Ezekiel 8:9–9:11

Here we have, I. More and greater abominations discovered to the prophet. He thought that what he had seen was bad enough and yet (Eze 8:13): Turn thyself again, and thou shalt see yet greater abominations, and greater still, Eze 8:15, as before, Eze 8:6. There are those who live in retirement who do no think what wickedness there is in this world; and the more we converse with it, and the further we go abroad into it, the more corrupt we see it. When we have seen that which is bad we may have our wonder at it made to cease by the discovery of that which, upon some account or other, is a great deal worse. We shall find it so in examining our own hearts and searching into them; there is a world of iniquity in them, a great abundance and variety of abominations, and, when we have found out much amiss, still we shall find more; for the heart is desperately wicked, who can know it perfectly? Now the abominations here discovered were, 1. Women weeping for Tammuz, Eze 8:14. An abominable thing indeed, that any should choose rather to serve an idol in tears than to serve the true God with joyfulness and gladness of heart! Yet such absurdities as these are those guilty of who follow after lying vanities and forsake their own mercies. Some think it was for Adonis, an idol among the Greeks, other for Osiris, an idol of the Egyptians, that they shed these tears. The image, they say, was made to weep, and then the worshippers wept with it. They bewailed the death of this Tammuz, and anon rejoiced in its returning to life again. These mourning women sat at the door of the gate of the Lord's house, and there shed their idolatrous tears, as it were in defiance of God and the sacred rites of his worship, and some think, with their idolatry, prostrating themselves also to corporeal whoredom; for these two commonly went together, and those that dishonoured the divine nature by the one were justly given up to vile affections and a reprobate sense to dishonour the human nature, which nowhere ever sunk so far below itself as in these idolatrous rites. 2. Men worshipping the sun, Eze 8:16. And this was so much the greater an abomination that it was practised in the inner court of the Lord's house at the door of the temple of the lord, between the porch and the altar. There, where the most sacred rites of their holy religion used to be performed, was this abominable wickedness committed. Justly might God in jealousy say to those who thus affronted him at his own door, as the king to Haman, Will he force the queen also before me in the house? Here were about twenty-five men giving that honour to the sun which is due to God only. Some think they were the king and his princes; it should rather seem that they were priests, for this was the court of the priests, and the proper place to find them in. Those that were entrusted with the true religion, had it committed to their care and were charged with the custody of it, they were the men that betrayed it. (1.) They turned their backs towards the temple of the Lord, resolvedly forgetting it and designedly slighting it and putting contempt upon it. Note, When men turn their backs upon God's institutions, and despise them, it is no marvel if they wander endlessly after their own inventions. Impiety is the beginning of idolatry and all iniquity. (2.) They turned their faces towards the east, and worshipped the sun, the rising sun. This was an ancient instance of idolatry; it is mentioned in Job's time (Job 31:26), and had been generally practised among the nations, some worshipping the sun under one name, others under another. These priests, finding it had antiquity and general consent and usage on its side (the two pleas which the papists use at this day in defence of their superstitious rites, and particularly this of worshipping towards the east), practised it in the court of the temple, thinking it an omission that it was not inserted in their ritual. See the folly of idolaters in worshipping that as a god, and calling it Baal - a lord, which God made to be a servant to the universe (for such the sun is, and so his name Shemesh signified, Deu 4:19), and in adoring the borrowed light and despising the Father of lights. II. The inference drawn from these discoveries (Eze 8:17): "Hast thou seen this, O son of man! and couldst thou have thought ever to see such things done in the temple of the Lord?" Now, 1. he appeals to the prophet himself concerning the heinousness of the crime. Can he think it is a light thing to the house of Judah, who know and profess better things, and are dignified with so many privileges above other nations? Is it an excusable thing in those that have God's oracles and ordinances that they commit the abominations which they commit here? Do not those deserve to suffer that thus sin? Should not such abominations as these make desolate? Dan 9:27. 2. He aggravates it from the fraud and oppression that were to be found in all parts of the nations: They have filled the land with violence. It is not strange if those that wrong God thus make no conscience of wronging one another, and with all that is sacred trample likewise upon all that is just. And their wickedness in their conversations made even the worship they paid to their own God an abomination (Isa 1:11, etc.): "They fill the land with violence, and then they return to the temple to provoke me to anger there; for even their sacrifices, instead of making an atonement, do but add to their guilt. They return to provoke me (they repeat the provocation, do it, and do it again), and, lo, they put the branch to their nose" - a proverbial expression denoting perhaps their scoffing at God and having him in derision; they snuffed at his service, as men do when they put a branch to their nose. Or it was some custom used by idolaters in honour of the idols they served. We read of garlands used in their idolatrous worships (Act 14:13), out of which every zealot took a branch which they smelled to as a nosegay. Dr. Lightfoot (Hor. Heb. in John 15.6) gives another sense of this place: They put the branch to their wrath, or to his wrath, as the Masorites read it; that is, they are still bringing more fuel (such as the withered branches of the vine) to the fire of divine wrath, which they have already kindled, as if that wrath did not burn hot enough already. Or putting the branch to the nose may signify the giving of a very great affront and provocation either to God or man; they are an abusive generation of men. 3. he passes sentence upon them that they shall be utterly cut off: Therefore, because they are thus furiously bent upon sin, I will also deal in fury with them, Eze 8:18. They filled the land with their violence, and God will fill it with the violence of their enemies; and he will not lend a favourable ear to the suggestions either, (1.) Of his own pity: My eye shall not spare, neither will I have pity; repentance shall be hidden from his eyes; or, (2.) Of their prayers: Though they cry in my ears with a loud voice, yet will I not hear them; for still their sins cry more loudly for vengeance than their prayers cry for mercy. God will now be as deaf to their prayers as their own idols were, on whom they cried aloud, but in vain, Kg1 18:26. Time was when God was ready to hear even before they cried and to answer while they were yet speaking; but now they shall seek me early and not find me, Pro 1:28. It is not the loud voice, but the upright heart, that God will regard.

Ezekiel 8:12 12. Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The LORD seeth us not; the LORD hath forsaken the earth. 12. Et dixit mihi, An vidisti, fili hominis, quae seniores domus Israel faciunt in tenebris, [182] quisque in absconditis [183] imaginationis suae? qui dicunt, non rider nos Iehovah, deseruit Iehovah terram. Again God questions his servant: we have explained the reason -- that he may pass sentence as a judge on his own people, whence it may be more clearly evident that those who had provoked God were unworthy of any pardon. Thou seest, says he, what the elders do? Through a feeling of honor he does not here name these elders of the house of Israel, but rather reproves their ingratitude, because they so drive others with them into alliance with their impiety. For elders ought to show the way to others. Since, therefore, the profanation of the worship of God took its origin from them, hence their disgrace is increased, and they were worthy of greater reproach. Seest thou, says he, what they do in darkness? From this word I gather that the place was remote from public observation; for there were near the floor of the Temple many cells and many chambers, as we see in Jeremiah. (Jeremiah 20:2; 1 Kings 6:5.) Since, then, the ciders had their apartments there, it is not surprising that a place was shown to the Prophet which they had so stained with their paintings. But he says that they did it in darkness, because they kept secret their sacred rites; as also there were mysteries among profane nations, which were not open to any but the initiated. Since therefore the multitude was not thought worthy of those mysteries, it is therefore probable that the place among the Jews of which the Prophet speaks was like a small chapel, which the elders, and those who had authority among the people, retained to themselves. he adds, each within the recesses Some translate -- in the chambers of their painting; but I take the word mskyt, meshkith, for imagination, as it is also taken in other places. It properly signifies painting, but it is also transferred to the thoughts of men. Therefore when he speaks of recesses or hidden places, I do not understand chambers, though I do not deny that he alludes to those recesses by which men separate themselves from the multitude, by way of honor. In the meantime he equally reproves those tortuous and perverse counsels which the ciders of the people inwardly cherished. For those who think themselves wiser than the vulgar, have some hidden pride, and swell with concealed haughtiness; and therefore they are said by Isaiah to dig for themselves hiding-places to escape from God, while they seem to themselves cunning. (Isaiah 29:15.) Now, therefore, we see in what sense the Prophet mentions hiding-places of their imagination, namely, because they reckon such pictures the mark of the greatest and rarest prudence. This was again prodigious, that the elders so gave themselves up to foul defilements. For among profane nations no religion held the leaders and heads of the people. We shall not find, either among the Greeks or the Latins, any of the higher classes, and of the chief governors, involved in the errors of the common people, but they pretended religion, that they might hold others in obedience. They instituted, indeed, great pomp; they pretended no small degree of reverence; but when they passed their time as friends at home, they laughed at all these trifles. Since, therefore, all the ceremonies of the Gentiles were a laughing-stock to sensible men, this was indeed a detestable prodigy that the elders of the people of Israel, in a secret place, in the very recesses of their thoughts, fabricated idols for themselves. Now the cause is expressed why they heaped to themselves that multitude of gods, namely, because they thought that God no longer regarded them This passage is badly explained when interpreters think that the elders were epicureans, who dreamt that God enjoyed case and indulgence in heaven. They bring forward other passages, which seem similar but in words only, as where, in the book of Job, the impiety of the multitude is described, he says they think that God walks upon the hinges of heaven. (Job 22:14.) But the Prophet speaks more within bounds. Hence those who take this passage generally, extenuate the force of the doctrine which ought to be elicited from these words. Why, then, had the Jews fabricated so many idols for themselves? because they thought that God no longer regarded them, as I have already explained it; and this was the sign of their gross depravity; for God had chastised them in various ways: they ought to have returned into the way, yet they were so far from repenting, that they rather champed the bit, and thus persuaded themselves to seek other deities. And this impiety has occurred in all ages. At this time it clearly appears in the Papacy; nay, even the blind may even feel it with their hands. For when God afflicts these wretched ones, at first they suppliantly ask pardon; but. when he presses upon them more severely, then they begin to rage and look hither and thither, and have a common proverb -- "I know not to what saint I ought to pay my vows." Boys learn this proverb in the Papacy, and old men always have it on their lips in perplexity. Hence Ezekiel reproves this fault, when he gives this as a reason for the aged heaping up this multitude of deities -- that they thought themselves overlooked by God -- Jehovah, they say, does not see us here: they do not speak simply of God's providence, but indignantly complain of his disregard, because he did not relieve their miseries, and had deserted the land, as they afterwards explain themselves; for they immediately assert that God had deserted the land We see, therefore, that they did not speak simply against God's providence, as if he despised human things, but that they were inflamed with fury, because God's hand pressed them heavily, and they did not feel any help in him. Hence they descended to brutes, reptiles, various painting's, and all kinds of abomination, because they thought that they were worshipping in vain the one true God. It follows -- Footnotes: [182] "In darkness." -- Calvin [183] Or, "inward places." -- Calvin

Ezekiel 8:13-14 13. He said also unto me, Turn thee yet again, and thou shalt see greater abominations that they do. 13. Et dixit ad me, adhuc con-vertere, et videbis abominationes magnas quas ipsi faciunt. 14. Then he brought me to the door of the gate of the LORD'S house which was toward the north; and, behold, there sat women weeping for Tammuz. 14. Et deduxit [184] me ad ostium portae domus Iehovae quod respicit ad aquilonem: et ecce illic mulieres sedebant lugentes Thammuz. He now mentions the third kind of idolatry by which the Jews polluted the temple; for this was a kind of sin peculiar to females; and we know that they were always more addicted to such wickedness. Satan, indeed, fascinates men always more than enough, but in women recklessness reigned more than superstition. They had therefore a female worship in bewailing Thammuz. Who Thammuz was is uncertain. Jerome translates it Adonis, and Adonis was beloved by Venus, as the poets trifle; and when torn to pieces by a boar, he was turned into a flower of sweetest odor; and in honor of Venus women yearly solemnized by lamentations the death of that beautiful youth; but it is not probable that this rite prevailed in Judaea, because we do not read that this lamentation was practiced in the neighboring regions, but in Greece and Asia Minor I refer it rather to Osiris, for, as we said before, the Jews were neighbors to the Egyptians -- hence they adopted various rites from them; but we know that Osiris was yearly wept for by the Egyptians, and that great pollution occurred; for they carried the virile member on a pole in procession, and called it Phallus; [185] and women also showed their parts to the idol, as if offering themselves to debauchery. This was a most disgraceful spectacle. But I conjecture that the Jews had adopted this rite when the women bewailed Thammuz. Here also we perceive, that when once Satan has prevailed, and cast men into deep depravity, they despise all moderation, nay, are reduced to more than brutal stupor. Who would think this could occur, that women should be reduced to such a pitch of defilement, when they had been taught in the doctrine of the law from their early childhood. But when God's temple was open to such pollutions, we see the Jews so blinded by madness, that God already was showing signs of his extreme vengeance, since he had endured them up to this point. Footnotes: [184] Or, "introduced." -- Calvin [185] Herod. 2, c. 48. -- Ed. PRAYER. Grant, Almighty God, since thou hast delivered to us a sure rule of worship, which cannot deceive us, and since thy Son became for us a perfect master of all wisdom and of solid piety, that we may obediently follow whatever he prescribes for us, and turn neither to the right hand nor the left; but being content with that simplicity which we have learnt from his Gospel, may go on in the course of our holy calling, until at length, that pursuit being finished, we may arrive at the perfect state of thy glory, and may so enjoy it that we may be transformed into it, as thou hast promised us by the same Jesus Christ our Lord. -- Amen.

Ezekiel 8:15-16 15. Then said he unto me, Hast thou seen this, O son of man? Turn thee yet again, and thou shalt see greater abominations than these. 15. Et dixit mihi, Fili hominis, adhuc convertere, videbis abominationes magnas prae istis. [186] 16. And he brought me into the inner court of the LORD'S house, and, behold, at the door of the temple of the LORD, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the LORD, and their faces toward the east; and they worshipped the sun toward the east. 16. Et deduxit me in Atrium doritos Iehovae interins: et ecce ad portam Templi Iehovae inter vestibulum et inter altare, circiter viginti quinque viri, posteriora eorum versus Templum Iehovae, et facies eorum versus orientem: et ipsi adorabant in oriente Solem. Here the Prophet refers to another profanation of the temple, since the chief citizens of Jerusalem and those who ought to point out the way to others, prostituted themselves to impious worship, lie says, therefore, that he saw about five and twenty men, and it is probable, that there were as many as this among the first rank of citizens. But a certain number is put for an uncertain, and I think that the Prophet. was not so scrupulous on this point, or rather the Spirit of God, who showed that number in the vision; whatever it was, they not only worshipped the sun in private houses, but in the temple itself, and that not without gross and pointed contempt of God. For when they turned their back upon the sanctuary, they made a laughing-stock of God. It hence appears, that they were of so daring a front, that they openly boasted in their superstitions, and purposely polluted God's temple. This, indeed, was monstrous, to see the elders of the city, and those practiced in the teaching and worship of the law, so alienated from all piety as to worship the sun. For this could not happen through either error or ignorance. For God in his law when he forbids the worship of the sun and stars, adds as a reason, that the whole celestial host was created for our use. (Deuteronomy 17:3.) Since, therefore, the sun is our servant and the moon our handmaid, and the stars also were created to serve us, it is preposterous to depart from the divinely ordained order, that the sun which was given us to spend his time in our service should be to us a god. Since, therefore, God has borne witness to this in his law, there was no excuse for error when the Jews adored towards the east. Now he adds also another grosser dishonor done to God, when they turned their backs upon his sanctuary. They could, as I have said, pollute themselves at home and in conceal-merit with such defilements. But while they came of their own accord into the temple, it is just as if they provoked God by open daring, Now, when they turn their back, this is not only a foul denial but a contempt of God, as if they had said, that he was unworthy of their respect. Now, therefore, we see the whole force of the passage. But he says, turn yet again, and thou shalt see great abominations: some translate greater, as I have formerly mentioned, but I do not think it suitable. I do not contend for it, but if a reason is asked why this abomination is greater than others, it is not clear to me; hence I prefer to take it more simply in the positive degree. Nor is it an objection to this that m'lh, maleh, is added, for m is not always taken comparatively; but as I think it means only, as if God had said, you will see other abominations besides those of which mention has been already made. But he points out the place of the temple where they worshipped the sun, namely, between the porch and the altar. This was the sign of great impiety to break into the holy place, and from thence to despise God. Now we know this to be a sign of lawful adoration, when the faithful turned their eyes to the sanctuary and the ark of the covenant, but when they turned their backs upon it, there is no doubt that they professedly wished to boast in a contempt of God and the law. It already appears, that they had adopted various and numberless forms of superstition. In Egypt they had not seen the worship of the sun, nor do we read that such worship was in use in Chaldea; but because they heard that the Persians and other Orientals worshipped the sun as a god, they imitated their custom. Therefore we see, that from these people they heaped up rites for themselves, so as to make an immense assemblage. It follows -- Footnotes: [186] "Or, "besides these." -- Calvin.

Ezekiel 8:17 17. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. 17. Et dixit mihi, Vidisti-ne fili hominis? an leve est domui Iehudah, ut faciat abominationes istas quas feterunt illic? quia repleverant terrain violentia: et conversi sunt ad me provocandum: et ecce ipsi emittunt ramum [187] ad nasum suum. [188] God complains as formerly of the wickedness of the people, especially of their perfidious and wicked revolt, because they so defiled the temple which ought to be sacred to God alone. He adds besides another complaint, that they were not content in their wickedness, which tended to violate human society and common rights, and the pursuit of mutual equity, unless even religion should be weakened by them. For under the word chms, chemes, is comprehended whatever is contrary to the second table of the law. There is, therefore, a use of the figure a part for the whole, in this word chms, chemes, violence, as if he had said, they were addicted to frauds, rapine, slaughter, cruelty, perjuries, spoliations. Since, therefore, they abstained from no injustice, says God, they manifestly provoke me also: as if he had said, after being unjust towards men, they now dare to erect their horns against me. We know that God's law was comprehended in the two tables. As to the former table, it prescribes what the true and pure worship of God is. The Jews had violated the second table, since they neglected all the duties of charity, and neither equity nor uprightness flourished among them. After they had filled the land with iniquity; this was their intolerable ungodliness, that after despising men they attacked God himself. We see now the reason of the context, Is this a light thing? says he. Thereafter he had spoken of the wickedness simply and by itself, as they say, he now amplifies by comparison when he says, before this they had filled the earth with violence, but now they have turned themselves to provoke me -- behold these, he says, etc. The adverb of place must be noticed here, as I have before advised. For their impiety is the more detestable, since they broke into the temple to defile themselves with their idols. That place at least ought to remain pure and unpolluted, though the whole land had been infected with many defilements; but when not even the temple is spared, this is a sign of desperate and almost furious audacity. He, therefore, repeats the adverb which he had used before, and in the same sense. As to the latter part of the verse, some, as I have said, take hzmvrh, hez-moreh, for foulness: I know not why, for I am not aware that this noun is used elsewhere in this sense. But because nothing better occurred to them, they think it probable, and some have invented a foolish fable that they broke wind in honor of the sun, as if the noise of the belly was a grateful offering to the idol, since by this means they openly despised God. But these are conjectures. Others think more correctly who suppose this to be used metaphorically: for they were accustomed to burn incense to their idols; and so, according to them, God alludes to a pleasing and sweet odor when he names it a foul smell, as if he had said, even if the Jews pleased themselves in their superstitions, yet the incense sent forth a foetid odor and they should perceive it: for if he speaks of the nostrils it ought to be considered as a punishment. Some suppose that the relative of the third person is put for that of the first, as if God would say, to my nose or to my wrath: and they fabricate an insipid comment, that this place was changed by the Rabbins through reverence for God, as if forsooth there were not numberless passages where God pronounces in clearer words that he was disgracefully despised. But first, because this noun properly signifies a branch, and is taken in that sense in many places; then since the noun 'ph, aph, may be explained as well passively as actively, the context will flow best if we say, they put forth a branch to their wrath -- that is, to their destruction, because they provoked God. For what is the meaning of putting forth a branch, but that they heaped evil upon evil. They had violated, as I have said, the second table of the law, they were thieves, robbers, perjurers, and violent. Now at length their rage was directed against the former table of the law, so as to overthrow the whole worship of God. So therefore it will make good sense to say, that boughs were put forth -- for the singular number is taken for the plural, as often happens. Since, therefore, they so put forth boughs or budded, God says, that this should be for their destruction, because at length when he had spared them a long time, after a fit time for their punishment arrived, he would consume them. Now, therefore, we understand what the Prophet means. But if any other conjecture pleases, every one may form his own opinion; I do not contest the point, but I show what I think most probable. It follows -- Footnotes: [187] "Others translate it, a foul smell." -- Calvin. [188] "As many think, but I approve of to their own wrath,' the word wrath' being taken passively for the anger of God which they roused against themselves." -- Calvin.

Ezekiel 8:18 18. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. 18. Ego etiam [189] vicissim faciam in iracundia mea: non parcet oculus meus et non miserebor: et cum elamaverint ad aurem meam voce magna, non audiam ipsos. This seems to me a confirmation of the last clause. For he had said, that they sent forth their boughs or east them forth, but yet to their destruction. He now repeats the same thing in other words. Therefore I will also act in, my turn -- that is, as they now boldly increase their superstitions, and so continually provoke me, at length I will act, says he. There is a tacit contrast, since God forsooth had ceased for a long time, because there is a certain form of rest when he ceases from his judgments: God seems to rest when he does not take vengeance on man's wickedness, when he indulges them and passes them by for a time. Since, therefore, he had so suspended his judgments against the Jews, he seemed to cultivate ease in heaven: with this view he says, that he would do it in his anger, and he adds, that his vengeance would be so dreadful that there would be no place for pity. This ought indeed to strike us when God pronounces himself implacable. For what is more formidable than to have God hostile, and to be verily without any hope of pardon? As often as God withdraws his mercy he shows us material for trembling, nor is it wonderful that he threatened the Jews so harshly, because he had proved by all methods that they were desperate in their wickedness. For truly nothing had been omitted towards curing them, unless they had been of an abandoned disposition and of most obstinate manners. Since, therefore, they were such, it is not surprising that God was extremely enraged against them, so that he left them no hope of pardon. But this ought to be referred generally to the whole body of the people: meanwhile it is by no means doubtful, as we shall afterwards see, that God excepts his elect from the ordinary multitude. If any one object, that God always hears prayers, I reply that he never rejects prayers which spring from faith: but here that tumultuous clamor is alluded to which necessity occasions to unbelievers. For although they fly to God as their natural sense impels them, yet they do not this with composed minds, nor even relying upon the promises of God: but because the torture of their minds does not suffer them to rest, so that by a natural impulse they are carried to God and cry to him without any faith or sincere affection. He speaks, therefore, concerning that kind of ejaculation which is described to us in the case of Esau, and hence he says with a loud voice, (Genesis 27:34; Psalm 3:4; Psalm 22:2; and Psalm 32:3, and elsewhere often.) Although the faithful also raise their voice: nay even cry out loudly, as David testifies of himself, yet it is peculiar to the incredulous to utter their clamor with full cheeks though the mind is void of faith, and is even obstinate in its wickedness. Hence they do not open the heart when they thus cry to God. Hence it is not wonderful if God rejects them and is deaf to their complaints. Now it follows -- Footnotes: [189] "I also." -- Calvin.

creeping things . . . beasts--worshipped in Egypt; still found portrayed on their chamber walls; so among the TroglodytÃ&brvbr. round about--On every side they surrounded themselves with incentives to superstition.

seventy men--the seventy members composing the Sanhedrim, or great council of the nation, the origination of which we find in the seventy elders, representatives of the congregation, who went up with Moses to the mount to behold the glory of Jehovah, and to witness the secret transactions relating to the establishment of the covenant; also, in the seventy elders appointed to share the burden of the people with Moses. How awfully it aggravates the national sin, that the seventy, once admitted to the Lord's secret council (Psa 25:14), should now, "in the dark," enter "the secret" of the wicked (Gen 49:6), those judicially bound to suppress idolatry being the ringleaders of it! Jaazaniah--perhaps chief of the seventy: son of Shaphan, the scribe who read to Josiah the book of the law; the spiritual privileges of the son (Kg2 22:10-14) increased his guilt. The very name means, "Jehovah hears," giving the lie to the unbelief which virtually said (Eze 9:9), "The Lord seeth us not," &c. (compare Psa 10:11, Psa 10:14; Psa 50:21; Psa 94:7, Psa 94:9). The offering of incense belonged not to the elders, but to the priests; this usurpation added to the guilt of the former. cloud of incense--They spared no expense for their idols. Oh, that there were the same liberality toward the cause of God!

every man in . . . chambers of . . . imagery--The elders ("ancients") are here the representatives of the people, rather than to be regarded literally. Mostly, the leaders of heathen superstitions laughed at them secretly, while publicly professing them in order to keep the people in subjection. Here what is meant is that the people generally addicted themselves to secret idolatry, led on by their elders; there is no doubt, also, allusion to the mysteries, as in the worship of Isis in Egypt, the Eleusinian in Greece, &c., to which the initiated alone were admitted. "The chambers of imagery" are their own perverse imaginations, answering to the priests' chambers in the vision, whereon the pictures were portrayed (Eze 8:10). Lord . . . forsaken . . . earth--They infer this because God has left them to their miseries, without succoring them, so that they seek help from other gods. Instead of repenting, as they ought, they bite the curb [CALVIN].

From the secret abominations of the chambers of imagery, the prophet's eye is turned to the outer court at the north door; within the outer court women were not admitted, but only to the door. sat--the attitude of mourners (Job 2:13; Isa 3:26). Tammuz--from a Hebrew root, "to melt down." Instead of weeping for the national sins, they wept for the idol. Tammuz (the Syrian for Adonis), the paramour of Venus, and of the same name as the river flowing from Lebanon; killed by a wild boar, and, according to the fable, permitted to spend half the year on earth, and obliged to spend the other half in the lower world. An annual feast was celebrated to him in June (hence called Tammuz in the Jewish calendar) at Byblos, when the Syrian women, in wild grief, tore off their hair and yielded their persons to prostitution, consecrating the hire of their infamy to Venus; next followed days of rejoicing for his return to the earth; the former feast being called "the disappearance of Adonis," the latter, "the finding of Adonis." This Phœnician feast answered to the similar Egyptian one in honor of Osiris. The idea thus fabled was that of the waters of the river and the beauties of spring destroyed by the summer during the half year when the sun is in the upper heat. Or else, the earth being clothed with beauty, hemisphere, and losing it when he departs to the lower. The name Adonis is not here used, as Adon is the appropriated title of Jehovah.

The next are "greater abominations," not in respect to the idolatry, but in respect to the place and persons committing it. In "the inner court," immediately before the door of the temple of Jehovah, between the porch and the altar, where the priests advanced only on extraordinary occasions (Joe 2:17), twenty-five men (the leaders of the twenty-four courses or orders of the priests, Ch1 24:18-19, with the high priest, "the princes of the sanctuary," Isa 43:28), representing the whole priesthood, as the seventy elders represented the people, stood with their backs turned on the temple, and their faces towards the east, making obeisance to the rising sun (contrast Kg1 8:44). Sun-worship came from the Persians, who made the sun the eye of their god Ormuzd. It existed as early as Job (Job 31:26; compare Deu 4:19). Josiah could only suspend it for the time of his reign (Kg2 23:5, Kg2 23:11); it revived under his successors.

put . . . branch to . . . nose--proverbial, for "they turn up the nose in scorn," expressing their insolent security [Septuagint]. Not content with outraging "with their violence" the second table of the law, namely, that of duty towards one's neighbor, "they have returned" (that is, they turn back afresh) to provoke Me by violations of the first table [CALVIN]. Rather, they held up a branch or bundle of tamarisk (called barsom) to their nose at daybreak, while singing hymns to the rising sun [STRABO, 1.15, p. 733]. Sacred trees were frequent symbols in idol-worship. CALVIN translates, "to their own ruin," literally, "to their nose," that is, with the effect of rousing My anger (of which the Hebrew is "nose") to their ruin.

We have here a further discovery of the abominations that were committed at Jerusalem, and within the confines of the temple, too. Now observe, I. How this discovery is made. God, in vision, brought Ezekiel to the door of the court, the outer court, along the sides of which the priests' lodgings were. God could have introduced him at first into the chambers of imagery, but he brings him to them by degrees, partly to employ his own industry in searching out these mysteries of iniquity, and partly to make him sensible with what care and caution those idolaters concealed their idolatries. Before the priests' apartments they had run up a wall, to make them the more private, that they might not lie open to the observation of those who passed by - a shrews sign that they did something which they had reason to be ashamed of. He that doth evil hates the light. They were not willing that those who saw them in God's house should see them in their own, lest they should see them contradict themselves and undo in private what they did in public. But, behold, a hole in the wall, (Eze 8:7), a spy-hole, by which you might see that which would give cause to suspect them. When hypocrites screen themselves behind the wall of an external profession, and with it think to conceal their wickedness from the eye of the world and carry on their designs the more successfully, it is hard for them to manage it with so much art by that there is some hole or other left in the wall, something that betrays them, to those who look diligently, not to be what they pretend to be. The ass's ears in the fable appeared from under the lion's skin. This hole in the wall Ezekiel made wider, and behold a door, v. 8. This door he goes in by into the treasury, or some of the apartments of the priests, and sees the wicked abominations that they do there, v. 9. Note, Those that would discover the mystery of iniquity in others, or in themselves, must accomplish a diligent search; for Satan has his wiles, and depths, and devices, which we should not be ignorant of, and the heart is deceitful above all things; in the examining of it therefore we are concerned to be very strict. II. What the discovery is. It is a very melancholy one. 1. He sees a chamber set round with idolatrous pictures (Eze 8:10): All the idols of the house of Israel, which they had borrowed from the neighbouring nations, were portrayed upon the wall round about, even the vilest of them, the forms of creeping things, which they worshipped, and beasts, even abominable ones, which are poisonous and venomous; at least they were abominable when they were worshipped. This was a sort of panthenon, a collection of all the idols together which they paid their devotions to. Though the second commandment, in the letter of it, forbids only graven images, yet painted ones are as bad and as dangerous. 2. He sees this chamber filled with idolatrous worshippers (Eze 8:11): There were seventy men of the elders of Israel offering incense to these painted idols. here was a great number of idolaters strengthening one another's hands in this wickedness; though it was in a private chamber, and the meeting industriously concealed, yet here were seventy men engaged in it. I doubt these elders were many more than those in Babylon that sat before the prophet in his house, Eze 8:1. They were seventy men, the number of the great Sanhedrim, or chief council of the nation, and, we have reason to fear, the same men; for they were the ancients of the house of Israel, not only in age, but in office, who were bound, by the duty of their place, to restrain and punish idolatry and to destroy and abolish all superstitious images wherever they found them; yet these were those that did themselves worship them in private, so undermining that religion which in public they professed to own and promote only because by it they held their preferments. They had every man his censer in his hand; so fond were they of the idolatrous service that they would all be their own priests, and very prodigal they were of their perfumes in honour of these images, for a thick cloud of incense went up, that filled the room. O that the zeal of these idolaters might shame the worshippers of the true God out of their indifference to his service! The prophet took particular notice of one whom he knew, who stood in the midst of these idolaters, as chief among them, being perhaps president of the great council at this time or most forward in this wickedness. No wonder the people were corrupt when the elders were so. The sins of leaders are leading sins. III. What the remark is that made upon it (Eze 8:12): "Son of man, hast thou seen this? Couldst thou have imagined that there was such wickedness committed?" It is here observed concerning it, 1. That it was done in the dark; for sinful works are works of darkness. They concealed it, lest they should lose their places, or at least their credit. There is a great deal of secret wickedness in the world, which the day will declare, the day of the revelation of the righteous judgment of God. 2. That this one idolatrous chapel was but a specimen of many the like. Here they met together, to worship their images in concert, but, it should seem, they had every man the chamber of his imagery besides, a room in his own house for this purpose, in which every man gratified his own fancy with such pictures as he liked best. Idolaters had their household gods, and their family worship of them in private, which is a shame to those who call themselves Christians and yet have no church in their house, no worship of God in their family. Had they chambers of imagery, and shall not we have chambers of devotion? 3. That atheism was at the bottom of their idolatry. They worship images in the dark, the images of the gods of other nations, and they say, "Jehovah, the God of Israel, whom we should serve, seeth us not. Jehovah hath forsaken the earth, and we may worship what God we will; he regards us not." (1.) They think themselves out of God's sight: They say, The Lord seeth us not. They imagined, because the matter was carried on so closely that men could not discover it, nor did any of their neighbours suspect them to be idolaters, that therefore it was hidden from the eye of God; as if there were any darkness, or shadow of death, where the workers of iniquity may hide themselves. Note, A practical disbelief of God's omniscience is at the bottom of our treacherous departures from him; but the church argues justly, as to this very sin of idolatry (Psa 44:20, Psa 44:21), If we have forgotten the name of our God, and stretched forth our hand to a strange god, will not God search this out? No doubt he will. (2.) They think themselves out of God's care: "The Lord has forsaken the earth, and looks not after the affairs of it; and then we may as well worship any other god as him." Or, "He has forsaken our land, and left it to be a prey to its enemies; and therefore it is time for us to look out for some other god, to whom to commit the protection of it. Our one God cannot, or will not, deliver us; and therefore let us have many." This was a blasphemous reflection upon God, as if he had forsaken them first, else they would not have forsaken him. Note, Those are ripe indeed for ruin who have arrived at such a pitch of impudence as to lay the blame of their sins upon God himself.

And he said unto me, go in,.... Into the room or chamber the door opened into: and behold the wicked abominations they do here; the idolatries there committed, wicked in themselves, and abominable to God.

So I went in and saw; and behold every form of creeping things,.... As beetles and others, worshipped for gods: and abominable beasts; unclean ones; not only oxen, but dogs and cats, and other impure creatures; for such were the gods of the Egyptians, from whom the Jews took their deities: and all the idols of the house of Israel; which were many, even as numerous as their cities: portrayed upon the wall round about; the pictures of them were drawn and placed around the wall of the room or chamber; and where they were worshipped by the priests and Levites, and members of the sanhedrim; and this was not in one chamber only, but in many, as appears from Ezekiel 8:12.

And there stood before them,.... Before the pictures, as the Vulgate Latin version expresses it, praying, sacrificing, and offering incense unto them: seventy men of the ancients of the house of Israel; the whole sanhedrim, or great court of judicature among the Jews, as Kimchi; or at least there is an allusion to that number, which were appointed in Moses' time to be officers over the people, and govern and direct them, Numbers 11:16; which shows how sadly depraved and corrupted the state was, that not the common people only, but the civil magistrates, the chief rulers and governors, were given to idolatry; and those that should have taught the people the right way led them wrong; and it is still a further aggravation of their crime that they should do this in the chambers of the priests and Levites, where they ought not to have been: and in the midst of them stood Jaazaniah the son of Shaphan; who was either the prince of the sanhedrim, or at least a person of great note and esteem; and shows the corruption to be general, from the least to the greatest: Shaphan was a scribe in Josiah's time, who had a son named Ahikam, perhaps the father of this, 2 Kings 22:3; in Ezekiel 11:2; he is said to be the son of Azur, and one of the princes of the people: with every man his censer in his hand; to offer incense to the idols portrayed on the wall; and which they did, for it follows: and a thick cloud of incense went up; there were many that offered; and perhaps they offered a large quantity, being very liberal and profuse in this kind of devotion to their idols.

Then said he unto me, son of man, hast thou seen,.... Here should be a stop, as the accent "segolta" shows; hast thou taken notice of, hast thou considered, what thou hast seen, the amazing shocking abominations committed by these men? it follows, and the question is to be repeated, "hast thou seen" what the ancients of the house of Israel do in the dark? their deeds being evil, such as will not bear the light, of which they had reason to be ashamed before men; and which they imagined would not be seen by the Lord, though the darkness and the light are both alike to him: every man in the chambers of his imagery? the Septuagint, Syriac, and Arabic versions, render it, "in his hidden" or "secret chamber"; and the Vulgate Latin version, "in the hidden place of his bedchamber". The Targum is, "in the chamber of the house of his bed;'' in his bedchamber; that is, in those chambers of the temple, which belonged to the priests and Levites, on the walls of which were portrayed the images and pictures of their gods. Here they had their secret rites or mysteries performed, in imitation of the Heathens; who had the several mysteries of their religion privately observed; to which none were admitted but those that were initiated into them; as those of Osiris among the Egyptians; of Ceres with the Grecians; and of Bona Dea among the Romans; as Junius observes. Though some interpret this of the imaginations of their minds, according to which they framed to themselves deities, and a form of worship; for they say, the Lord seeth not, the Lord hath forsaken the earth; this they gave as a reason of their idolatry, because the Lord took no notice of them, did not help them when in distress; but, as they concluded, had forsaken them; therefore they betook themselves to the gods of the Egyptians, Syrians, and other nations, for their assistance and protection: for these words are not the language of Epicureans, or such who deny the providence of God in general; who think that God takes no notice of the lower world, only of the upper one, as Kimchi and others interpret them; for these elders of Israel were not so ignorant and stupid as to deny the general providence of God, only distrusted his particular care of them.

He said also unto me, turn thee yet again,.... Towards the north, as before; See Gill on Ezekiel 8:6; and thou shall see greater abominations that they do; or: "the great abominations"; for so the words may be strictly rendered; nor does it appear that what follows, though great abominations, were greater than the creeping things, four footed beasts, and other idols, or dunghill gods, portrayed upon the walls, which the elders of Israel burnt incense to.

Then he brought me to the door of the gate of the Lord's house, which was towards the north,.... By "the Lord's house" no doubt is meant the temple, which the Targum here calls the house of the sanctuary of the Lord; that gate of the temple (for the temple had several gates) which was to the north was the gate called Teri or Tedi, and was very little used (y). In this part of the temple were the sacrifices offered; and therefore it was the greater abomination to commit idolatry where the Lord was more solemnly worshipped: and, behold, there sat women weeping for Tammuz: they were not in the court of the women, where they should have been; but at the northern gate, near the place of sacrifice; and they were sitting there, which none but the kings of the house of Judah, and of the family of David, were allowed in the temple (z); but, what was the greatest abomination, they were weeping for Tammuz. Jarchi says this was an image, which they heated inwardly, and its eyes were of lead; and these being melted with the heat, it seemed to weep; wherefore (the women) said, it asks for an offering: but not the idol, but the women, wept. Kimchi relates various interpretations of it; "some (he says) expound it by an antiphrasis, "making Tammuz glad"; in the month of Tammuz they made a feast to the idol, and the women came to make him glad: others say, that with great diligence they brought water to the eyes of the idol called Tammuz, and it wept; signifying that it desired they would worship it: others interpret the word Tammuz as signifying "burnt"; (from the words in Daniel 3:19; , "to heat the furnace";) as if should say, they wept for him, because he was for they burnt their sons and daughters in the fire, and the women wept for them. He further observes, that Maimonides (a) writes, that he found written in one of the books of the ancient idolaters, that there was a man of the idolatrous prophets, whose name was Tammuz; who called to a certain king, and commanded him to worship the seven stars, and the twelve signs of the zodiac, for which the king put him to a violent death; and, the same night he died, all the images from the ends of the earth gathered together to the temple of Babylon, to a golden image which was the image of the sun; and this image was hanging between the heavens and the earth, and it fell into the midst of the temple, and so all the images round about it; and it declared unto them what had happened to Tammuz the prophet; and all the images wept and lamented all that night; and when it was morning, they all fled to their temples at the ends of the earth; and this became an everlasting statute to them, that at the beginning of the first day of the month Tammuz, every year, they lament and weeps for Tammuz; and there are others that expound Tammuz the name of a beast which they worship;'' but, leaving these interpretations, Tammuz was either the Adonis of the Grecians; and so the Vulgate Latin version renders it Adonis; who was a young man beloved by Venus, and, being killed by a boar, his death was lamented by her; and, in respect to the goddess, an anniversary solemnity was kept by men and women lamenting his death, especially by women. So Pausanias, speaking of a certain place, there (says he) the women of the Argives (a people in Greece) mourn for Adonis (b). Lucian (c) gives a particular account of this ceremony, as performed at Byblus, a city in Phoenicia, not far from Judea; from whence the Jews might have borrowed this custom. "I have seen (says he), in Byblus, a large temple of Venus Byblia, where they performed the rites unto Adonis, and I was a spectator of them. The Byblians say the affair relating to Adonis (or his death) by a boar happened in their country; and, in memory of it, every year they beat themselves, lament and offer sacrifice, and great mourning goes through the whole country; and when they beat themselves and mourn, they sacrifice to Adonis as dead; but the day following they pretend he is alive; and they shave their heads, as the Egyptians do at the death of Apis;'' and indeed it is thought by some that this Tammuz is the Osiris of the Egyptians; the same with Mizraim, the first king of Egypt, who, being slain in battle, his wife his ordered that he should be worshipped as a god, and a yearly lamentation made for him; and indeed Osiris and Adonis seem to be one and the same, only in different nations called by different names. Mention is made in Plato (d) of Thamus, a king that reigned at Thebes over all Egypt, and was the god called Ammon; no doubt the same with this Tammuz; and who is here called, in the Syriac and Arabic versions, Thamuz or Tamuz; he seems to be the same with Ham; and Egypt was called, the land of Ham, Psalm 105:27; and it is most probable the Jews borrowed this piece of idolatry from the Egyptians their neighbours; with whom they were now very familiar, and from whom they expected help against the Chaldeans; but as there were such shocking obscenities used in this idolatrous service, it is most amazing that the Jewish women, who had been instructed in the law and worship of God, should ever go into it. Gussetius (e) thinks that Bacchus, the god of wine, is meant; and gives several reasons for it; and among the rest observes, that in the fourth month, called Tammuz from him, the vine was forming in ripe grapes; near the beginning of a fifth month, it was pressed out, and tunned up; and by the next month, having done fermenting, it was stopped up, which represented him buried; and for which the weeping was in this month. (y) Misn. Middot, c. 5. sect. 3.((z) Maimon. Hilchot Melachim, c. 2. sect. 4. (a) Moreh Nevochim, par. 3. c. 29, p. 426. (b) Corinthiaca, sive l. 2. p. 121. (c) De Dea Syria. Vid. Theocriti, Idyll. 15. (d) Phaedrus, tom. 3. p. 974, Ed. Serran. (e) Ebr. Comment. p. 903. So Luther apud Dieteric. Antiqu. Bibl. par. 2. p. 132.

Then said he unto me, hast thou seen this, O son of man?.... This shocking piece of idolatry, women weeping for Tammuz: turn thee yet again, and thou shalt see greater abominations than these; or, "great abominations besides these" (f). (f) "abominationes magnas praeter istas", Calvin.

And he brought me into the inner court of the Lord's house,.... The court of the priests, where they offered sacrifice, and into which none might come but themselves: and, behold, at the door of the temple of the Lord, between the porch and the altar; the porch that led into the temple, and the brasen altar, the altar of burnt offerings, which was a very sacred place, and reckoned more holy than the court of the priests (g). were about five and twenty men; the number, more or less, not being exactly known; who they were, whether the priests or princes of the people, is not certain; probably some of both: with their backs towards the temple of the Lord; that is, the most holy place, which they were obliged to, in order to do what is afterwards affirmed of them; for the sanctuary was built to the west, that in their worship the Jews might not look to the east, as the Gentiles did; wherefore these men, that they might imitate the Gentiles in their idolatry, turned their backs to the most holy place; which is an aggravation of their impiety; casting the utmost contempt on God, his worship, and the place of it: and their faces towards the east: when the sun rises: and they worshipped the sun towards the east; as many nations did, though forbidden the Jews by an express law of God, Deuteronomy 4:19; yet this they fell into, and had horses and chariots devoted to this idolatry; see 2 Kings 21:3. The word rendered "worshipped" is compounded of two words; one signifying to "corrupt", the other to "worship": showing that, by worshipping the sun, they corrupted themselves, and the house of God; and so the Targum renders it, "and, lo, they corrupted themselves, worshipping in the east the sun;'' and so it is explained in the Jerusalem Talmud, "they corrupted the temple, and worshipped the sun;'' but Kimchi thinks the word (h) consists of the verb in the past tense, and of the participle; and that the sense is, when the prophet saw the men worshipping the sun to the east, as amazed at it, put this question to those that went in, "do ye worship also?" (i) so Ben Melech. (g) Bemidbar Rabba, sect. 7. fol. 184. 4. (h) (i) Vid. Hottinger. Smegma Orientale, l. 3. par. 1. c. 24. p. 154. who rather is of opinion that the word is compounded of the participle and the particle or the pronoun

Then he said unto me, hast thou seen this, O son of man?.... Took notice of and considered this piece of idolatry, worshipping the sun toward the east: is it a light thing to the house of Judah that they commit the abominations which they commit here? could these things, which are such dreadful abominations, committed here in the temple, be reckoned light things by them, as surely they cannot? yet these are not all that they have done: for they have filled the land with violence; with rapine and oppression; doing injury to the poor and needy, the widow and the fatherless, in all places: and have returned to provoke me to anger; by other instances of idolatry: and, lo, they put the branch to their nose; a laurel, or olive, or vine branch, which idolaters carried in their hands, and put to their nose, in honour of the idol they worshipped; in like manner as they kissed their hand at the sight of the sun, Job 31:26; and which the Jews did in imitation of the Heathen. This is one of the eighteen places in which there is "tikkun sopherim", or a "correction of the scribes"; who, instead of "my nose", direct to read "their nose"; hence the words are differently interpreted by the Jewish commentators; who, by rendered "branch", think an ill smell is meant; arising either from their posteriors, their back being towards the temple; or from the incense which they offered up to their idols; so Kimchi and Menachem in Jarchi; agreeably to which Fortunatus Scacchus (k) understands this, not of any branch used by idolaters, which they put to the nose of their idol, or their own, for the honour of that; but of the censer which the Israelites used, contrary to the command of God, and which they put to their nose to enjoy a forbidden smell; see Ezekiel 16:18; but Gussetius (l) gives another sense of the words, rendering them, "they send forth a branch to their anger"; the Israelites are compared to a vine, as in Isaiah 5:1; sending forth bad branches, idolatrous actions, as here in this chapter; and to these bad branches they sent forth or added another, even anger against God, the prophets, true believers, and right worshippers of God; and therefore he also would deal in fury and wrath, as in Ezekiel 8:18; so Dr. Lightfoot (m) renders it, ""they send the branch to my wrath", or "to their own wrath"; that is, to what they have deserved; as if it was said, in the same manner that anyone puts wood to the fire, the branch of the wild vine, that it may the more quickly be burnt; so do these put the branch to my wrath, that it may burn the more fiercely; hence it follows, "therefore will I also deal in fury", &c.'' The Targum is, "and, lo, they bring shame (or confusion) to their faces;'' what they do turns to their own ruin and destruction; as follows: (k) Sacror. Eleaochr. Myrothec. l. 2. p. 536. (l) Ebr. Comment. p. 231. (m) Heb. & Talmud. Exercitat. in Johan. xv. 6.

Therefore will I also deal in fury,.... Being provoked by such abominable idolatries, and such horrid insolence, and most contemptuous treatment: mine eye shall not spare: neither will I have pity: see Ezekiel 5:11; and though they cry in mine ears with a loud voice; very pressingly and earnestly for help, being in great distress: yet will I not hear them; as they turned their backs on him, he will turn a deaf ear to them, and not regard their cries. The Targum is, "they shall pray before me, with a great voice, and I will not receive their prayer.''

worshipped--In the Hebrew a corrupt form is used to express Ezekiel's sense of the foul corruption of such worship.

though they cry . . . yet will I not hear-- (Pro 1:28; Isa 1:15). Next: Ezekiel Chapter 9

In these verses we have, I. The summons given to Jerusalem's destroyers to come forth and give their attendance. He that appeared to the prophet (Eze 8:2), that had brought him to Jerusalem and had shown the wickedness that was done there, he cried, Cause those that have charge over the city to draw near (Eze 9:1), or, as it might better be read, and nearer the original, Those that have charge over the city are drawing near. He had said (Eze 8:18), I will deal in fury; now, says he to the prophet, thou shalt see who are to be employed as the instruments of my wrath. Appropinquaverunt visitationes civitatis - The visitations (or visitors) of the city are at hand. They would not know the day of their visitations in mercy, and now they are to be visited in wrath. Observe, 1. how the notice of this is given to the prophet: He cried it in my ears with a loud voice, which intimates the vehemency of him that spoke; when men are highly provoked, and threaten in anger, they speak aloud. Those that regard not the counsels God gives them in a still small voice shall be made to hear the threatenings, to hear and tremble. It denotes also the prophet's unwillingness to be told this: he was deaf on that ear, but there is no remedy, their sin will not admit an excuse and therefore their judgment will not admit a delay: "He cried it in my ears with a loud voice; he made me hear it, and I heard it with a sad heart." 2. What this notice is. There are those that have charge over the city to destroy it, not the Chaldean armies, they are to be indeed employed in this work, but they are not the visitors, they are only the servants, or tools rather. God's angels have received a charge now to lay that city waste, which they had long had a charge to protect and watch over. They are at hand, as destroying angels, as ministers of wrath, for every man has his destroying weapon in his hand, as the angel that kept the way of the tree of life with a flaming sword. Note, Those that have by sin made God their enemy have made the good angels their enemies too. These visitors are called and caused to draw near. Note, God has ministers of wrath always within call, always at command, invisible powers, by whom he accomplishes is purposes. The prophet is made to see this in vision, that he might with the greater assurance in his preaching denounce these judgments. God told it him with a loud voice, taught it him with a strong hand (Isa 8:11), that it might make the deeper impression upon him and that he might thus proclaim it in the people's ears. II. Their appearance, upon this summons, is recorded. Immediately six men came (Eze 9:2), one for each of the principal gates of Jerusalem. Two destroying angels were sent against Sodom, but six against Jerusalem; for Jerusalem's doom in the judgment will be thrice as heavy as that of Sodom. There is an angel watching at every gate to destroy, to bring in judgments from every quarter, and to take heed that none escape. One angel served to destroy the first-born of Egypt, and the camp of the Assyrians, but here are six. In the Revelation we find seven that were to pour out the vials of God's wrath, Rev 16:1. They came with every one a slaughter-weapon in his hand, prepared for the work to which they were called. The nations of which the king of Babylon's army was composed, which some reckon to be six, and the commanders of his army (of whom six are named as principal, Jer 39:3), may be called the slaughter-weapons in the hands of the angels. The angels are thoroughly furnished for every service. 1. Observe whence they came - from the way of the higher gate, which lies towards the north (Eze 9:2), either because the Chaldeans came from the north (Jer 1:14, Out of the north an evil shall break forth) or because the image of jealousy was set up at the door of the inner gate that looks towards the north, Eze 8:3, Eze 8:5. At that gate of the temple the destroying angels entered, to show what it was that opened the door to them. Note, That way that sin lies judgments may be expected to come. 2. Observe where they placed themselves: They went in and stood beside the brazen altar, on which sacrifices were wont to be offered and atonement made. When they acted as destroyers they acted as sacrificers, not from any personal revenge or ill-will, but with a pure and sincere regard to the glory of God; for to his justice all they slew were offered up as victims. They stood by the altar, as it were to protect and vindicate that, and plead its righteous cause, and avenge the horrid profanation of it. At the altar they were to receive their commission to destroy, to intimate that the iniquity of Jerusalem, like that of Eli's house, was not to be purged by sacrifice. III. The notice taken of one among the destroying angels distinguished in his habit from the rest, from whom some favour might be expected; it should seem he was not one of the six, but among them, to see that mercy was mixed with judgment, Eze 9:2. This man was clothed with linen, as the priests were, and he had a writer's inkhorn hanging at his side, as anciently attorneys and lawyers' clerks had, which he was to make use of, as the other six were to make use of their destroying weapons. Here the honours of the pen exceeded those of the sword, but he was the Lord of angels that made use of the writer's inkhorn; for it is generally agreed, among the best interpreters, that this man represented Christ as Mediator saving those that are his from the flaming sword of divine justice. He is our high priest, clothed with holiness, for that was signified by the fine linen, Rev 19:8. As prophet he wears the writer's inkhorn. The book of life is the Lamb's book. The great things of the law and gospel which God has written to us are of his writing; for it is the Spirit of Christ, in the writers of the scripture, that testifies to us, and the Bible is the revelation of Jesus Christ. Note, It is a matter of great comfort to all good Christians that, in the midst of the destroyers and the destructions that are abroad, there is a Mediator, a great high priest, who has an interest in heaven, and whom saints on earth have an interest in. IV. The removal of the appearance of the divine glory from over the cherubim. Some think this was that usual display of the divine glory which was between the cherubim over the mercy seat, in the most holy place, that took leave of them now, and never returned; for it is supposed that it was not in the second temple. Others think it was that display of the divine glory which the prophet now saw over the cherubim in vision; and this is more probable, because this is called the glory of the God of Israel (Rev 8:4), and this is it which he had now his eye upon; this was gone to the threshold of the house, as it were to call to the servants that attended without the door, to send them on their errand and give them their instructions. And the removal of this, as well as the former, might be significant of God's departure from them, and leaving them their house desolate; and when God goes all good goes, but he goes from none till they first drive him from them. He went at first no further than the threshold, that he might show how loth he was to depart, and might give them both time and encouragement to invite his return to them and his stay with them. Note, God's departures from a people are gradual, but gracious souls are soon award of the first step he takes towards a remove. Ezekiel immediately observed that the glory of the god of Israel had gone up from the cherub: and what is a vision of angels if God be gone? V. The charge given to the man clothed in linen to secure the pious remnant from the general desolation. We do not read that this Saviour was summoned and sent for, as the destroyers were; for he is always ready, appearing in the presence of God for us; and to him, as the most proper person, the care of those that are marked for salvation is committed, Eze 9:4. Now observe, 1. The distinguishing character of this remnant that is to be saved. They are such as sigh and cry, sigh in themselves, as men in pain and distress, cry to God in prayer, as men in earnest, because of all the abominations that are committed in Jerusalem. It was not only the idolatries they were guilty of, but all their other enormities, that were abominations to God. These pious few had witnessed against those abominations and had done what they could in their places to suppress them; but, finding all their attempts for the reformation of manners fruitless, they sat down, and sighted, and cried, wept in secret, and complained to God, because of the dishonour done to his name by their wickedness and the ruin it was bringing upon their church and nation. Note, It is not enough that we do not delight in the sins of others, and that we have not fellowship with them, but we must mourn for them, and lay them to heart; we must grieve for that which we cannot help, as those that hate sin for its own sake, and have a tender concern for the souls of others, as David (Psa 119:136), and Lot, who vexed his righteous soul with the wicked conversation of his neighbours. The abominations committed in Jerusalem are to be in a special manner lamented, because they are in a particular manner offensive to God. 2. The distinguishing care taken of them. Orders are given to find those all out that are of such a pious public spirit: "Go through the midst of the city in quest of them, and though they are ever so much dispersed, and ever so closely hid from the fury of their persecutors, yet see that you discover them, and set a mark upon their foreheads," (1.) To signify that God owns them for his, and he will confess them another day. A work of grace in the soul is to God a mark upon the forehead, which he will acknowledge as his mark, and by which he knows those that are his. (2.) To give to them who are thus marked an assurance of God's favour, that they may know it themselves; and the comfort of knowing it will be the most powerful support and cordial in calamitous times. Why should we perplex ourselves about this temporal life if we know by the mark that we have eternal life? (3.) To be a direction to the destroyers whom to pass by, as the blood upon the door-posts was an indication that that was an Israelite's house, and the first-born there must not be slain. Note, Those who keep themselves pure in times of common iniquity God will keep safe in times of common calamity. Those that distinguish themselves shall be distinguished; those that cry for other men's sins shall not need to cry for their own afflictions, for they shall be either delivered from them or comforted under them. God will set a mark upon his mourners, will book their sighs and bottle their tears. The sealing of the servants of God in their foreheads mentioned in Rev 7:3 was the same token of the care God has of his own people with this related here; only this was to secure them from being destroyed, that from being seduced, which is equivalent.

Ezekiel 9:1 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. 1. Et clamavit voce magna in aure mea [190] dicendo, appropinquate [191] praefecturae [192] urbis: et quisque [193] instrumentum perditionis [194] suae in manu sua. Now the manner of that vengeance which was lately mentioned is expressed. Hence the Prophet says, God exclaimed, so that his command reached to the Chaldeans, who were to be executors of his vengeance, and therefore the imperative mood pleases me better, approach ye therefore. Those who consider the tense past say "visitations," nor can they do otherwise, because no sense can be elicited from the words -- to have approached the prefecture of the city. But if we read the imperative mood, the sense agrees very well, approach ye the prefecture: the thing is put for the persons, or the name of the men may be understood, and thus phqdvt, phekdoth, may be taken in the genitive case. As to the general meaning, God commands his servants who held authority over the devoted city, to approach, or apply themselves, or be ready to fulfill his work, and let each, says he, have his instrument of destruction: here destruction is taken actively. For God does not mean that the Chaldeans were armed for their own destruction, but for that of the Jews, and the ruin of the city. It follows -- Footnotes: [190] That is, "in my hearing." -- Calvin. [191] Some translate "they have approached" in the past tense, but the other rendering seems to me to suit better, as God commands to approach; "approach ye therefore." -- Calvin [192] Others translate, "visitations." -- Calvin. [193] We must understand, "let him have." -- Calvin. [194] That is, "his warlike instrument of destruction." -- Calvin.

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, Mat 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 (Eze 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, Jer 48:10. None need to be more merciful than God is; and he had said (Eze 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 (Jer 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 (Eze 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 judgements are abroad they commonly begin at the house of God, Pe1 4:17. You only have I known, and therefore I will punish you, Amo 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 (Eze 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, Exo 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, Kg1 2:30, Kg1 2:31. There the blood of one of God's prophets had been shed (Mat 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, Psa 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, Eze 9:6, Eze 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 (Eze 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 judgements 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 (Eze 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, Psa 91:7, Psa 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 judgements 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, Psa 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, Rev 19:1, Rev 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 judgements, Jer 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, Eze 9:9, Eze 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, Eze 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 (Eze 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 (Eze 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.

Ezekiel 9:2 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 band; 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. 2. Et ecce sex viri venientes e via portae superioris [195] quae est e regione aquilonis: et cuique [196] instrumentum mallei sui [197] in manu sua: et vir unus in medio ipsorum vestitus lineis, [198] et atramentarium scribae in lumbis ejus: et venerunt, et steterunt e regione altaris aenei. Now the Prophet writes that God's command was not vain or empty, because the effect appears directly by vision. Therefore six men offered themselves. Why again he names six, rather than more or fewer, I have not found out. For some cite the thirty-ninth chapter of Jeremiah, where eight leaders are referred to who were in Nebuchadnezzar's army, and had the chief authority; but first they vary in number, then they twist themselves in many ways. But I am not so anxiously curious, nor does it seem to me of any consequence, unless perhaps God wished to show his servant that a little band was sufficient, and that there was no need of a large army: or by six men he confusedly designated the whole army. It is certain indeed that Nebuchadnezzar came surrounded with a large force to destroy the city; but in the meantime God wished to destroy that pride and contumacy of the people, since he only shows to his servant six men who could destroy the whole city. He says therefore, that he came by the gate, or by way of a lofty gate, or higher one, which was towards the north, because Babylon lay towards that region with respect to Jerusalem. It appears therefore that the Chaldeans were here pointed out, to whom the way was direct through that gate, since it ascended from the north over against Jerusalem. He says, each man had an instrument of destruction, or of pounding. This word is derived from nphph, nephetz, which is to destroy and rub to pieces: therefore it can be taken as well for the mallet as for the act itself. There is no doubt that the Prophet meant that God's command should not be without immediate effect: because as soon as he cried out, six men were directly at hand for obeying him, which he afterwards expresses more clearly when he says that they stood near the altar For it was a sign of their readiness to obey God's commands when they placed themselves before the altar. But this passage is worthy of notice, because it shows us how anxiously we ought to give heed to God's threats, which are for the most part directed against us. In order that we may learn to rouse ourselves from our torpor, here as in a glass the conjunction of God's vengeance with his threats is proposed to us. For as soon as he had spoken, we see that there were six men armed and drawn up for destroying the city. But God wished to show his Prophet this vision, because his business was with a hard and stupid people, as we have already seen. God's voice was as it were their final doom: just as if a trumpet resounded, and announced that there was no hope of pardon unless the enemy gave himself up directly. So therefore God exclaimed with a loud voice, but this was no empty cause of fright, because he directly joined the execution of it, when six men appeared before the altar. But he calls the altar which Solomon had built of square stones brazen: even the brazen altar was not sufficient, but it looks to its first origin. Now he says that there was among them, [13]one man clothed with a linen garment (1 Kings 8:64.) He is not placed among the multitude, as one among the others, but he is separated, because his signification is distinct. This man then doubtless sustained the character of an angel, and it is sufficiently customary in Scripture that angels, when they take a visible form, should be called men: not because they are really men, but because God endues them with such forms as he sees fit. Some, whose opinion I do not altogether reject, restrict this to Christ. But because the Prophet adds no remarkable traits, I had rather receive it generally of any angel. He says therefore, that there was among the Chaldeans, who were prepared to execute God's vengeance, one man clad in a linen garment A distinct mark is sometimes given to angels which separates them from men. The linen garment was then a remarkable ornament. And the sacrificing Papists, as if they were apes, have imitated that custom in their garments called surplices. But since priests were accustomed to be clad in linen robes, here the angel was represented to the Prophet in this garb. Now let us go on, because in the next verse it will be evident why mention was made of that angel. Footnotes: [195] Or, "lofty." -- Calvin [196] Verbally," every man." -- Calvin [197] Or, "of his breaking in pieces." -- Calvin. [198] "In a linen garment." -- Calvin

Ezekiel 9:3-4 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; 3. Et gloria Dei Israel ascendit [199] a cherub super quem residebat [200] ad limen domus: et clamavit ad vi-rum indutum vestibus lineis, eujus atramentarium seribae in lumbis erat. 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. 4. Et dixit Iehovah ad ipsum, transi per medium urbis, per medium Hierosolymae: et signa signum super frontes virorum qui gemunt, et clamant super omnibus abominationibus quae patiuntur in medio ejus. 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. Footnotes: [199] "Or, was lifted up." -- Calvin. [200] "Verbally, which was above it" -- Calvin. PRAYER. Grant, Almighty God, since thou hast deigned to approach us so familiarly, that in return we may also desire to approach thee, and remain in firm and holy union; so that whilst we persevere in that lawful course which thou prescribest for us in thy word, thy blessings may increase towards us, until thou leadest us to fullness, when thou shalt gather us into thy celestial kingdom, by Christ our Lord. -- Amen.

Ezekiel 9:5-6 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: 5. Illis autem dixit in auribus meis, Transite per civitatem post eum, percutite: et ne parcat oculus vester, et ne misereamini: 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. 6. Senem, adolescentem, puellam, puerum et mulieres percutite ad internecionem: tamen ad omnem virum super quem fuerit signum, ne accesseritis, [201] et a sanctuario meo incipite: et inceperunt a viris sentortbus qni erant coram domo. Now the Prophet adds, that the Chaldeans were sent to destroy the city and its inhabitants, but the order must be observed, because they are ordered to go behind the angel. The grace of God therefore precedes to the safety of all the pious: then he opened the gate, and made a way open for his wrath, long and wide, after he had removed the faithful from all danger: for this reason it is said, that he went through the city yet after him. And Patti also signifies this, when he says, after that your obedience has been fulfilled, then wrath is at hand against all rebels and proud ones. (2 Corinthians 10:6.) God therefore first cares for his own; but after he has received them into his keeping, and hid them as it were under his wings, then he permits the flame of his wrath to burn against all the wicked. In fine, we see that as often as God revenges man's wickedness, he regards his Church, and treats all as worthy of peculiar care who are endued with true and serious piety. Then he orders them to strike, so that their eye should not spare; what God had taken to himself he transfers to the Chaldees, because there ought to be an agreement between God and all his servants, even those who are not voluntary agents, but whom he bends every way by his secret instinct. Then he expresses more clearly, that they should not spare either old men or young men or boys or girls; as if he said, that he must rage against all promiscuously, without any choice of age or sex. He here opposes women to men, because that sex bends even the most cruel to pity, and we know that when men are slain, women are preserved. Now girls seem to hold a better position and boys also: and decrepit old men, because nothing is to be feared from them, are preserved safe. But God wishes the Chaldeans so to attack the whole city, that they respect neither age nor sex. Meanwhile he excepts the faithful of whom he had spoken, upon whomsoever the mark shall be, do not approach him. Here it is asked, were all the good preserved free from slaughter? for we know that Jeremiah was drawn into Egypt, to whom Chaldaea would have been a preferable place of banishment. Already Daniel and his companions had been snatched away before him, many were faithful in that multitude. On the other hand, we see many despisers of God either escaped or left in the land, as Nebuchadnezzar wished the dregs of the people to remain there. But we saw of what sort they were in Jeremiah. It follows therefore that God neither spared all the elect, nor made a difference in consequence of the mark, because the wicked obtained safety as well as the faithful. (Jeremiah 39:10; Jeremiah 43:2, 3, 4; Jeremiah 44:15, 16.) But we must observe, although God apparently afflicts his people with the ungodly, yet they are so separated, that nothing happens which does not tend to the safety of the righteous. When therefore God forbids the Chaldeans to approach them, he does not mean them to be free from all injury or disadvantage, but he promises that they should be so separated from the ungodly, that they should acknowledge by sure experience that God was never forgetful of his faith and promise. Now therefore we see how that difficulty must be solved, since God does not so spare his own as not to exercise their faith and patience, but he does spare them so that no destruction happens to them, while he is always their protector. But when he seems to give license to the impious, he grants this to their destruction, because they are rendered more and more inexcusable. And this daily experience teaches us. For we see that the very best are so afflicted, that God's judgment begins with them. We see meanwhile that many reprobate exult with joy, even when they wantonly rage against God. But God has the care of his own as if they had been sealed, and separates them from the ungodly; but their own destruction remains for the ungodly, and they are already held within its folds, although it is not yet perceptible by the eye. It follows, begin at my sanctuary. By the word "sanctuary" the priests and Levites are doubtless intended, and their fault was clearly greater. There was indeed a small number who worshipped God purely, and stood firm in their duty, but the greater part had revolted from the worship of God. Hence this passage ought to be understood of those impious priests who had despised God and his servants. Nor is it surprising that God's wrath should begin with them. For they sin doubly; because if any private man fall away, his example is not so injurious as that of the eminent, who thus draw all men into the same ruin. For we know that the eyes of the multitude are turned towards their superiors. Since therefore the priests sinned more severely than all the rest, it is not surprising if God should punish them in the first place. Those who interpret this sentence generally, as if God ordered the Chaldeans to begin from his Church, extenuate the sense of the Prophet too much. For this is not a comparison between the Church of God and profane nations, but God rather compares the ministers of his temple with the people in general, and a clearer explanation follows directly after, that the Chaldeans began from the men, the elders who were before the house; that is, who were set over the temple Now it follows -- Footnotes: [201] Or, "do not touch those who bear the mark." -- Calvin.

Ezekiel 9:7 7. And he said unto them, Defile the house, and fill the courts the slain: go ye forth. And they went forth, and slew in the city. 7. Et dixit ad eos, poiluite [202] domum, et implete altaria occisis egredimini: et egressi sunt, et percusserunt in urbe. [203] Here God. repeats what he had formerly touched upon shortly and obscurely, namely, that the Jews trusted in vain in the visible temple, because already he had ceased to dwell there, as we shall afterwards see that he had departed. He had promised that his perpetual dwelling should be there, (Psalm 132:14,) but that promise is not opposed by the casual desertion of that dwelling-place. Now therefore he adds this sentence, when he orders the Chaldeans to pollute the temple itself But it was already polluted, some one will say: I confess it: but it regards the Common perception of the people; for although the Jews had infected the sanctuary of God with their wickedness, yet they boasted that his worship still remained there and his sacred name. Now therefore he speaks of another kind of pollution, namely, that the Chaldeans should fill all the area with the slain If a human corpse or even a dog was seen in the sanctuary, this was an intolerable pollution; all would cry out that it was portentous. But as often as they entered the temple, although they dragged their crimes into God's presence, (for they went there polluted with blood, rapine, fraud, perjuries, and a whole heap of guilt,) yet they reckoned all these pollutions as nothing. God therefore here obliquely derides their sloth, when he says that they boasted of the sanctity of the temple in vain, because they should see it at length filled with corpses, and then should really acknowledge that the temple was no longer sacred. Now therefore we understand the intention of the Holy Spirit. He adds, that they had gone forth, and occasioned a slaughter in the city Here again the Prophet shows that the Chaldeans would be at hand to smite the Jews with terror, as soon as God commanded them to destroy the city and cut off the inhabitants. Perhaps the city had not yet been besieged, and that is probable, for the Jews thought Ezekiel's threatenings fabulous. For this reason he says that the Chaldeans appeared to him, that they might hear or receive the commandment of God: then that they had returned from the slaughter, to prove their obedience to God. In fine, he shows that God's threatenings should not be in vain, because as soon as the right time should arrive, the army of the Chaldeans would be prepared for obedience. It follows -- Footnotes: [202] Or, "contaminate." -- Calvin. [203] That is, "they made a slaughter or destruction in the city." -- Calvin.

Ezekiel 9:8 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? 8. Et factum est eum percuterent relictus fui ego: et cecidi super faciem meam, et clamavi, et dixi Aha [204] Dominator Iehovah, an delebis tu quidquid residunm est Israelis? [205] fundendo iracundiam tuam super Ierusalem. 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. (Psalm 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. (Psalm 89:37, 38.) 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 -- Footnotes: [204] Or, "oh!" -- Calvin. [205] Or, "all the reliques of Israel." -- Calvin.

Ezekiel 9:9 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. 9. Et dixit mihi, iniquitas do-mus Israel et Iehudah magna supra modum, [206] et repleta fuit terra sanguinibus, et urbs repleta fuit perverse: [207] quia dixerunt, Deseruit Iehovah terram, et Iehovah non respicit. Here God so answers his Prophet, that he restrains too much fervor, and at the same time asserts his own justice -- for the Prophet might be impelled this way and that -- he might even doubt whether God would be true to his word. God might also shake his confidence in another manner, as by raging too much against the innocent; since therefore he might be agitated amidst those waves of trial, what God now does ought to set him at rest. Therefore, as I have already said, he mitigates the feelings of his Prophet, and at the same time asserts the equity of his judgment against all false opinions which are apt to creep over us when God's judgments do not answer to our will. Meanwhile it must be remarked, how the Prophet complains suppliantly of the slaughter of the city, and although he seemed to expostulate with God, yet he submitted all his senses to his command, and on that account an answer is given which can calm him. Whenever, therefore, God does not seem to work as our carnal reason dictates to us, we may learn, by the Prophet's example, how to restrain ourselves, and to subject our reason to God's will, so that it may suffice us that he wills a thing so, because his will is the most perfect rule of all justice. We see that Prophets sometimes complain, and seem also to permit themselves too much liberty when they expostulate with God, as we saw a memorable example in Jeremiah. (Jeremiah 12 and Jeremiah 20.) Then we read also a similar one in Habakkuk. (Habakkuk 1:2.) How so? Do the Prophets contend with God himself? yea, they directly return to themselves, and collect into order all those wandering opinions by which they perceive that they were greatly disturbed. So also our Prophet, on the one hand, wonders at the slaughter of the city, and exclaims vehemently; at the same time he falls upon his face, and in this way testifies that he would be obedient, as soon as God answered him. This is the reason, then, why God also desires to appease his servant; nor is it doubtful that we shall experience the same thing, if we modestly and soberly learn to enquire when God's judgments do not answer our opinions. If, therefore, we approach God in this way, he will doubtless show us that what he does is right, and thus supply us with material for rest. Hence, also, God's inestimable indulgence toward his people is collected, because he so deigns to render a reason, as if he wished to satisfy them. It is certain that men are carried forward into too much rashness, as often as they ask questions of God; for who will dare to oppose himself to his judgments? and who will reply to him? so Paul says. (Romans 9:20.) But God in his amazing goodness, descends even thus far, so as to render a reason of his deeds to his servants, to settle their minds, as I have said. Footnotes: [206] "For thus I interpret vm'd m'd, bemad mad." -- Calvin [207] "Understand judgment, but it signifies simply revolt." -- Calvin. PRAYER. Grant, Almighty God, since thou didst formerly chastise thy people so harshly, that we may profit by their example; and may we be so restrained by fear of thy name and obedience to thy law, that thou mayest not pour forth thy wrath against us: then if thou chastisest us, grant that it may all turn out to our good: and may we so feel ourselves to have been sealed by thee, and to be acknowledged in the number of thy sons, until at length thou shalt gather us into that blessed inheritance which has been obtained for us by the blood of thine only-begotten Son. -- Amen.

Ezekiel 9:10 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. 10. Etiam ego, non parcet [208] oculus mens, et non miserebor: vias ipsorum in capita eorum reddam. Now God pronounces the Jews to be so obstinate in their malice as to have cut off from themselves all hope of pardon. For when he now says, that he would be hostile to them without pity, he shows the necessity of taking vengeance, because their impiety had penetrated even heaven, so that he could not spare them without denying himself. And abrupt speech increases vehemence, as if God pronounced that he had changed his plans. Now then we understand the meaning of this answer, that the Jews were bound by so many and such impious crimes, that they had closed the door of God's pity: nay, they had compelled him to the utmost pitch of vengeance, because they continued to provoke him more and more. Let us learn then from this passage not to weigh God's judgments in our scale, because we are too much accustomed to extenuate our sins, and to treat our serious iniquities as but slight errors, because we do not attribute just honor to God as the only judge. Now when God commands his Prophet to rest and be silent, without doubt he at the same time restrains that rashness of ours by which we burst forth in disobedience when he seems to us to be too rigid. But, as I have said, we do not consider the greatness of our sins. Therefore it is God's province alone to pronounce concerning sins, that no mortal should estimate the quality of actions, for then we trench on God's peculiar office. It follows -- Footnotes: [208] "Them." -- Calvin.

Ezekiel 9:11 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. 11. Et ecce vir indutus lineis vestibus, cui atramentarium erat in lumbis, reversus retulit dicendo, Feci quemadmodum praeceperas [209] mihi. This sentence confirms what I said yesterday about God's paternal anxiety towards the faithful. For the Prophet taught, before God would permit the Chaldeans to destroy the city, that an angel was sent before to succor the elect, and thus to oppose himself to the violence of the enemies: where we have said that it is shown to us as in a glass that God holds this order in his judgments, that his fatherly love towards the faithful always precedes them, so that he does not permit anything to happen to them but what tends to their safety. For this reason the angel now says, that he had done as he was commanded. Doubtless the obedience of the angel is reported to us, because it answers to the will of God. Hence, therefore, we gather that the safety of the faithful is always precious to God, and therefore they will always be safe and secure when we think heaven and earth mingled together. This then is the explanation. Now follows -- Footnotes: [209] Or, "commanded." -- Calvin.

clothed with linen-- (Dan 10:5; Dan 12:6-7). His clothing marked his office as distinct from that of the six officers of vengeance; "linen" characterized the high priest (Lev 16:4); 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 (Dan 10:5; Dan 12:6-7). Therefore the intercessory High Priest in heaven must be meant (Zac 1:12). The six with Him are His subordinates; therefore He is said to be "among them," literally, "in the midst of them," as their recognized Lord (Heb 1:6). He appears as a "man," implying His incarnation; as "one" (compare Ti1 2:5). Salvation is peculiarly assigned to Him, and so He bears the "inkhorn" in order to "mark" His elect (Eze 9:4; compare Exo 12:7; Rev 7:3; Rev 9:4; Rev 13:16-17; Rev 20:4), and to write their names in His book of life (Rev 13:8). 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, seven (Zac 3:9; Rev 5:6). 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 (Job 1:12; Co2 12:7). The judgment is executed by Him (Eze 10:2, Eze 10:7; Joh 5:22, Joh 5:27) through the six (Mat 13:41; Mat 25:31); 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 Mat 24:28. stood--the attitude of waiting reverently for Jehovah's commands. brazen altar--the altar of burnt offerings, not the altar of incense, which was of gold. 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], (Eze 39:17; Isa 34:6; Jer 12:3; Jer 46:10).

glory of . . . God--which had heretofore, as a bright cloud, rested on the mercy seat between the cherubim in the holy of holies (Sa2 6:2; Psa 80:1); 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.

midst of . . . city . . . midst of Jerusalem--This twofold designation marks more emphatically the scene of the divine judgments. a mark--literally, the Hebrew letter Tau, the last in the alphabet, used as a mark ("my sign," Job 31:35, Margin); literally, Tau; originally written in the form of a cross, 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, "mark a mark." So in Rev 7:3 no particular mark is specified. We seal 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 first charge as to their safety before He orders the punishment of the rest (Psa 31:20; Isa 26:20-21). So in the case of Lot and Sodom (Gen 19:22); also the Egyptian first-born were not slain till Israel had time to sprinkle the blood-mark, ensuring their safety (compare Rev 7:3; Amo 9:9). So the early Christians had Pella provided as a refuge for them, before the destruction of Jerusalem. upon the foreheads--the most conspicuous part of the person, to imply how their safety would be manifested to all (compare Jer 15:11; Jer 39:11-18). It was customary thus to mark worshippers (Rev 13:16; Rev 14:1, Rev 14:9) 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 houses, for then it was families; here, it is on the foreheads, for it is individuals whose safety is guaranteed. sigh and . . . cry--similarly sounding verbs in Hebrew, as in English Version, expressing the prolonged sound of their grief. "Sigh" implies their inward grief ("groanings which cannot be uttered," Rom 8:26); "cry," the outward expression of it. So Lot (Pe2 2:7-8). Tenderness should characterize the man of God, not harsh sternness in opposing the ungodly (Psa 119:53, Psa 119:136; Jer 13:17; Co2 12:21); at the same time zeal for the honor of God (Psa 69:9-10; Jo1 5:19).

come not near any . . . upon whom . . . mark-- (Rev 9:4). 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 Rev 7:3-8, 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 Rev 8:5, with Eze 10:2). So Zac 13:9; Zac 14:2, distinguish the remnant from the rest of Israel. begin at . . . sanctuary--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 (Eze 9:7). God's heaviest wrath falls on those who have sinned against the highest privileges; these are made to feel it first (Pe1 4:17-18). He hates sin most in those nearest to Him; for example, the priests, &c. ancient men--the seventy elders.

I was left--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 of the priests "in the sanctuary." fell upon my face--to intercede for his countrymen (so Num 16:22). all the residue--a plea drawn from God's covenant promise to save the elect remnant.

exceeding--literally, "very, very"; doubled. perverseness--"apostasy" [GROTIUS]; or, "wresting aside of justice." Lord . . . forsaken . . . earth . . . seeth not--The order is reversed from Eze 8:12. There they speak of His neglect of His people in their misery; here they go farther and deny His providence (Psa 10:11), so that they may sin fearlessly. God, in answer to Ezekiel's question (Eze 9:8), 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.

mine eye--to show them their mistake in saying, "The Lord seeth not." recompense their way upon their head-- (Pro 1:31). Retribution in kind.

I have done as thou hast commanded--The characteristic of Messiah (Joh 17:4). So the angels (Psa 103:21); and the apostles report their fulfilment of their orders (Mar 6:30). Next: Ezekiel Chapter 10

He cried also in mine ears with a loud voice,.... That is, the glory of the Lord God of Israel, whom the prophet saw in the temple, and who directed him from place to place, and showed him all the abominations committed there: this loud voice of the Lord was not so much to excite the attention of the prophet, as to call together the ministers of his vengeance; and to show the greatness of his indignation, and the vehemence of his wrath, which was stirred up by the sins of the people: saying, cause them that have the charge over the city to draw near; or, "who were appointed over the city,'' as the Targum; that is, the city of Jerusalem; by whom are meant either the ministering angels, who had been the guardians of it, but now were to be employed another way; or the princes of the Chaldean army, who had a charge against the city to destroy it; see Isaiah 10:6. The Syriac version is, "draw near, ye avengers of the city"; and the Septuagint and Arabic versions are "the vengeance of the city draws nigh": even every man with his destroying weapon in his hand; weapons of war, as bows and arrows, sword and spear; see Jeremiah 6:22.

And, behold, six men,.... Either angels the form of men; or the generals of Nebuchadnezzar's army, as Kimchi interprets it; whose names are, Nergalsharezer, Samgarnebo, Sarsechim, Rabsaris, Nergalsharezer, Rabmag, Jeremiah 39:3; these six executioners of God's vengeance are, in the Talmud (n), called "wrath, anger, fury, destruction, breach, and consumption:'' came from the way of the higher gate, Kimchi observes, from the Rabbins, that this is the eastern gate called the higher or upper gate, because it was above the court of the Israelites. Maimonides (o) says, the upper gate is the gate Nicanor; and why is it called the upper gate? because it was above the court of the women; see 2 Kings 15:35; which lieth toward the north: where were the image of jealousy, and the women weeping for Tammuz, and other idolatrous practices were committed; which were the cause of the coming of these destroyers: moreover, the Chaldean army with its generals came out of the north; for Babylon lay north or northeast of Jerusalem; and so this gate, as Kimchi says, was northeast; and he adds, and Babylon was northeast of the land of Israel; see Jeremiah 1:13; and every man a slaughter weapon in his hand; as ordered, Ezekiel 9:1, a different word is here used; it signifies a hammer, with which rocks are broken in pieces, as the above mentioned Jewish writer observes. The Septuagint render it an axe or hatchet: and one man among them; not one of the six, but who made a seventh. The Jews say this was Gabriel (p); but this was not a created angel, as they; nor the Holy Spirit as Cocceius; but the Son of God, in a human form; he was among the six, at the head of them, as their leader and commander; he was but one, they six; one Saviour, and six destroyers: was clothed with linen; not in the habit of a warrior, but of a priest; who, as such, had made atonement for the sins of his people, and intercession for them; and this may also denote the purity of his human nature, and his unspotted righteousness, the fine linen, clean and white, which is the righteousness of the saints: and with a writer's inkhorn by his side; or "at his loins" (q); nor a slaughter weapon, as the rest; but a writer's inkhorn; hence Kimchi takes him to be the king of Babylon's scribe; but a greater is here meant; even he who took down the names of God's elect in the book of life; and who takes an account, and keeps a book of the words, and even thoughts, of his people and also of their sighs, groans, and tears; see Malachi 3:16; but now his business was to mark his people, and distinguish them from others, in a providential way; and keep and preserve them from the general ruin and destruction that was coming upon Jerusalem: or, "a girdle on his lions", as the Septuagint, Syriac, and Arabic versions render it; and so was prepared and fit for business; which sense of the word is approved of by Castel (r); and he asks, what has an inkhorn to do at a man's loins? but it should be observed, that it was the custom of the eastern people to carry inkhorns at their sides, and particularly in their girdles, as the Turks do now; who not only fix their knives and poniards in them, as Dr. Shaw (s) relates; but the "hojias", that is, the writers and secretaries, hang their inkhorns in them; and by whom it is observed, that that part of these inkhorns which passes between the girdle and the tunic, and holds their pens, is long and flat; but the vessel for the ink, which rests upon the girdle, is square, with a lid to clasp over it: and they went in; to the temple, all seven: and stood beside the brasen altar; the altar of burnt offering, so called to distinguish it from the altar of incense, which was of gold; here they stood not to offer sacrifice, but waiting for their orders, to take vengeance for the sins committed in the temple, and at this altar; near to which stood the image of jealousy, Ezekiel 8:5. (n) T. Bab. Sabbat, fol. 55. 1.((o) Hilchot Cele Hamikdash, c. 7. sect. 6. (p) T. Bab. Yoma, fol. 77. 1. & Gloss. in ib. (q) "in lumbis suis", Pagninus, Montanus, &c. (r) Lexic. Polyglott. col. 3393. (s) Travels, p. 227. Ed. 2.

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.

And the Lord said unto him,.... This shows that a divine Person is meant by the glory of the God of Israel: go through the midst of the city; that is, as it is next explained, through the midst of Jerusalem; the city the six men had the charge over or against, Ezekiel 9:1; and set a mark upon the foreheads; not the Hebrew letter as some say, because in the form of a cross, and so signifying salvation by the cross of Christ; for this letter has no such form, neither in the characters used by the Jews, nor by the Samaritans, at least in the present character; though Origen and Jerom on the place say that the letter "tau" had the form of a cross in the letters the Samaritans used in their time; and this is defended by Walton (t), who observes, that Azariah in his Hebrew alphabet gives a double figure, one like that which is in present use, and another in the form of a cross, called St. Andrew's cross, and as it appears in some shekels; and in the Vatican alphabet, which Angelus E Roccha published, the last letter has the form of a cross; as have the Ethiopic and Coptic alphabets, which, it is certain, sprung from the ancient Hebrew; and so Montfaucon says (u), in some Samaritan coins, the letter "thau" has the form of a cross; which, if Scaliger had met with, he says he would never have opposed the testimonies of Origen and Jerom; though, after all, it seems to be no other than the form of the Greek "x"; and so the Talmudists say (w) the high priest, was anointed on his forehead in the same form: some think this letter was the mark, because it is the first letter of the word "the law"; as if it pointed out such who were obedient to it; or of the word "thou shall live". It is a Rabbinical fancy, mentioned by Kimchi (x), that Gabriel had orders to write the letter in ink upon the foreheads of the righteous, and in blood upon the foreheads of the wicked; in the one it signified "thou shall live", and in the other "thou shall die"; but, as Calvin observes, rather, if this letter could be thought to be meant, the reason of it was, because it is the last letter of the alphabet; and so may signify, that the Lord's people marked with it are the last among men, or the faith of the world; or that such who persevere to the end shall be saved: but the word signifies, not a letter, but a mark or sign; and so it is interpreted in the Septuagint version, and by the Targum, Jarchi, Kimchi, and others; and denotes the distinction the Lord had made by his grace between them and others; and now by his power and providence in the protection of them; for the, Lord knows them that are his, and will preserve them. The allusion is either to the marking of servants in their foreheads, by which they were known who they belonged to, Revelation 7:3; or to the sprinkling of the posts of the Israelites' houses with blood, when the firstborn of Egypt were destroyed, Exodus 12:22; of the men that sigh and that cry for all the abominations that be done in the midst thereof; the abominations were those abominable idolatries mentioned in the preceding chapter, and those dreadful immoralities hinted at in Ezekiel 9:9; all which were grieving and distressing to godly minds, because they were contrary to the nature and will of God; transgressions, of his righteous law; and on account of which his name was dishonoured, and his ways blasphemed and evil spoken of; for these they sighed and groaned in private, and mourned and lamented in public; bearing their testimony against them with bitter expressions of grief and sorrow, by groans, words, and tears; and such as these are taken notice of by the Lord; he comforts those that mourn in Zion, and preserves them. (t) Supplementum de Sicl. Formis, p. 37. 3. Prolegom. 3. de lingua Hebr. sect. 36. (u) Palaeograph. Graec. l. 2. c. 3.((w) T. Bab. Ceritot, c. 1. fol. 5. 2.((x) Vid. T. Bab. Sabbat, fol. 55. 1.

And, to the others he said in mine hearing,.... To the other six men that had the slaughter weapons in their hands: go ye after him through the city; that is, after the man clothed with linen; for he was sent out first to take care of the righteous, and preserve them; and the rest were not suffered to stir till he was gone; and then they are bid to go after him. The Syriac version is, "to them that were with him he said to them before me, go through the city after me;'' as if these were the words of the man clothed with linen to the other six; and so the Arabic version; of it the other is the true reading, and gives the right sense, as the following words show: and smite; the inhabitants of the city: let not your eye spare, neither have ye pity; not that the Chaldeans were inclined to mercy and pity, for they were a cruel and barbarous people; but this is said to show the resentment of God against the sins of the Jews; and that it was his will they should act the severe part they did.

Slay utterly old and young, both maids, and little children, and women,.... All, of them objects of compassion, because of their age and sex; and yet none to be spared; and which orders were exactly obeyed; see 2 Chronicles 36:17; but come not near any man on whom is the mark; these were not to be slain; and though some were carried captive, as Daniel, and others; yet it was for their good and God's glory; see Revelation 7:3; and begin at my sanctuary; the temple, the house of God, and the priests and Levites that dwelt there. The Septuagint version is, "begin at my saints"; those who professed themselves to be the saints of the Lord, and were separated and devoted to his service; and so the Rabbins say (y), do not read "at my sanctuary"; but "at those that sanctify me", or "my sanctified ones"; which they interpret of those that keep the whole law, from "aleph" to "tau"; see 1 Peter 4:17; then they began at the ancient men which were before the house; the seventy elders of Israel, who offered incense to the idols portrayed upon the walls of the chambers of the temple, Ezekiel 8:10; these they slew first. (y) T. Bab. Avoda Zara, fol. 4. 1.

And he said unto them, defile the house,.... The temple; do not be afraid of slaying any person in it, for fear of defiling it; they have defiled it with their abominations, and now do you defile it with their blood: and fill the courts with the slain; the court of the priests, and the court of the Israelites, and the court of the women, and all the chambers where the priests and Levites were, and had their images portrayed: go ye forth; from the brasen altar by which they stood, and out of the temple, after they had done their business there, and had slain all they should: and they went forth, and slew in the city; they went out of the temple, and slew in the city all but those that had the mark.

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.

Then he said unto me,.... In order to satisfy the prophet, and make him easy, and show the equity and justice of the divine proceedings: the iniquity of the house of Israel and Judah is exceeding great; it cannot be well conceived or expressed how great it is; it abounded and superabounded: this is the answer in general, but in particular it follows: and the land is full of blood; of murders, as the Targum interprets it; of shedding of innocent blood; and even of all atrocious and capital crimes: and the city full of perverseness; or of perversion of judgment, as the Targum; the city of Jerusalem, where was the highest court of judicature, where the sanhedrim of seventy one sat to do justice and judgment, have nothing but perversion and injustice: for they say, the Lord hath forsaken the earth, and the Lord seeth not; does not concern himself with human affairs, and takes no notice of what is done below; and, having imbibed such atheistical principles, were hardened in sin, and gave themselves over to all iniquity; having no restraints upon them from the consideration of the providence of God, and his government of the world: or else the sense is, that the Lord had withheld his mercy and favours from them; and therefore they showed no regard to him, and looked upon all their evils and calamities as fortuitous events, and not as ordered by him as punishments for their sins.

And as for me also,.... As they have not spared the poor and the needy, the widow and the fatherless, but have perverted their judgment, and shed innocent blood: mine eye shall not spare, neither will I have pity, but I will recompence their way upon their head; deal with them by the law of retaliation, and reward them according to their deserts; see Ezekiel 7:4.

And, behold, the man clothed with linen, which had the inkhorn by his side,.... Ezekiel 9:2; to whom the orders were given to mark the mourners in the city, Ezekiel 9:4. The Syriac version is, "then I saw the man", &c. which must direct him to observe and call to mind the distinguishing goodness of God to his own people: reported the matter, saying, I have done as thou hast commanded me; meaning that the righteous were marked, and had been preserved, while the others were slain. Christ, as man and Mediator, sustains the character of a servant; as such he has commands enjoined him, which he has obeyed; he has done all he was to do; he has fulfilled the whole will of God, and wrought out the complete salvation of his people; a report of which he made when here on earth, John 17:4; and will do again at the last day; when all his people will be gathered in, and he shall deliver the kingdom to the Father, and present them all to him, having been kept by his power, saying, "lo, I and the children thou hast given me", Isaiah 8:18; when all will be done as was commanded, and he undertook, and the report made accordingly. Ben Melech observes, that the "Keri", or marginal reading is, "according to all which thou hast commanded me;'' as if he should say, there is nothing wanting of all that was commanded.

the others--the six officers of judgment (Eze 9:2).