3 who say, (The time) is not near to build houses: this (city) is the caldron, and we are the flesh.
*Minor differences ignored. Grouped by changes, with first version listed as example.
Here the Prophet explains what might be obscure through their perverseness. He brings forward, therefore, what the impious thought could be covered by many fallacies. For we know that hypocrites endeavor to fix their eyes on God, and when they scatter their own clouds before themselves, they think that he is blinded. For this reason Isaiah says, that God also is wise, (Isaiah 31:2,) and derides their cunning, since they think that they blind God's eyes whilst they conceal their sins with various coverings. Since, therefore, the obstinacy of these men was so great., the Prophet here strips off their mask; for they could be turned aside by perverse counsels to deny that they deserved anything of the kind. But the Prophet here cuts away their pretenses, because, in truth, their impiety was more than sufficiently evident, since they boast that the time is not yet at hand, and, therefore, that they might build houses at Jerusalem as in a time of ease and peace. As we saw in Jeremiah, the time of the last destruction was approaching; everything remaining in the city had now been destined to final ruin: and for this reason Jeremiah advised houses to be built in Chaldea and in foreign lands, since the captives must spend a long period there, even seventy years. (Jeremiah 29:5.) Since then the predicted time was now drawing on, it became extreme folly in the people to oppose themselves, and to treat God's threats as a laughing-stock, and to boast that it was a time for building. Now, therefore, we see what the Prophet blames and condemns in the five and twenty men who were princes of the people, namely, that they hardened the people in obstinate wickedness, and encouraged torpor, so that the Prophet's threats were unheeded. Since, therefore, they so stupified the people by their enticements, and took away all sense of repentance, they also set aside all fear of God's wrath which had been denounced against them. The Prophet condemns this depravity in their counsels. But, in the second clause, this contempt appears more detestable when they say, that Jerusalem is the caldron, and they are the flesh I do not doubt their allusion to Jeremiah; for in the first chapter the pot was shown, but the fire was from the north, (Jeremiah 1:13;) so then the Spirit wished to teach us, that the Chaldeans would come like a fire to consume Jerusalem, as if a pot is placed on a large and constant fire, even if it be full of water and flesh, yet its contents are consumed, and the juice of the flesh is dried up by too long cooking. God had demonstrated this by his servant Jeremiah: here the Jews deride and factiously elude what ought to strike them with no light fear, unless they had been too slothful: behold, say they, we are the flesh and Jerusalem is the caldron: So they seem to rate the Prophet Jeremiah, as if he were inconsistent, -- "What? do you threaten us with captivity? and meanwhile you say that this city will be the pot and the Chaldeans the fire. If God wishes to consume us, therefore let us remain within: thus we may build houses." Now we understand how they sought some appearance of inconsistency in the words of the Prophet: as reprobate and profane men always take up arguments by which they may diminish and extenuate all faith in heavenly doctrine, nay, even reduce it to nothing if they could. The Prophet, therefore, provides a remedy for this evil, as we have seen. But before he proceeds to it, he repeats their impious saying, that Jerusalem is a caldron, and the people flesh They turned what had been said to a meaning directly contrary, for the Prophet said that they should burn since the Chaldeans would be like fire' but they said -- well, we shall be scorched, but that will be done lightly, so that we shall remain safe to a good old age. Hence we understand how diabolical was their audacity, who were so blinded by the just judgments of God, that they did not scruple petulantly to blame even God himself, and to make a laughingstock of the authority of his teaching. Thus we see in another way how faithfully Ezekiel had discharged his duty: he had been created a Prophet: he had not to discharge his office by himself, but was an assistant to Jeremiah. And we cannot otherwise discharge our duty to God and his Church unless we mutually extend our hands to each other, when ministers are mutually united and one studies to assist the other. Ezekiel now signifies this when he professes himself the ally and assistant of Jeremiah.
It is not near - In contradiction to Ezekiel 7:2.
Let us build houses - "To build houses" implies a sense of security. Jeremiah bade the exiles "build houses" in a foreign land because they would not soon quit it Jeremiah 29:5; Jeremiah 35:7. These false counselors promised to their countrymen a sure and permanent abode in the city which God had doomed to destruction. No need, they said, to go far for safety; you are perfectly safe at home. The Hebrew, however, is, difficult: literally it means, "It is not near to build houses," which may be explained as spoken in mockery of such counsel as that of Jeremiah: matters have not gone so far as to necessitate "house-building" in a foreign land. The same idea is expressed by the image of the "caldron:" whatever devastation may rage around the city, we are safe within its walls, as flesh within a caldron is unburned by the surrounding fire (compare Ezekiel 24:6).
It is not near - That is, the threatened invasion.
This city is the caldron, and we be the flesh - See the vision of the seething pot, Jeremiah 1:13. These infidels seem to say: "We will run all risks, we will abide in the city. Though it be the caldron, and we the flesh, yet we will share its fate: if it perish, we will perish with it." Or they may allude to the above prediction of Jeremiah, in order to ridicule it: "We were to have been boiled long ago: but the fulfillment of that prediction is not near yet."
Who say, (a) [It is] not near; let us build houses: this [city is] the (b) caldron, and we [are] the flesh.
(a) Thus the wicked derided the prophets as though they preached only errors, and therefore gave themselves still to their pleasures.
(b) We will not be pulled out of Jerusalem, till the hour of our death comes, as the flesh is not taken out of the caldron until it is boiled.
Which say it is not near, let us build houses,.... Meaning that the destruction of the city was not near, as the prophet had foretold, Ezekiel 7:3; and therefore encourage the people to build houses, and rest themselves secure, as being safe from all danger, and having nothing to fear from the Chaldean army; and so putting away the evil day far from them, which was just at hand: though the words may be rendered, "it is not proper to build houses near" (e); near the city of Jerusalem, in the suburbs of it, since they would be liable to be destroyed by the enemy; but this would not be condemned as wicked counsel, but must be judged very prudent and advisable: and the same may be objected to another rendering of the word, which might be offered, "not in the midst to build houses"; or it is not proper to build houses in the midst of the city, in order to receive the multitude that flock out of the country, through fear of the enemy, to Jerusalem for safety; since by this means, as the number of the inhabitants would be increased, so provisions in time would become scarce, and a famine must ensue, which would oblige to deliver up the city into the hands of the besiegers; wherefore the first sense seems best. The Septuagint and Arabic versions render them, "are not the houses lately built?" and so not easily demolished, and are like to continue long, and we in them;
this city is the cauldron, and we be the flesh; referring to, and laughing at, what one of the prophets, namely Jeremiah, had said of them, comparing them to a boiling pot, Jeremiah 1:13; and it is as if they should say, be it so, that this city is as a cauldron or boiling pot, then we are the flesh in it; and as flesh is not taken out of a pot until it is boiled, no more shall we be removed from hence till we die; we shall live and die in this city; and as it is difficult and dangerous to take hot boiling meat out of a cauldron, so it, is unlikely we should be taken out of this city, and carried captive; what a cauldron or brasen pot is to the flesh, it holds and keeps it from falling into the fire; that the walls of Jerusalem are to us, our safety and preservation; nor need we fear captivity.
(e) "non in propinque aedificandae domus", Junius & Tremellius, Cocceius, Polanus; "non in propinquo aedificare domos", Montanus, Piscator, Starckius.
It is not near--namely, the destruction of the city; therefore "let us build houses," as if there was no fear. But the Hebrew opposes English Version, which would require the infinitive absolute. Rather, "Not at hand is the building of houses." They sneer at Jeremiah's letter to the captives, among whom Ezekiel lived (Jeremiah 29:5). "Build ye houses, and dwell in them," that is, do not fancy, as many persuade you, that your sojourn in Babylon is to be short; it will be for seventy years (Jeremiah 25:11-12; Jeremiah 29:10); therefore build houses and settle quietly there. The scorners in Jerusalem reply, Those far off in exile may build if they please, but it is too remote a concern for us to trouble ourselves about [FAIRBAIRN], (Compare Ezekiel 12:22, Ezekiel 12:27; 2-Peter 3:4).
this city . . . caldron . . . we . . . flesh--sneering at Jeremiah 1:13, when he compared the city to a caldron with its mouth towards the north. "Let Jerusalem be so if you will, and we the flesh, exposed to the raging foe from the north, still its fortifications will secure us from the flame of war outside; the city must stand for our sakes, just as the pot exists for the safety of the flesh in it." In opposition to this God says (Ezekiel 11:11), "This city shall not be your caldron, to defend you in it from the foe outside: nay, ye shall be driven out of your imaginary sanctuary and slain in the border of the land. "But," says God, in Ezekiel 11:7, "your slain are the flesh, and this city the caldron; but (not as you fancy, shall ye be kept safe inside) I will bring you forth out of the midst of it"; and again, in Ezekiel 24:3, "Though not a caldron in your sense, Jerusalem shall be so in the sense of its being exposed to a consuming foe, and you yourselves in it and with it."
It - The threatened danger and ruin by the Chaldeans. The caldron - This is an impious scoff, yet mixt with some fear of the prophet, Jeremiah 1:13.
*More commentary available at chapter level.