Ezekiel 9:7

9:5-11 The slaughter must begin at the sanctuary, that all may see and know that the Lord hates sin most in those nearest to him. He who was appointed to protect, reported the matter. Christ is faithful to the trust reposed in him. Is he commanded by his Father to secure eternal life to the chosen remnant? He says, Of all that thou hast given me, I have lost none. If others perish, and we are saved, we must ascribe the difference wholly to the mercy of our God, for we too have deserved wrath. Let us still continue to plead in behalf of others. But where the Lord shows no mercy he does no injustice; he only recompenses men's ways.

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

(7) Defile the house. —The utmost possible pollution under the Mosaic economy was the touch of a dead body. (See Numbers 19:11 ; 1Kings 13:2 ; 2Kings 23:16 .) It might be thought that the Temple would be spared this defilement; but not only must the execution of justice override all technicalities, as at the execution of Joab ( 1Kings 2:28-31 ), but in this case the very defilement itself was a part of the judgment, since God was about to forsake His sanctuary, and give over even this to the desolations of the heathen. From the Temple the destroying angels passed out into the city.

Verse 7. - Defile the house , etc. What Ezekiel saw in vision was, we may well believe, fulfilled literally when the city was taken by the Chaldeans. The pollution of the temple by the bleeding corpses of the idolatrous worshippers was a fitting retribution for the worship with which they had polluted it (comp. Ezekiel 6:13 ). Ezekiel 9:7

Defile the house; regard not the holiness of the temple: idolaters, whom you are to slay, have defiled it with the blood of idols, sacrifices, do you defile it with the blood of the idolatrous sacrificers; slay them where you find them, for there they sinned against me. Fill the courts with the slain; make a great slaughter, let every place be stained with their blood. There were the priests’, the Levites’, and the women’s courts, and there will be found persons of a different character; but unless my mark be upon them, forbear none of them. Go ye forth; make haste, do not ye, for I do not, delay, nor will I. They went forth: here, as before, they show their ready obedience. Slew in the city: this slaughter was visional in the eye of the prophet, and a preface to the saddest butcheries Israel ever bled and groaned under.

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.

The Divine Command Ezekiel 9:4. And Jehovah said to him, Go through the midst of the city, through the midst of Jerusalem, and mark a cross upon the foreheads of the men who sigh and groan over all the abominations which take place in their midst. Ezekiel 9:5. And to those he said in my ears: Go through the city behind him, and smite. Let not your eye look compassionately, and do not spare. Ezekiel 9:6. Old men, young men, and maidens, and children, and women, slay to destruction: but ye shall not touch any one who has the cross upon him; and begin at my sanctuary. And they began with the old men, who were before the house. Ezekiel 9:7. And He said to them, defile the house, and fill the courts with slain; go ye out. And they went out, and smote in the city. - God commands the man provided with the writing materials to mark on the forehead with a cross all the persons in Jerusalem who mourn over the abominations of the nation, in order that they may be spared in the time of the judgment. תּו, the last letter of the Hebrew alphabet, had the form of a cross in the earlier writing. התוה תּו, to mark a ת, is therefore the same as to make a mark in the form of a cross; although there was at first no other purpose in this sign than to enable the servants employed in inflicting the judgment of God to distinguish those who were so marked, so that they might do them no harm. Ezekiel 9:6.

And this was the reason why the תּו was to be marked upon the forehead, the most visible portion of the body; the early Christians, according to a statement in Origen, looked upon the sign itself as significant, and saw therein a prophetic allusion to the sign of the cross as the distinctive mark of Christians. A direct prophecy of the cross of Christ is certainly not to be found here, since the form of the letter Tâv was the one generally adopted as a sign, and, according to Job 31:35, might supply the place of a signature. Nevertheless, as Schmieder has correctly observed, there is something remarkable in this coincidence to the thoughtful observer of the ways of God, whose counsel has carefully considered all before hand, especially when we bear in mind that in the counterpart to this passage (Revelation 7:3) the seal of the living God is stamped upon the foreheads of the servants of God, who are to be exempted from the judgment, and that according to Revelation 14:1 they had the name of God written upon their foreheads.