Verse-by-Verse Bible Commentary
Ezekiel 9:3

Clarke's Commentary

Verse Ezekiel 9:3. And he called to the man — The person here who called was that who sat on the chariot of the Divine glory. See Ezekiel 1:26.

Bridgeway Bible Commentary

Execution of the sinners (9:1-11)

God’s punishment of Jerusalem was illustrated by a vision in which God sent his executioners to carry out his work of judgment on the sinful people. First, however, he sent a special servant to put a mark on those who opposed the city’s wickedness, so that they might be preserved through the coming bloodshed (9:1-4). The first place where the judgment fell was the temple, where the nation’s leaders had led the people astray with their wickedness and idolatry. The temple was soon defiled with the corpses scattered around its courts (5-7).
The northern kingdom had been destroyed long ago, and now many from the southern kingdom were killed or taken captive. Ezekiel feared that with the slaughter in Jerusalem the last remains of the ancient nation would be wiped out (8). God assured the prophet that his judgment was just. The people acted as if God did not matter; now they were to suffer the consequences. But safety was guaranteed for those believers who stood firm for God amid the nationwide ungodliness (9-11).

Coffman's Commentaries on the Bible

THE EXECUTIONERS SUMMONED

"Then he cried in mine ears with a loud voice, saying, Cause ye them that have charge over the city to draw near, every man with his destroying weapon in his hand. And, behold, six men came by 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. And the glory of the God of Israel was gone up from the cherub, whereupon it was, to the threshold of the house: and he called to the man clothed in linen, who had the writer's inkhorn by his side."

"This chapter is closely connected with the preceding, and carries expressly the threatening of Ezekiel 8:18 into immediate action."D. G. Watt in The Preacher's Complete Homiletic Commentary (Funk and Wagnalls), p. 100.

"Cause ye them that have charge over the city" These words need to carry a more ominous import; and Cooke translated this sentence, "Approach, ye executioners of the city."International Critical Commentary, p. 103.

"Six men… and one man" It is ridiculous for men to suppose that there is any reference here to the pagan gods of the seven planets, or to the so-called Seven Arch-angels (there being only one archangel). "Seven is a perfect number, associated in Hebrew thought with 'completeness.'"Moshe Greenberg, p. 175. Clearly, the six men were supernatural beings, probably angels; because, in the New Testament, angels are always represented as aiding Christ in the execution of judgment. Also, the appearance of the seventh `man' with an inkhorn, his evident superiority over the six, and his having charge of marking the faithful, all suggest his identity as the pre-incarnated Christ. Feinberg noted that, "From his clothing and the nature of his work, it is to be inferred that the Chief of these six angels was the Angel of the Lord."Charles Lee Feinberg in Ezekiel (Moody Press), p. 55. Keil disputed this, but he offered no better explanation. Furthermore, Keil admitted the superior rank of the seventh man; and that fact alone identifies him as a member of the godhead, there being no one else, as far as we know, who is any higher than the angels.

"These seven are an overwhelming embodiment of the Divine will, in the face of which humanity is helpless."WE, p. 130.

No details of the actual destruction of Jerusalem are included here. None are needed. God decreed it, and it happened! Just exactly how it happened doesn't really matter.

The supernatural nature of these six made them more powerful and formidable than all of the greatest armies on earth combined into a single force.

"And stood beside the brazen altar" "This was the Solomonic altar (1 Kings 8:64), which Ahab had removed and placed north of his new-style Damascus altar (2 Kings 16:14)."Moshe Greenberg, p. 176. Significantly, these heavenly beings, by their actions, snubbed Ahab's copy of the pagan altar by choosing to stand by the true altar.

"And the glory of the God of Israel was gone up from the cherub, whereupon it was, to the threshold of the house" The departure of the glory of the Lord from Israel is part of the theme of these four chapters; and, "Ezekiel traces it in stages, this being the first."Charles Lee Feinberg in Ezekiel (Moody Press), p. 55. The normal place for God's glory in the temple was above the mercy seat in the Holy of Holies; and in this first stage of the glory's leaving, it removed from the Holy of Holies and went to the entrance of the temple.

Barnes' Notes on the Whole Bible

Cherub - The singular is put collectively for the “cherubim,” which were upon the mercy-seat of the ark in the holy of holies, the proper seat of the glory of the Lord in the midst of Israel. God is represented as “arising” from between the cherubim to scatter His enemies Numbers 10:35.

Calvin's Commentary on the Bible

Now the Prophet shows why the angel was added to the Chaldeans, namely, to put a bridle on them, lest they should rage promiscuously and without selection against the elect and the reprobate. This is a remarkable passage, because from it we learn, first, that God effectually threatens the impious, so that he may have attendants always at hand to obey him; then, that even unbelievers make war under the direction of God, and are governed by his rod, and do nothing except at his will. Nor are the Chaldeans said to have come to the temple in vain, and to have placed themselves before the altar of God. This is not related to their praise, as if they obeyed God spontaneously, or as if they had purposed to themselves to carry out his commands, but the secret providence of God is here treated. Although, therefore, the Chaldeans gave the rein to their self-will, and did not think themselves divinely governed; yet God here pronounces that they were under his hand just as if God had them as hired soldiers: as Satan is said to have joined himself to the sons of God: this was not a voluntary obedience, but because his machinations could not attack the holy Job, unless by God’s command. (Job 1:6.) God’s sons appear in a very different way, since they offer a free obedience, and desire him only to reign. But how great soever is the difference between the sons of God and Satan, and all the reprobate, yet it is equally true that Satan and the wicked obey God. This, therefore, we must learn in the second place. But, thirdly, we are taught that God never rashly executes his vengeance without sparing his elect. For this reason in the slaughter of Jerusalem he has an angel, who opposes a shield, as it were, to the Chaldeans, lest their cruelty should injure them beyond God’s pleasure, as we shall by and bye see. Therefore I said that the place was remarkable, because when God puts forth the signs of his wrath, the sky is, as it were, overclouded, and the faithful no less than the unbelieving are frightened, nay terrified with fear. For as to outward condition, there was no difference between them. Because therefore the sons of God are subject to that terror which obscures all sense of God’s favor in adversity, so this doctrine must be held diligently, namely, when God gives the rein to furious men, so that they dissipate, overthrow, and destroy all things, then the angels are always united, who restrain their intemperance with a hidden bridle, since otherwise they would never be moderate.

He says, therefore, that the glory of the God of Israel ascended from the cherub to the threshold He takes the glory of God for God himself, as we may readily collect from the next verse; for he says that Jehovah had spoken. But this speech agrees very well, because God cannot be comprehended by us, unless as far as he accommodates himself to our standard. Because therefore God is incomprehensible in himself, nor did he appear to his Prophet as he really is, (since not angels even bear the immense magnitude of his glory, much less a mortal man,) but he knew how far it was expedient to discover himself, therefore the Prophet here takes his glory for himself; that is, the vision, which was a sign or symbol of the presence of God. But he says that it ascended from the cherub Here also is a change of number, because God is said everywhere to sit between the cherubim. (2 Samuel 6:2; 2 Kings 19:15; Isaiah 37:16.) But here only one cherub is put, but this figure of speech is well understood, as it is so common, for God resided between the cherubim: it is said that he went thence to the threshold of the temple This was a prelude to departure, as we shall afterwards see. And this testimony was needful to the Jews, because they thought that God was bounded by the visible temple. Hence the Prophet shows that God was not fixed to a place, so as to be compelled to remain there. This is the reason why it is said that he came from his seat to the threshold of the temple Now, he adds, that he cried out to the man clad in the linen garment, and whose inkhorn was by his side, though others translate it writing-tablets: but as he afterwards says, write on their foreheads, it is very probable that the ink was in his girdle, that he might mark the elect of God, that the Chaldeans should not touch them. Again he calls the angel a man, but on account of the form which he put on, as I said before. I cannot proceed further.

Smith's Bible Commentary

Chapter 9

He cried also in my ear with a loud voice, saying, Cause them that have the charge over the city to draw near, even every man with his destroying weapon in his hand ( Ezekiel 9:1 ).

So he heard Him now crying. He's not ordering Ezekiel. Ezekiel is hearing God cry to these others, "Cause them that have charge over the city to draw near, even every man with his destroying weapon in his hand." He is calling now these angels of God who are to bring the judgment against the people.

And, behold, six men came from the way of the higher gate, which lies towards the north, and every man had a slaughter weapon in his hand; and one man among them was clothed with linen ( Ezekiel 9:2 ),

Even Jesus Christ, really, one of the theophanies, we find Him in many parallel passages to this.

he had a writer's inkhorn by his side: and they went in, and stood beside the brass altar. And the glory of the God of Israel was gone up from the cherub, whereupon he was, to the threshold of the house ( Ezekiel 9:2-3 ).

Now, the Spirit of God and the glory of God is now departing from Israel. No longer in the holy of holies, has now moved to the threshold of the house of God. Soon we'll find it moving to the east gate and then to the mountain, the Mount of Olives, towards the east and then departing completely. And so, God's glory, the cherubim leaving now. Dwelt there in the holy of holies of the temple, but now God's glory, the presence of God, is leaving.

And to the others he said in my hearing, Go ye after him through the city ( Ezekiel 9:5 ),

No, let's see.

And the LORD said unto him, Go through the midst of the city ( Ezekiel 9:4 ),

Talking to the one which had the writer's inkhorn by His side.

And the LORD said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all of the abominations that be done [in the middle thereof or] in the midst thereof ( Ezekiel 9:4 ).

So, this one with the inkhorn was to go through and mark all of those who were grieving over the abominations that existed. Those whose hearts were grieved by the things that were going on.

I'll tell you, when I read the newspapers and I read what's going on in our country, I grieve. God said, "Go mark those that have been grieving."

And to the others he said in my hearing, Go ye after him through the city, and smite: and let not your eye spare, neither have pity: Slay utterly the old and the young, both maids, and little children, the women: but come not near any man upon whom is the mark; and begin at my sanctuary ( Ezekiel 9:5-6 ).

You remember that Peter said, "The time has come when judgment must begin at the house of Lord." It's a reference to Ezekiel, where God said, "Begin at My sanctuary." But Peter said, "If judgment begins at the house of the Lord, where will the sinner and the ungodly appear?" Now also these that are marked in the New Testament, in the book of Revelation, we have an interesting parallel in the book of Revelation, chapter 7, where there are four angels that are holding the four winds, ready to bring destruction upon the earth, and there is an angel that says, "'Don't release those winds until the servants of God have been marked in their forehead.' And I counted the number that were marked and there were a hundred forty-four thousand, that they should not be hurt by the plagues that were yet to come to pass" ( Revelation 7:3-4 ).

So, God's preservation again of a remnant. God had His faithful remnant in Jerusalem, "Mark them, and when the judgment comes, when you are to slay, don't touch those with a mark." And so, again, God preserving His remnant in the book of Revelation, chapter 7. Parallel passages.

He said unto them, Defile the house, by filling the courts with the slain ( Ezekiel 9:7 ):

Now, if you touched a dead carcass, you were to be defiled for a day. You weren't to be allowed to come into the temple to worship if you'd touched a dead body. But he said, "Defile the temple, just kill the people in the courts of it, let it all be defiled."

And they went forth, and they slew in the city. And it came to pass, while they were slaying them, that I was left, and I fell upon my face, and I cried, and I said, Ah Lord GOD! will you destroy all the residue of Israel in the pouring out of your fury upon Jerusalem? And he said unto me, The iniquity of the house of Israel and of Judah is exceeding great, the land is full of blood, the city is full of perverseness: for they say, The LORD hath forsaken the earth, and the LORD does not see. And as for me also, my eye shall not spare, neither will I have pity, but I will recompense their way upon their head. And, behold, the man that was clothed with linen, which had the inkhorn by his side, reported the matter, saying, I have done as you have commanded me ( Ezekiel 9:7-11 ). "

Dr. Constable's Expository Notes

Ezekiel then saw the glory of God (probably personified, cf. Ezekiel 8:2) move from the cherub (probably a collective singular for cherubim, the cherubim in the courtyard, Ezekiel 10:3) to the threshold (main entrance) of the temple building.

"The departure of the glory of the Lord from Israel is one of the basic disclosures of this prophetic book, so Ezekiel traces it very carefully in its different stages (cf. Ezekiel 9:3; Ezekiel 10:18-19; [Ezekiel 11:23;] Ezekiel 43:2-5)." [Note: Feinberg, p. 55.]

Ezekiel also heard the Lord call to the man with the scribe’s inkhorn.

Gill's Exposition of the Whole Bible

And the glory of the God of Israel was gone up from the cherub,

whereupon he was,.... That is, the glorious God of Israel; or the glorious Shechinah, and divine Majesty, which dwelt between the cherubim over the mercy seat in the most holy place, removed from thence, as a token of his being about to depart from the temple, which in a short time would be destroyed. The Targum is,

"the glory of the God of Israel departed in the cherub on which he dwelt, in the house of the holy of holies;''

the cherubim removed with him, and were his chariot in which he rode; see Ezekiel 10:18;

to the threshold of the house; of the holy of holies, as Jarchi interprets it; and so was nearer to the brasen altar, where the seven men stood, to give them their orders; of which an account follows:

and he called to the man clothed with linen, which [had] the writer's inkhorn by his side; he, being the principal person, is called first; and his business being to preserve the Lord's people shows that this was the first care of God.

Henry's Complete Commentary on the Bible

      1 He cried also in mine ears with a loud voice, saying, Cause them that have charge over the city to draw near, even every man with his destroying weapon in his hand.   2 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.   3 And the glory of the God of Israel was gone up from the cherub, whereupon he was, to the threshold of the house. And he called to the man clothed with linen, which had the writer's inkhorn by his side;   4 And the LORD said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.

      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 (Ezekiel 8:2; Ezekiel 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 (Ezekiel 9:1; Ezekiel 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 (Ezekiel 8:18; Ezekiel 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 (Isaiah 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 (Ezekiel 9:2; Ezekiel 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,Revelation 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, Jeremiah 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 (Ezekiel 9:2; Ezekiel 9:2), either because the Chaldeans came from the north (Jeremiah 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,Ezekiel 8:3; Ezekiel 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, Ezekiel 9:2; Ezekiel 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,Revelation 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 (Ezekiel 8:4; Ezekiel 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, Ezekiel 9:4; Ezekiel 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 (Psalms 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 Revelation 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.