Ezekiel 11

13. Pelaliah--probably the ringleader of the scorners ( Ezekiel 11:1 ) was an earnest of the destruction of the rest of the twenty-five, as Ezekiel had foretold, as also of the general ruin.
fell . . . upon . . .
wilt thou make a full end of the remnant--Is Pelatiah's destruction to be the token of the destruction of all, even of the remnant? The people regarded Pelatiah as a mainstay of the city. His name (derived from a Hebrew root, "a remnant," or else "God delivers") suggested hope. Is that hope, asks Ezekiel, to be disappointed?

15. thy brethren . . . brethren--The repetition implies, "Thy real brethren" are no longer the priests at Jerusalem with whom thou art connected by the natural ties of blood and common temple service, but thy fellow exiles on the Chebar, and the house of Israel whosoever of them. belong to the remnant to be spared.
men of thy kindred--literally, "of thy redemption," that is, the nearest relatives, whose duty it was to do the part of Goel, or vindicator and redeemer of a forfeited inheritance ( Leviticus 25:25 ). Ezekiel, seeing the priesthood doomed to destruction, as a priest, felt anxious to vindicate their cause, as if they were his nearest kinsmen and he their Goel. But he is told to look for his true kinsmen in those, his fellow exiles, whom his natural kinsmen at Jerusalem despised, and he is to be their vindicator. Spiritual ties, as in the case of Levi ( Deuteronomy 33:9 ), the type of Messiah ( Matthew 12:47-50 ) are to supersede natural ones where the two clash. The hope of better days was to rise from the despised exiles. The gospel principle is shadowed forth here, that the despised of men are often the chosen of God and the highly esteemed among men are often an abomination before Him ( Luke 16:15 1 Corinthians 1:26-28 ). "No door of hope but in the valley of Achor" ("trouble," Hosea 2:15 ), [FAIRBAIRN].
Get you far . . . unto us is this land--the contemptuous words of those left still in the city at the carrying away of Jeconiah to the exiles, "However far ye be outcasts from the Lord and His temple, we are secure in our possession of the land."

16. Although--anticipating the objection of the priests at Jerusalem, that the exiles were "cast far off." Though this be so, and they are far from the outer temple at Jerusalem, I will be their asylum or sanctuary instead ( Psalms 90:1 , 91:9 , Isaiah 8:14 ). My shrine is the humble heart: a preparation for gospel catholicity when the local and material temple should give place to the spiritual ( Isaiah 57:15 , 66:1 , Malachi 1:11 , John 4:21-24 , Acts 7:48 Acts 7:49 ). The trying discipline of the exile was to chasten the outcasts so as to be meet recipients of God's grace, for which the carnal confidence of the priests disqualified them. The dispersion served the end of spiritualizing and enlarging the views even of the better Jews, so as to be able to worship God everywhere without a material temple; and, at the same time, it diffused some knowledge of God among the greatest Gentile nations, thus providing materials for the gathering in of the Christian Church among the Gentiles; so marvellously did God overrule a present evil for an ultimate good. Still more does all this hold good in the present much longer dispersion which is preparing for a more perfect and universal restoration ( Isaiah 2:2-4 , Jeremiah 3:16-18 ). Their long privation of the temple will prepare them for appreciating the more, but without Jewish narrowness, the temple that is to be (Ezekiel 40:1-44:31').
a little--rather, "for a little season"; No matter how long the captivity may be, the seventy years will be but as a little season, compared with their long subsequent settlement in their land. This holds true only partially in the case of the first restoration; but as in a few centuries they were dispersed again, the full and permanent restoration is yet future ( Jeremiah 24:6 ).

17. ( Ezekiel 28:25 , 34:13 , 36:24 ).

18. They have eschewed every vestige of idolatry ever since their return from Babylon. But still the Shekinah glory had departed, the ark was not restored, nor was the second temple strictly inhabited by God until He came who made it more glorious than the first temple ( Haggai 2:9 ); even then His stay was short, and ended in His being rejected; so that the full realization of the promise must still be future.

19. I will give them--lest they should claim to themselves the praise given them in Ezekiel 11:18 , God declares it is to be the free gift of His Spirit.
one heart--not singleness, that is, uprightness, but oneness of heart in all, unanimously seeking Him in contrast to their state at that time, when only single scattered individuals sought God ( Jeremiah 32:39 , Zephaniah 3:9 ) [HENGSTENBERG]. Or, "content with one God," not distracted with "the many detestable things" ( Ezekiel 11:18 , 1 Kings 18:21 , Hosea 10:2 ) [CALVIN].
new spirit--( Psalms 51:10 , Jeremiah 31:33 ). Realized fully in the "new creature" of the New Testament ( 2 Corinthians 5:17 ); having new motives, new rules, new aims.
stony heart--like "adamant" ( Zechariah 7:12 ); the natural heart of every man.
heart of flesh--impressible to what is good, tender.

20. walk in my statutes--Regeneration shows itself by its fruits ( Galatians 5:22 Galatians 5:25 ).
they . . . my people, . . . I . . . their God--( Ezekiel 14:11 , 36:28 , 37:27 , Jeremiah 24:7 ). In its fullest sense still future ( Zechariah 13:9 ).

21. whose heart . . . after . . . heart of . . . detestable things--The repetition of "heart" is emphatic, signifying that the heart of those who so obstinately clung to idols, impelled itself to fresh superstitions in one continuous tenor [CALVIN]. Perhaps it is implied that they and their idols are much alike in character ( Psalms 115:8 ). The heart walks astray first, the feet follow.
recompense . . . way upon . . . heads--They have abandoned Me, so will I abandon them; they profaned My temple, so will I profane it by the Chaldeans ( Ezekiel 9:10 ).

23. The Shekinah glory now moves from the east gate ( Ezekiel 10:4 Ezekiel 10:19 ) to the Mount of Olives, altogether abandoning the temple. The mount was chosen as being the height whence the missiles of the foe were about to descend on the city. So it was from it that Jesus ascended to heaven when about to send His judgments on the Jews; and from it He predicted its overthrow before His crucifixion ( Matthew 24:3 ). It is also to be the scene of His return in person to deliver His people ( Zechariah 14:4 ), when He shall come by the same way as He went, "the way of the east" ( Ezekiel 43:2 ).

24. brought me in a vision--not in actual fact, but in ecstatic vision. He had been as to the outward world all the time before the elders ( Ezekiel 8:3 ) in Chaldea; he now reports what he had witnessed with the inner eye.

25. things . . . showed me--literally, "words"; an appropriate expression; for the word communicated to him was not simply a word, but one clothed with outward symbols "shown" to him as in the sacrament, which AUGUSTINE terms "the visible word" [CALVIN].