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Ezekiel 11:7 Darby English Bible (DARBY)

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 cauldron; but you will I bring forth out of the midst of it.

Cross Reference

Ezekiel 24:3-13 DARBY

And propose a parable unto the rebellious house, and say unto them, Thus saith the Lord Jehovah: Set on the pot, set [it] on, and also pour water into it. Gather the pieces thereof into it, every good piece, the thigh and the shoulder; fill [it] with the choice bones: take the choice of the flock; and also [put] a pile of wood under it, for the bones; make it boil well, and let the bones of it seethe therein. Therefore thus saith the Lord Jehovah: Woe to the bloody city, to the pot whose rust is therein, and whose rust is not gone out of it! Bring it out piece by piece; let no lot fall upon it: for her blood is in the midst of her; she set it upon the bare rock; she poured it not upon the ground, to cover it with dust. That it might cause fury to come up to execute vengeance, I have set her blood upon the bare rock, that it should not be covered. Therefore thus saith the Lord Jehovah: Woe to the bloody city! I also will make the pile great. Heap on the wood, kindle the fire, boil thoroughly the flesh, and spice it well, and let the bones be burned. Then set it empty upon its coals, that it may be hot, and the brass of it may burn, and that its filthiness may be molten in it, [and] that its rust may be consumed. She hath exhausted [her] labours, yet her great rust goeth not forth out of her: let her rust be in the fire. In thy filthiness is lewdness, for I have purged thee, and thou art not pure. Thou shalt no more be purged from thy filthiness, till I have satisfied my fury upon thee.

Micah 3:2-3 DARBY

Ye who hate the good, and love evil; who pluck off their skin from them, and their flesh from off their bones; and who eat the flesh of my people, and flay their skin from off them, and break their bones, and chop them in pieces as for the pot, and as flesh within the cauldron.

2 Kings 25:18-22 DARBY

And the captain of the body-guard took Seraiah the high priest, and Zephaniah the second priest, and the three doorkeepers. And out of the city he took a chamberlain that was set over the men of war, and five men of them that were in the king's presence, who were found in the city, and the scribe of the captain of the host, who enrolled the people of the land; and sixty men of the people of the land that were found in the city. And Nebuzar-adan the captain of the body-guard took them and brought them to the king of Babylon to Riblah; and the king of Babylon smote them and put them to death at Riblah in the land of Hamath. Thus Judah was carried away captive out of his land. And [as for] the people that remained in the land of Judah, whom Nebuchadnezzar king of Babylon had left behind, over them he appointed Gedaliah the son of Ahikam, the son of Shaphan.

Jeremiah 52:24-27 DARBY

And the captain of the body-guard took Seraiah the chief priest, and Zephaniah the second priest, and the three doorkeepers. And out of the city he took a eunuch that was set over the men of war, and seven men of them that were in the king's presence, who were found in the city, and the scribe of the captain of the host, who enrolled the people of the land. And sixty men of the people of the land that were found in the midst of the city. And Nebuzar-adan the captain of the body-guard took them, and brought them to the king of Babylon to Riblah; and the king of Babylon smote them, and put them to death at Riblah in the land of Hamath. Thus Judah was carried away captive out of his land.

Ezekiel 3:9-11 DARBY

As an adamant harder than flint have I made thy forehead. Fear them not, neither be dismayed at them, for they are a rebellious house. And he said unto me, Son of man, all my words which I shall speak unto thee, receive in thy heart, and hear with thine ears; and go, get thee to them of the captivity, unto the children of thy people, and speak unto them, and tell them, Thus saith the Lord Jehovah, -- whether they will hear or whether they will forbear.

Commentary on Ezekiel 11 Commentary Critical and Explanatory on the Whole Bible


CHAPTER 11

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; Ezekiel's Return to the Captives.

1. 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 priests were 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, 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, 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].

2. he—the Lord sitting on the cherubim (Eze 10:2).

wicked counsel—in opposition to the prophets of God (Eze 11:3).

3. 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 Jeremiah's 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, 12; 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, 27; 2Pe 3:4).

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."

4. prophesy … prophesy—The repetition marks emphatic earnestness.

5. Spirit … fell upon me—stronger than "entered into me" (Eze 2:2; 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—(Ps 139:1-4). Your scornful jests at My word escape not My notice.

6. your slain—those on whom you have brought ruin by your wicked counsels. Bloody crimes within the city brought on it a bloody foe from without (Eze 7:23, 24). They had made it a caldron in which to boil the flesh of God's people (Mic 3:1-3), and eat it by unrighteous oppression; therefore God will make it a caldron in a different sense, one not wherein they may be safe in their guilt, but "out of the midst of" which they shall be "brought forth" (Jer 34:4, 5).

7. The city is a caldron to them, but it shall not be so to you. Ye shall meet your doom on the frontier.

8. The Chaldean sword, to escape which ye abandoned your God, shall be brought on you by God because of that very abandonment of Him.

9. out of the midst thereof—that is, of the city, as captives led into the open plain for judgment.

10. in the border of Israel—on the frontier: at Riblah, in the land of Hamath (compare 2Ki 25:19-21, with 1Ki 8:65).

ye shall know that I am the Lord—by the judgments I inflict (Ps 9:16).

11. (See on Eze 11:3).

12. (De 12:30, 31).

13. Pelaliah—probably the ringleader of the scorners (Eze 11:1); his being stricken dead (like Ananias, Acts 5. 5) was an earnest of the destruction of the rest of the twenty-five, as Ezekiel had foretold, as also of the general ruin.

fell … upon … face—(See on Eze 9:8).

wilt thou make a full end of the remnant—Is Pelatiah's destruction to be the token of the destruction of all, even of the remnant? The people regarded Pelatiah as a mainstay of the city. His name (derived from a Hebrew root, "a remnant," or else "God delivers") suggested hope. Is that hope, asks Ezekiel, to be disappointed?

15. thy brethren … brethren—The repetition implies, "Thy real brethren" are no longer the priests at Jerusalem with whom thou art connected by the natural ties of blood and common temple service, but thy fellow exiles on the Chebar, and the house of Israel whosoever of them belong to the remnant to be spared.

men of thy kindred—literally, "of thy redemption," that is, the nearest relatives, whose duty it was to do the part of Goel, or vindicator and redeemer of a forfeited inheritance (Le 25:25). Ezekiel, seeing the priesthood doomed to destruction, as a priest, felt anxious to vindicate their cause, as if they were his nearest kinsmen and he their Goel. But he is told to look for his true kinsmen in those, his fellow exiles, whom his natural kinsmen at Jerusalem despised, and he is to be their vindicator. Spiritual ties, as in the case of Levi (De 33:9), the type of Messiah (Mt 12:47-50) are to supersede natural ones where the two clash. The hope of better days was to rise from the despised exiles. The gospel principle is shadowed forth here, that the despised of men are often the chosen of God and the highly esteemed among men are often an abomination before Him (Lu 16:15; 1Co 1:26-28). "No door of hope but in the valley of Achor" ("trouble," Ho 2:15), [Fairbairn].

Get you far … unto us is this land—the contemptuous words of those left still in the city at the carrying away of Jeconiah to the exiles, "However far ye be outcasts from the Lord and His temple, we are secure in our possession of the land."

16. Although—anticipating the objection of the priests at Jerusalem, that the exiles were "cast far off." Though this be so, and they are far from the outer temple at Jerusalem, I will be their asylum or sanctuary instead (Ps 90:1; 91:9; Isa 8:14). My shrine is the humble heart: a preparation for gospel catholicity when the local and material temple should give place to the spiritual (Isa 57:15; 66:1; Mal 1:11; Joh 4:21-24; Ac 7:48, 49). The trying discipline of the exile was to chasten the outcasts so as to be meet recipients of God's grace, for which the carnal confidence of the priests disqualified them. The dispersion served the end of spiritualizing and enlarging the views even of the better Jews, so as to be able to worship God everywhere without a material temple; and, at the same time, it diffused some knowledge of God among the greatest Gentile nations, thus providing materials for the gathering in of the Christian Church among the Gentiles; so marvellously did God overrule a present evil for an ultimate good. Still more does all this hold good in the present much longer dispersion which is preparing for a more perfect and universal restoration (Isa 2:2-4; Jer 3:16-18). Their long privation of the temple will prepare them for appreciating the more, but without Jewish narrowness, the temple that is to be (Eze 40:1-44:31).

a little—rather, "for a little season"; No matter how long the captivity may be, the seventy years will be but as a little season, compared with their long subsequent settlement in their land. This holds true only partially in the case of the first restoration; but as in a few centuries they were dispersed again, the full and permanent restoration is yet future (Jer 24:6).

17. (Eze 28:25; 34:13; 36:24).

18. They have eschewed every vestige of idolatry ever since their return from Babylon. But still the Shekinah glory had departed, the ark was not restored, nor was the second temple strictly inhabited by God until He came who made it more glorious than the first temple (Hag 2:9); even then His stay was short, and ended in His being rejected; so that the full realization of the promise must still be future.

19. I will give them—lest they should claim to themselves the praise given them in Eze 11:18, God declares it is to be the free gift of His Spirit.

one heart—not singleness, that is, uprightness, but oneness of heart in all, unanimously seeking Him in contrast to their state at that time, when only single scattered individuals sought God (Jer 32:39; Zep 3:9) [Hengstenberg]. Or, "content with one God," not distracted with "the many detestable things" (Eze 11:18; 1Ki 18:21; Ho 10:2) [Calvin].

new spirit—(Ps 51:10; Jer 31:33). Realized fully in the "new creature" of the New Testament (2Co 5:17); having new motives, new rules, new aims.

stony heart—like "adamant" (Zec 7:12); the natural heart of every man.

heart of flesh—impressible to what is good, tender.

20. walk in my statutes—Regeneration shows itself by its fruits (Ga 5:22, 25).

they … my people, … I … their God—(Eze 14:11; 36:28; 37:27; Jer 24:7). In its fullest sense still future (Zec 13:9).

21. whose heart … after … heart of … detestable things—The repetition of "heart" is emphatic, signifying that the heart of those who so obstinately clung to idols, impelled itself to fresh superstitions in one continuous tenor [Calvin]. Perhaps it is implied that they and their idols are much alike in character (Ps 115:8). The heart walks astray first, the feet follow.

recompense … way upon … heads—They have abandoned Me, so will I abandon them; they profaned My temple, so will I profane it by the Chaldeans (Eze 9:10).

23. The Shekinah glory now moves from the east gate (Eze 10:4, 19) to the Mount of Olives, altogether abandoning the temple. The mount was chosen as being the height whence the missiles of the foe were about to descend on the city. So it was from it that Jesus ascended to heaven when about to send His judgments on the Jews; and from it He predicted its overthrow before His crucifixion (Mt 24:3). It is also to be the scene of His return in person to deliver His people (Zec 14:4), when He shall come by the same way as He went, "the way of the east" (Eze 43:2).

24. brought me in a vision—not in actual fact, but in ecstatic vision. He had been as to the outward world all the time before the elders (Eze 8:3) in Chaldea; he now reports what he had witnessed with the inner eye.

25. things … showed me—literally, "words"; an appropriate expression; for the word communicated to him was not simply a word, but one clothed with outward symbols "shown" to him as in the sacrament, which Augustine terms "the visible word" [Calvin].