Verse-by-Verse Bible Commentary
Ezekiel 9:8

Clarke's Commentary

Verse Ezekiel 9:8. Wilt thou destroy all the residue of Israel, On thy pouring out of thy fury upon Jerusalem? — These destroyers had slain the seventy elders, the twenty-five adorers of the sun, and the women that mourned for Tammuz; and on seeing this slaughter the prophet fell on his face, and began to make intercession.

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

"And it came to pass while they were smiting, and I was left, that I fell upon my face, and cried, and said, Ah Lord Jehovah, wilt thou destroy all the residue of Israel in thy pouring out of thy wrath upon Jerusalem? Then said he unto me, The iniquity of the house of Israel and Judah is exceeding great, and the land is full of blood, and the city full of wresting of judgment: for they say, Jehovah hath forsaken the land, and Jehovah seeth not. And as for me also, mine eye shall not spare, neither will I have pity, but I will bring their ways upon their head. And, behold, the man clothed in linen, who had the inkhorn by his side, reported the matter saying, I have done as thou hast commanded me."

EZEKIEL'S INTERCESSION OF NO AVAIL

"This passage shows how wrong are those evaluations of Ezekiel that see him only as a merciless religious zealot. The prophets of God had a heart for the people to whom they had to preach condemnation and judgment."Charles Lee Feinberg in Ezekiel (Moody Press), p. 57. Ezekiel loved his people and their sacred city Jerusalem; and it is possible that he still might have been thinking that the "righteous remnant" so often mentioned by Isaiah, and which also vividly appears now and then in his own writings, would undoubtedly be found "in Jerusalem."

However, the events which Ezekiel saw in this vision appeared to the prophet as the end of any such possibility as that of a "righteous remnant" remaining in Jerusalem. No! The "righteous remnant" would be found among the captives in Babylon, not in Jerusalem; and the complete end of Jerusalem, as it began to unfold before the eyes of Ezekiel, broke his heart, because he probably thought there might not be left any remnant at all; and that appears to be the reason for his passionate, tearful and heartbroken intercession.

"I fell upon my face, and cried, and said, Ah Lord, wilt thou destroy all the residue of Israel" The background of this plea is most certainly that of Ezekiel's knowledge of God's promise that a "righteous remnant" would remain, There is a similarity here to Abraham's intercession for Sodom and Gomorrah. Both intercessions were offered in the form of a question. Both were based upon previous promises of God. Here, the promise was that God would spare a remnant. With Abraham, the promise that God would destroy Sodom and Gomorrah. Here the tearful question is "Wilt thou destroy the residue of Israel?" With Abraham, the question was, "Wilt thou destroy the righteous with the wicked?" There is also a third similarity, namely, in the fact that both intercessions failed. Both Jerusalem and Sodom were destroyed, exactly as God promised. God did not violate his promise in either case. There were not ten righteous persons in Sodom; and God preserved a "righteous remnant," as he promised, only it was not in Jerusalem, but in Babylon!

"The iniquity of the house of Israel and Judah is exceeding great" God here gave the grounds for the utter necessity of Jerusalem's destruction. At first, we are surprised that God did not here enumerate such things as Israel's worshipping other gods, or their defiling the temple, or of their neglect of sacrifices, despite the fact of such sins being the source of all their wickedness. The wickedness mentioned here was, (1) the land was filled with blood; (2) the city is full of injustice, and (3) they do not believe in an omniscient, personal God to whom every man must give an account. "These terrible conditions were the end result of the peoples' false religion."John T. Bunn in the Broadman Bible Commentary (Nashville: Broadman Press, 1871), p. 257.

Nothing is any more important in the life of any man or any nation than his religion. The relationship to God is the governor and determiner of everything else. If that relationship is correct, so will be his life; if it is wrong, no other obligation or duty will be honored for one minute longer than the personal wishes of the sinner may dictate.

Illustration: This writer once visited a young woman just married who was severely prejudiced against her husband's religion; and she vowed that, "I am going to take him away from that church."

She did so. Seven years later, she called, pleading for aid to save her marriage. He had developed an affair with another woman; and the answer to her was, "What did you expect? When any person forsakes his duty to God, why should he honor any other duty?"

"Mine eye shall not spare, neither will I have pity" This was God's answer to Ezekiel. Jerusalem would be subjected to the destruction which they so richly deserved. "God would have his servants humbly acquiesce in his judgments and trust God to do exactly what is right."D. G. Watt in The Preacher's Complete Homiletic Commentary (Funk and Wagnalls), p. 108.

Ezekiel's passionate intercession evidently caused him to forget the sparing of those who received the mark upon their foreheads; and, to soften the dreadful news of Jerusalem's fall, God permitted him to hear the report of the Angel of Jehovah in Ezekiel 9:11.

Those who received that mark were the true "righteous remnant"; and they were in no danger whatever of being forsaken.

"I have done as thou hast commanded me" Yes indeed, some of the righteous remnant were in Jerusalem right up to the fall and through the dreadful events that followed, among whom, we feel sure the great prophet Jeremiah was numbered.

"The execution of God's command in Ezekiel 9:4 to mark the faithful was passed over as being self-evident until this verse (v. 11), where the accomplishment of it was reported."Carl Friedrich Keil, Keil-Delitzsch Old Testament Commentary (Grand Rapids: Wm. B. Eerdmans Publishing Company), p. 130. It might have been mentioned indirectly here in order to encourage Ezekiel and to let him know that, after all, that "righteous remnant" was still and would continue to be intact.

Barnes' Notes on the Whole Bible

Left - The prophet was left alone, all who had been around him were slain.

Calvin's Commentary on the Bible

The Prophet does not so carefully preserve the historical order in the context of the words. For he says, the Chaldeans had returned He afterwards adds, while they were striking the city that he fell upon his face. But we know this to be sufficiently common among the Hebrews, to relate first what is done afterwards. Although the Prophet seems to have fallen upon his face a little after their return, i.e., as soon as he perceived the city to have been nearly destroyed; yet he says, while they were smiting, he himself was left. They think the word compounded of the past and future tense, because there can be no grammatical reason that the word should be one and single. Indeed the word seems compounded of the first and third persons, as if he would say that he was left alone when all the rest were perishing. Yet there is no ambiguity in the sense; for it signifies that the Chaldeans had so attacked them everywhere, that they left none remaining. Since, therefore, they raged so savagely against the whole multitude, the Prophet seemed to himself to remain alone, as if God had snatched him from the horrible burning, by which he wished the whole people to be consumed and perish. Now if any one should object, that they were not all slain, the answer is, that a slaughter took place which almost destroyed the name of the people; then the survivors were like the dead, because exile was worse to them than death itself. Lastly, we must remark that the prophecy was extended to the last penalty, which at length awaits the ungodly, although God connives at them for a time, or merely chastises them moderately.

In fine, the slaughter of the city was shown to the Prophet as if all the citizens had utterly perished. And so God wished to show how terrible a destruction pressed upon the people, and yet no one feared it. Now as the Prophet fell upon his face, it was a testimony of the human affection, by which he instructed the people although unworthy. Hence he fell upon his face as a mediator, for we know that when the faithful ask pardon of God, they fall upon their face. They are said also to pour forth their prayers for the sake of humility, because they are unworthy to direct their prayers and words upwards. (Psalms 102:1.) Therefore Ezekiel shows that he interceded for the safety of the people. And truly God was unwilling that his servants, under pretense of zeal, should cast off all sense of humanity, so that the slaughter of the people should be their play and joke. We have seen how anxiously Jeremiah prayed for the people, so that he was at length entirely overwhelmed with grief; for he wished, as we see in the ninth chapter, that his eyes flowed down as fountains. (Jeremiah 9:1.) Hence the Prophets, although they were God’s heralds to promulgate his wrath, yet had not altogether put off all care and anxiety; for when they seemed to be hostile to the people they pitied them. And to this end Ezekiel fell on his face before God And truly that was a grievous trial, which he did not disguise; for he complains that a populous city was destroyed, and women and boys slain promiscuously with men. But he lays before God his own covenant, as if he said, even if the whole world should perish, yet it was impossible for God to lose his own Church, because he had promised, that as long as the sun and moon shone in heaven, there should be a seed of the pious in the world. “They shall be my faithful witnesses in heaven,” said he. (Psalms 89:37.) The sun and moon are remaining in their place: therefore God seemed to have broken his covenant when he destroyed the whole people. This is the reason why the Prophet lies on his face, as if astonished, and exclaims with vehemence, Alas! O Lord God, wilt thou destroy the remnant of Israel by pouring forth thine anger? that is, whilst thou so purest forth thine anger against Jerusalem — for that city remained as a testimony of God’s covenant; for as yet some safety could be hoped for; but although after it was cut off, the faithful wrestled with that temptation, yet the contest was hard and fatiguing; for no one thought that any memorial of God’s covenant could flourish when that city was extinct. For he had there chosen his seat and dwelling, and wished to be worshipped in that one place. Since, therefore, the Prophet saw that city destroyed, he broke forth into a cry, what then will become of it! For when thou hast poured forth thine anger against Jerusalem, nothing will remain left in the city. Hence also it will readily be understood, that God’s covenant was almost obliterated, and had lost all its effect. Now it follows —

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 saw that these men were slaying everyone in the temple area and that he alone remained alive. So he prostrated himself before the Lord and prayed earnestly for mercy. Would the Lord destroy even the faithful remnant of Israel in His devastating judgment of the city (cf. Genesis 18:22-33; Amos 7:1-6)? Clearly Ezekiel felt deeply for his people, sinful though they were.

Gill's Exposition of the Whole Bible

And it came to pass, while they were slaying them,.... That were in the city:

and I was left; in the temple; and the only one that was left there, the rest were slain; for there were none marked in the temple, only in the city, Ezekiel 9:4;

that I fell upon my face; as a supplicant, with great humility:

and cried, and said; being greatly distressed with this awful providence:

ah, Lord God! wilt thou destroy all the residue of Israel; the ten tribes had been carried captive before; there only remained the two tribes of Judah and Benjamin, and these were now threatened with an utter destruction:

in thy pouring out of thy fury upon Jerusalem? shown in the destruction of men, both in the city and temple, by famine, pestilence, and sword.

Henry's Complete Commentary on the Bible

      5 And to the others he said in mine hearing, Go ye after him through the city, and smite: let not your eye spare, neither have ye pity:   6 Slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at my sanctuary. Then they began at the ancient men which were before the house.   7 And he said unto them, Defile the house, and fill the courts with the slain: go ye forth. And they went forth, and slew in the city.   8 And it came to pass, while they were slaying them, and I was left, that I fell upon my face, and cried, and said, Ah Lord GOD! wilt thou destroy all the residue of Israel in thy pouring out of thy fury upon Jerusalem?   9 Then said he unto me, The iniquity of the house of Israel and Judah is exceeding great, and the land is full of blood, and the city full of perverseness: for they say, The LORD hath forsaken the earth, and the LORD seeth not.   10 And as for me also, mine eye shall not spare, neither will I have pity, but I will recompense their way upon their head.   11 And, behold, the man clothed with linen, which had the inkhorn by his side, reported the matter, saying, I have done as thou hast commanded me.

      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,Matthew 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 (Ezekiel 9:5; Ezekiel 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,Jeremiah 48:10. None need to be more merciful than God is; and he had said (Ezekiel 8:18; Ezekiel 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 (Jeremiah 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 (Ezekiel 9:6; Ezekiel 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 judgments are abroad they commonly begin at the house of God,1 Peter 4:17. You only have I known, and therefore I will punish you,Amos 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 (Ezekiel 9:7; Ezekiel 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, Exodus 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,1 Kings 2:30; 1 Kings 2:31. There the blood of one of God's prophets had been shed (Matthew 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, Psalms 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,Ezekiel 9:6; Ezekiel 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 (Ezekiel 8:12; Ezekiel 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 judgments 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 (Ezekiel 9:8; Ezekiel 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,Psalms 91:7; Psalms 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 judgments 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, Psalms 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,Revelation 19:1; Revelation 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 judgments,Jeremiah 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, Ezekiel 9:9; Ezekiel 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, Ezekiel 8:12; Ezekiel 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 (Ezekiel 9:10; Ezekiel 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 (Ezekiel 9:11; Ezekiel 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.

Spurgeon's Verse Expositions of the Bible

Spared!

by C. H. SPURGEON (1834-1892) Winter of 1860-1861

"I was left." Ezekiel 9:8 .

The vision of Ezekiel which is recorded in the previous chapter, brought to light the abominations of the house of Judah. The' vision which follows in this chapter shows the terrible retribution that the Lord God brought upon the guilty nation, beginning at Jerusalem. He beheld the slaughtermen come forth with their weapons, he marked them begin the destroying work at the gate of the temple, he saw them proceed through the main streets, and not omit a single lane; they slew utterly all those who were not marked with the mark of the writer's inkhorn on their brow. He stood alone, that prophet of the Lord, himself spared in the midst of universal carnage; and as the carcasses fell at his feet, and the bodies stained with gore lay all around him, he said, "I was left." He stood alive amongst the dead, because he was found faithful among the faithless; he survived in the midst of universal destruction, because he had served his God in the midst of universal depravity. We shall now take the sentence apart altogether from Ezekiel's vision, and appropriate it to ourselves; and I think, when we read it over, and repeat it, "I was left," it very naturally invites us to take a retrospect of the past, very readily also it suggests a prospect of the future, and, I think, it permits also a terrible contrast in reserve for the impenitent. I. First of all, then, my brethren, we have here a pathetic reflection, which seems to invite us to take A SOLEMN RETROSPECT: "I was left." You remember, many of you, times of sickness, when cholera was in your streets. You may forget that season of pestilence, but I never can; when the duties of my pastorate called me continually to walk among your terror-stricken households, and to see the dying and the dead. Impressed upon my young heart must ever remain some of those sad scenes I witnessed when I first came to this metropolis, and was rather employed at that time to bury the dead than to bless the living. Some of you have passed through not only one season of cholera, but many, and you have been present, too, perhaps, in climates where fever has prostrated its hundreds, and where the plague and other dire diseases have emptied out their quivers, and every arrow has found its mark in the heart of some one of your Companions. Yet you have been left. You walked among the graves, but you did not stumble into them. Fierce and fatal maladies lurked in your path, but they were not allowed to devour you. The bullets of death whistled by your ears, and yet you stood alive, for his bullet had no billet for your heart. You can look back, some of you, through fifty, sixty, seventy years. Your bald and grey heads tell the story that you are no more raw recruits in the warfare of life. You have become veterans, if not invalids in the army. You are ready to retire, to put off your armor, and give place to others. Look back, brethren, I say, you who have come into the sere and yellow leaf; remember the many seasons in which you have seen death hailing multitudes about you; and think, "I was left." And we, too, who are younger, in whose veins our blood still leaps in vigor, can remember times of peril, when thousands fell about us, yet we can say, in God's house, with great emphasis, "I was left," reserved, great God, when many others perished; sustained, standing on the rock of life when the waves of death dashed about me, the spray fell heavily upon me, and my body was saturated with disease and pain, yet am I still alive, permitted still to mingle with the busy tribes of men. Now, then, what does such a retrospect as this suggest? Ought we not each one of us to ask the question, What was I spared for? Why was I left? Many of you were, at that time, and some of you even now are, dead in trespasses and sins! You were not spared because of your fruitfulness, for you brought forth nothing but the grapes of Gomorrah. Certainly God did not stay his sword because of anything good in you. A multitude of clamorous evils in your disposition, if not in your conduct, might well have demanded your summary execution. You were spared. Let me ask you why? Was it that mercy might yet visit you, that grace might yet renew your soul? Have you found it so? Has sovereign grace overcome you, beaten down your prejudices, thawed your icy heart, broken your stony will in pieces? Say, sinner, in looking back upon the times when you have been left, were you spared in order that you might be saved with a great salvation? And if you cannot say, "Yes," to that question, let me ask you whether it may not be so yet? Soul, why has God spared you so long, while you are yet his enemy, a stranger to him, and far off from him by wicked works? Or, on the contrary, has he spared you I tremble at the bare mention of the possibility, has he prolonged your days to develop your propensities, that you may grow riper for damnation, that you may fill up your measure of crying iniquity, and then go down to the pit a sinner seared and dry, like wood that is ready for the fire? Can it be so? Shall these spared moments be spoiled by more misdemeanors, or shall they be given up to repentance and to prayer! Will you now, ere the last of your sins shall set in everlasting darkness, will you now look unto him? If so, you will have reason to bless God, through all eternity that you were left, because you were left that you might yet seek and might yet find him who is the Savior of sinners. Do I speak to many of you who are Christians, who, too, have been left? When better saints than you were snatched away from earthly ties and creature kindred, when brighter stars than you were enclouded in night, were you permitted still to shine with your poor flickering ray? Why was it, great God? Why am I now left? Let me ask myself that question. In sparing me so long, my Lord, hast thou not something more for me to do? Is there not some purpose, as yet unconceived in my soul, which thou wilt yet suggest to me, and to carry out which thou wilt yet give me grace and strength, and spare me a little while longer? Am I yet immortal or shielded at least from every arrow of death, because my work is incomplete? Is the tale of my years prolonged because the full tale of the bricks hath not yet been made up? Then show me what thou wouldst have me do? Since thus I have been left, help me to feel myself a specially consecrated man, left for a purpose, reserved for some end, else I had been worms many years ago, and my body had crumbled hack to its mother earth. Christian, I say, always be asking yourself this question; but especially be asking it when you are preserved in times of more than ordinary sickness and mortality. If I am left, why am I left? Why am I not taken home to heaven? Why do I not enter into my rest? Great Lord and Master, show me what thou wouldst have me do, and give me grace and strength to do it. Let us change the retrospect for a moment, and look upon the sparing mercy of God in another light. "I was left." Some of you now present, whose history I well know, can say, "I was left," and say it with peculiar emphasis. You were born of ungodly parents; the earliest words you can recollect were base and blasphemous, too bad to repeat. You can remember how the first breath your infant lungs received was tainted air, the air of vice, of sin, and iniquity. You grew up, you and your brothers and your sisters, side by side; you filled the home with sin, you went on together in your youthful crimes, and encouraged each other in evil habits. Thus you grew up to manhood, and then you were banded together in ties of obliquity as well as in ties of consanguinity. You added to your number; you took in fresh associates. As your family circle increased, so did the flagrancy of your conduct. You all conspired to break the Sabbath; you devised the same scheme, and perpetrated the same improprieties. Perhaps you can recollect the time when Sunday invitations used always to be sent a sneer at godliness was couched in the invitations. You recollect how one and another of your old comrades died; you followed them to their graves, and your merriment was checked a little while, but it soon broke out again. Then a sister died, steeped to the mouth in infidelity; after that, a brother was taken; he had no hope in his death, all was darkness and despair before him. And so, sinner, thou hast outlived all thy comrades. If thou art inclined to go to hell, thou must go there along a beaten track: a path which, as thou lookest back upon the way thou hast trodden, is stained with blood; for thou canst remember how all that have been before thee have gone to the long home in dismal gloom, without a glimpse or ray of joy. And now thou art left, sinner; and, blessed be God, it may be you can say, "Yes, and I am not only left, but I am here in the house of prayer; and if I know my own heart, there is nothing I should hate so much as to live my old life over again. Here I am, and I never believed I should ever be here. I look back with mournfulness indeed upon those who have departed; but, though mourning them, I express my gratitude to God that I am not in torments, not in hell, but still here; yea, not only here, but having a hope that I shall one day see the face of Christ, and stand amidst blazing worlds robed in his righteousness and preserved by his love." You have been left, then; and what ought you to say? Ought you to boast? Oh, no; be doubly humble! Should you take the glory to yourself? No; put the crown upon the head of free, rich, undeserved grace. And what should you do above all other men? Why, you should be doubly pledged to serve Christ. As you have served the devil through thick and thin, until you came to serve him alone, and your company had all departed, so, by divine grace, may you be pledged to Christ, to follow him, though all the world should despise him, and to hold on to the end, until, if every professor should be an apostate, it might yet be said of you at the last, "He was left; he stood alone in sin while his comrades died and then he stood alone in Christ when his companions deserted him." Thus of you it should ever be' said, "He was left." This suggests also one more form of the same retrospect. What a special providence has watched over some of us, and guarded our feeble frames! There are some of you, in particular, who have been left to such an age that, as you look back upon your youthful days, you recall far more of kinsfolk in the tomb than remain in the world, more under the earth than above it. In your dreams you are the associates of the dead. Still you are left. Preserved amidst a thousand dangers of infancy, then kept in youth, steered safely over the shoals and quicksand's of an immature age, and over the rocks and reefs of manhood, you have been brought past the ordinary period of mortal life, and yet you are still here. Seventy years exposed to perpetual death, and yet preserved till you have come almost, perhaps, to your fourscore years. You have been left, my dear brother, and why are you left? Why is it that brothers and sisters are all gone? Why is it that the ranks of your old schoolmates have gradually thinned? You cannot recollect one, now alive, who was your companion in youth. How is it that now, you, who have lived in a certain quarter so long, see new names there on all the shop doors, new faces in the street, and everything new to what you once saw in your young days? Why are you spared'? Are you an unconverted man? Are you an unconverted woman! To what end are you spared? Is it that you may at the eleventh hour be saved? God grant it may be so! Or art thou spared till thou shalt have sinned thyself into the lowest depths of hell, that thou mayest go there the most aggravated sinner because of oft-repeated warnings as often neglected; art thou spared for this, or is it that thou mayest yet be saved'? But art thou a Christian? Then it is not hard for thee to answer the question, Why art thou spared?" I do not believe there is an old woman on earth, living in the most obscure cot in England, and sitting this very night in the dark garret, with her candle gone out, without means to buy another, I do not believe that old woman would be kept out of heaven five minutes unless God had something for her to do on earth; and I do not think that you grey-headed man would still be preserved here unless there was somewhat for him to do. Tell it out, tell it out, thou aged man; tell the story of that preserving grace which has kept thee up till now. Tell to thy children and to thy children's children what a God he is whom thou hast trusted. Stand up as a hoary patriarch, and tell how he delivered thee in six troubles, and in seven suffered no evil to touch thee, and bear to coming generations thy faithful witness that his word is true, and that his promise cannot fail. Lean on thy staff, and say, ere thou diest in the midst of thy family, "Not one good thing hath failed of all that the Lord God hath promised." Let thy ripe days bring forth a mellow testimony to his love; and as thou hast more and more advanced in years, so be thou more and more advanced in knowledge and in confirmed assurance of the immutability of his counsel, the truthfulness of his oath, the preciousness of his blood, and the sureness of the salvation of all those who put their trust in him. Then shall we know that thou art spared for a high and noble purpose indeed. Thou shalt say it with tears of gratitude, and we will listen with smiles of joy, "I was left." II. I must rather suggest these retrospect's than follow them up, though, did time permit, we might well enlarge abundantly, and therefore I must hurry on to invite you to A PROSPECT. You and I shall soon pass out of this world into another. This life is, as it were, but the ferry boat; we are being carried across, and we shall soon come to the true shore, the real terra firma, for here there is nothing that is substantial. When we shall come into that next world, we have to expect, by-and-by, a resurrection both of the just and of the unjust; and in that solemn day we are to expect that all that dwell upon the face of the earth shall be gathered together in one place. And he shall come, who came once to suffer, he shall come to judge the world in righteousness, and the people in equity. He who came as an infant shall come as the Infinite. He who lay wrapped in swaddling bands shall come girt about the paps with a golden girdle, with a rainbow wreath, and robes of storm. There shall we all stand, a vast, innumerable company; earth shall be crowned from her valley's deepest base to the mountains summit, and the sea's waves shall become the solid standing-place of men and women who have slept beneath its torrents. Then shall every eye be fixed on him, and every ear shall be open to him, and every heart shall watch with solemn awe and dread suspense for the transactions of that greatest of all days, that day of days, that sealing up of the ages, that completing of the dispensation. In solemn pomp the Savior comes, and his angels with him. You hear his voice as he cries, "Gather together the tares in bundles to burn them." Behold the reapers, how they come with wings of fire! See how they grasp their sharp sickles, which have long been grinding upon the mill tone of God's longsuffering, but have become sharpened at the last. Do you see them as they approach'? There they are mowing down a nation with their sickles. The vile idolaters have just now fallen, and yonder a family of blasphemers has been crushed beneath the feet of the reapers. See there a bundle of drunkards being carried away upon the reapers shoulders to the great blazing fire. See again, in another place, the whoremonger, the adulterer, the unchaste, and such like, tied up in vast bundles, bundles the withs of which shall never be rent, and see them cast into the fire, and see how they blaze in the unutterable torments of that pit: and shall I be left? Great God, shall I stand there wrapped in his righteousness alone, the righteousness of him who sits as my Judge erect upon the judgment seat! Shall I, when the wicked shall cry, "Rocks, hide us; mountains, on us fall;" gaze upon him; shall this eye look up, shall this face dare to turn itself to the face of him that sits upon the throne I Shall I stand calm and unmoved amidst universal terror and dismay? Shall I be numbered with the goodly company, who, clothed with the white linen which is the righteousness of the saints, shall await the shock, shall see the wicked hurled to destruction, and feel and know themselves secure? Shall it be so or shall I be bound up in a bundle to burn, and swept away for ever by the breath of God's nostrils, like the chaff driven before the wind? It must be one or the other; which shall it be? Can I answer that question? Can I tell? I can tell it, tell it now, for I have in this very chapter that which teaches me how to judge myself. They who are preserved have the mark on their foreheads, and they have a character as well as a mark, and their character is, that they sigh and cry for all the abominations of the wicked. Then, if I hate sin, and if I sigh because others love it, if I cry because I myself through infirmity fall into it, if the sin of myself and the sin of others is a constant source of grief and vexation of spirit to me, then have I that mark and evidence of those who shall neither sigh nor cry in the world to come, for sorrow and sighing shall flee away. Have I the blood-mark on my brow to day? Say, my soul, hast thou put thy trust in Jesus Christ alone, and a the fruit of that faith, has thy faith learned how to love, not only him that saved thee, but others, too, who as yet are unsaved? And do I sigh and cry within while I bear the blood-mark without! Come brother, sister, answer this for thyself, I charge thee; I charge thee do so, by the tottering earth, and by the ruined pillars of heaven, that shall surely shake; I pray thee, by the cherubim and seraphim that shall be before the throne of the great Judge; by the blazing lightning's, that shall then illumine the thick darkness, and make the sun amazed, and turn the moon into blood; by him whose tongue is like a flame, like a sword of fire; by him who shall judge thee, and try thee, and read thy heart, and declare thy ways, and divide unto thee thine eternal portion; I conjure thee, by the certainties of death, by the sureness of judgment, by the glories of heaven, by the solemnities of hell, I beseech, implore, command, entreat thee, ask thyself now, 'Shall I be left? Do I believe in Christ'? Have I been born again! Have I a new heart and a right spirit'? Or, am I still what I always was, God's enemy, Christ's despiser, cursed by the law, cast out from the gospel, without God and without hope, a stranger to the commonwealth of Israel?" I cannot speak to thee as earnestly as I would to God that I could. I want to thrust this question into your very loins, and stir up your heart's deepest thoughts with it. Sinner, what will become of thee when God shall winnow the chaff from the wheat, what will be thy portion then! Thou that standest in the aisle yonder, what will be thy portion, thou who art crowded there, what will thy portion be, when he shall come, and nothing shall escape his eye? Say, shalt thou hear him? Say, and shall thy heart-strings crack whilst he utters the thundering sound, "Depart, ye cursed;" or shall it be thy happy lot thy soul transported all the while with bliss unutterable to hear him say, "Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world"? Our text reveals a prospect, I pray you to look at it, gaze across the narrow stream of death, and say. "Shall I be left?"

"When thou, my righteous Judge, shalt come, To fetch thy ransomed people home, Shall I among them stand? Shall such a worthless worm as I, Who sometimes am afraid to die, Be found at thy right hand?

"I love to meet among them now, Before thy gracious feet to bow, Though vilest of them all: But can I bear the piercing thought, What if my name should be left out, When thou for them shalt call?

"Prevent, prevent it by thy grace; Be thou, dear Lord, my hiding-place, In this the accepted day: Thy pardoning voice, oh let me hear! To still my unbelieving fear Nor let me fall, I pray."

III. But now we come to A TERRIBLE CONTRAST, which I think is suggested in the text: "I was left." Then there will be some that will not be left in the sense we have been speaking of, and yet who will be left after another and more dreadful manner. They will be left by mercy, forsaken by hope, given up by friends, and become a prey to the implacable fury, to the sudden, infinite, and unmitigated severity and justice of an angry God. But they will not be left or exempted from judgment, for the sword shall find them out, the vials of Jehovah shall reach even to their heart. And that flame, the pile whereof is wood, and much smoke, shall suddenly devour them and that without remedy. Sinner, thou shalt be left. I say, thou shalt be left of all those fond joys that thou huggest now, left of that pride which now steels thy heart; thou wilt be low enough then. Thou wilt be left of that iron constitution which now seems to repel the darts of death. Thou shalt be left of those companions of thine that entice thee on to sin, and harden thee in iniquity. Thou shalt be left by those who promise to be thy helpers at the last. They shall need helpers themselves, and the strong man shall fail. Thou shalt be left, then, of that pleasing fancy of thine, and of that merry wit which can make sport of Bible truths, and mock at divine solemnities. Thou shalt be left, then, of all thy buoyant hopes, and of all thy imaginary delights. Thou shalt be left of that sweet angel, Hope, who never forsaketh any but those who are condemned to hell. Thou shalt be left of God's Spirit, who sometimes now pleads with thee. Thou shalt be left of Jesus Christ, whose gospel hath been so often preached, in thine ear. Thou shalt be left of God the Father; he shall shut his eyes of pity against thee, his bowels of compassion shall no more yearn over thee; nor shall his heart regard thy cries. Thou shalt be left; but, oh! again I tell thee, thou shalt not be left as one who hath escaped; for, when the earth shall open to swallow up the wicked, it shall open at thy feet, and swallow thee up. When the fiery thunderbolt shall pursue the spirit that falls into the pit that is bottomless, it shall pursue thee, and reach thee, and find thee. When God rendeth the wicked in pieces, and there shall be none to deliver, he shall rend thee in pieces; he shall be unto thee as a consuming fire, thy conscience shall be full of gall, thy heart shall be drunken with bitterness, thy teeth shall be broken even as with gravel stones, thy hopes given with his hot thunderbolts, and all thy joys withered and blasted by his breath. O careless sinner, mad sinner, thou who art dashing thyself now downward to destruction, why wilt thou play the fool at this rate'? There are cheaper ways of making sport for thyself than this. Dash thy head against the wall; go scrabble there, and, like David, let thy spittle fall upon thy beard, but let not thy sin fall upon thy conscience, and let not thy despite of Christ be like a millstone hanged about thy neck, with which thou shalt be cast into the sea for ever. Be wise, I pray thee. O Lord, make the sinner wise; hush his madness for a while; let him be sober, and hear the voice of reason; let him be still, and hear the voice of conscience; let him be obedient, and hear the voice of Scripture! "Thus saith the Lord, because I will do this, consider thy ways." "Prepare to meet thy God, O Israel." "Set thine house in order, for thou shalt die, and not live." "Believe on the Lord Jesus Christ, and thou shalt be saved." I do feel that I have a message for someone tonight. Though there may be some who think the sermon not appropriate to a congregation where there is so large a proportion of converted men and women, yet what a large proportion of ungodly ones there is here, too! I know that you come here, many of you, to hear some funny tale, or to catch at some strange, extravagant speech of one whom you repute to he an eccentric man. Ah, well, he is eccentric, and hopes to be so till he dies; but it is simply eccentric in being in earnest, and wanting to win souls! O poor sinners, there is no odd tale I would not tell if I thought it would be blessed to you! There is no grotesque language, which I would not use, however it might be thrown back at me again, if I thought it might but be serviceable to you. I set not my account to be thought a fine speaker; they that use fine language may dwell in the king's palaces. I speak to you as one who knows he is accountable to no man, but only to his God, as one who shall have to render his account at the last great day. And, I pray you, go not away to talk of this and that which you have remarked in my language. Think of this one thing, "Shall I be left"? Shall I be saved? Shall I be caught up and dwell with Christ in heaven, or shall I be cast down to hell for ever and ever?" Turn over these things. Think seriously of them. Hear that voice which says, "Him that cometh to me I will in nowise cast out." Give heed to the voice, which expostulates, "Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool." How else shall your life be spared when the wicked are judged? How else shall you find shelter when the tempest of divine wrath rages? How else shall you stand in the hot of the righteous at the end of the days?