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.
Therefore this is what the Lord GOD says
This phrase introduces a divine pronouncement, emphasizing the authority and sovereignty of God. The Hebrew term for "Lord GOD" is "Adonai Yahweh," underscoring God's supreme power and covenantal relationship with Israel. This introduction sets the stage for a message of judgment, reminding the audience that the words to follow are not merely human opinions but divine declarations.

The corpses you have laid within it are the meat
The imagery of "corpses" as "meat" is stark and vivid. In Hebrew, "basar" (meat) often symbolizes sustenance or sacrifice. Here, it conveys the grim reality of death and judgment. The leaders of Jerusalem had falsely claimed that they were secure within the city, like meat protected in a pot. However, God reveals that their actions have led to death and decay, not safety. This metaphor serves as a powerful indictment of their misplaced confidence and moral corruption.

and this city is the pot
The "pot" symbolizes containment and protection, a common metaphor in ancient Near Eastern cultures. The leaders of Jerusalem believed the city walls would safeguard them, much like a pot preserves its contents. However, the Hebrew word "sir" (pot) also implies a vessel for cooking, suggesting that the city, instead of being a place of refuge, is a place where judgment is being prepared. This challenges the false security of the inhabitants, highlighting the futility of relying on physical structures rather than God.

but I will drive you out of it
The phrase "I will drive you out" signifies God's active intervention. The Hebrew verb "yatsa" (to go out) indicates a forceful removal, akin to an eviction. This is a direct response to the leaders' arrogance and disobedience. Historically, this prophecy foreshadows the Babylonian exile, where the inhabitants of Jerusalem were forcibly removed from their land. It serves as a sobering reminder of the consequences of turning away from God's commandments and the inevitable fulfillment of His word.

Persons / Places / Events
1. Ezekiel
A prophet and priest during the Babylonian exile, Ezekiel is the mouthpiece of God, delivering messages of judgment and hope to the Israelites.

2. The Lord GOD
The sovereign God of Israel, who speaks through Ezekiel, declaring His judgment and plans for His people.

3. The Inhabitants of Jerusalem
The people of Jerusalem, particularly the leaders, who are being judged for their idolatry and rebellion against God.

4. Jerusalem
The city that is metaphorically described as a pot, with its inhabitants as the meat, symbolizing the impending judgment and siege.

5. Babylonian Exile
The historical context of Ezekiel's prophecies, where the Israelites are in captivity due to their disobedience to God.
Teaching Points
Understanding God's Judgment
God's judgment is a response to persistent sin and rebellion. It serves as a call to repentance and a reminder of His holiness.

The Metaphor of the Pot
The imagery of the pot and meat illustrates the inescapable nature of God's judgment. It challenges us to examine our own lives for areas of unrepentant sin.

God's Sovereignty and Justice
God is sovereign over nations and individuals. His justice is perfect, and His plans will prevail despite human resistance.

Call to Repentance
The message of judgment is also a call to repentance. We are encouraged to turn back to God, seeking His mercy and forgiveness.

Hope Beyond Judgment
While judgment is severe, it is not the end. God's ultimate plan includes restoration and hope for those who return to Him.
Bible Study Questions
1. How does the metaphor of the pot and meat in Ezekiel 11:7 help us understand the nature of God's judgment?

2. In what ways can we see parallels between the judgment of Jerusalem and the consequences of sin in our own lives today?

3. How does understanding the historical context of the Babylonian exile enhance our interpretation of this passage?

4. What other biblical passages reinforce the theme of God's sovereignty and justice, and how do they apply to our current world situation?

5. How can we apply the call to repentance found in Ezekiel 11:7 to our personal spiritual journey?
Connections to Other Scriptures
Jeremiah 1:14-16
This passage also speaks of judgment coming from the north, emphasizing the consistent message of impending judgment due to Israel's idolatry.

2 Kings 25:1-12
Describes the historical siege of Jerusalem by Babylon, fulfilling the prophetic imagery of the city as a pot.

Ezekiel 24:3-14
Further develops the pot metaphor, illustrating the complete judgment and purification process God will bring upon Jerusalem.
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
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
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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