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7 lines
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<p>In these verses we have,</p>
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<p class="tab-1">I. The summons given to Jerusalem’s destroyers to come forth and give their attendance. He that appeared to the prophet (<a class="bibleref" title="Ezek.8.2" href="/passage/?search=Ezek.8.2">Ezek. 8:2</a>), that had brought him to Jerusalem and had shown the wickedness that was done there, <i>he cried, Cause those that have charge over the city to draw near</i> (<a class="bibleref" title="Ezek.9.1" href="/passage/?search=Ezek.9.1">Ezek. 9:1</a>), or, as it might better be read, and nearer the original, <i>Those that have charge over the city are drawing near</i>. He had said (<a class="bibleref" title="Ezek.8.18" href="/passage/?search=Ezek.8.18">Ezek. 8:18</a>), <i>I will deal in fury</i>; now, says he to the prophet, thou shalt see who are to be employed as the instruments of my wrath. <i>Appropinquaverunt visitationes civitatis—The visitations</i> (or visitors) <i>of the city are at hand</i>. They would not <i>know the day of their visitations</i> in mercy, and now they are to be visited in wrath. Observe, 1. How the notice of this is given to the prophet: <i>He cried it in my ears with a loud voice</i>, which intimates the vehemency of him that spoke; when men are highly provoked, and threaten in anger, they speak aloud. Those that regard not the counsels God gives them in a still small voice shall be made to hear the threatenings, to hear and tremble. It denotes also the prophet’s unwillingness to be told this: he was deaf on that ear, but there is no remedy, their sin will not admit an excuse and therefore their judgment will not admit a delay: “<i>He cried it in my ears with a loud voice</i>; he made me hear it, and I heard it with a sad heart.” 2. What this notice is. There are those <i>that have charge over the city</i> to destroy it, not the Chaldean armies, they are to be indeed employed in this work, but they are not the visitors, they are only the servants, or tools rather. God’s angels have received a charge now to lay that city waste, which they had long had a charge to protect and watch over. They are at hand, as destroying angels, as ministers of wrath, for <i>every man has his destroying weapon in his hand</i>, as the angel that kept the way of the tree of life with a flaming sword. Note, Those that have by sin made God their enemy have made the good angels their enemies too. These visitors are called and <i>caused to draw near</i>. Note, God has ministers of wrath always within call, always at command, invisible powers, by whom he accomplishes is purposes. The prophet is made to see this in vision, that he might with the greater assurance in his preaching denounce these judgments. God told it him with a loud voice, <i>taught it him with a strong hand</i> (<a class="bibleref" title="Isa.8.11" href="/passage/?search=Isa.8.11">Isa. 8:11</a>), that it might make the deeper impression upon him and that he might thus proclaim it in the people’s ears.</p>
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<p class="tab-1">II. Their appearance, upon this summons, is recorded. Immediately <i>six men came</i> (<a class="bibleref" title="Ezek.9.2" href="/passage/?search=Ezek.9.2">Ezek. 9:2</a>), one for each of the principal gates of Jerusalem. Two destroying angels were sent against Sodom, but six against Jerusalem; for Jerusalem’s doom in the judgment will be thrice as heavy as that of Sodom. There is an angel watching at every gate to destroy, to bring in judgments from every quarter, and to take heed that none escape. One angel served to destroy the first-born of Egypt, and the camp of the Assyrians, but here are six. In the Revelation we find seven that were to <i>pour out the vials of God’s wrath</i>, <a class="bibleref" title="Rev.16.1" href="/passage/?search=Rev.16.1">Rev. 16:1</a>. They came with every one <i>a slaughter-weapon in his hand</i>, prepared for the work to which they were called. The nations of which the king of Babylon’s army was composed, which some reckon to be six, and the commanders of his army (of whom <i>six</i> are named as principal, <a class="bibleref" title="Jer.39.3" href="/passage/?search=Jer.39.3">Jer. 39:3</a>), may be called <i>the slaughter-weapons</i> in the hands of the angels. The angels are thoroughly furnished for every service. 1. Observe whence they came—<i>from the way of the higher gate, which lies towards the north</i> (<a class="bibleref" title="Ezek.9.2" href="/passage/?search=Ezek.9.2">Ezek. 9:2</a>), either because the Chaldeans came from the north (<a class="bibleref" title="Jer.1.14" href="/passage/?search=Jer.1.14">Jer. 1:14</a>; <i>Out of the north an evil shall break forth</i>) or because the image of jealousy was set up <i>at the door of the inner gate that looks towards the north</i>, <a class="bibleref" title="Ezek.8.3,Ezek.8.5" href="/passage/?search=Ezek.8.3,Ezek.8.5"><span class="bibleref" title="Ezek.8.3">Ezek. 8:3</span>, <span class="bibleref" title="Ezek.8.5">5</span></a>. At that gate of the temple the destroying angels entered, to show what it was that opened the door to them. Note, That way that sin lies judgments may be expected to come. 2. Observe where they placed themselves: <i>They went in and stood beside the brazen altar</i>, on which sacrifices were wont to be offered and atonement made. When they acted as destroyers they acted as sacrificers, not from any personal revenge or ill-will, but with a pure and sincere regard to the glory of God; for to his justice all they slew were offered up as victims. <i>They stood by the altar</i>, as it were to protect and vindicate that, and plead its righteous cause, and avenge the horrid profanation of it. At the altar they were to receive their commission to destroy, to intimate that the iniquity of Jerusalem, like that of Eli’s house, was <i>not to be purged by sacrifice</i>.</p>
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<p class="tab-1">III. The notice taken of one among the destroying angels distinguished in his habit from the rest, from whom some favour might be expected; it should seem he was not one of the six, but <i>among them</i>, to see that mercy was mixed with judgment, <a class="bibleref" title="Ezek.9.2" href="/passage/?search=Ezek.9.2">Ezek. 9:2</a>. This <i>man was clothed with linen</i>, as the priests were, and he had a <i>writer’s inkhorn</i> hanging at <i>his side</i>, as anciently attorneys and lawyers’ clerks had, which he was to make use of, as the other six were to make use of their <i>destroying weapons</i>. Here the honours of the pen exceeded those of the sword, but he was the Lord of angels that made use of the <i>writer’s inkhorn</i>; for it is generally agreed, among the best interpreters, that this man represented Christ as Mediator saving those that are his from the flaming sword of divine justice. He is our <i>high priest</i>, clothed with holiness, for that was signified by the <i>fine linen</i>, <a class="bibleref" title="Rev.19.8" href="/passage/?search=Rev.19.8">Rev. 19:8</a>. As prophet he wears the <i>writer’s inkhorn</i>. The book of life is the Lamb’s book. The great things of the law and gospel which God has written to us are of his writing; for it is the Spirit of Christ, in the writers of the scripture, that testifies to us, and the Bible is <i>the revelation of Jesus Christ</i>. Note, It is a matter of great comfort to all good Christians that, in the midst of the destroyers and the destructions that are abroad, there is a Mediator, a great high priest, who has an interest in heaven, and whom saints on earth have an interest in.</p>
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<p class="tab-1">IV. The removal of the appearance of the divine glory from over the cherubim. Some think this was that usual display of the divine glory which was between the cherubim over the mercy seat, in the most holy place, that took leave of them now, and never returned; for it is supposed that it was not in the second temple. Others think it was that display of the divine glory which the prophet now saw over the cherubim in vision; and this is more probable, because this is called <i>the glory of the God of Israel</i> (<a class="bibleref" title="Ezek.8.4" href="/passage/?search=Ezek.8.4">Ezek. 8:4</a>), and this is it which he had now his eye upon; this was gone <i>to the threshold of the house</i>, as it were to call to the servants that attended without the door, to send them on their errand and give them their instructions. And the removal of this, as well as the former, might be significant of God’s departure from them, and leaving them their house desolate; and when God goes all good goes, but he goes from none till they first drive him from them. He went at first no further than <i>the threshold</i>, that he might show how loth he was to depart, and might give them both time and encouragement to invite his return to them and his stay with them. Note, God’s departures from a people are gradual, but gracious souls are soon award of the first step he takes towards a remove. Ezekiel immediately observed that <i>the glory of the god of Israel had gone up from the cherub</i>: and what is a vision of angels if God be gone?</p>
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<p class="tab-1">V. The charge given <i>to the man clothed in linen</i> to secure the pious remnant from the general desolation. We do not read that this Saviour was summoned and sent for, as the destroyers were; for he is always ready, <i>appearing in the presence of God for us</i>; and to him, as the most proper person, the care of those that are marked for salvation is committed, <a class="bibleref" title="Ezek.9.4" href="/passage/?search=Ezek.9.4">Ezek. 9:4</a>. Now observe, 1. The distinguishing character of this remnant that is to be saved. They are such as <i>sigh and cry</i>, sigh in themselves, as men in pain and distress, cry to God in prayer, as men in earnest, because of <i>all the abominations that</i> are committed in Jerusalem. It was not only the idolatries they were guilty of, but all their other enormities, that were abominations to God. These pious few had witnessed against those abominations and had done what they could in their places to suppress them; but, finding all their attempts for the reformation of manners fruitless, they sat down, and <i>sighted, and cried</i>, wept in secret, and complained to God, because of the dishonour done to his name by their wickedness and the ruin it was bringing upon their church and nation. Note, It is not enough that we do not delight in the sins of others, and that we have not fellowship with them, but we must mourn for them, and lay them to heart; we must grieve for that which we cannot help, as those that hate sin for its own sake, and have a tender concern for the souls of others, as David (<a class="bibleref" title="Ps.119.136" href="/passage/?search=Ps.119.136">Ps. 119:136</a>), and Lot, who <i>vexed his righteous soul</i> with the wicked conversation of his neighbours. The abominations committed in Jerusalem are to be in a special manner lamented, because they are in a particular manner offensive to God. 2. The distinguishing care taken of them. Orders are given to find those all out that are of such a pious public spirit: “<i>Go through the midst of the city</i> in quest of them, and though they are ever so much dispersed, and ever so closely hid from the fury of their persecutors, yet see that you discover them, <i>and set a mark upon</i> their <i>foreheads</i>,” (1.) To signify that God owns them for his, and he will confess them another day. A work of grace in the soul is to God <i>a mark upon the forehead</i>, which he will acknowledge as his mark, and by which <i>he knows those that are his</i>. (2.) To give to them who are thus marked an assurance of God’s favour, that they may know it themselves; and the comfort of knowing it will be the most powerful support and cordial in calamitous times. Why should we perplex ourselves about this temporal life if we know by the mark that we have eternal life? (3.) To be a direction to the destroyers whom to pass by, as the blood upon the door-posts was an indication that that was an Israelite’s house, and the first-born there must not be slain. Note, Those who keep themselves pure in times of common iniquity God will keep safe in times of common calamity. Those that distinguish themselves shall be distinguished; those that cry for other men’s sins shall not need to cry for their own afflictions, for they shall be either delivered from them or comforted under them. God will set a mark upon his mourners, will book their sighs and bottle their tears. The <i>sealing of the servants of God in their foreheads</i> mentioned in <a class="bibleref" title="Rev.7.3" href="/passage/?search=Rev.7.3">Rev. 7:3</a> was the same token of the care God has of his own people with this related here; only this was to secure them from being destroyed, that from being seduced, which is equivalent.</p>
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