Ezekiel 11:15

KJV

Son of man, thy brethren, [even] thy brethren, the men of thy kindred, and all the house of Israel wholly, [are] they unto whom the inhabitants of Jerusalem have said, Get you far from the LORD: unto us is this land given in possession.

KJV (with Strong's)

Son {H1121} of man {H120}, thy brethren {H251}, even thy brethren {H251}, the men {H582} of thy kindred {H1353}, and all the house {H1004} of Israel {H3478} wholly, are they unto whom the inhabitants {H3427} of Jerusalem {H3389} have said {H559}, Get you far {H7368} from the LORD {H3068}: unto us is this land {H776} given {H5414} in possession {H4181}.

Complete Jewish Bible

"Human being, it is to your kinsmen - your brothers, your relatives and the whole house of Isra'el - that the people living in Yerushalayim have said, 'Get away from ADONAI! This land has been given to us to possess!'

Berean Standard Bible

“Son of man, your brothers—your relatives, your fellow exiles, and the whole house of Israel—are those of whom the people of Jerusalem have said, ‘They are far away from the LORD; this land has been given to us as a possession.’

American Standard Version

Son of man, thy brethren, even thy brethren, the men of thy kindred, and all the house of Israel, all of them, are they unto whom the inhabitants of Jerusalem have said, Get you far from Jehovah; unto us is this land given for a possession.

Commentary

### SUMMARY
Ezekiel 11:15 captures a moment of profound spiritual and social division within Israel during the Babylonian exile. The inhabitants remaining in Jerusalem, clinging to a false sense of security and divine favor, contemptuously dismiss their exiled brethren, including Ezekiel, as cast off by the Lord and disinherited from the Promised Land. This verse powerfully highlights the spiritual arrogance of those who misinterpret God's judgment and underscores the painful alienation felt by the exiles, whom God paradoxically identifies as His true people, setting the stage for His promises of future restoration.

### CONTEXT
* **Literary Context:** This verse is deeply embedded within a series of visions and pronouncements in [Ezekiel 8-11](/ezekiel/8 "Ezekiel 8-11 - Visions of Jerusalem's Idolatry and God's Departing Glory"), which graphically depict the rampant idolatry and spiritual corruption in Jerusalem, culminating in the tragic departure of God's glory from the Temple. Immediately preceding this verse, Ezekiel has witnessed the judgment on the wicked leaders of Jerusalem (e.g., [Ezekiel 11:1-13](/ezekiel/11-1-13 "Ezekiel 11:1-13 - Judgment on Jerusalem's Leaders")) and received a divine commission to prophesy to the exiles in Babylon. Verse 15 serves as a direct address from the Lord to Ezekiel, revealing the scornful and exclusionary attitude of those still residing in Jerusalem towards their exiled countrymen. It acts as a crucial pivot, setting the stage for God's subsequent promises of a future restoration and a new heart for the scattered remnant, which sharply contrasts with the self-righteousness of the Jerusalemites (e.g., [Ezekiel 11:16-20](/ezekiel/11-16-20 "Ezekiel 11:16-20 - God's Promise of Restoration and a New Heart")).
* **Historical & Cultural Context:** The historical backdrop is the early phase of the Babylonian captivity, specifically after the first major deportation of Judahites in 597 BC, which included King Jehoiachin, the royal court, and prominent citizens like Ezekiel. Those left in Jerusalem, under King Zedekiah's regime, clung to a false sense of security and divine protection, believing that their continued presence in the holy city signified God's exclusive blessing upon them. Culturally, the possession of the land was central to Israelite identity and covenant promises, rooted in God's grant to Abraham and his descendants ([Genesis 12:7](/genesis/12-7 "Genesis 12:7 - God's Promise of Land to Abram")). Therefore, the Jerusalemites' assertion, "unto us is this land given in possession," was a powerful declaration of their perceived spiritual and physical superiority, effectively disinheriting the exiles. Their taunt, "Get you far from the LORD," was a severe spiritual condemnation, implying the exiles were defiled, abandoned by God, and unfit to share in the covenant blessings tied to the land.
* **Key Themes:** [Ezekiel 11:15](/ezekiel/11-15 "Ezekiel 11:15 - The Scorn of Jerusalem's Inhabitants") is rich with several critical themes. It powerfully illustrates **spiritual arrogance** and self-deception, as the Jerusalemites' misplaced confidence in their physical location blinds them to their own sin and impending judgment. This contrasts sharply with the theme of **divine judgment** that permeates Ezekiel, demonstrating God's unwavering commitment to justice against unfaithfulness, even within His own people. Ironically, the verse also subtly introduces the theme of the **true remnant**, as God identifies with the very exiles whom the Jerusalemites scorned. This foreshadows God's plan to preserve a faithful remnant among the scattered, promising them a future return and spiritual renewal, as seen in [Ezekiel 11:17-20](/ezekiel/11-17-20 "Ezekiel 11:17-20 - God's Promise to Gather and Renew Israel"). The verse also touches upon the theme of **God's presence in exile**, as later in [Ezekiel 11:16](/ezekiel/11-16 "Ezekiel 11:16 - God as a Sanctuary in Exile") the Lord promises to be a "little sanctuary" to those dispersed, directly refuting the Jerusalemites' claim that the exiles were "far from the LORD."

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Son of man (Hebrew, _bên ʼâdâm'_):** This compound phrase, frequently used by God to address Ezekiel, combines H1121 (_bên_), meaning "a son (as a builder of the family name), in the widest sense," and H120 (_ʼâdâm_), referring to "a human being (an individual or the species, mankind, etc.)." The address emphasizes Ezekiel's humanity and mortality in contrast to the divine speaker, highlighting his role as a representative of humanity before God, tasked with delivering a divine message to his fellow mortals. It also underscores his solidarity with the human condition, particularly the exiled Israelites, whom he is called to serve.
* **brethren (Hebrew, _ʼâch'_):** From H251, a primitive word meaning "a brother (used in the widest sense of literal relationship and metaphorical affinity or resemblance (like father))." The repetition of "thy brethren, even thy brethren" emphasizes the close familial and national ties between Ezekiel and the exiles. It highlights the deep irony and cruelty of the Jerusalemites' rejection, as they were disowning their own flesh and blood, members of the same covenant family, who were suffering under God's judgment.
* **land (Hebrew, _ʼerets'_):** From H776, meaning "the earth (at large, or partitively a land)." In this context, it specifically refers to the land of Israel, the Promised Land, which was central to the identity and covenant relationship of the Israelites with Yahweh. The Jerusalemites' claim that "unto us is this land given in possession" (H4181, _môwrâshâh_, "a possession; heritage, inheritance") reveals their deeply entrenched belief in their exclusive right to the covenant inheritance, dismissing any claim by those who had been removed from it. This highlights the theological significance of the land as a symbol of God's covenant faithfulness and the people's identity, which the Jerusalemites had fundamentally misunderstood.

#### Verse Breakdown
* **"Son of man, thy brethren, [even] thy brethren, the men of thy kindred, and all the house of Israel wholly,"**: This opening clause precisely identifies the subject of the Jerusalemites' scorn, directly addressing Ezekiel. The repeated emphasis on "brethren" and the inclusion of "men of thy kindred" (H1353, _gᵉʼullâh_, referring to close relationship or kinship) underscore the profound familial and national bond between Ezekiel and the exiles. "All the house of Israel wholly" further broadens the scope, indicating that the Jerusalemites' contempt was directed not just at a few individuals, but at the entire body of those who had been deported, representing a significant portion of the covenant community.
* **"[are] they unto whom the inhabitants of Jerusalem have said,"**: This phrase clearly identifies the source of the contempt: "the inhabitants of Jerusalem" (H3427, _yâshab_, "to dwell, to remain," referring to those who remained in the city, H3389, _Yᵉrûwshâlaim_). It sets up the direct speech that follows, revealing their arrogant and exclusionary attitude towards their exiled kin, framing their words as a direct accusation against God's chosen people.
* **"Get you far from the LORD:"**: This is the core of the Jerusalemites' spiritual condemnation, uttered by them (H559, _ʼâmar_, "to say"). To be "far from the LORD" (H3068, _Yᵉhôvâh_, the self-existent God; H7368, _râchaq_, "to remove, be far off") implied spiritual defilement, rejection, and abandonment by God. It was a declaration that the exiles had forfeited their covenant standing and were no longer considered part of God's people or under His protection. This was a profound and painful taunt for a people whose identity was intimately tied to their relationship with Yahweh, effectively excommunicating them from the divine presence.
* **"unto us is this land given in possession."**: This final clause reveals the basis of the Jerusalemites' self-righteousness. They believed their continued presence in the land of Israel (H776, _ʼerets_) was proof of their divine favor and exclusive inheritance (H5414, _nâthan_, "to give"; H4181, _môwrâshâh_, "a possession; heritage, inheritance"). This claim was rooted in a profound misunderstanding of God's judgment and covenant faithfulness, as they failed to recognize that their own wickedness was leading to the land's desolation and their eventual exile, while God was preserving a remnant among those they scorned.

#### Literary Devices
Ezekiel 11:15 employs several potent literary devices to convey its powerful message. The **repetition** of "thy brethren, even thy brethren" serves to emphasize the close familial and national relationship between Ezekiel and the exiles, thereby highlighting the shocking and cruel nature of the Jerusalemites' rejection. This repetition creates a sense of pathos and underscores the deep internal division within Israel. There is a strong element of **irony** present: those who claim to be "near the LORD" and possess the land are, in fact, spiritually distant and facing imminent judgment, while those declared "far from the LORD" are precisely the ones with whom God identifies and through whom He will preserve a remnant. The phrase "Son of man" functions as a significant **title**, consistently used by God to address Ezekiel, emphasizing his humanity and prophetic role as a mediator between the divine and the human, particularly in contexts of judgment and restoration. Finally, the stark **contrast** between the Jerusalemites' self-perception and God's true assessment of the situation powerfully conveys the spiritual blindness that had afflicted the remaining inhabitants of the city.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 11:15 profoundly illustrates the dangers of spiritual pride and a superficial understanding of God's covenant. The Jerusalemites' belief that their physical proximity to the Temple and the land guaranteed God's favor, while those in exile were abandoned, reveals a deep theological misunderstanding. God's presence and blessing are not confined to geographical locations or outward circumstances but are rooted in a relationship of faithfulness and obedience. This passage underscores the truth that God's judgment is often counter-intuitive to human expectations, and His true people may be found among the marginalized and suffering, rather than among those who appear outwardly blessed. It challenges any notion of exclusive spiritual privilege based on external factors, emphasizing instead the internal condition of the heart and God's sovereign choice to preserve a remnant.

* [Isaiah 66:5](/isaiah/66-5 "Isaiah 66:5 - God's Vindication of the Scorned")
* [Luke 18:9-14](/luke/18-9-14 "Luke 18:9-14 - The Parable of the Pharisee and the Tax Collector")
* [Romans 9:6-8](/romans/9-6-8 "Romans 9:6-8 - Not all Israel is Israel")

### REFLECTION AND APPLICATION
Ezekiel 11:15 serves as a powerful mirror for self-examination, urging us to guard against spiritual arrogance and the tendency to judge others based on their circumstances. It reminds us that true spiritual standing is not determined by outward appearances, social status, or even religious affiliation, but by the condition of our hearts and our humility before God. We must be wary of claiming exclusive divine favor or dismissing those who are suffering, marginalized, or appear to be "far from the Lord" in our eyes. Instead, this passage calls us to cultivate compassion, empathy, and a deep understanding that God's ways are often mysterious and counter-cultural. It encourages us to identify with the "exiles" of our own time – those who are overlooked, scorned, or suffering – remembering that God often works most powerfully through the humble and broken. Our mission is to extend grace and welcome, not judgment and exclusion, recognizing that God's family is defined by His sovereign choice and transforming grace, not by human pride or prejudice.

#### Questions for Reflection
* **In what ways might I, or my community, be tempted to exhibit spiritual arrogance or exclusivity, similar to the inhabitants of Jerusalem?**
* **How does this passage challenge my assumptions about who is "near" or "far" from God?**
* **What practical steps can I take to cultivate greater humility and compassion towards those who are marginalized or suffering, even if their circumstances seem to suggest divine disfavor?**
* **How does the concept of God being a "little sanctuary" to the exiles ([Ezekiel 11:16](/ezekiel/11-16 "Ezekiel 11:16 - God as a Sanctuary in Exile")) encourage me to find God's presence in unexpected places or difficult situations?**

### FAQ
**Who were the "brethren" mentioned in Ezekiel 11:15, and why were they scorned by the inhabitants of Jerusalem?**

Answer: The "brethren" (Hebrew: _ʼâch_) refer to the Jewish exiles who had been deported to Babylon, including Ezekiel himself, during the first wave of captivity in 597 BC. The inhabitants of Jerusalem, who had remained in the city, scorned them because they believed their own continued presence in Jerusalem signified God's exclusive favor and that the exiles had been cast off by the Lord due to their sins. They saw the exiles' removal from the land as proof that they were "far from the LORD," while claiming the land as their sole "possession." This attitude reflected a profound spiritual arrogance and a misunderstanding of God's judgment, as the Jerusalemites themselves were steeped in idolatry and rebellion, leading to their own imminent destruction, as prophesied throughout [Ezekiel 8-11](/ezekiel/8 "Ezekiel 8-11 - Visions of Jerusalem's Idolatry and God's Departing Glory").

**What does it mean that the Jerusalemites told the exiles to "Get you far from the LORD"?**

Answer: This was a deeply cutting spiritual condemnation. To be told to "Get you far from the LORD" (Hebrew: _râchaq_ from H7368, meaning "to remove, be far off" from H3068, _Yᵉhôvâh_) implied that the exiles were considered ritually unclean, spiritually defiled, and utterly rejected by God. In ancient Israel, proximity to the Temple and the land was often associated with God's presence and blessing. By declaring the exiles "far from the LORD," the Jerusalemites were effectively disowning them as part of God's covenant people and denying them any share in the divine inheritance or favor. This statement reflects their self-righteous belief that God's presence was exclusively with them in Jerusalem, a belief that God directly refutes in [Ezekiel 11:16](/ezekiel/11-16 "Ezekiel 11:16 - God as a Sanctuary in Exile"), where He promises to be a "little sanctuary" to the exiles themselves.

### CHRIST-CENTERED FULFILLMENT
Ezekiel 11:15, with its stark contrast between the self-righteous Jerusalemites and the scorned exiles, finds profound Christ-centered fulfillment in the person and work of Jesus. Just as the exiles were dismissed as "far from the LORD," so too was Jesus, the true Son of Man, "despised and rejected by men" ([Isaiah 53:3](/isaiah/53-3 "Isaiah 53:3 - He was Despised and Rejected")). The religious elite of His day, much like the Jerusalemites, believed themselves to be the true inheritors of God's promises, often condemning those outside their narrow circle as sinners or outcasts ([John 9:24](/john/9-24 "John 9:24 - The Pharisees Condemn the Healed Man")). Yet, Jesus consistently identified with the marginalized, the sick, the poor, and the "sinners," declaring that He came "not to call the righteous, but sinners to repentance" ([Luke 5:32](/luke/5-32 "Luke 5:32 - Jesus Calls Sinners")). He became the ultimate "exile," cast out of the city and crucified outside its gates ([Hebrews 13:12](/hebrews/13-12 "Hebrews 13:12 - Jesus Suffered Outside the Gate")), bearing the curse of being "far from the LORD" on the cross, so that those who were truly far off could be brought near by His blood ([Ephesians 2:13](/ephesians/2-13 "Ephesians 2:13 - Brought Near by the Blood of Christ")). In Christ, the true "land" or inheritance is not a physical territory but a spiritual reality, the Kingdom of God, which is given to those who humble themselves and trust in Him, regardless of their earthly status or location ([Matthew 5:3-10](/matthew/5-3-10 "Matthew 5:3-10 - The Beatitudes")). He is the "true Israel," the one in whom all God's promises find their "Yes" and "Amen" ([2 Corinthians 1:20](/2_corinthians/1-20 "2 Corinthians 1:20 - God's Promises are Yes in Christ")), inviting all, even those once deemed "far off," to be part of God's new covenant people through His atoning sacrifice and resurrection ([1 Peter 2:9-10](/1_peter/2-9-10 "1 Peter 2:9-10 - A Chosen Race, a Holy Nation")).

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 33:24

Son of man, they that inhabit those wastes of the land of Israel speak, saying, Abraham was one, and he inherited the land: but we [are] many; the land is given us for inheritance.

John 16:2

They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doeth God service.

Isaiah 66:5

¶ Hear the word of the LORD, ye that tremble at his word; Your brethren that hated you, that cast you out for my name's sake, said, Let the LORD be glorified: but he shall appear to your joy, and they shall be ashamed.

Isaiah 65:5

Which say, Stand by thyself, come not near to me; for I am holier than thou. These [are] a smoke in my nose, a fire that burneth all the day.

Jeremiah 24:1

¶ The LORD shewed me, and, behold, two baskets of figs [were] set before the temple of the LORD, after that Nebuchadrezzar king of Babylon had carried away captive Jeconiah the son of Jehoiakim king of Judah, and the princes of Judah, with the carpenters and smiths, from Jerusalem, and had brought them to Babylon.

Jeremiah 24:5

Thus saith the LORD, the God of Israel; Like these good figs, so will I acknowledge them that are carried away captive of Judah, whom I have sent out of this place into the land of the Chaldeans for [their] good.