Ezekiel9
New International Version
1Then I heard him call out in a loud voice, “Bring near those who are appointed to execute judgment on the city, each with a weapon in his hand.”
2And I saw six men coming from the direction of the upper gate, which faces north, each with a deadly weapon in his hand. With them was a man clothed in linen who had a writing kit at his side. They came in and stood beside the bronze altar.
3Now the glory of the God of Israel went up from above the cherubim, where it had been, and moved to the threshold of the temple. Then the Lord called to the man clothed in linen who had the writing kit at his side
4and said to him, “Go throughout the city of Jerusalem and put a mark on the foreheads of those who grieve and lament over all the detestable things that are done in it.”
5As I listened, he said to the others, “Follow him through the city and kill, without showing pity or compassion.
6Slaughter the old men, the young men and women, the mothers and children, but do not touch anyone who has the mark. Begin at my sanctuary.” So they began with the old men who were in front of the temple.
7Then he said to them, “Defile the temple and fill the courts with the slain. Go!” So they went out and began killing throughout the city.
8While they were killing and I was left alone, I fell facedown, crying out, “Alas, Sovereign Lord! Are you going to destroy the entire remnant of Israel in this outpouring of your wrath on Jerusalem?”
9He answered me, “The sin of the people of Israel and Judah is exceedingly great; the land is full of bloodshed and the city is full of injustice. They say, ‘The Lord has forsaken the land; the Lord does not see.’
10So I will not look on them with pity or spare them, but I will bring down on their own heads what they have done.”
11Then the man in linen with the writing kit at his side brought back word, saying, “I have done as you commanded.”
Study Guide
Public-domain commentary and original-language notes for Ezekiel 9.
Chapter Summary
In this chapter: A vision denoting the destruction of the inhabitants of Jerusalem, and the departure of the symbol of the Divine presence. (1-11).
vv1-4
It is a great comfort to believers, that in the midst of destroyers and destructions, there is a Mediator, a great High Priest, who has an interest in heaven, and in whom saints on earth have an interest. The representation of the Divine glory from above the ark, removed to the threshold, denoted that the Lord was about to leave his mercy-seat, and to pronounce judgment on the people. The distinguishing character of this remnant that is to be saved, is such as sigh and cry to God in prayer, because of the abominations in Jerusalem. Those who keep pure in times of general wickedness, God will keep safe in times of general trouble and distress.
vv5-11
The slaughter must begin at the sanctuary, that all may see and know that the Lord hates sin most in those nearest to him. He who was appointed to protect, reported the matter. Christ is faithful to the trust reposed in him. Is he commanded by his Father to secure eternal life to the chosen remnant? He says, Of all that thou hast given me, I have lost none. If others perish, and we are saved, we must ascribe the difference wholly to the mercy of our God, for we too have deserved wrath. Let us still continue to plead in behalf of others. But where the Lord shows no mercy he does no injustice; he only recompenses men's ways.
Key Words
קָרָא: to call out to (i.e. properly, address by name, but used in a wide variety of applications)
אֹזֶן: broadness. i.e. (concrete) the ear (from its form in man)
גָּדוֹל: great (in any sense); hence, older; also insolent
קוֹל: a voice or sound
אָמַר: to say (used with great latitude)
קָרַב: to approach (causatively, bring near) for whatever purpose
פְּקֻדָּה: visitation (in many senses, chiefly official)
עִיר: a city (a place guarded by waking or a watch) in the widest sense (even of a mere encampment or post)
אִישׁ: a man as an individual or a male person; often used as an adjunct to a more definite term (and in such cases frequently not expressed in translation)
מַשְׁחֵת: destruction
Cross References
Ezekiel 9Angels are commanded not to harm the earth until God's servants are sealed on their foreheads.
Supported by Matthew Henry, Matthew Poole, JFB
Judgment begins at the sanctuary/house of God; Peter echoes this principle of divine priority.
Supported by Matthew Henry, JFB
A heavenly figure, identified with Christ/high priest, appears clothed in linen garments.
Supported by Matthew Poole, JFB
The Passover blood-mark on houses preserved the elect, typifying the protective mark on foreheads.
Supported by Matthew Henry, JFB
Sighing and shedding tears over widespread violations of God's holy law.
Supported by Matthew Henry, JFB
Directly echoes God's judicial refusal to spare or show pity to the apostates.
Supported by Matthew Poole, JFB
Repeats the wicked excuse for idolatry and perverseness: 'The Lord seeth us not.'
Supported by Matthew Poole
Linen garments denote the holy priestly office and purity of the intercessory mediator.
Supported by Matthew Poole, JFB
The same linen-clothed man receives instructions to scatter coals of fire over the city.
Supported by JFB
Command to hurt only those men who do not have the seal of God in their foreheads.
Supported by JFB
Historical fulfillment where Chaldeans slew young men and women in the house of their sanctuary.
Supported by John Calvin
The wicked self-delusion that God does not see or regard their oppressive deeds.
Supported by Matthew Poole
Ezekiel's identical prostrate plea: 'Ah Lord God! wilt thou make a full end of the remnant?'
Supported by Matthew Poole
Identifies the 'higher gate' of the temple built by King Jotham.
Supported by Matthew Poole