<hi type="bold">12. He that is far off--</hi>namely, from the foe; those who in a distant exile fear no evil.

<hi type="bold">he that remaineth--</hi>he that is left in the city; not carried away into captivity, nor having escaped into the country. Distinct from "he that is near," namely, those outside the city who are within reach of "the sword" of the foe, and so fall by it; not by "famine," as those left in the city.

12. He that is far off-- namely, from the foe; those who in a distant exile fear no evil. he that remaineth-- he that is left in the city; not carried away into captivity, nor having escaped into the country. Distinct from "he that is near," namely, those outside the city who are within reach of "the sword" of the foe, and so fall by it; not by "famine," as those left in the city.


<hi type="bold">14. Diblath--</hi>another form of Diblathaim, a city in Moab (<reference osisRef="Num.33.46">Nu 33:46</reference>; <reference osisRef="Jer.48.22">Jr 48:22</reference>), near which, east and south of the Dead Sea, was the wilderness of Arabia-Deserta. <chapter eID="Ezek.6"/>

14. Diblath-- another form of Diblathaim, a city in Moab (Nu 33:46; Jr 48:22), near which, east and south of the Dead Sea, was the wilderness of Arabia-Deserta.


<title type="x-s2">CHAPTER 7</title> <title type="x-s3"><reference osisRef="Ezek.7.1-Ezek.7.27">Eze 7:1-27</reference>. Lamentation over the Coming Ruin of Israel; the Penitent Reformation of a Remnant; the Chain Symbolizing the Captivity.</title>

<hi type="bold">2. An end, the end--</hi>The indefinite "an" expresses the general fact of God bringing His long-suffering towards the whole of Judea to an end; "the," following, marks it as more definitely fixed (<reference osisRef="Amos.8.2">Am 8:2</reference>).

CHAPTER 7 Eze 7:1-27. Lamentation over the Coming Ruin of Israel; the Penitent Reformation of a Remnant; the Chain Symbolizing the Captivity. 2. An end, the end-- The indefinite "an" expresses the general fact of God bringing His long-suffering towards the whole of Judea to an end; "the," following, marks it as more definitely fixed (Am 8:2).


<hi type="bold">4. thine abominations--</hi>the punishment of thine abominations.

<hi type="bold">shall be in the midst of thee--</hi>shall be manifest to all. They and thou shall recognize the fact of thine abominations by thy punishment which shall everywhere befall thee, and that manifestly.

4. thine abominations-- the punishment of thine abominations. shall be in the midst of thee-- shall be manifest to all. They and thou shall recognize the fact of thine abominations by thy punishment which shall everywhere befall thee, and that manifestly.


<hi type="bold">5. An evil, an only evil--</hi>a peculiar calamity such as was never before; unparalleled. The abruptness of the style and the repetitions express the agitation of the prophet's mind in foreseeing these calamities.

5. An evil, an only evil-- a peculiar calamity such as was never before; unparalleled. The abruptness of the style and the repetitions express the agitation of the prophet's mind in foreseeing these calamities.


<hi type="bold">6. watcheth for thee--</hi>rather, "waketh for thee." It awakes up from its past slumber against thee (<reference osisRef="Ps.78.65">Psa 78:65</reference>, <reference osisRef="Ps.78.66">66</reference>).

6. watcheth for thee-- rather, "waketh for thee." It awakes up from its past slumber against thee (Psa 78:65, 66).


<hi type="bold">7. The morning--</hi>so Chaldean and Syriac versions (compare <reference osisRef="Joel.2.2">Joe 2:2</reference>). Ezekiel wishes to awaken them from their lethargy, whereby they were promising to themselves an uninterrupted night (<reference osisRef="1Thess.5.5-1Thess.5.7">1Th 5:5-7</reference>), as if they were never to be called to account [Calvin]. The expression, "morning," refers to the fact that this was the usual time for magistrates giving sentence against offenders (compare <reference osisRef="Ezek.7.10">Eze 7:10</reference>, below; <reference osisRef="Ps.101.8">Psa 101:8</reference>; <reference osisRef="Jer.21.12">Jr 21:12</reference>). Gesenius, less probably, translates, "the order of fate"; thy turn to be punished.

<hi type="bold">not the sounding again--</hi>not an empty echo, such as is produced by the reverberation of sounds in "the mountains," but a real cry of tumult is coming [Calvin]. Perhaps it alludes to the joyous cries of the grape-gatherers at vintage on the hills [Grotius], or of the idolaters in their dances on their festivals in honor of their false gods [Tirinus]. Havernick translates, "no brightness."

7. The morning-- so Chaldean and Syriac versions (compare Joe 2:2). Ezekiel wishes to awaken them from their lethargy, whereby they were promising to themselves an uninterrupted night (1Th 5:5-7), as if they were never to be called to account [Calvin]. The expression, "morning," refers to the fact that this was the usual time for magistrates giving sentence against offenders (compare Eze 7:10, below; Psa 101:8; Jr 21:12). Gesenius, less probably, translates, "the order of fate"; thy turn to be punished. not the sounding again-- not an empty echo, such as is produced by the reverberation of sounds in "the mountains," but a real cry of tumult is coming [Calvin]. Perhaps it alludes to the joyous cries of the grape-gatherers at vintage on the hills [Grotius], or of the idolaters in their dances on their festivals in honor of their false gods [Tirinus]. Havernick translates, "no brightness."


8-9. Repetition of <reference osisRef="Ezek.7.3">Eze 7:3</reference>, <reference osisRef="Ezek.7.4">4</reference>; sadly expressive of accumulated woes by the monotonous sameness.

8-9. Repetition of Eze 7:3, 4; sadly expressive of accumulated woes by the monotonous sameness.


<hi type="bold">10. rod ... blossomed, pride ... budded--</hi>The "rod" is the Chaldean Nebuchadnezzar, the instrument of God's vengeance (<reference osisRef="Isa.10.5">Is 10:5</reference>; <reference osisRef="Jer.51.20">Jr 51:20</reference>). The rod sprouting (as the word ought to be translated), &c., implies that God does not move precipitately, but in successive steps. He as it were has planted the ministers of His vengeance, and leaves them to grow till all is ripe for executing His purpose. "Pride" refers to the insolence of the Babylonian conqueror (<reference osisRef="Jer.50.31">Jr 50:31</reference>, <reference osisRef="Jer.50.32">32</reference>). The parallelism ("pride" answering to "rod") opposes Jerome's view, that "pride" refers to the Jews who despised God's threats; (also Calvin's, "though the rod grew in Chaldea, the root was with the Jews"). The "rod" cannot refer, as Grotius thought, to the tribe of Judah, for it evidently refers to the "smiteth" (<reference osisRef="Ezek.7.9">Eze 7:9</reference>) as the instrument of smiting.

10. rod... blossomed, pride... budded-- The "rod" is the Chaldean Nebuchadnezzar, the instrument of God's vengeance (Is 10:5; Jr 51:20). The rod sprouting (as the word ought to be translated), &c., implies that God does not move precipitately, but in successive steps. He as it were has planted the ministers of His vengeance, and leaves them to grow till all is ripe for executing His purpose. "Pride" refers to the insolence of the Babylonian conqueror (Jr 50:31, 32). The parallelism ("pride" answering to "rod") opposes Jerome's view, that "pride" refers to the Jews who despised God's threats; (also Calvin's, "though the rod grew in Chaldea, the root was with the Jews"). The "rod" cannot refer, as Grotius thought, to the tribe of Judah, for it evidently refers to the "smiteth" (Eze 7:9) as the instrument of smiting.


11. Violence (that is, the violent foe) is risen up as a rod of (that is, to punish the Jews') wickedness (<reference osisRef="Zech.5.8">Zec 5:8</reference>).

<hi type="bold">theirs--</hi>their possessions, or all that belongs to them, whether children or goods. Grotius translates from a different Hebrew root, "their nobles," literally, "their tumultuous trains" (Margin) which usually escorted the nobles. Thus "nobles" will form a contrast to the general "multitude."

<hi type="bold">neither ... wailing--</hi>(<reference osisRef="Jer.16.4-Jer.7.25">Jr 16:4-7; 25</reference>:<reference osisRef="Jer.7.33">33</reference>). Gesenius translates, "nor shall there be left any beauty among them." English Version is supported by the old Jewish interpreters. So general shall be the slaughter, none shall be left to mourn the dead.

11. Violence (that is, the violent foe) is risen up as a rod of (that is, to punish the Jews') wickedness (Zec 5:8). theirs-- their possessions, or all that belongs to them, whether children or goods. Grotius translates from a different Hebrew root, "their nobles," literally, "their tumultuous trains" (Margin) which usually escorted the nobles. Thus "nobles" will form a contrast to the general "multitude." neither... wailing-- (Jr 16:4-7; 25:33). Gesenius translates, "nor shall there be left any beauty among them." English Version is supported by the old Jewish interpreters. So general shall be the slaughter, none shall be left to mourn the dead.


<hi type="bold">12. let not ... buyer rejoice--</hi>because he has bought an estate at a bargain price.

<hi type="bold">nor ... seller mourn--</hi>because he has had to sell his land at a sacrifice through poverty. The Chaldeans will be masters of the land, so that neither shall the buyer have any good of his purchase, nor the seller any loss; nor shall the latter (<reference osisRef="Ezek.7.13">Eze 7:13</reference>) return to his inheritance at the jubilee year (see <reference osisRef="Lev.25.13">Le 25:13</reference>). Spiritually this holds good now, seeing that "the time is short"; "they that rejoice should be as though they rejoiced not, and they that buy as though they possessed not": Paul (<reference osisRef="1Cor.7.30">1Co 7:30</reference>) seems to allude to Ezekiel here. <reference osisRef="Jer.32.15">Jr 32:15</reference>, 37, 43, seems to contradict Ezekiel here. But Ezekiel is speaking of the parents, and of the present; Jeremiah, of the children, and of the future. Jeremiah is addressing believers, that they should hope for a restoration; Ezekiel, the reprobate, who were excluded from hope of deliverance.

12. let not... buyer rejoice-- because he has bought an estate at a bargain price. nor... seller mourn-- because he has had to sell his land at a sacrifice through poverty. The Chaldeans will be masters of the land, so that neither shall the buyer have any good of his purchase, nor the seller any loss; nor shall the latter (Eze 7:13) return to his inheritance at the jubilee year (see Le 25:13). Spiritually this holds good now, seeing that "the time is short"; "they that rejoice should be as though they rejoiced not, and they that buy as though they possessed not": Paul (1Co 7:30) seems to allude to Ezekiel here. Jr 32:15, 37, 43, seems to contradict Ezekiel here. But Ezekiel is speaking of the parents, and of the present; Jeremiah, of the children, and of the future. Jeremiah is addressing believers, that they should hope for a restoration; Ezekiel, the reprobate, who were excluded from hope of deliverance.


<hi type="bold">13. although they were yet alive--</hi>although they should live to the year of jubilee.

<hi type="bold">multitude thereof--</hi>namely, of the Jews.

<hi type="bold">which shall not return--</hi>answering to "the seller shall not return"; not only he, but the whole multitude, shall not return. Calvin omits "is" and "which": "the vision touching the whole multitude shall not return" void (<reference osisRef="Isa.55.11">Is 55:11</reference>).

<hi type="bold">neither shall any strengthen himself in the iniquity of his life--</hi>No hardening of one's self in iniquity will avail against God's threat of punishment. Fairbairn translates, "no one by his iniquity shall invigorate his life"; referring to the jubilee, which was regarded as a revivification of the whole commonwealth, when, its disorders being rectified, the body politic sprang up again into renewed life. That for which God thus provided by the institution of the jubilee and which is now to cease through the nation's iniquity, let none think to bring about by his iniquity.

13. although they were yet alive-- although they should live to the year of jubilee. multitude thereof-- namely, of the Jews. which shall not return-- answering to "the seller shall not return"; not only he, but the whole multitude, shall not return. Calvin omits "is" and "which": "the vision touching the whole multitude shall not return" void (Is 55:11). neither shall any strengthen himself in the iniquity of his life-- No hardening of one's self in iniquity will avail against God's threat of punishment. Fairbairn translates, "no one by his iniquity shall invigorate his life"; referring to the jubilee, which was regarded as a revivification of the whole commonwealth, when, its disorders being rectified, the body politic sprang up again into renewed life. That for which God thus provided by the institution of the jubilee and which is now to cease through the nation's iniquity, let none think to bring about by his iniquity.


<hi type="bold">14. They have blown the trumpet--</hi>rather, "Blow the trumpet," or, "Let them blow the trumpet" to collect soldiers as they will, "to make all ready" for encountering the foe, it will be of no avail; none will have the courage to go to the battle (compare <reference osisRef="Jer.6.1">Jr 6:1</reference>), [Calvin].

14. They have blown the trumpet-- rather, "Blow the trumpet," or, "Let them blow the trumpet" to collect soldiers as they will, "to make all ready" for encountering the foe, it will be of no avail; none will have the courage to go to the battle (compare Jr 6:1), [Calvin].


15. No security should anywhere be found (<reference osisRef="Deut.32.25">De 32:25</reference>). Fulfilled (<reference osisRef="Lam.1.20">La 1:20</reference>); also at the Roman invasion (<reference osisRef="Matt.24.16-Matt.24.18">Mt 24:16-18</reference>).

15. No security should anywhere be found (De 32:25). Fulfilled (La 1:20); also at the Roman invasion (Mt 24:16-18).


16. (<reference osisRef="Ezek.6.6">Eze 6:6</reference>).

<hi type="bold">like doves--</hi>which, though usually frequenting the valleys, mount up to the mountains when fearing the bird-catcher (<reference osisRef="Ps.11.1">Psa 11:1</reference>). So Israel, once dwelling in its peaceful valleys, shall flee from the foe to the mountains, which, as being the scene of its idolatries, were justly to be made the scene of its flight and shame. The plaintive note of the dove (<reference osisRef="Isa.59.11">Is 59:11</reference>) represents the mournful repentance of Israel hereafter (<reference osisRef="Zech.12.10-Zech.12.12">Zec 12:10-12</reference>).

16. (Eze 6:6). like doves-- which, though usually frequenting the valleys, mount up to the mountains when fearing the bird-catcher (Psa 11:1). So Israel, once dwelling in its peaceful valleys, shall flee from the foe to the mountains, which, as being the scene of its idolatries, were justly to be made the scene of its flight and shame. The plaintive note of the dove (Is 59:11) represents the mournful repentance of Israel hereafter (Zec 12:10-12).


<hi type="bold">17. shall be weak as water--</hi>literally, "shall go (as) waters"; incapable of resistance (<reference osisRef="Josh.7.5">Jos 7:5</reference>; <reference osisRef="Ps.22.14">Psa 22:14</reference>; <reference osisRef="Isa.13.7">Is 13:7</reference>).

17. shall be weak as water-- literally, "shall go (as) waters"; incapable of resistance (Jos 7:5; Psa 22:14; Is 13:7).


<hi type="bold">18. cover them--</hi>as a garment.

<hi type="bold">baldness--</hi>a sign of mourning (<reference osisRef="Isa.3.24">Is 3:24</reference>; <reference osisRef="Jer.48.37">Jr 48:37</reference>; <reference osisRef="Mic.1.16">Mi 1:16</reference>).

18. cover them-- as a garment. baldness-- a sign of mourning (Is 3:24; Jr 48:37; Mi 1:16).


<hi type="bold">19. cast ... silver in ... streets--</hi>just retribution; they had abused their silver and gold by converting them into idols, "the stumbling-block of their iniquity" (<reference osisRef="Ezek.14.3">Eze 14:3</reference>, <reference osisRef="Ezek.14.4">4</reference>, that is, an occasion of sinning); so these silver and gold idols, so far from "being able to deliver them in the day of the Lord's wrath" (see <reference osisRef="Prov.11.4">Pr 11:4</reference>), shall, in despair, be cast by them into the streets as a prey to the foe, by whom they shall be "removed" (Grotius translates as the Margin, "shall be despised as an unclean thing"); or rather, as suits the parallelism, "shall be put away from them" by the Jews [Calvin]. "They (the silver and gold) shall not satisfy their souls," that is, their cravings of appetite and other needs.

19. cast... silver in... streets-- just retribution; they had abused their silver and gold by converting them into idols, "the stumbling-block of their iniquity" (Eze 14:3, 4, that is, an occasion of sinning); so these silver and gold idols, so far from "being able to deliver them in the day of the Lord's wrath" (see Pr 11:4), shall, in despair, be cast by them into the streets as a prey to the foe, by whom they shall be "removed" (Grotius translates as the Margin, "shall be despised as an unclean thing"); or rather, as suits the parallelism, "shall be put away from them" by the Jews [Calvin]. "They (the silver and gold) shall not satisfy their souls," that is, their cravings of appetite and other needs.


<hi type="bold">20. beauty of his ornament--</hi>the temple of Jehovah, the especial glory of the Jews, as a bride glories in her ornaments (the very imagery used by God as to the temple, <reference osisRef="Ezek.16.10">Eze 16:10</reference>, <reference osisRef="Ezek.16.11">11</reference>). Compare <reference osisRef="Ezek.24.21">Eze 24:21</reference>: "My sanctuary, the excellency of your strength, the desire of your eyes."

<hi type="bold">images ... therein--</hi>namely, in the temple (<reference osisRef="Ezek.8.3-Ezek.8.17">Eze 8:3-17</reference>).

<hi type="bold">set it far from them--</hi>God had "set" the temple (their "beauty of ornament") "for His majesty"; but they had set up "abominations therein"; therefore God, in just retribution, "set it far from them," (that is, removed them far from it, or took it away from them [Vatablus]). The Margin translates, "Made it unto them an unclean thing" (compare Margin on <reference osisRef="Ezek.7.19">Eze 7:19</reference>, "removed"); what I designed for their glory they turned to their shame, therefore I will make it turn to their ignominy and ruin.

20. beauty of his ornament-- the temple of Jehovah, the especial glory of the Jews, as a bride glories in her ornaments (the very imagery used by God as to the temple, Eze 16:10, 11). Compare Eze 24:21: "My sanctuary, the excellency of your strength, the desire of your eyes." images... therein-- namely, in the temple (Eze 8:3-17). set it far from them-- God had "set" the temple (their "beauty of ornament") "for His majesty"; but they had set up "abominations therein"; therefore God, in just retribution, "set it far from them," (that is, removed them far from it, or took it away from them [Vatablus]). The Margin translates, "Made it unto them an unclean thing" (compare Margin on Eze 7:19, "removed"); what I designed for their glory they turned to their shame, therefore I will make it turn to their ignominy and ruin.


<hi type="bold">21. strangers--</hi>barbarous and savage nations.

21. strangers-- barbarous and savage nations.


<hi type="bold">22. pollute my secret place--</hi>just retribution for the Jews' pollution of the temple. "Robbers shall enter and defile" the holy of holies, the place of God's manifested presence, entrance into which was denied even to the Levites and priests and was permitted to the high priest only once a year on the great day of atonement.

22. pollute my secret place-- just retribution for the Jews' pollution of the temple. "Robbers shall enter and defile" the holy of holies, the place of God's manifested presence, entrance into which was denied even to the Levites and priests and was permitted to the high priest only once a year on the great day of atonement.


<hi type="bold">23. chain--</hi>symbol of the captivity (compare <reference osisRef="Jer.27.2">Jr 27:2</reference>). As they enchained the land with violence, so shall they be chained themselves. It was customary to lead away captives in a row with a chain passed from the neck of one to the other. Therefore translate as the Hebrew requires, "the chain," namely, that usually employed on such occasions. Calvin explains it, that the Jews should be dragged, whether they would or no, before God's tribunal to be tried as culprits in chains. The next words favor this: "bloody crimes," rather, "judgment of bloods," that is, with blood sheddings deserving the extreme judicial penalty. Compare <reference osisRef="Jer.51.9">Jr 51:9</reference>: "Her judgment reacheth unto heaven."

23. chain-- symbol of the captivity (compare Jr 27:2). As they enchained the land with violence, so shall they be chained themselves. It was customary to lead away captives in a row with a chain passed from the neck of one to the other. Therefore translate as the Hebrew requires, "the chain," namely, that usually employed on such occasions. Calvin explains it, that the Jews should be dragged, whether they would or no, before God's tribunal to be tried as culprits in chains. The next words favor this: "bloody crimes," rather, "judgment of bloods," that is, with blood sheddings deserving the extreme judicial penalty. Compare Jr 51:9: "Her judgment reacheth unto heaven."


<hi type="bold">24. worst of the heathen--</hi>literally, "wicked of the nations"; the giving up of Israel to their power will convince the Jews that this is a final overthrow.

<hi type="bold">pomp of ... strong--</hi>the pride wherewith men "stiff of forehead" despise the prophet.

<hi type="bold">holy places--</hi>the sacred compartments of the temple (<reference osisRef="Ps.68.35">Psa 68:35</reference>; <reference osisRef="Jer.51.51">Jr 51:51</reference>) [Calvin]. God calls it "their holy places," because they had so defiled it that He regarded it no longer as His. However, as the defilement of the temple has already been mentioned (<reference osisRef="Ezek.7.20">Eze 7:20</reference>, <reference osisRef="Ezek.7.22">22</reference>), and "their sacred places" are introduced as a new subject, it seems better to understand this of the places dedicated to their idols. As they defiled God's sanctuary, He will defile their self-constituted "sacred places."

24. worst of the heathen-- literally, "wicked of the nations"; the giving up of Israel to their power will convince the Jews that this is a final overthrow. pomp of... strong-- the pride wherewith men "stiff of forehead" despise the prophet. holy places-- the sacred compartments of the temple (Psa 68:35; Jr 51:51) [Calvin]. God calls it "their holy places," because they had so defiled it that He regarded it no longer as His. However, as the defilement of the temple has already been mentioned (Eze 7:20, 22), and "their sacred places" are introduced as a new subject, it seems better to understand this of the places dedicated to their idols. As they defiled God's sanctuary, He will defile their self-constituted "sacred places."


<hi type="bold">25. peace, and ... none--</hi>(<reference osisRef="1Thess.5.3">1Th 5:3</reference>).

25. peace, and... none-- (1Th 5:3).


<hi type="bold">26. Mischief ... upon ... mischief--</hi>(<reference osisRef="Deut.32.23">De 32:23</reference>; <reference osisRef="Jer.4.20">Jr 4:20</reference>). This is said because the Jews were apt to fancy, at every abatement of suffering, that their calamities were about to cease; but God will accumulate woe on woe.

<hi type="bold">rumour--</hi>of the advance of the foe, and of his cruelty (<reference osisRef="Matt.24.6">Mt 24:6</reference>).

<hi type="bold">seek a vision--</hi>to find some way of escape from their difficulties (<reference osisRef="Isa.26.9">Is 26:9</reference>). So Zedekiah consulted Jeremiah (<reference osisRef="Jer.37.17">Jr 37:17</reference>; <reference osisRef="Jer.38.14">38:14</reference>).

<hi type="bold">law shall perish--</hi>fulfilled (<reference osisRef="Ezek.20.1">Eze 20:1</reference>, <reference osisRef="Ezek.20.3">3</reference>; <reference osisRef="Ps.74.9">Psa 74:9</reference>; <reference osisRef="Lam.2.9">La 2:9</reference>; compare <reference osisRef="Amos.8.11">Am 8:11</reference>); God will thus set aside the idle boast, "The law shall not perish from the priest" (<reference osisRef="Jer.18.18">Jr 18:18</reference>).

<hi type="bold">ancients--</hi>the ecclesiastical rulers of the people.

26. Mischief... upon... mischief-- (De 32:23; Jr 4:20). This is said because the Jews were apt to fancy, at every abatement of suffering, that their calamities were about to cease; but God will accumulate woe on woe. rumour-- of the advance of the foe, and of his cruelty (Mt 24:6). seek a vision-- to find some way of escape from their difficulties (Is 26:9). So Zedekiah consulted Jeremiah (Jr 37:17; 38:14). law shall perish-- fulfilled (Eze 20:1, 3; Psa 74:9; La 2:9; compare Am 8:11); God will thus set aside the idle boast, "The law shall not perish from the priest" (Jr 18:18). ancients-- the ecclesiastical rulers of the people.


<hi type="bold">27. people of the land--</hi>the general multitude, as distinguished from the "king" and the "prince." The consternation shall pervade all ranks. The king, whose duty it was to animate others and find a remedy for existing evils, shall himself be in the utmost anxiety; a mark of the desperate state of affairs.

<hi type="bold">clothed with desolation--</hi>Clothing is designed to keep off shame; but in this case shame shall be the clothing.

<hi type="bold">after their way--</hi>because of their wicked ways.

<hi type="bold">deserts--</hi>literally, "judgments," that is, what just judgment awards to them; used to imply the exact correspondence of God's judgment with the judicial penalties they had incurred: they oppressed the poor and deprived them of liberty; therefore they shall be oppressed and lose their own liberty. <chapter eID="Ezek.7"/>

27. people of the land-- the general multitude, as distinguished from the "king" and the "prince." The consternation shall pervade all ranks. The king, whose duty it was to animate others and find a remedy for existing evils, shall himself be in the utmost anxiety; a mark of the desperate state of affairs. clothed with desolation-- Clothing is designed to keep off shame; but in this case shame shall be the clothing. after their way-- because of their wicked ways. deserts-- literally, "judgments," that is, what just judgment awards to them; used to imply the exact correspondence of God's judgment with the judicial penalties they had incurred: they oppressed the poor and deprived them of liberty; therefore they shall be oppressed and lose their own liberty.


<title type="x-s2">CHAPTER 8</title>
 <reference osisRef="Ezek.8.1-Ezek.8.18">Eze 8:1-18</reference>.

 This eighth chapter begins a new stage of Ezekiel's prophecies and continues to the end of the eleventh chapter. The connected visions at Eze 3:12-7:27 comprehended Judah and Israel; but the visions (Eze 8:<reference osisRef="1Cor.11.25">1-11:25</reference>) refer immediately to Jerusalem and the remnant of Judah under Zedekiah, as distinguished from the Babylonian exiles.

<hi type="bold">1. sixth year--</hi>namely, of the captivity of Jehoiachin, as in <reference osisRef="Ezek.1.2">Eze 1:2</reference>, the "fifth year" is specified. The lying on his sides three hundred ninety and forty days (<reference osisRef="Ezek.4.5">Eze 4:5</reference>, <reference osisRef="Ezek.4.6">6</reference>) had by this time been completed, at least in vision. That event was naturally a memorable epoch to the exiles; and the computation of years from it was to humble the Jews, as well as to show their perversity in not having repented, though so long and severely chastised.

<hi type="bold">elders--</hi>namely, those carried away with Jehoiachin, and now at the Chebar.

<hi type="bold">sat before me--</hi>to hear the word of God from me, in the absence of the temple and other public places of Sabbath worship, during the exile (<reference osisRef="Ezek.33.30">Eze 33:30</reference>, <reference osisRef="Ezek.33.31">31</reference>). It was so ordered that they were present at the giving of the prophecy, and so left without excuse.

<hi type="bold">hand of ... Lord God fell ... upon me--</hi>God's mighty operation fell, like a thunderbolt, upon me (in <reference osisRef="Ezek.1.3">Eze 1:3</reference>, it is less forcible, "was upon him"); whatever, therefore, he is to utter is not his own, for he has put off the mere man, while the power of God reigns in him [Calvin].

CHAPTER 8 Eze 8:1-18. This eighth chapter begins a new stage of Ezekiel's prophecies and continues to the end of the eleventh chapter. The connected visions at Eze 3:12-7:27 comprehended Judah and Israel; but the visions (Eze 8:1-11:25) refer immediately to Jerusalem and the remnant of Judah under Zedekiah, as distinguished from the Babylonian exiles. 1. sixth year-- namely, of the captivity of Jehoiachin, as in Eze 1:2, the "fifth year" is specified. The lying on his sides three hundred ninety and forty days (Eze 4:5, 6) had by this time been completed, at least in vision. That event was naturally a memorable epoch to the exiles; and the computation of years from it was to humble the Jews, as well as to show their perversity in not having repented, though so long and severely chastised. elders-- namely, those carried away with Jehoiachin, and now at the Chebar. sat before me-- to hear the word of God from me, in the absence of the temple and other public places of Sabbath worship, during the exile (Eze 33:30, 31). It was so ordered that they were present at the giving of the prophecy, and so left without excuse. hand of... Lord God fell... upon me-- God's mighty operation fell, like a thunderbolt, upon me (in Eze 1:3, it is less forcible, "was upon him"); whatever, therefore, he is to utter is not his own, for he has put off the mere man, while the power of God reigns in him [Calvin].


<hi type="bold">2. likeness--</hi>understand, "of a man," that is, of Messiah, the Angel of the covenant, in the person of whom alone God manifests Himself (<reference osisRef="Ezek.1.26">Eze 1:26</reference>; <reference osisRef="John.1.18">Joh 1:18</reference>). The "fire," from "His loins downward," betokens the vengeance of God kindled against the wicked Jews, while searching and purifying the remnant to be spared. The "brightness ... upward" betokens His unapproachable majesty (<reference osisRef="1Tim.6.16">1Ti 6:16</reference>). For Hebrew, eesh, "fire," the Septuagint, &c., read ish, "a man."

<hi type="bold">colour of amber--</hi>the glitter of chasmal [Fairbairn], (see on <reference osisRef="Ezek.1.4">Eze 1:4</reference>, "polished brass").

2. likeness-- understand, "of a man," that is, of Messiah, the Angel of the covenant, in the person of whom alone God manifests Himself (Eze 1:26; Joh 1:18). The "fire," from "His loins downward," betokens the vengeance of God kindled against the wicked Jews, while searching and purifying the remnant to be spared. The "brightness... upward" betokens His unapproachable majesty (1Ti 6:16). For Hebrew, eesh, "fire," the Septuagint, &c., read ish, "a man." colour of amber-- the glitter of chasmal [Fairbairn], (see on Eze 1:4, "polished brass").


3. Instead of prompting him to address directly the elders before him, the Spirit carried him away in vision (not in person bodily) to the temple at Jerusalem; he proceeds to report to them what he witnessed: his message thus falls into two parts: (1) The abominations reported in Eze 8:1-18. (2) The dealings of judgment and mercy to be adopted towards the impenitent and penitent Israelites respectively (Eze 9:<reference osisRef="1Cor.11.25">1-11:25</reference>). The exiles looked hopefully towards Jerusalem and, so far from believing things there to be on the verge of ruin, expected a return in peace; while those left in Jerusalem eyed the exiles with contempt, as if cast away from the Lord, whereas they themselves were near God and ensured in the possessions of the land (<reference osisRef="Ezek.11.15">Eze 11:15</reference>). Hence the vision here of what affected those in Jerusalem immediately was a seasonable communication to the exiles away from it.

<hi type="bold">door of the inner gate--</hi>facing the north, the direction in which he came from Chebar, called the "altar-gate" (<reference osisRef="Ezek.8.5">Eze 8:5</reference>); it opened into the inner court, wherein stood the altar of burnt offering; the inner court (<reference osisRef="1Kgs.6.36">1Ki 6:36</reference>) was that of the priests; the outer court (<reference osisRef="Ezek.10.5">Eze 10:5</reference>), that of the people, where they assembled.

<hi type="bold">seat--</hi>the pedestal of the image.

<hi type="bold">image of jealousy--</hi>Astarte, or Asheera (as the Hebrew for "grove" ought to be translated, <reference osisRef="2Kgs.21.3">2Ki 21:3</reference>, <reference osisRef="2Kgs.21.7">7</reference>; <reference osisRef="2Kgs.23.4">23:4</reference>, <reference osisRef="2Kgs.23.7">7</reference>), set up by Manasseh as a rival to Jehovah in His temple, and arresting the attention of all worshippers as they entered; it was the Syrian Venus, worshipped with licentious rites; the "queen of heaven," wife of Phoenician Baal. Havernick thinks all the scenes of idolatry in the chapter are successive portions of the festival held in honor of Tammuz or Adonis (<reference osisRef="Ezek.8.14">Eze 8:14</reference>). Probably, however, the scenes are separate proofs of Jewish idolatry, rather than restricted to one idol.

<hi type="bold">provoketh to jealousy--</hi>calleth for a visitation in wrath of the "jealous God," who will not give His honor to another (compare the second commandment, <reference osisRef="Exod.20.5">Ex 20:5</reference>). Jerome refers this verse to a statue of Baal, which Josiah had overthrown and his successors had replaced.

3. Instead of prompting him to address directly the elders before him, the Spirit carried him away in vision (not in person bodily) to the temple at Jerusalem; he proceeds to report to them what he witnessed: his message thus falls into two parts: (1) The abominations reported in Eze 8:1-18. (2) The dealings of judgment and mercy to be adopted towards the impenitent and penitent Israelites respectively (Eze 9:1-11:25). The exiles looked hopefully towards Jerusalem and, so far from believing things there to be on the verge of ruin, expected a return in peace; while those left in Jerusalem eyed the exiles with contempt, as if cast away from the Lord, whereas they themselves were near God and ensured in the possessions of the land (Eze 11:15). Hence the vision here of what affected those in Jerusalem immediately was a seasonable communication to the exiles away from it. door of the inner gate-- facing the north, the direction in which he came from Chebar, called the "altar-gate" (Eze 8:5); it opened into the inner court, wherein stood the altar of burnt offering; the inner court (1Ki 6:36) was that of the priests; the outer court (Eze 10:5), that of the people, where they assembled. seat-- the pedestal of the image. image of jealousy-- Astarte, or Asheera (as the Hebrew for "grove" ought to be translated, 2Ki 21:3, 7; 23:4, 7), set up by Manasseh as a rival to Jehovah in His temple, and arresting the attention of all worshippers as they entered; it was the Syrian Venus, worshipped with licentious rites; the "queen of heaven," wife of Phoenician Baal. Havernick thinks all the scenes of idolatry in the chapter are successive portions of the festival held in honor of Tammuz or Adonis (Eze 8:14). Probably, however, the scenes are separate proofs of Jewish idolatry, rather than restricted to one idol. provoketh to jealousy-- calleth for a visitation in wrath of the "jealous God," who will not give His honor to another (compare the second commandment, Ex 20:5). Jerome refers this verse to a statue of Baal, which Josiah had overthrown and his successors had replaced.


4. The Shekinah cloud of Jehovah's glory, notwithstanding the provocation of the idol, still remains in the temple, like that which Ezekiel saw "in the plain" (<reference osisRef="Ezek.3.22">Eze 3:22</reference>, <reference osisRef="Ezek.3.23">23</reference>); not till <reference osisRef="Ezek.10.4">Eze 10:4</reference>, <reference osisRef="Ezek.10.18">18</reference> did it leave the temple at Jerusalem, showing the long-suffering of God, which ought to move the Jews to repentance.

4. The Shekinah cloud of Jehovah's glory, notwithstanding the provocation of the idol, still remains in the temple, like that which Ezekiel saw "in the plain" (Eze 3:22, 23); not till Eze 10:4, 18 did it leave the temple at Jerusalem, showing the long-suffering of God, which ought to move the Jews to repentance.


<hi type="bold">5. gate of ... altar--</hi>the principal avenue to the altar of burnt offering; as to the northern position, see <reference osisRef="2Kgs.16.14">2Ki 16:14</reference>. Ahaz had removed the brazen altar from the front of the Lord's house to the north of the altar which he had himself erected. The locality of the idol before God's own altar enhances the heinousness of the sin.

5. gate of... altar-- the principal avenue to the altar of burnt offering; as to the northern position, see 2Ki 16:14. Ahaz had removed the brazen altar from the front of the Lord's house to the north of the altar which he had himself erected. The locality of the idol before God's own altar enhances the heinousness of the sin.


<hi type="bold">6. that I should go far off from my sanctuary--</hi>"that I should (be compelled by their sin to) go far off from my sanctuary"--(<reference osisRef="Ezek.10.18">Eze 10:18</reference>); the sure precursor of its destruction.

6. that I should go far off from my sanctuary-- "that I should (be compelled by their sin to) go far off from my sanctuary"--(Eze 10:18); the sure precursor of its destruction.


<hi type="bold">7. door of the court--</hi>that is, of the inner court (<reference osisRef="Ezek.8.3">Eze 8:3</reference>); the court of the priests and Levites, into which now others were admitted in violation of the law [Grotius].

<hi type="bold">hole in ... wall--</hi>that is, an aperture or window in the wall of the priests' chambers, through which he could see into the various apartments, wherein was the idolatrous shrine.

7. door of the court-- that is, of the inner court (Eze 8:3); the court of the priests and Levites, into which now others were admitted in violation of the law [Grotius]. hole in... wall-- that is, an aperture or window in the wall of the priests' chambers, through which he could see into the various apartments, wherein was the idolatrous shrine.


<hi type="bold">8. dig--</hi>for it had been blocked up during Josiah's reformation. Or rather, the vision is not of an actual scene, but an ideal pictorial representation of the Egyptian idolatries into which the covenant-people had relapsed, practising them in secret places where they shrank from the light of day [Fairbairn], (<reference osisRef="John.3.20">Joh 3:20</reference>). But compare, as to the literal introduction of idolatries into the temple, <reference osisRef="Ezek.5.11">Eze 5:11</reference>; <reference osisRef="Jer.7.30">Jr 7:30</reference>; <reference osisRef="Jer.32.34">32:34</reference>.

8. dig-- for it had been blocked up during Josiah's reformation. Or rather, the vision is not of an actual scene, but an ideal pictorial representation of the Egyptian idolatries into which the covenant-people had relapsed, practising them in secret places where they shrank from the light of day [Fairbairn], (Joh 3:20). But compare, as to the literal introduction of idolatries into the temple, Eze 5:11; Jr 7:30; 32:34.


<hi type="bold">10. creeping things ... beasts--</hi>worshipped in Egypt; still found portrayed on their chamber walls; so among the Troglodytæ.

<hi type="bold">round about--</hi>On every side they surrounded themselves with incentives to superstition.

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


<hi type="bold">11. seventy men--</hi>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 (<reference osisRef="Ps.25.14">Psa 25:14</reference>), should now, "in the dark," enter "the secret" of the wicked (<reference osisRef="Gen.49.6">Ge 49:6</reference>), those judicially bound to suppress idolatry being the ringleaders of it!

<hi type="bold">Jaazaniah--</hi>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 (<reference osisRef="2Kgs.22.10-2Kgs.22.14">2Ki 22:10-14</reference>) increased his guilt. The very name means, "Jehovah hears," giving the lie to the unbelief which virtually said (<reference osisRef="Ezek.9.9">Eze 9:9</reference>), "The Lord seeth us not," &c. (compare <reference osisRef="Ps.10.11">Psa 10:11</reference>, <reference osisRef="Ps.10.14">14</reference>; <reference osisRef="Ps.50.21">50:21</reference>; <reference osisRef="Ps.94.7">94:7</reference>, <reference osisRef="Ps.94.9">9</reference>). The offering of incense belonged not to the elders, but to the priests; this usurpation added to the guilt of the former.

<hi type="bold">cloud of incense--</hi>They spared no expense for their idols. Oh, that there were the same liberality toward the cause of God!

11. 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 (Ge 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 (2Ki 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, 14; 50:21; 94:7, 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!


<hi type="bold">12. every man in ... chambers of ... imagery--</hi>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 (<reference osisRef="Ezek.8.10">Eze 8:10</reference>).

<hi type="bold">Lord ... forsaken ... earth--</hi>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].

12. 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].


14. 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.

<hi type="bold">sat--</hi>the attitude of mourners (<reference osisRef="Job.2.13">Job 2:13</reference>; <reference osisRef="Isa.3.26">Is 3:26</reference>).

<hi type="bold">Tammuz--</hi>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 Phoenician 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 heat. Or else, the earth being clothed with beauty, during the half year when the sun is in the upper 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.

14. 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; Is 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 Phoenician 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 heat. Or else, the earth being clothed with beauty, during the half year when the sun is in the upper 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.


15-16. 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 (<reference osisRef="Joel.2.17">Joe 2:17</reference>), twenty-five men (the leaders of the twenty-four courses or orders of the priests, <reference osisRef="1Chr.24.18">1Ch 24:18</reference>, <reference osisRef="1Chr.24.19">19</reference>, with the high priest, "the princes of the sanctuary," <reference osisRef="Isa.43.28">Is 43:28</reference>), 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 <reference osisRef="1Kgs.8.44">1Ki 8:44</reference>). Sun-worship came from the Persians, who made the sun the eye of their god Ormuzd. It existed as early as Job (<reference osisRef="Job.31.26">Job 31:26</reference>; compare <reference osisRef="Deut.4.19">De 4:19</reference>). Josiah could only suspend it for the time of his reign (<reference osisRef="2Kgs.23.5">2Ki 23:5</reference>, <reference osisRef="2Kgs.23.11">11</reference>); it revived under his successors.

15-16. 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, 1Ch 24:18, 19, with the high priest, "the princes of the sanctuary," Is 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 1Ki 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 De 4:19). Josiah could only suspend it for the time of his reign (2Ki 23:5, 11); it revived under his successors.


<hi type="bold">17. put ... branch to ... nose--</hi>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.

17. 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.


<hi type="bold">18. though they cry ... yet will I not hear--</hi>(<reference osisRef="Prov.1.28">Pr 1:28</reference>; <reference osisRef="Isa.1.15">Is 1:15</reference>). <chapter eID="Ezek.8"/>

18. though they cry... yet will I not hear-- (Pr 1:28; Is 1:15).


<title type="x-s2">CHAPTER 9</title> <title type="x-s3"><reference osisRef="Ezek.9.1-Ezek.9.11">Eze 9:1-11</reference>. Continuation of the Preceding Vision: The Sealing of the Faithful.</title>

<hi type="bold">1. cried--</hi>contrasted with their "cry" for mercy (<reference osisRef="Ezek.8.18">Eze 8:18</reference>) is the "cry" here for vengeance, showing how vain was the former.

<hi type="bold">them that have charge--</hi>literally, officers; so "officers" (<reference osisRef="Isa.60.17">Is 60:17</reference>), having the city in charge, not to guard, but to punish it. The angels who as "watchers" fulfil God's judgments (<reference osisRef="Dan.4.13">Da 4:13</reference>, 17, 23; <reference osisRef="Dan.10.20">10:20</reference>, <reference osisRef="Dan.10.21">21</reference>); the "princes" (<reference osisRef="Jer.39.3">Jr 39:3</reference>) of Nebuchadnezzar's army were under their guidance.

<hi type="bold">draw near--</hi>in the Hebrew intensive, "to draw near quickly."

CHAPTER 9 Eze 9:1-11. Continuation of the Preceding Vision: The Sealing of the Faithful. 1. cried-- contrasted with their "cry" for mercy (Eze 8:18) is the "cry" here for vengeance, showing how vain was the former. them that have charge-- literally, officers; so "officers" (Is 60:17), having the city in charge, not to guard, but to punish it. The angels who as "watchers" fulfil God's judgments (Da 4:13, 17, 23; 10:20, 21); the "princes" (Jr 39:3) of Nebuchadnezzar's army were under their guidance. draw near-- in the Hebrew intensive, "to draw near quickly."


<hi type="bold">2. clothed with linen--</hi>(<reference osisRef="Dan.10.5">Da 10:5</reference>; <reference osisRef="Dan.12.6">12:6</reference>, <reference osisRef="Dan.12.7">7</reference>). His clothing marked his office as distinct from that of the six officers of vengeance; "linen" characterized the high priest (<reference osisRef="Lev.16.4">Le 16:4</reference>); 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 (<reference osisRef="Dan.10.5">Da 10:5</reference>; <reference osisRef="Dan.12.6">12:6</reference>, <reference osisRef="Dan.12.7">7</reference>). Therefore the intercessory High Priest in heaven must be meant (<reference osisRef="Zech.1.12">Zec 1:12</reference>). 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 (<reference osisRef="Heb.1.6">He 1:6</reference>). He appears as a "man," implying His incarnation; as "one" (compare <reference osisRef="1Tim.2.5">1Ti 2:5</reference>). Salvation is peculiarly assigned to Him, and so He bears the "inkhorn" in order to "mark" His elect (<reference osisRef="Ezek.9.4">Eze 9:4</reference>; compare <reference osisRef="Exod.12.7">Ex 12:7</reference>; <reference osisRef="Rev.7.3">Re 7:3</reference>; <reference osisRef="Rev.9.4">9:4</reference>; <reference osisRef="Rev.13.16">13:16</reference>, <reference osisRef="Rev.13.17">17</reference>; <reference osisRef="Rev.20.4">20:4</reference>), and to write their names in His book of life (<reference osisRef="Rev.13.8">Re 13:8</reference>). 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 (<reference osisRef="Zech.3.9">Zec 3:9</reference>; <reference osisRef="Rev.5.6">Re 5:6</reference>). 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 (<reference osisRef="Job.1.12">Job 1:12</reference>; <reference osisRef="2Cor.12.7">2Co 12:7</reference>). The judgment is executed by Him (<reference osisRef="Ezek.10.2">Eze 10:2</reference>, <reference osisRef="Ezek.10.7">7</reference>; <reference osisRef="John.5.22">Joh 5:22</reference>, <reference osisRef="John.5.27">27</reference>) through the six (<reference osisRef="Matt.13.41">Mt 13:41</reference>; <reference osisRef="Matt.25.31">25:31</reference>); 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 <reference osisRef="Matt.24.28">Mt 24:28</reference>.

<hi type="bold">stood--</hi>the attitude of waiting reverently for Jehovah's commands.

<hi type="bold">brazen altar--</hi>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], (<reference osisRef="Ezek.39.17">Eze 39:17</reference>; <reference osisRef="Isa.34.6">Is 34:6</reference>; <reference osisRef="Jer.12.3">Jr 12:3</reference>; <reference osisRef="Jer.46.10">46:10</reference>).

2. clothed with linen-- (Da 10:5; 12:6, 7). His clothing marked his office as distinct from that of the six officers of vengeance; "linen" characterized the high priest (Le 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 (Da 10:5; 12:6, 7). Therefore the intercessory High Priest in heaven must be meant (Zec 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 (He 1:6). He appears as a "man," implying His incarnation; as "one" (compare 1Ti 2:5). Salvation is peculiarly assigned to Him, and so He bears the "inkhorn" in order to "mark" His elect (Eze 9:4; compare Ex 12:7; Re 7:3; 9:4; 13:16, 17; 20:4), and to write their names in His book of life (Re 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 (Zec 3:9; Re 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; 2Co 12:7). The judgment is executed by Him (Eze 10:2, 7; Joh 5:22, 27) through the six (Mt 13:41; 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 Mt 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; Is 34:6; Jr 12:3; 46:10).


<hi type="bold">3. glory of ... God--</hi>which had heretofore, as a bright cloud, rested on the mercy seat between the cherubim in the holy of holies (<reference osisRef="2Sam.6.2">2Sa 6:2</reference>; <reference osisRef="Ps.80.1">Psa 80:1</reference>); 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.

3. glory of... God-- which had heretofore, as a bright cloud, rested on the mercy seat between the cherubim in the holy of holies (2Sa 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.


<hi type="bold">4. midst of ... city ... midst of Jerusalem--</hi>This twofold designation marks more emphatically the scene of the divine judgments.

<hi type="bold">a mark--</hi>literally, the Hebrew letter Tau, the last in the alphabet, used as a mark ("my sign," <reference osisRef="Job.31.35">Job 31:35</reference>, 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 <reference osisRef="Rev.7.3">Re 7:3</reference> 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 (<reference osisRef="Ps.31.20">Psa 31:20</reference>; <reference osisRef="Isa.26.20">Is 26:20</reference>, <reference osisRef="Isa.26.21">21</reference>). So in the case of Lot and Sodom (<reference osisRef="Gen.19.22">Ge 19:22</reference>); also the Egyptian first-born were not slain till Israel had time to sprinkle the blood-mark, ensuring their safety (compare <reference osisRef="Rev.7.3">Re 7:3</reference>; <reference osisRef="Amos.9.9">Am 9:9</reference>). So the early Christians had Pella provided as a refuge for them, before the destruction of Jerusalem.

<hi type="bold">upon the foreheads--</hi>the most conspicuous part of the person, to imply how their safety would be manifested to all (compare <reference osisRef="Jer.15.11">Jr 15:11</reference>; <reference osisRef="Jer.39.11-Jer.39.18">39:11-18</reference>). It was customary thus to mark worshippers (<reference osisRef="Rev.13.16">Re 13:16</reference>; <reference osisRef="Rev.14.1">14:1</reference>, <reference osisRef="Rev.14.9">9</reference>) 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.

<hi type="bold">sigh and ... cry--</hi>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," <reference osisRef="Rom.8.26">Ro 8:26</reference>); "cry," the outward expression of it. So Lot (<reference osisRef="2Pet.2.7">2Pe 2:7</reference>, <reference osisRef="2Cor.2.8">8</reference>). Tenderness should characterize the man of God, not harsh sternness in opposing the ungodly (<reference osisRef="Ps.119.53">Psa 119:53</reference>, <reference osisRef="Ps.119.136">136</reference>; <reference osisRef="Jer.13.17">Jr 13:17</reference>; <reference osisRef="2Cor.12.21">2Co 12:21</reference>); at the same time zeal for the honor of God (<reference osisRef="Ps.69.9">Psa 69:9</reference>, <reference osisRef="Ps.69.10">10</reference>; <reference osisRef="1John.5.19">1Jo 5:19</reference>).

4. 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 Re 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; Is 26:20, 21). So in the case of Lot and Sodom (Ge 19:22); also the Egyptian first-born were not slain till Israel had time to sprinkle the blood-mark, ensuring their safety (compare Re 7:3; Am 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 Jr 15:11; 39:11-18). It was customary thus to mark worshippers (Re 13:16; 14:1, 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," Ro 8:26); "cry," the outward expression of it. So Lot (2Pe 2:7, 8). Tenderness should characterize the man of God, not harsh sternness in opposing the ungodly (Psa 119:53, 136; Jr 13:17; 2Co 12:21); at the same time zeal for the honor of God (Psa 69:9, 10; 1Jo 5:19).


<hi type="bold">5. the others--</hi>the six officers of judgment (<reference osisRef="Ezek.9.2">Eze 9:2</reference>).

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


<hi type="bold">6. come not near any ... upon whom ... mark--</hi>(<reference osisRef="Rev.9.4">Re 9:4</reference>). 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 <reference osisRef="Rev.7.3-Rev.7.8">Re 7:3-8</reference>, 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 <reference osisRef="Rev.8.5">Re 8:5</reference>, with <reference osisRef="Ezek.10.2">Eze 10:2</reference>). So <reference osisRef="Zech.13.9">Zec 13:9</reference>; <reference osisRef="Zech.14.2">14:2</reference>, distinguish the remnant from the rest of Israel.

<hi type="bold">begin at ... sanctuary--</hi>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 (<reference osisRef="Ezek.9.7">Eze 9:7</reference>). God's heaviest wrath falls on those who have sinned against the highest privileges; these are made to feel it first (<reference osisRef="1Pet.4.17">1Pe 4:17</reference>, <reference osisRef="1Pet.4.18">18</reference>). He hates sin most in those nearest to Him; for example, the priests, &c.

<hi type="bold">ancient men--</hi>the seventy elders.

6. come not near any... upon whom... mark-- (Re 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 Re 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 Re 8:5, with Eze 10:2). So Zec 13:9; 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 (1Pe 4:17, 18). He hates sin most in those nearest to Him; for example, the priests, &c. ancient men-- the seventy elders.


<hi type="bold">8. I was left--</hi>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."

<hi type="bold">fell upon my face--</hi>to intercede for his countrymen (so <reference osisRef="Num.16.22">Nu 16:22</reference>).

<hi type="bold">all the residue--</hi>a plea drawn from God's covenant promise to save the elect remnant.

8. 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 Nu 16:22). all the residue-- a plea drawn from God's covenant promise to save the elect remnant.


<hi type="bold">9. exceeding--</hi>literally, "very, very"; doubled.

<hi type="bold">perverseness--</hi>"apostasy" [Grotius]; or, "wresting aside of justice."

<hi type="bold">Lord ... forsaken ... earth ... seeth not--</hi>The order is reversed from <reference osisRef="Ezek.8.12">Eze 8:12</reference>. There they speak of His neglect of His people in their misery; here they go farther and deny His providence (<reference osisRef="Ps.10.11">Psa 10:11</reference>), so that they may sin fearlessly. God, in answer to Ezekiel's question (<reference osisRef="Ezek.9.8">Eze 9:8</reference>), 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.

9. 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.


<hi type="bold">10. mine eye--</hi>to show them their mistake in saying, "The Lord seeth not."

<hi type="bold">recompense their way upon their head--</hi>(<reference osisRef="Prov.1.31">Pr 1:31</reference>). Retribution in kind.

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


<hi type="bold">11. I have done as thou hast commanded--</hi>The characteristic of Messiah (<reference osisRef="John.17.4">Joh 17:4</reference>). So the angels (<reference osisRef="Ps.103.21">Psa 103:21</reference>); and the apostles report their fulfilment of their orders (<reference osisRef="Mark.6.30">Mr 6:30</reference>). <chapter eID="Ezek.9"/>

11. 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 (Mr 6:30).


<title type="x-s2">CHAPTER 10</title> <title type="x-s3"><reference osisRef="Ezek.10.1-Ezek.10.22">Eze 10:1-22</reference>. Vision of Coals of Fire Scattered over the City:</title>
 Repetition of the Vision of the Cherubim.

1. The throne of Jehovah appearing in the midst of the judgments implies that whatever intermediate agencies be employed, He controls them, and that the whole flows as a necessary consequence from His essential holiness (<reference osisRef="Ezek.1.22">Eze 1:22</reference>, <reference osisRef="1Cor.1.26">26</reference>).

<hi type="bold">cherubim--</hi>in <reference osisRef="Ezek.1.5">Eze 1:5</reference>, called "living creatures." The repetition of the vision implies that the judgments are approaching nearer and nearer. These two visions of Deity were granted in the beginning of Ezekiel's career, to qualify him for witnessing to God's glory amidst his God-forgetting people and to stamp truth on his announcements; also to signify the removal of God's manifestation from the visible temple (<reference osisRef="Ezek.10.18">Eze 10:18</reference>) for a long period (<reference osisRef="Ezek.43.2">Eze 43:2</reference>). The feature (<reference osisRef="Ezek.10.12">Eze 10:12</reference>) mentioned as to the cherubim that they were "full of eyes," though omitted in the former vision, is not a difference, but a more specific detail observed by Ezekiel now on closer inspection. Also, here, there is no rainbow (the symbol of mercy after the flood of wrath) as in the former; for here judgment is the prominent thought, though the marking of the remnant in <reference osisRef="Ezek.9.4">Eze 9:4</reference>, <reference osisRef="Ezek.9.6">6</reference> shows that there was mercy in the background. The cherubim, perhaps, represent redeemed humanity combining in and with itself the highest forms of subordinate creaturely life (compare <reference osisRef="Rom.8.20">Ro 8:20</reference>). Therefore they are associated with the twenty-four elders and are distinguished from the angels (<reference osisRef="Rev.5.1-Rev.5.14">Re 5:1-14</reference>). They stand on the mercy seat of the ark, and on that ground become the habitation of God from which His glory is to shine upon the world. The different forms symbolize the different phases of the Church. So the quadriform Gospel, in which the incarnate Saviour has lodged the revelation of Himself in a fourfold aspect, and from which His glory shines on the Christian world, answers to the emblematic throne from which He shone on the Jewish Church.

CHAPTER 10 Eze 10:1-22. Vision of Coals of Fire Scattered over the City: Repetition of the Vision of the Cherubim. 1. The throne of Jehovah appearing in the midst of the judgments implies that whatever intermediate agencies be employed, He controls them, and that the whole flows as a necessary consequence from His essential holiness (Eze 1:22, 26). cherubim-- in Eze 1:5, called "living creatures." The repetition of the vision implies that the judgments are approaching nearer and nearer. These two visions of Deity were granted in the beginning of Ezekiel's career, to qualify him for witnessing to God's glory amidst his God-forgetting people and to stamp truth on his announcements; also to signify the removal of God's manifestation from the visible temple (Eze 10:18) for a long period (Eze 43:2). The feature (Eze 10:12) mentioned as to the cherubim that they were "full of eyes," though omitted in the former vision, is not a difference, but a more specific detail observed by Ezekiel now on closer inspection. Also, here, there is no rainbow (the symbol of mercy after the flood of wrath) as in the former; for here judgment is the prominent thought, though the marking of the remnant in Eze 9:4, 6 shows that there was mercy in the background. The cherubim, perhaps, represent redeemed humanity combining in and with itself the highest forms of subordinate creaturely life (compare Ro 8:20). Therefore they are associated with the twenty-four elders and are distinguished from the angels (Re 5:1-14). They stand on the mercy seat of the ark, and on that ground become the habitation of God from which His glory is to shine upon the world. The different forms symbolize the different phases of the Church. So the quadriform Gospel, in which the incarnate Saviour has lodged the revelation of Himself in a fourfold aspect, and from which His glory shines on the Christian world, answers to the emblematic throne from which He shone on the Jewish Church.


<hi type="bold">2. he--</hi>Jehovah; He who sat on the "throne."

<hi type="bold">the man--</hi>the Messenger of mercy becoming the Messenger of judgment (see on <reference osisRef="Ezek.9.2">Eze 9:2</reference>). Human agents of destruction shall fulfil the will of "the Man," who is Lord of men.

<hi type="bold">wheels--</hi>Hebrew, galgal, implying quick revolution; so the impetuous onset of the foe (compare <reference osisRef="Ezek.23.24">Eze 23:24</reference>; <reference osisRef="Ezek.26.10">26:10</reference>); whereas "ophan," in <reference osisRef="Ezek.1.15">Eze 1:15</reference>, <reference osisRef="1Cor.1.16">16</reference> implies mere revolution.

<hi type="bold">coals of fire--</hi>the wrath of God about to burn the city, as His sword had previously slain its guilty inhabitants. This "fire," how different from the fire on the altar never going out (<reference osisRef="Lev.6.12">Le 6:12</reference>, <reference osisRef="Lev.6.13">13</reference>), whereby, in type, peace was made with God! Compare <reference osisRef="Isa.33.12">Is 33:12</reference>, <reference osisRef="Isa.33.14">14</reference>. It is therefore not taken from the altar of reconciliation, but from between the wheels of the cherubim, representing the providence of God, whereby, and not by chance, judgment is to fall.

2. he-- Jehovah; He who sat on the "throne." the man-- the Messenger of mercy becoming the Messenger of judgment (see on Eze 9:2). Human agents of destruction shall fulfil the will of "the Man," who is Lord of men. wheels-- Hebrew, galgal, implying quick revolution; so the impetuous onset of the foe (compare Eze 23:24; 26:10); whereas "ophan," in Eze 1:15, 16 implies mere revolution. coals of fire-- the wrath of God about to burn the city, as His sword had previously slain its guilty inhabitants. This "fire," how different from the fire on the altar never going out (Le 6:12, 13), whereby, in type, peace was made with God! Compare Is 33:12, 14. It is therefore not taken from the altar of reconciliation, but from between the wheels of the cherubim, representing the providence of God, whereby, and not by chance, judgment is to fall.


<hi type="bold">3. right ... of ... house--</hi>The scene of the locality whence judgment emanates is the temple, to mark God's vindication of His holiness injured there. The cherubim here are not those in the holy of holies, for the latter had not "wheels." They stood on "the right of the house," that is, the south, for the Chaldean power, guided by them, had already advanced from the north (the direction of Babylon), and had destroyed the men in the temple, and was now proceeding to destroy the city, which lay south and west.

<hi type="bold">the cherubim ... the man--</hi>There was perfect concert of action between the cherubic representative of the angels and "the Man," to minister to whom they "stood" there (<reference osisRef="Ezek.10.7">Eze 10:7</reference>).

<hi type="bold">cloud--</hi>emblem of God's displeasure; as the "glory" or "brightness" (<reference osisRef="Ezek.10.4">Eze 10:4</reference>) typifies His majesty and clearness in judgment.

3. right... of... house-- The scene of the locality whence judgment emanates is the temple, to mark God's vindication of His holiness injured there. The cherubim here are not those in the holy of holies, for the latter had not "wheels." They stood on "the right of the house," that is, the south, for the Chaldean power, guided by them, had already advanced from the north (the direction of Babylon), and had destroyed the men in the temple, and was now proceeding to destroy the city, which lay south and west. the cherubim... the man-- There was perfect concert of action between the cherubic representative of the angels and "the Man," to minister to whom they "stood" there (Eze 10:7). cloud-- emblem of God's displeasure; as the "glory" or "brightness" (Eze 10:4) typifies His majesty and clearness in judgment.


4. The court outside was full of the Lord's brightness, while it was only the cloud that filled the house inside, the scene of idolatries, and therefore of God's displeasure. God's throne was on the threshold. The temple, once filled with brightness, is now darkened with cloud.


<hi type="bold">5. sound of ... wings--</hi>prognostic of great and awful changes.

<hi type="bold">voice of ... God--</hi>the thunder (<reference osisRef="Ps.29.3">Psa 29:3</reference>, &c.).

5. sound of... wings-- prognostic of great and awful changes. voice of... God-- the thunder (Psa 29:3, &c.).


<hi type="bold">6. went in--</hi>not into the temple, but between the cherubim. Ezekiel sets aside the Jews' boast of the presence of God with them. The cherubim, once the ministers of grace, are now the ministers of vengeance. When "commanded," He without delay obeys (<reference osisRef="Ps.40.8">Psa 40:8</reference>; <reference osisRef="Heb.10.7">He 10:7</reference>).

6. went in-- not into the temple, but between the cherubim. Ezekiel sets aside the Jews' boast of the presence of God with them. The cherubim, once the ministers of grace, are now the ministers of vengeance. When "commanded," He without delay obeys (Psa 40:8; He 10:7).


7. See on <reference osisRef="Ezek.10.3">Eze 10:3</reference>.

<hi type="bold">one cherub--</hi>one of the four cherubim.

<hi type="bold">his hand--</hi>(<reference osisRef="Ezek.1.8">Eze 1:8</reference>).

<hi type="bold">went out--</hi>to burn the city.

7. See on Eze 10:3. one cherub-- one of the four cherubim. his hand-- (Eze 1:8). went out-- to burn the city.


8. The "wings" denote alacrity, the "hands" efficacy and aptness, in executing the functions assigned to them.


<hi type="bold">9. wheels--</hi>(See on <reference osisRef="Ezek.1.15">Eze 1:15</reference>, <reference osisRef="1Cor.1.16">16</reference>). The things which, from <reference osisRef="Ezek.10.8">Eze 10:8</reference> to the end of the chapter, are repeated from the first chapter are expressed more decidedly, now that he gets a nearer view: the words "as it were," and "as if," so often occurring in the first chapter, are therefore mostly omitted. The "wheels" express the manifold changes and revolutions in the world; also that in the chariot of His providence God transports the Church from one place to another and everywhere can preserve it; a truth calculated to alarm the people in Jerusalem and to console the exiles [Polanus].

9. wheels-- (See on Eze 1:15, 16). The things which, from Eze 10:8 to the end of the chapter, are repeated from the first chapter are expressed more decidedly, now that he gets a nearer view: the words "as it were," and "as if," so often occurring in the first chapter, are therefore mostly omitted. The "wheels" express the manifold changes and revolutions in the world; also that in the chariot of His providence God transports the Church from one place to another and everywhere can preserve it; a truth calculated to alarm the people in Jerusalem and to console the exiles [Polanus].


<hi type="bold">10. four had one likeness--</hi>In the wonderful variety of God's works there is the greatest harmony:--

 "In human works, though labored on with pain,

 One thousand movements scarce one purpose gain;

 In God's one single doth its end produce,

 Yet serves to second, too, some other use.

 (See on <reference osisRef="Ezek.1.16">Eze 1:16</reference>).

<hi type="bold">wheel ... in ... a wheel--</hi>cutting one another at fight angles, so that the whole might move in any of the four directions or quarters of the world. God's doings, however involved they seem to us, cohere, so that lower causes subserve the higher.

10. four had one likeness-- In the wonderful variety of God's works there is the greatest harmony:-- "In human works, though labored on with pain, One thousand movements scarce one purpose gain; In God's one single doth its end produce, Yet serves to second, too, some other use. (See on Eze 1:16). wheel... in... a wheel-- cutting one another at fight angles, so that the whole might move in any of the four directions or quarters of the world. God's doings, however involved they seem to us, cohere, so that lower causes subserve the higher.


11. (See on <reference osisRef="Ezek.1.17">Eze 1:17</reference>).

<hi type="bold">turned not--</hi>without accomplishing their course (<reference osisRef="Isa.55.11">Is 55:11</reference>) [Grotius]. Rather, "they moved straight on without turning" (so <reference osisRef="Ezek.1.9">Eze 1:9</reference>). Having a face towards each of the four quarters, they needed not to turn around when changing their direction.

<hi type="bold">whither ... head looked--</hi>that is, "whither the head" of the animal cherub-form, belonging to and directing each wheel, "looked," thither the wheel "followed." The wheels were not guided by some external adventitious impetus, but by some secret divine impulse of the cherubim themselves.

11. (See on Eze 1:17). turned not-- without accomplishing their course (Is 55:11) [Grotius]. Rather, "they moved straight on without turning" (so Eze 1:9). Having a face towards each of the four quarters, they needed not to turn around when changing their direction. whither... head looked-- that is, "whither the head" of the animal cherub-form, belonging to and directing each wheel, "looked," thither the wheel "followed." The wheels were not guided by some external adventitious impetus, but by some secret divine impulse of the cherubim themselves.


<hi type="bold">12. body--</hi>literally, "flesh," because a body consists of flesh.

<hi type="bold">wheels ... full of eyes--</hi>The description (<reference osisRef="Ezek.1.18">Eze 1:18</reference>) attributes eyes to the "wheels" alone; here there is added, on closer observation, that the cherubim themselves had them. The "eyes" imply that God, by His wisdom, beautifully reconciles seeming contrarieties (compare <reference osisRef="2Chr.16.9">2Ch 16:9</reference>; <reference osisRef="Prov.15.3">Pr 15:3</reference>; <reference osisRef="Zech.4.10">Zec 4:10</reference>).

12. body-- literally, "flesh," because a body consists of flesh. wheels... full of eyes-- The description (Eze 1:18) attributes eyes to the "wheels" alone; here there is added, on closer observation, that the cherubim themselves had them. The "eyes" imply that God, by His wisdom, beautifully reconciles seeming contrarieties (compare 2Ch 16:9; Pr 15:3; Zec 4:10).


<hi type="bold">13. O wheel--</hi>rather, "they were called, whirling," that is, they were most rapid in their revolutions [Maurer]; or, better, "It was cried unto them, The whirling" [Fairbairn]. Galgal here used for "wheel," is different from ophan, the simple word for "wheel." Galgal is the whole wheelwork machinery with its whirlwind-like rotation. Their being so addressed is in order to call them immediately to put themselves in rapid motion.

13. O wheel-- rather, "they were called, whirling," that is, they were most rapid in their revolutions [Maurer]; or, better, "It was cried unto them, The whirling" [Fairbairn]. Galgal here used for "wheel," is different from ophan, the simple word for "wheel." Galgal is the whole wheelwork machinery with its whirlwind-like rotation. Their being so addressed is in order to call them immediately to put themselves in rapid motion.


<hi type="bold">14. cherub--</hi>but in <reference osisRef="Ezek.1.10">Eze 1:10</reference> it is an ox. The chief of the four cherubic forms was not the ox, but man. Therefore "cherub" cannot be synonymous with "ox." Probably Ezekiel, standing in front of one of the cherubim (namely, that which handed the coals to the man in linen), saw of him, not merely the ox-form, but the whole fourfold form, and therefore calls him simply "cherub"; whereas of the other three, having only a side view, he specifies the form of each which met his eye [Fairbairn]. As to the likelihood of the lower animals sharing in "the restoration of all things," see <reference osisRef="Isa.11.6">Is 11:6</reference>; <reference osisRef="Isa.65.25">65:25</reference>; <reference osisRef="Rom.8.20">Ro 8:20</reference>, <reference osisRef="Rom.8.21">21</reference>; this accords with the animal forms combined with the human to typify redeemed man.

14. cherub-- but in Eze 1:10 it is an ox. The chief of the four cherubic forms was not the ox, but man. Therefore "cherub" cannot be synonymous with "ox." Probably Ezekiel, standing in front of one of the cherubim (namely, that which handed the coals to the man in linen), saw of him, not merely the ox-form, but the whole fourfold form, and therefore calls him simply "cherub"; whereas of the other three, having only a side view, he specifies the form of each which met his eye [Fairbairn]. As to the likelihood of the lower animals sharing in "the restoration of all things," see Is 11:6; 65:25; Ro 8:20, 21; this accords with the animal forms combined with the human to typify redeemed man.


15. The repeated declaration of the identity of the vision with that at the Chebar is to arouse attention to it (<reference osisRef="Ezek.10.22">Eze 10:22</reference>; <reference osisRef="Ezek.3.23">3:23</reference>).

<hi type="bold">the living creature--</hi>used collectively, as in <reference osisRef="Ezek.10.17">Eze 10:17</reference>, <reference osisRef="Ezek.10.20">20</reference>; 1:20.

15. The repeated declaration of the identity of the vision with that at the Chebar is to arouse attention to it (Eze 10:22; 3:23). the living creature-- used collectively, as in Eze 10:17, 20; 1:20.


16. (See on <reference osisRef="Ezek.10.11">Eze 10:11</reference>; <reference osisRef="Ezek.1.19">Eze 1:19</reference>).

<hi type="bold">lifted up ... wings--</hi>to depart, following "the glory of the Lord" which was on the point of departing (<reference osisRef="Ezek.10.18">Eze 10:18</reference>).

16. (See on Eze 10:11; Eze 1:19). lifted up... wings-- to depart, following "the glory of the Lord" which was on the point of departing (Eze 10:18).


17. (<reference osisRef="Ezek.1.12">Eze 1:12</reference>, 20, 21).

<hi type="bold">stood--</hi>God never stands still (<reference osisRef="John.5.17">Joh 5:17</reference>), therefore neither do the angels; but to human perceptions He seems to do so.

17. (Eze 1:12, 20, 21). stood-- God never stands still (Joh 5:17), therefore neither do the angels; but to human perceptions He seems to do so.


18. The departure of the symbol of God's presence from the temple preparatory to the destruction of the city. Foretold in <reference osisRef="Deut.31.17">De 31:17</reference>. Woe be to those from whom God departs (<reference osisRef="Hos.9.12">Ho 9:12</reference>)! Compare <reference osisRef="1Sam.28.15">1Sa 28:15</reference>, <reference osisRef="1Sam.28.16">16</reference>; <reference osisRef="1Sam.4.21">4:21</reference>: "I-chabod, Thy glory is departed." Successive steps are marked in His departure; so slowly and reluctantly does the merciful God leave His house. First He leaves the sanctuary (<reference osisRef="Ezek.9.3">Eze 9:3</reference>); He elevates His throne above the threshold of the house (<reference osisRef="Ezek.10.1">Eze 10:1</reference>); leaving the cherubim He sits on the throne (<reference osisRef="Ezek.10.4">Eze 10:4</reference>); He and the cherubim, after standing for a time at the door of the east gate (where was the exit to the lower court of the people), leave the house altogether (<reference osisRef="Ezek.10.18">Eze 10:18</reference>, <reference osisRef="Ezek.10.19">19</reference>), not to return till <reference osisRef="Ezek.43.2">Eze 43:2</reference>.

18. The departure of the symbol of God's presence from the temple preparatory to the destruction of the city. Foretold in De 31:17. Woe be to those from whom God departs (Ho 9:12)! Compare 1Sa 28:15, 16; 4:21: "I-chabod, Thy glory is departed." Successive steps are marked in His departure; so slowly and reluctantly does the merciful God leave His house. First He leaves the sanctuary (Eze 9:3); He elevates His throne above the threshold of the house (Eze 10:1); leaving the cherubim He sits on the throne (Eze 10:4); He and the cherubim, after standing for a time at the door of the east gate (where was the exit to the lower court of the people), leave the house altogether (Eze 10:18, 19), not to return till Eze 43:2.


<hi type="bold">20. I knew ... cherubim--</hi>By the second sight of the cherubim, he learned to identify them with the angelic forms situated above the ark of the covenant in the temple, which as a priest, he "knew" about from the high priest.

20. I knew... cherubim-- By the second sight of the cherubim, he learned to identify them with the angelic forms situated above the ark of the covenant in the temple, which as a priest, he "knew" about from the high priest.


21. The repetition is in order that the people about to live without the temple might have, instead, the knowledge of the temple mysteries, thus preparing them for a future restoration of the covenant. So perverse were they that they would say, "Ezekiel fancies he saw what has no existence." He, therefore, repeats it over and over again.


<hi type="bold">22. straight forward--</hi>intent upon the object they aimed at, not deviating from the way nor losing sight of the end (<reference osisRef="Luke.9.52">Lu 9:52</reference>). <chapter eID="Ezek.10"/>

22. straight forward-- intent upon the object they aimed at, not deviating from the way nor losing sight of the end (Lu 9:52).


<title type="x-s2">CHAPTER 11</title> <title type="x-s3"><reference osisRef="Ezek.11.1-Ezek.11.25">Eze 11:1-25</reference>. Prophecy of the Destruction of the Corrupt "Princes of the People;" Pelatiah Dies; Promise of Grace to the Believing Remnant; Departure of the Glory of God from the City; Ezekiel's Return to the Captives.</title>

<hi type="bold">1. east gate--</hi>to which the glory of God had moved itself (<reference osisRef="Ezek.10.19">Eze 10:19</reference>), the chief entrance of the sanctuary; the portico or porch of Solomon. The Spirit moves the prophet thither, to witness, in the presence of the divine glory, a new scene of destruction.

<hi type="bold">five and twenty men--</hi>The same as the twenty-five (that is, twenty-four heads of courses, and the high priest) sun-worshippers seen in <reference osisRef="Ezek.8.16">Eze 8:16</reference>. The leading priests were usually called "princes of the sanctuary" (<reference osisRef="Isa.43.28">Is 43:28</reference>) and "chiefs of the priests" (<reference osisRef="2Chr.36.14">2Ch 36:14</reference>); but here two of them are called "princes of the people," with irony, as using their priestly influence to be ringleaders of the people in sin (<reference osisRef="Ezek.11.2">Eze 11:2</reference>). Already the wrath of God had visited the people represented by the elders (<reference osisRef="Ezek.9.6">Eze 9:6</reference>); also the glory of the Lord had left its place in the holy of holies, and, like the cherubim and flaming sword in Eden, had occupied the gate into the deserted sanctuary. The judgment on the representatives of the priesthood naturally follows here, just as the sin of the priests had followed in the description (<reference osisRef="Ezek.8.12">Eze 8:12</reference>, <reference osisRef="Ezek.8.16">16</reference>) after the sin of the elders.

<hi type="bold">Jaazaniah--</hi>signifying "God hears."

<hi type="bold">son of Azur--</hi>different from Jaazaniah the son of Shaphan (<reference osisRef="Ezek.8.11">Eze 8:11</reference>). Azur means "help." He and Pelatiah ("God delivers"), son of Benaiah ("God builds"), are singled out as Jaazaniah, son of Shaphan, in the case of the seventy elders (<reference osisRef="Ezek.8.11">Eze 8:11</reference>, <reference osisRef="Ezek.8.12">12</reference>), because their names ought to have reminded them that "God" would have "heard" had they sought His "help" to "deliver" and "build" them up. But, neglecting this, they incurred the heavier judgment by the very relation in which they stood to God [Fairbairn].

CHAPTER 11 Eze 11:1-25. Prophecy of the Destruction of the Corrupt "Princes of the People;" Pelatiah Dies; Promise of Grace to the Believing Remnant; Departure of the Glory of God from the City; Ezekiel's Return to the Captives. 1. east gate-- to which the glory of God had moved itself (Eze 10:19), the chief entrance of the sanctuary; the portico or porch of Solomon. The Spirit moves the prophet thither, to witness, in the presence of the divine glory, a new scene of destruction. five and twenty men-- The same as the twenty-five (that is, twenty-four heads of courses, and the high priest) sun-worshippers seen in Eze 8:16. The leading priests were usually called "princes of the sanctuary" (Is 43:28) and "chiefs of the priests" (2Ch 36:14); but here two of them are called "princes of the people," with irony, as using their priestly influence to be ringleaders of the people in sin (Eze 11:2). Already the wrath of God had visited the people represented by the elders (Eze 9:6); also the glory of the Lord had left its place in the holy of holies, and, like the cherubim and flaming sword in Eden, had occupied the gate into the deserted sanctuary. The judgment on the representatives of the priesthood naturally follows here, just as the sin of the priests had followed in the description (Eze 8:12, 16) after the sin of the elders. Jaazaniah-- signifying "God hears." son of Azur-- different from Jaazaniah the son of Shaphan (Eze 8:11). Azur means "help." He and Pelatiah ("God delivers"), son of Benaiah ("God builds"), are singled out as Jaazaniah, son of Shaphan, in the case of the seventy elders (Eze 8:11, 12), because their names ought to have reminded them that "God" would have "heard" had they sought His "help" to "deliver" and "build" them up. But, neglecting this, they incurred the heavier judgment by the very relation in which they stood to God [Fairbairn].


<hi type="bold">2. he--</hi>the Lord sitting on the cherubim (<reference osisRef="Ezek.10.2">Eze 10:2</reference>).

<hi type="bold">wicked counsel--</hi>in opposition to the prophets of God (<reference osisRef="Ezek.11.3">Eze 11:3</reference>).

2. he-- the Lord sitting on the cherubim (Eze 10:2). wicked counsel-- in opposition to the prophets of God (Eze 11:3).