13Now it came about as I prophesied, that Pelatiah son of Benaiah died. Then I fell on my face and cried out with a loud voice and said, “Alas, Lord GOD! Will You bring the remnant of Israel to a complete end?”

Promise of Restoration

      14Then the word of the LORD came to me, saying, 15“Son of man, your brothers, your relatives, your fellow exiles and the whole house of Israel, all of them, are those to whom the inhabitants of Jerusalem have said, ‘Go far from the LORD; this land has been given us as a possession.’ 16“Therefore say, ‘Thus says the Lord GOD, “Though I had removed them far away among the nations and though I had scattered them among the countries, yet I was a sanctuary for them a little while in the countries where they had gone.”’ 17“Therefore say, ‘Thus says the Lord GOD, “I will gather you from the peoples and assemble you out of the countries among which you have been scattered, and I will give you the land of Israel.”’ 18“When they come there, they will remove all its detestable things and all its abominations from it. 19“And I will give them one heart, and put a new spirit within them. And I will take the heart of stone out of their flesh and give them a heart of flesh, 20that they may walk in My statutes and keep My ordinances and do them. Then they will be My people, and I shall be their God. 21“But as for those whose hearts go after their detestable things and abominations, I will bring their conduct down on their heads,” declares the Lord GOD.

      22Then the cherubim lifted up their wings with the wheels beside them, and the glory of the God of Israel hovered over them. 23The glory of the LORD went up from the midst of the city and stood over the mountain which is east of the city. 24And the Spirit lifted me up and brought me in a vision by the Spirit of God to the exiles in Chaldea. So the vision that I had seen left me. 25Then I told the exiles all the things that the LORD had shown me.

Parallel Verses

New American Standard Bible (©1995)
"This city will not be a pot for you, nor will you be flesh in the midst of it, but I will judge you to the border of Israel.

GOD'S WORD® Translation (©1995)
The city will not be your cooking pot, and you will not be the meat in it. I will judge you at Israel's borders.

King James Bible
This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel:

Douay-Rheims Bible
This shall not be as a caldron to you, and you shall not be as flesh in the midst thereof: I will judge you in the borders of Israel.

Darby Bible Translation
This shall not be your cauldron, neither shall ye be the flesh in the midst of it: I will judge you in the borders of Israel;

English Revised Version
This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; I will judge you in the border of Israel;

Webster's Bible Translation
This city shall not be your caldron, neither shall ye be the flesh in the midst of it; but I will judge you in the border of Israel:

World English Bible
This [city] shall not be your caldron, neither shall you be the flesh in its midst; I will judge you in the border of Israel;

Young's Literal Translation
It is not to you for a pot, Nor are ye in its midst for flesh, At the border of Israel I do judge you.

Cross References

Ezekiel 11:3 who say, 'Is not the time near to build houses? This city is the pot and we are the flesh.'

Ezekiel 11:7 Therefore, thus says the Lord GOD, "Your slain whom you have laid in the midst of the city are the flesh and this city is the pot; but I will bring you out of it.

Ezekiel 24:3 "Speak a parable to the rebellious house and say to them, 'Thus says the Lord GOD, "Put on the pot, put it on and also pour water in it;

Ezekiel 24:6 'Therefore, thus says the Lord GOD, "Woe to the bloody city, To the pot in which there is rust And whose rust has not gone out of it! Take out of it piece after piece, Without making a choice.

Commentary

Matthew Henry's Whole Bible Commentary

Chapter 11

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 (v. 1-13). 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 (v. 14-21). And so the glory of God removes further (v. 22, 23). The vision disappears (v. 24), and Ezekiel faithfully gives his hearers an account of it (v. 25).

Verses 1-13

We have here,

I. The great security of the prince's of Jerusalem, notwithstanding the judgements 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: The Spirit lifted me up, and brought me to the east gate of the Lord's house, and behold twenty-five men were there. 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, worshipping towards the east (ch. 8:16); those seen to have been priests or Levites, for they were between the porch and the altar, but these were princes sitting in the gate of the Lord's house, to try causes (Jer. 26:10), 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-Pelatiah and Jaazaniah, not that mentioned ch. 8:11, for he was the son of Shaphan, this is the son of Azur. 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 (v. 2): "These are the men that devise mischief; under pretence of concerting measures for the public safety they harden people in their sins, and take off their fear of God's judgements which they are threatened with by the prophets; they gave wicked counsel in this city, counselling them to restrain and silence the prophets, to rebel against the king of Babylon, and to resolve upon holding the city 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, These are the men that devised it, 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 stands in the congregation of the mighty would take cognizance of (v. 3); they said to this effect, "It is not near; the destruction of our city, that has been so often threatened by the prophets, is not near, 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 judgement 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 it is not near; whereas, in truth, the Judge stands before the door. Now, if the destruction is not near, they conclude, Let us build houses; let us count upon a continuance, for this city is the caldron and we are the flesh. 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 walls of brass, and shall receive no more damage from the besiegers about it than the cauldron does from the fire under it. 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 (v. 9): "I will bring you out of the midst of the city, where you think yourselves safe, and then it will appear (v. 11) that this is not your caldron, neither are you the flesh." Perhaps it has a particular reference to the flesh of the peace-offerings, which it was so great an offence for the priests themselves to take out of the caldron while it was in seething (as we find 1 Sa. 2:13, 14), 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 seething pot, Jer. 1:13. "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 be you not mockers, lest your bands be made strong. Those hearts are indeed which are made more secure by those words of God which were designed for warning to them.

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 (v. 4): Therefore prophesy against them, and try to undeceive them; prophesy, O son of man! 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, the Spirit of the Lord fell upon him, to make him full of power and courage, and said unto him, Speak. 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 the house of Israel (v. 5), 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 house of Israel, and therefore the God of Israel 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 the 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 (v. 5): "I know the things which come into your minds every one of them, 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; he understands our thoughts afar off. 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 remain in the city, as the flesh in the caldron. "You have multiplied your slain in the city, 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 filled the streets of Jerusalem with the slain," v. 6. 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 their slain. Now these slain are the only flesh that shall be left in this caldron, v. 7. 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 will bring you forth out of the midst of it, whether you will or no, v. 7, 9. 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 caldron, neither shall you be the flesh; you shall not soak away in it as you promise yourselves, and die in your nest; you think yourself safe in the midst thereof, 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 caldron, but, says God, I will bring a sword upon you (v. 8) and you shall fall by the sword, v. 10. 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 will deliver you into the hands of strangers, whose resentments you shall feel, since you were not willing to lie at their mercy." See Jer. 38:17, 18. They thought to escape the judgments of God, but God says that he will execute judgments upon them; and whereas they resolved, if they must be judged, that it should be in Jerusalem, God tells them (v. 10 and again v. 11) that he will judge them in the borders of Israel, 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 the revelation of the righteous judgment of God against them: You shall know that I am the Lord, v. 10 and again v. 12. 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 will execute judgments, and then you shall know that I am the Lord, for the Lord is known by the judgments which he executes upon those that have not walked in his statutes. Hereby it is known that he made the law, because he punishes the breach of it. I will execute judgments among you (says God) because you have not executed my judgments, v. 12. 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 get him honour 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 after the manners of the heathen that were round about them, 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 keep God's ordinances, that they might not commit the abominable customs of the heathen, Lev. 18:30.

III. This awakening word is here immediately followed by an awakening providence, v. 13. Here we may observe, 1. With what power Ezekiel prophesied, or, rather, what a divine power went along with it: It came to pass, when I prophesied, that Pelatiah the son of Benaiah died; he was mentioned (v. 1) 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 (ch. 9:6) upon occasion of which Ezekiel prayed (v. 8) 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. Thought 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: He fell on his face and cried with a loud voice, as one in earnest, "Ah! Lord God, wilt thou make a full end of the remnant of Israel? 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.

Calvin's Commentary

8. Ye have feared the sword; and I will bring a sword upon you, saith the Lord GOD.

8. Gladium timuistis, et gladium adducam super vos, dicit Dominator lehovah.

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.

9. Et ejiciam vos e medio ejus, et tradam vos in manum extraneorum, et exercebo in vos judicia.

10. Ye shall fall by the sword; I will judge you in the border of Israel; and ye shall know that I am the LORD.

10. Et gladio cadetis: ad terminum Israel judicabo vos, et scietis quod ego sim Iehovah.

11. This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel:

11. Ipsa non erit vobis in ollam: et vos non eritis [235] in medio ejus in carnem: in termino Israel judicabo vos.

We ought to join these verses together, because the Prophet treats the same thing in many words. First he denounces that they should perish by the sword since they feared the sword By these words he admonishes them, that even if God should draw them out of the city, yet Jeremiah's prophecy would prove true, since the Chaldeans would consume them as if the pot was boiling on the fire. Lastly, he shows how frivolous was their cavil when they said, "if we are flesh, we shall remain in the caldron." But the Prophet shows that they must not cavil like children with God, because when he showed the caldron to his servant Jeremiah, he meant nothing else than that the Jews should perish, since the Chaldeans would come to consume them. But they had purposely perverted the Prophet's sense, and thought themselves clever and shrewd when they corrupted the heavenly doctrine. First of all the Prophet says, ye have feared the sword, and ye shall fall by the sword: he afterwards adds the manner: I, says he, will bring the sword upon you, which ye feared: he says, I will draw you out from the midst of it. He declares the manner: namely, that he will bring them into an open plain, that he may more easily slay them there. If any should object, that this was not seething them in the city, the answer is easy: that God did not restrict his wroth to one kind of punishment, when he thus spoke by Jeremiah. For we know that the Prophets set before us God's judgments in various ways, and thus use various figures. Since therefore the Prophets do not always teach in the same manner, it is not surprising if, when he shortly shows that God's wrath was near the Jews, he used that simile: ye shall fall, says he, by the sword, and in the borders of Israel shall I judge you.

Here he clearly expresses what I lately touched upon. It was indeed God's judgment, when the Jews were drawn from the city in which they thought they had a quiet nest: for when they were violently dragged into exile, God exercised his judgments upon them: and from the time when he deprived them of their country, then he already began to be their judge. But here he begins to treat of a severer judgment. Although God had begun to chastise the Jews when he expelled them from the city, yet he treated them more severely in the boundaries of Israel; because when they came in sight of the king of Babylon, then the king saw his slain: then he himself was rendered blind and dragged into Chaldea, and all the nobles slain. (2 Kings 25; Jeremiah 39.) Hence we may gather that the people's blood was poured out without discrimination. Now therefore we understand what God means when he threatens to judge them in the borders of Israel, that is without their country. Lastly, he here denounces a double penalty, first because God would east them out of Jerusalem in which they delighted, and in which they said that they should dwell so long that exile would be their first punishment: then he adds, that he was not content with exile, but that a heavier punishment was at hand, when they should be cast out of their country, and the land should cast; them forth as a stench which it cannot bear. I will judge you therefore in the borders of Israel: that is, beyond the holy land: for since one curse has already occurred in exile, still a harder and more formidable revenge will await; you. Now he adds, ye shall know that I am Jehovah

Doubtless Ezekiel reproves the sloth which was the cause of such great contumacy: for they had never dared to contend so perseveringly with God, unless their minds had been stupified; for were we to reflect that we are striving with God, horror would immediately seize upon us; for who labors under such madness as to dare to contend with God his maker? This torpor, therefore, Ezekiel now obliquely reproves, when he says that the Jews would know too late that they were dealing with God. Although therefore they sinned through ignorance, it does not follow that they were without, excuse, for whence arose their ignorance except from being inattentive to God? It sprang first from carelessness: then that carelessness and security produced contempt, and contempt sprang from their depraved lust of sinning. Since therefore they determined to give themselves up to all manner of sinning, they put away as far as possible all teaching: nay they willingly endeavored to stupify their own consciences, and thus we see that depraved desire impelled them to contempt, and contempt begat in them security, in which at length this ignorance plunged them. Since therefore at the time it did not come into their mind to contend with God, this does not extenuate their fault, because, as I have said, they had stupified themselves with determined and spontaneous wickedness.

Meanwhile, it is by no means doubtful that God always pricked them that they might feel themselves sinners, but the Prophet here speaks of that knowledge which is called experimental. For the impious are said to know God when, being struck by his hand, they unwillingly acknowledge his power: because whether they will or not they feel him to be their judge. But this knowledge does not profit them; nay even increases their destruction. But we understand the Prophet's meaning, that the Jews were rebellious and despised God's servants: because they pretended that they had to do only with men, and covered themselves with darkness, lest they should behold the light which was offered to their eyes. God pronounces that they should know at length with whom they contended, as Zechariah says, they shall see whom they have pierced; (Zechariah 12:10;) that is, they shall know that it is I whom they have wounded, when they so proudly despised my servants, and abjured all confidence in my teaching. Hence also we gather that the minds of the impious were so confused, that seeing they did not see; for when they experience God to be their judge, they are compelled in reality to confess that they feel his hand: yet they remain stupid, because they do not profit, as the Prophet had just now said, -- ye feared the sword. But they were careless, as we saw, and despised all threats. Of what kind, then, is this fear which is remarked upon by the Prophet? that of the impious forsooth, who while they make for themselves blandishments, and fancy that they have made a covenant with death, as is said in Isaiah, (Isaiah 28:15; Isaiah 48:22; and Isaiah 57:21,) and promise themselves freedom from punishment, even when a scourge is passing through the land, yet tremble and are always ill-at-ease, because they have no peace, as it is said elsewhere. In fine, we see the impious always remaining careless and stupid: though they are careless, yet they tremble and are tortured with secret impiety, since the severity of God urges them on. At length he concludes, Jerusalem should not be their caldron, but he would punish them in the border of Israel But I have sufficiently explained this clause. It follows --

Footnotes:

[235] The negative must be understood. -- Calvin.

Links

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A Mystery! Saints Sorrowing and Jesus Glad!
Jesus is talking of the death of His friend, let us listen to His words; perhaps we may find the key to His actions in the words of His lips. How surprising! He does not say, "I regret that I have tarried so long." He does not say, "I ought to have hastened, but even now it is not too late." Hear, and marvel! Wonder of wonders, He says, "I am glad that I was not there." Glad! the word is out of place? Lazarus, by this time, stinketh in his tomb,and here is the Saviour glad! Martha and Mary are weeping …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 10: 1864

The Outpouring of the Holy Spirit.
"The Holy Spirit was not yet given because that Jesus was not yet glorified."--John vii. 39. We have come to the most difficult part in the discussion of the work of the Holy Spirit, viz., the outpouring of the Holy Spirit on the tenth day after the ascension. In the treatment of this subject it is not our aim to create a new interest in the celebration of Pentecost. We consider this almost impossible. Man's nature is too unspiritual for this. But we shall reverently endeavor to give a clearer insight …
Abraham Kuyper—The Work of the Holy Spirit

Covenanting Enforced by the Grant of Covenant Signs and Seals.
To declare emphatically that the people of God are a covenant people, various signs were in sovereignty vouchsafed. The lights in the firmament of heaven were appointed to be for signs, affording direction to the mariner, the husbandman, and others. Miracles wrought on memorable occasions, were constituted signs or tokens of God's universal government. The gracious grant of covenant signs was made in order to proclaim the truth of the existence of God's covenant with his people, to urge the performance …
John Cunningham—The Ordinance of Covenanting

An Appendix to the Beatitudes
His commandments are not grievous 1 John 5:3 You have seen what Christ calls for poverty of spirit, pureness of heart, meekness, mercifulness, cheerfulness in suffering persecution, etc. Now that none may hesitate or be troubled at these commands of Christ, I thought good (as a closure to the former discourse) to take off the surmises and prejudices in men's spirits by this sweet, mollifying Scripture, His commandments are not grievous.' The censuring world objects against religion that it is difficult …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Blasphemous Accusations of the Jews.
(Galilee.) ^A Matt. XII. 22-37; ^B Mark III. 19-30; ^C Luke XI. 14-23. ^b 19 And he cometh into a house. [Whose house is not stated.] 20 And the multitude cometh together again [as on a previous occasion--Mark ii. 1], so that they could not so much as eat bread. [They could not sit down to a regular meal. A wonderful picture of the intense importunity of people and the corresponding eagerness of Jesus, who was as willing to do as they were to have done.] 21 And when his friends heard it, they went …
J. W. McGarvey—The Four-Fold Gospel

Ezekiel
To a modern taste, Ezekiel does not appeal anything like so powerfully as Isaiah or Jeremiah. He has neither the majesty of the one nor the tenderness and passion of the other. There is much in him that is fantastic, and much that is ritualistic. His imaginations border sometimes on the grotesque and sometimes on the mechanical. Yet he is a historical figure of the first importance; it was very largely from him that Judaism received the ecclesiastical impulse by which for centuries it was powerfully …
John Edgar McFadyen—Introduction to the Old Testament