5<\/strong>. things that come into your mind<\/em> ] i.e. your projects. Apparently as yet the rebellion was no more than a plan which was being hatched.<\/p>\n Eze 11:5<\/span><\/p>\n I know the things that come into your mind, every one of them.<\/em><\/p>\n<\/p>\n Gods knowledge of human thought<\/strong><\/p>\n The union of omniscience with sympathy, Of active cognisance of human thoughts with infinite mercy, is expressed in Heb 4:12-16<\/span>. There are no reflections more interesting than those connected with the Divine knowledge of man. Our duty is to ponder all this fact includes. The instinct of the Divine love must be the very strongest feeling in us all; because it never occurs to anyone that Gods knowledge of our thoughts can prevent the outflow of His love, or the reality of His fellowship. Yet if anyone else were acquainted with us, with everything that comes into our minds, we should certainly incur his hate and contempt. I believe, therefore, that the instinct of Gods love towards us is like that of parental love, a great original attribute of humanity which sin has grievously obscured, so that in the minds of thousands it has been utterly subverted, and God has appeared as a vindictive tyrant, requiring to be appeased with human blood. But the purpose of the Gospel is to assure us that God is love; and the inclination to make Him the depository of every secret is grounded on that instinct, Which the fall has not been able to extinguish–that He who knows us best, loves us most. What a strong interest He must feel in people, to take active cognisance of everything that comes into their minds! God takes the deepest interest in the thoughts of the weakest the commonest, and the most selfish, when their thoughts must be repulsive, hateful, and abominable to Him; He searches into them, and sends messengers to assure us that He is not indifferent to the thoughts of His creatures. The mind of man is the greatest and most wonderful product of the Almighty. It is the nearest approach to the Divine–it is the Divine image. This is His chief work. We are warranted in concluding that, next to God our Saviour, the greatest thing in the universe is a mans mind, and that this is the reason why the Maker looks narrowly at everything that comes into it. The mind is the sphere of the Divine government, where the sovereign Ruler displays His great wisdom, holiness, and truth. Because man can obey and love, can feel responsibility, sense of duty, sense of sin, therefore he is the subject of rule. It is in ruling men that the highest qualities are always displayed. Here righteousness, the highest of all things, can be expressed. We cannot conceive of God showing His righteousness unless He had subjects like ourselves to govern. For it is through opposition, ignorance, injustice, selfishness, want, that righteousness in a ruler comes to be felt and admired. Where there is no wrong, how could we see the right? Mind in opposition to God shows us His holy mind. The mind is the sphere of Divine rule, and it is the seat of rebellion. And the righteous government of heaven is exercised to restore this chief of Gods works to loyalty. In man, the metropolis of the universe is in revolt. This is the reason why He who is our Lord and God would have us assured that He knows the things that come into our mind, every one of them. To give the history of His knowledge and purpose to conciliate the mind of His subject is to give the history of the Bible. The great crowning act of His righteous rule is She mission of His Son. This shows His purpose–to reconcile<\/em>; not to vanquish, destroy, condemn, but to persuade<\/em>; <\/em>to carry our convictions–to constrain our minds. In sending His Son, I think we have a right to conclude that the business of reconstituting the spirit of man is the first and greatest thought of God, in which His wisdom and power are most of all put forth. Here is the depth of the riches both of the wisdom and knowledge of God! Then let us learn to look on the operations of our minds with the aid of these truths. Nothing can be insignificant that comes into your mind, if God takes knowledge of it. Passing thoughts that come and go–love and hate–passion and regret–reverence and hope–conviction and prayer–the thought of God–the thought of your child–if they are watched and scanned by Him, can we be indifferent to them? (B. Kent, M. A.<\/em>)<\/p>\n The Spirit of prophecy again moved him, which is here called the Spirit of the Lord, or, the Spirit the Lord, as the Hebrew will bear. <\/P> Fell upon me; <\/B>descended, by its own act powerfully, sweetly, and prevailingly entered the man. <\/P> Said unto me; <\/B>inclined me, that I could not but speak. <\/P> Thus saith the Lord; <\/B>as thou goest by my appointment, so be sure to use my name and authority. <\/P> Thus have ye said; <\/B>profanely, with scoffs, as hath been reported, Eze 11:3<\/span>. <\/P> I know the things that come into your mind; <\/B>ye may be assured all that ariseth up in your mind is known to me. I see each one of the imaginations of your mind so soon as ever they peep up in your heart. Your thoughts I know afar off, Psa 139:2<\/span>. <\/P> <\/p>\n 5. Spirit . . . fell uponme<\/B>stronger than “entered into me” (Eze 2:2<\/span>;Eze 3:24<\/span>), implying the zeal ofthe Spirit of God roused to immediate indignation at the contempt ofGod shown by the scorners. <\/P> I know<\/B> (Ps139:1-4<\/span>). Your scornful jests at My word escape not My notice.<\/P><\/p>\n And the spirit of the Lord fell upon me<\/strong>,…. In an extraordinary manner, and afresh, and enlightened his mind, and showed him things that should come to pass; and filled him with boldness and courage to declare them. The Targum interprets it of the spirit of prophecy:<\/p>\n and said unto me, speak<\/strong>; what I shall show and put into thy mouth, that speak out; be not afraid, but boldly declare all that I give thee in commission to say:<\/p>\n thus saith the Lord, thus have ye said, O house of Israel<\/strong>; as in<\/p>\n Eze 11:3<\/span>; which perhaps was said in secret, and spoken privately, but known by the Lord; and it was not only the princes that said it, but the whole body of the people joined in with it, and agreed to it; though it is very probable they were influenced by the former:<\/p>\n for I know the things that come into your mind, [everyone of] them<\/strong>; not only their scoffing words, but the thoughts of their hearts; not one of them escaped the knowledge of God; the consideration of which should command an awe on men, and engage them to a watchfulness over their thoughts, words, and actions.<\/p>\n And the Spirit of Jehovah fell upon me, and said to me: Say, Thus saith Jehovah, So ye say, O house of Israel, and what riseth up in your spirit, that I know. <\/em> Eze 11:6<\/span>. Ye have increased your slain in this city, and filled its streets with slain. <\/em> Eze 11:7<\/span>. Therefore, thus saith the Lord Jehovah, Your slain, whom ye have laid in the midst of it, they are the flesh, and it is the pot; but men will lead you out of it. <\/em> Eze 11:8<\/span>. The sword you fear; but the sword shall I bring upon you, is the saying of the Lord Jehovah. <\/em> Eze 11:9<\/span>. I shall lead you out of it and give you into the hand of foreigners, and shall execute judgments upon you. <\/em> Eze 11:10<\/span>. By the sword shall ye fall: on the frontier of Israel shall I judge you; and ye shall learn that I am Jehovah. <\/em> Eze 11:11<\/span>. It shall not be as a pot to you, so that you should be flesh therein: on the frontier of Israel shall I judge. <\/em> Eze 11:12<\/span>. And ye shall learn that I am Jehovah, in whose statutes ye have not walked, and my judgments ye have not done, but have acted according to the judgments of the heathen who are round about you.<\/em> – For , compare Eze 8:1<\/span>. Instead of the “hand” (Eze 8:1<\/span>), the Spirit of Jehovah is mentioned here; because what follows is simply a divine inspiration, and there is no action connected with it. The words of God are directed against the “house of Israel,’ whose words and thoughts are discerned by God, because the twenty-five men are the leaders and counsellors of the nation. , thoughts, suggestions of the mind, may be explained from the phrase , to come into the mind. Their actions furnish the proof of the evil suggestions of their heart. They have filled the city with slain; not “turned the streets of the city into a battle-field,” however, by bringing about the capture of Jerusalem in the time of Jeconiah, as Hitzig would explain it. The words are to be understood in a much more general sense, as signifying murder, in both the coarser and the more refined signification of the word.<\/p>\n (Note: Calvin has given the correct explanation, thus: “He does not mean that men had been openly assassinated in the streets of Jerusalem; but under this form of speech he embraces all kinds of injustice. For we know that all who oppressed the poor, deprived men of their possessions, or shed innocent blood, were regarded as murderers in the sight of God.”)<\/p>\n is a copyist’s error for . Those who have been murdered by you are the flesh in the caldron (Eze 11:7<\/span>). Ezekiel gives them back their own words, as words which contain an undoubted truth, but in a different sense from that in which they have used them. By their bloodshed they have made the city into a pot in which the flesh of the slain is pickled. Only in this sense is Jerusalem a pot for them; not a pot to protect the flesh from burning while cooking, but a pot into which the flesh of the slaughtered is thrown. Yet even in this sense will Jerusalem not serve as a pot to these worthless counsellors (Eze 11:11<\/span>). They will lead you out of the city ( , in Eze 11:7<\/span>, is the 3rd pers. sing. with an indefinite subject). The sword which ye fear, and from which this city is to protect you, will come upon you, and cut you down – not in Jerusalem, but on the frontier of Israel. , in Eze 11:10<\/span>, cannot be taken in the sense of “away over the frontier,” as Kliefoth proposes; if only because of the synonym in Eze 11:11<\/span>. This threat was literally fulfilled in the bloody scenes at Riblah (Jer 52:24-27<\/span>). It is not therefore a vaticinium ex eventu <\/em>, but contains the general thought, that the wicked who boasted of security in Jerusalem or in the land of Israel as a whole, but were to be led out of the land, and judged outside. This threat intensifies the punishment, as Calvin has already shown.<\/p>\n (Note: “He threatens a double punishment; first<\/em>, that God will cast them out of Jerusalem, in which they delight, and where they say that they will still make their abode for a long time to come, so that exile may be the first punishment. He then adds, secondly<\/em>, that He will not be content with exile, but will send a severer punishment, after they have been cast out, and both home and land have spued them out as a stench which they could not bear. I will judge you at the frontier of Israel<\/em>, i.e., outside the holy land, so that when one curse shall have become manifest in exile, a severer and more formidable punishment shall still await you.”)<\/p>\n In Eze 11:11<\/span> the negation ( ) of the first clause is to be supplied in the second, as, for example, in Deu 33:6<\/span>. For Eze 11:12<\/span>, compare the remarks on Eze 5:7<\/span>. The truth and the power of this word are demonstrated at once by what is related in the following verse.<\/p>\n Here the Prophet turns the impious scurrility of the people into another sense, for they had corrupted what Jeremiah had said. They knew what he meant by the pot and the flesh, but they thought they could avert God’s wrath by their cleverness. Here the Prophet brings forward another sense, not that of Jeremiah, nor that of the people, but a third. In the twenty-fourth chapter he will again denounce them as like flesh, since God will cast them into a pot to be cooked, so that even their bones should be consumed. But here the Prophet only considers how he shall refute their wicked saying, by which they think to catch Jeremiah in a snare, as they did not agree sufficiently with his prophecy. What does he say, then? First, that the Spirit had fallen upon, him, that he might gain a hearing for his prophecy; for if he had spoken from his own mind he might be rejected with impunity; for the speakers ought to utter God’s word, and to be the organ of his Spirit. The Pope boasts this to his followers, but the true and faithful servants of God ought to do this in reality, namely, not to utter their own comments, but to receive from God’s hands what they deliver to the people, and thus to discharge their duty faithfully. To this end the Prophet says, that the Spirit fell upon him. For although he had been previously endued with the gift of prophecy, yet as often as he exercised it this grace ought, to be renewed; because it is not sufficient for us to be imbued once with the illumination of the Holy Spirit, unless God works in us daily. Since, therefore, he follows up his gifts in his servants while he uses their assistance, hence it is not in vain that Ezekiel says, the Spirit was still given to him, because this gift was necessary for every act. Afterward she expresses more dearly what he had said, namely, that the Spirit had spoken; for it signifies that what he shortly subjoins had been dictated to him. <\/p>\n Here, therefore, he admonishes the Jews that they should not foolishly promise themselves impunity, when they despised his prophecies, since he does not speak from himself, but only relates what the Spirit suggested and dictated. Thus have ye spoken, O house of Israel, said he, and I have known the risings of your heart God here precisely urges the Jews that they should not hope to obtain anything by turning their backs; for we know how carelessly and boldly hypocrites reject all teaching, and do not hesitate to strive with God, since they find many pretexts by which they excuse themselves. Hence there would be no end, unless the Lord should racet them, and with the supreme command and power of a judge, should show them that subterfuges were vain, and make all their excuses idle, and of no moment. This then is the Prophet’s meaning when he says, that whatever rose up in their heart was known to God But by these words he implies, that they sought in vain a theater in the world, as if they should succeed if they proved their cause before men: he says that it is vain, because they must come into the court of heaven, where God will be the only Judge. Now, when our thoughts are known to God, in vain we take up with this or that; because God will not admit our subterfuges, nor will he allow himself to be deluded by our smartness and cunning. Now, therefore, we see what the Prophet means by saying that God knows what sprang up in the heart of the Jews, because, forsooth, they had never desisted from contending and quarreling by their fallacies, so as to draw away all confidence from his prophecies. Hence we see the utility of the doctrine, that we deceive ourselves in vain by acuteness, so as to escape by our crooked imaginations, because God sees men’s cunning, and while they desire to be ingenious, he seizes them, and shows the vanity of what they think the greatest wisdom. So let us desire to approve ourselves to God, and not esteem our deeds and plans according to our own sense and judgment. Now it follows — <\/p>\n 5<\/strong>. <\/strong> I know the things that come into your mind <\/strong> The plots they are hatching are known to Jehovah and to his prophets. These whisperings of rebellion against Babylon and of alliance with Egypt are no longer secrets.<\/p>\n ‘And the Spirit of Yahweh fell on me, and he said to me, “Speak. Thus says Yahweh, “Thus have you said, Oh house of Israel, for I know the things that come into your mind.” ’<\/p>\n Once more Ezekiel was possessed by the Spirit to speak the word of Yahweh to the house of Israel. Here ‘house of Israel’ includes the exiles, for they would all be in agreement with the words of the men in Jerusalem. All believed that Jerusalem would not be destroyed and that soon things would be back to normal. Thus Yahweh points out that He is perfectly aware of how they are thinking. He wants them to know that He always knows men’s thoughts both in the present and in the future (Eze 20:32<\/span>; Eze 38:10<\/span> compare Psa 139:1-6<\/span>; Isa 29:15<\/span> see also Dan 2:30<\/span>; Act 1:24<\/span> of all men). Thus they must not think that they can hide their thoughts from Him (Heb 4:13<\/span>).<\/p>\n DISCOURSE: 1100 Eze 11:5<\/span>. I know the things which come into your mind, every one of them<\/em>.<\/p>\n THERE is much of atheism in the heart of man. The language of every one, in the secret of his own bosom, is, The Lord doth not see, neither will the Almighty regard it [Note: Psa 94:7<\/span>.]. Doubtless this argues more than brutish stupidity [Note: Psa 94:8-9<\/span>.]: but still it prevails to an awful extent, even over those who have the best means of instruction. The Prophet Ezekiel had reason to complain of it in his day; and, for the purpose of counteracting it, he declared from God to all the rulers of the Jewish people, I know the things that come into your mind, every one of them.<\/p>\n That we may all be suitably affected with this thought, I will,<\/p>\n I.<\/p>\n Establish the assertion in our text<\/p>\n There is no man who does not consider God as approving or disapproving of his conduct according to the testimony which his conscience gives respecting it [Note: 1Jn 3:20-21<\/span>.]: and this universal conviction respecting the omniscience of the Deity is, though not a demonstration, yet certainly a strong presumptive proof<\/em>, that God is omniscient. But his omniscience may be certainly inferred,<\/p>\n 1.<\/p>\n From the law he has given us<\/p>\n [The law, not by construction only [Note: Mat 5:28<\/span>.], but in plain terms [Note: Rom 7:7<\/span>.], takes cognizance of the secrets of the heart. But to what purpose is such a law given, if God be not able to enforce it? Or how can he enforce it, if any motion of the heart be hid from him?]<\/p>\n 2.<\/p>\n From the plain declarations of Holy Writ<\/p>\n [These are numberless. Hear in what terms God himself appeals to the whole world respecting it: Am I a God at hand, and not afar off? Can any hide himself in secret places that I shall not see him? saith the Lord. Do not I fill heaven and earth? saith the Lord [Note: Jer 23:23-24<\/span>.].. The whole of the 139th Psalm is written for the confirmation and illustration of this truth; which Job also was persuaded of in his inmost soul: I know that thou canst do every thing, and that no thought can be withholden from thee [Note: Job 42:2<\/span>.]. But we have an illustration of it in the New Testament which is worthy of more particular notice: All things, says the Apostle, are naked and opened unto the eyes of him with whom we have to do [Note: Heb 4:13<\/span>.]. Here the writer refers to a fact well known to the Hebrews. When a sacrifice was to be offered, not only was it examined externally, to see whether there were any blemish in it, but it was flayed, and cut down the back-bone, and laid open, that so its inward parts might be inspected by the priest. Thus are the inmost recesses of our soul both naked and opened before our God, and not an imagination of the thoughts of our heart concealed from him.]<\/p>\n 3.<\/p>\n From the appointment of a day of judgment to judge the world<\/p>\n [To what purpose can such an appointment be, if God do not behold every secret of the heart? The true quality of our actions depends chiefly on the motives and principles from which they spring. But nothing short of omniscience can discover these: and hence God asserts his omniscience in reference to this very day: I the Lord search the heart; I try the reins, even to give to every man according to his ways, and according to the fruit of his doings [Note: Jer 17:10<\/span>.].]<\/p>\n Not to multiply proofs of so clear a point, let me proceed to,<\/p>\n II.<\/p>\n Suggest a suitable improvement of it<\/p>\n The subject being as important as any that can occupy the human mind, I will endeavour to improve it,<\/p>\n 1.<\/p>\n In a way of general reflections<\/p>\n [In the contemplation of Gods omniscience, we cannot but be struck with the thought of Gods wonderful patience and forbearance<\/em>. If only the actions of men were discerned by him, there were abundantly sufficient every day and hour to provoke him to wrath, and to bring down on the whole world the judgments which desolated the cities of Sodom and Gomorrah. But he sees all the motives and principles of men, and all the hidden abominations which are indulged in their hearts: and yet he bears with us, and waits to be gracious to every returning penitent. O let us be sensible of our obligations to him, and let his goodness lead us to repentance [Note: Rom 2:4<\/span>.].<\/p>\n Nor shall we be less struck with the erroneousness of the judgment which many form of their state before him<\/em>. Many judge of themselves only by their acts, whilst in their hearts, if they would but watch the motions of them, they might find abominations without number. Well does Solomon say, There is a generation that is pure in their own eyes, but are not washed from their filthiness [Note: Pro 30:12<\/span>.]. But let it be remembered that an angry thought is murder, and an impure look adultery, and the only contention amongst us will be, who shall take the lowest place.<\/p>\n Nearly connected with this is the thought of the awful disclosures which will be made in the day of judgment<\/em>. If we look back only upon our own lives we shall see enough to fill us with shame and confusion of face: What then will be the feelings of the whole assembled universe, when the thoughts of all hearts shall be disclosed, and the whole aggregate of iniquity that has ever been either acted or conceived be made to appear in one collective mass! Ah! the whited sepulchres that will then be opened, and the lothesome abominations that will be exposed to view! In those indeed who have obtained mercy of the Lord, the exposure will only call forth songs of praise and thanksgiving: but to those who have died in their sins, the anguish will be inconceivable: and glad would they be if rocks or mountains could fall upon them, to hide them from the shame with which they will be overwhelmed [Note: Dan 12:2<\/span>.].]<\/p>\n 2.<\/p>\n In a way of more particular address<\/p>\n [Tremble<\/em>, my beloved brethren, for your past sins:<\/em> for not one shall be concealed in that day, unless indeed through the tender mercy of our God it have been blotted out of the book of Gods remembrance The evil of our thoughts, no less than of our acts, must be accounted for [Note: Act 8:22<\/span>.]. Wash<\/em> too in the fountain of the Redeemers blood<\/em>. If so much as one sin be left for you to answer for, it were better for you that you had never been born. Nor ever imagine that the tears of penitence can wash away sin: there is no fountain for you but that which was once opened on the cross for sin and for uncleanness. It is the blood of Christ alone that can cleanse from sin: but that<\/em> can cleanse from all sin. At the same time guard against the incursion of sin in future<\/em>, even in thought. Already are our sins more in number than the sands upon the sea-shore; and shall we yet be adding to the mighty load? Have we not rendered ourselves sufficiently lothesome in the eyes of a holy God? Let us never forget that his very name is, Thou God seest me [Note: Gen 16:13<\/span>.]. But not to act from a mere servile fear, labour to approve yourselves to God in the whole course of your lives<\/em>. Let your actions, words, and thoughts be such as the heart-searching God will approve [Note: Pro 4:23<\/span>.]. Then will he bear testimony to you as Israelites indeed in whom was no guile; and he who has beheld your most secret thoughts will, in the presence of the whole assembled universe, applaud and reward you openly.]<\/p>\n<\/p>\n The same Almighty Spirit, which lifted the Prophet up, here fell upon him, that he might not fall down. And I pray the Reader to observe, the gracious effects which follow, in the Lord’s promises, in these verses.<\/p>\n Eze 11:5 And the Spirit of the LORD fell upon me, and said unto me, Speak; Thus saith the LORD; Thus have ye said, O house of Israel: for I know the things that come into your mind, [every one of] them.<\/p>\n Ver. 5. And the Spirit of the Lord fell upon me.<\/strong> ] Et irruit in me Spiritus Iehovae; <\/em> with force and power. It was a mighty lapse from a God much offended. <\/p>\n <\/p>\n Thus have ye said.<\/strong> ] As Eze 11:3<\/span> ; but better ye had held your peace. Or, Thus have ye thought, and as good ye might have spake out. <\/p>\n <\/p>\n For I know the things that came into your mind.<\/strong> ] Heb., And the ascensions of your spirit, I know it; i.e., <\/em> I know them every one, as if they had all been but one. I understand your ironies, your sly jeers and will deal with you accordingly. See Luk 24:38 Deu 31:21<\/span> .<\/p>\n NASB (UPDATED) TEXT: Eze 11:5-12<\/p>\n 5Then the Spirit of the LORD fell upon me, and He said to me, Say, ‘Thus says the LORD, So you think, house of Israel, for I know your thoughts. 6You have multiplied your slain in this city, filling its streets with them. 7Therefore, 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. 8You have feared a sword; so I will bring a sword upon you, the Lord GOD declares. 9And I will bring you out of the midst of the city and deliver you into the hands of strangers and execute judgments against you. 10You will fall by the sword. I will judge you to the border of Israel; so you shall know that I am the LORD. 11This 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. 12Thus you will know that I am the LORD; for you have not walked in My statutes nor have you executed My ordinances, but have acted according to the ordinances of the nations around you.’<\/p>\n Eze 11:5 said. . .say. . .says The Hebrew word say (BDB 55, KB 65) is found often in this chapter.<\/p>\n 1. 2. 3.-6. 7. 8. 9. 10. 11.-12. 13.-14Eze 11:2 Eze 11:3 Eze 11:5 Eze 11:7 Eze 11:13 Eze 11:14 Eze 11:15 Eze 11:16 Eze 11:17 Qal IMPERFECT Qal PARTICIPLE Qal IMPERFECT Qal IMPERATIVE Qal PERFECT (TWICE) Qal PERFECT Qal IMPERFECT Qal INFINITIVE CONSTRUCT Qal PERFECT Qal IMPERATIVE Qal PERFECT Qal IMPERATIVE Qal PERFECT<\/p>\n See note at Eze 11:4. Ezekiel is YHWH’s mouthpiece!<\/p>\n I know your thoughts This same truth is expressed in several ways (cf. 1Sa 16:7; 1Ch 28:9; Psa 7:9; Pro 16:2; Pro 21:2; Pro 24:12; Jer 11:20; Jer 17:10; Luk 16:15; Act 1:24; Act 15:8; Rom 8:27; Rev 2:23). God knows the thoughts and motives of His human creatures! We reap what we sow (Gal 6:7) and what we think!<\/p>\n The literal phrase is what comes up in your spirit( NASB margin). The Hebrew term spirit, wind, breath (BDB 924) is understood here as mind (cf. Eze 20:32).<\/p>\n Eze 11:6 The terrible judgment about to destroy Jerusalem and the temple (God’s protected place, Jer 7:26) is because of their evil, not a lack of YHWH’s protection and care!<\/p>\n Eze 11:7 This statement reverses the false leaders’ statement of confidence in Eze 11:3.<\/p>\n Eze 11:9 I shall deliver you into the hands of This is an idiom of military defeat.<\/p>\n of strangers This is a fulfillment of Deu 28:36; Deu 28:49-50. As Assyrians exiled the northern tribes, so Babylon will exile the southern tribes!<\/p>\n Eze 11:10 so you shall know that I am the LORD See note at Eze 6:13.<\/p>\n to the borders of Israel This could be as far as the borders of Israel, or it could refer to at the borders of Israel as fulfilled in 2Ki 25:18-21, where Zechariah, when trying to fleeing, is captured and taken to Nebuchadnezzar II at Riblah.<\/p>\n Eze 11:11 This is a clarification of Eze 11:7.<\/p>\n Eze 11:12 Israel sinned against two laws.<\/p>\n 1. the statutes and ordinances of YHWH (see Special Topic: Terms for God’s Revelation ; known as special revelation, cf. Psa 19:7-12)<\/p>\n 2. the society norms of the surrounding nations (cf. Eze 5:7; known as natural revelation, cf. Psa 19:1-6; Rom 1:19; Rom 2:14)<\/p>\n Israel walked (i.e., lifestyle actions, BDB 229, KB 246, Qal PERFECT) in ways more evil than their pagan neighbors. This demanded judgment (cf. Gen 15:16; Lev 18:24-30).<\/p>\n Eze 11:5-12<\/p>\n Eze 11:5-12<\/p>\n “And the Spirit of Jehovah fell upon me, and he said unto me, Speak. Thus saith Jehovah: Thus have ye said, O house of Israel; for I know the things that come into your mind. Ye have multiplied your slain in this city, and ye have filled the streets thereof with the slain. Therefore thus saith the Lord Jehovah: Your slain whom ye have laid in the midst of it, they are the flesh, and this city is the caldron; but ye shall be brought forth out of the midst of it. Ye have feared the sword; and I will bring the sword upon you, saith the Lord Jehovah. And I will bring ye forth out of the midst thereof, and deliver you into the hands of strangers, and will execute judgments among you. Ye shall fall by the sword; I will judge you in the border of Israel; and ye shall know that I am Jehovah. 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; and ye shall know that I am Jehovah; for ye have not walked in my statutes, neither have ye executed mine ordinances, but have done after the ordinances of the nations that are round about you.”<\/p>\n “Speak, Thus saith Jehovah …” (Eze 11:5). We believe that Cooke is correct in his understanding that Ezekiel, “While still in his trance received the inspiration to prophesy the words of this paragraph in the very presence of the elders who were present in Ezekiel’s house. In view of the attitude of the Jerusalemites toward their brothers in captivity, the words must have provided great comfort and encouragement to the elders who had sought counsel from Ezekiel.<\/p>\n “Your slain … they are the flesh, and this city is the caldron …” (Eze 11:7). “Their proverbial phrase about the flesh and the caldron undergoes a gruesome change in the usage of it here by Ezekiel. It is not the false leaders but their victims who are the real elite of the city and who deserve to be cherished within the holy city. A moment later, the prophet added the words, “This city shall not be your caldron, neither shall ye be the flesh in the midst thereof” (Eze 11:11). The brutal fact was that all of the citizens who would survive the vengeance of the Babylonians’ campaign against Zedekiah would be deported. Their expectancy of a long residency in Jerusalem was a vain and hopeless fantasy.<\/p>\n Taylor interpreted this remark as being the equivalent of a declaration that, “The only good Jerusalemites are the dead Jerusalemites!<\/p>\n “Ye shall fall by the sword; I will judge you in the border of Israel … I will judge you in the border of Israel …” (Eze 11:10-11). The prophecy is doubled for emphasis. Those false leaders of the arrogant Jerusalemites will be slain by the sword, far away from their fancied security in Jerusalem. “Over seventy of those captured with the fall of Zedekiah were judged and executed by Nebuchadnezzar at Riblah (in Hamath) on the far northern border of Israel, where Nebuchadnezzar had set up his headquarters (2Ki 25:18-21; Jer 52:24-27). What a remarkable fulfillment of Ezekiel’s prophecy this proved to be!<\/p>\n Keil commented here that, “The wicked men who boasted of their security in Jerusalem would not find security, either in Jerusalem, or anywhere in Israel; but they would be led out of the land by their enemies and slaughtered in the border of Palestine.; Jer 52:9-10 records the judgment of those Jerusalem leaders by Nebuchadnezzar, and his slaughter of them at Riblah in Hamath.<\/p>\n a New Heart Promised <\/p>\n Eze 11:5-25<\/p>\n The Spirit of God led the prophet to the East Gate of the Temple, where the Shekinah had settled, Eze 10:19. There He uttered the divine verdict on the priesthood. They had ridiculed Jeremiahs letter to the captives, among whom Ezekiel lived, Jer 29:5; and had made merry at his comparison between the city and a caldron, Jer 1:13. It was to these scornful men that Ezekiel uttered the scathing denunciations of Eze 11:7-18. The sudden death of Pelatiah, the ringleader of the scorners, gave terrible emphasis to the prophets words. Ezekiel was told to look for his true kinsmen not among the doomed priesthood, but among his fellow-exiles whom they of Jerusalem despised. Spiritual ties must supersede natural ones, when the two clash. They might be far removed from the outer Temple, but God would be their asylum and sanctuary. What a sweet promise Eze 11:16 provides for those who are compelled to go far from home! They may always meet their dear ones in God. Note the inclusive promise of Eze 11:19 -unity, newness, and sensitiveness to the least touch of the divine nature.<\/p>\n the Spirit: Eze 2:2, Eze 3:24, Eze 3:27, Eze 8:1, Num 11:25, Num 11:26, 1Sa 10:6, 1Sa 10:10, Act 10:44, Act 11:15 <\/p>\n Speak: Eze 2:4, Eze 2:5, Eze 2:7, Eze 3:11, Isa 58:1 <\/p>\n Thus have: Eze 28:2, Eze 29:3, Eze 38:11, Psa 50:21, Isa 28:15, Mal 3:13, Mal 3:14, Mar 3:22-30, Jam 3:6 <\/p>\n for: Eze 38:10, 1Ch 28:9, Psa 7:9, Psa 139:2, Psa 139:3, Jer 16:17, Jer 17:10, Mar 2:8, Joh 2:24, Joh 2:25, Joh 21:17, Heb 4:13, Rev 2:23 <\/p>\n Reciprocal: Eze 20:32 – that which<\/p>\n Eze 11:5. Spirit , . . fell upon me means the prophet was inspired to make his prediction against the men. The passage was introduced with the assertion that, the Lord knew what was in tlieir minds.<\/p>\n And the Spirit of the LORD fell upon me, and said unto me, Speak; Thus saith the LORD; Thus have ye said, O house of Israel: for I know the things that come into your mind, [every one of] them. 5. things that come into your mind ] i.e. your projects. Apparently as yet the … Continue reading “Exegetical and Hermeneutical Commentary of Ezekiel 11:5”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-20671","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/20671","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=20671"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/20671\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=20671"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=20671"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=20671"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
THE OMNISCIENCE OF GOD<\/strong><\/p>\n
<\/strong><\/p>\nFuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley<\/b><\/i><\/h4>\n
Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n
Fuente: F.B. Meyer’s Through the Bible Commentary<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"