Ezekiel 11

Ezekiel 11:1-25 . PROPHECY OF THE DESTRUCTION OF THE CORRUPT "PRINCES OF THE PEOPLE;" PELATIAH DIES; PROMISE OF GRACE TO THE BELIEVING REMNANT; DEPARTURE OF THE GLORY OF GOD FROM THE CITY; EZEKIEL'S RETURN TO THE CAPTIVES.

1. east gate--to which the glory of God had moved itself ( Ezekiel 10:19 ), the chief entrance of the sanctuary; the portico or porch of Solomon. The Spirit moves the prophet thither, to witness, in the presence of the divine glory, a new scene of destruction.
five and twenty men--The same as the twenty-five (that is, twenty-four heads of courses, and the high priest) sun-worshippers seen in Ezekiel 8:16 . The leading priests were usually called "princes of the sanctuary" ( Isaiah 43:28 ) and "chiefs of the priests" ( 2 Chronicles 36:14 ); but here two of them are called "princes of the people," with irony, as using their priestly influence to be ringleaders of the people in sin ( Ezekiel 11:2 ). Already the wrath of God had visited the people represented by the elders ( Ezekiel 9:6 ); also the glory of the Lord had left its place in the holy of holies, and, like the cherubim and flaming sword in Eden, had occupied the gate into the deserted sanctuary. The judgment on the representatives of the priesthood naturally follows here, just as the sin of the priests had followed in the description ( Ezekiel 8:12 Ezekiel 8:16 ) after the sin of the elders.
Jaazaniah--signifying "God hears."
son of Azur--different from Jaazaniah the son of Shaphan ( Ezekiel 8:11 ). Azur means "help." He and Pelatiah ("God delivers"), son of Benaiah ("God builds"), are singled out as Jaazaniah, son of Shaphan, in the case of the seventy elders ( Ezekiel 8:11 Ezekiel 8:12 ), because their names ought to have reminded them that "God" would have "heard" had they sought His "help" to "deliver" and "build" them up. But, neglecting this, they incurred the heavier judgment by the very relation in which they stood to God [FAIRBAIRN].

2. he--the Lord sitting on the cherubim ( Ezekiel 10:2 ).
wicked counsel--in opposition to the prophets of God ( Ezekiel 11:3 ).

3. It is not near--namely, the destruction of the city; therefore "let us build houses," as if there was no fear. But the Hebrew opposes English Version, which would require the infinitive absolute. Rather, "Not at hand is the building of houses." They sneer at Jeremiah's letter to the captives, among whom Ezekiel lived ( Jeremiah 29:5 ). "Build ye houses, and dwell in them," that is, do not fancy, as many persuade you, that your sojourn in Babylon is to be short; it will be for seventy years ( Jeremiah 25:11 Jeremiah 25:12 , 29:10 ); therefore build houses and settle quietly there. The scorners in Jerusalem reply, Those far off in exile may build if they please, but it is too remote a concern for us to trouble ourselves about [FAIRBAIRN], (Compare Ezekiel 12:22 Ezekiel 12:27 , 2 Peter 3:4 ).
this city . . . caldron . . . we . . . flesh--sneering at Jeremiah 1:13 , when he compared the city to a caldron with its mouth towards the north. "Let Jerusalem be so if you will, and we the flesh, exposed to the raging foe from the north, still its fortifications will secure us from the flame of war outside; the city must stand for our sakes, just as the pot exists for the safety of the flesh in it." In opposition to this God says ( Ezekiel 11:11 ), "This city shall not be your caldron, to defend you in it from the foe outside: nay, ye shall be driven out of your imaginary sanctuary and slain in the border of the land. "But," says God, in Ezekiel 11:7 , "your slain are the flesh, and this city the caldron; but (not as you fancy, shall ye be kept safe inside) I will bring you forth out of the midst of it"; and again, in Ezekiel 24:3 , "Though not a caldron in your sense, Jerusalem shall be so in the sense of its being exposed to a consuming foe, and you yourselves in it and with it."