Ezekiel 11:13

KJV

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?

KJV (with Strong's)

And it came to pass, when I prophesied {H5012}, that Pelatiah {H6410} the son {H1121} of Benaiah {H1141} died {H4191}. Then fell I down {H5307} upon my face {H6440}, and cried {H2199} with a loud {H1419} voice {H6963}, and said {H559}, Ah {H162} Lord {H136} GOD {H3069}! wilt thou make {H6213} a full end {H3617} of the remnant {H7611} of Israel {H3478}?

Complete Jewish Bible

As I was prophesying, P'latyahu the son of B'nayah died. I fell down on my face and cried out, "Oh, Adonai ELOHIM! Are you going to destroy completely those of Isra'el who are left?"

Berean Standard Bible

Now as I was prophesying, Pelatiah son of Benaiah died. Then I fell facedown and cried out in a loud voice, “Oh, Lord GOD, will You bring the remnant of Israel to a complete end?”

American Standard Version

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 Jehovah! wilt thou make a full end of the remnant of Israel?

Commentary

### SUMMARY
Ezekiel 11:13 records a pivotal moment in the prophet's vision concerning Jerusalem's impending judgment: the sudden death of Pelatiah, one of the wicked princes, immediately after Ezekiel delivered God's word. This dramatic event profoundly impacts Ezekiel, causing him to fall prostrate in anguish and cry out to the Lord, questioning if God intends to utterly destroy the last surviving remnant of Israel. This verse encapsulates the tension between divine judgment and the prophet's compassionate intercession for his people, highlighting the severity of God's wrath and the desperate hope for preservation.

### CONTEXT
* **Literary Context:** Ezekiel 11:13 is situated within a profound vision granted to Ezekiel, beginning in [Ezekiel 8](/ezekiel/8 "Ezekiel 8 - The Vision of Idolatry in the Temple") and extending through [Ezekiel 11](/ezekiel/11 "Ezekiel 11 - Judgment on Jerusalem's Leaders and Promise of Restoration"). The preceding verses ([Ezekiel 11:1-12](/ezekiel/11-1 "Ezekiel 11:1-12 - Judgment on the Princes")) detail God's pronouncement of judgment upon the corrupt leaders of Jerusalem, specifically mentioning twenty-five men, among whom Pelatiah is a prominent figure. These leaders, including Pelatiah and Jaazaniah, are condemned for their wicked counsel and for misleading the people into idolatry and false security. God declares that they will not be protected within the city walls, contrary to their arrogant belief that Jerusalem was a "flesh pot" protecting its inhabitants from the "fire" of Babylon ([Ezekiel 11:3](/ezekiel/11-3 "Ezekiel 11:3 - The Flesh Pot Analogy")). Pelatiah's instantaneous death serves as a terrifying, tangible confirmation of the divine judgment Ezekiel had just prophesied, underscoring the immediate and undeniable power of God's spoken word. This event sets the stage for Ezekiel's subsequent intercession and God's surprising promise of a future restoration for a remnant of Israel ([Ezekiel 11:16-21](/ezekiel/11-16 "Ezekiel 11:16-21 - God's Promise to the Remnant")).

* **Historical & Cultural Context:** The vision in [Ezekiel 11](/ezekiel/11 "Ezekiel 11 - Judgment on Jerusalem's Leaders and Promise of Restoration") takes place around 593-592 BC, during Ezekiel's fifth year of exile in Babylon, following the first deportation of Judah in 597 BC. At this time, Jerusalem was still standing, but under Babylonian siege and control, with a puppet king (Zedekiah) on the throne. Many of the remaining inhabitants and leaders in Jerusalem held a misguided belief in the city's invincibility, relying on its strong fortifications and the presence of the Temple, despite repeated warnings from prophets like Jeremiah and Ezekiel. They believed God would protect them from the Babylonians, even as they continued in idolatry and injustice. Pelatiah, as a "prince of the people," likely represented this corrupt leadership that propagated false hope and resisted God's true message. His death would have been understood by Ezekiel, and later by the exiles who heard his prophecy, as a direct divine intervention, a sign that God's judgment was indeed breaking through the false security of Jerusalem's elite. The act of falling on one's face was a common posture of deep reverence, humility, or profound distress in the ancient Near East, often accompanying prayer or supplication in the presence of the divine.

* **Key Themes:** This verse powerfully contributes to several overarching themes within Ezekiel and the broader prophetic literature. Firstly, it highlights the **certainty and immediacy of divine judgment** against sin and rebellion, particularly against corrupt leadership. Pelatiah's death is not a mere coincidence but a direct, supernatural execution of God's word, demonstrating that God is actively involved in the affairs of humanity and holds leaders accountable. This reinforces the warnings found throughout [Ezekiel 11](/ezekiel/11 "Ezekiel 11 - Judgment on Jerusalem's Leaders and Promise of Restoration"). Secondly, Ezekiel's reaction introduces the theme of **prophetic intercession and compassion**. Despite delivering harsh messages of judgment, Ezekiel's profound anguish for his people mirrors the heart of God, who takes no pleasure in the death of the wicked ([Ezekiel 33:11](/ezekiel/33-11 "Ezekiel 33:11 - God's Desire for Repentance")). His plea for the "remnant of Israel" underscores the crucial biblical concept of the **remnant**, a small portion preserved by God's grace even amidst widespread apostasy and judgment, through whom His covenant promises will ultimately be fulfilled. This fear of a "full end" sets up the subsequent promise of God to gather and restore a faithful remnant, offering a glimmer of hope amidst the darkness of impending destruction.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Ah (Hebrew, _ʼăhâhh'_):** This interjection (H162) is a primitive word expressing intense pain, distress, lamentation, or a desperate plea. It conveys a strong emotional outcry, indicating Ezekiel's profound shock, grief, and fear at the sudden death of Pelatiah and the implication it had for the entire nation. It's a cry of anguish, similar to "Alas!" or "Oh!"
* **Lord GOD (Hebrew, _ʼĂdônây Yᵉhôvih'_):** This combination (H136, H3069) is highly significant. `ʼĂdônây` (H136) means "my Lord" and emphasizes God's sovereign mastership and authority, acknowledging Him as the supreme ruler. `Yᵉhôvih` (H3069), represented by "GOD" in KJV (often rendered as YHWH or Yahweh), is God's personal, covenantal name, emphasizing His faithfulness, self-existence, and relationship with Israel. The combination in Ezekiel's cry ("Ah Lord GOD!") reflects his desperate appeal to the all-powerful, sovereign God who is also in covenant relationship with His people, questioning the extent of His judgment in light of His covenant promises.
* **full end (Hebrew, _kâlâh'_):** Derived from a root meaning "to complete" or "to finish" (H3617), this term here signifies a total completion, utter consumption, or complete destruction. Ezekiel's fear is that God's judgment will be so severe that it will leave no survivors, no "remnant," thereby bringing Israel's existence to an absolute end. This word highlights the prophet's perception of the extreme severity of the impending divine wrath.
* **remnant (Hebrew, _shᵉʼêrîyth'_):** This noun (H7611) refers to a remainder, a residual portion, or those who survive. In biblical theology, the concept of the "remnant" is crucial, referring to the faithful few whom God preserves through judgment, through whom His covenant and redemptive purposes will continue. Ezekiel's desperate question about the "remnant of Israel" reveals his deep concern for the very survival of God's chosen people, fearing that even this small, preserved portion might be utterly consumed by divine wrath.

#### Verse Breakdown
* **"And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died."**: This clause describes the immediate and dramatic fulfillment of God's word. As Ezekiel delivered the divine pronouncement of judgment against the wicked princes, Pelatiah, a prominent leader, suddenly and supernaturally died. This instantaneous death serves as a powerful, undeniable sign of God's active hand in executing judgment and validating the prophet's message, demonstrating that God's word is not empty but carries immediate, life-and-death authority.
* **"Then fell I down upon my face, and cried with a loud voice, and said,"**: Ezekiel's physical and vocal reaction reveals his profound emotional distress and spiritual awe. Falling prostrate on his face is a posture of deep humility, reverence, and overwhelming grief or supplication. His loud cry indicates intense anguish and desperation, a visceral response to witnessing such a direct and severe act of divine judgment. This reaction underscores the gravity of the event and the prophet's deep empathy for his people, even those who were wicked.
* **"Ah Lord GOD! wilt thou make a full end of the remnant of Israel?"**: This is Ezekiel's desperate intercessory plea. The exclamation "Ah Lord GOD!" conveys his shock and anguish. His question expresses a profound fear that God's judgment, so clearly demonstrated in Pelatiah's death, might extend to the complete annihilation of *all* Israel, including the "remnant"—the small portion of the nation that God typically preserves through periods of judgment. This question highlights the tension between God's justice and His covenant faithfulness, and the prophet's hope that God's mercy might still prevail for the sake of His people's ultimate survival.

#### Literary Devices
Ezekiel 11:13 is rich in **Dramatic Irony** and **Prophetic Intercession**. The dramatic irony lies in the sudden death of Pelatiah, a prince who, along with others, had scoffed at the idea of divine judgment and believed Jerusalem to be an impenetrable "flesh pot" ([Ezekiel 11:3](/ezekiel/11-3 "Ezekiel 11:3 - The Flesh Pot Analogy")). His immediate demise upon Ezekiel's prophecy serves as a stark, undeniable refutation of their false security and a terrifying confirmation of God's word. This event is a powerful **Symbol** of the certainty of God's judgment and the futility of human resistance against divine decree. Ezekiel's subsequent action exemplifies **Prophetic Intercession**, a common motif in the prophetic books where the prophet, despite being the messenger of judgment, pleads with God on behalf of the people. His falling on his face and crying out is a vivid portrayal of **Pathos**, evoking deep emotion and demonstrating the prophet's profound empathy and anguish for his nation, even in their sin. The question, "wilt thou make a full end of the remnant of Israel?" also employs a form of **Hyperbole**, as Ezekiel expresses his deepest fear that God's wrath might be so consuming as to leave no survivors, even though God's covenant promises typically ensure a remnant.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 11:13 stands as a profound theological statement on God's sovereignty, justice, and the nature of prophetic ministry. The immediate execution of judgment upon Pelatiah underscores that God's word is not merely declarative but performative; it brings about what it declares. This divine action demonstrates God's absolute control over life and death, and His unwavering commitment to justice against unrepentant sin, especially among those in leadership who mislead His people. Yet, amidst this severe judgment, the verse pivots to reveal the tender heart of the prophet, who, despite delivering the message of wrath, intercedes for the "remnant." This highlights the biblical tension between God's righteous judgment and His covenant faithfulness, which often involves preserving a faithful few. It foreshadows the broader theme of restoration that will emerge later in Ezekiel, where God promises to gather and renew His people, not because of their merit, but because of His own holy name and enduring covenant.

* [Exodus 32:11-14](/exodus/32-11 "Moses' Intercession for Israel"): Moses intercedes for Israel after the golden calf incident, pleading with God not to destroy them completely, demonstrating a similar prophetic anguish and intercession.
* [Jeremiah 4:27](/jeremiah/4-27 "God Will Not Make a Full End"): Despite severe judgment, God promises through Jeremiah that He "will not make a full end" of the land, affirming the preservation of a remnant.
* [Romans 9:27-29](/romans/9-27 "The Remnant According to Election"): Paul quotes Isaiah to affirm that only a remnant of Israel will be saved, illustrating God's sovereign choice and faithfulness to His promises despite widespread unbelief.

### REFLECTION AND APPLICATION
Ezekiel 11:13 offers sobering yet hopeful lessons for contemporary believers. Firstly, the immediate death of Pelatiah serves as a stark reminder of the **seriousness of God's word and the certainty of His judgment**. It compels us to take God's warnings in Scripture with utmost gravity, recognizing that His promises and threats are not idle. This should cultivate a deep reverence for God and a sincere commitment to obedience. Secondly, Ezekiel's visceral reaction—falling on his face and crying out—provides a powerful model for **compassionate intercession**. Even when confronted with the consequences of sin, a true spiritual leader or believer should grieve over the plight of others, mirroring the heart of Christ who wept over Jerusalem ([Luke 19:41-44](/luke/19-41 "Jesus Weeps Over Jerusalem")). This calls us to cultivate empathy and to pray fervently for those who are lost or facing God's judgment, rather than adopting a detached or triumphalist attitude. Finally, Ezekiel's desperate question about the "remnant" implicitly points to God's enduring faithfulness. Though judgment is severe, God's ultimate plan is always to preserve a people for Himself, offering hope that even in the darkest times of spiritual decline or societal decay, God is at work to preserve and ultimately restore His chosen ones. This encourages us to trust in God's ultimate redemptive purposes, even when circumstances seem dire.

#### Questions for Reflection
* **How does Pelatiah's sudden death challenge my assumptions about God's patience or the consequences of sin?**
* **In what ways can I cultivate a heart of compassionate intercession for others, even those whose actions provoke God's judgment?**
* **How does the concept of God preserving a "remnant" offer hope in times of widespread spiritual decline or adversity?**
* **What specific warnings or promises in Scripture am I tempted to take lightly, and how does Ezekiel 11:13 prompt me to re-evaluate them?**

### FAQ
**Who was Pelatiah, and why was his death significant?**

Answer: Pelatiah was one of the "princes of the people" in Jerusalem, a prominent leader who, along with others, was giving wicked counsel and leading the people astray into idolatry and false security, believing Jerusalem to be invincible against the Babylonians ([Ezekiel 11:1-3](/ezekiel/11-1 "Judgment on the Princes")). His death was profoundly significant because it occurred immediately after Ezekiel prophesied against these very leaders. It was a direct, supernatural act of divine judgment, serving as a terrifying, undeniable sign that God's word spoken through His prophet was true and would be swiftly fulfilled. It shattered the illusion of security held by Jerusalem's elite and confirmed the certainty of God's impending wrath.

**Why did Ezekiel react with such distress, crying out, "Ah Lord GOD! wilt thou make a full end of the remnant of Israel?"**

Answer: Ezekiel's reaction was one of profound shock, anguish, and compassionate intercession. Witnessing the immediate, fatal consequence of his prophecy was overwhelming. His cry, "Ah Lord GOD!" (Hebrew: `ʼAh ʼĂdônây Yᵉhôvih`), expresses deep distress and a desperate plea to his sovereign, covenant-keeping God. His question about making a "full end of the remnant of Israel" reveals his fear that God's judgment might be so absolute that it would completely annihilate His chosen people, leaving no survivors. This demonstrates Ezekiel's deep love and empathy for his nation, even as he delivered God's severe message of judgment. It highlights the prophet's role not just as a messenger, but as one who pleads on behalf of the people, mirroring the intercessory spirit seen in figures like Moses ([Exodus 32:11-14](/exodus/32-11 "Moses' Intercession for Israel")).

### CHRIST-CENTERED FULFILLMENT
Ezekiel 11:13, while depicting a moment of severe Old Testament judgment, points forward to Christ in profound ways, particularly concerning God's ultimate plan for a remnant and the nature of true intercession. Ezekiel's anguish over the potential "full end of the remnant of Israel" foreshadows the ultimate preservation of God's people not through human merit or strength, but through divine grace. This remnant finds its perfect fulfillment in the church, the body of Christ, gathered from every nation, tribe, and tongue, whom God preserves and redeems through the new covenant established in Jesus' blood ([Revelation 5:9](/revelation/5-9 "The Lamb Redeems People from Every Nation")). Just as Ezekiel interceded for Israel, Jesus Christ is the ultimate and perfect Intercessor, who "always lives to intercede" for His people before the Father ([Hebrews 7:25](/hebrews/7-25 "Christ Our Eternal Intercessor")). He is the one who bears the full weight of God's judgment for sin, so that a "remnant" might be saved, not from physical destruction, but from eternal condemnation. His death on the cross, unlike Pelatiah's, was not a judgment *upon* Him for His own sin, but a substitutionary sacrifice *for* the sins of others, allowing God to be both just and the justifier of those who believe in Jesus ([Romans 3:26](/romans/3-26 "God is Just and Justifier")). Thus, Ezekiel's desperate cry for a remnant finds its hopeful and complete answer in the saving work of Christ, through whom God ensures a people for Himself, a spiritual Israel, who will never face a "full end" but will inherit eternal life.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Ezekiel 11:1

¶ 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.

Ezekiel 9:8

And it came to pass, while they were slaying them, and I was left, that I fell upon my face, and cried, and said, Ah Lord GOD! wilt thou destroy all the residue of Israel in thy pouring out of thy fury upon Jerusalem?

Acts 5:5

And Ananias hearing these words fell down, and gave up the ghost: and great fear came on all them that heard these things.

Jeremiah 28:15

Then said the prophet Jeremiah unto Hananiah the prophet, Hear now, Hananiah; The LORD hath not sent thee; but thou makest this people to trust in a lie.

Jeremiah 28:17

So Hananiah the prophet died the same year in the seventh month.

Psalms 119:120

My flesh trembleth for fear of thee; and I am afraid of thy judgments.

Proverbs 6:15

Therefore shall his calamity come suddenly; suddenly shall he be broken without remedy.