(15) Thy brethren--i.e., those who were with Ezekiel in the Captivity. The expression is made emphatic by repetition, and by the addition, "men of thy kindred." The people remaining in Jerusalem, with arrogant confidence in themselves, and without sympathy for the exiles, had said to them, by words and by deeds, "We are holier than you; we dwell in the chosen city, we have the Temple, the appointed priesthood and sacrifices, and we have in possession the land of the Church of God; you are outcasts." The prophet is taught that these despised exiles, deprived of so many privileges, are yet his true brethren, and that he is to regard these as his true kindred rather than the corrupt priests at Jerusalem. In this word there is an allusion to the office of G�el, the next of kin, whose duty it was in every way to assist his impoverished or unfortunate kinsman. Still further, these exiles are called "all the house of Israel wholly; "the others, not these, are cast out, and God will make His people from those who are now undergoing His purifying chastisement. This contrast is carried out in the following verses.

Verse 15. - The men of thy kindred, etc. The full force of the phrase can hardly be understood without remembering that the word for "kindred" implies the function and office of a goel, the redeemer and avenger of those among his relations who had suffered wrong (Leviticus 25:25, 48; Numbers 5:8), and the point of the revelation is that Ezekiel is to find those who have this claim on him, his true "brethren," not only or chiefly in his natural relations in the priesthood, but in the companions of his exile (the LXX., following a different reading, gives, "the men of the Captivity"), and the whole house of Israel, who were in a like position, who were condemned by those who had been left in Jerusalem. As in Jeremiah's vision (Jeremiah 24:1), they were the "good figs;" those in the city, the vile and worthless. They were the remnant, the residue, for whom there was a hope of better things. They were despised as far off from the Lord. They were really nearer to his presence than those who worshipped in the temple from which Jehovah had departed. Ewald and Smend take the words as indicative: "Ye are far," etc.

11:14-21 The pious captives in Babylon were insulted by the Jews who continued in Jerusalem; but God made gracious promises to them. It is promised, that God will give them one heart; a heart firmly fixed for God, and not wavering. All who are made holy have a new spirit, a new temper and dispositions; they act from new principles, walk by new rules, and aim at new ends. A new name, or a new face, will not serve without a new spirit. If any man be in Christ, he is a new creature. The carnal heart, like a stone, cannot be made to feel. Men live among the dead and dying, and are neither concerned nor humbled. He will make their hearts tender and fit to receive impressions: this is God's work, it is his gift by promise; and a wonderful and happy change is wrought by it, from death to life. Their practices shall be agreeable to those principles. These two must and will go together. When the sinner feels his need of these blessings, let him present the promises as prayers in the name of Christ, they will be performed.Son of man, thy brethren, even thy brethren, the men of thy kindred,.... Or, "of thy redemption" (l); to whom the right of redemption of his lands and possessions belonged, as it did to those that were next akin. The Septuagint, by a mistake of the word, render it, "the men of thy captivity"; and so the Syriac and Arabic versions, following them. It is true those were his fellow captives who are here meant; some of them that were carried captive were his brethren by blood, and all by nation and religion; and these phrases, and the repetition, of them, are designed not only to excite the prophet's attention to, and to assure them of what is after declared; but to take off his concern for the inhabitants of Jerusalem, who had used his brethren ill, and to turn his thoughts and affections towards his friends in Chaldea. Kimchi thinks that these three expressions refer to three captivities; the captivity of the children of Gad and Reuben; the captivity of Samaria, or the ten tribes; and the captivity of Jehoiachin. It follows,

and all the house of Israel wholly are they; or,

"all the house of Israel, all of them,''

as the Targum; that is, all the whole house of Israel. The Septuagint render it, "all the house of Israel is made an end of"; the Syriac version, "shall be blotted out"; and the Arabic version, "shall be cut off"; all wrong; since these words are not a threatening to the ten tribes, or those of the Jews in captivity, for all that follows is in favour of them; but only point at the persons the prophet is turned unto, and who are the subject of the following discourse. A colon, or at least a semicolon, should be here put; since the accent "athnach" is upon the last word;

unto whom the inhabitants of Jerusalem have said, get ye far from the Lord; Kimchi interprets it, from the land of the Lord, the holy land; they being carried captive into a foreign country. The Targum is,

"from the fear of the Lord;''

the worship of the Lord; they being at a distance from the temple, and the service of it. These words are an insult of the inhabitants of Jerusalem upon the captives, suggesting that they were great sinners, and for their sins were taken away from their own land, and carried to Babylon; and that they deserved to be excommunicated from the house and people of God, and were so; and indeed this is a kind of a form of excommunication of them:

unto us is this land given in possession; you have forfeited your right to it, and are disinherited; we are sole heirs, and in the possession of it, and shall ever continue in it. The Syriac version reads this and the preceding clause as if they were the word of the Israelites to the inhabitants of Jerusalem, thus;

"because they said to them, O inhabitants of Jerusalem, depart from the Lord, for unto us is given this land for an inheritance.''

The Arabic version indeed makes them to be the words of the inhabitants of Jerusalem, but render the last clause thus; "to you" (that is, "the Israelites") "is given the land for an inheritance".

(l) "viri redemptionis tua", Montanus, Heb. "viri redempturae tuae", Piscator.