TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Ezekiel 9:1–4. His two-level outline is real structure in the source text, so it is rendered as structure.
In these verses we have,
I.The summons given to Jerusalem's destroyers to come forth and give their attendance.
He that appeared to the prophet (Eze 8:2), that had brought him to Jerusalem and had shown the wickedness that was done there, he cried, Cause those that have charge over the city to draw near (Eze 9:1), or, as it might better be read, and nearer the original, Those that have charge over the city are drawing near. He had said (Eze 8:18), I will deal in fury; now, says he to the prophet, thou shalt see who are to be employed as the instruments of my wrath. Appropinquaverunt visitationes civitatis - The visitations (or visitors) of the city are at hand. They would not know the day of their visitations in mercy, and now they are to be visited in wrath. Observe, 1. how the notice of this is given to the prophet: He cried it in my ears with a loud voice, which intimates the vehemency of him that spoke; when men are highly provoked, and threaten in anger, they speak aloud. Those that regard not the counsels God gives them in a still small voice shall be made to hear the threatenings, to hear and tremble. It denotes also the prophet's unwillingness to be told this: he was deaf on that ear, but there is no remedy, their sin will not admit an excuse and therefore their judgment will not admit a delay: "He cried it in my ears with a loud voice; he made me hear it, and I heard it with a sad heart." 2. What this notice is. There are those that have charge over the city to destroy it, not the Chaldean armies, they are to be indeed employed in this work, but they are not the visitors, they are only the servants, or tools rather. God's angels have received a charge now to lay that city waste, which they had long had a charge to protect and watch over. They are at hand, as destroying angels, as ministers of wrath, for every man has his destroying weapon in his hand, as the angel that kept the way of the tree of life with a flaming sword. Note, Those that have by sin made God their enemy have made the good angels their enemies too. These visitors are called and caused to draw near. Note, God has ministers of wrath always within call, always at command, invisible powers, by whom he accomplishes is purposes. The prophet is made to see this in vision, that he might with the greater assurance in his preaching denounce these judgments. God told it him with a loud voice, taught it him with a strong hand (Isa 8:11), that it might make the deeper impression upon him and that he might thus proclaim it in the people's ears.
II.Their appearance, upon this summons, is recorded.
Immediately six men came (Eze 9:2), one for each of the principal gates of Jerusalem. Two destroying angels were sent against Sodom, but six against Jerusalem; for Jerusalem's doom in the judgment will be thrice as heavy as that of Sodom. There is an angel watching at every gate to destroy, to bring in judgments from every quarter, and to take heed that none escape. One angel served to destroy the first-born of Egypt, and the camp of the Assyrians, but here are six. In the Revelation we find seven that were to pour out the vials of God's wrath, Rev 16:1. They came with every one a slaughter-weapon in his hand, prepared for the work to which they were called. The nations of which the king of Babylon's army was composed, which some reckon to be six, and the commanders of his army (of whom six are named as principal, Jer 39:3), may be called the slaughter-weapons in the hands of the angels. The angels are thoroughly furnished for every service.
1.Observe whence they came - from the way of the higher gate, which lies towards the north (Eze 9:2), either because the Chaldeans came from the north (Jer 1:14, Out of the north an evil shall break forth) or because the image of jealousy was set up at the door of the inner gate that looks towards the north, Eze 8:3, Eze 8:5. At that gate of the temple the destroying angels entered, to show what it was that opened the door to them. Note, That way that sin lies judgments may be expected to come.
2.Observe where they placed themselves: They went in and stood beside the brazen altar, on which sacrifices were wont to be offered and atonement made. When they acted as destroyers they acted as sacrificers, not from any personal revenge or ill-will, but with a pure and sincere regard to the glory of God; for to his justice all they slew were offered up as victims. They stood by the altar, as it were to protect and vindicate that, and plead its righteous cause, and avenge the horrid profanation of it. At the altar they were to receive their commission to destroy, to intimate that the iniquity of Jerusalem, like that of Eli's house, was not to be purged by sacrifice.
III.The notice taken of one among the destroying angels distinguished in his habit from the rest, from whom some favour might be expected; it should seem he was not one of the six, but among them, to see that mercy was mixed with judgment, Eze 9:2. This man was clothed with linen, as the priests were, and he had a writer's inkhorn hanging at his side, as anciently attorneys and lawyers' clerks had, which he was to make use of, as the other six were to make use of their destroying weapons. Here the honours of the pen exceeded those of the sword, but he was the Lord of angels that made use of the writer's inkhorn; for it is generally agreed, among the best interpreters, that this man represented Christ as Mediator saving those that are his from the flaming sword of divine justice. He is our high priest, clothed with holiness, for that was signified by the fine linen, Rev 19:8. As prophet he wears the writer's inkhorn. The book of life is the Lamb's book. The great things of the law and gospel which God has written to us are of his writing; for it is the Spirit of Christ, in the writers of the scripture, that testifies to us, and the Bible is the revelation of Jesus Christ. Note, It is a matter of great comfort to all good Christians that, in the midst of the destroyers and the destructions that are abroad, there is a Mediator, a great high priest, who has an interest in heaven, and whom saints on earth have an interest in.
IV.The removal of the appearance of the divine glory from over the cherubim.
Some think this was that usual display of the divine glory which was between the cherubim over the mercy seat, in the most holy place, that took leave of them now, and never returned; for it is supposed that it was not in the second temple. Others think it was that display of the divine glory which the prophet now saw over the cherubim in vision; and this is more probable, because this is called the glory of the God of Israel (Rev 8:4), and this is it which he had now his eye upon; this was gone to the threshold of the house, as it were to call to the servants that attended without the door, to send them on their errand and give them their instructions. And the removal of this, as well as the former, might be significant of God's departure from them, and leaving them their house desolate; and when God goes all good goes, but he goes from none till they first drive him from them. He went at first no further than the threshold, that he might show how loth he was to depart, and might give them both time and encouragement to invite his return to them and his stay with them. Note, God's departures from a people are gradual, but gracious souls are soon award of the first step he takes towards a remove. Ezekiel immediately observed that the glory of the god of Israel had gone up from the cherub: and what is a vision of angels if God be gone?
V.The charge given to the man clothed in linen to secure the pious remnant from the general desolation.
We do not read that this Saviour was summoned and sent for, as the destroyers were; for he is always ready, appearing in the presence of God for us; and to him, as the most proper person, the care of those that are marked for salvation is committed, Eze 9:4. Now observe,
1.The distinguishing character of this remnant that is to be saved. They are such as sigh and cry, sigh in themselves, as men in pain and distress, cry to God in prayer, as men in earnest, because of all the abominations that are committed in Jerusalem. It was not only the idolatries they were guilty of, but all their other enormities, that were abominations to God. These pious few had witnessed against those abominations and had done what they could in their places to suppress them; but, finding all their attempts for the reformation of manners fruitless, they sat down, and sighted, and cried, wept in secret, and complained to God, because of the dishonour done to his name by their wickedness and the ruin it was bringing upon their church and nation. Note, It is not enough that we do not delight in the sins of others, and that we have not fellowship with them, but we must mourn for them, and lay them to heart; we must grieve for that which we cannot help, as those that hate sin for its own sake, and have a tender concern for the souls of others, as David (Psa 119:136), and Lot, who vexed his righteous soul with the wicked conversation of his neighbours. The abominations committed in Jerusalem are to be in a special manner lamented, because they are in a particular manner offensive to God.
2.The distinguishing care taken of them. Orders are given to find those all out that are of such a pious public spirit: "Go through the midst of the city in quest of them, and though they are ever so much dispersed, and ever so closely hid from the fury of their persecutors, yet see that you discover them, and set a mark upon their foreheads," (1.) To signify that God owns them for his, and he will confess them another day. A work of grace in the soul is to God a mark upon the forehead, which he will acknowledge as his mark, and by which he knows those that are his. (2.) To give to them who are thus marked an assurance of God's favour, that they may know it themselves; and the comfort of knowing it will be the most powerful support and cordial in calamitous times. Why should we perplex ourselves about this temporal life if we know by the mark that we have eternal life? (3.) To be a direction to the destroyers whom to pass by, as the blood upon the door-posts was an indication that that was an Israelite's house, and the first-born there must not be slain. Note, Those who keep themselves pure in times of common iniquity God will keep safe in times of common calamity. Those that distinguish themselves shall be distinguished; those that cry for other men's sins shall not need to cry for their own afflictions, for they shall be either delivered from them or comforted under them. God will set a mark upon his mourners, will book their sighs and bottle their tears. The sealing of the servants of God in their foreheads mentioned in Rev 7:3 was the same token of the care God has of his own people with this related here; only this was to secure them from being destroyed, that from being seduced, which is equivalent.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
(Chapter IX—Verse 1) And he cried out in my ears with a loud voice, saying: The visitations of the city have drawn near. In place of visitations, the Seventy translated 'vengeance.' For I will exact vengeance, and I will repay, says the Lord (Deuteronomy 32:35). And every vengeance is like that of a sick person, like one who has wounds, like someone waiting for healing hands, according to what is written elsewhere: I will visit their iniquities with a rod, and their sins with lashes, but I will not take away my mercy from them (Psalm 88:33-34). And rightly (as we have said above), a visit or revenge is said to be approaching with imminent captivity.
And each person has a vessel of destruction in their hand. He did not say, he had, as the Septuagint translated. For he does not narrate the past, but demonstrates the present and the future. Therefore, whoever strikes evil people because they are evil and has vessels of destruction in order to kill the worst, is a servant of the Lord.
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Summary
Ezekiel 9:1 introduces a terrifying and decisive moment in God's judgment upon Jerusalem, immediately following the prophet's vision of widespread idolatry and defilement within the temple. This verse depicts God, with a commanding and unmistakable voice, summoning the agents of His divine wrath to draw near, each armed with a weapon of destruction, signaling that the time for repentance has passed and the appointed execution of righteous judgment is at hand.
Context
Literary Context
This verse serves as the dramatic and inevitable climax to the preceding chapter, Ezekiel 8, where the prophet is granted a vision of the rampant and escalating idolatry within the very precincts of the Jerusalem temple. From the idol of jealousy at the gate to the seventy elders worshipping images, and women weeping for Tammuz, to priests bowing to the sun, Ezekiel 8:5-18 meticulously details the profound spiritual apostasy that had permeated every level of society. Ezekiel 9:1 directly follows God's declaration in Ezekiel 8:18 that He would show no pity or compassion. Thus, this verse marks the immediate transition from the revelation of sin to the active execution of divine judgment, setting the stage for the subsequent distinction between the marked righteous and the general slaughter of the wicked within the city. The "loud voice" underscores the divine authority and the urgency of this impending, irreversible catastrophe.
Historical & Cultural Context
Ezekiel's ministry took place during the Babylonian exile, specifically after the first deportation of Judah's elite in 597 BC. Although Jerusalem had not yet fallen, it was under severe threat from Babylon. The spiritual state of the city, as revealed in Ezekiel's visions, was one of profound covenant unfaithfulness. The people, including those in positions of religious leadership, had abandoned the exclusive worship of Yahweh, embracing various pagan cults and defiling the temple, the very symbol of God's presence among them. This widespread apostasy was a direct violation of the Mosaic Covenant, particularly the first two commandments (Exodus 20:3-6). The "city" in view is Jerusalem, the theological and political heart of Judah. The concept of divine judgment being executed through foreign powers or supernatural agents was a recurring theme in Israelite prophecy, reflecting God's sovereignty over history and His unwavering justice in dealing with His covenant people's rebellion, as seen in earlier warnings in Deuteronomy 28.
Key Themes
Ezekiel 9:1 introduces and powerfully reinforces several core themes pervasive throughout the book of Ezekiel. The most prominent is the theme of Divine Judgment against persistent sin and rebellion, particularly against God's own people who had so flagrantly defiled His sanctuary and broken His covenant. This judgment highlights God's Absolute Holiness and Justice, demonstrating that He cannot and will not tolerate unrighteousness indefinitely, even from those He has chosen. The "loud voice" and the immediate summons of the "destroying weapon" underscore the Imminence and Inevitability of Consequence, signaling that the period of divine patience has expired and the execution of wrath is now at hand. Furthermore, the "destroying weapon" points to the Purposeful and Thorough Nature of God's Cleansing, indicating that the coming devastation is not arbitrary but a targeted act of divine purification necessary to restore His glory and holiness to His defiled dwelling. This aligns with the broader Ezekielian narrative of God's glory departing from the temple and city (Ezekiel 10) before judgment, with the promise of its eventual return after purification (Ezekiel 43).
Exposition and Analysis
Key Word Analysis
From an unused root meaning "to call aloud," this word signifies a sound or voice. In this context, combined with "loud" (H1419, gâdôwl), it emphasizes the authoritative, unmistakable, and powerful nature of God's command. It is not a whisper or a suggestion, but a resounding declaration that demands immediate attention and obedience, underscoring the divine imperative behind the impending judgment.
This feminine passive participle, derived from a root meaning "to visit" or "to appoint," denotes "visitation" in various senses, often official. Here, it refers to those who have "charge" or "oversight" over the city, implying a delegated authority or responsibility. In the context of judgment, it points to the agents or instruments of God's visitation, who are now called to execute His appointed task of judgment upon Jerusalem. It conveys the idea of a divine reckoning or audit.
This word, for mashchîyth, signifies "destruction" or "destroying." When paired with "weapon" (H3627, kᵉlîy), it specifically describes the nature and purpose of the implements carried by God's agents. It indicates that these are not mere tools of war, but instruments designed for utter devastation and demolition. This word underscores the severity and thoroughness of the judgment, emphasizing that the intent is not merely to wound or subdue, but to utterly lay waste and bring about an end to the city's rebellion.
A primitive word, referring to the open hand, indicating power, means, or direction. In this context, "in his hand" signifies immediate capability, readiness, and the power to execute the divine decree. It emphasizes that these agents are fully equipped and poised for the task of destruction, with the means to carry out the divine will directly and forcefully.
Verse Breakdown
"He cried also in mine ears with a loud voice, saying,"
This opening clause establishes the divine origin and the prophet Ezekiel's direct, intimate reception of the message. The "loud voice" (Hebrew: qôwl gâdôwl) emphasizes the urgency, authority, and unmistakable clarity of God's command, signifying the gravity of the revelation that is about to unfold. The phrase "in mine ears" highlights the personal and direct nature of this divine communication to the prophet, ensuring its authenticity and impact.
"Cause them that have charge over the city to draw near,"
This is the core command, a divine summons. "Them that have charge over the city" refers to the appointed agents of divine judgment, often understood as angelic beings or heavenly executioners, who are now called to fulfill their dreadful commission. The verb "to draw near" (Hebrew: qârab) indicates an immediate and imperative summons, bringing these agents into position to commence their work. This signifies the active initiation of God's judgment, moving from pronouncement to execution.
"even every man with his destroying weapon in his hand."
This final phrase specifies the nature of the summoned agents and their equipment. "Every man" (Hebrew: ʼîysh) emphasizes the individual readiness and preparedness of each agent, indicating a complete and comprehensive response to the divine command. Their "destroying weapon" (Hebrew: mashchêth kᵉlîy) indicates that they are armed with instruments specifically designed for demolition and shattering, not just general warfare. The phrase "in his hand" (Hebrew: yâd) signifies readiness, immediate capability, and the power to execute the divine decree, underscoring that these agents are fully equipped and poised for the task of destruction.
Literary Devices
The verse employs several powerful literary devices to convey the gravity and immediacy of God's judgment. Anthropomorphism is evident in the description of God "crying" with a "loud voice," attributing human-like vocal actions to the divine to convey the intensity, clarity, and personal nature of His command to Ezekiel. The phrase "in mine ears" further emphasizes this sensory experience for the prophet, making the divine communication vivid and undeniable. Symbolism is present in the "destroying weapon," which represents not merely literal implements of war but the instruments of divine judgment and the devastating, comprehensive nature of God's wrath against sin. The imperative mood of "Cause them... to draw near" conveys the absolute authority and immediacy of God's decree, leaving no room for delay or negotiation. The repetition of the idea of readiness and immediate action ("draw near," "in his hand") creates a profound sense of ominous anticipation, building tension as the vision shifts from observation of sin to the inevitable, swift execution of divine retribution.
Theological and Thematic Connections
Ezekiel 9:1 serves as a stark and unyielding reminder of God's unwavering holiness and His profound commitment to justice, particularly when His covenant people persist in flagrant rebellion and defilement of His sacred presence. It underscores the sobering truth that divine patience has limits, and unrepentant sin inevitably incurs divine wrath. This verse initiates a crucial phase of judgment, demonstrating that God's sovereignty extends not only to warning and lament but also to the active, decisive execution of His righteous decrees. The impending destruction is not arbitrary but a necessary act of purification to uphold His glory and cleanse His defiled sanctuary, preparing the way for future restoration and the manifestation of His holiness among the nations.
Reflection and Application
Ezekiel 9:1 is a profoundly sobering passage that calls us to serious introspection regarding our own walk with God and the spiritual state of our communities. It reminds us that God's holiness demands a response to sin, and His justice will ultimately prevail, even if it seems delayed. For us today, this means recognizing that idolatry is not limited to physical images but extends to anything that takes God's rightful place in our hearts – whether it be wealth, power, comfort, reputation, or even good causes pursued apart from His will. The "loud voice" of God's command should pierce through our complacency, urging us to examine our lives for any defilement that grieves His Spirit and compromises our devotion. It also challenges us to consider our role in a world that often mirrors ancient Judah's spiritual apathy and rebellion. Do we grieve over the sins of our culture and the church, or have we become desensitized? This verse compels us to cultivate a profound reverence for God's holiness, to live in sincere repentance, and to understand that His judgment, though severe, is always righteous and ultimately serves His redemptive purposes, paving the way for true spiritual renewal.
Questions for Reflection
FAQ
What is the significance of the "loud voice" in Ezekiel 9:1?
The "loud voice" (Hebrew: qôwl gâdôwl) signifies the absolute authority, urgency, and unmistakable clarity of God's command. It is not a gentle whisper but a thunderous declaration, emphasizing the gravity and finality of the impending judgment. This powerful vocalization underscores that the time for mercy has passed, and the divine decree for judgment is now being unequivocally issued, demanding immediate action from the agents of His wrath. It conveys the immense weight and seriousness of God's righteous response to the widespread abominations detailed in Ezekiel 8.
Who are "them that have charge over the city" and what is their "destroying weapon"?
"Them that have charge over the city" are generally understood to be angelic beings or heavenly executioners, divine agents appointed by God to carry out His judgment. They are not human armies, but supernatural instruments of God's wrath. Their "destroying weapon" (Hebrew: mashchêth kᵉlîy) is not a generic military implement, but a tool specifically designed for utter demolition and shattering. This emphasizes the thorough and devastating nature of the judgment God was about to unleash upon Jerusalem, indicating a purposeful act of divine cleansing and destruction rather than mere conquest. This concept of divine agents of judgment is seen elsewhere in scripture, such as the destroying angel in Exodus 12:23 or the angels of judgment in Revelation 16.
Christ-Centered Fulfillment
While Ezekiel 9:1 depicts a terrifying scene of divine judgment, its Christ-centered fulfillment is found in how God's ultimate judgment on sin was absorbed and satisfied in Jesus Christ, and how His work provides the true "mark" of protection. The "destroying weapon" of God's wrath, poised against a rebellious Jerusalem, foreshadows the universal judgment against all sin that would justly fall upon humanity. However, in Christ, God's justice and mercy perfectly converge. Jesus, the Lamb of God who takes away the sin of the world, became the recipient of this divine wrath, bearing the full weight of humanity's sin and rebellion on the cross (2 Corinthians 5:21). His sacrifice means that those who are "marked" by faith in Him are spared from the spiritual destruction that sin merits, much like the righteous in Ezekiel 9 were marked for preservation. The "mark" in Ezekiel 9:4, which spared the faithful, finds its ultimate reality in the spiritual sealing of believers by the Holy Spirit, who are "marked in him with a seal, the promised Holy Spirit" (Ephesians 1:13), guaranteeing their redemption and future inheritance. Thus, the terrifying summons of judgment in Ezekiel 9:1 ultimately points to the profound mercy and redemptive power found in Christ, who delivers us from the coming wrath and brings us into His eternal kingdom (1 Thessalonians 1:10).