Ezekiel 11:3

Translation
King James Version
Which say, It is not near; let us build houses: this city is the caldron, and we be the flesh.
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KJV (with Strong's)
Which say H559, It is not near H7138; let us build H1129 houses H1004: this city is the caldron H5518, and we be the flesh H1320.
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Complete Jewish Bible
They say, 'The time hasn't come to build houses. This city is the cooking pot, and we're the meat!'
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Berean Standard Bible
They are saying, ‘Is not the time near to build houses? The city is the cooking pot, and we are the meat.’
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American Standard Version
that say, The time is not near to build houses: this city is the caldron, and we are the flesh.
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World English Bible Messianic
who say, The time is not near to build houses: this is the cauldron, and we are the meat.
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Geneva Bible (1599)
For they say, It is not neere, let vs builde houses: this citie is the caldron, and wee be the flesh.
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Young's Literal Translation
who are saying, It is not near--to build houses, it is the pot, and we the flesh.
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See also
Ezekiel 12:27Ezekiel 12:22Isaiah 5:19Amos 6:5Ezekiel 24:3Ezekiel 24:14Jeremiah 1:11
In the KJVVerse 20,659 of 31,102

Study This Verse

SUMMARY

Ezekiel 11:3 vividly portrays the defiant and self-deceptive mindset of Jerusalem's leaders and inhabitants on the precipice of divine judgment. Despite clear prophetic warnings of impending destruction, they audaciously dismiss the threat as distant, choosing instead to invest in earthly security and stability. They boastfully declare their city an impenetrable "caldron," protecting them, the "flesh," within its walls. This verse profoundly illustrates their spiritual blindness, their arrogant trust in human defenses, and their perilous illusion of immunity to God's righteous consequences.

CONTEXT

  • Literary Context: Ezekiel 11:3 is situated within a series of profound visions granted to the prophet Ezekiel while he is in Babylonian exile, spiritually transported to Jerusalem. Chapters 8-11 meticulously detail Ezekiel's eyewitness account of the pervasive idolatry and spiritual abominations defiling the Temple and the city. This particular verse immediately follows the identification of twenty-five prominent men, including key leaders, who are actively devising wicked schemes and dispensing evil counsel (Ezekiel 11:1-2). Their defiant words in verse 3 serve as a direct challenge to God's impending judgment, setting the stage for Ezekiel's subsequent prophetic pronouncements against them. Crucially, their "caldron" metaphor, intended as a boast of protection, is dramatically reinterpreted by God later in the chapter as a vessel for divine wrath rather than security, as seen in Ezekiel 11:6-12. This section is pivotal in demonstrating the profound depth of Jerusalem's rebellion and the divine necessity of God's severe judgment before the eventual promise of restoration.
  • Historical & Cultural Context: The historical backdrop for Ezekiel 11:3 is the critical period leading up to the final Babylonian siege and devastating destruction of Jerusalem in 586 BC. The first wave of exiles, including Ezekiel himself, had already been deported to Babylon in 597 BC. Those who remained in Jerusalem, particularly the ruling elite, harbored a dangerous complacency, largely fueled by false prophets who assured them of peace and security, directly contradicting the urgent warnings of true prophets like Jeremiah. Culturally, Jerusalem held immense significance as the capital of Judah and the revered site of the Temple, which many believed rendered the city inviolable due to God's dwelling presence. This deeply ingrained belief fostered a false sense of security, leading the inhabitants to dismiss the very real and imminent threat posed by the formidable Babylonian Empire. Their defiant decision to "build houses" reflected a desire for long-term stability and a categorical rejection of the idea that their lives were about to be uprooted by invasion and exile, a stark reality that God had clearly communicated through His prophets (e.g., Jeremiah 25:11).
  • Key Themes: Ezekiel 11:3 contributes significantly to several foundational themes within the book of Ezekiel and the broader corpus of prophetic literature. Foremost is the theme of Denial and False Security, where the people's declaration "It is not near; let us build houses" perfectly encapsulates their profound refusal to acknowledge the gravity of their spiritual state and the immediacy of God's impending judgment. This denial is inextricably linked to their Rejection of Prophetic Warning, as they actively dismiss the urgent messages delivered by God's faithful messengers. The verse also introduces the powerful and ironic "Caldron and Flesh" Metaphor, which initially serves as a cynical boast of invincibility by the leaders. However, God dramatically reinterprets this metaphor later in the chapter, transforming it into a vivid symbol of judgment where Jerusalem becomes a pot for their destruction and the inhabitants are the "flesh" to be consumed or scattered, highlighting the overarching theme of Divine Judgment and Sovereignty. This divine reinterpretation underscores God's ultimate control and His unwavering justice in holding His people accountable for their persistent rebellion and idolatry (Ezekiel 11:7).

EXPOSITION AND ANALYSIS

Key Word Analysis

  • say (Hebrew, ʼâmar', H559): This primitive root signifies more than mere utterance; it often carries the weight of declaring, commanding, or determining with authority. In Ezekiel 11:3, it highlights the deliberate and defiant pronouncement of the leaders. Their "saying" is an act of direct contradiction to God's revealed will, a public declaration of their chosen path of denial and self-reliance, rather than a casual remark. It underscores their active rebellion.
  • caldron (Hebrew, çîyr', H5518): This word refers to a pot or cooking vessel, typically used for boiling. The leaders employ it metaphorically to describe Jerusalem as an impenetrable container, protecting its inhabitants (the "flesh") within its walls from external threats. It conveys a strong sense of security and containment, implying that just as meat is safe within a pot, they are safe within the city. The profound irony, as revealed by Ezekiel's subsequent prophecy, is that this very "caldron" will become a pot for their judgment, not their protection.
  • flesh (Hebrew, bâsâr', H1320): Derived from a root suggesting freshness, this term primarily refers to the physical body, but by extension, it can mean a person or kin. In this defiant proverb, "we be the flesh" identifies the inhabitants of Jerusalem as the precious and valuable contents within the protective "caldron." It emphasizes their self-perception as secure and preserved by the city's defenses. However, in the context of divine judgment, "flesh" also carries connotations of mortality, vulnerability, and humanity's inherent weakness, highlighting the stark contrast between their arrogant human boast and their ultimate fragility before God's wrath.

Verse Breakdown

  • "Which say, [It is] not near;": This clause starkly reveals the audacious dismissal by Jerusalem's leaders of the impending Babylonian threat and, more profoundly, of God's promised judgment. The phrase "not near" (Hebrew: lo-qarov) indicates their firm belief that the prophesied destruction and exile are distant, if they will ever materialize at all. This reflects a dangerous spiritual complacency and a profound disregard for the urgency of God's prophetic warnings, as they choose to believe in a false sense of security rather than divine truth.
  • "let us build houses:": This imperative statement signifies their intention to settle in for the long term, investing heavily in material security and earthly comforts. It stands as a direct act of defiance against the prophetic calls to repentance and preparation for impending exile. By focusing on building and establishing themselves, they demonstrate their categorical rejection of God's decree and their unwavering commitment to a life of sin and rebellion within Jerusalem's walls.
  • "this [city is] the caldron,": This is the first part of the defiant proverb uttered by the leaders. They arrogantly view Jerusalem as an impenetrable, protective vessel, much like a cooking pot contains its contents. They believe the city's formidable walls and, perhaps, the perceived inviolability of the Temple, render them immune to external attack, specifically from the Babylonian army. It is a boast of self-sufficiency and an arrogant trust in human defenses, rather than in God.
  • "and we [be] the flesh.": This is the second part of the proverb, where the leaders identify themselves, the inhabitants, as the precious "flesh" safely contained within the "caldron" of Jerusalem. This highlights their inflated self-importance and their unwavering belief that they are secure and preserved within the city's protective embrace. They see themselves as the valuable contents, perfectly safe from any harm, reinforcing their dangerous illusion of invincibility.

Literary Devices

Ezekiel 11:3 is rich with profound Metaphor and biting Irony. The central metaphor is the comparison of Jerusalem to a "caldron" and its inhabitants to "flesh." The leaders intend this metaphor to convey an absolute sense of security and invincibility, suggesting the city's walls will protect them like a pot protects its contents from external forces. However, this boast is steeped in deep Irony, as God will later reinterpret this very metaphor to signify impending judgment: the "caldron" will become a pot for their destruction, and the "flesh" will be consumed or scattered by His wrath, highlighting their vulnerability. This dramatic reversal of meaning underscores the utter futility of human defiance against divine will. Furthermore, the phrase "let us build houses" functions as powerful Symbolism, representing their stubborn commitment to a settled, unrepentant lifestyle despite the looming doom, thereby symbolizing their outright rejection of God's urgent call to spiritual readiness and repentance.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ezekiel 11:3 powerfully illustrates the pervasive human tendency towards self-deception and defiant complacency in the face of clear divine warning. It underscores the profound theological principle that God's righteous judgment is certain and inevitable when His people persist in rebellion and idolatry, even when they boast of their own perceived security. The leaders' arrogant dismissal of the impending threat highlights the profound danger of spiritual blindness, where a false sense of invincibility, often rooted in misplaced trust in physical structures, human wisdom, or religious rituals, supplants genuine faith and humble obedience. God's dramatic reinterpretation of their proud proverb serves as a stark reminder of His absolute sovereignty and His unwavering ability to turn human boasts into instruments of His perfect justice, demonstrating that true and lasting security is found only in Him, not in any earthly defenses or self-serving illusions.

REFLECTION AND APPLICATION

Ezekiel 11:3 serves as a timeless and potent warning against spiritual complacency and the perilous dangers of ignoring God's warnings in favor of a false sense of security. Just as the people of Jerusalem were tragically deluded into believing their city was an impenetrable fortress, we too can easily fall into the insidious trap of trusting in worldly systems, material possessions, or human ingenuity for our ultimate safety and well-being, rather than placing our complete reliance on God alone. This verse challenges us to critically examine where we place our deepest trust and whether we are truly heeding the promptings of the Holy Spirit and the unchanging truths of Scripture. It calls us to live in a perpetual state of spiritual vigilance, recognizing that God's justice and faithfulness are unwavering, and He will hold all accountable for their actions and attitudes. True and lasting security is not found in building bigger "houses" or boastfully claiming invincibility; rather, it is found in humble obedience, contrite repentance, and unwavering reliance on the Lord, who alone is our unshakeable refuge and eternal strength.

Questions for Reflection

  • In what areas of my life might I be exhibiting a "not near" attitude towards God's truth, His commands, or His warnings?
  • What "houses" (e.g., material comforts, worldly securities, self-reliance, human achievements) am I building that might be distracting me from eternal spiritual realities?
  • How does the "caldron and flesh" metaphor challenge my own assumptions about safety, protection, and true security in a fallen world?
  • Am I truly listening to God's voice as revealed in Scripture and through His Spirit, or am I prone to dismissing inconvenient truths that challenge my comfort, plans, or sinful desires?

FAQ

What is the significance of the "caldron and flesh" metaphor in Ezekiel 11:3?

Answer: In Ezekiel 11:3, the leaders of Jerusalem defiantly use the "caldron and flesh" metaphor as a cynical boast, asserting their city's impregnability. They portray Jerusalem ("the caldron") as an impenetrable cooking pot, protecting them ("the flesh") from the Babylonian army outside. This implies a false sense of security and a defiant rejection of God's warnings of impending judgment. However, God immediately reinterprets this proverb through Ezekiel. In Ezekiel 11:7, the Lord declares that the city is indeed a "caldron," but the "flesh" within it are the people who have already died by the sword, and the survivors will be violently dragged out of it for judgment. Thus, what they intended as a symbol of protection, God transforms into a chilling symbol of judgment and destruction, highlighting the futility of their defiance and the certainty of His wrath against their persistent sin.

Why did the people of Jerusalem believe "It is not near" despite prophetic warnings?

Answer: The belief that "It is not near" (Hebrew: lo-qarov) stemmed from a dangerous combination of factors. Firstly, there was widespread spiritual complacency and a deep-seated denial of their sin and its inevitable consequences. They had been repeatedly warned by faithful prophets like Jeremiah and Ezekiel, but chose instead to listen to false prophets who promised peace and security. Secondly, they harbored a strong, yet tragically misplaced, confidence in Jerusalem's unique status as the holy city, believing that God would never allow His Temple or His chosen city to be destroyed (Jeremiah 7:4). This theological presumption led them to dismiss any threats as distant or non-existent, even as the Babylonian threat loomed large and parts of the population had already been exiled. Their desire to "build houses" further underscored their commitment to a long-term, unrepentant lifestyle, ignoring the immediate divine judgment at hand.

How does Ezekiel 11:3 relate to the broader theme of divine judgment in the book of Ezekiel?

Answer: Ezekiel 11:3 is a pivotal verse in the book of Ezekiel, serving as a direct illustration and justification for God's impending, severe judgment on Jerusalem. The defiant words of the leaders ("It is not near; let us build houses: this city is the caldron, and we be the flesh") perfectly encapsulate the spiritual rebellion, profound idolatry, and false security that pervaded Jerusalem. This attitude stands in stark contrast to God's justice and holiness, which unequivocally demand accountability for sin. The verse sets the stage for the dramatic and terrifying departure of God's glory from the Temple and the city (described in Ezekiel 10 and completed in Ezekiel 11:22-23), signifying the complete removal of divine protection and the terrifying inevitability of judgment. It powerfully highlights God's absolute sovereignty, demonstrating that He will not be mocked and that His word, whether of warning or promise, will always come to pass. The judgment described here, though severe, is a necessary prelude to the later promises of restoration and a new covenant, emphasizing God's righteousness even in His acts of severe discipline.

CHRIST-CENTERED FULFILLMENT

Ezekiel 11:3, with its stark depiction of a people clinging to false security and facing inevitable divine judgment, finds profound Christ-centered fulfillment. The self-deception of Jerusalem's leaders, who erroneously believed their city was an impenetrable "caldron" protecting them, foreshadows humanity's inherent tendency to seek refuge in anything but God Himself. This verse highlights the dire and universal need for a true and ultimate refuge, which is found solely and perfectly in Jesus Christ. While the people of Ezekiel's day trusted in physical walls and human wisdom, Christ offers Himself as the true spiritual city, the Lamb of God whose perfect sacrifice takes away the very sin that necessitated such severe judgment. The "flesh" that was to be consumed in judgment finds its ultimate reinterpretation in Christ's own flesh, willingly offered on the cross as a propitiation for our sins (Hebrews 10:10). He became the "flesh" consumed by divine wrath, so that all who trust in Him might be eternally spared. Moreover, the "not near" mentality of Jerusalem's inhabitants is gloriously inverted in the New Covenant; through Christ, God's kingdom is now definitively at hand, and His sacred presence is no longer confined to a physical temple but graciously dwells within His people by the Holy Spirit (1 Corinthians 6:19). Thus, Ezekiel 11:3 serves as a stark, ancient backdrop, illuminating the glorious New Testament truth that Christ is our ultimate and eternal security, the one who perfectly bore the judgment we deserved, and in whom we find true and lasting peace, not through defiant self-reliance, but through humble, saving faith.

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Commentary on Ezekiel 11 verses 1–13

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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JeromeAD 420
Commentary on Ezekiel
(Verse 2 onwards) And behold, at the entrance of the gate were twenty-five men, and in their midst I saw Jaazaniah the son of Azzur, and Pelatiah the son of Benaiah, the princes of the people. And he said to me, Son of man, these men devise iniquity and give wicked counsel in this city, saying, 'The houses have been recently built. This is the pot, but we are the meat.' Therefore, prophesy against them, prophesy, son of man. And the spirit of the Lord rushed upon me, and he said to me, speak: Thus says the Lord: So you have spoken, O house of Israel, and I know the thoughts of your heart. You have killed many in this city, and you have filled its streets with the slain. Therefore thus says the Lord God: Your slain whom you have laid in the midst of it, they are the meat, and this city is the pot, but you shall be brought out of the midst of it. You have feared the sword, and I will bring the sword upon you, declares the Lord God. And I will bring you out of the midst of it, and give you into the hands of foreigners, and execute judgments upon you. I will judge you with the sword of the Chaldeans; you shall know that I am the Lord. This will not be a pot for you, and you shall not be in the midst of it as flesh. I will judge you at the borders of Israel, and you shall know that I am the Lord. The following is not found in the Septuagint, but is added from the Hebrew: Because you have not walked in my commandments and have not kept my judgments, but have acted according to the judgments of the nations that surround you. The prophet is assumed according to what is written: The Lord raises the meek (Ps. 146:6); whether he is lifted up from the earth and brought into the eastern gate of the Lord's house, so that he may know the oaths of the twenty-five men who were at the entrance of the gate, and the sons of Jezaniah the son of Azur, and Paltheiah the son of Benaiah, the princes of the people. Therefore, those who were at the entrance of the eastern gate of the Lord's house, despairing of salvation and prepared for destruction by the consciousness of their crimes, and not desiring to correct their sins through repentance, say: Although recently houses have been rebuilt that had fallen, yet we know that this city is like a pot, and we are like the flesh in it, to be consumed and burned, according to what is written in Isaiah: If a tempest passes by, it will not harm us (Isa. 28:15). While they were saying these things, the spirit of the Lord rushed upon the prophet; and for a second time he commanded him to prophesy and say: Because you have spoken these things and the secrets of your hearts are not hidden from me, I will interpret for you how the city will be transformed into a cauldron, and you yourselves will be considered as meat: not according to the sense in which you spoke, but according to another sense which you do not fear. Indeed, the city is like a cauldron, but it will not be filled with your flesh; rather with the flesh of those whom you have killed. But you, who consider yourselves to be dying in this city, I will bring out from the midst of the city and deliver into the hands of the enemy. I will execute judgments against you. And when you have fallen by the sword, you shall not be in the city, nor outside the boundaries of Israel, but rather in the borders of your own province, then you will know that I am the Lord. And it is furthermore said: In the borders of Israel I will judge you, and you will know that I am the Lord. But you will endure all these things because you have not walked in my commandments, and you have not observed my judgments, but have committed the abominations of the surrounding nations. And when it is clear according to the literal sense of what is said, omitting for a moment the names of Jezoniah, Azur, Phaltiah, and Benaiah, which we reserve for another time, it must be said that even to this day in the Church, which is the house of the Lord, and before the gate, and at the entrance, or at the way of the gate, which signifies the Savior, through whom we enter to the Father, there are twenty-five men who represent everything concerning the senses. And as far as my memory serves me, I have never been able to find this number in a positive sense; although in Leviticus twenty-five years are chosen for the priestly ministry; for in Hebrew it does not have this number, which is said in the Seventy, but thirty, which is contained in the beginning of this prophet and the age of the Lord, when He came to the banks of the Jordan and was baptized by John (Luke 3). But in the Gospel there are found five wise virgins and five foolish ones (Matthew 25), let us know that this number is placed in the middle and can be applied to either the good or the bad, depending on the users. Therefore, these men, who refer everything to the senses and have two principles, as we mentioned above, are contained in the dual number, which divides unity, and in the number of the second day, does not seem to be from the Lord, according to the Hebrew truth. And in Noah's Ark, two by two unclean animals are brought in (Genesis 6). But the Lord, restricting division into one, made both one, and broke down the middle wall, condemning enmities in His flesh (Ephesians 2). Therefore, He speaks more augustly and sublimely: I and the Father are one (John 10:30), so that He may bring us from the Judaic duality into the unity of the Christian faith. Finally, with the priesthood of the Jews being lost, the Lord suffered not under one ruler, but under two, Annas and Caiaphas, to show the dividedness of their religion (False). There are many at the entrance of this gate in front of the house of the Lord of the East, who are compared to their own nations in vices, and in the conscience of sins despair of salvation, and say: The city in which we live is a cauldron, and we are all flesh, and we will be consumed by the burning Babylon, whose fiery arrows are: unwilling to repent and despairing of salvation; therefore they hear that they themselves are not the flesh of the past and lost city, but those whom they have scandalized and killed. And so the sword is drawn against them, so that after they have been judged not among the nations, but among Christians in the land of Israel, they may then know that He Himself is the Lord, according to what is read in the Psalms: When He killed them, they sought Him (Psalm 77:34), so that by the torments they may come to know Him whom they did not recognize through His blessings.
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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