Ezekiel11
English Standard Version
1The lifted me and me to the of the of the Lord, which . And , at the of the there were . And I them the of , and the of , of the .
2And he to me, of , are the who and who in ;
3who , The time is to . This city is the , and we are the .
4 them, , O of .
5And the of the Lord me, and he to me, , the Lord: you , O of . For the things that your .
6You have your in and have its with the .
7 the God: Your you have in the of it, they are the , and this city is the , but you shall be the of it.
8You have the , and I will the you, the God.
9And I will bring you the of it, and you into the of , and upon you.
10You shall by the . I will the of , and you shall am the Lord.
11This city shall be your , nor shall you be the in the of it. I will you at the of ,
12and you shall am the Lord. you have in my , my , but have according to the of the are you.
13And it came to pass, while I was , that the of . Then I fell my and cried with a and , , God! Will you a of the of ?
14And the of the Lord to me:
15 of , your , even your , your , the of , of them, are those of the of have , Go the Lord; to us this is for a .
16 , the God: I removed them , and I them among the , yet I have been a to them for a in the they have .
17 , the God: I will you the and you out the you have been , and I will you the of .
18And when they , they will it its and its .
19And I will them , and a I will them. I will the of their and them a of ,
20 they may in my and my and them. And they shall be my , and will be their .
21But as for those whose after their and their , I will their upon their own , the God.
22Then the their , with the them, and the of the of them.
23And the of the Lord the of the and the is on the of the .
24And the lifted me and me in the by the of into , to the . Then the I had me.
25And I the the the Lord had me.
Study Guide
Public-domain commentary and original-language notes for Ezekiel 11.
Chapter Summary
In this chapter: Divine judgments against the wicked at Jerusalem. (1-13). Divine favour towards those in captivity. (14-21). The Divine presence forsakes the city. (22-25).
vv1-13
Where Satan cannot persuade men to look upon the judgment to come as uncertain, he gains his point by persuading them to look upon it as at a distance. These wretched rulers dare to say, 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, we shall receive no more damage from the besiegers than the caldron does from the fire. When sinners flatter themselves to their own ruin, it is time to tell them they shall have no peace if they go on. None shall remain in possession of the city but those who are buried in it. Those are least safe who are most secure. God is often pleased to single out some sinners for warning to others. Whether Pelatiah died at that time in Jerusalem, or when the fulfilment of the prophecy drew near, is uncertain. Like Ezekiel, we ought to be much affected with the sudden death of others, and we should still plead with the Lord to have mercy on those who remain.
vv14-21
The pious captives in Babylon were insulted by the Jews who continued in Jerusalem; but God made gracious promises to them. It is promised, that God will give them one heart; a heart firmly fixed for God, and not wavering. All who are made holy have a new spirit, a new temper and dispositions; they act from new principles, walk by new rules, and aim at new ends. A new name, or a new face, will not serve without a new spirit. If any man be in Christ, he is a new creature. The carnal heart, like a stone, cannot be made to feel. Men live among the dead and dying, and are neither concerned nor humbled. He will make their hearts tender and fit to receive impressions: this is God's work, it is his gift by promise; and a wonderful and happy change is wrought by it, from death to life. Their practices shall be agreeable to those principles. These two must and will go together. When the sinner feels his need of these blessings, let him present the promises as prayers in the name of Christ, they will be performed.
vv22-25
Here is the departure of God's presence from the city and temple. It was from the Mount of Olives that the vision went up, typifying the ascension of Christ to heaven from that very mountain. Though the Lord will not forsake his people, yet he may be driven away from any part of his visible church by their sins, and woe will be upon them when He withdraws his presence, glory, and protection.
Key Words
רוּחַ: wind; by resemblance breath, i.e. a sensible (or even violent) exhalation; figuratively, life, anger, unsubstantiality; by extension, a region of the sky; by resemblance spirit, but only of a rational being (including its expression and functions)
נָשָׂא: to lift, in a great variety of applications, literal and figurative, absolute and relative
בּוֹא: to go or come (in a wide variety of applications)
קַדְמוֹנִי: (of time) anterior or (of place) oriental
שַׁעַר: an opening, i.e. door or gate
בַּיִת: a house (in the greatest variation of applications, especially family, etc.)
פָּנָה: to turn; by implication, to face, i.e. appear, look, etc.
קָדִים: the fore or front part; hence (by orientation) the East (often adverbially, eastward, for brevity the east wind)
הִנֵּה: lo!
פֶּתַח: an opening (literally), i.e. door (gate) or entrance way
Cross References
Ezekiel 11The leaders scoffingly twist Jeremiah's vision of the boiling caldron facing away from the north.
Supported by Matthew Poole, JFB
Direct parallel in Ezekiel's later restoration oracle, reiterating the promise of a heart of flesh.
Supported by Matthew Henry
The historical fulfillment of judgment on the border of Israel at Riblah.
Supported by JFB
God promises to give the returnees 'one heart' to fear Him forever.
Supported by Matthew Henry
The glory of the Lord was last seen departing to this same east gate.
Supported by Matthew Poole, JFB
Identifies the twenty-five men in the same location previously seen practicing sun-worship.
Supported by Matthew Poole, JFB
Ezekiel's subsequent detailed parable of the boiling caldron representing Jerusalem's fiery siege.
Supported by Matthew Poole, JFB
The scoffing leaders twist Jeremiah's letter to captives advising them to build houses in Babylon.
Supported by JFB
Confirms God's absolute sovereignty and knowledge over the immediate thoughts of their hearts.
Supported by Matthew Poole, JFB
Parallels the condemnation of wicked rulers who flay and chop up God's people like meat.
Supported by JFB
Ezekiel repeats his intercessory cry, falling on his face, when a representative leader falls dead.
Supported by JFB
Traces the progressive departure of the divine glory from the temple prior to leaving the city.
Supported by Matthew Poole, JFB
Ezekiel is transported in the visions of God by the Spirit between Chaldea and Jerusalem.
Supported by Matthew Poole
God reverses their confident proverb; they will be brought out of their defensive caldron.
Supported by JFB
Contrasts those who follow detestable things with those who keep God's statutes.
Supported by John Calvin