TRV
Translation
King James Version
¶ Moreover the spirit lifted me up, and brought me unto the east gate of the LORD'S house, which looketh eastward: 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.
KJV (with Strong's)
Moreover the spirit H7307 lifted me up H5375, and brought H935 me unto the east H6931 gate H8179 of the LORD'S H3068 house H1004, which looketh H6437 eastward H6921: and behold at the door H6607 of the gate H8179 five H2568 and twenty H6242 men H376; among H8432 whom I saw H7200 Jaazaniah H2970 the son H1121 of Azur H5809, and Pelatiah H6410 the son H1121 of Benaiah H1141, princes H8269 of the people H5971.
Complete Jewish Bible
Then a spirit lifted me up and brought me to the east gate of ADONAI's house, the gate that faces eastward. At the entrance of the gate I saw twenty-five men; among them were Ya'azanyah the son of 'Azur and P'latyahu the son of B'nayahu, leaders of the people.
Berean Standard Bible
Then the Spirit lifted me up and brought me to the gate of the house of the LORD that faces east. And there at the entrance of the gate were twenty-five men. Among them I saw Jaazaniah son of Azzur and Pelatiah son of Benaiah, who were leaders of the people.
American Standard Version
Moreover the Spirit lifted me up, and brought me unto the east gate of Jehovah’s house, which looketh eastward: and behold, at the door of the gate five and twenty men; and I saw in the midst of them Jaazaniah the son of Azzur, and Pelatiah the son of Benaiah, princes of the people.
World English Bible Messianic
Moreover the Spirit lifted me up, and brought me to the east gate of the LORD’s house, which looks eastward: and see, at the door of the gate twenty-five men; and I saw in their midst Jaazaniah the son of Azzur, and Pelatiah the son of Benaiah, princes of the people.
Geneva Bible (1599)
Moreover, the Spirite lift me vp, and brought me vnto the East gate of the Lordes house, which lyeth Eastwarde, and beholde, at the entrie of the gate were fiue and twentie men: among whome I sawe Iaazaniah the sonne of Azur, and Pelatiah the sonne of Benaiah, the princes of the people.
Young's Literal Translation
And lift me up doth a spirit, and it bringeth me in unto the east gate of the house of Jehovah, that is facing the east, and lo, at the opening of the gate twenty and five men, and I see in their midst Jaazaniah son of Azzur, and Pelatiah son of Benaiah, heads of the people.
In the KJVVerse 20,657 of 31,102
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Commentary on Ezekiel 11 verses 1–13
1 ¶ Moreover the spirit lifted me up, and brought me unto the east gate of the LORD'S house, which looketh eastward: 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.
2 Then said he unto me, Son of man, these are the men that devise mischief, and give wicked counsel in this city:
3 Which say, It is not near; let us build houses: this city is the caldron, and we be the flesh.
4 Therefore prophesy against them, prophesy, O son of man.
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.
6 Ye have multiplied your slain in this city, and ye have filled the streets thereof with the slain.
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 caldron: but I will bring you forth out of the midst of it.
8 Ye have feared the sword; and I will bring a sword upon you, saith the Lord GOD.
9 And I will bring you out of the midst thereof, and deliver you into the hands of strangers, and will execute judgments among you.
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.
11 This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel:
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.
13 And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Then fell I down upon my face, and cried with a loud voice, and said, Ah Lord GOD! wilt thou make a full end of the remnant of Israel?
We have here,
I. The great security of the prince's of Jerusalem, notwithstanding the judgements of God that were upon them, The prophet was brought, in vision, to the gate of the temple where these princes sat in council upon the present arduous affairs of the city: The Spirit lifted me up, and brought me to the east gate of the Lord's house, and behold twenty-five men were there. See how obsequious the prophet was to the Spirit's orders and how observant of all the discoveries that were made to him. It should seem, these twenty-five men were not the same with those twenty-five whom we saw at the door of the temple, worshipping towards the east (Eze 8:16); those seen to have been priests or Levites, for they were between the porch and the altar, but these were princes sitting in the gate of the Lord's house, to try causes (Jer 26:10), and they are here charged, not with corruptions in worship, but with mal-administration in the government; two of them are named, because they were the most active leading men, and perhaps because the prophet knew them, though he had been some years absent - Pelatiah and Jaazaniah, not that mentioned Eze 8:11, for he was the son of Shaphan, this is the son of Azur. Some tell us that Jerusalem was divided into twenty-four wards, and that these were the governors or aldermen of those wards, with their mayor or president. Now observe, 1. The general character which God gives of these men to the prophet (Eze 11:2): "These are the men that devise mischief; under pretence of concerting measures for the public safety they harden people in their sins, and take off their fear of God's judgements which they are threatened with by the prophets; they gave wicked counsel in this city, counselling them to restrain and silence the prophets, to rebel against the king of Babylon, and to resolve upon holding the city out to the last extremity." Note, It is bad with a people when the things that belong to their peace are hidden from the eyes of those who are entrusted with their counsels. And, when mischief is done, God knows at whose door to lay it, and, in the day of discovery and recompence, will be sure to lay it at the right door, and will say, These are the men that devised it, though they are great men, and pass for wise men, and must not now be contradicted or controlled. 2. The particular charge exhibited against them in proof of this character. They are indicted for words spoken at their council-board, which he that stands in the congregation of the mighty would take cognizance of (Eze 11:3); they said to this effect, "It is not near; the destruction of our city, that has been so often threatened by the prophets, is not near, not so near as they talk of." They are conscious to themselves of such an enmity to reformation that they cannot but conclude it will come at last; but they have such an opinion of God's patience (though they have long abused it) that they are willing to hope it will not come this great while. Note, Where Satan cannot persuade men to look upon the judgement to come as a thing doubtful and uncertain, yet he gains his point by persuading them to look upon it as a thing at a distance, so that it loses its force: if it be sure, yet it is not near; whereas, in truth, the Judge stands before the door. Now, if the destruction is not near, they conclude, Let us build houses; let us count upon a continuance, for this city is the caldron and we are the flesh. This seems to be a proverbial expression, signifying no more than this, "We are as safe in this city as flesh in a boiling pot; the walls of the city shall be to us as walls of brass, and shall receive no more damage from the besiegers about it than the cauldron does from the fire under it. Those that think to force us out of our city into captivity shall find it to be as much at their peril as it would be to take the flesh out of a boiling pot with their hands." This appears to be the meaning of it, by the answer God gives to it (Eze 11:9): "I will bring you out of the midst of the city, where you think yourselves safe, and then it will appear (Eze 11:11) that this is not your caldron, neither are you the flesh." Perhaps it has a particular reference to the flesh of the peace-offerings, which it was so great an offence for the priests themselves to take out of the caldron while it was in seething (as we find Sa1 2:13, Sa1 2:14), and then it intimates that they were the more secure because Jerusalem was the holy city, and they thought themselves a holy people in it, not to be meddled with. Some think this was a banter upon Jeremiah, who in one of his first visions saw Jerusalem represented by a seething pot, Jer 1:13. "Now," say they, in a way of jest and ridicule, "if it be a seething pot, we are as the flesh in it, and who dares meddle with us?" Thus they continued mocking the messengers of the Lord, even while they suffered for so doing; but be you not mockers, lest your bands be made strong. Those hearts are indeed which are made more secure by those words of God which were designed for warning to them.
II. The method taken to awaken them out of their security. One would think that the providences of God which related to them were enough to startle them; but, to help them to understand and improve those, the word of God is sent to them to give them warning (Eze 11:4): Therefore prophesy against them, and try to undeceive them; prophesy, O son of man! upon these dead and dry bones. Note, The greatest kindness ministers can do to secure sinners is to preach against them, and to show them their misery and danger, though they are ever so unwilling to see them. We then act most for them when we appear most against them. But the prophet, being at a loss what to say to men that were hardened in sin, and that bade defiance to the judgments of God, the Spirit of the Lord fell upon him, to make him full of power and courage, and said unto him, Speak. Note, When sinners are flattering themselves into their own ruin it is time to speak, and to tell them that they shall have no peace if they go on. Ministers are sometimes so bashful and timorous, and so much at a loss, that they must be put on to speak, and to speak boldly. But he that commands the prophet to speak gives him instructions what to say; and he must address himself to them as the house of Israel (Eze 11:5), for not the princes only, but all the people, were concerned to know the truth of their cause, to know the worst of it. They are the house of Israel, and therefore the God of Israel is concerned, in kindness to them, to give them warning; and they are concerned in duty to him to take the warning. And what is it that the must say to them in God's name? 1. Let them know that the God of heaven takes notice of the vain confidences with which they support themselves (Eze 11:5): "I know the things which come into your minds every one of them, what secret reasons you have for these resolutions, and what you aim at in putting so good a face upon a matter you know to be bad." Note, God perfectly knows not only the things that come out of our mouths, but the things that come into our minds, not only all we say, but all we think; even those thoughts that are most suddenly darted into our minds, and that as suddenly slip out of them again, so that we ourselves are scarcely aware of them, yet God knows them. He knows us better than we know ourselves; he understands our thoughts afar off. The consideration of this should oblige us to keep our hearts with all diligence, that no vain thoughts come into them or lodge within them. 2. Let them know that those who advised the people to stand it out should be accounted before God the murderers of all who had fallen, or should yet fall, in Jerusalem, by the sword of the Chaldeans; and those slain were the only ones that should remain in the city, as the flesh in the caldron. "You have multiplied your slain in the city, not only those whom you have by the sword of justice unjustly put to death under colour of law, but those whom you have by your wilfulness and pride unwisely exposed to the sword of war, though you were told by the prophets that you should certainly go by the worst. Thus you, with your stubborn humour, have filled the streets of Jerusalem with the slain," Eze 11:6. Note, Those who are either unrighteous or imprudent in beginning or carrying on a war bring upon themselves a great deal of the guilt of blood; and those who are slain in the battles or sieges which they, by such a reasonable peace as the war aimed at, might have prevented, will be called their slain. Now these slain are the only flesh that shall be left in this caldron, Eze 11:7. There shall none remain to keep possession of the city but those that are buried in it. There shall be no inhabitants of Jerusalem but the inhabitants of the graves there, no freemen of the city but the free among the dead. 3. Let them know that, how impregnable soever they thought their city to be, they should be forced out of it, either driven to flight or dragged into captivity: I will bring you forth out of the midst of it, whether you will or no, Eze 11:7, Eze 11:9. They had provoked God to forsake the city, and thought they should do well enough by their own policy and strength when he was gone; but God will make them know that there is no peace to those that have left their God. If they have by their sins driven God from his house, he will soon by his judgments drive them from theirs; and it will be found that those are least safe that are most secure: "This city shall not be your caldron, neither shall you be the flesh; you shall not soak away in it as you promise yourselves, and die in your nest; you think yourself safe in the midst thereof, but you shall not be long there." 4. Let them know that when God has got them out of the midst of Jerusalem he will pursue them with his judgments wherever he finds them, the judgments which they thought to shelter themselves from by keeping close in Jerusalem. They feared the sword if they should go out to the Chaldeans, and therefore would abide in their caldron, but, says God, I will bring a sword upon you (Eze 11:8) and you shall fall by the sword, Eze 11:10. Note, The fear of the wicked shall come upon him. And there is no fence against the judgments of God when they come with commission, no, not in walls of brass. They were afraid of trusting to the mercy of strangers. "But," says God, "I will deliver you into the hands of strangers, whose resentments you shall feel, since you were not willing to lie at their mercy." See Jer 38:17, Jer 38:18. They thought to escape the judgments of God, but God says that he will execute judgments upon them; and whereas they resolved, if they must be judged, that it should be in Jerusalem, God tells them (Eze 11:10 and again Eze 11:11) that he will judge them in the borders of Israel, which was fulfilled when Nebuchadnezzar slew all the nobles of Judah at Riblah in the land of Hamath, on the utmost border of the land of Canaan. Note, Those who have taken ever so deep root in the place where they live cannot be sure that in that place they shall die. 5. Let them know that all this is the due punishment of their sin, and the revelation of the righteous judgment of God against them: You shall know that I am the Lord, Eze 11:10 and again Eze 11:12. Those shall be made to know by the sword of the Lord who would not be taught by his word what a hatred he has to sin, and what a fearful thing it is for impenitent sinners to fall into his hands. I will execute judgments, and then you shall know that I am the Lord, for the Lord is known by the judgments which he executes upon those that have not walked in his statutes. Hereby it is known that he made the law, because he punishes the breach of it. I will execute judgments among you (says God) because you have not executed my judgments, Eze 11:12. Note, The executing of the judgments of God's mouth by us, in a uniform steady course of obedience to his law, is the only way to prevent the executing of the judgments of his hand upon us in our ruin and confusion. One way or other. God's judgments will be executed; the law will take place either in its precept or in its penalty. If we do not give honour to God by executing his judgments as he has commanded, he will get him honour upon us by executing his judgments as he has threatened; and thus we shall know that he is the Lord, the sovereign Lord of all, that will not be mocked. And observe, When they cast off God's statutes, and walked not in them, they did after the manners of the heathen that were round about them, and introduced into their worship all their impure, ridiculous, and barbarous usages. When men leave the settled rule of divine institutions, they wander endlessly. Justly therefore was this made the reason why they should keep God's ordinances, that they might not commit the abominable customs of the heathen, Lev 18:30.
III. This awakening word is here immediately followed by an awakening providence, Eze 11:13. Here we may observe, 1. With what power Ezekiel prophesied, or, rather, what a divine power went along with it: It came to pass, when I prophesied, that Pelatiah the son of Benaiah died; he was mentioned (Eze 11:1) as a principal man among the twenty-five princes that made all the mischief in Jerusalem. It should seem, this was done in vision now, as the slaying of the ancient men (Eze 9:6) upon occasion of which Ezekiel prayed (Eze 11:8) as he did here; but it was an assurance that when this prophecy should be published it should be done in fact. The death of Pelatiah was an earnest of the complete accomplishment of this prophecy. Note, God is pleased often-times to single out some sinners, and to make them monuments of his justice, for warning to others of what is coming; and some that thought themselves very safe and snatched away suddenly, and drop down dead in an instant, as Ananias and Sapphira at Peter's feet when he prophesied. 2. With what pity Ezekiel prayed. Thought the sudden death of Pelatiah was a confirmation of Ezekiel's prophecy, and really an honour to him, yet he was in deep concern about it, and laid it to heart as if he had been his relation or friend: He fell on his face and cried with a loud voice, as one in earnest, "Ah! Lord God, wilt thou make a full end of the remnant of Israel? Many are swept away by the judgments we have been under; and shall the remnant which have escaped the sword die thus by the immediate hand of heaven? Then thou wilt indeed make a full end." Perhaps it was Ezekiel's infirmity to bewail the death of this wicked prince thus, as it was Samuel's to mourn so long for Saul; but thus he showed how far he was from desiring the woeful day he foretold. David lamented the sickness of those that hated and persecuted him. And we ought to be much affected with the sudden death of others, yea, though they are wicked.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–13. Public domain.
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Commentary on Ezekiel
(Chapter XI — Verse 1) And the spirit lifted me up and brought me to the gate of the house of the Lord, which faces east and overlooks the rising sun. For the glory of the Lord had come out from the threshold of the temple and stood over the cherubim. And as the cherubim lifted their wings and rose from the ground, the glory of the Lord also stood at the entrance of the gate of the house of the Lord, facing east. And the prophet, unable to approach it himself, was lifted up by the spirit and taken to the same gate of the house of the Lord, which faces the sun of righteousness, as it is written: Behold the man whose name is the East (Zach. VI, 12), so that he would not remain in the temple, which was clouded by the veil of ignorance, but would stand at the gate of the house of the Lord facing east, where he could understand the sacred mysteries that follow.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Ezekiel 11:1 marks a pivotal moment in the prophet's visions, as the divine Spirit supernaturally transports him from his exile in Babylon back to Jerusalem. His destination is the highly significant east gate of the LORD'S house, where he encounters twenty-five prominent men, identified as "princes of the people," including Jaazaniah son of Azur and Pelatiah son of Benaiah. This scene immediately sets the stage for a profound revelation of the corrupt leadership's rebellion against God and foreshadows the severe judgment that is about to be pronounced upon them and the city of Jerusalem.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezekiel 11:1 is rich with powerful literary devices that amplify its prophetic message. The most prominent is Divine Transport, a recurring motif in Ezekiel's prophecy (e.g., Ezekiel 3:14 and Ezekiel 8:3). This supernatural movement by "the spirit" emphasizes the direct, undeniable divine origin and authority of Ezekiel's visions and messages, lending them absolute credibility. Symbolism is profoundly employed through the "east gate of the LORD'S house." This specific location, from which God's glory had just departed, serves as a potent symbol of the threshold of divine abandonment and impending judgment. The gathering of the "five and twenty men" at this very gate is highly symbolic, representing the corrupt leadership of Jerusalem standing at the precipice of divine wrath. The Specific Naming of Jaazaniah and Pelatiah serves to personalize the indictment, making the judgment concrete and highlighting the individual accountability of those in power. This act also creates a strong sense of Foreshadowing, as the subsequent narrative will detail the specific judgment upon these named individuals, particularly Pelatiah's death (Ezekiel 11:13), reinforcing the certainty and precision of God's justice.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 11:1 powerfully illustrates God's active and discerning engagement with His people, even in their deepest rebellion. It underscores His omniscience and omnipresence, revealing that He sees and knows the hearts and actions of all, especially those in positions of leadership who bear greater responsibility. The vision at the east gate, precisely where the glory of the LORD had just departed, signifies God's righteous judgment against persistent sin and His willingness to withdraw His manifest presence from a defiled temple and a rebellious people. This passage emphasizes the profound responsibility of leadership, demonstrating that those entrusted with guiding others are held to a higher standard and will face severe consequences for leading God's people astray. It reminds us that divine judgment is not arbitrary but a just and necessary response to persistent idolatry, moral corruption, and a rejection of divine instruction, particularly when such corruption emanates from the highest levels of society.
REFLECTION AND APPLICATION
Ezekiel 11:1 serves as a profound and enduring mirror for all generations, reflecting the unchanging truth of divine accountability, particularly for those in positions of influence. The Spirit's direct intervention to expose the corrupt leaders at the very threshold of God's house reminds us that no sin, especially that of those entrusted with guiding others, goes unnoticed by the Almighty. This passage challenges us to critically examine the integrity of leadership in our own contexts—whether in government, religious institutions, businesses, or families. It calls us to pray earnestly for those in authority, that they might lead with wisdom, justice, and unwavering faithfulness to God's principles, rather than being swayed by self-interest, popular opinion, or corrupt practices. Furthermore, it compels us to hold leaders accountable, not just to human laws and societal expectations, but fundamentally to divine standards, recognizing that their choices have profound spiritual, moral, and societal ramifications. For the individual believer, this passage is a powerful reminder that true spiritual health begins with personal integrity, a commitment to God's ways, and a willingness to stand for righteousness, regardless of the prevailing culture or the example set by those in power. We are all called to be faithful stewards of our influence, however small, knowing that God sees all and will ultimately bring perfect justice.
Questions for Reflection
FAQ
Why was Ezekiel transported to the east gate specifically, and what is its significance?
Answer: Ezekiel was transported to the east gate of the LORD'S house because it was a highly symbolic and strategic location, central to the unfolding divine drama. In Ezekiel 10:19, the glory of the LORD had just departed from the Temple, moving to this very gate before ascending from the city. By placing Ezekiel at this precise threshold, God was showing him the final stages of His departure due to the rampant idolatry and corruption within Jerusalem. The east gate was also a prominent public entrance and a place where civic leaders would gather, making it an appropriate setting for the exposure and judgment of the "princes of the people." Symbolically, it represented the boundary between God's manifest presence and His impending abandonment of the defiled city, a poignant image of divine withdrawal.
Who were Jaazaniah and Pelatiah, and why are they specifically named?
Answer: Jaazaniah the son of Azur and Pelatiah the son of Benaiah were two of the "princes of the people," meaning they were prominent civic or political leaders in Jerusalem at the time of Ezekiel's vision. Their specific naming, alongside the general group of "five and twenty men," highlights their individual culpability and responsibility for the widespread corruption and rebellion against God that plagued Judah. God's act of naming them underscores the principle of individual accountability, even for those in positions of power and influence. Their presence at the east gate, where God's glory had just departed, marks them as key figures in the nation's spiritual decline, and their specific judgment is detailed later in the chapter, with Pelatiah's death tragically recorded in Ezekiel 11:13, serving as a stark example of divine justice.
CHRIST-CENTERED FULFILLMENT
Ezekiel 11:1, with its depiction of corrupt leadership and the departure of God's glory from a defiled temple, finds profound Christ-centered fulfillment and foreshadowing. The "princes of the people" in Ezekiel's day represent the failed, self-serving shepherds who led God's flock astray, a recurring indictment throughout the Old Testament. Jesus Christ, however, is the ultimate and true Shepherd, the one who perfectly fulfills the role of righteous leadership. He is the Good Shepherd who lays down His life for the sheep, unlike the self-interested leaders of Israel. Furthermore, the departure of God's glory from the physical temple in Ezekiel foreshadows the New Covenant reality where God's presence is no longer confined to a building, but dwells fully in the person of Jesus Christ, who is the true Temple and the very embodiment of God's glory (John 1:14). This glory then indwells believers through the Holy Spirit (1 Corinthians 6:19), making them living temples. Christ's cleansing of the temple in Matthew 21:12-13 vividly demonstrates His divine authority and zeal for God's house, directly confronting the corrupt religious and civic leadership of His day, much as Ezekiel's vision exposed the princes. Ultimately, the judgment pronounced on the corrupt leaders in Ezekiel points to Christ's final judgment of all unrighteousness, and His establishment of a kingdom where He reigns as the righteous King and faithful High Priest, ensuring that God's people are truly led, redeemed, and perfectly cared for under His perfect rule.