Ezek 11:15

“Your brethren, your brethren The exile of Samaria and the exile of Jeconiah. and the entire house of Israel who have gone into exile. to whom...said About whom theythe dwellers of Jerusalem who have not been exiled with Jeconiah, over whom Nebuchadnezzar enthroned Zedekiahsaid. Now they ridicule their brethren who have been exiled, and say about them, “They have distanced themselves from the Lord.””

“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.”

“Thy brethren, &c. He speaks of them that had been carried away captives before, who were despised by them that remained in Jerusalem; but, as the prophet here declares to them from God, should be in a more happy condition than they, and after some time return from their captivity. (Challoner) — David had been insulted in like manner, 1 Kings xxvi. 19. (Calmet)”

“thy brethren . . . brethren--The repetition implies, "Thy real brethren" are no longer the priests at Jerusalem with whom thou art connected by the natural ties of blood and common temple service, but thy fellow exiles on the Chebar, and the house of Israel whosoever of them belong to the remnant to be spared. men of thy kindred--literally, "of thy redemption," that is, the nearest relatives, whose duty it was to do the part of Goel, or vindicator and redeemer of a forfeited inheritance (Lev 25:25). Ezekiel, seeing the priesthood doomed to destruction, as a priest, felt anxious to vindicate their cause, as if they were his nearest kinsmen and he their Goel. But he is told to look for his true kinsmen in those, his fellow exiles, whom his natural kinsmen at Jerusalem despised, and he is to be their vindicator. Spiritual ties, as in the case of Levi (Deu 33:9), the type of Messiah (Mat 12:47-50) are to supersede natural ones where the two clash. The hope of better days was to rise from the despised exiles. The gospel principle is shadowed forth here, that the despised of men are often the chosen of God and the highly esteemed among men are often an abomination before Him (Luk 16:15; Co1 1:26-28). "No door of hope but in the valley of Achor" ("trouble," Hos 2:15), [FAIRBAIRN]. Get you far . . . unto us is this land--the contemptuous words of those left still in the city at the carrying away of Jeconiah to the exiles, "However far ye be outcasts from the Lord and His temple, we are secure in our possession of the land."”