After all this, the same Spirit of God which carried him to Jerusalem, and to the temple, now brings him back in like manner to his captive brethren in Chaldea; not corporally, but in an ecstasy or rapture of his spirit, by the power of the Spirit of God. It was a vision from heaven, all that was represented to the prophet was as it were let down from heaven, and he having fully viewed it, it is taken up again to heaven. <\/P> <\/p>\n
24. brought me in a vision<\/B>notin actual fact, but in ecstatic vision. He had been as to the outwardworld all the time before the elders (Eze8:3<\/span>) in Chaldea; he now reports what he had witnessed with theinner eye.<\/P><\/p>\n Afterwards the spirit took me up<\/strong>,…. From the east gate of the temple, whither he had brought him; when he had been shown, and everything had been told him, necessary for the reproof of the Jews in Jerusalem, and for the comfort of the captives:<\/p>\n and brought me in vision by the spirit of God into Chaldea, to them of the captivity<\/strong>; all this was done in vision; so it appeared to the prophet, under the influence of the divine Spirit of God, as if he was carried to Jerusalem, and there saw and heard all he did, and then was brought back again to Chaldea; whereas this was only mental, not corporeal; he was all the while in Chaldea, though things were so represented to his mind as if he had been removed from place to place:<\/p>\n so the vision that I had seen went up from me<\/strong>; he returned to himself, and became as another man, or as he was before; and found himself in his own house, and among the elders of Judah This shows that the vision was from heaven, and therefore it is said to go up from him; and that prophecy was not of the will of men, but of God; and that the prophets were not always under the influence of a prophetic spirit; but this came and went, and was only with them at certain times.<\/p>\n The Prophet here confirms what he had said at the beginning, viz., that this vision was divinely presented and was not an empty and deceptive specter. This prophecy was difficult of belief, so that all doubt ought to be removed, lest any one should object that God was not the author of the vision. He says, therefore, that he was raised up by the Spirit of God and brought into Chaldea. We have already asserted, that the Prophet did not change his place, though I am unwilling to contend for this, if any one think otherwise. But still it appears to me, that when the Prophet remained in exile he saw Jerusalem and the other places about which he discourses, not humanly but by a prophetic spirit. As then he had been carried to Jerusalem by the Spirit, so was he brought back into exile. But Spirit is here opposed to nature, since we know that our prospect is limited within a definite space. Now if the least obstacle occur our sight will not pass over five or six paces. But when God’s Spirit illuminates us, a new faculty begins to flourish in us, which is by no means to be estimated naturally. We now see in what sense Ezekiel says, that he was brought back into Chaldea by the Spirit of God, because he was in truth like a man in an ecstasy. For he had been carried out of himself, but now he is left in his ordinary state. And this is the meaning of these words, in a vision in the Spirit of God For a vision is opposed to a reality. For if the Prophet had been brought back by a vision, it follows that he had not really been at Jerusalem so as to be brought back into Chaldea. Now he meets the question which may be moved, viz.: “What was the efficacy of the vision? ” For the Prophet recalls us to the power of the Spirit which we must not measure by our rule. Since, therefore, the operation of the Spirit is incomprehensible, we need not wonder that the Prophet was carried to Jerusalem in a vision, and afterwards brought back into captivity. He adds that the vision departed from him, by which words he commends his own doctrine, and extols it beyond all mortal speeches, because he separates between what was human in himself and what was divine when he says, the vision departed from me. Hence the Prophet wishes himself to be considered as twofold: that is, as a private man, and but one of many, for in this capacity he had no authority as if he was to be heard in God’s stead. But when the Spirit acted upon him, he wished to withdraw himself from the number of men, because he did not speak of himself, nor treat of anything human, or in a human manner, but the Spirit of God so flourished in him that he uttered nothing but what was celestial and divine. <\/p>\n ‘And the Spirit lifted me up and brought me in the vision by the Spirit of God to Chaldea, to those of the captivity. So the vision that I had seen went up from me. Then I spoke to those of the captivity all the things that Yahweh had shown me.’<\/p>\n Ezekiel’s vision was now coming to an end and he was transported by the Spirit back to his fellow-captives in Babylonia. Then the vision ceased and he reported all that he had seen and heard to his fellow-captives. ‘So the vision that I had seen went up from me.’ A vivid way of depicting the fact that the vision was not just in his mind. It had come from God and returned to God.<\/p>\n Eze 11:24<\/span><\/em><\/strong>. <\/strong>So the visionwent up from me<\/em><\/strong><\/strong> The prophet recovered from his ecstasy, and related all that which we have considered from the beginning of the 8th chapter to this place. <\/p>\n REFLECTIONS.<\/strong>1st, The abominations which were done in the temple we have seen; and as great, it seems, prevailed in the courts of justice as in the worship of the sanctuary. <\/p>\n 1. Under the Spirit’s conduct the prophet is led to the east gate of the Lord’s house, where five and twenty of the princes sat, two of whom are mentioned by name; and these, though the same in number as those chap. Eze 8:16<\/span> are different; those being priests between the porch and the altar; these judges or princes, sitting in council, or presiding in the courts of judicature, where they were chargeable with great abuses. They were abettors of wickedness: these are the men that devise<\/em> mischief, <\/em>or vanity; <\/em>contrived schemes for the defence of the city, and encouraged the people to rebel in defiance of God’s threatenings: and give wicked counsel in this city; <\/em>advising the persecution of the prophets, and promising their countrymen all success and security in their evil ways; denying the truth of God’s warnings, and impiously declaring, It is not near; <\/em>there was no danger from the Chaldean army; but that they may safely build houses, <\/em>and dwell in them peaceably; for this city is the caldron, and we be the flesh; <\/em>ridiculing what the prophet Jeremiah had spoken, chap. Eze 1:13<\/span> or intimating, that no enemy would dare approach them, any more than a person would take with his hands the flesh out of a boiling caldron. Note; <\/em>(1.) The higher men are in office, the more criminal is their unfaithfulness. (2.) Wicked counsellors hurry a deluded people to the precipice of ruin. (3.) They who put far from them the evil day, will find it terribly surprise them ere they are aware. (4.) Mockery at God’s word will shortly end in misery. <\/p>\n 2. He is commanded, and strengthened by the Spirit of the Lord, to deliver with fidelity God’s warnings to these wicked rulers. Prophesy against them, prophesy, O son of man: <\/em>with boldness and zeal; for the greatest are not too high or above divine rebuke: nor can we do a greater act of kindness to sinners who are flattering themselves to their ruin, than to undeceive them, and shew them the guilt and danger of their state. And the Spirit of the Lord fell upon me, and said unto me, Speak; <\/em>enabling him to open his mouth with undaunted courage, and not to fear the faces of the many or the mighty. He must tell them, <\/p>\n [1.] That God is privy to their devices. However secret their contrivances, or deep laid their schemes, he searcheth the heart, and nothing is hid from his all-seeing eye. [3.] God will carry the survivors into captivity. Far from dwelling as they flattered themselves there, safe as flesh in a caldron, the Lord will drag them forth, and deliver them into the hand of the Chaldeans. Note; <\/em>Every sinner is a self-deceiver: he cries peace to his soul, but it will shortly be found that there is a lie in his right hand. <\/p>\n [4.] By the sword they shall fall; not merely as warriors fighting during the siege, but as criminals brought to the bar of the king of Babylon, seized and bound: in Riblah, in the border of Israel, <\/em>shall judgment pass on them, and they miserably perish under the hand of the executioner, Jer 52:9-10<\/span>. <\/p>\n [5.] God will terribly make himself known to them by the judgments that he executes. They would not acknowledge him as their Lord by obedience to his holy will, but cast off his government, and copied the manners of the heathen around them; therefore in the sufferings that he will inflict, they shall know him to be a jealous God, and prove the truth of his threatenings, the power of his wrath, and the severity of his justice. 4. The prophet, affected by this fearful stroke, deprecates the vengeance that he saw ready to fall on the remnant of Israel. Though he denounced their doom, he did not desire the dreadful day, but wept, and prayed, and intreated, if so be the wrath might yet pass away. 2. The comfortable words that the prophet is commended to speak to them. God hath the most gracious designs towards them; and when their revilers are ruined, they shall be redeemed and saved. [2.] God promises to bring them again to their own land, to collect them from their dispersion, and restore them to the possession of their lost inheritance, when the present occupants should utterly be consumed. 3. A denunciation of wrath is pronounced on those who still dwelt in Jerusalem, and lived in their abominable idolatries: God will visit them according to their deeds. By famine, pestilence, and the sword, they shall miserably perish. Note; <\/em>If the heart continue apostate from God, hell must be the sinner’s doom. <\/p>\n 3rdly, The message being delivered to the prophet, 2. The prophet is by the Spirit re-conveyed in vision to Chaldea, and thereupon the divine glory went up from him, and disappeared. He awaked from his ecstacy, and found himself in his own house among the captivity, and probably the elders of Judah still before him. Note; <\/em>The saints of God, if at times favoured with some extraordinary and ecstatic views of the divine glory, may expect them here below to be of no long continuance; but it is reserved for the faithful as the happiness of the glorious world above, there to enjoy without abatement the full beatific vision of God. In the mean time, it is their privilege here below to enjoy constant peace and constant serene joy. <\/p>\n 3. He immediately communicated to those of the captivity all the things that he had seen and heard, as an encouragement to the poor captives to be thankful for their lot; and most probably notice was conveyed also to Jerusalem of the judgments threatened, as a warning, which, if it led them not to return from their sins, might leave them inexcusable in their impenitence. <\/p>\n Eze 11:24 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.<\/p>\n Ver. 24. By the Spirit of God,<\/strong> ] i.e., <\/em> In a supernatural rapture.<\/p>\n the spirit: Eze 11:1, Eze 8:3, 2Ki 2:16, 2Co 12:3 <\/p>\n into: Eze 1:3, Eze 3:12, Eze 3:15, Psa 137:1 <\/p>\n So: Gen 17:22, Gen 35:13, Act 10:16 <\/p>\n Reciprocal: Gen 15:1 – in 1Ki 18:12 – the Spirit of the Lord Eze 1:1 – I saw Eze 3:11 – get Eze 37:1 – carried Eze 40:1 – hand Eze 43:5 – the spirit Mat 4:1 – of the spirit Act 8:39 – the Spirit Act 10:10 – he fell 2Co 12:1 – visions 2Co 12:2 – in the Rev 17:3 – he carried Rev 21:10 – he carried<\/p>\n Eze 11:24. Notice the passage says Ezekiel was brought in a vision into Chaldea (or Babylon). In reality or bodily he had been there all the time. This verse means that the vision was ended and Ezekiel was to act literally in communicating his message to the people or captives among whom he was then living.<\/p>\n Eze 11:24-25. The spirit took me, and brought me in vision into Chaldea That is, took away from before my eyes the image of Jerusalem and the temple, &c., and presented nothing to my mind but what was the real matter of fact, namely, that I was a captive with many others of my countrymen in the land of Chaldea. So the vision that I had seen went up from me Was at an end. In other words, he recovered from his trance or ecstasy. Then I spake unto them of the captivity He related unto them all that had passed in his vision, namely, all that is contained in the last four chapters. <\/p>\n The Spirit then returned Ezekiel in his vision to Babylon. The vision was over, and the prophet related everything God had shown him to his fellow exiles.<\/p>\n 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. After all this, the same Spirit of God which carried him to Jerusalem, and to the temple, now brings him … Continue reading “Exegetical and Hermeneutical Commentary of Ezekiel 11:24”<\/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-20690","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/20690","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=20690"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/20690\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=20690"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=20690"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=20690"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}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: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
[2.] Ye have multiplied your slain in this city; <\/em>by many inhuman murders, by the death of innocents, and the prophets of the Lord: and at their door lay all the blood which should be shed during the siege. In a sense that they little suspected, that city should be the caldron, and these dead corpses the flesh, the only inhabitants who should remain in it, buried under the ruins. <\/p>\n
3. An alarming providence confirms this awful warning. Pelatiah, the son of Benaiah, one of the five and twenty whom he saw at the gate, dropped down dead as he uttered these words; an earnest of the fulfilment of this fearful prophesy. This seems to have been done in vision here, but no doubt happened at this very time, or when this prophesy was published. Note; <\/em>God is pleased to make some present monuments of his judgments, when sudden death arrests the daring sinner in the midst of his profaneness and impiety. <\/p>\n
2nd, We have,
1. The insults cast on the poor captives in Babylon by their proud brethren, who still continued in their own land. They said, Get ye far from the Lord; <\/em>suggesting, that as sinners above the rest they deserved to be cut from the communion of the true Israelites, and to lose all their interest in the inheritance of the Lord, as forfeited; for unto us is this land given in possession. <\/em>The prophet, therefore, need not be affected for the destruction that he saw coming on those who thus treated his brethren, <\/em>the men of his kindred, <\/em>or the men who were captives with him; <\/em>and these in God’s account, though slighted and trampled upon, are all the house of Israel wholly, <\/em>the good figs, <\/em>who for their benefit were sent into Babylon; while their revilers were the evil figs, <\/em>to whom God disowned any relation. Note; <\/em>They are often the severest censurers of others, whose own conduct will least bear examination. <\/p>\n
[1.] Though they want the temple, God will himself by his presence and love be a little sanctuary <\/em>unto them; and though he has indeed dispersed them in the land of the heathen, where their condition seemed to be desperate; yet there he would visit them, and make them as safe as under the horns of the altar, and happy in communion with him, as if they were in the courts of the Lord’s house; or a sanctuary of a few, <\/em>the little remnant brought into captivity; or, for a little while, <\/em>during the seventy years’ captivity. Note; <\/em>(1.) Whatever outward means of grace we are excluded from, God can abundantly make them up in divine communications. (2.) The way to the throne of God is in every place alike open; and we may assuredly find him near, whenever in fervent prayer we seek his face. <\/p>\n
[3.] They shall not only be restored to their land, but, what is infinitely better, recovered from their backslidings, and renewed in the spirit of their minds. Their former detestable idolatries shall be wholly rooted out from among them; and the Lord in his rich grace assures them, that he will give them one heart, <\/em>single in its attachment to him and his worship, and faithfully devoted to his glory; and put a<\/em> new spirit within <\/em>them, giving them new affections, new desires, new purposes, new delights, new principles, new ends; that God may be glorified in them and by them. And he will take <\/em>away the stony heart out of their flesh, <\/em>the corrupt, hard, impenitent heart that had before been stubborn and obstinate against God’s word and warnings; and will give them an heart of flesh; <\/em>tender, susceptible of the deeper impressions of shame and remorse for former unfaithfulness, and of love to God for his boundless mercies, now seen and felt with the most lively sensibility. Thus they shall be enabled for the practice of that obedience which God enjoins, and in this way enjoy the comfort of that most blessed and endeared relation, God their God, <\/em>and they his people. <\/em>And what is here spoken of them is true of all God’s faithful people, whose hearts by nature are hard and stupid, but by the powerful energy of his Spirit are softened, and effectually converted to God, the whole man renewed after the image of Jesus, and the love of sin, of every idol, mortified within them. Where such a blessed change is wrought, it is the sure evidence of our relation to God, and a blessed earnest of our return to the heavenly Canaan; while without it to hope for heaven would be the greatest delusion: there must be a meetness for it, ere we can truly expect an entrance into the inheritance among the saints in light. <\/p>\n
1. God departs, and abandons the city and temple to destruction. He went up in his cherubic chariot, and stood upon the mountain at the east of the city, supposed to be the mount of Olives; either looking back with grief on those devoted walls, as in the days of his flesh he there wept over Jerusalem; or on that mount which had been the seat of idolatry and corruption, 2Ki 23:13<\/span> triumphing in the view of the destruction that he was about to bring on the city. Note; <\/em>Vengeance is God’s strange work: he appears loath to strike; but when his abused patience is at an end, and the measure of the sinner’s iniquity is full, God will shew approbation of his torment. <\/p>\nFuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"