Bible Commentary (1871–1879 Edition) (continued)
The Judgment of the Princes. EZEKIEL XI. The Sudden Death of Pelatiah.
the temple, which as a priest, he " knew" abont from the high priest. 31. The repetition is in.order tliat tliepeopie about to live without the temple misht have, instcaU, the knowledge of the temple mysteries, thus preparing tliem for a future restoration of the covenant. So pei-verse were they that they would say, Ezekiel fancies he saw what has no existence. He, therefore, repeats it over and over auaiii. tl-i, stralglit forvarcl—intent upon the object they aimed at, not deviating from the way nor losing sight of the end (Luke 9. 52).
posed to a consuming foe, and yourselves in It and with it." 4. prophesy . . . propliesy— Llie repetition marks emphatic earnestness. 5. Spirit . . . fell upon me— stronger than "entered into lue" (ch. 2. 2; 3. 24j, implying the zeal of the Spirit of God roused to immediate indiguiition at the contempt of God shown by the scorners. 1 know—(Psalm 139.1-4.) Your .scornful jests at my word escape not my notice. 6. your slain— tliose on wlioin you have brought ruin by your wicked counsels. Bloody crimes within the city brought on it a bloody foe from without (ch. 7. 23, 24). They had made it a caldron in which to boil the flesh of God's people (Micah 3. 1-3), and eat it by unrighteous oppression; tlierefore God will make
CHAPTER XI.
it a caldron in a different sense, one not wherein they may be safe In their guilt, but "out of the midst of" wliicli they shall be "brought forth" (Jeremiah 31. 4, 5). 7. The city is a caldron to them, but it shall not be so to you. Ye shall meet your doom on the frontier. 8. The Clialdeaa sword, to escape which ye abandoned your God, shall be brought on you by God because of that very abandonment of Him. 9. ont of the midst thereof— e., 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 (cf. 2 Kings 25. 19-21, with 1 Kings 8. &5). ye shall know that I am the Lord—by tlie judgments I in-
Ver. 1-25. Prophecy of the Destkitction of the CORRUPT "PEINCE.S OF THE PEOPLE;" PeLATIAH DIES; Promise of Grace to the believing Remnant; Departure of THE Glory of God from the City; Ezekiel'.s Retckn to the Captives. 1. east gate—to which the glory of God had moved itself (ch. 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 tlie Divine glory, a new scene of destruction, five and twenty men—The same as the tweut.v-five («. c, twenty-four heads of courses, and the high-priest i sun-worshippers seen in ch. 8. 16. The leading flict (Psalm 9. 10). H. (Note, v. 3.) 13. (Deuteronomy 12, priesi.i were usually called "princes of the sanctuary" (Isaiah 4.x 2S), and "chiefs of the priests" (2 Chronicles 36.
30, 31.) 13. Pelatiah—probably the ringleader of the scorners {v. 1) ; his being stricken dead (like Ananias, Acts
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 [v. 2). Already the wrath of God had visited the pcopZe represented by thee Wer«(ch.
5. 5) was an earnest of the destruction of the rest of the twenty-five, as Ezekiel had foretold, as also of the general ruin, fell . . . npou . . . face—(jYoe, ch. 9. 8.) wilt thou make a fvill end of the remnant—is Pelatiati's destruction to be the token of the destruittion of all, «iven of
9. fii; also the glory of the Lord had left Its place in the ho.ly of holies, and, like the cherubim and flaming sword in E'ion, had occupied the gate into the deserted sanctuar.v. The judgment on the representatives of the priesthood natariiUy follows here,ju.st as the sin of the priests liad followed in the description (ch. 8. 12, 16) after the sin of the elders. .Taazanlali—signifjnng "God hears." son of Azm-—different from Jaazaniah the son of Shaphan tlie remnant? The people regarded Pelatiah as » mainstay of the city. His name (derived from' a IIebr(,'v 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 witii whom thou art connected by the naurai 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—/it., of thy redemjition, i. e., the nearest relatives, who.se duty it was to do the part of Gael, or vindicator and redeemer of a forfeited inheritance (Leviticus 25. 2.5). 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 to be their vindicator. Spiritual ties, as in the case of Levi (Deuteronomy 33. 9), the type of Messiah (Iilatlhew 12. 47-50), are to supersede natural ones where the two clash. The hope of better days was to rise from the despised exiles. The gospel principle is shadowed forth here, that tlie despised of men are often the chosen of God, and tiie higlily esteemed among men are an abomination before Him (Luke
(cli. 8. 11). Azur means "help." He and Pelatiah (" God delivers"), son of Benaiah ("God builds"), are singled out as .Ia.izaniah, son of Shaphan, In the case of the seventy elders (ch. 8. 11, 12), because their names ought to have reminded them that "God" would have "heard" had they souglit 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. [Fairb.4IRN.] 3. he— the Lord sitting on the cherubim (ch. 10. 2). wicked e«»insel—in opposition to the prophets of God (v.S). 3. It lit not near—d'z., the destruction of the city; therefore " let us build houses," as if there was no fear. But the Hrbmi' tipposes English Version, which would require the ilifinitive ab.solute. Rather, "Not at hand is the building of houses." They sneer at Jeremiah's letter to tlie captives, among whom Ezekiel lived (Jeremiah 29. 5). "Build ye houses, and dwell in them," i, e., do not fancy, as many persuade you, that your sojourn in I'.aliylon is to be short, it will be for seventy years (Jeremiah 2.^. 11, 12; 29. 10); therefore build houses ami settle
16. 15; 1 Corintliians 1. 20-28). "No door of iiope but in tlio valley of Achor" ("trouble," Hosea 2. 15). [Fairbairn.] Get you far . . . unto us is tills land—The coutempluoua words of those left still in the city at the carrying away of Jeconiah to tlie exiles, " However far ye bo outcasts from the Lord and His temple, we are secure iu our possession of the land." IG. Although—anticipating the objection of the priests at Jerusalem, that the exiles were "cast far oft." Though this be so, and they arc far from the outer temple at Jerusalem, I will bo their asylum or sanctuary instead (Psalm 90.1; 91.9; Isaia 8. 14). My shrine is the liumble heart: a preparation for gospel catliolicity when the local and material temple should give place to the spiritual (Isaiah 57. 15; 60. 1; Malachi 1
(juii Uy lliere. The scorners in Jerusalem reply. Those far irfl' in exile may build if they please, but it is too remote a concern f.)r us lo trouble ourselves about [Faikhairn] (cf. ch. 12. 22, 27 ; 2 Peter 3. 4). tItU city . . . caldron ... we. . . fleali—sneering at Jeremiali 1. 13, where he compared the city to a caldron with its moutli towards the north.
•' Let Jerusalem be so if you will, and we the 11 esh, exposed
the raging loe from the north, still its fortifications will secure us from the H.^me of war outside; the city must
Btaiid for our .sakes, just as the pot exists for the safety of the flesh in it." In opposition to this God salth (t». 11), "Thi.s clt.y shall not be your caldron, to defend you in it •from tlie Uw oiilsiilc: nay, ye sliall bo driven out of your .imaginary sanctuary, and slain in the border of the land."
11 ; John 4. 21-24 ; Acts 7. 48, 49). The trying discipline of the exile was to chasten the outcasts so as to be meet r»» cipients of God's grace, wlilcli the carnal cciitldeiice of the priests disqualified them for. The dispersion served the md of spiritualizing and enlarging the views even erf the better Jews, so as to be able to worship Ood ever}/-
"But,"sailh God. iu i>. 7, "your slain are tlie flesh, and fills city the caldrim ; but (not as you fancy shall ye be kept ."ate inside) I will bring you forth out of the midst of it;" and again, in ch. 21. 3, "Though not a caldron in your sense, •Jerusalem shall be so In tlie sense of Its being ex-
Tnc Glory of God leaveth the City, EZEKIEL XII. The Captivity of Zedekiah Typified.
Distance of the Event Reproved. 1, 3. eyes to see, and see not . . . ears to hear, and lienr not—fulttlling the prophecy of Deuteronomy 4, here quoted by Ezekiel (cf. Isaiah 6. 9; Jeremiah 5.21). Ezekiel needed often to be reminded of the people's perversity, lest he should be discouraged by the little el Teet produced by his propheu:here wilhout a material temple; and, at the same time, it iiiflus(\(l some kno Vvletlge of God amongst the greatest
CiiMitile nations, thus providing materials for the gathering in of the Clnistiau 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 cies. Their "not seeing" is the result of perversity, not incapacity. They are wilfully blind. The persons most Interested in tills prophecy were those dwelling at Jerusalem; and it is among them that Ezekiel was transported in spirit, and performed in vision, not outwardly, the typical acts. At the same time, the symbolical prophecy was designed to warn the exiles at Chebar against cherishing hopes, as many did In opposition to Gods revealed word, of returning to Jerusalem, as if that city was to stand ; externallj' living afar ofT, their hearts dwelt in that corrupt and doomed capital. 3. stiiflT for removing—rather, " an exile's outfit," (he articles proper perfect and universal restoration (Isaiah 2. 2-4 ; Jeremiah
8. 16-18). Tlieir long privation of the temple will prep.are them for appreciating the more, but without Jewish narrowness, tlie temple that is to be (chs. 40.-41). a little rather, " for a little season :" how long soever the captivity be, yet 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 (JeremiiUi 21. 6). 17. (Ch. 28. 2.5; 31. 13; 36. 21.) 18. They have eschewed every vestige of idolatry ever since to a person going as an exile, a staff and knapsack, with a supply of food and clothing ; so in Jeremiah 46. 19, Maryin, " instruments of captivity," i. e., tlie needful equipments 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 (Haggai for it. His simple announcements having failed, he is symbolically to give them an ocular demonstration conveyed by a word-painting of actions performed in vision, consider—(Deuteronomy 32. 29.) 4. by day—in broad day-
2. 9) ; even tlien 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 light, when all can see thee, at even—not contradicting the Words " by day." The baggage was to be sent before by day, and Ezekiel was to follow at nightfall. [Grotitjs.] Or, the preparations were to be made by day, tlie actual departure was to be effected at night. [Henderson.] ns. they that go fortli into captivity lit., o.s the goings forth siiould claim to themselves the praise given them in v. 18, God declares it is to be the free gift of His Spirit, ome heart —not sinf/lenexs, i. e., uprightness, but oneness of heart in all, unanimousljj seeking Him in contrast to their state at tlial time, when only single scattered individuals sought God (Jeremiah 32. 39; Zephaniah ,3. 9). [Hengstenberg.]
of the captivity, i. e., of the captive band of e.xiles, i'/z.,ainid the silent darkness: typifying Zedekiah's flight by night on the taking of the city (Jeremiah 39. 4; 52. 7). 5. Dig As Zedekiah was to escape like one digging through a wall, furtively to effect an escape (v. 12). carry owt—viz., " thy stufT" (u. 4). tl»crcby—by the opening in the wall. Zedekiah escaped "by the gate betwi.xt the two walls" (Jeremiah 39.4). 6. in . . , twillglit — rather, "in tlie dark." So in Genesis 15.17, "it" refers to "thy stuff." cover thy face—as one who muflles his face, afraid of being known by any one meeting him. So the Jews and Zedekiah .should make their exit stealthily and afraid to look around, so hurried should be their flight. [Calvin.] sign—rather, a portent, viz., for evil. 9. What doest thou 1—They ask not in a docile spirit, but making a jest of his proceedings. 10. burden i. e., weighty oracle, the prince—the very man Zedekiah; in whom they trust for safety, is to be the chief sufferer. Josephus {Antiqui-
Or, "content with one God" not distracted with "the many detestable things" (r. 18; 1 Kings 18. 21 ; Hosea 10. 2). [CaLiVis.] new spirit—(Psalm 51. 10; Jeremiah 31. 33.) Realized fully in the " new creature" of the New Testament (2 Corinthians 5. 17). Having new motives, new rules, new aims, stoiij heart—like "adamant" (Zechariah 7. 12); the natural heart of every man. heart of flesh—impres-
Btl le to what is good, tender. 30. walk in my statutes r-jgeneration shows itself by its fruits (Galatians 5. 22, 25). they . . . my people . . . I . . . tlieir God—(Ch. 14. 11
3d. 28; 37. 27; Jeremiah 24. 7.) In its fullest sense still future (Zechariali 13. 9). 31. Avhose 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 (Psalm 11.5. 8). The licarl 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 ties, 10. 7) reports that Ezekiel sent a copy of this prophecy to Zedekiah. As Jeremiah had sent a letter to the captives at the Chebar, which was the means of calling forth at first the agency of Ezekiel, so it was natural for Ezekiel to send a message to Jerusalem confirming the warnings of .Jeremiah. The prince, however, fancying a contradiction between ch. 12. 13, " he shall not see Babylon," and Jeremiah U. S, 9, declaring he should be carried to Babylon, believed neither. .Scheming discrepancies in Scripture on deeper search prove to be hidden harmonies. 11. sign—portent of evil to come (ch. 24. 27 ; Zechariah 3. 8, Mar-
(ch. 9. 10). as. The Shekinah glory now moves from the east gate (ch. 10. 4, 19) to the Mount of Olives, altogether abandoning the temple. That mount was cho.senas being the heiglit whence tlie 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; niul from it He predicted its overthrow before His crucifixion (Mattliew 24. 3). It is also to be the scene of Kis return l)i person to deliver His people (Zecliariah 14.
gin). Fulfilled (2 Kings 25.1-7; Jeremiah 52. 1-11). 13. prince . . . among them lit., that is in the midst of them, i.e., on whom the eyes of all are cast, and " under whose shadow" they hope to live (Lamentations 4. 20). sliali bear— his "stuff for removing;" hi? equipments for his journey, cover Iiis face, tliat lie see not the ground —Note, V. 6; the symbol in v. 6 is explained in this verse. He shall muffle his face so as not to be recognized: a humiliation for a king! 13. My net—The Chaldean army He shall be inextricably entangled in it, as in the meshes of a net. It Is God's net (Joli 19. 6). Baliylon was God's instrument (Isaiah 10.5). Called "a net" (llaliakkuk 1.
4). when He shall come by the same way as He went, "the way of the east" (ch. 43. 2). 34. brought me in . . . viiiion—not in actual fact, but In ecstatic vision. He had been as to the outward world all the time before the elders
(cli. 8.3) in Chaldea; he now reports what he had witnessed witli the inner eye. 35. things . . . showed me
words; an appropriate expression; for the word communicated to him was not simply a word, but one clollu'd with outward symbols "shown" to him as in the sacrament, which Augustine terms "the visible word." (Calvin.]
14-16). bring him to Habylon . . . yet shall he not see it—because he should be deprived of sight before he arrived there (Jeremiah 52. 11). 11. all . . . about him— his satellites: his liody-guard. bands— iiZ., the wingS ot an army (Isaiah 8. 8). drawn out . . . sword after tlieiu —(Note, ch. 5. 2, 12.) IC. I will leave a few . . . ttiat thc
CHAPTER XII.
1-28. EzEKiEL's TypiCAi, Moving to Exile: Pkopiiecy ok Zedekiah's Captivity and Privation or Sight: the Jews' Unuelxevinq Sl'bmise as to the o7S>