God Knows: Ezekiel 11:1-25

https://biblehub.com/nasb_/ezekiel/11.htm

Ezekiel 11 is the concluding chapter of a major visionary sequence (Ezekiel 8–11) in which God shows the prophet the idolatry and corruption in Jerusalem and the resulting departure of His glory from the Temple. This vision occurred during a time when many in Jerusalem felt falsely secure, believing the city and Temple would protect them despite ongoing sin. Prophets like Jeremiah warned of judgment, but leaders dismissed them. The city was under the rule of the Babylonian-appointed king Zedekiah, who reigned until the final fall of Jerusalem in 586 BC. Life continued but idolatry, violence and false confidence persisted.

The events of chapter 11 occurred  around 592 BC, roughly 5 years after the first Babylonian deportation (597 BC) and about 5–6 years before Jerusalem’s final destruction in 586 BC. Ezekiel was physically in exile in Babylon (by the Chebar canal) when the Spirit transports him to Jerusalem’s Temple area.

Historical & Personal Context - After the first Babylonian deportation in 597 BC (when King Jehoiachin, Ezekiel, and many elites, officials, artisans, and skilled people were taken to Babylon), Jerusalem was left with a remnant population. This included:

•  The poorest and lower classes of the land (as noted in 2 Kings 24:14–16).

•  Some remaining officials, leaders, and nobles who had not been deported.

•  Priests and religious figures who continued to operate in the Temple.

•  Possibly refugees or others from surrounding areas. 

Explanation: chapter 11 contains three main parts… 

1. Judgment on the Rulers (vv. 1–13) - The 25 men at the east gate (including named leaders Jaazaniah son of Azzur and Pelatiah son of Benaiah) represent the civil government of Israel (tribal princes, royal/military officers, possibly including the king or commander). They are distinct from the 25 priests in ch. 8. 

• Their proverb in v. 3 (“the time is not near to build houses; this city is the pot/cauldron, and we are the flesh/meat”) is a tacit rejection of Jeremiah 29:5 (exiles should build houses in Babylon for a long stay). They mock the idea of prolonged exile or Jerusalem’s fall, claiming the city’s walls will protect them like a pot protects meat from the fire. 
• God rejects their proverb; The leaders’ violence and bloodshed have already filled the city with corpses. The slain are the “flesh,” and Jerusalem has become a pot for corpses/pickling the dead—not a place of protection. The leaders themselves will not be protected meat inside it. Instead, they will be brought out of the city, judged by the sword at Israel’s border (fulfilled literally at Riblah
• Pelatiah’s death in the vision (v. 13) serves as a sign of certain fulfillment. Ezekiel intercedes in despair, fearing total destruction of the remnant. 

K&D emphasize this as divine exposure of false security, contempt for true prophecy, and judgment on corrupt leadership that confirms the people in sin. 

2. Promise of Restoration for the Exiles (vv. 14–21) - In response to the Jerusalemites’ claim that the exiles are cut off (“Remain far from Jehovah; the land is ours”), God tells Ezekiel his true “brethren” (for whom he should act as go’el/kinsman-redeemer/advocate) are the exiles—the whole house of Israel. 

• God has become a “sanctuary” (migdash) for them for a little while in the lands of dispersion (a substitute for the temple; His presence is what makes a sanctuary). 
• Future promises: God will gather them, return them to the land, cleanse it of abominations, give them one heart and a new spirit (heart of flesh instead of stone), enable obedience to His statutes, and restore the covenant (“They will be my people, and I will be their God”). Those who cling to idols face judgment. 

3. Departure of God’s Glory (vv. 22–25) - The kabod (glory) of the Lord, with the cherubim and wheels, leaves the city eastward to the Mount of Olives, completing the withdrawal begun earlier in the vision. Ezekiel returns in the Spirit to the exiles and reports the message.

Application: A church can have orthodox creeds, vibrant worship, and large attendance yet grieve the Holy Spirit through tolerated sin (sexual immorality, greed, division, false teaching, or cultural idolatry). When the manifest presence of God leaves, the church may continue outwardly for a time but becomes spiritually empty. The test is not activity but holiness, obedience, and love for God and neighbor.

 “Do not trust in the ‘temple of the Lord’” (Jeremiah 7) — or its modern equivalents. People, today, who place confidence in their worship attendance and rituals are in for a rude awakening; Instead, we must pursue personal and corporate repentance so that God’s presence remains and His glory returns. Those who cling to idols will be judged; those who turn to the Lord will receive a new heart.

This is what the LORD says: “I know your thoughts” (v. 5). It’s frightening to realize nothing hides from God. Our inner duplicitous thoughts are clearly seen. God will not be mocked by false security, corrupt or presumptuous leadership, or outward religious forms when the heart and conduct are corrupt. His presence (glory) departs from compromised assemblies, but He remains a sanctuary for the faithful remnant and promises radical spiritual renewal to those who turn to Him.

We need to Examine whether our church or movement assumes God’s protection because “we’re the true church” or “we have the right doctrines/buildings/programs,” while tolerating unrepentant sin, worldliness, or injustice. Ezekiel 11 warns that such presumption invites judgment. The “pot” (the institution) can become a place of exposure and slaughter rather than safety.

Prayer: “Heavenly Father, You have promised in Your Word to give Your people a new heart and a new spirit. I come before You now, asking You to do that work in me.

Create in me a clean heart, O God. Remove every heart of stone and replace it with a tender heart of flesh that is responsive to You. Search me and know me; reveal any hidden idols, any cherished sins, any areas where I have loved the world or myself more than I have loved You.

I renounce and reject every form of idolatry in my life—whether it is success, comfort, entertainment, relationships, politics, money, or anything else that has taken Your rightful place in my heart. I turn from every sin that I have tolerated or excused. Forgive me for grieving Your Holy Spirit and for any compromise that has diminished Your presence in my life.

Lord, I commit myself to You afresh. Make me wholly Yours. Help me to walk in Your statutes, to obey Your commands, and to love You with all my heart, soul, mind, and strength. Keep me from presumption and false security. Let Your glory dwell in my life. Be my sanctuary even when the world feels hostile or uncertain.

Fill me with Your Holy Spirit so that I may hate what You hate and love what You love. Strengthen me to live a life that is pure, set apart, and pleasing in Your sight—for Your name’s sake and for my joy.

I ask this through Jesus Christ my Lord, who died to cleanse me and rose to give me new life. Amen.”

Live boldly out there today…

Resources:

•  https://biblehub.com/commentaries/kad/ezekiel/11.htm

• https://www.studylight.org/commentaries/eng/kdo/ezekiel.html
• https://www.preceptaustin.org/ezekiel_111-12

•  https://hermeneutics.stackexchange.com/questions/111903/deeper-understanding-of-ezekiel-113s-the-time-is-not-near-to-build-houses

•  https://en.wikipedia.org/wiki/Zedekiah

•  https://bible.ucg.org/bible-commentary/Ezekiel/Leaders-judged;-Israel-to-be-restored;-Glory-moves-east/

God’s Glory departs from the Temple: Ezekiel 10:1-22

https://biblehub.com/nasb_/ezekiel/10.htm

We will never understand the church unless we understand Israel…

Israel is the Hebrew nation that God chose to reveal is will through, to mankind. We first see the word “Hebrew” in Genesis 14:13 where Abraham was called “the Hebrew.” The word “Hebrew” (‘Ivri in Hebrew) likely derives from “Eber,” an ancestor of Abraham; (Genesis 10–11) or from a root meaning “to cross over” or “from the other side,” possibly referring to Abraham crossing the Euphrates River from Mesopotamia into Canaan. It could also connote a wanderer, nomad, or someone from beyond a boundary.

After Jacob (Abraham’s grandson) wrestled with a divine being (often interpreted as an angel or manifestation of God) at Peniel, he was told:  “Your name shall no longer be Jacob, but Israel, because you have struggled with God and with humans and have overcome” (Genesis 32:28). The term became “Hebrew” became synonymous with “Israel”

The Old Testament shows Israel has struggled with God ever since…and will overcome but, not all of Israel; as Paul explains in Romans, “What Israel is seeking, it has not obtained, but those who were chosen obtained it, and the rest were hardened.” (11:7). So, God  offered His promise to the Gentiles; “But by their wrongdoing salvation has come to the Gentiles, to make them jealous.”

At this point, we need to understand a critical point; The church has not replaced Israel as recipients of God’s promises…we have “become part” of Israel (spiritually).

“Replacement Theology” (also called Supersessionism) is the Christian theological view that the Christian Church has replaced or superseded national/ethnic Israel as the primary recipient of God’s covenants, promises, and blessings because most Jews rejected Jesus as the Messiah. God has set aside national Israel’s special role and transferred the promises (e.g., land, blessing, chosen-people status) to the Church, which is seen as the “new” or “true” Israel.

 In Romans 11, Paul repudiates this claim; he portrays Gentile believers (the “wild olive shoot”) as being grafted into the existing olive tree—representing Israel and its covenants/root (the patriarchs and promises of God)—rather than starting a brand-new, separate tree or fully replacing it. Paul explicitly states God has not rejected His people (Romans 11:1-2), their hardening is partial and temporary (Romans 11:25), and “all Israel will be saved” (Romans 11:26). God’s gifts and calling to Israel are irrevocable (Romans 11:29).

Paul is saying the exact opposite of supersessionism; Christians have not replaced Israel, we have become part of Israel…God’s covenant people. And, all of Israel will be saved because God will have already pruned the unbelieving branches.

Israel has always found salvation in believing God. In all of our struggles, we overcome when we take God at his word 

Remember Genesis 32; “Your name shall be Israel, because you have struggled with God and with humans and have overcome”

So, we understand the church only when we understand our  history as Israel. We constantly argue with God. We constantly stray from His will and, there is a cost attached; God’s glory will be removed. This is Ezekiel chapter 10. Which brings us to Ezekiel chapter 10…

Explanation: Don’t get bogged down in the details…The description of the "glory of the LORD" in Ezekiel and similar passages is symbolic language meant to communicate theological truths rather than a literal physical portrait. Close your eyes; meditate upon a presence that cannot be ignored. Rest in the reality of 

• Divine holiness and transcendence: dazzling light, fire, and pure stone imagery signal God's absolute otherness, moral purity, and separation from sin.
• Majesty and sovereignty: the throne/imagery communicates God's rule, authority, and kingship over creation.
• Presence and immanence: a figure "like a man" and the mobility of the throne show God is present with and active among people, not distant or absent.
• Power and judgment: fire, lightning, and the departure of the glory (Ezekiel 10) emphasize God’s power to act decisively—both to protect and to punish.
• Omniscience and watchfulness: wheels full of eyes symbolize God’s all‑seeing knowledge and attention to all directions and events.
• Heavenly order and mediation: the cherubim/angelic beings indicate a structured, ordered heavenly court that mediates God’s presence and executes his will.
• Communicative accommodation: anthropomorphic and material images (throne, human form, precious stones) make the divine comprehensible to human senses and language.

The descriptions emphasize an overwhelming, awe‑inspiring presence—majestic, holy, powerful, and unmistakably real—meant to provoke reverence, fear, and recognition of God’s authority and nearness and, if we take it for granted, we will become apathetic and begin looking for the next awesome experience.

When that happens, God’s glory leaves…

Application: Just as with Israel, where every citizen is not a follower of Yahweh,    The visible Temporal Church is not the “Body of Christ”. It is an earthly consortium of people who profess allegiance to Christ. They are all called Christians but all of them aren’t. By this I mean, everybody who affiliates with an earthly congregation and calls themselves a Christian may not be. We become part of the Body of Christ when we are “born of the Spirit” (God’s Spirit comes to dwell with our spirit). From the outside, we can’t always tell the difference but, God can. 

Christians (Israel) today struggles with the same two extremes Israel has always encountered; legalism and lawlessness (antinomianism). 

In Philippians 3, Paul issues a warning against legalism (confidence in human status, religious performance, or legal observance), Calling believers to

“Beware of the dogs, beware of the evil workers…” (verse 2), Paul is referring to false teachers, especially the Judaizers who were telling believers they needed circumcision and law-keeping in addition to faith in Christ. He warn the Philippians that these people were distorting the gospel by making outward religious identity the basis of salvation. In other words, Paul is not talking about ordinary unbelievers in general, but specifically about teachers who were adding legalism to Christianity.

Scripture addresses antinomianism in several places, most directly in Romans 6, where Paul rejects the idea that grace means we can keep sinning: “By no means!”. It also appears in Romans 3 and Galatians 5, where Paul insists that salvation is by grace through faith, but not as a license to the flesh.

• 1 John 2:3–6 and 3:4–10. John connects knowing Christ with keeping his commands and says sin is lawlessness.
• The clearest place is Isaiah 5:20, which says, “Woe to those who call evil good and good evil.”
• Romans 1:18–32 describes people suppressing truth and exchanging God’s truth for lies, which is another form of moral reversal.

I frequently quote Randall Lolly; “The devil doesn’t care which side of the road you fall off…just so you fall off.” The legalists don’t believe it’s possible to fall off the right side (we can’t have too many rules) and the antinomians don’t believe it’s possible to fall off the left side (too much freedom in Christ is impossible). 

They’re both wrong.

Here is where I always refer to Psalm 1; the true path for believers right down the center line defined by calling Christ my Savior and my Lord (Romans 10:9, 10). My relationship with God is based on the finished work of Christ and therefore, I submit my life completely to His will. This means 3 things

1. I never take advice from someone who doesn’t believe in Yahweh
2. I never engage in relationships with people who ignore God’s commands
3. I will never become a cynic when I don’t fully understand God’s will.

It’s important, when reviewing chapter 10, that we understand the”Glory of the Lord” is contingent upon our willingness to live on His terms. When we stray from that center Line; “Jesus only, Jesus always” God’s weighty, visible radiance and honor — the manifest holiness, majesty, and worthiness of God will leave. 

We are on our own…

Prayer: “Lord, God…I come before You acknowledging that I am a prone to living according to my own will, but today I choose to turn from my own way and surrender my life to your Son, Jesus Christ.

Lord Jesus, I believe You are the Son of God, that You died on the cross for my sins, and that You rose again victorious over death. I accept Your sacrifice as payment for all my wrongdoing. I ask You to forgive me, cleanse me, and make me new.

From this day forward, I commit myself fully to You. I make You the Lord of my life. Take every part of me—my thoughts, my words, my actions, my relationships, my future, and my heart. Lead me by Your Holy Spirit. Teach me to follow You, to obey Your Word, and to love You above all else.

I no longer belong to myself; I belong to You. Help me to live for Your glory each day. Strengthen me when I am weak, correct me when I stray, and fill me with Your peace and joy.

Thank You for Your amazing love and for calling me Your child. I trust You completely with my life. In the name of Jesus Christ my Lord, I pray.Amen. ”

Live boldly out there today…

Idolatry in the Temple: Ezekiel 9:1-11

https://biblehub.com/nasb_/ezekiel/9.htm

Ezekiel 9 is one of the Bible’s most graphic prophetic passages. It describes a vision in which a man in linen marks the foreheads of those mourning Jerusalem’s sins while six executioners kill the rest in the temple, sparing only those marked. It’s part of Ezekiel’s visions during the siege and destruction of Jerusalem (chapters 8–11), portraying divine judgment for idolatry and corruption.

The violence communicates God's holiness, justice, and the seriousness of covenant unfaithfulness; the mark signals divine protection for the faithful remnant. Literalist readings see it as a real divine punishment; allegorical or theological readings emphasize symbolic judgment, purification, or exile consequences; historical readings place it against the backdrop of the Babylonian conquest.

Explanation: Ezekiel 9 intentionally echoes Passover imagery and themes. The protective mark on the forehead functions like the Passover blood on Israelite doorposts — both mark the saved so the destroyer spares them (Exodus 12).

• Both scenes involve divine judgment that passes over the marked/protected while striking those without the sign.
• Passover protects homes from death; Ezekiel’s vision protects the faithful within God’s temple/house (the community faithful to covenant).
• Ezekiel’s man in linen and the marking action draw on priestly/ritual motifs similar to the setting of the original Passover.
• Both episodes highlight God’s covenant faithfulness to those who belong to him and the stark consequences for covenant unfaithfulness.

There are some differences to note:

• Exodus Passover is deliverance from foreign oppression (Egypt); Ezekiel’s scene is a prophetic vision of judgment within Jerusalem during impending exile.
• In Exodus God’s angel destroys Egypt; Ezekiel’s executioners are agents in a visionary enactment emphasizing internal purification.
• Passover inaugurates covenant identity and deliverance; Ezekiel 9 warns, purges, and preserves a remnant as preparation for future restoration.

Application: The first, and most comforting application is recognizing that believers are marked with the Holy Spirit and will not be caught up in God’s anger and judgment. There are some other  faith‑shaping applications from Ezekiel 9 for believers. The first is practical guidance to avoid seeing God as unfair:

• Remember context: biblical judgment texts address God’s holiness and justice against sin; they’re not personal attacks on individuals but warnings about real consequences.
• Hold both attributes together: affirm God’s justice (sin has consequences) and mercy (seeking the repentant). Read passages that emphasize God’s compassion (e.g., Psalms, Luke).
• Practice theological humility: accept that finite humans may not see all reasons God permits events; avoid forcing every outcome into a simple moral calculus.
• Trace cause and effect: consider human choices, systemic consequences, and natural results rather than attributing every hardship directly to divine punishment.
• Engage Scripture and community: study the Bible with commentaries and discuss hard passages with trusted leaders to get balanced perspectives.
• Remember redemptive trajectory: many harsh scenes in Scripture point toward restoration and renewal (hope beyond judgment).
• Respond, don’t resent: if a text raises doubts, bring honest questions to prayer, repentance, and service—active faith reduces bitterness.

There are some practical spiritual practices well…

• Cultivate grief for sin. Make regular, honest self‑examination and repentant sorrow (confession, prayer) so you’re aligned with God’s heart, not hardened by indifference.
• Prioritize holiness in worship spaces and daily life. Protect the integrity of your relationships, church, and conscience by removing compromises and idolatries.
• Seek the remnant posture: invest in faithful community and mutual accountability rather than isolating or rationalizing sin.
• Value God’s mercy alongside his justice. Trust that judgment highlights the need for repentance and that God preserves and restores those who turn to him.
• Remember symbolic markers of faith. Practices like baptism, the Lord’s Supper, prayer, and Scripture reading are visible signs that nurture and identify a life joined to Christ.
• Act justly and compassionately. Let concern for the oppressed and obedience to God flow from true sorrow over sin, not from judgmentalism.
• Live with hope of restoration. Let the reality of purification drive you toward renewal, service, and perseverance rather than despair.
• Concrete steps: daily time of Scripture and prayer; weekly examination of service commitments (5–10 min), monthly accountability check‑in with a trusted believer, remove one persistent idol. 

Prayer: “Heavenly Father — thank You that by Your mercy You see and know me. Thank You for the mark of Your protection: for calling me, for loving me, for holding me through judgment and trial. I repent of the ways I have turned from You and ask Your cleansing where I am stained by sin. Renew my heart; give me a spirit of grief for what offends You and a resolve to live in holiness.

Help me to walk faithfully: guard my thoughts, words, and deeds; strengthen my love for Your Word and for the people You’ve given me. Fill me with gratitude and humility so I may serve with compassion, not pride. Keep me from complacency; make me a faithful witness of Your mercy and justice.

Lord Jesus, thank You for standing between me and deserved judgment. Holy Spirit, seal this life for Your purposes and lead me in paths of restoration. I commit myself to follow You, to repent quickly, and to live as part of the faithful remnant—showing mercy, pursuing holiness, and hoping in Your promise of renewal.

In Your name I pray. Amen.”

Live boldly out there today…