Ezekiel 11:15
"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.'
Sermons
A Suffering People Scorned by Man and Comforted by GodW. Jones Ezekiel 11:14-20
Privilege: Apparent or RealJ.D. Davies Ezekiel 11:14-21














Every good thing is liable to abuse, and even religion is in danger of degenerating into pernicious superstition. The outward forms often remain - even swell into exaggeration - after the inner reality has departed. So the Hebrews in olden time deemed themselves secure against evil, because they had still among them the visible temple of Jehovah. They were callous to the fact that the only value of the temple arose from its Divine Occupant. As well might one cling to a beautiful corpse when the indwelling spirit had tied.

I. EXTERNAL PRIVILEGE IS ONLY AN APPARENT GOOD. it is a channel which may convey either good or evil, fresh water or foul. It is like a rampart, which is very useful in time of battle, if only it be filled with brave soldiers; if left untenanted, it becomes of use to the enemy. The existence of the temple in Jerusalem became a snare to the Jews; it made them haughty, self-confident, boastful. In an earlier day the Jewish army deemed itself impregnable on the battlefield, because the ark of God was with them. So now the inhabitants of Jerusalem were over-confident of security, because the temple of God was there. Towards their brethren in exile they cherished an unlovely temper, a repulsive front. They imagined that because they had been left in the city, while others had been banished, they were the favorites of God, and that those removed to Babylon were removed from the favour and wing of Jehovah. Again and again had this remnant in Jerusalem been assured that they also would be removed from the city, and would die in the border of Israel; but they persistently refused to believe such distasteful warnings. Their continuance in the sacred city was an injury to their character. They were fostering the worst forms of self-conceit and self-righteousness and self-exclusiveness. They wanted to shut themselves in, and to shut their less-favoured brethren out. So they said, "Get you far from the Lord: unto us is this land given in possession."

II. THE LOSS OF EXTERNAL PRIVILEGE IS NOT NECESSARILY THE LOSS OF GOD'S PRESENCE. When men desert us, God even comes all the nearer on that account. As God had endeavoured to teach the Jews (though with little success) that his personal presence was their only security, so now he assures the dispersed of Israel that, if they desired his presence, he would be to them still a "Sanctuary." All that he had been to them aforetime in Jerusalem he could be to them in Babylon. Alter all, their case need not be so deplorable. Better to be in Chaldea along with God, than in Jerusalem without him. They had supposed that God had identified himself with that gorgeous temple in Jerusalem - that he was there in a sense in which he could not be elsewhere. This error must be unlearnt. Having God with us, we may have all real good.

III. SEVEREST DISASTER IS OFTEN THE CRADLE OF BLESSING. Already it began to appear that the defeat and captivity of Israel were needful, yea, were working good in the banished ones. Already the exiles had lost faith in idols, and were ashamed of their past folly. Already they found that if they returned in spirit and prayer to the true God, he would still be their substantial Friend. The faith and courage of Daniel and other young men in Babylon indicate the improvement in religious life which was budding. The presence of Ezekiel as a teacher among them was an omen for good. We have seen how (ch. 8.) the elders of Judah had sought his presence, and this, doubtless, that they might hear some word from the Lord. The sights of idolatry in that idolatrous land had probably sickened their minds and filled them with disgust. Now they sorrowed over lost privileges and lost opportunities. By the side of Chebar they "hung their harps in the willows," and wept. The sunshine of prosperity had spoilt their simple faith and loyalty; but in the shades of adversity they began to learn wholesome lessons. Here their character shall be re-created, their piety shall be revitalized. Earthly misfortune is heavenly discipline.

IV. THE HIGHEST GOOD IS INTERNAL. Far better to have a fortune within than a fortune outside us. This wealth is durable, abiding, inalienable. No amount of money can purchase honesty, or courage, or tender sensibility, or heart-purity.

1. Regeneration is promised. "I will put, a new spirit within you." The stony heart shall be changed into a heart of flesh. Men are often too blind to appreciate the best possessions; but when our judgment is enlightened, we perceive that this is the richest boon God can give or man receive. This is an inner fountain of blessing - "a well of water springing up into everlasting life."

2. There follows a spirit of filial loyalty. Possessing this new nature, God's Law will become a delight. The sentiment of David is reproduced in them: "Oh, how I love thy Law!" Better still; they learn to say, like Jesus, "I delight to do thy will, O God!" The path of obedience now becomes a fascination - a flowery mead or a fragrant grove. As the stars of heaven observe their proper orbits, so the new-born man spontaneously runs in the statutes of God. Obedience is no longer irksome; it is as natural as breathing, as natural as fruit-bearing.

3. Covenant relationship. "They shall be my people, and I will be their God." This covenant secures for the chosen ones the inalienable favour and protection of God. God obtains, by mutual treaty, a new proprietorship in these people; they, on their part, obtain a proprietorship in God. They have a claim yielded to them by Divine condescension - a claim upon God they did not possess before.

4. National unity. "I will give them one heart." Division had been one source of weakness in the former time. Civic rivalry had been the forerunner of national disaster. Now a better feeling shall prevail. "Judah shall not vex Ephraim, Ephraim shall not envy Judah." Union of the tribes shall be strength.

5. On this shall follow demolition of idolatry. "They shall take away all the detestable things." The more we know God - his Fatherhood, love, and mercy - the more we see the folly and vanity of idols. The baubles that pleased a child are despised when we become men. Our growing love to God will make us intolerant of every rival. As the burnt child dreads the fire, so the restored Hebrews abhorred idols. The man who has a clean heart desires also a clean home. Real reformation begins within - at the centre, and works outward.

V. GOD'S GOVERNMENT DEALS WITH THE INDIVIDUAL MAN. Such is the series of precious donations God engaged to bestow upon his afflicted people in exile; yet their repentance and submission was the pivot on which all good depended. If one here and there still clung to the old idolatry, that one should be excluded from all share in the nation's regeneration. His sin shall bear its proper fruit. The new covenant was to be personal as well as national; for God will not overlook the individual in the crowd. "Each one shall give account of himself unto God." The one among the guests destitute of the wedding garment was in a moment espied by the King. Not a solitary culprit shall escape the scrutiny of God's eye, nor the operation of God's Law. As the light of day penetrates every chink and corner of our globe, so the light of God's righteousness will disclose every sin of man. - D.

But have done after the manners of the heathen that are round about you.
Surely there is nothing walks the earth more contemptible, as well as more certainly evil, than a man who lets himself be made by whatever force may happen to be strongest near him, and fastening up his helm, and unshipping his oars, is content to be blown about by every vagrant wind, and rolled in the trough of each curling wave.

(A. Maclaren.)

I beseech you all, and especially you young people, not to let the world take and mould you, like a bit of soft clay put into a brick-mould, but to lay a masterful hand upon it, and compel it to help you, by God's grace, to be nobler, and truer, and purer.

(A. Maclaren.)

People
Azur, Azzur, Benaiah, Ezekiel, Jaazaniah, Pelatiah
Places
Chaldea, Chebar, Jerusalem
Topics
Blood, Brethren, Brothers, Countrymen, Exiles, Fellow, Heritage, Inhabitants, Jerusalem, Kindred, Possession, Relations, Relatives, Retire, Wholly
Outline
1. The presumption of the princes
4. Their sin and judgment
13. Ezekiel complaining, God shows him his purpose in saving a remnant
22. The glory of God leaves the city
24. Ezekiel is returned to the captivity

Dictionary of Bible Themes
Ezekiel 11:15-16

     5619   measures, distance and area

Library
A Little Sanctuary
The Lord hears the unkind speeches of the prosperous when they speak bitterly of those who are plunged in adversity. Read the context--"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." This unbrotherly language moved the Lord to send the prophet Ezekiel with good and profitable words to the children of the captivity.
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 34: 1888

A Mystery! Saints Sorrowing and Jesus Glad!
Jesus is talking of the death of His friend, let us listen to His words; perhaps we may find the key to His actions in the words of His lips. How surprising! He does not say, "I regret that I have tarried so long." He does not say, "I ought to have hastened, but even now it is not too late." Hear, and marvel! Wonder of wonders, He says, "I am glad that I was not there." Glad! the word is out of place? Lazarus, by this time, stinketh in his tomb,and here is the Saviour glad! Martha and Mary are weeping
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 10: 1864

The Outpouring of the Holy Spirit.
"The Holy Spirit was not yet given because that Jesus was not yet glorified."--John vii. 39. We have come to the most difficult part in the discussion of the work of the Holy Spirit, viz., the outpouring of the Holy Spirit on the tenth day after the ascension. In the treatment of this subject it is not our aim to create a new interest in the celebration of Pentecost. We consider this almost impossible. Man's nature is too unspiritual for this. But we shall reverently endeavor to give a clearer insight
Abraham Kuyper—The Work of the Holy Spirit

Covenanting Enforced by the Grant of Covenant Signs and Seals.
To declare emphatically that the people of God are a covenant people, various signs were in sovereignty vouchsafed. The lights in the firmament of heaven were appointed to be for signs, affording direction to the mariner, the husbandman, and others. Miracles wrought on memorable occasions, were constituted signs or tokens of God's universal government. The gracious grant of covenant signs was made in order to proclaim the truth of the existence of God's covenant with his people, to urge the performance
John Cunningham—The Ordinance of Covenanting

An Appendix to the Beatitudes
His commandments are not grievous 1 John 5:3 You have seen what Christ calls for poverty of spirit, pureness of heart, meekness, mercifulness, cheerfulness in suffering persecution, etc. Now that none may hesitate or be troubled at these commands of Christ, I thought good (as a closure to the former discourse) to take off the surmises and prejudices in men's spirits by this sweet, mollifying Scripture, His commandments are not grievous.' The censuring world objects against religion that it is difficult
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Blasphemous Accusations of the Jews.
(Galilee.) ^A Matt. XII. 22-37; ^B Mark III. 19-30; ^C Luke XI. 14-23. ^b 19 And he cometh into a house. [Whose house is not stated.] 20 And the multitude cometh together again [as on a previous occasion--Mark ii. 1], so that they could not so much as eat bread. [They could not sit down to a regular meal. A wonderful picture of the intense importunity of people and the corresponding eagerness of Jesus, who was as willing to do as they were to have done.] 21 And when his friends heard it, they went
J. W. McGarvey—The Four-Fold Gospel

Ezekiel
To a modern taste, Ezekiel does not appeal anything like so powerfully as Isaiah or Jeremiah. He has neither the majesty of the one nor the tenderness and passion of the other. There is much in him that is fantastic, and much that is ritualistic. His imaginations border sometimes on the grotesque and sometimes on the mechanical. Yet he is a historical figure of the first importance; it was very largely from him that Judaism received the ecclesiastical impulse by which for centuries it was powerfully
John Edgar McFadyen—Introduction to the Old Testament

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