Ezekiel 11:2

Then said he unto me, Son of man, these are the men that devise mischief, and give wicked counsel in this city:

EXPOSITORY (ENGLISH BIBLE)

Matthew Henry's Concise Commentary

11:1-13 Where Satan cannot persuade men to look upon the judgment to come as uncertain, he gains his point by persuading them to look upon it as at a distance. These wretched rulers dare to say, 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, we shall receive no more damage from the besiegers than the caldron does from the fire. When sinners flatter themselves to their own ruin, it is time to tell them they shall have no peace if they go on. None shall remain in possession of the city but those who are buried in it. Those are least safe who are most secure. God is often pleased to single out some sinners for warning to others. Whether Pelatiah died at that time in Jerusalem, or when the fulfilment of the prophecy drew near, is uncertain. Like Ezekiel, we ought to be much affected with the sudden death of others, and we should still plead with the Lord to have mercy on those who remain.

Barnes' Notes on the Bible

The gate - The gate of the templecourt. The gate was the place of judgment.

Five and twenty men - Not the same men as in Ezekiel 8:16. There they were representatives of the "priests," here of the "princes." The number is, no doubt, symbolic, made up, probably, of 24 men and the king. The number 24 points to the tribes of undivided Israel.

Jaazaniah ... Pelatiah - We know nothing more of these men. The former name was probably common at that time Ezekiel 8:11. In these two names there is an allusion to the false hopes which they upheld. "Jaazaniah" (Yah (weh) listeneth) "son of Azur" (the Helper); "Pelatiah" (Yah (weh) rescues) "son of Benaiah" (Yah (weh) builds). In the latter case, death Ezekiel 11:13 turned the allusion into bitter irony.

Jamieson-Fausset-Brown Bible Commentary

2. he—the Lord sitting on the cherubim (Eze 10:2).

wicked counsel—in opposition to the prophets of God (Eze 11:3).

Matthew Poole's Commentary

So soon as the prophet had seen and observed how many and who they were, the Lord, sitting on the cherub, spoke unto him, Ezekiel 10:4.

The men; not the only men, but indeed the most notorious.

Devise; frame and contrive with craft and false reasonings.

Mischief; vanity; so the thing was, and mischief the fruit of it. They persuade the people that the city shall not be burnt, but that they may safely build, and long dwell in their houses; this vain hope exhausts that money with which they might have provided for themselves, and this proves a mischief.

Give wicked counsel: this may be an explication of that he last spake. Or possibly it may note their activity and diligence, going about the city and counselling their acquaintance to put off the evil day. Or perhaps they teach a compliance and coalition with the Chaldean superstitions to save themselves; it is not impossible they might give counsel to unhappy Zedekiah. The Chaldee paraphrast here useth a word whose first notation is to reign or be a king, the second sense to give counsel: whose counsellors soever they were, their counsel tended to shame and loss.

Gill's Exposition of the Entire Bible

Then said he unto me, son of man,.... That is, the Lord, or, the Spirit of the Lord, that lifted him up:

these are the men that devise mischief; or "vanity" (d); this is to be understood not of the two only that are named, though it may of them chiefly; but of all the twenty five, who formed schemes for the holding out of the siege, and for the security of the city, and of themselves in it, which was all folly and vanity:

and give wicked counsel in this city; either in ecclesiastical affairs, to forsake the worship of God, and cleave to the idols of the nations; or in civil things, as follows:

(d) "vanitatem", Calvin, Vatablus, Junius & Tremellius; "vanum", Cocceius, Starckius.

Geneva Study Bible

Then said he unto me, Son of man, these are the men that devise mischief, and give wicked counsel in this city:

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

2. give wicked counsel] lit. who counsel evil counsel. The evil counsel probably refers to the revolutionary enterprizes of these men against the authority of Babylon, which the prophet severely condemns (ch. 17). The city was divided into factions, one part holding with Babylon and another with Egypt, while some were for peace on any terms. The consequence of these divisions was much bloodshed within the city (Ezekiel 11:6). It is probable that the schemes of these plotters were only being hatched (Ezekiel 11:5); it was not till some time later that the steps now meditated were actually taken.

Ezekiel 11:2

Keil and Delitzsch Biblical Commentary on the Old Testament

Judgment upon the rulers of the nation. - Ezekiel 11:1. And a wind lifted me up, and took me to the eastern gate of the house of Jehovah, which faces towards the east; and behold, at the entrance of the gate were five and twenty men, and I saw among them Jaazaniah the son of Azzur, and Pelatiah the son of Benaiah, the chiefs of the nation. Ezekiel 11:2. And he said to me: Son of man, these are the men who devise iniquity, and counsel evil counsel in this city; Ezekiel 11:3. Who say, It is not near to build houses; it is the pot, and we are the flesh. Ezekiel 11:4. Therefore prophesy against them; prophesy, son of man. - Ezekiel is once more transported from the inner court (Ezekiel 8:16) to the outer entrance of the eastern gate of the temple (תּשּׂא רוּח, as in Ezekiel 8:3), to which, according to Ezekiel 10:19, the vision of God had removed. There he sees twenty-five men, and among them two of the princes of the nation, whose names are given. These twenty-five men are not identical with the twenty-five priests mentioned in Ezekiel 8:16, as Hvernick supposes. This is evident, not only from the difference in the locality, the priests standing between the porch and the altar, whereas the men referred to here stood at the outer eastern entrance to the court of the temple, but from the fact that the two who are mentioned by name are called שׂרי העם (princes of the people), so that we may probably infer from this that all the twenty-five were secular chiefs. Hvernick's opinion, that שׂרי העם is a term that may also be applied to princes among the priests, is as erroneous as his assertion that the priest-princes are called "princes" in Ezra 8:20; Nehemiah 10:1, and Jeremiah 35:4, whereas it is only to national princes that these passages refer. Hvernick is equally incorrect in supposing that these twenty-five men take the place of the seventy mentioned in Ezekiel 8:11; for those seventy represented the whole of the nation, whereas these twenty-five (according to Ezekiel 11:2) were simply the counsellors of the city - not, however, the twenty-four duces of twenty-four divisions of the city, with a prince of the house of Judah, as Prado maintains, on the strength of certain Rabbinical assertions; or twenty-four members of a Sanhedrim, with their president (Rosenmller); but the twelve tribe-princes (princes of the nation) and the twelve royal officers, or military commanders (1 Chronicles 27), with the king himself, or possibly with the commander-in-chief of the army; so that these twenty-five men represent the civil government of Israel, just as the twenty-four priest-princes, together with the high priest, represent the spiritual authorities of the covenant nation. The reason why two are specially mentioned by name is involved in obscurity, as nothing further is known of either of these persons. The words of God to the prophet in Ezekiel 11:2 concerning them are perfectly applicable to representatives of the civil authorities or temporal rulers, namely, that they devise and give unwholesome and evil counsel. This counsel is described in Ezekiel 11:3 by the words placed in their mouths: "house-building is not near; it (the city) is the caldron, we are the flesh."

These words are difficult, and different interpretations have consequently been given. The rendering, "it (the judgment) is not near, let us build houses," is incorrect; for the infinitive construct בּנות cannot stand for the imperative or the infinitive absolute, but must be the subject of the sentence. It is inadmissible also to take the sentence as a question, "Is not house-building near?" in the sense of "it is certainly near," as Ewald does, after some of the ancient versions. For even if an interrogation is sometimes indicated simply by the tone in an energetic address, as, for example, in 2 Samuel 23:5, this cannot be extended to cases in which the words of another are quoted. Still less can לא בקרוב mean non est tempus, it is not yet time, as Maurer supposes. The only way in which the words can be made to yield a sense in harmony with the context, is by taking them as a tacit allusion to Jeremiah 29:5. Jeremiah had called upon those in exile to build themselves houses in their banishment, and prepare for a lengthened stay in Babylon, and not to allow themselves to be deceived by the words of false prophets, who predicted a speedy return; for severe judgments had yet to fall upon those who had remained behind in the land. This word of Jeremiah the authorities in Jerusalem ridiculed, saying "house-building is not near," i.e., the house-building in exile is still a long way off; it will not come to this, that Jerusalem should fall either permanently or entirely into the hands of the king of Babylon. On the contrary, Jerusalem is the pot, and we, its inhabitants, are the flesh. The point of comparison is this: as the pot protects the flesh from burning, so does the city of Jerusalem protect us from destruction.

(Note: "This city is a pot, our receptacle and defence, and we are the flesh enclosed therein; as flesh is preserved in its caldron till it is perfectly boiled, so shall we continue here till an extreme old age." - Hlsemann in CaloV. Bibl. Illustr.)

On the other hand, there is no foundation for the assumption that the words also contain an allusion to other sayings of Jeremiah, namely, to Jeremiah 1:13, where the judgment about to burst in from the north is represented under the figure of a smoking pot; or to Jeremiah 19:1-15, where Jerusalem is depicted as a pot about to be broken in pieces by God; for the reference in Jeremiah 19:1-15 is simply to an earthen pitcher, not to a meat-caldron; and the words in the verse before us have nothing at all in common with the figure in Jeremiah 1:13. The correctness of our explanation is evident both from Ezekiel 24:3, Ezekiel 24:6, where the figure of pot and flesh is met with again, though differently applied, and from the reply which Ezekiel makes to the saying of these men in the verses that follow (Ezekiel 11:7-11). This saying expresses not only false confidence in the strength of Jerusalem, but also contempt and scorn of the predictions of the prophets sent by God. Ezekiel is therefore to prophesy, as he does in Ezekiel 11:5-12, against this pernicious counsel, which is confirming the people in their sins.