Ezekiel 11:25

Eze 11:25 Then I spake unto them of the captivity all the things that the LORD had shewed me.

Ver. 25. Then I spake unto them of the captivity.] These were his proper charge, and now God’s chiefest care. To them therefore he delivered the whole counsel of God, which he had seen and heard for their better settlement.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Eze_11:25

Then I spake unto them of the captivity all the things that the Lord had shewed me.

Babylon with God better than Jerusalem without 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 surrendering themselves to the King of Babylon as Jeremiah advised them, and blame themselves for it, nor envy those that stayed 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. (M. Henry.)

In the uplifted life we are led to the sphere of our duty

I. We are led where needed. Ezekiel was now directed to the place where he was required, because the captives needed comfort, warning, exhortation (verse 25). In the New Testament there is a somewhat parallel illustration of the fact just stated, Philip was enjoying a full tide of success among the Samaritans when he was called to leave this flourishing work, and go down into a desert way, lonely and trackless. Such a change must have seemed strange to the evangelist; but yet God was leading him by His Spirit. Out in this waste district he was brought into touch with a seeker. These two cases of Ezekiel and Philip may assure us that the Lord will lead us if we are in a suitable condition of heart to be led. We may be and are often led by strength of impression or of reasoned conviction, growing clear to our apprehension, without any miraculous interposition.

II. We are led into Gods larger purpose. Sometimes we are so led against our own prejudices and inclinations. Perhaps Ezekiel would have preferred ministering to those of his fellow countrymen who were yet in Jerusalem; but these in Chaldea were more promising than those in Jerusalem, although they seemed most unpromising. How strangely and wonderfully God by His Spirit led Peter to Cornelius, the Roman, the centurion of Caesarea. Peter was slow to respond to the Spirits leading. The uncircumcised Gentile was completely ostracised. Now, those rooted prejudices of ages had to be overcome and broken down. Jewish Christians had to be taught to rise superior to the trammels of exclusive Judaism. They had to learn that the Gospel is not a national prerogative, but a worldwide privilege,--not a lamp for Jerusalem, but the sun in the sky, shining for all. How slow mans heart was to accept the thought of the fraternity of men and the solidarity of the human race! And, to revert to a spiritual parallelism, thoughts have been expressed, judgments have been formed, systems have been made, books have been written, which never would have found a place on Gods earth if the authors had stood upon a higher platform, and beheld with wider and with clearer vision the ways of men and of God.

III. We are led into Gods wider plan. In the uplifted life we are given a larger sphere of usefulness--a greater opportunity for service. How pertinent to this thought is it, that whilst Paul was praying in the temple, probably that his Lord would use him to evangelise his fellow countrymen, he fell into a trance, in which he held communion with his Master, and He made known to him His purpose to send him far hence to the Gentiles! We are reminded age, in in connection with St. Paul, of the apostles anticipated visit into the province of Asia, to evangelise the large cities--Pergamos, Smryna, and Ephesus--when the Spirit suffered him not. His plans to visit Bithynia were completely thwarted. He must not turn to the left or to the right, but must pass on through the territory of Mysia, his way being surely directed, until he reached Troas on the coast, by that narrow but renowned sea strait which separates the east from the west. Many great warriors had stood upon that very shore. Julius Caesar, Alexander of Macedon, and Xerxes; but no braver soul had reached that famed region than this warrior of the Cross. It was at this place that the first famous war between Greece and Asia was fought out; but the engagement in which the apostle entered, resolving upon the conquest of Europe, was fraught with more important and far-reaching results even than that. Paul gazed across the AEgean sea and saw the mountains of Europe. Dean Farter says, in his Life of St. Paul, He had thrown many a wistful glance towards the hills of Imbros and Samothrace; and perhaps when on some clear evening the colossal peak of Athens was visible, it seemed like some vast angel who beckoned him to carry the good tidings to the west. His day thoughts perhaps fashioned his night dreams, and in a vision he saw a man of Macedonia standing and praying, saying, Come over into Macedonia and help us! The man was speaking for the whole modern world. Having seen the vision, the apostle resolves to cross that fated frontier, that possible rubicon, and to exchange familiar Asia for unknown Europe, with its perishing millions. It was a celebrated voyage which the Argonauts took under the command of Jason, when they set sail from the coast of Thessaly, and (B.C. 1280) entered the Hellespont. Those daring Greeks were utterly ignorant of navigation, but were anxious to explore an extent of sea that was altogether unknown to them. That was a more celebrated voyage which was undertaken by the apostle in the vessel bound for Samothracia, as he crossed the surging AEgean with the purpose of carrying into unknown regions--the civilised countries of Europe and perhaps to heathen Britain--the Gospel of the grace of God. Under the Holy Spirits guidance and teaching, he saw Gods wider plan. William Carey, when Sydney Smith sneered at him as the pious shoemaker, had such a view. Dr, Clifford, speaking of those days (a century ago), says, True, in some quarters the breath of the evangelical revival was blowing healthily. Methodism was passionately seeking the lost Englishman, Raikes was creating a school for the Englishmans child, and Howard was opening the door of the European prisons for Englands dawning philanthropy. But the great missionary idea, which is the soul of the Christianity of Christ Jesus, was so completely lost, that practically it was inoperative, or so obscured that it was only present to a few solitary souls. But the Spirit took Carey up, as He had taken up Ezekiel, and he not only saw the many peoples and wide-reaching lands that still sat in darkness and the shadow of death--the warlike Kaffir, the cannibal islander, the savage Fuegian, the Brahmin, the Moslem, the negro, but he also saw that Gods great plan of salvation was for all kindreds and peoples and tribes and tongues. Now, this uplifted life is for us all. Let us be Christians of the hills, and not of the plain! We want, as one has said, to realise the sense of vastness. (A. W. Welch.)

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The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

When Jeconiah was led away captive.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

things . . . showed me--literally, "words"; an appropriate expression; for the word communicated to him was not simply a word, but one clothed with outward symbols "shown" to him as in the sacrament, which AUGUSTINE terms "the visible word" [CALVIN].

Next: Ezekiel Chapter 12

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Afterwards he says, that he spoke all those words to the captives, or exiles. This passage seems superfluous. For to what purpose had the Prophet been taught concerning the destruction of the city, the overthrow of the kingdom, and the ruin of the temple, unless to induce the Jews who still remained in the country to desist from their superstition? But we must remember that the Prophet had a hard contest with those exiles among whom he dwelt, as will more clearly appear in the next chapter. For as the Jews boasted that they remained safe, and laughed at the captives who had suffered themselves to be drawn away into a distant land, so the exiles were weary of their miseries. For their condition was very sorrowful when they saw themselves exposed to every reproach, and treated by the Chaldeans servilely and insultingly. Since, then, this was their condition, they roared among themselves and were indignant, since they had to bear the manners of the Prophets, and especially Jeremiah. Since, therefore, the captives repented of their lot, it was needful for the Prophet to restrain their contumely. And this is the meaning of the words that he related the words of Jehovah to the captives. Nor was this admonition less needful for the exiles, than for the Jews who as yet remained safe in the city. He says, the words which God caused him to see, improperly, but very appositely to the sense; for not only had God spoken, but he had placed the thing itself before the eyes of the Prophet. Hence we see why he says, that words had been shown to him that he might behold them I have already said that this language is improper for words, because it applies to the sight, for eyes do not receive words, but cars. But here the Prophet signifies that it was not the naked and simple word of God, but clothed in an external symbol. Augustine says that a sacrament is a word made visible, and he speaks correctly; because in baptism God addresses our eyes, when he brings forward water as a symbol of our ablution and regeneration. In the Supper also he directs his speech to our eyes, since Christ shows his flesh to us as truly food, and his blood as truly drink, when bread and wine are set before us. For this reason also the Prophet now says, that he saw the word of God, because it was clothed in outward symbols. For God appeared to his Prophet, as I have said, and showed him the temple, and there erected a theater, as it were, in which he beheld the whole state of the city Jerusalem. Let us go on —

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

Then I spake unto them of the captivity,.... The elders of Judah, and others with them, at Telabib, where the prophet had a house:

all the things the Lord had showed me; all the visions contained in the preceding chapters, from the beginning of the fourth chapter to the end of this: as the portraying Jerusalem on a tile, and lying on his side for a long time, as an emblem of the siege of that city; the barley cakes, denoting a famine; the sharp knife with which he cut off his hair, signifying the destruction of its inhabitants; how he was brought to Jerusalem, what idolatries he saw in the temple; the vision of the six men with slaughter weapons, and of another with a writer's inkhorn by his side; and also the vision of the cherubim and wheels, and the glory of the God of Israel, and their departure from the city and temple, together with what was threatened to the Jews in Jerusalem, and was promised to them in Chaldea; all which the prophet faithfully related, and kept back nothing that the Lord had made known unto him by words or signs.

Next: Ezekiel Chapter 12

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

When the ecstasy was past,

I spake unto them; either the elders who came to him, Eze 8:1, or to the body of the people, who were in those parts where Ezekiel was; for many were scattered into other parts of Chaldea.

All the things that the Lord had showed me: here is his faithfulness, both to God and the people, who were concerned to know, for God had showed them to the prophet that he might show them to the people, and, that this might surely be done, God had commanded him to speak to them plainly and fully.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Preaching to the captives.

I THE PREACHER MUST START FROM A REVELATION MADE TO HIMSELF. The prophets were seers. The apostles were eyewitnesses of the life, death, and resurrection of Christ. No preacher can go forth with God"s Word unless he has first received that Word. For it is not his business to gather congregations merely to hear his "guesses at truth," nor is he called to set before men his most profound speculations, if those speculations are only wrought out of his own ideas. He is a messenger therefore he must bear a message; a herald therefore he must have a gospel to proclaim. Where shall the modern preacher find his Divine word? He cannot pretend to be an Ezekiel at home among the cherubim, to whom the inmost wheels of the Divine mysteries seemed to be revealed. Nevertheless, he has his revelations:

1. In the Bible. Of all men the preacher is called to be a diligent student of this rich storehouse of revelation. The modern preacher does not see Ezekiel"s cherubim, but he can read the New Testament, of which Ezekiel knew nothing; and the gospel story of Jesus of Nazareth is a greater revelation than the visions of an Old Testament prophet.

2. In experience. Every preacher must have his own vision of Scripture truth. We can only speak what we have seen and heard. The truth must be interpreted by experience.

II THE PRIVATE REVELATION OF TRUTH IS GIVEN FOR PUBLIC DECLARATION. Ezekiel might have thought himself a rarely privileged soul, and have considered his visions as choice mysteries to be kept secret, and not to be waisted on unsympathetic ears, like pearls cast before swine, if he had not understood his duty as a prophet of Israel too well to make such a mistake. Freely he had received, freely he must give. All who know God"s truth are under sacred obligations to do what in them lies to declare that truth. It is not possible forevery one to be a preacher by word of mouth. Still, in some way missionary enterprise should follow the reception of Divine truth. We who have the gospel are bound to give it to those to whom it is vet an undreamed secret.

1. This declaration is to be unreserved. Ezekiel spoke all the things. Some were obscure; some might cause offence; some might be abused. Yet he was not at liberty to hold hack anything. The preacher must not shun to "declare the whole counsel of God.

2. This declaration is for all. It was given to Ezekiel"s neighbours, the captives, without distinction. As there are no esoteric truths in God"s revelation, so there is no spiritual aristocracy of the initiated. The only limit is our capacity to receive. "He that hath ears to hear, let him hear.

III THE DECLARATION OF DIVINE TRUTH IS ESPECIALLY NEEDED BY THOSE WHO ARE IN TROUBLE. Ezekiel "spake unto them of the Captivity.

1. It is a peculiarly Christian duty to bring the consolation of God to the troubled. This is suited to the sorrowful. Lighter thoughts may amuse in hours of ease. But when darkness gathers about the soul, nothing short of the deep verities of God will satisfy. Those verities may not be always pleasant. Much that Ezekiel saw filled him with distress. Still God"s truth is all wholesome and healing, and his last words are his best, as Ezekiel"s hearers must have found when the prophet concluded with the wonderful promise of the "heart of flesh" (ver. 19).

2. The gospel is peculiarly appropriate for those who are spiritually captives, i.e. in bondage to

1. superstition,

2. doubt,

3. fear, or

4. sin.

Christ came to proclaim liberty to such captives. (Luk_4:15)

The prophetic office.

In these few and simple words we have a declaration of the office and function of the inspired prophet, and in a certain sense of every true religions teacher whom God commissions to be the vehicle and conscious agent in communicating his truth, counsels, admonitions, and encouragements to men.

I RECEPTION. The prophet and every religious teacher must come mediately or immediately into spiritual communication with the Divine Mind.

1. The Source from which the communication proceeds is none other than God himself.

2. The matter which is received is what is commonly called revelation; the thoughts and commands and purposes of the Supreme are made known to a human spirit.

3. The vision, the hearing, of the prophetic soul are made ready by Divine grace to appreciate the communication.

II IMPARTATION.

1. Thus the prophet, the religious teacher, is a mediator, capable on the oneside, of fellowship with God, and on the other of correspondence and communion with his fellow men.

2. There are special qualifications, by reason of which he can fulfil thecommission received; he should be a man of quick intelligence, of tender sympathy, of dauntless courage, of manifest authority.

3. Yet his chief credentials are simple and moral truthfulness,conscientiousness, and simplicity of nature and habit. T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.