
Text -- Ezekiel 11:14 (NET)




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collapse allCommentary -- Word/Phrase Notes (per phrase)
Calvin -> Eze 11:14
Calvin: Eze 11:14 - -- Here God seems to rebuke the thoughtlessness of his servant, or rather the error of the people, because we said that the Prophet announced not what h...
Here God seems to rebuke the thoughtlessness of his servant, or rather the error of the people, because we said that the Prophet announced not what he privately thought, but what was commonly received. Whatever it is, God answers his complaint as we saw, and shows that even if he takes away from the midst the eminent and conspicuous, and those who seem to be the supports of a city and kingdom, yet the Church does not perish on that account, because he has hidden reasons why he preserves it, not in splendid and magnificent pomp, as men call it, but that its safety may at length excite admiration. The sum of the matter is, therefore, although not only Phalatias, but all the councillors of the king, and all the leaders of the people should perish, yet that God can work in weakness, so that the Church shall nevertheless remain safe: and so he teaches that the remnant must not be sought in that rank which was then conspicuous, but rather among men ordinary and despised. Now we understand the intention of God in this answer.
He says therefore, thy brethren, thy brethren, and the men of thy relationship. H e here recalls his servant to the exiles and the captives, of whom he himself was one, as if he would say that they were not cast out of the Church, as they were still in some estimation. For God seemed to east them off when he banished them from the promised land; but he now shows that they were reckoned among his sons although disinherited from the land of Canaan. Hence he twice repeats the name of brethren, and adds, men of thy relationship, that the Prophet might rather reckon himself also to be among the number. Those who refer this to the three exiles, weaken the vehemence of the passage, whilst they obtrude an inappropriate comment, and turn away the reader from the genuine sense of the Prophet. But rather, as I lately hinted,. God here chastises the Prophet because he perversely restricts the body of the Church to the citizens at Jerusalem; as if he said, although the Israelites are captives, yet do they seem to you foreigners? and so will you not leave them a place in the Church? They are, therefore, thy brethren, thy brethren, says he, and the men of thy relationship Hence the repetition is emphatic, and tends to this purpose, that the Prophet may cease to measure God’s grace by the safety of the city alone, as he had done. Because one man had suddenly died, he thought that all must perish. Meanwhile he did not perceive how he injured the miserable exiles, whom God had so expelled from the land of Canaan, that yet some hope of pity remained, as all the Prophets show, and as we shall soon see. This passage then is worthy of observation, that we may learn not to estimate the state of the Church by the common opinion of mankind. And so with respect to the splendor which too often blinds the eyes of the simple. For it will so happen, that we think we have found the Church where there is none, and we despair if it does not offer itself to our eyes; as we see at this day that many are astonished by those magnificent pomps which are conspicuous in the Papacy. There the name of “The Church” keeps flying bravely in the face of all: there also its marks are brought forward: the simple are attracted to the empty spectacle: so under the name of the Church they are drawn to destruction; because they determine that the Church is there where that splendor which deceives them is seen. On the other hand, many who cannot discern the Church with their eyes and point to it with the finger, accuse God of deceiving them, as if all the faithful in the world were extinct. We must hold, therefore, that the Church is often wonderfully preserved in its hiding — places: for its members are not luxurious men, or such as win the veneration of the foolish by vain ostentation; but rather ordinary men, of no estimation in the world. We have a memorable example of this, when God recalls his own Prophet from the chief leaders at Jerusalem, not to other leaders, who should attract men to wonder at themselves, but to miserable exiles, whose dispersion rendered them despicable. He shows therefore that some remnants were left even in Chaldea.
Now it follows, to whom the inhabitants of Jerusalem said, depart, ye far from the sanctuary of Jehovah, the land is given to us Here God inveighs against the arrogance of the people, which remained at home quiet and careless. For he here relates the words of the citizens of Jerusalem, because, forsooth, they preferred themselves to the exiles, nay boasted that they were alienated from the holy people because they had been dragged into exile, or had left the city of their own accord. As to their saying, depart afar off, it ought not to be taken strictly in the imperative mood; but the speech ought so to be understood, that while they depart far from the sanctuary, the land will remain as an inheritance for us. We see, therefore, that the citizens of Jerusalem pleased themselves, and were satisfied with their own ease, since they still enjoyed their country, worshipped God in the temple, and the name of a kingdom was still standing. Since therefore they so enjoyed themselves, God shows that on the contrary they were blinded with pride, since he had not entirely cast away his captives, although he afflicted them with temporal punishment. But this their boasting was very foolish, in congratulating themselves on their escape from exile. For meanwhile what was their state? In truth their king’ was treated with ignominy, and we know what happened to themselves afterwards; for they were reduced to such straits, that mothers devoured their children, and those nourished in great, luxury consumed their dung. Nay even before the city was besieged, what reason was left them for boasting in themselves! but we here perceive how great was their obstinacy in which they hardened themselves against the scourge of God. Hence they stupidly supposed that God could not subdue them. Now what is their ferocity, that they insult over the miserable exiles as if they were cast away far from God? since Ezekiel and Daniel and their companions were among these exiles. We know that Daniel’s piety was so celebrated at Jerusalem, that they all acknowledged him as the peculiar gift and ornament of his age. When, therefore, Daniel was in such estimation for superior piety, how could they erect their crests against him — since they were Conscious of many crimes, profane, full of all defilements, addicted to cruelty, fraud, and perjury, being foul in their abominations, and infamous in their intemperance?
Since therefore we see that they so boldly insulted their brethren, can we wonder that at this day the Papists also are fierce, because they retain the ordinary succession and the title of the Church, and that they say that we are cast away and cut off from the Church, and so are unworthy of enjoying either a name or a place among Christians? If, therefore, at this day the Papists are so hot against us, there is no reason why their haughtiness should disturb us; but in this mirror we may learn that it always was so. But there was another reason why the citizens of Jerusalem said that their captives were cast far away. For it was clear that their exile was the just penalty for their crimes; but meanwhile how did they dare separate themselves from others, when their life was more wicked? Lastly, since God had already passed sentence upon them, their condition could not be really different from theirs, concerning whom the judge had pronounced his opinion, but they were deaf to all the Prophets’ threats, so that they despised God, and hence that boasting which treated all as foreigners who did not remain in the land of Canaan. This passage also teaches us, that if God at any time chastises those who profess the same religion with us, yet there is no reason why we should entirely condemn them, as if they were desperate; for opportunity must be given for the mercy of God. And we must diligently mark what follows. For after the Prophet has related that the citizens of Jerusalem boasted when they thought themselves the sole survivors, God answers on the contrary, because they were cast away far among the nations, and dispersed among the lands, or through the lands, therefore I shall be to them as a small sanctuary
We see that God even here claims some place for sinners in the Church, against whom he had exercised the rigor of his judgment. He says, by way of concession, that they were cast away and dispersed, but he adds, that he was still with them for a sanctuary; nay, because they bore their exile calmly and with equanimity, they pronounce this to be a reason why he should pity them. For neither is their sentence so general that God overlooked his own elect. This promise then ought not to be extended to all the captives without discrimination, because we shall see that God included only a few. Without doubt then, this was a peculiar promise which God wished to be a consolation to his elect. He says, because they bore exile and dispersion with calmness and composure, therefore God would be a sanctuary to them But this was a gracious approval of their modesty and subjection, because they not only suffered exile but also dispersion, which was more severe. For if they had all been drawn into a distant region this had been a severe trial, but still they might have united more easily, had they not been dispersed. This second punishment was the sadder to them, because they perceived in it the material for despair, as if they could never be collected together again in one body.
thus their wrestling with these temptations was a sign of no little piety; and as some of the faithful did not demonstrate their obedience at once, yet because God knows his own, (2Ti 2:19,) and watches for their safety, hence he here opposes to all their miseries that protection on which their safety was founded. Because, therefore, they were dispersed through the lands, hence, says he, I will be to them a small sanctuary
The third person is here used. Interpreters make

collapse allCommentary -- Word/Phrase Notes (per Verse)
Poole -> Eze 11:14
Poole: Eze 11:14 - -- It was a seasonable word to stop the mouths of the insulting Jerusalemites, and to encourage the captives at Babylon.
It was a seasonable word to stop the mouths of the insulting Jerusalemites, and to encourage the captives at Babylon.
Gill -> Eze 11:14
Gill: Eze 11:14 - -- Again the word of the Lord came unto me, saying,.... In answer to his prayer. The Targum calls it,
"the word of prophecy from the Lord;''
this w...
Again the word of the Lord came unto me, saying,.... In answer to his prayer. The Targum calls it,
"the word of prophecy from the Lord;''
this was by way of comfort to the captives in Babylon, as the former was by way of threatening to the inhabitants of Jerusalem.

expand allCommentary -- Verse Range Notes
TSK Synopsis -> Eze 11:1-25
TSK Synopsis: Eze 11:1-25 - --1 The presumption of the princes.4 Their sin and judgment.13 Ezekiel complaining, God shews him his purpose in saving a remnant;21 and punishing the w...
MHCC -> Eze 11:14-21
MHCC: Eze 11:14-21 - --The pious captives in Babylon were insulted by the Jews who continued in Jerusalem; but God made gracious promises to them. It is promised, that God w...
Matthew Henry -> Eze 11:14-21
Matthew Henry: Eze 11:14-21 - -- Prophecy was designed to exalt every valley as well as to bring low every mountain and hill (Isa 40:4), and prophets were to speak not only conv...
Keil-Delitzsch -> Eze 11:14-21
Keil-Delitzsch: Eze 11:14-21 - --
Promise of the Gathering of Israel out of the Nations
Eze 11:14. And the word of Jehovah came to me, saying, Eze 11:15. Son of man, thy brethren,...
Constable: Eze 4:1--24:27 - --II. Oracles of judgment on Judah and Jerusalem for sin chs. 4-24
This section of the book contains prophecies th...

Constable: Eze 8:1--11:25 - --B. The vision of the departure of Yahweh's glory chs. 8-11
These chapters all concern one vision that Ez...

Constable: Eze 11:1-25 - --4. The condemnation of Jerusalem's leaders ch. 11
Ezekiel's vision of the departure of Yahweh's ...
