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.
(Verses 2, 3) And behold, six men were coming from the way of the upper gate, which faces north, each with his weapon of destruction in his hand. And there was one man among them clothed in linen, with a scribe's inkhorn at his side. They went in and stood beside the bronze altar. And the glory of the God (Vulgate: Lord) of Israel went up from the cherub on which it rested to the threshold of the house. And he called to the man clothed in linen, who had the scribe's inkhorn at his side. According to the lines, which we have interpreted alongside Symmachus, LXX, ποδήρη; Theodotius translated the Hebrew word Baddim (); Aquila, the chief, interpreted. Again, when we said, and the writer's inkwell at his kidneys, they put LXX: And a sapphire belt on his kidneys; Theodotius, the scribal pen in his hand; Aquila, μελανοδοχεῖον, that is, the writer's inkwell at his loins; Symmachus had writing tablets at his kidneys. And when we moved, the threshold of the house, the Seventy and Theodotion, the open area, that is, placed the entrance under the sky. As for the vase, which each man held in his hands, only the Seventy interpreted it as an axe. Therefore, in order to atone for the sins of man, who were made on the sixth day of the creation of the world, six men come and descend from the upper gate, or as the Seventy translated, the heights to the North. And each person had an ax in their hands, about which John speaks: For now the ax is laid to the root of the trees. Every tree that does not bear good fruit will be cut down and thrown into the fire (Matt. III, Luke III, 9). And in the middle of the six men there was one, that is, the seventh, dressed in the garments of a high priest, made of linen, and he had a scribe's inkwell at his kidneys, with which he would record the sins of all and separate the number of holy individuals from the sinners: or a sapphire belt of the color of a sapphire stone, which is in the ornaments of the high priest. Six men went out and stood next to the brazen altar. There were two altars: one for burning incense, golden inside; and the other in front of the temple, bronze for burnt offerings. They are said to stand ready by the altar to carry out the commands of the one who commands, so that if they see any sins not forgiven there, they may know the judgment of the Lord and subject themselves to his punishment. The glory of the God of Israel also ascended, or was taken up, from one Cherub and went to the threshold, or to the inner court of the house and vestibule, which is not covered but enjoys the freedom of the air. The glory of the Lord Himself called the man, who was in the attire of a high priest and had an inkwell in his loins, and said what the Scripture testifies. Some interpret the six men as six Angels who obey the will of God, and they understand the one who had the attire of a high priest as the Savior; in accordance with that, the Priest is both the Angel of great counsel and that which is said: You are a priest forever according to the order of Melchizedek (Psalm 110:4). However, what the Seventy translated as 'podērē' is one of the eight vestments of the high priest, which is called 'talaris' in Latin; and it receives this name because it reaches down to the feet. I know that I published a book about the vestments of the high priest many years ago, and I am sending the reader the explanation of it. For I cannot say everything in every place, and when I asked Aquila and Theodotion what the Hebrew word 'כַּ֫סְתָּ֥ח' meant, they replied to me in Greek that it is called 'καλαμάριον', because it is adorned with reeds. We call ink 'atramentarium' because it contains ink. Many people call it a more significant name, 'thecas', because they are the cases of writing quills. Of the four Cherubim, one Cherub is sent from the glory of the Lord's majesty to speak to the one who was clothed in the garments of the pontiff. And although many think that 'τὰ χερουβεὶμ' should be said in the neutral gender and plural number, we must know that 'Cherub' is singular in number, masculine in gender, and its plural is 'Cherubim' of the same gender: not because there is gender among the ministers of God, but because each thing is called by different genders according to the properties of their language. Angels are called by the plural number Malachim, and Cherubim, and Seraphim of the same kind and number. Furthermore, Sabaoth, which is interpreted as hosts or armies and virtues, are called by the feminine gender, plural number, and end in the final syllable Oth (). However, those who want the Savior to be understood under the figure of a pontiff use the example from the Book of Revelation of John, in which it is written: And I turned and saw a voice that spoke with me. And when I turned, I saw seven golden candlesticks; and in the midst of the candlesticks one like unto the Son of man, and so on.
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Summary
Ezekiel 9:2 introduces the solemn commencement of divine judgment upon Jerusalem, depicting the arrival of six celestial executioners, each bearing a "slaughter weapon," emerging from the higher northern gate of the temple. Distinct among them is a seventh figure, clothed in pure linen and equipped with a writer's inkhorn, symbolizing a sacred task of discernment and marking. Their collective assembly beside the brazen altar underscores the profound shift from a place of atonement to a staging ground for imminent wrath, a direct consequence of the pervasive idolatry and spiritual defilement that had desecrated God's holy city and sanctuary.
Context
Literary Context
This verse serves as the terrifying culmination of the visions presented in Ezekiel 8, where the prophet is shown the escalating abominations committed within the very precincts of the temple. From the "image of jealousy" at the entrance to the elders worshipping idols in secret chambers and women weeping for Tammuz, the chapter meticulously details the depth of Israel's apostasy. The divine response is explicitly stated in Ezekiel 8:18: "Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity." Ezekiel 9:2 transitions from the revelation of sin to the immediate, visible execution of judgment. The sudden appearance of these divine agents signifies that the period of divine patience has ended, and the instruments of God's righteous wrath are now poised to act, beginning precisely where the defilement was most egregious.
Historical & Cultural Context
Jerusalem in Ezekiel's era was plagued by a deep spiritual malaise, characterized by the syncretistic blending of Yahwistic worship with pagan cults, a profound affront to the covenant God of Israel. The "higher gate, which lieth toward the north," likely refers to a prominent entrance to the temple complex, possibly the "upper gate of the house of the Lord" mentioned in 2 Kings 15:35 or Jeremiah 20:2. While the north was often associated with invading armies and divine judgment in prophetic literature (e.g., Jeremiah 1:14), here, the agents of judgment emerge from the north gate of the temple itself. This may symbolize that the judgment originates directly from God's holy presence, which has been grievously provoked by the defilement within His own sacred dwelling. The "brazen altar," central to Israelite worship as the place of sacrifice and atonement, becomes the grim assembly point for these executioners, powerfully conveying that the very means of reconciliation have been rendered ineffective by the nation's persistent rebellion.
Key Themes
Ezekiel 9:2 is pivotal in developing several overarching themes within the book of Ezekiel. It vividly portrays the theme of Divine Judgment and Justice, demonstrating God's unyielding commitment to punish idolatry and sin, especially when it contaminates His sanctuary and covenant people. The stark contrast between the six armed men and the linen-clad scribe introduces the crucial theme of Divine Discrimination and Preservation, foreshadowing the precise separation between those destined for destruction and those marked for protection, a distinction further elaborated in Ezekiel 9:4. Furthermore, the scene at the brazen altar underscores the theme of Profaned Holiness and Forfeited Atonement, signifying that the opportunity for ritual atonement had been squandered by the unrepentant nation, leading to judgment commencing from the very heart of their religious life. This passage sets the stage for the progressive departure of God's glory from the temple, a central and tragic motif explored in Ezekiel 10.
Exposition and Analysis
Key Word Analysis
Meaning "something prepared, i.e. any apparatus (as an implement, utensil, dress, vessel or weapon)." In this context, combined with H4660 (mappâts), "slaughter," it specifically denotes an instrument designed for shattering or crushing. This emphasizes the destructive, decisive, and thorough nature of the men's mission, indicating they are not merely armed but equipped for divine execution.
Perhaps from H905 (bâdad) in the sense of "divided fibres"; flaxen thread or yarn; hence, a linen garment. Fine white linen was consistently associated with purity, holiness, and the attire of priests (e.g., the high priest's garments in Exodus 28) or divine beings (e.g., the man in Daniel 10:5). Its use here for the seventh man immediately distinguishes him, signifying a sacred, pure, and distinct role that contrasts sharply with the destructive mission of the other six.
A primitive root meaning "properly, to score with a mark as a tally or record, i.e. (by implication) to inscribe, and also to enumerate; intensively, to recount, i.e. celebrate." This word highlights the scribe's essential function of recording or marking, which is crucial for the subsequent action of identifying and preserving the righteous within Jerusalem. It signifies a meticulous, administrative, and discerning aspect to the divine judgment, ensuring precision rather than indiscriminate destruction.
Verse Breakdown
"And, behold, six men came from the way of the higher gate, which lieth toward the north,"
The exclamation "behold!" immediately draws attention to the sudden and significant appearance of these figures. The "six men" are divine agents, likely angelic beings, dispatched by God. Their emergence from the "higher gate" on the north side of the temple complex suggests a direct, authoritative, and divinely ordained arrival, emphasizing that the judgment is orchestrated from the very sacred space that has been defiled. The northern direction, while sometimes associated with invaders, here points to the source of judgment being God Himself, acting from His holy dwelling.
"and every man a slaughter weapon in his hand;"
This detail explicitly defines the purpose of the six men. The "slaughter weapon" (Hebrew: mappâts kᵉlîy) implies a tool for shattering, breaking, or crushing, indicating a mission of thorough and devastating destruction. Their readiness for action underscores the imminence and severity of the impending judgment upon the unrepentant inhabitants of Jerusalem, leaving no doubt about their destructive intent.
"and one man among them [was] clothed with linen, with a writer's inkhorn by his side:"
This introduces a crucial and contrasting figure. The seventh man, distinct in number and attire, is not armed for destruction but equipped with the tools of a scribe. His "linen" clothing signifies purity, holiness, and a sacred, perhaps priestly or angelic, function. The "writer's inkhorn" foreshadows his unique task of marking those who are to be spared, setting him apart as an agent of divine discernment and preservation amidst the coming wrath. This highlights God's justice is not indiscriminate.
"and they went in, and stood beside the brasen altar."
Their final position is profoundly symbolic. The brazen altar was the central place where sacrifices were offered for atonement, purification, and reconciliation with God. Their standing there, not to offer sacrifice but to commence judgment, powerfully communicates that the time for ritual atonement for the nation has passed. Judgment will now proceed from the very heart of the worship system that has been profaned, emphasizing the gravity of Israel's apostasy and the forfeiture of the opportunity for ceremonial appeasement.
Literary Devices
Ezekiel 9:2 employs several potent literary devices to convey its message with striking impact. Symbolism is paramount, with the "six men" representing divine executioners, embodying God's destructive wrath, while the "one man... clothed with linen, with a writer's inkhorn" symbolizes an agent of divine distinction and preservation. The "slaughter weapon" is a direct symbol of God's crushing judgment, and the "linen" clothing signifies purity, holiness, and a sacred office. The "brazen altar" functions as a powerful symbol of forfeited mercy, transforming from a place of atonement to a grim staging ground for wrath. The Imagery is stark and vivid, painting a clear and terrifying picture of impending doom and divine precision. The scene also utilizes Anthropomorphism, attributing human actions (coming, standing, carrying weapons/tools) to divine agents to make God's judgment comprehensible and impactful to human understanding. The striking contrast between the weapons of destruction carried by the six and the tools of writing carried by the one creates a powerful Juxtaposition, highlighting the dual nature of God's justice: both destructive for the wicked and preserving for the righteous.
Theological and Thematic Connections
Ezekiel 9:2 serves as a stark reminder of God's unwavering holiness and His commitment to righteous judgment against sin, especially when His covenant and sanctuary are defiled. It underscores the principle that divine patience has limits, and persistent rebellion will inevitably lead to divine retribution. Yet, even in the midst of impending wrath, the presence of the linen-clothed scribe introduces the profound theological truth of God's selective preservation. This discernment highlights that God's judgment is not indiscriminate but precise, distinguishing between the unrepentant and those who grieve over the prevailing iniquity. This passage foreshadows a consistent biblical theme: that God always provides a way of escape or preservation for His faithful remnant, even amidst widespread apostasy and judgment.
Reflection and Application
Ezekiel 9:2 presents a sobering picture of divine justice, urging us to consider the gravity of sin and the certainty of God's response to unholiness. It challenges us to examine our own hearts and communities for any form of spiritual defilement or complacency that might provoke God's righteous anger. The distinction between those marked for judgment and the one marked for preservation serves as a powerful call to spiritual discernment and genuine lament over sin, both personal and corporate. It reminds us that true faithfulness is not merely outward observance but an inward posture of grief over the world's rebellion against God and a commitment to His holiness. In a world that often dismisses sin or delays repentance, this passage serves as a prophetic warning: there comes a time when divine patience gives way to divine action, and our response to God's truth has eternal consequences. It compels us to live in a manner that reflects our allegiance to God's holiness, actively grieving over the spiritual decay around us and seeking to be among those who are marked by His grace and preserved for His purposes.
Questions for Reflection
FAQ
What is the significance of the "higher gate, which lieth toward the north"?
The "higher gate, which lieth toward the north" likely refers to a specific, prominent entrance to the temple complex, possibly the upper gate mentioned in other Old Testament texts like 2 Kings 15:35. Its significance here is multi-layered. Firstly, it indicates the precise origin point of these divine agents, suggesting that the judgment is divinely orchestrated and begins at the very heart of the defiled sanctuary. Secondly, while the north was sometimes associated with invading armies and judgment (e.g., Jeremiah 1:14), in this context, it may symbolize that the judgment is coming directly from God's holy presence, which has been provoked by the abominations committed within His own house.
Why is one man clothed with linen and carrying a writer's inkhorn, while the others have slaughter weapons?
This distinction is crucial for understanding the nature of God's judgment. The six men with slaughter weapons represent the agents of divine wrath and destruction, tasked with executing judgment upon the unrepentant. The one man "clothed with linen" (a symbol of purity and sacred office, often associated with priests or divine messengers, as seen in Daniel 10:5) and carrying a "writer's inkhorn" has a different, equally vital role. He is the agent of divine discernment and preservation, tasked with marking those who lament over the sins of Jerusalem for protection from the coming destruction. This highlights that God's judgment is not indiscriminate but precise, offering a way of escape for the faithful remnant.
What is the symbolic meaning of their standing "beside the brasen altar"?
The brazen altar was the central place for sacrifice and atonement in the Israelite worship system. It was where offerings were made to reconcile with God and cleanse from sin. Their standing there, not to offer sacrifices but to commence judgment, is profoundly symbolic. It signifies that the opportunity for atonement through ritual had passed for the unrepentant nation. The very place of mercy and reconciliation now becomes the threshold from which divine wrath is unleashed, underscoring the gravity of Israel's apostasy and the forfeiture of their covenant privileges due to their persistent sin. It marks the transition from a season of grace to a season of judgment.
Christ-Centered Fulfillment
Ezekiel 9:2, with its vivid depiction of divine judgment and the selective marking for preservation, finds its ultimate Christ-centered fulfillment in the person and redemptive work of Jesus Christ. The six men with slaughter weapons powerfully foreshadow God's righteous judgment against sin, a judgment fully and perfectly borne by Christ on the cross. He became the ultimate propitiation, absorbing the wrath that humanity deserved, so that all who believe in Him might be spared from eternal condemnation (e.g., Romans 3:25). The linen-clothed man with the writer's inkhorn, marking those who mourn over sin for preservation, profoundly prefigures Christ's role as the one who provides the definitive "mark" or "seal" of salvation. Through faith in Him, believers are sealed with the Holy Spirit, guaranteeing their redemption and protection from eternal judgment (e.g., Ephesians 1:13-14). Just as the mark in Ezekiel distinguished the faithful, Christ's atoning blood and the indwelling Spirit distinguish His followers, setting them apart as His own, preserved from the wrath to come (1 Thessalonians 1:10). The scene at the brazen altar, where judgment begins, is transformed in Christ, for it is His singular sacrifice on the altar of the cross that provides the true and final atonement, turning away God's wrath for all who take refuge in Him (Hebrews 9:22). Thus, Ezekiel 9:2, while a terrifying vision of judgment, ultimately points to the greater salvation and preservation offered through the Lamb of God, who takes away the sin of the world (John 1:29).