Matthew Poole and continuators on Ezekiel 11

1 MOreover, the spirit lift me up, and brought me to the East gate of the LORDS house, which looketh East-ward: and behold at the door of the gate five and twenty men; among whom I saw Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people.

The Spirit of God, as chap. 2. ver. 2.

As at first so still it supports him, and removes him from place to place.

Either of the East Gates, whether that which leads into the first Court, or into the second Court, or into the House of the Lord, may be here understood, though probably this last. For this number you find there chap. 8.16. if you will suppose the Prophet was brought to the East gate where the Glory of the Lord now departing was gone up from the Temple, it is much at one.

A pleonasm or redundance of expression.

Some enquire whether these were the same with those 25. chap. 8.16. To me 'tis most like they were, for in that same place we find them and likely about the same work, worshipping East-ward nor are the two arguments urged by some conclusive against it, nay one of the two is plain for it, viz. that quoted from chap. [illegible: 1 letter] ▪ v. 16.

As forward Ringleaders and Chief among them.

This man by his Fathers name added appears to be another, not he that is mentioned chap. 8. ver. 11.

Named here for no good quality, but for that dreadful sudden death whereby he became a warning to others.

Either as publick Officers, or as heads of their Families.

2 Then said he unto me, Son of man, these are the men that devise mischief, and give wicked counsel in the city.

So soon as the Prophet had seen and observed how many, and who they were.

The Lord sitting on the cherub, chap. 10. verse 4.

Not the only men but indeed the most notorious.

Frame and contrive with craft and false reasonings.

Vanity, so the thing was, and mischief the fruit of it. They perswade the people that the City shall not be burnt, but that they may safely build, and long dwell in their Houses; this vain hope exhausts that money with which they might have provided for themselves, and this proves a mischief.

This may be explication of that he last spake. Or, possibly it may note their activity and diligence going about the City and counselling their acquaintance to put off the evil day. Or, perhaps they treat a compliance and coalition with the Chaldean superstitions to save themselves, 'tis not impossible they might give counsel to unhappy Zedekiah. The Chaldee Paraphrast here useth a word whose first notation is to Reign or be a King, the second sense to give Counsel, whose Counsellors so ever they were, their counsel tended to shame and losse.

Marginal references: Vanity.

3 Which say, it is not near, let us build houses: This City is the Caldron, and we be the flesh.

What Counsel was by these men given appears by their words.

Either the threatned danger and ruine by the Chaldeans. Or, else build, but not in the Suburbs not near, but in the City that your houses may not shelter the Enemy.

This is an impious scoffe, yet mixt with some fear, of the Prophets, Ier. 1.13. and Ezekiel 24.6. They deride the Prophets, yet secretly dread the thing, Ierusalem is the pot, we the flesh that are to be boiled therein, but this will take up sometime however, we were better be so destroyed then to fall by the hands of the Chaldeans, who perhap may roast what is not boiled here.

Marginal references: 2 Pet. 3.4.

4 Therefore prophesie against them, prophesie, O Son of man.

For this their Atheistical temper and words.

Tell them before hand what they shall suffer.

The charge and command is doubled both to engage the Prophet and to intimate a doubled misery coming upon them, a misery they shall not have courage to laugh under, though they now dare contemptuously laugh at.

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.

The spirit of Prophesie again moved him.

Which is here called the Spirit of the Lord Or, the spirit the Lord as the Heb. will bear.

Descended, by its own act powerfully, sweetly, and prevailingly entred the man.

Inclined me that I could not but speak.

As thou goest by my appointment so be sure to use any name and authority.

Prophanely with scoffs as hath been reported, ver. 3.

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, Psal. 139.2.

Marginal references: Chap. 2.2.

6 Ye have multiplied your slain in this city, and ye have filled the streets thereof with the slain.

Many murthers, and great ones (for the Heb. includeth both) have you committed, either with frauds, or violence, and sometime with colour and pretence of Law.

So called because they were such as God had not commanded to be cut off but the Jews did it without warrant from God.

Either left them murthered in the streets. Or, rather by an Hyberbole. The streets are full, every where some or other in every street, you have condemned and killed. 'Tis an expression the Scripture much useth to set forth the bloody effects of the Jewish rage, and of others.

7 Therefore thus saith the Lord GOD , your slain, whom ye have laid in the midst of it, they are the flesh, and this city is the cauldron: but I will bring you forth out of the midst of it.

Your murthers are the cause of my severity, and such sins first or last are surely punisht.

See verse 6. Or your slain because when they might, and would have saved their Life by a seasonable submission, you perswaded them to an obstinate opposition against the Chaldeans to their destruction.

Or placed (as the word bears) 'tis not unlike that they who perswaded all to stay, did provide or at least help, as many as did stay, to habitations, and placed them in Houses or Lodgings.

The pieces which are to be cast into the Cauldron, and here be punished.

That is the mighty, eternal, and just God.

Not in mercy but in wrath by the conquering hand of Babylon, I will draw you out to greater torment.

Marginal references: Chap. 24.3, 6, 9, 21. Mich. 3.5.

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

Sinfully and forgetting God, you would have escaped the Sword of the Babylonians and attempted it by an Idolatrous compliance.

For this very cause will I send that Sword upon you, and it shall slay your Wives, Children, and Fellow Citizens.

9 And I will bring you out of the midst thereof, and deliver you into the hands of strangers, and will execute judgements among you.

Though the Chaldeans are the means, or instruments by which tis done, yet I will so appear against you that it shall be confessed that I did it rather then the Chaldeans.

Defeating all your projects for escape; so was Zedekiah when he secretly fled and his Company with him delivered unto Enemies and Strangers.

It denoteth a full power over them.

Babylonians and others who assisted in this war.

Strangers will use you hardly but the most severe part of the judgment will be from a provoked God, who would have pardoned, but impenitence refused the pardon.

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.

The Enemies Sword shall slay you.

My just Judgments shall pursue you whither soever you fly, and overtake some of you.

Zedekiah and others who were judged at Riblath, 2 Kings 25.20.

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

Ierusalem though it suffered unparallel'd hardships.

Shall not be the place of your sufferings; greater are reserved for you, you shall be tortured in a strange Land.

Do more against you at Riblath whereas 2 King. 25.6, 7. the Captive King had his Children and others with them first murthered before his Eyes, and then his own Eyes put out, and Riblath is called here the Border of Israel, for that Syria was adjoyning to Israel on the North, and Riblath or Antioch was a pleasant City towards the frontiers of Syria, upon the River Or[illegible: 1 letter]ntes, which arising in Antilibanus runs through part of Syria, and for the delicacy of the seats it had many Cities built on it. And here Nebuchadnezzar in his Royal state, and amidst the pleasures of the place expects the issue of the siege.

12 And ye shall know that I am the LORD: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you.

Tho you would not believe my threats nor fear them, you shall feel them and then you shall know, thus the wicked learn.

Whom you should have obeyed, feared and returned to, and who now convinceth you of his and his Prophets Truth in all that was foretold you.

A Scripture phrase expressive of the course of mans Life.

The rules for Religious observances.

Refer to the Political and Civil state where equity and justice should have been ministred.

In matters of Religion you have turn'd down right Idolaters, and with the greatest contempt of your God, the only true God, you have changed him for Gods of the Heathen round about, and taken in their Modes and Abominations. And as to Civils you have been as unjust, oppressive, and perfidious, as these Nations that know not my Law.

Marginal references: Or, which have not walked.

13 And it came to pass that when I prophesied, that Pelatiah the son of Benaiah dyed, then fell I down upon my face, and cryed with a loud voice, and said, Ah Lord GOD, wilt thou make a full end of the remnant of Israel.

Either this refers to some particular prediction of the Death of this man; as Ieremiah did of Hananiah's death, Ier. 28.17. though I do not remember that Ezekiel had spoke of it before, and therefore I take the words for a usual transition.

If you suppose the first, ghess at the meaning of, It came to pass, then this will be best interpreted by, According to, or, Even as; if you adhere to the latter, then this When is Whilest, or, As I was prophesying.

And so was a pledge, or presage of the following Death of the other Twenty four.

Immediately, in most humble manner, as that people were used to do▪ Iosh. 7.10. 2 Chron. 20.18. He fell down upon his face, in order to pray.

With intense and earnest mind he prayed, as well as with a loud voice. See chap. 9. ver. 8. Much like phrase is that in Esther 4.1.

An expression of his tender compassions for them.

A very usual way of interceding, and so common in Scripture, that 'tis a wonder any should find fault with it, who know the Scripture.

By slaying all as this man is cut off.

This man's name implyeth one that escaped, or delivered by God's good hand; and perhaps; the Prophet alludes to it, however, is very solicitous, as others were for the remnant, which was ever least. 2 King. 19.30, 31. Isa. 10.21, 22. Ier. 23.3. and 31.7. and in this manner do'es Ezek. chap. 9. ver. 8. intercede for the Iews.

Marginal references: Neh. 9.4.

14 Again the word of the LORD came unto me, saying,

It was a seasonable word to stop the mouths of the Insulting Ierusalemites, and to encourage the Captives at Babylon.

15 Son of man, thy brethren, even thy brethren, the men of thy kindred, and all the house of Israel wholly, are they unto whom the Inhabitants of Jerusalem have said, Get ye far from the LORD: unto us is this land given in possession.

See chap. 2. ver. 1.

Thy nearest kindred, which it seems were left in Ierusalem, and were grown as bad as the rest, though theirs were of a Priestly Lineage. Their degeneracy and unjust censure is more noted in the repetition of the word Brethren.

Thy nearest kindred, which it seems were left in Ierusalem, and were grown as bad as the rest, though theirs were of a Priestly Lineage. Their degeneracy and unjust censure is more noted in the repetition of the word Brethren.

All that are now in Captivity, be they more or less, of whatsoever condition and rank, these are the men of whom the Ierusalemites speak.

That is, censure, and condemn as greatest sinners, and unworthy longer to dwell in the Holy Land, and tacitely infer that they were better, and should be safer now they were rid of them.

Ye, or they, are gone far from the Lord; you are Apostates, or irreligious, a company of back-sliders; much as the Heathens accus'd the Christians of Atheism.

Who keep to the Temple and Holy City, and have not yielded to the Babylonish Tyranny, who stand for our Ancient Priviledges, are not as you Betrayers of our Countrey; thus you may suppose they boast.

Promised, Holy, Blest Land, Canaan, where our Fathers dwelt. This Land is ours.

We shall never be put out of possession, but still it shall be our Inheritance.

Marginal references: Heb. men of redemption.; Of the same Parentage to whom thou hadst right of Redemption if either their person or Estate was to be sold: Men who should have been as tender in Affection, as they were near in Blood.; Or, ye are gone.

16 Therefore say, thus saith the Lord GOD, Although I have cast them far off among the heathen, and although I have scattered them among the countreys, yet will I be to them as a little Sanctuary in the countreys whether they shall come.

In Apology and vindication of them backt with excellent promises in the following verses.

Say to them, and of them in Babylon.

The obstinate Iews at Ierusalem will call them Apostates and Renegadoes; but let such false accusers know that they were sent thither, and that I the Lord sent them thither, and will own them there too.

Not from my self, but from you, your polluted Land, and dreadful approaching Judgments.

The Chaldaeans, or such as the Chaldaeans placed them among.

Dispersed and separated them from one another in many Countreys which were under the King of Babylon: Yet they are dear to me, and my purposes are for them more gracious than yours are for them, or then mine are for you.

For a little while; i. e. during the Seventy years Captivity; or for a few of them, the remnant was ever little: Or, as it refers to the Sanctuary, a little one in opposition to that great, rich, splendid and admired Temple at Ierusalem, which when they need most, shall help least; but I, saith God, will be really to my Captives what the proud self-deceiving Iews promise their Temple shall be to them; both for Glory, Defence, and for Worship, which shall with heart and love be given by these I have sent away, and wherever they are, their Prayers, Synagogue-Worship, and Obedience shall be to me as well-pleasing as they shall desire. They at distance weep on Chebar Banks: You O Rebellious! Pollute the Temple by your Idolatries, I will comfort the Mourners, I will punish you Polluters of my Temple and Worship.

Marginal references: Nations.

17 Therefore say, Thus saith the Lord GOD; I will even gather you from the people, and assemble you out of the countreys where ye have been scattered, and I will give you the land of Israel.

Add to the former Apology this Promise.

The Faithful and Eternal God, the Supream and Soveraign Lord.

By my advise and hand they were scattered, and by my hand they shall be gather'd.

And to confirm them, 'tis added in different words, and the promise is repeated, and thus it was punctually performed. Ezra. 1.1, 2, 3, 4. with chap. 8. ver. 15.

Though your Brethren do say you are not to dwell at Ierusalem, nor inherit the Land, yet my purpose is otherwise, and I do promise you, that you who followed my counsel, and now are in Babylon, you, or your seed shall return, and inherit Canaan. All this was so worded, that some have thought it no groundless enquiry whether any of those that went with Zedekiah into Captivity, or only such as went with Ieconiah, did return out of Captivity, and though 'tis most probable some did, yet of the returners, the far greater part whereof those, that with Ieconiah were gone into Captivity.

18 And they shall come thither, and they shall take away all the detestable things thereof, and all the abominations thereof from thence.

The gathered, who assembled upon Cyrus's Proclamation first, and then again upon Darius's Proclamation; of which Ezra chap. 1. and chap. 8. they met together somewhere in the Land of their Captivity, and had a long Journey to Ierusalem.

They shall overcome all difficulties, and escape dangers, and dispatch the long Journey, and come safely to their own Land.

Abolish Superstition and Idolatry from the Temple, Ierusalem, and from the Priests.

See chap. 11.18.

Of the Land and City; and who reads Ezra, Nehemiah, and the Prophets Zechariah, and Haggai, will see this Reformation carried on with success.

19 And I will give them one heart, and I will put a new spirit within you, and I will take the stony heart out of their flesh, and will give them an heart of flesh.

This may be understood causally, and so gives an account how the Reformation, mentioned ver. 18. should be effected.

The Lord himself, and he assumeth it to himself thrice in this ver.

Of free Grace 'tis that this renewed heart is in any one, length, soreness, and multiplicity of troubles will not, cannot work it, unless God frame and renew it.

They were scattered abroad through the Babylonish Kingdoms, were under various Circumstances which might divide them, and keep them from each other, and from centering in a return, but I will stir up their heart, and with one heart they shall gather together, when the return shall be proclaimed, Cyrus shall first give them leave, and I will next give them a heart to return; and on their way shall there be great unity; and when come to Ierusalem, they shall own me, and my Laws, &c. they shall with one consent build Ierusalem, the Temple, and restore true Religion; as Ier. 32.39. and Ezek. 36.26.

That is Judgment, and understanding, Mind, and Will, Affections and Conscience; all fixed only on God, and their Obedience to him, as ver. 20. This one heart is called a New Spirit.

An Excellent, Regenerate, Holy, and Sincere Soul; they were of a base, corrupt, and hypocritical Spirit, dividing between God and Idols; but when God brings them back, they shall be of another frame, quite changed, and made new.

That hard, inflexible, undutiful, incorrigible disposition which was in their Fathers, who refus'd to be amended; I'le take that away.

Flesh in Scripture sometimes speaks an unrenewed, carnal, sinful state, as Rom. 7.18. sometimes for the Body, as Psal. 38.3. sometimes for the whole man; so Luk. 3.6. Rom. 3.20. and thus in this place speaks the persons, and whole man.

not like the old, hard, and stony, but counsellable, tractable, that will hear, consider, obey, do commanded Good, and forbear forbidden Evils, submit to my Law, and reform on Admonitions. All which in part, and so far as concern'd those times, was fulfil'd in the Iewes that did return from Babylon, and fullier is made good to us in these Gospel dayes.

Marginal references: Heb. [illegible: 1 word] give.; Psal. 51.[illegible: 2 letters]; Z[illegible: 1 letter]ch. 7.1[illegible: 1 letter].

20 That they may walk in my statutes, and keep mine ordinances, and do them; and they shall be my people, and I will be their God.

This is the end Grace aimeth at, converting us to God, that we may walk with God.

See ver. 12.

The Rule of Religious Worship.

Standard in Civil Affairs and matters of Right and Wrong with Men.

They shall give themselves up to me for to be my people, to Love me, Trust me, and to Worship and obey me, and I will take them to be mine, I will approve, encourage, blesse, guide and protect them that it shall be seen they are my peculiar people. This contains all duty and priviledg as including both, and is again inculcated in the other part of the promise.

To pardon Sin▪ give Grace, su[illegible: 1 letter] ply wants, guide their ways, accept their duties, defend their persons, and lead them to Glory. See Ezek. 36.25, 26, 27▪ 28. and Ier. 31.33. where Ieremiah contemporary to Ezekiel proposeth the same promise to this people.

21 But as for them whose heart walketh after the heart of their detestable things, and their abominations, I will recompense their way upon their heads, saith the Lord GOD.

For all those promises and in best times some there will be who will refuse to own God and obey him, whose state shall as much differ as their practices did from the people of God.

Who ere they be.

Soul and Affections, whose choice and love

Either secretly adhereth to, or provideth for the service of Idols called here detestable things, as ver. 18. chap. 5.11. and to expresse the obstinacy of this Idolatry 'tis called a heart walking after a heart, Idolatry is a bewitching sin and steals away the heart, and the promoters of Idolatry propose the plausiblest arguments, as if Idols had hearts and affections toward their worshippers to do them good, the expression in the Heb. is somewhat unusual and harsh to our ear, but this I take to be the meaning.

Their Idols, and Idol worship and dependences.

Pay them in their own coin, they forsake me, I will forsake them, they profane my name and Temple, I will give them up as common to be profaned by the Chaldea[illegible: 1 letter]s.

Their way tends to this, and shall end in this, and nothing more just.

i. e. On each man, and in such manner as shall destroy the contumacious. Or, on those that are as heads of the people and Ringleaders i[illegible: 1 letter] ob[illegible: 2 letters]inacy of [illegible: 1 word] such as the 25. ver. 1. and who shall be examples of my speedy and irresistable vengean[illegible: 1 letter]e, as Pelatia[illegible: 1 letter] was.

Marginal references: Chap. 9.10.

22 ¶ Then did the cherubims li[illegible: 1 letter]t up their wings, and the wheels besides them, and the glory of the God of Israel was over them above.

The whole 22 verse is in the same w[illegible: 1 letter]rds almost you have in chap. 10.19. which see.

23 And the glory of the LORD went up from the midst of the city, and stood upon the mountain, which is on the east side of the city.

See chap. 3.23. and 8.4. and 9.3. and 10.18, 19.

The glory of the Lord remov[illegible: 2 letters] now out of the City, over which it had stood some spa[illegible: 1 letter]e of time waiting for their Repentance, but no fruits of this and God now departed from them.

Above it.

It was mount Olivet as the description of it in this place and elsewhere doth clearly shew.

24 ¶ Afterwards the spirit took me up, and brought me in 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 Ierusalem, and to the Temple, now brings him back in like manner to his Captive brethren in Chaldea.

Not corporally but in an Extasie 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 'twere let down from Heaven, and he having fully viewed it, 'tis taken up again to Heaven.

25 Then I spake unto them of the captivity, all the things that the LORD had shewed me.

When the extasie was past.

Either the Elders who came to him, chap. 8.1. Or, to the body of the people.

Who were in those parts where Ezekiel was, for many were scattered into other parts of Chaldea.

Here is his faithfulness both to God and the people who were concerned to know, for God had shewed them to the Prophet, that he might shew them to the people, and, that this might surely be done, God hath commanded him to speak to them plainly and fully.