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Commentary on Ezekiel 11 verses 22–25
Here is, 1. The departure of God's presence from the city and temple. When the message was committed to the prophet, and he was fully apprized of it, fully instructed how to separate between the precious and the vile, then the cherubim lifted up their wings and the wheels beside them (Eze 11:22) as before, Eze 10:19. Angels, when they have done their errands in this lower world, are upon the wing to be gone, for they lose no time. We left the glory of the Lord last at the east gate of the temple (Eze 10:19), which is here said to be in the midst of the city. Now here we are told that, finding and wondering that there was none to intercede, none to uphold, none to invite its return, it removed next to the mountain which is on the east side of the city (Eze 11:23); that was the mount of Olives. On this mountain they had set up their idols, to confront God in his temple, when he dwelt there (Kg1 11:7), and thence it was called the mount of corruption (Kg2 23:13); therefore there God does as it were set up his standard, his tribunal, as it were to confront those who thought to keep possession of the temple for themselves now that God had left it. From that mountain there was a full prospect of the city; thither God removed, to make good what he had said (Deu 32:20), I will hide my face from them, I will see what their end shall be. It was from this mountain that Christ beheld the city and wept over it, in the foresight of its last destruction by the Romans. The glory of the Lord removed thither, to be as it were yet within call, and ready to return if now at length, in this their day, they would have understood the things that belonged to their peace. Loth to depart bids oft farewell. God, by going away thus slowly, thus gradually, intimated that he left them with reluctance, and would not have gone if they had not perfectly forced him from them. He did now, in effect, say, How shall I give thee up, Ephraim? How shall I deliver thee, Israel? But, though he bear long, he will not bear always, but will at length forsake those, and cast them off for ever, who have forsaken him and cast him off. 2. The departure of this vision from the prophet. At length it went up from him (Eze 11:24); he saw it mount upwards, till it went out of sight, which would be a confirmation to his faith that it was a heavenly vision, that it descended from above, for thitherward it returned. Note, The visions which the saints have of the glory of God will not be constant will they come to heaven. They have glimpses of that glory, which they soon lose again, visions which go up from them, tastes of divine pleasures, but not a continual feast. It was from the mount of Olives that the vision went up, typifying the ascension of Christ to heaven from that very mountain, when those that had seen him manifested in the flesh saw him no more. It was foretold (Zac 14:4) that his feet should stand upon the mount of Olives, stand last there. 3. The prophet's return to those of the captivity. The same spirit that had carried him in a trance or ecstasy to Jerusalem brought him back to Chaldea; for there the bounds of his habitation are at present appointed, and that is the place of his service. The Spirit came to him, not to deliver him out of captivity, but (which was equivalent) to support and comfort him in his captivity. 4. The account which he gave to his hearers of all he had seen and heard, Eze 11:25. He received that he might give, and he was faithful to him that appointed him; he delivered his message very honestly: he spoke all that, and that only, which God had shown him. He told them of the great wickedness he had seen at Jerusalem, and the ruin that was hastening towards that city, that they might not repent of their surrendering themselves to the king of Babylon as Jeremiah advised them, and blame themselves for it, nor envy those that staid behind, and laughed at them for going when they did, nor wish themselves there again, but be content in their captivity. Who would covet to be in a city so full of sin and so near to ruin? It is better to be in Babylon under the favour of God than in Jerusalem under his wrath and curse. But, though this was delivered immediately to those of the captivity, yet we may suppose that they sent the contents of it to those at Jerusalem, with whom they kept up a correspondence; and well would it have been for Jerusalem if she had taken the warning hereby given.
(Verse 24, 25.) And the spirit lifted me up and brought me to Chaldea for the transmigration in a vision in the spirit of God, and the vision that I had seen was taken away from me. And I spoke to the transmigration all the words of the Lord that he had shown me. Because we have translated from the Hebrew truth: And the vision that I had seen was taken away from me, the LXX translated: And I ascended from the vision that I had seen. Both of which signify not that the prophet was physically transported from Jerusalem to Babylon, but in spirit, the vision that had led him in spirit to Jerusalem was taken away, and he returned to himself and spoke to the transmigration all that had been shown to him, namely, about those of whom it is written above: I was sitting in my house, and the elders of Judah were sitting beside me, and there the hand of the Lord God fell upon me, and I saw (Above, VIII, 1). And in a marvelous manner, while these people who had come to visit were seated, the prophet saw mystical visions and was absent from those who were sitting in front of him, present in body but without spirit. And everything happens so that those who were captive may receive consolation, because they will be brought back to the land of Israel and will walk in the commandments of the Lord, and they will be his people and he will be their God. But those who do not turn to repentance and continue to walk in their abominations will receive the consequences of their actions. But we often mention that words in the Holy Scriptures are often used for things.
Everything took place so that the captives should receive consolation, because they had to return to the land of Israel, in order to walk in the precepts of the Lord, and for them to be people for him and he to be a God for them.
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SUMMARY
Ezekiel 11:25 serves as the crucial concluding statement to a profound series of visions, marking the prophet Ezekiel's faithful transition from receiving divine revelation to actively proclaiming it. Having been supernaturally transported in spirit to Jerusalem to witness the pervasive idolatry, the impending judgment, and the sorrowful departure of God's glory from the temple and city, Ezekiel is divinely returned to his physical location among the exiles in Babylon. This verse meticulously records his immediate and comprehensive obedience in communicating every detail of the divine encounter—both the dire warnings of judgment and the tender promises of future restoration—to the Jewish community held captive, thereby underscoring the indispensable role of the prophet as God's authoritative messenger to His people.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezekiel 11:25 masterfully employs several literary devices to convey its profound theological and narrative significance. The most prominent is the clear articulation of a Divine Mandate, as the verse explicitly states that Ezekiel spoke "all the things that the LORD had shewed me," thereby emphasizing that his words are not his own human insights but are divinely revealed and commanded. This directly underscores the Prophetic Act itself, where Ezekiel functions as a faithful and obedient messenger, immediately delivering the comprehensive and unvarnished truth received directly from God. The contrast between the prophet's intensely personal and supernatural experience of the vision and his subsequent public Verbal Report to the exiles powerfully highlights the weighty burden and solemn responsibility inherent in the prophetic office. Furthermore, the use of the all-encompassing phrase "all the things" serves as an instance of Hyperbole or Emphasis, assuring the reader that the entirety of God's complex and multifaceted message, encompassing both stern judgment and gracious hope, was faithfully and completely conveyed, leaving nothing out or unaddressed.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 11:25 profoundly illustrates God's unwavering commitment to communicate with His people, even when they are in a state of spiritual and physical exile, seemingly abandoned. It highlights the divine initiative in revelation, where God actively "shows" His truth to His chosen messengers, entrusting them with the weighty and often challenging responsibility of proclaiming it. This verse reinforces the concept of the prophet as a divinely appointed intermediary, whose faithfulness and accuracy in delivering the message are paramount. The comprehensive nature of Ezekiel's report ("all the things") underscores the completeness, integrity, and holistic nature of God's word, which encompasses both stern warnings of judgment for sin and gracious promises of future restoration. It reminds us that divine truth is multifaceted, often challenging, but always purposeful, designed to bring about conviction, repentance, and genuine hope.
REFLECTION AND APPLICATION
Ezekiel 11:25 offers profound and enduring lessons for contemporary believers, calling us to a deeper understanding of divine communication and our own spiritual responsibilities. Just as God revealed His truth to Ezekiel for the benefit of the exiles, He continues to communicate with us today, primarily through His inspired, inerrant, and living Word, the Bible. This verse calls us to cultivate a posture of attentive listening, diligent study, and humble submission, recognizing that God's messages, though sometimes challenging, are always for our ultimate good and His supreme glory. Like Ezekiel, who faithfully delivered "all the things" God had shown him, we who have received the transformative truth of the Gospel are entrusted with the sacred responsibility to share it comprehensively and without compromise. This involves proclaiming both the warnings against sin and the glorious hope found exclusively in Christ, understanding that God's message is holistic and redemptive. Furthermore, Ezekiel's ministry in exile powerfully reminds us that God remains intimately present and actively communicative even in our most difficult, disorienting, and seemingly hopeless circumstances. No personal or collective "exile"—whether spiritual, emotional, or physical—is beyond the reach of His sovereign voice; His word brings clarity, conviction, and profound comfort into every season of life.
Questions for Reflection
FAQ
What was the significance of Ezekiel's vision that he communicated?
Answer: The vision Ezekiel communicated was profoundly significant because it revealed the unvarnished spiritual state of Jerusalem and the temple, exposing the pervasive idolatry and abominations that had grievously provoked God's wrath (Ezekiel 8:6). Crucially, it also depicted the sorrowful and deliberate departure of the glory of the LORD from the temple and then from the city itself (Ezekiel 10:18-19), signifying God's withdrawal before the city's inevitable destruction. This was a devastating truth for the exiles who still clung to the hope of Jerusalem's preservation. However, the vision also contained a vital promise of future restoration and a "new heart" for the faithful remnant (Ezekiel 11:19-20), offering a glimmer of hope amidst the judgment. Ezekiel's communication of "all the things" prepared the exiles for the reality of Jerusalem's fall and laid the foundational groundwork for understanding God's long-term redemptive plan for His people.
Why was it important for Ezekiel to speak to "them of the captivity"?
Answer: It was critically important for Ezekiel to speak to "them of the captivity" because they were the immediate, primary recipients of God's message and the future hope of Israel. Living in a foreign land, disoriented and suffering, they were highly susceptible to false prophecies of a quick return and struggled deeply with understanding God's justice, His faithfulness, and the reasons for their suffering. Ezekiel's truthful, divinely revealed message provided the necessary spiritual guidance, correcting their misconceptions, preparing them for the harsh reality of Jerusalem's imminent destruction, and offering genuine, covenantal hope that would sustain them through the long and arduous period of exile. His faithful role ensured that God's authoritative voice was heard and understood by the very people who needed it most, preventing despair and fostering a true understanding of God's sovereign purposes.
How does God "show" things to His prophets, as implied by "shewed me"?
Answer: The phrase "shewed me" (Hebrew râʼâh') implies a direct, often visual, and supernaturally imparted revelation from God. In the context of prophetic literature, particularly in the book of Ezekiel, God "shows" things to His prophets through various powerful means. These include vivid, immersive visions (like those in Ezekiel 1-3), symbolic acts they are commanded to perform (Ezekiel 4:1-3), auditory messages, and direct divine communication. For Ezekiel, much of his prophecy was conveyed through elaborate, detailed, and immersive visions that allowed him to "see" and "experience" divine realities, judgments, and future plans as if he were physically present. This direct "showing" underscores the authenticity, divine origin, and irrefutable authority of the prophetic message, distinguishing it definitively from human speculation, dreams, or interpretations.
CHRIST-CENTERED FULFILLMENT
Ezekiel 11:25, while describing a specific act of prophetic obedience, finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. Ezekiel, functioning as a faithful messenger, spoke "all the things that the LORD had shewed me," revealing God's righteous judgment on sin and His gracious promise of a new heart for His people. This prophetic act powerfully foreshadows Jesus, who is the ultimate Prophet, the very Word of God made flesh, who perfectly revealed "all things" that the Father had shown Him (John 1:18). Jesus did not merely speak about God's will; He perfectly embodied it, living a sinless life and flawlessly fulfilling the Law and the Prophets. The "new heart" promised by God through Ezekiel (Ezekiel 11:19) is made spiritually tangible and eternally possible only through Christ's atoning sacrifice on the cross, which enables the Holy Spirit to indwell believers, transforming their hardened "hearts of stone" into responsive "hearts of flesh" (Ezekiel 36:26-27). Thus, the comprehensive message of judgment and restoration delivered by Ezekiel finds its perfect and redemptive culmination in Christ, who is both the righteous Judge against sin and the gracious Savior who brings about true spiritual renewal and eternal life.