Ezekiel9
New Living Translation
1Then the Lord thundered, “Bring on the men appointed to punish the city! Tell them to bring their weapons with them!”
2Six men soon appeared from the upper gate that faces north, each carrying a deadly weapon in his hand. With them was a man dressed in linen, who carried a writer’s case at his side. They all went into the Temple courtyard and stood beside the bronze altar.
3Then the glory of the God of Israel rose up from between the cherubim, where it had rested, and moved to the entrance of the Temple. And the Lord called to the man dressed in linen who was carrying the writer’s case.
4He said to him, “Walk through the streets of Jerusalem and put a mark on the foreheads of all who weep and sigh because of the detestable sins being committed in their city.”
5Then I heard the Lord say to the other men, “Follow him through the city and kill everyone whose forehead is not marked. Show no mercy; have no pity!
6Kill them all—old and young, girls and women and little children. But do not touch anyone with the mark. Begin right here at the Temple.” So they began by killing the seventy leaders.
7“Defile the Temple!” the Lord commanded. “Fill its courtyards with corpses. Go!” So they went and began killing throughout the city.
8While they were out killing, I was all alone. I fell face down on the ground and cried out, “O Sovereign Lord! Will your fury against Jerusalem wipe out everyone left in Israel?”
9Then he said to me, “The sins of the people of Israel and Judah are very, very great. The entire land is full of murder; the city is filled with injustice. They are saying, ‘The Lord doesn’t see it! The Lord has abandoned the land!’
10So I will not spare them or have any pity on them. I will fully repay them for all they have done.”
11Then the man in linen clothing, who carried the writer’s case, reported back and said, “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