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<title>Blue Letter Bible: Text Commentaries</title>
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PriorBook = 'Lamentations';
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Title = 'The Book of the Prophet Ezekiel';
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SubTitle1 = 'Commentary by A. R. FAUSSET';
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SubTitle3 = 'CHAPTER 9';
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<p id="Chapter9" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 9
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<p id="Eze9_1"><a onclick="return mV('Eze',9,'1-11');">Eze 9:1-11</a>. CONTINUATION OF THE PRECEDING VISION: THE SEALING OF THE FAITHFUL.
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<p><b>1. cried</b>—contrasted with their "cry" for mercy (<a onclick="return mV('Eze',8,18);">Eze 8:18</a>) is the "cry" here for vengeance, showing how vain was the former.
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<br><br><b>them that have charge</b>—literally, <i>officers;</i> so "officers" (<a onclick="return mV('Isa',60,17);">Isa 60:17</a>), having the city in charge, not to guard, but to punish it. The angels who as "watchers" fulfil God's judgments (<a onclick="return mV('Dan',4,13,17,23);">Dan 4:13, 17, 23</a>; <a onclick="return mV('Dan',10,20,21);">10:20-21</a>); the "princes" (<a onclick="return mV('Jer',39,3);">Jer 39:3</a>) of Nebuchadnezzar's army were under their guidance.
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<br><br><b>draw near</b>—in the <i>Hebrew</i> intensive, "to draw near quickly."
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<p id="Eze9_2"><b>2. clothed with linen</b>— (<a onclick="return mV('Dan',10,5);">Dan 10:5</a>; <a onclick="return mV('Dan',12,6,7);">12:6-7</a>). His clothing marked his office as distinct from that of the six officers of vengeance; "linen" characterized the high priest (<a onclick="return mV('Lev',16,4);">Lev 16:4</a>); emblematic of purity. The same garment is assigned to the angel of the Lord (for whom Michael is but another name) by the contemporary prophet Daniel (<a onclick="return mV('Dan',10,5);">Dan 10:5</a>; <a onclick="return mV('Dan',12,6,7);">12:6-7</a>). Therefore the intercessory High Priest in heaven must be meant (<a onclick="return mV('Zec',1,12);">Zec 1:12</a>). The six with Him are His subordinates; therefore He is said to be "among them," literally, "in the midst of them," <i>as their recognized Lord</i> (<a onclick="return mV('Hbr',1,6);">Hbr 1:6</a>). He appears as a "man," implying His incarnation; as "one" (compare <a onclick="return mV('1Ti',2,5);">1Ti 2:5</a>). Salvation is peculiarly assigned to Him, and so He bears the "inkhorn" in order to "mark" His elect (<a onclick="return mV('Eze',9,4);">Eze 9:4</a>; compare <a onclick="return mV('Exd',12,7);">Exd 12:7</a>; <a onclick="return mV('Rev',7,3);">Rev 7:3</a>; <a onclick="return mV('Rev',9,4);">9:4</a>; <a onclick="return mV('Rev',13,16,17);">13:16-17</a>; <a onclick="return mV('Rev',20,4);">20:4</a>), and to write their names in His book of life (<a onclick="return mV('Rev',13,8);">Rev 13:8</a>). As Oriental scribes suspend their inkhorn at their side in the present day, and as a "scribe of the host is found in Assyrian inscriptions accompanying the host" to number the heads of the slain, so He stands ready for the work before Him. "The higher gate" was probably where now the gate of Damascus is. The six with Him make up the sacred and perfect number, <i>seven</i> (<a onclick="return mV('Zec',3,9);">Zec 3:9</a>; <a onclick="return mV('Rev',5,6);">Rev 5:6</a>). The executors of judgment on the wicked, in Scripture teaching, are good, not bad, angels; the bad have permitted to them the trial of the pious (<a onclick="return mV('Job',1,12);">Job 1:12</a>; <a onclick="return mV('2Cr',12,7);">2Cr 12:7</a>). The judgment is executed by Him (<a onclick="return mV('Eze',10,2,7);">Eze 10:2, 7</a>; <a onclick="return mV('Jhn',5,22,27);">Jhn 5:22, 27</a>) through the six (<a onclick="return mV('Mat',13,41);">Mat 13:41</a>; <a onclick="return mV('Mat',25,31);">25:31</a>); so beautifully does the Old Testament harmonize with the New Testament. The seven come "from the way of the north"; for it was there the idolatries were seen, and from the same quarter must proceed the judgment (Babylon lying northeast of Judea). So <a onclick="return mV('Mat',24,28);">Mat 24:28</a>.
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<br><br><b>stood</b>—the attitude of waiting reverently for Jehovah's commands.
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<br><br><b>brazen altar</b>—the altar of burnt offerings, not the altar of incense, which was <i>of gold.</i> They "stood" there to imply reverent obedience; for there God gave His answers to prayer [CALVIN]; also as being about to slay victims to God's justice, they stand where sacrifices are usually slain [GROTIUS], (<a onclick="return mV('Eze',39,17);">Eze 39:17</a>; <a onclick="return mV('Isa',34,6);">Isa 34:6</a>; <a onclick="return mV('Jer',12,3);">Jer 12:3</a>; <a onclick="return mV('Jer',46,10);">46:10</a>).
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<p id="Eze9_3"><b>3. glory of...God</b>—which had heretofore, as a bright cloud, rested on the mercy seat between the cherubim in the holy of holies (<a onclick="return mV('2Sa',6,2);">2Sa 6:2</a>; <a onclick="return mV('Psa',80,1);">Psa 80:1</a>); its departure was the presage of the temple being given up to ruin; its going from the inner sanctuary to the threshold without, towards the officers standing at the altar outside, was in order to give them the commission of vengeance.
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<p id="Eze9_4"><b>4. midst of...city...midst of Jerusalem</b>—This twofold designation marks more emphatically the scene of the divine judgments.
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<br><br><b>a mark</b>—literally, the <i>Hebrew</i> letter <i>Tau,</i> the last in the alphabet, used as a <i>mark</i> ("my sign," <a onclick="return mV('Job',31,35);">Job 31:35</a>, <i>Margin</i>); literally, <i>Tau;</i> originally written in the form of a <i>cross,</i> which TERTULLIAN explains as referring to the badge and only means of salvation, the cross of Christ. But nowhere in Scripture are the words which are now employed as names of letters used to denote the letters themselves or their figures [VITRINGA]. The noun here is cognate to the verb, "<i>mark a mark.</i>" So in <a onclick="return mV('Rev',7,3);">Rev 7:3</a> no particular mark is specified. We <i>seal</i> what we wish to guard securely. When all things else on earth are confounded, God will secure His people from the common ruin. God gives the <i>first</i> charge as to their safety before He orders the punishment of the rest (<a onclick="return mV('Psa',31,20);">Psa 31:20</a>; <a onclick="return mV('Isa',26,20,21);">Isa 26:20-21</a>). So in the case of Lot and Sodom (<a onclick="return mV('Gen',19,22);">Gen 19:22</a>); also the Egyptian first-born were not slain till Israel had time to sprinkle the blood-mark, ensuring their safety (compare <a onclick="return mV('Rev',7,3);">Rev 7:3</a>; <a onclick="return mV('Amo',9,9);">Amo 9:9</a>). So the early Christians had Pella provided as a refuge for them, before the destruction of Jerusalem.
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<br><br><b>upon the foreheads</b>—the most conspicuous part of the person, to imply how their safety would be manifested to all (compare <a onclick="return mV('Jer',15,11);">Jer 15:11</a>; <a onclick="return mV('Jer',39,'11-18');">39:11-18</a>). It was customary thus to mark worshippers (<a onclick="return mV('Rev',13,16);">Rev 13:16</a>; <a onclick="return mV('Rev',13,1,9);">14:1, 9</a>) and servants. So the Church of England marks the forehead with the sign of the cross in baptizing. At the exodus the mark was on the <i>houses,</i> for then it was families; here, it is on the <i>foreheads,</i> for it is individuals whose safety is guaranteed.
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<br><br><b>sigh and...cry</b>—similarly sounding verbs in <i>Hebrew,</i> as in <i>English Version,</i> expressing the prolonged sound of their grief. "Sigh" implies their <i>inward grief</i> ("groanings which cannot be uttered," <a onclick="return mV('Rom',8,26);">Rom 8:26</a>); "cry," the outward expression of it. So Lot (<a onclick="return mV('2Pe',2,7,8);">2Pe 2:7-8</a>). Tenderness should characterize the man of God, not harsh sternness in opposing the ungodly (<a onclick="return mV('Psa',119,53,136);">Psa 119:53, 136</a>; <a onclick="return mV('Jer',13,17);">Jer 13:17</a>; <a onclick="return mV('2Cr',12,21);">2Cr 12:21</a>); at the same time zeal for the honor of God (<a onclick="return mV('Psa',69,9,10);">Psa 69:9-10</a>; <a onclick="return mV('1Jo',5,19);">1Jo 5:19</a>).
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<p id="Eze9_5"><b>5. the others</b>—the six officers of judgment (<a onclick="return mV('Eze',9,2);">Eze 9:2</a>).
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<p id="Eze9_6"><b>6. come not near any...upon whom...mark</b>— (<a onclick="return mV('Rev',9,4);">Rev 9:4</a>). It may be objected that Daniel, Jeremiah, and others were carried away, whereas many of the vilest were left in the land. But God does not promise believers exemption from all suffering, but only from what will prove really and lastingly hurtful to them. His sparing the ungodly turns to their destruction and leaves them without excuse [CALVIN]. However, the prophecy waits a fuller and final fulfilment, for <a onclick="return mV('Rev',7,'3-8');">Rev 7:3-8</a>, in ages long after Babylon, foretells, as still future, the same sealing of a remnant (one hundred forty-four thousand) of Israel previous to the final outpouring of wrath on the rest of the nation; the correspondence is exact; the same pouring of fire from the altar follows the marking of the remnant in both (compare <a onclick="return mV('Rev',8,5);">Rev 8:5</a>, with <a onclick="return mV('Eze',10,2);">Eze 10:2</a>). So <a onclick="return mV('Zec',13,9);">Zec 13:9</a>; <a onclick="return mV('Zec',14,2);">14:2</a>, distinguish the remnant from the rest of Israel.
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<br><br><b>begin at...sanctuary</b>—For in it the greatest abominations had been committed; it had lost the reality of consecration by the blood of victims sacrificed to idols; it must, therefore, lose its semblance by the dead bodies of the slain idolaters (<a onclick="return mV('Eze',9,7);">Eze 9:7</a>). God's heaviest wrath falls on those who have sinned against the highest privileges; these are made to feel it first (<a onclick="return mV('1Pe',4,17,18);">1Pe 4:17-18</a>). He hates sin most in those nearest to Him; for example, the priests, etc.
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<br><br><b>ancient men</b>—the seventy elders.
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<p id="Eze9_8"><b>8. I was left</b>—literally "there was left I." So universal seemed the slaughter that Ezekiel thought himself the only one left [CALVIN]. He was the only one left <i>of the priests</i> "in the sanctuary."
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<br><br><b>fell upon my face</b>—to intercede for his countrymen (so <a onclick="return mV('Num',16,22);">Num 16:22</a>).
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<br><br><b>all the residue</b>—a plea drawn from God's covenant promise to save the elect <i>remnant.</i>
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<p id="Eze9_9"><b>9. exceeding</b>—literally, "very, very"; doubled.
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<br><br><b>perverseness</b>—"apostasy" [GROTIUS]; or, "wresting aside of justice."
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<br><br><b>Lord...forsaken...earth...seeth not</b>—The order is reversed from <a onclick="return mV('Eze',8,12);">Eze 8:12</a>. There they speak of His neglect of His people in their misery; here they go farther and deny His providence (<a onclick="return mV('Psa',10,11);">Psa 10:11</a>), so that they may sin fearlessly. God, in answer to Ezekiel's question (<a onclick="return mV('Eze',9,8);">Eze 9:8</a>), leaves the difficulty unsolved; He merely vindicates His justice by showing it did not exceed their sin: He would have us humbly acquiesce in His judgments, and wait and trust.
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<p id="Eze9_10"><b>10. mine eye</b>—to show them their mistake in saying, "The Lord <i>seeth</i> not."
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<br><br><b>recompense their way upon their head</b>— (<a onclick="return mV('Pro',1,31);">Pro 1:31</a>). Retribution in kind.
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<p id="Eze9_11"><b>11. I have done as thou hast commanded</b>—The characteristic of Messiah (<a onclick="return mV('Jhn',17,4);">Jhn 17:4</a>). So the angels (<a onclick="return mV('Psa',103,21);">Psa 103:21</a>); and the apostles report their fulfilment of their orders (<a onclick="return mV('Mar',6,30);">Mar 6:30</a>).
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