed the old unbelieving leadership in judgment so as to make room for them. We are the flesh, may be intended to imply that those previous leaders were rejected offal, as they are seen as suggesting later in Ezekiel 11:15. (Those who see themselves as chosen can often behave and think foolishly). But Yahweh had warned them through Jeremiah that they could not rely on belief in the inviolability of Jerusalem. That superstitious

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belief would cause Israel great damage now as it would on a number of occasions. But unlike Ezekiel they did not realise that Yahweh had for the time finished with both, for they did not believe the words of His prophets. Had they repented it might have been different, but Yahweh knew that they were too hardened to repent (compare Jeremiah 42-43).

However, the Hebrew says literallywho say, not at hand to build houses, and AV, for example, translates, it is not near, let us build houses, meaning that the coming judgment was far off so that they could settle down in peace and build houses to live in with the future secure (compare Ezekiel 28:26). But the infinitive cannot easily be so interpreted as an exhortation, which is against this translation.

But another possibility in line with this is to see the Hebrew as a question, is not the time at hand to build houses? which contains the same idea. LXX seemingly read it in a similar way and translated who say, Have not the houses been newly built? This is the cauldron, and we are the flesh which might be seen as supporting something like this (but LXX is not necessarily reliable as a deciding factor). Under this interpretation it would, however, simply be presumption of a different kind, and still be relying on the security of Jerusalem to protect them. They would be advocating building houses and by it denying that Yahweh was about to act against the city.

An alternative idea is that the time is not near to build houses had the exiles in mind. The exiles were being exhorted by the prophets to settle down in exile. Perhaps these men were arguing, against Yahweh, that now was not the time to build houses in exile, it was the time for freeing Jerusalem. (The words were in vision and finally intended for the exiles to interpret and understand. They were to see this as wrong advice, and iniquitous).

But the central point is the same in all views. That they were being presumptious, that they were relying on the fallacy of the inviolability of Jerusalem, that they were exalting themselves, and that they were ignoring Yahwehs words through His prophets. They were frighteningly blind to their own failures and self-satisfied in spite of their iniquitous behaviour.

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TRAPP, Ezekiel 11:2 Then said he unto me, Son of man, these [are] the men that devise mischief, and give wicked counsel in this city:

Ver. 2. These are the men that devise mischief.] That whet their wits and beat their brains about it; the politicians of the time, who, like children, are ever standing on their heads, and shaking their heels against heaven.

And give wicked counsel.] As Balaam and Ahithophel did of old, as Machiavel did at Florence, and Gondamor here did of later times. The prophet here nameth a couple, and taketh the same liberty to reprove them that they took to do amiss.

3 They say, Havent our houses been recently rebuilt? This city is a pot, and we are the meat in it.

BARNES, "It is not near - In contradiction to Eze_7:2.Let us build houses - To build houses implies a sense of security. Jeremiah bade the exiles build houses in a foreign land because they would not soon quit it Jer_29:5; Jer_35:7. These false counselors promised to their countrymen a sure and permanent abode in the city which God had doomed to destruction. No need, they said, to go far for safety; you are perfectly safe at home. The Hebrew, however, is, difficult: literally it means, It is not near to build houses, which may be explained as spoken in mockery of such counsel as that of Jeremiah: matters have not gone so far as to necessitate house-building in a foreign land. The same idea is expressed by the image of the caldron: whatever devastation may rage around the city, we are safe within its walls, as flesh within a caldron is unburned by the surrounding fire (compare Eze_24:6).

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CLARKE, "It is not near - That is, the threatened invasion.This city is the caldron, and we be the flesh - See the vision of the seething pot, Jer_1:13. These infidels seem to say: We will run all risks, we will abide in the city. Though it be the caldron, and we the flesh, yet we will share its fate: if it perish, we will perish with it. Or they may allude to the above prediction of Jeremiah, in order to ridicule it: We were to have been boiled long ago: but the fulfillment of that prediction is not near yet.

GILL, "Which say it is not near, let us build houses,.... Meaning that the destruction of the city was not near, as the prophet had foretold, Eze_7:3; and therefore encourage the people to build houses, and rest themselves secure, as being safe from all danger, and having nothing to fear from the Chaldean army; and so putting away the evil day far from them, which was just at hand: though the words may be rendered, "it is not proper to build houses near" (e); near the city of Jerusalem, in the suburbs of it, since they would be liable to be destroyed by the enemy; but this would not be condemned as wicked counsel, but must be judged very prudent and advisable: and the same may be objected to another rendering of the word, which might be offered, "not in the midst to build houses"; or it is not proper to build houses in the midst of the city, in order to receive the multitude that flock out of the country, through fear of the enemy, to Jerusalem for safety; since by this means, as the number of the inhabitants would be increased, so provisions in time would become scarce, and a famine must ensue, which would oblige to deliver up the city into the hands of the besiegers; wherefore the first sense seems best. The Septuagint and Arabic versions render them, "are not the houses lately built?" and so not easily demolished, and are like to continue long, and we in them; this city is the cauldron, and we be the flesh; referring to, and laughing at, what one of the prophets, namely Jeremiah, had said of them, comparing them to a boiling pot, Jer_1:13; and it is as if they should say, be it so, that this city is as a cauldron or boiling pot, then we are the flesh in it; and as flesh is not taken out of a pot until it is boiled, no more shall we be removed from hence till we die; we shall live and die in this city; and as it is difficult and dangerous to take hot boiling meat out of a cauldron, so it, is unlikely we should be taken out of this city, and carried captive; what a cauldron or brasen pot is to the flesh, it holds and keeps it from falling into the fire; that the walls of Jerusalem are to us, our safety and preservation; nor need we fear captivity.

JAMISON, "It is not near namely, the destruction of the city; therefore let us build houses, as if there was no fear. But the Hebrew opposes English Version, which would require the infinitive absolute. Rather, Not at hand is the building of houses. They sneer at Jeremiahs letter to the captives, among whom Ezekiel lived (Jer_29:5). Build ye houses, and dwell in them, that is, do not fancy, as many persuade you, that your sojourn in Babylon is to be short; it will be for seventy years (Jer_25:11, Jer_25:12; Jer_29:10); therefore build houses and settle quietly there. The scorners in Jerusalem reply, Those far off in exile may build if they please, but it is too remote a concern for us to trouble ourselves about [Fairbairn], (Compare Eze_12:22, Eze_12:27; 2Pe_3:4).

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this city ... caldron ... we ... flesh sneering at Jer_1:13, when he compared the city to a caldron with its mouth towards the north. Let Jerusalem be so if you will, and we the flesh, exposed to the raging foe from the north, still its fortifications will secure us from the flame of war outside; the city must stand for our sakes, just as the pot exists for the safety of the flesh in it. In opposition to this God says (Eze_11:11), This city shall not be your caldron, to defend you in it from the foe outside: nay, ye shall be driven out of your imaginary sanctuary and slain in the border of the land. But, says God, in Eze_11:7, your slain are the flesh, and this city the caldron; but (not as you fancy, shall ye be kept safe inside) I will bring you forth out of the midst of it; and again, in Eze_24:3, Though not a caldron in your sense, Jerusalem shall be so in the sense of its being exposed to a consuming foe, and you yourselves in it and with it.

CALVIN, Here the Prophet explains what might be obscure through their perverseness. He brings forward, therefore, what the impious thought could be covered by many fallacies. For we know that hypocrites endeavor to fix their eyes on God, and when they scatter their own clouds before themselves, they think that he is blinded. For this reason Isaiah says, that God also is wise, (Isaiah 31:2,) and derides their cunning, since they think that they blind Gods eyes whilst they conceal their sins with various coverings. Since, therefore, the obstinacy of these men was so great., the Prophet here strips off their mask; for they could be turned aside by perverse counsels to deny that they deserved anything of the kind. But the Prophet here cuts away their pretenses, because, in truth, their impiety was more than sufficiently evident, since they boast that the time is not yet at hand, and, therefore, that they might build houses at Jerusalem as in a time of ease and peace. As we saw in Jeremiah, the time of the last destruction was approaching; everything remaining in the city had now been destined to final ruin: and for this reason Jeremiah advised houses to be built in Chaldea and in foreign lands, since the captives must spend a long period there, even seventy years. (Jeremiah 29:5.) Since then the predicted time was now drawing on, it became extreme folly in the people to oppose themselves, and to treat Gods threats as a laughing-stock, and to boast that it was a time for building. Now, therefore, we see what the Prophet blames and condemns in the five and twenty men who were princes of the people, namely, that they hardened the people in obstinate wickedness, and encouraged torpor, so that the Prophets threats were unheeded. Since, therefore, they so stupified the people by their enticements, and took away all sense of repentance, they also set aside all fear of Gods wrath which had been denounced against them. The Prophet condemns this depravity in their counsels.

But, in the second clause, this contempt appears more detestable when they say, that Jerusalem is the caldron, and they are the flesh I do not doubt their allusion to

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Jeremiah; for in the first chapter the pot was shown, but the fire was from the north, (Jeremiah 1:13;) so then the Spirit wished to teach us, that the Chaldeans would come like a fire to consume Jerusalem, as if a pot is placed on a large and constant fire, even if it be full of water and flesh, yet its contents are consumed, and the juice of the flesh is dried up by too long cooking. God had demonstrated this by his servant Jeremiah: here the Jews deride and factiously elude what ought to strike them with no light fear, unless they had been too slothful: behold, say they, we are the flesh and Jerusalem is the caldron: So they seem to rate the Prophet Jeremiah, as if he were inconsistent, What? do you threaten us with captivity? and meanwhile you say that this city will be the pot and the Chaldeans the fire. If God wishes to consume us, therefore let us remain within: thus we may build houses. Now we understand how they sought some appearance of inconsistency in the words of the Prophet: as reprobate and profane men always take up arguments by which they may diminish and extenuate all faith in heavenly doctrine, nay, even reduce it to nothing if they could. The Prophet, therefore, provides a remedy for this evil, as we have seen. But before he proceeds to it, he repeats their impious saying, that Jerusalem is a caldron, and the people flesh They turned what had been said to a meaning directly contrary, for the Prophet said that they should burn since the Chaldeans would be like fire but they said well, we shall be scorched, but that will be done lightly, so that we shall remain safe to a good old age. Hence we understand how diabolical was their audacity, who were so blinded by the just judgments of God, that they did not scruple petulantly to blame even God himself, and to make a laughingstock of the authority of his teaching. Thus we see in another way how faithfully Ezekiel had discharged his duty: he had been created a Prophet: he had not to discharge his office by himself, but was an assistant to Jeremiah. And we cannot otherwise discharge our duty to God and his Church unless we mutually extend our hands to each other, when ministers are mutually united and one studies to assist the other. Ezekiel now signifies this when he professes himself the ally and assistant of Jeremiah.

COFFMAN, 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 25

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

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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.

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COKE, Ezekiel 11:3. This city is the caldron When they say, that doth not yet hang over, or threaten us, that our houses should be the caldron, and we the flesh. Jeremiah, as well as Ezekiel himself, foretold the destruction of Jerusalem under the metaphor of a seething-pot. See chap. 24: and Jeremiah 1:13.; an idea which these infidels seem here to ridicule.

TRAPP, Ezekiel 11:3 Which say, [It is] not near; let us build houses: this [city is] the caldron, and we [be] the flesh.

Ver. 3. Which say, It is not near,] sc., The evil day is not. The vision that he seeth is for many days to come; and he prophesieth of the times that are far off. [Ezekiel 12:22; Ezekiel 12:27] See Amos 6:3, Isaiah 29:1, 2 Peter 3:4. And this was likely the evil counsel they gave the king and people, lulling them asleep in the cradle of carnal security.

Let us build houses.] Though Jeremiah hath counselled us to the contrary, [Jeremiah 29:5] though he, with all the wit he hath, hath told us that this city is the caldron, and we are the flesh. [Jeremiah 1:13] Some such thing Jeremiah had indeed foretold, and these profane scoffers made a jeer at it. Captant argutias quibus elevant omnem fidem doctrinae coelestis. This made good Jeremiah complain heavily: Jeremiah 20:7-8, "I am in derision daily, every one mocketh me," &c. Our prophet Ezekiel, though he name him not, yet confirmeth his holy sayings, and threateneth his scurrilous adversaries. Ministers should stand by and for one another.

WHEDON, 3. It is not near; let us build houses Rather, the time to build houses is not near. The meaning is obscure, but seems to be this: It is no time now for peaceful occupations (Ezekiel 28:26; Isaiah 65:21; Jeremiah 29:5; Jeremiah 29:28). Jeremiah had called Jerusalem a seething pot the same word as caldron in Hebrew (Jeremiah 1:13) and so it might become if they did not arouse from their lethargy. But even the walls of an iron pot protect the flesh within it, and it was the part of patriots to strengthen their defenses rather than to give up to despair or leap into the Babylonian fires; therefore they will stay behind the walls, and, if they must die, they will die there. This was the answer of the war party to the prophets who

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counseled submission to Babylon, and it struck a popular chord.

PULPIT, It is not near, etc. The words take their place among the popular, half-proverbial sayings of which we have other examples in Ezekiel 8:12; Ezekiel 9:9; and Ezekiel 18:2. As in most proverbs of this kind, the thought is condensed to the very verge of obscurity, and the words have received very different interpretations.I find what suggests this view

4 Therefore prophesy against them; prophesy, son of man.

GILL, "Therefore prophesy against them,.... Evil things against them, things that are disagreeable to them; since they flatter themselves with good things, and cry peace and safety, let them know that destruction is coming upon them: or, "concerning them" (f); what will befall them, and that it will be otherwise with them than they imagine: prophesy, O son of man; this is repeated, not only to stir up the prophet to the performance of his work and office, not fearing the faces, and revilings, and mockings of men; but to show the indignation of the Lord at their scoffs and jeers, and the certain accomplishment of what should be predicted.

HENRY 4-12, . The method taken to awaken them out of their security. One would think that the providences of God which related to them were enough to startle them; but, to help them to understand and improve those, the word of God is sent to them to give them warning (Eze_11:4): Therefore prophesy against them, and try to undeceive them; prophesy, O son of man! upon these dead and dry bones. Note, The greatest kindness ministers can do to secure sinners is to preach against them, and to show them their misery and danger, though they are ever so unwilling to see them. We then act most for them when we appear most against them. But the prophet, being at a loss what to say to men that were hardened in sin, and that bade defiance to the judgments of God, the Spirit of the Lord fell upon him, to make him full of power and courage, and said

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unto him, Speak. Note, When sinners are flattering themselves into their own ruin it is time to speak, and to tell them that they shall have no peace if they go on. Ministers are sometimes so bashful and timorous, and so much at a loss, that they must be put on to speak, and to speak boldly. But he that commands the prophet to speak gives him instructions what to say; and he must address himself to them as the house of Israel(Eze_11:5), for not the princes only, but all the people, were concerned to know the truth of their cause, to know the worst of it. They are the house of Israel, and therefore the God of Israel is concerned, in kindness to them, to give them warning; and they are concerned in duty to him to take the warning. And what is it that the must say to them in God's name? 1. Let them know that the God of heaven takes notice of the vain confidences with which they support themselves (Eze_11:5): I know the things which come into your minds every one of them, what secret reasons you have for these resolutions, and what you aim at in putting so good a face upon a matter you know to be bad. Note, God perfectly knows not only the things that come out of our mouths, but the things that come into our minds, not only all we say, but all we think; even those thoughts that are most suddenly darted into our minds, and that as suddenly slip out of them again, so that we ourselves are scarcely aware of them, yet God knows them. He knows us better than we know ourselves; he understands our thoughts afar off. The consideration of this should oblige us to keep our hearts with all diligence, that no vain thoughts come into them or lodge within them. 2. Let them know that those who advised the people to stand it out should be accounted before God the murderers of all who had fallen, or should yet fall, in Jerusalem, by the sword of the Chaldeans; and those slain were the only ones that should remain in the city, as the flesh in the caldron. You have multiplied your slain in the city, not only those whom you have by the sword of justice unjustly put to death under colour of law, but those whom you have by your wilfulness and pride unwisely exposed to the sword of war, though you were told by the prophets that you should certainly go by the worst. Thus you, with your stubborn humour, have filled the streets of Jerusalem with the slain, Eze_11:6. Note, Those who are either unrighteous or imprudent in beginning or carrying on a war bring upon themselves a great deal of the guilt of blood; and those who are slain in the battles or sieges which they, by such a reasonable peace as the war aimed at, might have prevented, will be called their slain. Now these slain are the only flesh that shall be left in this caldron,Eze_11:7. There shall none remain to keep possession of the city but those that are buried in it. There shall be no inhabitants of Jerusalem but the inhabitants of the graves there, no freemen of the city but the free among the dead. 3. Let them know that, how impregnable soever they thought their city to be, they should be forced out of it, either driven to flight or dragged into captivity: I will bring you forth out of the midst of it,whether you will or no, Eze_11:7, Eze_11:9. They had provoked God to forsake the city, and thought they should do well enough by their own policy and strength when he was gone; but God will make them know that there is no peace to those that have left their God. If they have by their sins driven God from his house, he will soon by his judgments drive them from theirs; and it will be found that those are least safe that are most secure: This city shall not be your caldron, neither shall you be the flesh; you shall not soak away in it as you promise yourselves, and die in your nest; you think yourself safe in the midst thereof, but you shall not be long there. 4. Let them know that when God has got them out of the midst of Jerusalem he will pursue them with his judgments wherever he finds them, the judgments which they thought to shelter themselves from by keeping close in Jerusalem. They feared the sword if they should go out to the Chaldeans, and therefore would abide in their caldron, but, says God, I will bring a sword upon you30

(Eze_11:8) and you shall fall by the sword, Eze_11:10. Note, The fear of the wicked shall come upon him. And there is no fence against the judgments of God when they come with commission, no, not in walls of brass. They were afraid of trusting to the mercy of strangers. But, says God, I will deliver you into the hands of strangers, whose resentments you shall feel, since you were not willing to lie at their mercy. See Jer_38:17, Jer_38:18. They thought to escape the judgments of God, but God says that he will execute judgments upon them; and whereas they resolved, if they must be judged, that it should be in Jerusalem, God tells them (Eze_11:10 and again Eze_11:11) that he will judge them in the borders of Israel, which was fulfilled when Nebuchadnezzar slew all the nobles of Judah at Riblah in the land of Hamath, on the utmost border of the land of Canaan. Note, Those who have taken ever so deep root in the place where they live cannot be sure that in that place they shall die. 5. Let them know that all this is the due punishment of their sin, and the revelation of the righteous judgment of God against them: You shall know that I am the Lord, Eze_11:10 and again Eze_11:12. Those shall be made to know by the sword of the Lord who would not be taught by his word what a hatred he has to sin, and what a fearful thing it is for impenitent sinners to fall into his hands. I will execute judgments, and then you shall know that I am the Lord, for the Lord is known by the judgments which he executes upon those that have not walked in his statutes. Hereby it is known that he made the law, because he punishes the breach of it. I will execute judgments among you (says God) because you have not executed my judgments, Eze_11:12. Note, The executing of the judgments of God's mouth by us, in a uniform steady course of obedience to his law, is the only way to prevent the executing of the judgments of his hand upon us in our ruin and confusion. One way or other. God's judgments will be executed; the law will take place either in its precept or in its penalty. If we do not give honour to God by executing his judgments as he has commanded, he will get him honour upon us by executing his judgments as he has threatened; and thus we shall know that he is the Lord, the sovereign Lord of all, that will not be mocked. And observe, When they cast off God's statutes, and walked not in them, they did after the manners of the heathen that were round about them, and introduced into their worship all their impure, ridiculous, and barbarous usages. When men leave the settled rule of divine institutions, they wander endlessly. Justly therefore was this made the reason why they should keep God's ordinances, that they might not commit the abominable customs of the heathen, Lev_18:30.

JAMISON, "prophesy ... prophesy The repetition marks emphatic earnestness.CALVIN, Yesterday we saw that the Jews scurrilously eluded the prophecies of Jeremiah, especially when he threatened them with Gods wrath. For he had said, that a vision was offered to him, in which Jerusalem was like a pot, and the fire lighted from the north. For a laughing-stock they said that they could rest safely within the city, because they were not yet cooked but raw, so that if that prophecy is true, said they, we shall not so quickly depart from the city. For God foretold that we should be the flesh which was about to be cooked: if this city is a caldron, we ought to remain here till we are cooked: but this has not happened. Hence what

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Jeremiah pronounces is vain, that we shall be dragged into exile, because these two things disagree, viz., God wishing us to rest in the city, and yet dragging us into a distant region. Since it is so, Jeremiahs prophecy is vain; thus then they deceived themselves. But God commands another Prophet of his to rise up against them. And the repetition is emphatic, prophesy, prophesy against them For nothing is less tolerable than that men should petulantly spurn Gods anger, which ought to inspire all with fear. For if the mountains melt before him, (Isaiah 64:3,) if angels themselves tremble, (Job 4:18,) how comes it that the vessel of clay dares to conflict with its maker? (Isaiah 45:9.) And we see also how God grows angry against such perverseness; especially when he denounces, by the mouth of Isaiah, that this sin would be unpardonable. I have called you, said he, to ashes and mourning: but, on the other hand, ye have said, Let us eat and drink, and ye have turned my threats into a laughing-stock. For this was your proverb, to-morrow we shall die: as I live, your iniquity shall not go unpunished. God affirms by an oath, that he would never be appeased by the impious and profane despisers of his judgments. For this reason also he now repeats again, prophesy, prophesy. Let us go on

PETT, Verse 4Therefore prophesy against them, prophesy O son of man.

Ezekiel is to raise his voice against these presumptious ideas for they were the evidence of a complacency not justified by the facts. Judah and Israel were still not repentant over their sinfulness, and until they were there could be no restoration. Note that the command to prophesy is given twice for emphasis. There is need for his words.

TRAPP, Ezekiel 11:4 Therefore prophesy against them, prophesy, O son of man.

Ver. 4. Therefore prophesy against them, prophesy.] Urger et repetit, ne cunctetur. Out of greatest indignation against these pests, he pricketh him on to prophesy, as having vengeance "in a readiness for the disobedient." [2 Corinthians 10:6] Mockers shall be sure to have their "bands increased." [Isaiah 28:22]

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PULPIT, Ezekiel 11:4, Ezekiel 11:5

The prophet still, we must remember, in his vision, is bidden to do his work as a true prophet, and to rebuke the defiant speech which he had heard. As in Ezekiel 2:2, the Spirit of Jehovah comes upon him, and throws him into the prophetic ecstasy. It is noticeable that here, as in Ezekiel 2:3, his message is not to Judah only, but to the whole house of Israel as represented by those to whom he spoke. I know the things. This, as ever, was one of the notes of a true prophet, that he shared, as was needed for his work, in the knowledge of him from whom no secrets are hid (John 2:24, John 2:25; Matthew 9:4; 1 Corinthians 14:25). Thoughts, as well as words, were laid bare before him, as they were to his Lord (Hebrews 4:12).

5 Then the Spirit of the Lord came on me, and he told me to say: This is what the Lord says: That is what you are saying, you leaders in Israel, but I know what is going through your mind.

GILL, "And the spirit of the Lord fell upon me,.... In an extraordinary manner, and afresh, and enlightened his mind, and showed him things that should come to pass; and filled him with boldness and courage to declare them. The Targum interprets it of the spirit of prophecy: and said unto me, speak; what I shall show and put into thy mouth, that speak out; be not afraid, but boldly declare all that I give thee in commission to say: thus saith the Lord, thus have ye said, O house of Israel; as in Eze_11:3; which perhaps was said in secret, and spoken privately, but known by the Lord; and it was not only the princes that said it, but the whole body of the people joined in with it, and agreed to it; though it is very probable they were influenced by the former:

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for I know the things that come into your mind, everyone of them; not only their scoffing words, but the thoughts of their hearts; not one of them escaped the knowledge of God; the consideration of which should command an awe on men, and engage them to a watchfulness over their thoughts, words, and actions.

JAMISON, "Spirit ... fell upon me stronger than entered into me (Eze_2:2; Eze_3:24), implying the zeal of the Spirit of God roused to immediate indignation at the contempt of God shown by the scorners.

I know (Psa_139:1-4). Your scornful jests at My word escape not My notice.

K&D 5-12, And the Spirit of Jehovah fell upon me, and said to me: Say, Thus saith Jehovah, So ye say, O house of Israel, and what riseth up in your spirit, that I know. Eze_11:6. Ye have increased your slain in this city, and filled its streets with slain. Eze_11:7. Therefore, thus saith the Lord Jehovah, Your slain, whom ye have laid in the midst of it, they are the flesh, and it is the pot; but men will lead you out of it. Eze_11:8. The sword you fear; but the sword shall I bring upon you, is the saying of the Lord Jehovah. Eze_11:9. I shall lead you out of it and give you into the hand of foreigners, and shall execute judgments upon you. Eze_11:10. By the sword shall ye fall: on the frontier of Israel shall I judge you; and ye shall learn that I am Jehovah. Eze_11:11. It shall not be as a pot to you, so that you should be flesh therein: on the frontier of Israel shall I judge. Eze_11:12. And ye shall learn that I am Jehovah, in whose statutes ye have not walked, and my judgments ye have not done, but have acted according to the judgments of the heathen who are round about you. - For , compare Eze_8:1. Instead of the hand (Eze_8:1), the Spirit of Jehovah is mentioned here; because what follows is simply a divine inspiration, and there is no action connected with it. The words of God are directed against the house of Israel,' whose words and thoughts are discerned by God, because the twenty-five men are the leaders and counsellors of the nation. thoughts, suggestions of the mind, may be explained from the phrase , to come into the mind. Their actions furnish the proof of the evil ,suggestions of their heart. They have filled the city with slain; not turned the streets of the city into a battle-field, however, by bringing about the capture of Jerusalem in the time of Jeconiah, as Hitzig would explain it. The words are to be understood in a much more general sense, as signifying murder, in both the coarser and the more refined signification of the word.

(Note: Calvin has given the correct explanation, thus: He does not mean that men had been openly assassinated in the streets of Jerusalem; but under this form of speech he embraces all kinds of injustice. For we know that all who oppressed the poor, deprived men of their possessions, or shed innocent blood, were regarded as murderers in the sight of God.) is a copyist's error for . Those who have been murdered by you are the flesh in the caldron (Eze_11:7). Ezekiel gives them back their own words, as words which contain an undoubted truth, but in a different sense from that in which they have used them. By their bloodshed they have made the city into a pot in which the flesh of the slain is pickled. Only in this sense is Jerusalem a pot for them; not a pot to protect the flesh from burning while cooking, but a pot into which the flesh of the slaughtered is

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thrown. Yet even in this sense will Jerusalem not serve as a pot to these worthless counsellors (Eze_11:11). They will lead you out of the city ( in Eze_11:7, is the 3rd ,pers. sing. with an indefinite subject). The sword which ye fear, and from which this city is to protect you, will come upon you, and cut you down - not in Jerusalem, but on the frontier of Israel. , in Eze_11:10, cannot be taken in the sense of away over the frontier, as Kliefoth proposes; if only because of the synonym in Eze_11:11. This threat was literally fulfilled in the bloody scenes at Riblah (Jer_52:24-27). It is not therefore a vaticinium ex eventu, but contains the general thought, that the wicked who boasted of security in Jerusalem or in the land of Israel as a whole, but were to be led out of the land, and judged outside. This threat intensifies the punishment, as Calvin has already shown.

(Note: He threatens a double punishment; first, that God will cast them out of Jerusalem, in which they delight, and where they say that they will still make their abode for a long time to come, so that exile may be the first punishment. He then adds, secondly, that He will not be content with exile, but will send a severer punishment, after they have been cast out, and both home and land have spued them out as a stench which they could not bear. I will judge you at the frontier of Israel, i.e., outside the holy land, so that when one curse shall have become manifest in exile, a severer and more formidable punishment shall still await you.)In Eze_11:11 the negation () of the first clause is to be supplied in the second, as, for example, in Deu_33:6. For Eze_11:12, compare the remarks on Eze_5:7. The truth and the power of this word are demonstrated at once by what is related in the following verse.

CALVIN, Here the Prophet turns the impious scurrility of the people into another sense, for they had corrupted what Jeremiah had said. They knew what he meant by the pot and the flesh, but they thought they could avert Gods wrath by their cleverness. H