Ezekiel 11:7
Therefore this is what the Lord GOD says: The slain you have laid within this city are the meat, and the city is the pot; but I will remove you from it.
Sermons
A Vision of PriesthoodsUrijah R. Thomas.Ezekiel 11:1-12
Evil in High PlacesJ. Parker, D. D.Ezekiel 11:1-12
The Presumptuous Security of Sinners Exhibited and CondemnedW. Jones Ezekiel 11:1-13
The Summary Punishment of Official GuiltJ.D. Davies Ezekiel 11:1-13














Among the many elements of that superiority which is distinctive of monotheism over polytheism must be noted the perfect knowledge which the one God possesses of all the creatures whom he has made. Men who believe in the "gods many" of the heathen have not, and cannot have, that constant sense of the Divine omniscience which must exercise so signal an influence for good over the worshipper of the Supreme.

I. THE REASONABLENESS OF THIS DOCTRINE. We attribute to the Deity infinite perfection; and this is not consistent with the limitation of his knowledge. It is absurd to suppose that he who has made the mind of man has lost the power of recognizing the thoughts and intents of the heart which he fashioned by his power and wisdom. There is no part of his universe in which God is not present. Much more evidence is it that the Father of the spirits of all flesh is in possession of every secret of the intellectual and spiritual nature of man.

II. THE FORGETFULNESS OF THIS DOCTRINE. It is evident that the inhabitants of Jerusalem, and especially the false teachers and evil counsellors in the city, lost sight of this great truth. God was not in all their thoughts. It may net have occurred to them, as they pursued their selfish plans and lived their irreligious life, that every purpose and hope was known to the Divine Lord and Judge. "All things are naked and opened to the eyes of him with whom we haw to do."

III. THE TERROR WHICH THIS DOCTRINE SHOULD HAVE FOR EVIL DOERS WHO ARE REMINDED OF IT. God knows the wicked things that come into men's minds and are encouraged to abide there - the injustice, the covetousness, the falsehood, the impurity, the cruelty, the hatred, the malevolence, which are distinctive of those who depart from God. Such qualities, even before they find expression in word and act, are repugnant to the nature of the just and holy God. And he is not simply an observer; he is a Judge. He disapproves and condemns thoughts, sentiments, and purposes which are in opposition to his own laws, to his own character. He has revealed his intention to bring men into judgment for all their conduct, and forevery secret thing, good or bad. From this reckoning with the Judge of all there is no escape. The prospect may well strike the impenitent sinner with dismay.

IV. THE DISSUASIVE POWER WHICH THIS DOCTRINE SHOULD EXERCISE OVER THOSE WHO ARE HESITATING WHETHER OR NOT TO YIELD TO TEMPTATION. In order to resist temptation to sin, it is not enough to guard our actions, to order aright our circumstances and associations. It is in the mind that the real battle must be fought. And upon this battlefield, what auxiliary is so potent and effectual as the remembrance of the Lord's omniscience? He is with us to assist us in the regulation of our thoughts and desires; for he knows alike the force of temptation, and the sincerity of our endeavour to check and to overcome it.

V. THE WELCOME GIVEN BY GOD'S PEOPLE TO THIS DOCTRINE. The same truth is a joy and consolation to the Christian, which the ungodly man finds an occasion of distress and dread. Why is this? It is because God has in Christ made himself known to his heart as his Friend and Father. Thus openness and confidence and holy intimacy prevail between the Christian and his God. The faithful servant of God knows his infirmities and his faults, and he is grateful to be assured that those are known to his Father in heaven, who will deal leniently and compassionately with them, and will assist him in overcoming them. God knows the aspirations and endeavours of his own children, is interested in every effort to attain to a fuller knowledge of himself, and a more constant and practical subjection to his will. In Psalm 139, the feelings of the good man, conscious of the Divine omniscience, find a full and most poetical and fervent expression, There is nothing which such a man would wish to hide from such a Friend. - T.

I know the things that come into your mind, every one of them.
The union of omniscience with sympathy, Of active cognisance of human thoughts with infinite mercy, is expressed in Hebrews 4:12-16. There are no reflections more interesting than those connected with the Divine knowledge of man. Our duty is to ponder all this fact includes. The instinct of the Divine love must be the very strongest feeling in us all; because it never occurs to anyone that God's knowledge of our thoughts can prevent the outflow of His love, or the reality of His fellowship. Yet if anyone else were acquainted with us, with everything that comes into our minds, we should certainly incur his hate and contempt. I believe, therefore, that the instinct of God's love towards us is like that of parental love, a great original attribute of humanity which sin has grievously obscured, so that in the minds of thousands it has been utterly subverted, and God has appeared as a vindictive tyrant, requiring to be appeased with human blood. But the purpose of the Gospel is to assure us that "God is love"; and the inclination to make Him the depository of every secret is grounded on that instinct, Which the fall has not been able to extinguish — that He who knows us best, loves us most. What a strong interest He must feel in people, to take active cognisance of everything that comes into their minds! God takes the deepest interest in the thoughts of the weakest the commonest, and the most selfish, when their thoughts must be repulsive, hateful, and abominable to Him; He searches into them, and sends messengers to assure us that He is not indifferent to the thoughts of His creatures. The mind of man is the greatest and most wonderful product of the Almighty. It is the nearest approach to the Divine — it is the Divine image. This is His chief work. We are warranted in concluding that, next to God our Saviour, the greatest thing in the universe is a man's mind, and that this is the reason why the Maker looks narrowly at everything that comes into it. The mind is the sphere of the Divine government, where the sovereign Ruler displays His great wisdom, holiness, and truth. Because man can obey and love, can feel responsibility, sense of duty, sense of sin, therefore he is the subject of rule. It is in ruling men that the highest qualities are always displayed. Here righteousness, the highest of all things, can be expressed. We cannot conceive of God showing His righteousness unless He had subjects like ourselves to govern. For it is through opposition, ignorance, injustice, selfishness, want, that righteousness in a ruler comes to be felt and admired. Where there is no wrong, how could we see the right? Mind in opposition to God shows us His holy mind. The mind is the sphere of Divine rule, and it is the seat of rebellion. And the righteous government of heaven is exercised to restore this chief of God's works to loyalty. In man, the metropolis of the universe is in revolt. This is the reason why He who is our Lord and God would have us assured that He "knows the things that come into our mind, every one of them." To give the history of His knowledge and purpose to conciliate the mind of His subject is to give the history of the Bible. The great crowning act of His righteous rule is She mission of His Son. This shows His purpose — to reconcile; not to vanquish, destroy, condemn, but to persuade; to carry our convictions — to constrain our minds. In sending His Son, I think we have a right to conclude that the business of reconstituting the spirit of man is the first and greatest thought of God, in which His wisdom and power are most of all put forth. Here is "the depth of the riches both of the wisdom and knowledge of God!" Then let us learn to look on the operations of our minds with the aid of these truths. Nothing can be insignificant that comes into your mind, if God takes knowledge of it. Passing thoughts that come and go — love and hate — passion and regret — reverence and hope — conviction and prayer — the thought of God — the thought of your child — if they are watched and scanned by Him, can we be indifferent to them?

(B. Kent, M. A.)

People
Azur, Azzur, Benaiah, Ezekiel, Jaazaniah, Pelatiah
Places
Chaldea, Chebar, Jerusalem
Topics
Bodies, Bring, Caldron, Cauldron, Cooking-pot, Dead, Drive, Flesh, Forth, Inside, Laid, Meat, Midst, Placed, Pot, Reason, Says, Slain, Streets, Thrown, Thus, Town, Wounded
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 11:1-12

     4478   meat

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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