12 And ye shall know that I am the LORD: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you.
12 And ye shall know H3045 that I am the LORD: H3068 for ye have not walked H1980 in my statutes, H2706 neither executed H6213 my judgments, H4941 but have done H6213 after the manners H4941 of the heathen H1471 that are round about H5439 you.
12 and ye shall know that I am Jehovah: for ye have not walked in my statutes, neither have ye executed mine ordinances, but have done after the ordinances of the nations that are round about you.
12 And ye have known that I `am' Jehovah, For in My statutes ye have not walked, And My Judgments ye have not done, And according to the judgments of the nations Who are round about you -- ye have done!'
12 and ye shall know that I [am] Jehovah, in whose statutes ye have not walked, neither have done mine ordinances, but have done after the ordinances of the nations that are round about you.
12 and you shall know that I am Yahweh: for you have not walked in my statutes, neither have you executed my ordinances, but have done after the ordinances of the nations that are round about you.
12 And you will be certain that I am the Lord: for you have not been guided by my rules or given effect to my orders, but you have been living by the orders of the nations round about you.
Behold, every one that useth proverbs shall use this proverb against thee, saying, As is the mother, so is her daughter. Thou art thy mother's daughter, that lotheth her husband and her children; and thou art the sister of thy sisters, which lothed their husbands and their children: your mother was an Hittite, and your father an Amorite. And thine elder sister is Samaria, she and her daughters that dwell at thy left hand: and thy younger sister, that dwelleth at thy right hand, is Sodom and her daughters. Yet hast thou not walked after their ways, nor done after their abominations: but, as if that were a very little thing, thou wast corrupted more than they in all thy ways.
But were mingled among the heathen, and learned their works. And they served their idols: which were a snare unto them. Yea, they sacrificed their sons and their daughters unto devils, And shed innocent blood, even the blood of their sons and of their daughters, whom they sacrificed unto the idols of Canaan: and the land was polluted with blood. Thus were they defiled with their own works, and went a whoring with their own inventions.
But did that which was evil in the sight of the LORD, like unto the abominations of the heathen, whom the LORD had cast out before the children of Israel. For he built again the high places which Hezekiah his father had broken down, and he reared up altars for Baalim, and made groves, and worshipped all the host of heaven, and served them. Also he built altars in the house of the LORD, whereof the LORD had said, In Jerusalem shall my name be for ever. And he built altars for all the host of heaven in the two courts of the house of the LORD. And he caused his children to pass through the fire in the valley of the son of Hinnom: also he observed times, and used enchantments, and used witchcraft, and dealt with a familiar spirit, and with wizards: he wrought much evil in the sight of the LORD, to provoke him to anger. And he set a carved image, the idol which he had made, in the house of God, of which God had said to David and to Solomon his son, In this house, and in Jerusalem, which I have chosen before all the tribes of Israel, will I put my name for ever: Neither will I any more remove the foot of Israel from out of the land which I have appointed for your fathers; so that they will take heed to do all that I have commanded them, according to the whole law and the statutes and the ordinances by the hand of Moses. So Manasseh made Judah and the inhabitants of Jerusalem to err, and to do worse than the heathen, whom the LORD had destroyed before the children of Israel.
And there they burnt incense in all the high places, as did the heathen whom the LORD carried away before them; and wrought wicked things to provoke the LORD to anger: For they served idols, whereof the LORD had said unto them, Ye shall not do this thing. Yet the LORD testified against Israel, and against Judah, by all the prophets, and by all the seers, saying, Turn ye from your evil ways, and keep my commandments and my statutes, according to all the law which I commanded your fathers, and which I sent to you by my servants the prophets. Notwithstanding they would not hear, but hardened their necks, like to the neck of their fathers, that did not believe in the LORD their God. And they rejected his statutes, and his covenant that he made with their fathers, and his testimonies which he testified against them; and they followed vanity, and became vain, and went after the heathen that were round about them, concerning whom the LORD had charged them, that they should not do like them. And they left all the commandments of the LORD their God, and made them molten images, even two calves, and made a grove, and worshipped all the host of heaven, and served Baal. And they caused their sons and their daughters to pass through the fire, and used divination and enchantments, and sold themselves to do evil in the sight of the LORD, to provoke him to anger. Therefore the LORD was very angry with Israel, and removed them out of his sight: there was none left but the tribe of Judah only. Also Judah kept not the commandments of the LORD their God, but walked in the statutes of Israel which they made. And the LORD rejected all the seed of Israel, and afflicted them, and delivered them into the hand of spoilers, until he had cast them out of his sight. For he rent Israel from the house of David; and they made Jeroboam the son of Nebat king: and Jeroboam drave Israel from following the LORD, and made them sin a great sin. For the children of Israel walked in all the sins of Jeroboam which he did; they departed not from them; Until the LORD removed Israel out of his sight, as he had said by all his servants the prophets. So was Israel carried away out of their own land to Assyria unto this day.
And king Ahaz went to Damascus to meet Tiglathpileser king of Assyria, and saw an altar that was at Damascus: and king Ahaz sent to Urijah the priest the fashion of the altar, and the pattern of it, according to all the workmanship thereof. And Urijah the priest built an altar according to all that king Ahaz had sent from Damascus: so Urijah the priest made it against king Ahaz came from Damascus.
Take heed to thyself that thou be not snared by following them, after that they be destroyed from before thee; and that thou inquire not after their gods, saying, How did these nations serve their gods? even so will I do likewise. Thou shalt not do so unto the LORD thy God: for every abomination to the LORD, which he hateth, have they done unto their gods; for even their sons and their daughters they have burnt in the fire to their gods.
Defile not ye yourselves in any of these things: for in all these the nations are defiled which I cast out before you: And the land is defiled: therefore I do visit the iniquity thereof upon it, and the land itself vomiteth out her inhabitants. Ye shall therefore keep my statutes and my judgments, and shall not commit any of these abominations; neither any of your own nation, nor any stranger that sojourneth among you: (For all these abominations have the men of the land done, which were before you, and the land is defiled;) That the land spue not you out also, when ye defile it, as it spued out the nations that were before you.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Ezekiel 11
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].