mh_parser/vol_split/26 - Ezekiel/Chapter 11.xml

<div2 id="Ez.xii" n="xii" next="Ez.xiii" prev="Ez.xi" progress="53.58%" title="Chapter XI">
<h2 id="Ez.xii-p0.1">E Z E K I E L.</h2>
<h3 id="Ez.xii-p0.2">CHAP. XI.</h3>
<p class="intro" id="Ez.xii-p1" shownumber="no">This chapter concludes the vision which Ezekiel
saw, and this part of it furnished him with two messages:—I. A
message of wrath against those who continued still at Jerusalem,
and were there in the height of presumption, thinking they should
never fall, <scripRef id="Ez.xii-p1.1" osisRef="Bible:Ezek.11.1-Ezek.11.13" parsed="|Ezek|11|1|11|13" passage="Eze 11:1-13">ver. 1-13</scripRef>.
II. A message of comfort to those who were carried captives into
Babylon and were there in the depth of despondency, thinking they
should never rise. And, as the former are assured that God has
judgments in store for them notwithstanding their present security,
so the later are assured that God has mercy in store for them
notwithstanding their present distress, <scripRef id="Ez.xii-p1.2" osisRef="Bible:Ezek.11.14-Ezek.11.21" parsed="|Ezek|11|14|11|21" passage="Eze 11:14-21">ver. 14-21</scripRef>. And so the glory of God
removes further, <scripRef id="Ez.xii-p1.3" osisRef="Bible:Ezek.11.22-Ezek.11.23" parsed="|Ezek|11|22|11|23" passage="Eze 11:22,23">ver. 22,
23</scripRef>. The vision disappears (<scripRef id="Ez.xii-p1.4" osisRef="Bible:Ezek.11.24" parsed="|Ezek|11|24|0|0" passage="Eze 11:24">ver. 24</scripRef>), and Ezekiel faithfully gives his
hearers an account of it, <scripRef id="Ez.xii-p1.5" osisRef="Bible:Ezek.11.25" parsed="|Ezek|11|25|0|0" passage="Eze 11:25">ver.
25</scripRef>.</p>
<scripCom id="Ez.xii-p1.6" osisRef="Bible:Ezek.11" parsed="|Ezek|11|0|0|0" passage="Eze 11" type="Commentary"/>
<scripCom id="Ez.xii-p1.7" osisRef="Bible:Ezek.11.1-Ezek.11.13" parsed="|Ezek|11|1|11|13" passage="Eze 11:1-13" type="Commentary"/><div class="Commentary" id="Ez.xii-p1.8">
<h4 id="Ez.xii-p1.9">Message of Wrath to Jerusalem; Presumption
of the Princes; Awakening Predictions. (<span class="smallcaps" id="Ez.xii-p1.10">b.
c.</span> 593.)</h4>
<p class="passage" id="Ez.xii-p2" shownumber="no">1 Moreover the spirit lifted me up, and brought
me unto the east gate of the <span class="smallcaps" id="Ez.xii-p2.1">Lord</span>'s
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.   2
Then said he unto me, Son of man, these <i>are</i> the men that
devise mischief, and give wicked counsel in this city:   3
Which say, <i>It is</i> not near; let us build houses: this <i>city
is</i> the caldron, and we <i>be</i> the flesh.   4 Therefore
prophesy against them, prophesy, O son of man.   5 And the
Spirit of the <span class="smallcaps" id="Ez.xii-p2.2">Lord</span> fell upon me, and
said unto me, Speak; Thus saith the <span class="smallcaps" id="Ez.xii-p2.3">Lord</span>; Thus have ye said, O house of Israel: for
I know the things that come into your mind, <i>every one of</i>
them.   6 Ye have multiplied your slain in this city, and ye
have filled the streets thereof with the slain.   7 Therefore
thus saith the Lord <span class="smallcaps" id="Ez.xii-p2.4">God</span>; Your slain
whom ye have laid in the midst of it, they <i>are</i> the flesh,
and this <i>city is</i> the caldron: but I will bring you forth out
of the midst of it.   8 Ye have feared the sword; and I will
bring a sword upon you, saith the Lord <span class="smallcaps" id="Ez.xii-p2.5">God</span>.   9 And I will bring you out of the
midst thereof, and deliver you into the hands of strangers, and
will execute judgments among you.   10 Ye shall fall by the
sword; I will judge you in the border of Israel; and ye shall know
that I <i>am</i> the <span class="smallcaps" id="Ez.xii-p2.6">Lord</span>.   11
This <i>city</i> shall not be your caldron, neither shall ye be the
flesh in the midst thereof; <i>but</i> I will judge you in the
border of Israel:   12 And ye shall know that I <i>am</i> the
<span class="smallcaps" id="Ez.xii-p2.7">Lord</span>: for ye have not walked in my
statutes, neither executed my judgments, but have done after the
manners of the heathen that <i>are</i> round about you.   13
And it came to pass, when I prophesied, that Pelatiah the son of
Benaiah died. Then fell I down upon my face, and cried with a loud
voice, and said, Ah Lord <span class="smallcaps" id="Ez.xii-p2.8">God</span>! wilt
thou make a full end of the remnant of Israel?</p>
<p class="indent" id="Ez.xii-p3" shownumber="no">We have here,</p>
<p class="indent" id="Ez.xii-p4" shownumber="no">I. The great security of the prince's of
Jerusalem, notwithstanding the judgments 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: <i>The Spirit lifted me up, and brought me to the east
gate of the Lord's house, and behold twenty-five men were
there.</i> 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,
<i>worshipping towards the east</i> (<scripRef id="Ez.xii-p4.1" osisRef="Bible:Ezek.8.16" parsed="|Ezek|8|16|0|0" passage="Eze 8:16"><i>ch.</i> viii. 16</scripRef>); those seem to have been
priests or Levites, for they were between the porch and the altar,
but these were princes sitting <i>in the gate of the Lord's
house,</i> to try causes (<scripRef id="Ez.xii-p4.2" osisRef="Bible:Jer.26.10" parsed="|Jer|26|10|0|0" passage="Jer 26:10">Jer. xxvi.
10</scripRef>), 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 prophet knew them, though he had been some
years absent—<i>Pelatiah</i> and <i>Jaazaniah,</i> not that
mentioned <scripRef id="Ez.xii-p4.3" osisRef="Bible:Ezek.8.11" parsed="|Ezek|8|11|0|0" passage="Eze 8:11"><i>ch.</i> viii.
11</scripRef>, for he was the son of <i>Shaphan,</i> this is the
<i>son of Azur.</i> 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
(<scripRef id="Ez.xii-p4.4" osisRef="Bible:Ezek.11.2" parsed="|Ezek|11|2|0|0" passage="Eze 11:2"><i>v.</i> 2</scripRef>): "<i>These
are the men that devise mischief;</i> under pretence of concerting
measures for the public safety they harden people in their sins,
and take off their fear of God's judgments which they are
threatened with by the prophets; they <i>gave wicked counsel in
this city,</i> counselling them to restrain and silence the
prophets, to rebel against the king of Babylon, and to resolve upon
holding <i>the city</i> 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, <i>These are the men that devised it,</i>
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 <i>stands in the
congregation of the mighty</i> would take cognizance of (<scripRef id="Ez.xii-p4.5" osisRef="Bible:Ezek.11.3" parsed="|Ezek|11|3|0|0" passage="Eze 11:3"><i>v.</i> 3</scripRef>); they said to this
effect, "<i>It is not near;</i> the destruction of our city, that
has been so often threatened by the prophets, <i>is not near,</i>
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 judgment 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 <i>it is not near;</i> whereas, in truth, <i>the Judge
stands before the door.</i> Now, if the destruction is not near,
they conclude, <i>Let us build houses;</i> let us count upon a
continuance, for <i>this city is the caldron and we are the
flesh.</i> 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 <i>walls of brass,</i>
and shall receive no more damage from the besiegers about it than
the <i>cauldron</i> does from <i>the fire under it.</i> 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 (<scripRef id="Ez.xii-p4.6" osisRef="Bible:Ezek.11.9" parsed="|Ezek|11|9|0|0" passage="Eze 11:9"><i>v.</i> 9</scripRef>): "<i>I will bring you out of the
midst of the city,</i> where you think yourselves safe, and then it
will appear (<scripRef id="Ez.xii-p4.7" osisRef="Bible:Ezek.11.11" parsed="|Ezek|11|11|0|0" passage="Eze 11:11"><i>v.</i> 11</scripRef>)
that <i>this is not your caldron, neither are you the flesh.</i>"
Perhaps it has a particular reference to <i>the flesh of the
peace-offerings,</i> which it was so great an offence for the
priests themselves to take out of the <i>caldron</i> while it was
in seething (as we find <scripRef id="Ez.xii-p4.8" osisRef="Bible:1Sam.2.13-1Sam.2.14" parsed="|1Sam|2|13|2|14" passage="1Sa 2:13,14">1 Sam. ii.
13, 14</scripRef>), 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 <i>seething pot,</i> <scripRef id="Ez.xii-p4.9" osisRef="Bible:Jer.1.13" parsed="|Jer|1|13|0|0" passage="Jer 1:13">Jer. i. 13</scripRef>. "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 <i>be you not mockers, lest your bands be made strong.</i>
Those hearts are indeed which are made more secure by those words
of God which were designed for warning to them.</p>
<p class="indent" id="Ez.xii-p5" shownumber="no">II. 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 (<scripRef id="Ez.xii-p5.1" osisRef="Bible:Ezek.11.4" parsed="|Ezek|11|4|0|0" passage="Eze 11:4"><i>v.</i>
4</scripRef>): <i>Therefore prophesy against them,</i> and try to
undeceive them; <i>prophesy, O son of man!</i> 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, <i>the Spirit
of the Lord fell upon him,</i> to make him full of power and
courage, and <i>said unto him, Speak.</i> 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 <i>the house of Israel</i>
(<scripRef id="Ez.xii-p5.2" osisRef="Bible:Ezek.11.5" parsed="|Ezek|11|5|0|0" passage="Eze 11:5"><i>v.</i> 5</scripRef>), 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 <i>house of
Israel,</i> and therefore the <i>God of Israel</i> 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 he 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 (<scripRef id="Ez.xii-p5.3" osisRef="Bible:Ezek.11.5" parsed="|Ezek|11|5|0|0" passage="Eze 11:5"><i>v.</i> 5</scripRef>):
"<i>I know the things which come into your minds every one of
them,</i> 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; <i>he
understands our thoughts afar off.</i> 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 <i>remain in the city,</i> as
the <i>flesh in the caldron. "You have multiplied your slain in the
city,</i> 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 <i>filled
the streets of Jerusalem with the slain,</i>" <scripRef id="Ez.xii-p5.4" osisRef="Bible:Ezek.11.6" parsed="|Ezek|11|6|0|0" passage="Eze 11:6"><i>v.</i> 6</scripRef>. 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
<i>their slain.</i> Now these slain are the only flesh that shall
be left in this <i>caldron,</i> <scripRef id="Ez.xii-p5.5" osisRef="Bible:Ezek.11.7" parsed="|Ezek|11|7|0|0" passage="Eze 11:7"><i>v.</i> 7</scripRef>. 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>I will bring you forth out of the midst
of it,</i> whether you will or no, <scripRef id="Ez.xii-p5.6" osisRef="Bible:Ezek.11.7 Bible:Ezek.11.9" parsed="|Ezek|11|7|0|0;|Ezek|11|9|0|0" passage="Eze 11:7,9"><i>v.</i> 7, 9</scripRef>. 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 <i>caldron, neither shall you be the flesh;</i> you shall not
soak away in it as you promise yourselves, and die in your nest;
you think yourself safe <i>in the midst thereof,</i> 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 <i>caldron,</i> but, says God, I will <i>bring a
sword upon you</i> (<scripRef id="Ez.xii-p5.7" osisRef="Bible:Ezek.11.8" parsed="|Ezek|11|8|0|0" passage="Eze 11:8"><i>v.</i>
8</scripRef>) and <i>you shall fall by the sword,</i> <scripRef id="Ez.xii-p5.8" osisRef="Bible:Ezek.11.10" parsed="|Ezek|11|10|0|0" passage="Eze 11:10"><i>v.</i> 10</scripRef>. 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>I will deliver you into the hands of
strangers,</i> whose resentments you shall feel, since you were not
willing to lie at their mercy." See <scripRef id="Ez.xii-p5.9" osisRef="Bible:Jer.38.17-Jer.38.18" parsed="|Jer|38|17|38|18" passage="Jer 38:17,18">Jer. xxxviii. 17, 18</scripRef>. They thought to
escape the judgments of God, but God says that he will <i>execute
judgments upon them;</i> and whereas they resolved, if they must be
judged, that it should be in Jerusalem, God tells them (<scripRef id="Ez.xii-p5.10" osisRef="Bible:Ezek.11.10-Ezek.11.11" parsed="|Ezek|11|10|11|11" passage="Eze 11:10,11"><i>v.</i> 10 and again <i>v.</i>
11</scripRef>) that he will judge them <i>in the borders of
Israel,</i> 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 <i>the revelation of the righteous
judgment of God</i> against them: <i>You shall know that I am the
Lord,</i> <scripRef id="Ez.xii-p5.11" osisRef="Bible:Ezek.11.10 Bible:Ezek.11.12" parsed="|Ezek|11|10|0|0;|Ezek|11|12|0|0" passage="Eze 11:10,12"><i>v.</i> 10 and again
<i>v.</i> 12</scripRef>. 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>I will execute judgments,</i> and then
you shall <i>know that I am the Lord,</i> for the Lord is known by
the judgments which he executes upon those <i>that have not walked
in his statutes.</i> Hereby it is known that he made the law,
because he punishes the breach of it. <i>I will execute judgments
among you</i> (says God) because <i>you have not executed my
judgments,</i> <scripRef id="Ez.xii-p5.12" osisRef="Bible:Ezek.11.12" parsed="|Ezek|11|12|0|0" passage="Eze 11:12"><i>v.</i>
12</scripRef>. 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 <i>get him honour</i> 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 <i>after the manners of the
heathen that were round about them,</i> 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 <i>keep God's ordinances,</i> that they might not <i>commit
the abominable customs of the heathen,</i> <scripRef id="Ez.xii-p5.13" osisRef="Bible:Lev.18.30" parsed="|Lev|18|30|0|0" passage="Le 18:30">Lev. xviii. 30</scripRef>.</p>
<p class="indent" id="Ez.xii-p6" shownumber="no">III. This awakening word is here
immediately followed by an awakening providence, <scripRef id="Ez.xii-p6.1" osisRef="Bible:Ezek.11.13" parsed="|Ezek|11|13|0|0" passage="Eze 11:13"><i>v.</i> 13</scripRef>. Here we may observe, 1. With
what power Ezekiel prophesied, or, rather, what a divine power went
along with it: <i>It came to pass, when I prophesied, that Pelatiah
the son of Benaiah died;</i> he was mentioned (<scripRef id="Ez.xii-p6.2" osisRef="Bible:Ezek.11.1" parsed="|Ezek|11|1|0|0" passage="Eze 11:1"><i>v.</i> 1</scripRef>) as a principal man among the
twenty-five princes that made all the mischief in Jerusalem. It
should seem, this was done in vision now, as the slaying of the
ancient men (<scripRef id="Ez.xii-p6.3" osisRef="Bible:Ezek.9.6" parsed="|Ezek|9|6|0|0" passage="Eze 9:6"><i>ch.</i> ix.
6</scripRef>) upon occasion of which Ezekiel prayed (<scripRef id="Ez.xii-p6.4" osisRef="Bible:Ezek.11.8" parsed="|Ezek|11|8|0|0" passage="Eze 11:8"><i>v.</i> 8</scripRef>) as he did here; but it
was an assurance that when this prophecy should be published it
should be done in fact. The death of Pelatiah was an earnest of the
complete accomplishment of this prophecy. Note, God is pleased
often-times to single out some sinners, and to make them monuments
of his justice, for warning to others of what is coming; and some
that thought themselves very safe and snatched away suddenly, and
drop down dead in an instant, as Ananias and Sapphira at Peter's
feet when he prophesied. 2. With what pity Ezekiel prayed. Though
the sudden death of Pelatiah was a confirmation of Ezekiel's
prophecy, and really an honour to him, yet he was in deep concern
about it, and laid it to heart as if he had been his relation or
friend: <i>He fell on his face and cried with a loud voice,</i> as
one in earnest, "<i>Ah! Lord God, wilt thou make a full end of the
remnant of Israel?</i> Many are swept away by the judgments we have
been under; and shall the remnant which have escaped the sword die
thus by the immediate hand of heaven? Then thou wilt indeed make a
full end." Perhaps it was Ezekiel's infirmity to bewail the death
of this wicked prince thus, as it was Samuel's to mourn so long for
Saul; but thus he showed how far he was from desiring the woeful
day he foretold. David lamented the sickness of those that hated
and persecuted him. And we ought to be much affected with the
sudden death of others, yea, though they are wicked.</p>
</div><scripCom id="Ez.xii-p6.5" osisRef="Bible:Ezek.11.14-Ezek.11.21" parsed="|Ezek|11|14|11|21" passage="Eze 11:14-21" type="Commentary"/><div class="Commentary" id="Ez.xii-p6.6">
<h4 id="Ez.xii-p6.7">Judgments Predicted; Sufferings and Hopes of
Pious Captives. (<span class="smallcaps" id="Ez.xii-p6.8">b. c.</span> 593.)</h4>
<p class="passage" id="Ez.xii-p7" shownumber="no">14 Again the word of the <span class="smallcaps" id="Ez.xii-p7.1">Lord</span> came unto me, saying,   15 Son of man,
thy brethren, <i>even</i> thy brethren, the men of thy kindred, and
all the house of Israel wholly, <i>are</i> they unto whom the
inhabitants of Jerusalem have said, Get you far from the <span class="smallcaps" id="Ez.xii-p7.2">Lord</span>: unto us is this land given in
possession.   16 Therefore say, Thus saith the Lord <span class="smallcaps" id="Ez.xii-p7.3">God</span>; Although I have cast them far off
among the heathen, and although I have scattered them among the
countries, yet will I be to them as a little sanctuary in the
countries where they shall come.   17 Therefore say, Thus
saith the Lord <span class="smallcaps" id="Ez.xii-p7.4">God</span>; I will even
gather you from the people, and assemble you out of the countries
where ye have been scattered, and I will give you the land of
Israel.   18 And they shall come thither, and they shall take
away all the detestable things thereof and all the abominations
thereof from thence.   19 And I will give them one heart, and
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:   20
That they may walk in my statutes, and keep mine ordinances, and do
them: and they shall be my people, and I will be their God.  
21 But <i>as for them</i> whose heart walketh after the heart of
their detestable things and their abominations, I will recompense
their way upon their own heads, saith the Lord <span class="smallcaps" id="Ez.xii-p7.5">God</span>.</p>
<p class="indent" id="Ez.xii-p8" shownumber="no">Prophecy was designed to exalt <i>every
valley</i> as well as to bring low <i>every mountain and hill</i>
(<scripRef id="Ez.xii-p8.1" osisRef="Bible:Isa.40.4" parsed="|Isa|40|4|0|0" passage="Isa 40:4">Isa. xl. 4</scripRef>), and prophets
were to speak not only conviction to the presumptuous and secure,
but comfort to the despised and desponding that trembled at God's
word. The prophet Ezekiel, having in the former part of this
chapter received instructions for the awakening of those that were
<i>at ease in Zion,</i> is in these verses furnished with
comfortable words for those that mourned in Babylon and <i>by the
rivers</i> there sat <i>weeping</i> when they <i>remembered
Zion.</i> Observe,</p>
<p class="indent" id="Ez.xii-p9" shownumber="no">I. How the pious captives were trampled
upon and insulted over by those who continued in Jerusalem,
<scripRef id="Ez.xii-p9.1" osisRef="Bible:Ezek.11.15" parsed="|Ezek|11|15|0|0" passage="Eze 11:15"><i>v.</i> 15</scripRef>. God tells
the prophet what the inhabitants of Jerusalem said of him and the
rest of them that were already carried away to Babylon. God had
owned them as <i>good figs,</i> and declared it was for their good
that he had sent them into Babylon; but the inhabitants of
Jerusalem abandoned them, supposing those that were really the best
saints to be the greatest sinners of all men that dwelt in
Jerusalem. Observe, 1. How they are described: They are <i>thy
brethren</i> (says God to the prophet), whom thou hast a concern
and affection for; they are <i>the men of thy kindred (the men of
thy redemption,</i> so the word is), thy next of kin, to whom the
right of redeeming the alienated possession belongs, but who are so
far from being able to do it that they have themselves gone into
captivity. They are <i>the whole house of Israel;</i> God so
accounts of them because they only have retained their integrity,
and are bettered by their captivity. They were not only of the same
family and nation with Ezekiel, but of the same spirit; they were
his hearers, and he had communion with them in holy ordinances; and
perhaps upon that account they are called <i>his brethren and the
men of his kindred.</i> 2. How they were disowned by <i>the
inhabitants of Jerusalem;</i> they said of them, <i>Get you far
from the Lord.</i> Those that were at ease and proud themselves
scorned their brethren that were humbled and under humbling
providences. (1.) They cut them off from being members of their
church. Because they had separated themselves from their rulers and
in compliance with the will of God had surrendered themselves to
the king of Babylon, they excommunicated them, and said, "<i>Get
you far from the Lord;</i> we will have nothing to do with you."
Those that were superstitious were very willing to shake off those
that were conscientious, and were severe in their censures of them
and sentences against them, as if they were forsaken and forgotten
of the Lord and were cut off from the communion of the faithful.
(2.) They cut them off from being members of the commonwealth too,
as if they had no longer any part or lot in the matter: "<i>Unto us
is this land given in possession,</i> and you have forfeited your
estates by surrendering to the king of Babylon, and we have thereby
become entitled to them." God takes notice of, and is much
displeased with, the contempt which those that are in prosperity
put upon their brethren that are in affliction.</p>
<p class="indent" id="Ez.xii-p10" shownumber="no">II. The gracious promises which God made to
them in consideration of the insolent conduct of their brethren
towards them. Those that hated them and cast them out said, <i>Let
the Lord be glorified;</i> but <i>he shall appear to their joy,</i>
<scripRef id="Ez.xii-p10.1" osisRef="Bible:Isa.66.5" parsed="|Isa|66|5|0|0" passage="Isa 66:5">Isa. lxvi. 5</scripRef>. God owns that
his hand had gone out against them, which had given occasion to
their brethren to triumph over them (<scripRef id="Ez.xii-p10.2" osisRef="Bible:Ezek.11.16" parsed="|Ezek|11|16|0|0" passage="Eze 11:16"><i>v.</i> 16</scripRef>): "It is true <i>I have cast
them far off among the heathen</i> and <i>scattered them among the
countries;</i> they look as if they were an abandoned people, and
so mingled with the nations that they will be lost among them; but
I have mercy in store for them." Note, God takes occasion from the
contempts which are put upon his people to speak comfort to them,
as David hoped God would reward him good for Shimei's cursing. His
time to support his people's hopes is when their enemies are
endeavouring to drive them to despair. Now God promises,</p>
<p class="indent" id="Ez.xii-p11" shownumber="no">1. That he will make up to them the want of
the temple and the privileges of it (<scripRef id="Ez.xii-p11.1" osisRef="Bible:Ezek.11.16" parsed="|Ezek|11|16|0|0" passage="Eze 11:16"><i>v.</i> 16</scripRef>): <i>I will be to them as a
little sanctuary, in the countries where they shall come.</i> Those
at Jerusalem have the temple, but without God; those in Babylon
have God, though without the temple. (1.) God <i>will be a
sanctuary to them;</i> that is, a place of refuge; to him they
shall flee, and in him they shall be safe, as he was that took hold
on <i>the horns of the altar.</i> Or, rather, they shall have such
communion with God in the land of their captivity as it was thought
could be had nowhere but in the temple. They shall there <i>see
God's power and his glory,</i> as they used <i>to see them in the
sanctuary;</i> they shall have the tokens of God's presence with
them, and his grace in their hearts shall sanctify their prayers
and praises, as well as ever the altar sanctified the gift, so that
they shall <i>please the Lord better than an ox or bullock.</i>
(2.) He <i>will be a little sanctuary,</i> not seen or observed by
their enemies, who looked with an evil and an envious eye upon
<i>that house</i> at Jerusalem which was high and great, <scripRef id="Ez.xii-p11.2" osisRef="Bible:1Kgs.9.8" parsed="|1Kgs|9|8|0|0" passage="1Ki 9:8">1 Kings ix. 8</scripRef>. They were but few and
mean, and a little sanctuary was fittest for them. God regards the
low estate of his people, and suits his favours to their
circumstances. Observe the condescensions of divine grace. The
great God will be to his people a little sanctuary. Note, Those
that are deprived of the benefit of public ordinances, if it be not
their own fault, may have the want of them abundantly made up in
the immediate communications of divine grace and comforts.</p>
<p class="indent" id="Ez.xii-p12" shownumber="no">2. That God would in due time put an end to
their afflictions, bring them out of the land of their captivity,
and settle them again, them or their children, in their own land
(<scripRef id="Ez.xii-p12.1" osisRef="Bible:Ezek.11.17" parsed="|Ezek|11|17|0|0" passage="Eze 11:17"><i>v.</i> 17</scripRef>): "<i>I will
gather</i> even <i>you</i> that are thus dispersed, thus despised,
and given over for lost by your own countrymen; <i>I will gather
you from the people,</i> distinguish you from those with whom you
are mingled, deliver you from those by whom you are held captives,
<i>and assemble you</i> in a body out of the countries <i>where you
have been scattered;</i> you shall not come back one by one, but
all together, which will make your return more honourable, safe,
and comfortable; and then <i>I will give you the land of
Israel,</i> which now your brethren look upon you as for ever shut
out from." Note, It is well for us that men's severe censures
cannot cut us off from God's gracious promises. There are many that
will be found to have a place in the holy land whom uncharitable
men, by their monopolies of it to themselves, had secluded from it.
<i>I will give you the land of Israel,</i> give it to you again by
a new grant, <i>and they shall come thither.</i> If there be any
thing in the change of the person from <i>you</i> to <i>them,</i>
it may signify the posterity of those to whom the promise is made.
"<i>You</i> shall have the title as the patriarchs had, and
<i>those</i> that come after shall have the possession."</p>
<p class="indent" id="Ez.xii-p13" shownumber="no">3. That God by his grace would part between
them and their sins, <scripRef id="Ez.xii-p13.1" osisRef="Bible:Ezek.11.18" parsed="|Ezek|11|18|0|0" passage="Eze 11:18"><i>v.</i>
18</scripRef>. Their captivity shall effectually cure them of their
idolatry: <i>When they come thither</i> to their own land again
<i>they shall take away all the detestable things thereof.</i>
Their idols, that had been their delectable things, should now be
looked upon with detestation, not only the idols of Babylon, where
they were captives, but the idols of Canaan, where they were
natives; they should not only not worship them as they had done,
but they should not suffer any monuments of them to remain: <i>They
shall take all the abominations thereof thence.</i> Note,
<i>Then</i> it is in mercy that we return to a prosperous estate,
when we return not to the sins and follies of that state. <i>What
have I to do any more with idols?</i></p>
<p class="indent" id="Ez.xii-p14" shownumber="no">4. That God would powerfully dispose them
to their duty; they shall not only <i>cease to do evil,</i> but
they shall <i>learn to do well,</i> because there shall be not only
an end of their troubles, but a return to their peace.</p>
<p class="indent" id="Ez.xii-p15" shownumber="no">(1.) God will plant good principles in
them; he will make the tree good, <scripRef id="Ez.xii-p15.1" osisRef="Bible:Ezek.11.19" parsed="|Ezek|11|19|0|0" passage="Eze 11:19"><i>v.</i> 19</scripRef>. This is a gospel promise, and
is made good to all those whom God designs for the heavenly Canaan;
for God prepares all for heaven whom he has prepared heaven for. It
is promised, [1.] That God <i>will give them one heart,</i> a heart
entire for the true God and not divided as it had been among many
gods, a heart firmly fixed and resolved for God and not wavering,
steady and uniform, and not inconstant with itself. <i>One
heart</i> is a sincere and upright heart, its intentions of a piece
with its professions. [2.] That he <i>will put a new spirit within
them,</i> a temper of mind agreeable to the new circumstances into
which God in his providence would bring them. All that are
sanctified have <i>a new spirit,</i> quite different from what it
was; 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. <i>If any man be in Christ, he is a new creature.</i> [3.]
That he <i>will take</i> away <i>the stony heart out of their
flesh,</i> out of their corrupt nature. Their hearts shall no
longer be, as they have been, dead and dry, and hard and heavy, as
a stone, no longer incapable of bearing good fruit, so that the
good seed is lost upon it, as it was on the <i>stony ground.</i>
[4.] That he <i>will give them a heart of flesh,</i> not dead or
proud flesh, but living flesh; he will make their hearts sensible
of spiritual pains and spiritual pleasures, will make them tender,
and apt to receive impressions. This is God's work, it is his gift,
his gift by promise; and a wonderful and happy change it is that is
wrought by it, from death to life. This is promised to those whom
God would bring back to their own land; for <i>then</i> such a
change of the condition is for the better indeed when it is
accompanied with such a change of the heart; and such a change must
be wrought in all those that shall be brought to the <i>better
country,</i> that is, the heavenly.</p>
<p class="indent" id="Ez.xii-p16" shownumber="no">(2.) Their practices shall be consonant to
those principles: <i>I will give them a new spirit,</i> not that
they may be able to discourse well of religion and to dispute for
it, but <i>that they may walk in my statues</i> in their whole
conversation <i>and keep my ordinances</i> in all acts of religious
worship, <scripRef id="Ez.xii-p16.1" osisRef="Bible:Ezek.11.20" parsed="|Ezek|11|20|0|0" passage="Eze 11:20"><i>v.</i> 20</scripRef>.
These two must go together; and those to whom God has given <i>a
new heart and a new spirit</i> will make conscience of both; and
then <i>they shall be my people and I will be their God.</i> The
ancient covenant, which seemed to be broken and forgotten, shall be
renewed. By their idolatry, it should seem, they had cast God off;
by their captivity, it should seem, God had cast them off. But when
they were cured of their idolatry, and delivered out of their
captivity, God and his Israel own one another again. God, by his
good work in them, will make them his <i>people;</i> and then, by
the tokens of his good-will towards them, he will show that he is
<i>their God.</i></p>
<p class="indent" id="Ez.xii-p17" shownumber="no">III. Here is a threatening of wrath against
those who hated to be reformed. As, when judgments are threatened,
the righteous are distinguished so as not to share in the evil of
those judgments, so, when favours are promised, the wicked are
distinguished so as not to share in the comfort of those favours;
they have no part nor lot in the matter, <scripRef id="Ez.xii-p17.1" osisRef="Bible:Ezek.11.21" parsed="|Ezek|11|21|0|0" passage="Eze 11:21"><i>v.</i> 21</scripRef>. <i>But, as for those</i> that
have no grace, what have they <i>to do with peace?</i> Observe, 1.
Their description. Their <i>heart walks after the heart of their
detestable things;</i> they have as great a minds to worship devils
as devils have to be worshipped. Or, in opposition to the <i>new
heart</i> which God gives his people, which is a heart after his
own heart, they have a <i>heart after the heart of their idols;</i>
in their temper and practice they conformed to the characters and
accounts given them of their idols, and the ideas they had of them,
and of them they learned lewdness and cruelty. Here lies the root
of all their wickedness, the corruption of the heart; as the root
of their reformation is laid in the renovation of the heart. The
heart has its walks, and according as those are the man is. 2.
Their doom. It carries both justice and terror in it: <i>I will
recompense their way upon their own heads;</i> I will deal with
them as they deserve. There needs no more than this to speak God
righteous, that he does but render to men according to their
deserts: and yet such are the deserts of sin that there needs no
more than this to speak the sinner miserable.</p>
</div><scripCom id="Ez.xii-p17.2" osisRef="Bible:Ezek.11.22-Ezek.11.25" parsed="|Ezek|11|22|11|25" passage="Eze 11:22-25" type="Commentary"/><div class="Commentary" id="Ez.xii-p17.3">
<h4 id="Ez.xii-p17.4">The Visions of the Divine
Glory. (<span class="smallcaps" id="Ez.xii-p17.5">b. c.</span> 593.)</h4>
<p class="passage" id="Ez.xii-p18" shownumber="no">22 Then did the cherubims lift up their wings,
and the wheels beside them; and the glory of the God of Israel
<i>was</i> over them above.   23 And the glory of the <span class="smallcaps" id="Ez.xii-p18.1">Lord</span> went up from the midst of the city,
and stood upon the mountain which <i>is</i> on the east side of the
city.   24 Afterwards the spirit took me up, and brought me in
a vision by the Spirit of God into Chaldea, to them of the
captivity. So the vision that I had seen went up from me.   25
Then I spake unto them of the captivity all the things that the
<span class="smallcaps" id="Ez.xii-p18.2">Lord</span> had shewed me.</p>
<p class="indent" id="Ez.xii-p19" shownumber="no">Here is, 1. The departure of God's presence
from the city and temple. When the message was committed to the
prophet, and he was fully apprized of it, fully instructed how to
separate between <i>the precious and the vile, then the cherubim
lifted up their wings and the wheels beside them</i> (<scripRef id="Ez.xii-p19.1" osisRef="Bible:Ezek.11.22" parsed="|Ezek|11|22|0|0" passage="Eze 11:22"><i>v.</i> 22</scripRef>) as before, <scripRef id="Ez.xii-p19.2" osisRef="Bible:Ezek.10.19" parsed="|Ezek|10|19|0|0" passage="Eze 10:19"><i>ch.</i> x. 19</scripRef>. Angels, when they
have done their errands in this lower world, are upon the wing to
be gone, for they lose no time. We left <i>the glory of the
Lord</i> last at <i>the east gate of the temple</i> (<scripRef id="Ez.xii-p19.3" osisRef="Bible:Ezek.10.19" parsed="|Ezek|10|19|0|0" passage="Eze 10:19"><i>ch.</i> x. 19</scripRef>), which is here
said to be in the <i>midst of the city.</i> Now here we are told
that, finding and wondering that there was none to intercede, none
to uphold, none to invite its return, it removed next to <i>the
mountain which is on the east side of the city</i> (<scripRef id="Ez.xii-p19.4" osisRef="Bible:Ezek.11.23" parsed="|Ezek|11|23|0|0" passage="Eze 11:23"><i>v.</i> 23</scripRef>); that was the <i>mount
of Olives.</i> On this mountain they had set up their idols, to
confront God in his temple, when he dwelt there (<scripRef id="Ez.xii-p19.5" osisRef="Bible:1Kgs.11.7" parsed="|1Kgs|11|7|0|0" passage="1Ki 11:7">1 Kings xi. 7</scripRef>), and thence it was called
<i>the mount of corruption</i> (<scripRef id="Ez.xii-p19.6" osisRef="Bible:2Kgs.23.13" parsed="|2Kgs|23|13|0|0" passage="2Ki 23:13">2
Kings xxiii. 13</scripRef>); therefore there God does as it were
set up his standard, his tribunal, as it were to confront those who
thought to keep possession of the temple for themselves now that
God had left it. From that mountain there was a full prospect of
the city; thither God removed, to make good what he had said
(<scripRef id="Ez.xii-p19.7" osisRef="Bible:Deut.32.20" parsed="|Deut|32|20|0|0" passage="De 32:20">Deut. xxxii. 20</scripRef>), <i>I
will hide my face from them, I will see what their end shall
be.</i> It was from this mountain that Christ <i>beheld the city
and wept over it,</i> in the foresight of its last destruction by
the Romans. <i>The glory of the Lord</i> removed thither, to be as
it were yet within call, and ready to return if now at length,
<i>in this their day,</i> they would have <i>understood the things
that belonged to their peace.</i> Loth to depart bids oft farewell.
God, by going away thus slowly, thus gradually, intimated that he
left them with reluctance, and would not have gone if they had not
perfectly forced him from them. He did now, in effect, say, <i>How
shall I give thee up, Ephraim? How shall I deliver thee,
Israel?</i> But, though he bear long, he will not bear always, but
will at length forsake those, and cast them off for ever, who have
forsaken him and cast him off. 2. The departure of this vision from
the prophet. At length it <i>went up from him</i> (<scripRef id="Ez.xii-p19.8" osisRef="Bible:Ezek.11.24" parsed="|Ezek|11|24|0|0" passage="Eze 11:24"><i>v.</i> 24</scripRef>); he saw it mount
upwards, till it went out of sight, which would be a confirmation
to his faith that it was a heavenly vision, that it descended from
above, for thitherward it returned. Note, The visions which the
saints have of the glory of God will not be constant till they come
to heaven. They have glimpses of that glory, which they soon lose
again, visions which go up from them, tastes of divine pleasures,
but not a continual feast. It was from the mount of Olives that the
vision went up, typifying the ascension of Christ to heaven from
that very mountain, when those that had seen him <i>manifested in
the flesh</i> saw him no more. It was foretold (<scripRef id="Ez.xii-p19.9" osisRef="Bible:Zech.14.4" parsed="|Zech|14|4|0|0" passage="Zec 14:4">Zech. xiv. 4</scripRef>) that <i>his feet should stand
upon the mount of Olives,</i> stand last there. 3. The prophet's
return to those of the captivity. The same spirit that had carried
him in a trance or ecstasy to Jerusalem brought him back to
Chaldea; for there the bounds of his habitation are at present
appointed, and that is the place of his service. The Spirit came to
him, not to deliver him out of captivity, but (which was
equivalent) to support and comfort him in his captivity. 4. The
account which he gave to his hearers of all he had seen and heard,
<scripRef id="Ez.xii-p19.10" osisRef="Bible:Ezek.11.25" parsed="|Ezek|11|25|0|0" passage="Eze 11:25"><i>v.</i> 25</scripRef>. He received
that he might give, and he was <i>faithful to him that appointed
him;</i> he delivered his message very honestly: he <i>spoke all
that,</i> and that only, which God <i>had shown</i> him. He told
them of the great wickedness he had seen at Jerusalem, and the ruin
that was hastening towards that city, that they might not repent of
their surrendering themselves to the king of Babylon as Jeremiah
advised them, and blame themselves for it, nor envy those that
staid behind, and laughed at them for going when they did, nor wish
themselves there again, but be content in their captivity. Who
would covet to be in a city so full of sin and so near to ruin? It
is better to be in Babylon under the favour of God than in
Jerusalem under his wrath and curse. But, though this was delivered
immediately to those of the captivity, yet we may suppose that they
sent the contents of it to those at Jerusalem, with whom they kept
up a correspondence; and well would it have been for Jerusalem if
she had taken the warning hereby given.</p>
</div></div2>