Ezekiel 9:2

KJV

And, behold, six men came from the way of the higher gate, which lieth toward the north, and every man a slaughter weapon in his hand; and one man among them [was] clothed with linen, with a writer's inkhorn by his side: and they went in, and stood beside the brasen altar.

KJV (with Strong's)

And, behold, six {H8337} men {H582} came {H935} from the way {H1870} of the higher {H5945} gate {H8179}, which lieth {H6437} toward the north {H6828}, and every man {H376} a slaughter {H4660} weapon {H3627} in his hand {H3027}; and one {H259} man {H376} among {H8432} them was clothed {H3847} with linen {H906}, with a writer's {H5608} inkhorn {H7083} by his side {H4975}: and they went in {H935}, and stood {H5975} beside {H681} the brasen {H5178} altar {H4196}.

Complete Jewish Bible

At once, six men approached on the path from the upper gate, to the north, each man holding his weapon of destruction. Among them was a man clothed in linen, with a scribe's writing equipment at his waist. They entered and stood by the bronze altar.

Berean Standard Bible

And I saw six men coming from the direction of the Upper Gate, which faces north, each with a weapon of slaughter in his hand. With them was another man clothed in linen who had a writing kit at his side. And they came in and stood beside the bronze altar.

American Standard Version

And behold, six men came from the way of the upper gate, which lieth toward the north, every man with his slaughter weapon in his hand; and one man in the midst of them clothed in linen, with a writer’s inkhorn by his side. And they went in, and stood beside the brazen altar.

Commentary

### SUMMARY
Ezekiel 9:2 vividly introduces the instruments of divine judgment against Jerusalem, depicting the arrival of six men, each bearing a "slaughter weapon," emerging from the northern gate of the temple. Distinct among them is a seventh figure, clothed in linen and equipped with a writer's inkhorn, symbolizing a separate, sacred task of marking. Their collective presence at the brazen altar underscores the solemnity and imminence of God's righteous wrath, which has been provoked by the pervasive idolatry and defilement within the holy city and its temple.

### CONTEXT
* **Literary Context:** This verse immediately follows the horrifying visions of idolatry and abominations within the temple precincts detailed in [Ezekiel 8](/ezekiel/8 "Ezekiel 8 - Abominations in the Temple"). The preceding chapter meticulously catalogues the various forms of spiritual defilement, from the image of jealousy at the gate to the sun worshipers in the inner court, culminating in God's declaration, "Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity" ([Ezekiel 8:18](/ezekiel/8-18 "Ezekiel 8:18 - God's Unsparing Wrath")). Ezekiel 9:2 marks the direct, terrifying consequence of this defilement, transitioning from the revelation of sin to the execution of judgment. The arrival of these divine agents signifies that the time for repentance has passed, and divine justice is now set in motion, beginning at the very heart of the defiled sanctuary.
* **Historical & Cultural Context:** Jerusalem in Ezekiel's time was steeped in a syncretistic religious environment, blending Yahwistic worship with pagan practices, a spiritual apostasy that deeply offended God. The "higher gate, which lieth toward the north," likely refers to a prominent entrance to the temple complex, possibly the upper gate mentioned in [2 Kings 15:35](/2_kings/15-35 "2 Kings 15:35 - Jotham's Building Projects") or [Jeremiah 20:2](/jeremiah/20-2 "Jeremiah 20:2 - Pashhur's Persecution of Jeremiah"). The north was often associated with divine judgment in prophetic literature (e.g., invaders from the north), but here, the agents of judgment emerge from the north gate of the temple itself, perhaps symbolizing that the judgment originates from God's holy presence, which had been provoked by the defilement within His own house. The "brazen altar" was central to Israelite worship, the place of sacrifice and atonement, making its selection as the staging ground for judgment profoundly symbolic: the very place of mercy now becomes the threshold of wrath.
* **Key Themes:** Ezekiel 9:2 powerfully contributes to several overarching themes within the book of Ezekiel. It underscores the theme of **Divine Judgment and Justice**, demonstrating God's unwavering commitment to punish sin and idolatry, particularly when it defiles His sanctuary and covenant people. The distinction between the six armed men and the linen-clothed scribe introduces the theme of **Divine Discrimination and Preservation**, foreshadowing the critical separation between those marked for destruction and those sealed for protection, as elaborated in [Ezekiel 9:4](/ezekiel/9-4 "Ezekiel 9:4 - The Mark of Preservation"). Furthermore, the scene at the brazen altar highlights the theme of **Profaned Holiness and Lost Atonement**, signifying that the opportunity for ritual atonement had been forfeited by the unrepentant nation, leading to judgment commencing from the very place of former mercy. This passage sets the stage for the progressive departure of God's glory from the temple, a central motif in [Ezekiel 10](/ezekiel/10 "Ezekiel 10 - The Glory of God Departs").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **weapon (Hebrew, _kᵉlîy'_):** From כָּלָה, meaning "something prepared, i.e. any apparatus (as an implement, utensil, dress, vessel or weapon)." In this context, combined with "slaughter" (מַפֵּץ, _mappâts_), it specifically denotes an implement designed for destruction, emphasizing the purpose and nature of the men's mission. It is not merely a tool but an instrument of divine execution.
* **linen (Hebrew, _bad'_):** Perhaps from בָּדַד, meaning "divided fibres"; flaxen thread or yarn; hence, a linen garment. Linen, particularly fine white linen, was associated with purity, holiness, and priestly attire (e.g., the high priest's garments in [Exodus 28](/exodus/28 "Exodus 28 - Priestly Garments")). Its use here for the seventh man immediately sets him apart as having a sacred, distinct, and pure role, contrasting with the destructive mission of the others.
* **writer's (Hebrew, _çâphar'_):** 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 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 aspect to the divine judgment.

#### Verse Breakdown
* **"And, behold, six men came from the way of the higher gate, which lieth toward the north,"**: This opening clause immediately captures attention ("behold!"). The "six men" are divine agents, likely angelic beings, dispatched by God. Their emergence from the "higher gate" toward the north of the temple complex suggests a direct, authoritative, and perhaps unexpected arrival, signifying that the judgment is divinely orchestrated and originates from the very sacred space that has been defiled.
* **"and every man a slaughter weapon in his hand;"**: This detail clarifies the purpose of the six men. The "slaughter weapon" (Hebrew: _mappâts kᵉlîy_) implies a tool for shattering 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.
* **"and one man among them [was] clothed with linen, with a writer's inkhorn by his side:"**: This introduces a crucial distinction. The seventh man, distinct in number and attire, is not armed with a weapon of destruction but with the tools of a scribe. His linen clothing signifies purity and a sacred, perhaps priestly, function. The "writer's inkhorn" foreshadows his task of marking those who are to be spared, setting him apart as an agent of divine discernment and preservation amidst the coming wrath.
* **"and they went in, and stood beside the brasen altar."**: Their final position is highly symbolic. The brazen altar was the place where sacrifices were offered for atonement and purification. Their standing there, not to offer sacrifice but to commence judgment, powerfully communicates that the time for 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 end of the opportunity for ritualistic appeasement.

#### Literary Devices
Ezekiel 9:2 employs several potent literary devices to convey its message. **Symbolism** is paramount, with the "six men" representing divine executioners and the "one man... clothed with linen, with a writer's inkhorn" symbolizing an agent of divine distinction and preservation. The "slaughter weapon" is a direct symbol of God's destructive judgment, while the "linen" clothing signifies purity and sacred office. The "brazen altar" functions as a powerful symbol of forfeited mercy, transforming from a place of atonement to a staging ground for wrath. The **Imagery** is stark and vivid, painting a clear picture of impending doom and divine precision. The scene is also an example of **Anthropomorphism**, attributing human actions (coming, standing, carrying weapons/tools) to divine agents to make God's judgment comprehensible and impactful to human understanding. The contrast between the weapons of destruction and the tools of writing creates a striking **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.

* [Exodus 12:7](/exodus/12-7 "The Blood on the Doorposts")
* [Revelation 7:3](/revelation/7-3 "Sealing of God's Servants")
* [Malachi 3:16](/malachi/3-16 "The Book of Remembrance")

### 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.

#### Questions for Reflection
* **How does the imagery of the "slaughter weapon" and the "writer's inkhorn" challenge your understanding of God's justice and mercy?**
* **In what ways might our contemporary churches or societies be "defiling the temple" (metaphorically or literally) in ways that provoke God's judgment?**
* **What does it mean for you personally to "grieve over the abominations" in the world around you, and how might this manifest in your actions?**
* **How does this passage encourage you to live a life of greater holiness and vigilance, knowing that God discerns between the righteous and the wicked?**

### FAQ

**What is the significance of the "higher gate, which lieth toward the north"?**

Answer: 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. 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, the north was sometimes associated with divine judgment or invading armies in prophetic literature (e.g., [Jeremiah 1:14](/jeremiah/1-14 "Jeremiah 1:14 - Judgment from the North")). In this context, it may symbolize that the judgment is coming 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?**

Answer: 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](/daniel/10-5 "Daniel 10:5 - The Man Clothed in Linen")) 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"?**

Answer: 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 depiction of divine judgment and the selective marking for preservation, finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ. The six men with slaughter weapons foreshadow God's righteous judgment against sin, a judgment fully borne by Christ on the cross. He became the ultimate sacrifice, absorbing the wrath that humanity deserved, so that those who believe in Him might be spared (e.g., [Romans 3:25](/romans/3-25 "Romans 3:25 - Christ's Propitiation")). The linen-clothed man with the writer's inkhorn, marking those who mourn over sin for preservation, powerfully 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](/ephesians/1-13 "Ephesians 1:13 - Sealed with the Holy Spirit")). 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](/1_thessalonians/1-10 "1 Thessalonians 1:10 - Delivered from Wrath")). The scene at the brazen altar, where judgment begins, is transformed in Christ, for it is His 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](/hebrew/9-22 "Hebrews 9:22 - Without Shedding of Blood")). 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](/john/1-29 "John 1:29 - Jesus, the Lamb of God")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Leviticus 16:4

He shall put on the holy linen coat, and he shall have the linen breeches upon his flesh, and shall be girded with a linen girdle, and with the linen mitre shall he be attired: these [are] holy garments; therefore shall he wash his flesh in water, and [so] put them on.

Ezekiel 10:2

And he spake unto the man clothed with linen, and said, Go in between the wheels, [even] under the cherub, and fill thine hand with coals of fire from between the cherubims, and scatter [them] over the city. And he went in in my sight.

Revelation 15:6

And the seven angels came out of the temple, having the seven plagues, clothed in pure and white linen, and having their breasts girded with golden girdles.

2 Kings 15:35

Howbeit the high places were not removed: the people sacrificed and burned incense still in the high places. He built the higher gate of the house of the LORD.

Ezekiel 10:6

And it came to pass, [that] when he had commanded the man clothed with linen, saying, Take fire from between the wheels, from between the cherubims; then he went in, and stood beside the wheels.

Ezekiel 10:7

And [one] cherub stretched forth his hand from between the cherubims unto the fire that [was] between the cherubims, and took [thereof], and put [it] into the hands of [him that was] clothed with linen: who took [it], and went out.

Jeremiah 8:16

The snorting of his horses was heard from Dan: the whole land trembled at the sound of the neighing of his strong ones; for they are come, and have devoured the land, and all that is in it; the city, and those that dwell therein.