1Mich aber schwang ein Geistbraus empor, er ließ mich an das östliche Tor SEINES Hauses kommen, das ostwärts gewandt ist. Und da, am Einlaß des Tors, waren fünfundzwanzig Männer, in ihrer Mitte sah ich Jaasanja Sohn Asurs und Platjahu Sohn Bnajahus, Obre des Volks.. 2Er aber sprach zu mir: Menschensohn, diese sind die Männer, die in dieser Stadt Arg planen und bösen Rat raten, 3die sprechen: Fürs nächste gilts nicht, Häuser zuzubauen, sie ist der Kessel und wir sind das Fleisch! 4Darum künde wider sie, künde, Menschensohn! 5SEIN Geistbraus fiel auf mich, er aber sprach zu mir: Sprich: So hat ER gesprochen: Das habt ihr gesprochen, Haus Jissrael, und was in eurem Geiste aufsteigt, ich kenne es: 6gemehrt habt ihr eure Durchbohrten in dieser Stadt, gefüllt mit Durchbohrten ihre Gassen. 7Darum - so hat mein Herr, ER, gesprochen - : eure Durchbohrten, die ihr hinstrecktet in ihrer Mitte, die sind das Fleisch und sie ist der Kessel, euch aber führe ich aus ihrer Mitte. 8Schwert fürchtet ihr, Schwert lasse ich über euch kommen, - Erlauten ists von meinem Herrn, IHM, - 9ausführen will ich euch von ihrer Mitte, will euch geben in die Hand von Auswärtigen, Gerichte will ich an euch tun, 10durchs Schwert müsset ihr fallen, auf Jissraels Grenzmark will ich euch richten, dann werdet ihr erkennen, daß ICH es bin: 11sie wird euch nicht der Kessel sein, in dessen Mitte ihr das Fleisch wärt, an Jissraels Grenzmark will ich euch richten. 12Dann werdet ihr erkennen, daß ICH es bin, in dessen Gesetzen ihr nicht ginget und dessen Rechte ihr nicht tatet, aber nach den Rechten der Stämme, die rings um euch sind, habt ihr getan. 13Wie ich nun kündete, geschahs, daß Platjahu Sohn Bnajas starb. Ich fiel auf mein Antlitz, ich schrie mit lauter Stimme: Ah, mein Herr, DU, den Garaus machst du dem Überrest Jissraels! 14SEINE Rede geschah zu mir, es sprach: 15Menschensohn, um deine Brüder, deine Brüder, die mit dir verschleppten Männer und das Haus Jissrael allsamt, von denen die Insassen Jerusalems gesprochen haben: Fern sind sie nun IHM geworden, uns ists zu Erbe gegeben, das Land! - 16darum sprich: So hat mein Herr, ER, gesprochen: Ja, unter die Weltstämme habe ich sie entfernt, und ja, in die Länder habe ich sie versprengt, nur noch ein weniges wurde ich ihnen zum Heiligtum in den Ländern, wohin sie gekommen sind, - 17darum sprich: So hat mein Herr, ER, gesprochen: Aber ich hole euch zuhauf aus den Völkern, aber ich sammle euch aus den Ländern, wohin ihr versprengt worden seid, ich gebe euch den Jissraelsboden. 18Dorthin sollen sie kommen, hinwegräumen sollen sie daraus all seine Scheusale, alle seine Greuel. 19Ich gebe ihnen ein einiges Herz, einen neuen Geist gebe in ihre Brust ich, das Steinherz räume ich aus ihrem Fleisch, ich gebe ihnen ein Fleischherz: 20damit sie in meinen Satzungen gehn, meine Rechtsgeheiße wahren, sie tun. Sie sollen mir werden zum Volk und ich, ich werde ihnen zum Gott. 21Deren Herz aber geht nach dem Herzen ihrer Scheusale und ihrer Greuel, deren Abweg gebe ich auf ihr Haupt. Erlauten ists von meinem Herrn, IHM. 22Die Cheruben schwangen ihre Flügel, die Räder sich mit ihnen zugleich, die Erscheinung des Gottes Jissraels war auf ihnen, obenauf. 23So stieg auf SEINE Erscheinung, auf mitten aus der Stadt, sie stand auf dem Berg, der östlich der Stadt ist. 24Mich aber schwang ein Geistbraus empor, der ließ mich nach Chaldäa zur Verschlepptenschaft kommen, im Gesicht, im Geistbraus Gottes, aber aufgestiegen war, von mir auf, das Gesicht, das ich gesehen hatte. 25Nun redete ich zur Verschlepptenschaft all SEINE Rede, die er mich hatte sehen lassen.
Jamieson Fausset Brown Bible Commentary 1 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. (Eze. 11:1-25)
east gate--to which the glory of God had moved itself (
Ezek 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
Ezek 8:16. The leading priests were usually called "princes of the sanctuary" (
Isa 43:28) and "chiefs of the priests" (
2Chr 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 (
Ezek 11:2). Already the wrath of God had visited the people represented by the elders (
Ezek 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 (
Ezek 8:12,
Ezek 8:16) after the sin of the elders.
Jaazaniah--signifying "God hears."
son of Azur--different from Jaazaniah the son of Shaphan (
Ezek 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 (
Ezek 8:11-
Ezek 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].
2 he--the Lord sitting on the cherubim (
Ezek 10:2).
wicked counsel--in opposition to the prophets of God (
Ezek 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-
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
Ezek 12:22,
Ezek 12:27;
2Pet 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 (
Ezek 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
Ezek 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
Ezek 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" (
Ezek 2:2;
Ezek 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-
Ps 139:4). 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 (
Ezek 7:23-
Ezek 7:24). They had made it a caldron in which to boil the flesh of God's people (
Mic 3:1-
Mic 3:3), 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-
Jer 34:5).
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
2Kgs 25:19-21, with
1Kgs 8:65).
ye shall know that I am the Lord--by the judgments I inflict (
Ps 9:16).
11 (See on
Ezek 11:3).
12 (
Deut 12:30-
Deut 12:31).
13 Pelaliah--probably the ringleader of the scorners (
Ezek 11:1) 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
Ezek 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 (
Lev 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 (
Deut 33:9), the type of Messiah (
Matt 12:47-
Matt 12:50) 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 (
Luke 16:15;
1Cor 1:26-28). "No door of hope but in the valley of Achor" ("trouble,"
Hos 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;
Ps 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;
Isa 66:1;
Mal 1:11;
John 4:21-
John 4:24;
Acts 7:48-
Acts 7:49). 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-
Isa 2:4;
Jer 3:16-
Jer 3:18). 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 (
Ezek 28:25;
Ezek 34:13;
Ezek 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
Ezek 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;
Zeph 3:9) [HENGSTENBERG]. Or, "content with one God," not distracted with "the many detestable things" (
Ezek 11:18;
1Kgs 18:21;
Hos 10:2) [CALVIN].
new spirit-- (
Ps 51:10;
Jer 31:33). Realized fully in the "new creature" of the New Testament (
2Cor 5:17); having new motives, new rules, new aims.
stony heart--like "adamant" (
Zech 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 (
Gal 5:22,
Gal 5:25).
they . . . my people, . . . I . . . their God-- (
Ezek 14:11;
Ezek 36:28;
Ezek 37:27;
Jer 24:7). In its fullest sense still future (
Zech 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 (
Ezek 9:10).
23 The Shekinah glory now moves from the east gate (
Ezek 10:4,
Ezek 10:19) 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 (
Matt 24:3). It is also to be the scene of His return in person to deliver His people (
Zech 14:4), when He shall come by the same way as He went, "the way of the east" (
Ezek 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 (
Ezek 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].
