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Commentary on Ezekiel 9 verses 5–11
In these verses we have,
I. A command given to the destroyers to do execution according to their commission. They stood by the brazen altar, waiting for orders; and orders are here given them to cut off and destroy all that were either guilty of, or accessory to, the abominations of Jerusalem, and that did not sigh and cry for them. Note, When God has gathered his wheat into his garner nothing remains but to burn up the chaff, Mat 3:12.
1.They are ordered to destroy all, (1.) Without exception. They must go through the city, and smite; they must slay utterly, slay to destruction, give them their death's wound. They must make no distinction of age or sex, but cut off old and young; neither the beauty of the virgins, nor the innocency of the babes, shall secure them. This was fulfilled in the death of multitudes by famine and pestilence, especially by the sword of the Chaldeans, as far as the military execution went. Sometimes even such bloody work as this has been God's work. But what an evil thing is sin, then, which provokes the God of infinite mercy to such severity! (2.) Without compassion: "Let not your eye spare, neither have you pity (Eze 9:5); you must not save any whom God has doomed to destruction, as Saul did Agag and the Amalekites, for that is doing the work of God deceitfully, Jer 48:10. None need to be more merciful than God is; and he had said (Eze 8:18), My eye shall not spare, neither will I have pity." Note, Those that live in sin, and hate to be reformed, will perish in sin, and deserve not to be pitied; for they might easily have prevented the ruin, and would not.
2.They are warned not to do the least hurt to those that were marked for salvation: "Come not near any man upon whom is the mark; do not so much as threaten or frighten any of them; it is promised them that there shall no evil come nigh them, and therefore you must keep at a distance from them." The king of Babylon gave particular orders that Jeremiah should be protected. Baruch and Ebed-melech were secured, and, it is likely, others of Jeremiah's friends, for his sake. God had promised that it should go well with his remnant and they should be well treated (Jer 15:11); and we have reason to think that none of the mourning praying remnant fell by the sword of the Chaldeans, but that God found out some way or other to secure them all, as, in the last destruction of Jerusalem by the Romans, the Christians were all secured in a city called Pella, and none of them perished with the unbelieving Jews. Note, None of those shall be lost whom God has marked for life and salvation; for the foundation of God stands sure.
3.They are directed to begin at the sanctuary (Eze 9:6), that sanctuary which, in the chapter before, he had seen the horrid profanation of; they must begin there because there the wickedness began which provoked God to send these judgments. The debaucheries of the priests were the poisoning of the springs, to which all the corruption of the streams was owing. The wickedness of the sanctuary was of all wickedness the most offensive to God, and therefore there the slaughter must begin: "Begin there, to try if the people will take warning by the judgments of God upon their priests, and will repent and reform; begin there, that all the world may see and know that the Lord, whose name is Jealous, is a jealous God, and hates sin most in those that are nearest to him." Note, When judgements are abroad they commonly begin at the house of God, Pe1 4:17. You only have I known, and therefore I will punish you, Amo 3:2. God's temple is a sanctuary, a refuge and protection for penitent sinners, but not for any that go on still in their trespasses; neither the sacredness of the place nor the eminency of their place in it will be their security. It should seem the destroyers made some difficulty of putting men to death in the temple, but God bids them not to hesitate at that, but (Eze 9:7), Defile the house, and fill the courts with slain. They will not be taken from the altar (as was appointed by the law, Exo 21:14), but think to secure themselves by keeping hold of the horns of it, like Joab, and therefore, like him, let them die there, Kg1 2:30, Kg1 2:31. There the blood of one of God's prophets had been shed (Mat 23:35) and therefore let their blood be shed. Note, If the servants of God's house defile it with their idolatries, God will justly suffer the enemies of it to defile it with their violences, Psa 79:1. But these acts of necessary justice were really, whatever they were ceremonially, rather a purification than a pollution of the sanctuary; it was putting away evil from among them. 4. They are appointed to go forth into the city, Eze 9:6, Eze 9:7. Note, Wherever sin has gone before judgement will follow after; and, though judgement begins at the house of God, yet it shall not end there. The holy city shall be no more a protection to the wicked people then the holy house was to the wicked priests.
II. Here is execution done accordingly. They observed their orders, and, 1. They began at the elders, the ancient men that were before the house, and slew them first, either those seventy ancients who worshipped idols in their chambers (Eze 8:12) or those twenty-five who worshipped the sun between the porch and the altar, who might more properly be said to be before the house. Note, Ringleaders in sin may expect to be first met with by the judgements of God; and the sins of those who are in the most eminent and public stations call for the most exemplary punishments. 2. They proceeded to the common people: They went forth and slew in the city; for, when the decree has gone forth, there shall be no delay; if God begin, he will make an end.
III. Here is the prophet's intercession for a mitigation of the judgement, and a reprieve for some (Eze 9:8): While they were slaying them, and I was left, I fell upon my face. Observe here, 1. How sensible the prophet was of God's mercy to him, in that he was spared when so many round about him were cut off. Thousands fell on his right hand, and on his left, and yet the destruction did not come nigh him; only with his eyes did he behold the just reward of the wicked, Psa 91:7, Psa 91:8. He speaks as one that narrowly escaped the destruction, attributing it to God's goodness, not his own deserts. Note, The best saints must acknowledge themselves indebted to sparing mercy that they are not consumed. And when desolating judgements are abroad, and multitudes fall by them, it ought to be accounted a great favor if we have our lives given us for a prey; for we might justly have perished with those that perished. 2. Observe how he improved this mercy; he looked upon it that therefore he was left that he might stand in the gap to turn away the wrath of God. Note, We must look upon it that for this reason we are spared, that we may do good in our places, may do good by our prayers. Ezekiel did not triumph in the slaughter he made, but his flesh trembled for the fear of God, (as David's, Psa 119:120); he fell on his face, and cried, not in fear for himself (he was one of those that were marked), but in compassion to his fellow-creatures. Those that sigh and cry for the sins of sinners cannot but sigh and cry for their miseries too; yet the day is coming when all this concern will be entirely swallowed up in a full satisfaction in this, that God is glorified; and those that now fall on their faces, and cry, Ah! Lord God, will lift up their heads, and sing, Hallelujah, Rev 19:1, Rev 19:3. The prophet humbly expostulates with God: "Wilt thou destroy all the residue of Israel, and shall there be none left but the few that are marked? Shall the Israel of God be destroyed, utterly destroyed? When there are but a few left shall those be cut off, who might have been the seed of another generation? And will the God of Israel be himself their destroyer? Wilt thou now destroy Israel, who wast wont to protect and deliver Israel? Wilt thou so pour out thy fury upon Jerusalem as by the total destruction of the city to ruin the whole country too? Surely thou wilt not!" Note, Though we acknowledge that God is righteous, yet we have leave to plead with him concerning his judgements, Jer 12:1.
IV. Here is God's denial of the prophet's request for a mitigation of the judgement and his justification of himself in that denial, Eze 9:9, Eze 9:10. 1. Nothing could be said in extenuation of this sin. God was willing to show mercy as the prophet could desire; he always is so. But here the case will not admit of it; it is such that mercy cannot be granted without wrong to justice; and it is not fit that one attribute of God should be glorified at the expense of another. Is it any pleasure to the Almighty that he should destroy, especially that he should destroy Israel? By no means. But the truth is their crimes are so flagrant that the reprieve of the sinners would be a connivance at the sin: "The iniquity of the house of Judah and Israel is exceedingly great; there is no suffering them to go on at this rate. The land is filled with the innocent blood, and, when the city courts are appealed to for the defence of injured innocency, the remedy is as bad as the disease, for the city is full of perverseness, or wrestling of judgement; and that which they support themselves with in this iniquity is the same atheistical profane principle with which they flattered themselves in their idolatry, Eze 8:12. The Lord has forsaken the earth, and left it to us to do what we will in it; he will not intermeddle in the affairs of it; and, whatever wrong we do, he sees not; he either knows it not, or will not take cognizance of it." Now how can those expect benefit by the mercy of God who thus bid defiance to his justice? No; nothing can be offered by an advocate in excuse of the crimes while the criminal puts in such a plea as this in his own vindication; and therefore. 2. Nothing can be done to mitigate the sentence (Eze 9:10): "Whatever thou thinkest of it, as for me, my eye shall not spare, neither will I have pity; I have borne with them as long as it was fit that such impudent sinners should be borne with; and therefore now I will recompense their way on their head." Note, Sinners sink and perish under the weight of their own sins; it is their own way, which they deliberately chose rather than the way of God, and which they obstinately persisted in, in contempt of the word of God, that is recompensed on them. Great iniquities justify God in great severities; nay, he is ready to justify himself, as he does here to the prophet, for he will be clear when he judges.
V. Here is a return made of the writ of protection which was issued out for the securing of those that mourned in Zion (Eze 9:11): The man clothed with linen reported the matter, gave an account of what he had done in pursuance of his commission; he had found out all that mourned in secret for the sins of the land, and cried out against them by a public testimony, and had marked them all in the forehead. Lord, I have done as thou hast commanded me. We do not find that those who were commissioned to destroy reported what destruction they had made, but he who was appointed to protect reported his matter; for it would be more pleasing both to God and to the prophet to hear of those that were saved than of those that perished. Or this report was made now because the thing was finished, whereas the destroying work would be a work of time, and when it was brought to an end then the report should be made. See how faithful Christ is to the trust reposed in him. Is he commanded to secure eternal life to the chosen remnant? He has done as was commanded him. Of all that thou hast given me I have lost none.
(Verse 11) And behold, a man who was clothed in linen, who had a writing utensil at his waist, answered saying, 'I have done as you commanded me.' LXX: And behold, a man who was clothed in a long robe and had a belt around his waist, answered and said, 'I have done as you commanded me.' He is the man who was commanded to pass through the midst of Jerusalem and put a mark on the foreheads of the men who sigh and cry over all the abominations that are done within it. He says that he has fulfilled the commandments of the Lord, and has marked the foreheads of the mourners with the seal of the letter Tau (or armed them). But the six men to whom the Lord commanded, saying: Go through the city following him, and strike; show no mercy to anyone until complete destruction, do not report such a thing. For they filled not the sentiment of joy, but of sorrow, which is proven not by words, but by actions. And in this place, instead of ποδήρη, which is translated by the Seventy as a long robe, Theodotion placed the Hebrew word Baddim (); Symmachus, a rope; Aquila, a main robe, or a stole. Symmachus also placed the tablets; Aquila, the inkwell; Theodotius, the helmet.
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SUMMARY
Ezekiel 9:11 brings to a decisive close the terrifying vision of divine judgment upon Jerusalem, recording the precise and complete execution of God's command. The "man clothed with linen," previously tasked with marking those who grieved over the city's rampant abominations, returns to the Lord to deliver his solemn report, confirming that his critical mission has been perfectly fulfilled. This affirmation seals the fate of the unrighteous and underscores the divine preservation of a faithful remnant amidst the impending, devastating destruction.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several potent literary devices to convey its profound message. Symbolism is paramount: the "man clothed with linen" functions as a symbol of divine purity, authority, and the sacred administration of justice, standing in stark contrast to the destructive roles of the other six figures. The "inkhorn" is a powerful symbol of meticulous divine record-keeping and the precise, bureaucratic administration of God's judgments, indicating that His actions are not arbitrary but based on careful assessment and divine decree. The man's declarative statement, "I have done as thou hast commanded me," serves as a profound affirmation and confirmation of divine decree, bringing the preceding narrative of judgment to a decisive and irreversible close. This declaration also highlights the efficacy of God's word and the perfect obedience of His heavenly agents, reinforcing His absolute sovereignty.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 9:11 profoundly illustrates God's sovereign control over both judgment and salvation, demonstrating that His decrees are not only certain but also executed with absolute precision and discerning justice. It reveals a God who, even in the midst of righteous wrath, remembers mercy, meticulously distinguishing between those who lament over sin and those who stubbornly persist in rebellion. This divine act of marking for preservation foreshadows God's consistent pattern throughout redemptive history of securing a faithful remnant for Himself, ensuring that His covenant promises endure despite widespread apostasy and judgment. The complete fulfillment of the task by the man with the inkhorn signifies the finality of the divine decision and the irreversible nature of the impending judgment, emphasizing both the gravity of unrepentant sin and the unwavering righteousness of God's response.
REFLECTION AND APPLICATION
Ezekiel 9:11 offers both a sobering warning and a profound comfort for believers today. The warning is clear and stark: God's justice is not an abstract theological concept but a tangible reality that will be fully executed. No sin goes unnoticed, and no divine command remains unfulfilled. This truth should stir within us a holy fear of God and a genuine, urgent desire to live in humble obedience and sincere repentance. The comfort, however, is equally profound and deeply reassuring: God meticulously discerns the hearts of individuals. Those who genuinely grieve over sin—their own, that of their community, and the pervasive wickedness of the world—and who strive for holiness are indeed marked for preservation. This "mark" is not a physical sign but a spiritual reality, signifying God's protective hand over His faithful ones amidst a fallen and rebellious world. It encourages us to cultivate a contrite and sensitive spirit, to lament the spiritual decay and moral abominations around us, and to find our ultimate security not in fleeting worldly structures or human assurances, but solely in God's unfailing faithfulness to His covenant people.
Questions for Reflection
FAQ
Who was "the man clothed with linen" and what was his significance?
Answer: "The man clothed with linen" is presented as a distinct divine messenger, set apart from the six armed executioners in Ezekiel's vision. His linen attire, often associated with purity, holiness, and priestly garments in the Old Testament, strongly suggests his sacred and authoritative role. He carries an inkhorn, which identifies him as a divine scribe or administrator. His primary significance lies in his crucial mission: to mark the foreheads of those in Jerusalem who genuinely grieved and lamented over the city's rampant idolatry and sin (Ezekiel 9:4). This mark served as a visible sign of divine protection, meticulously distinguishing the righteous remnant from those destined for imminent judgment. His report in Ezekiel 9:11 confirms the complete and perfect execution of this vital act of divine discernment before the general judgment commenced.
What does the phrase "I have done as thou hast commanded me" reveal about divine commands and their execution?
Answer: This phrase powerfully underscores the absolute certainty, unwavering effectiveness, and perfect execution of God's commands. It reveals that God's will is not merely declared or wished for, but is meticulously and completely fulfilled by His heavenly agents. There is no partial obedience, no deviation from the divine directive, and no failure in the unfolding of God's sovereign plan. For the people of Judah in Ezekiel's day, this declaration served as a stark and terrifying confirmation that the judgment prophesied was not only imminent but had been precisely prepared for, with the righteous already distinguished. It profoundly emphasizes God's ultimate sovereignty and the unwavering effectiveness of His spoken word and decreed will.
CHRIST-CENTERED FULFILLMENT
Ezekiel 9:11, with its depiction of a divine agent meticulously marking a remnant for preservation amidst impending judgment, finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. While the man with the inkhorn marked individuals for temporal deliverance from physical destruction, Christ offers eternal salvation and spiritual preservation from God's ultimate and eternal wrath. Jesus Himself is the one who perfectly fulfills every aspect of the Father's command, declaring triumphantly on the cross, "It is finished" (John 19:30), having fully accomplished the monumental work of redemption for all who believe. Those who are "marked" for salvation in the New Covenant are not identified by a physical ink mark, but by the indwelling of the Holy Spirit, who serves as God's divine "seal" or "deposit," guaranteeing our eternal inheritance and signifying our belonging to Christ (Ephesians 1:13-14). Furthermore, Christ, as the ultimate and righteous Judge, will perfectly discern between the righteous and the unrighteous on the final day, just as the man with the inkhorn distinguished between the lamenting and the rebellious. The "book of life" mentioned in Revelation (Revelation 20:12) is the spiritual and eternal counterpart to the inkhorn's temporary record, containing the names of all those eternally preserved through saving faith in the Lamb of God, who alone takes away the sin of the world (John 1:29). Thus, Ezekiel's vision powerfully foreshadows the perfect, discerning, and eternally redemptive work of Christ, who secures everlasting preservation for all who are truly His.