Ezekiel 9:4
Verse
Context
Execution of the Idolaters
3Then the glory of the God of Israel rose from above the cherubim, where it had been, and moved to the threshold of the temple. And He called to the man clothed in linen who had the writing kit at his side.4“Go throughout the city of Jerusalem,” said the LORD, “and put a mark on the foreheads of the men sighing and groaning over all the abominations committed there.”
Sermons
Carter Conlon
Edgar F. Parkyns
Gareth Evans
Timothy WilliamsSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Set a mark upon the foreheads of the men that sigh - This is in allusion to the ancient every-where-used custom of setting marks on servants and slaves, to distinguish them from others. It was also common for the worshippers of particular idols to have their idol's mark upon their foreheads, arms, etc. These are called sectarian marks to the present day among the Hindoos and others in India. Hence by this mark we can easily know who is a follower of Vishnoo, who of Siva, who of Bramah, etc. The original words, והתוית תו vehithvitha tau, have been translated by the Vulgate, et signa thau, "and mark thou tau on the foreheads," etc. St. Jerome and many others have thought that the letter tau was that which was ordered to be placed on the foreheads of those mourners; and Jerome says, that this Hebrew letter ת tau was formerly written like a cross. So then the people were to be signed with the sign of the cross! It is certain that on the ancient Samaritan coins, which are yet extant, the letter ת tau is in the form +, which is what we term St. Andrew's cross. The sense derived from this by many commentators is, that God, having ordered those penitents to be marked with this figure, which is the sign of the cross, intimated that there is no redemption nor saving of life but by the cross of Christ, and that this will avail none but the real penitent. All this is true in itself, but it is not true in respect to this place. The Hebrew words signify literally, thou shalt make a mark, or sign a sign, but give no intimation what that mark or sign was. It was intended here to be what the sprinkling of the blood of the paschal lamb on the lintels and door-posts of the Israelites was, namely, a notice to the destroying angel what house he should spare. As the whole of this matter only passed in vision we are bound to neither letter, nor any other kind of figure. The symbolical action teaches us that God, in general judgments, will make a distinction between the innocent and the guilty, between the penitent and the hardened sinner.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The Divine Command Eze 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. Eze 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. Eze 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. Eze 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. Eze 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 (Rev 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 Rev 14:1 they had the name of God written upon their foreheads. So much, at any rate, is perfectly obvious from this, namely, that the sign was not arbitrarily chosen, but was inwardly connected with the fact which it indicated; just as in the event upon which our vision is based (Exo 12:13, Exo 12:22.) the distinctive mark placed upon the houses of the Israelites in Egypt, in order that the destroying angel might pass them by, namely, the smearing of the doorposts with the blood of the paschal lamb that had been slain, was selected on account of its significance and its corresponding to the thing signified. The execution of this command is passed over as being self-evident; and it is not till Eze 9:11 that it is even indirectly referred to again. In Eze 9:5, Eze 9:6 there follows, first of all, the command given to the other six men. They are to go through the city, behind the man clothed in white linen, and to smite without mercy all the inhabitants of whatever age or sex, with this exception, that they are not to touch those who are marked with the cross. The על for אל before תּחוס is either a slip of the pen, or, as the continued transmission of so striking an error is very improbable, is to be accounted for from the change of א into ע, which is so common in Aramaean. The Chetib עיניכם is the unusual form grammatically considered, and the singular, which is more correct, has been substituted as Keri. תּהרגוּ is followed by למשׁחית, to increase the force of the words and show the impossibility of any life being saved. They are to make a commencement at the sanctuary, because it has been desecrated by the worship of idols, and therefore has ceased to be the house of the Lord. To this command the execution is immediately appended; they began with the old men who were before the house, i.e., they began to slay them. האנשׁים הזּקנים are neither the twenty-five priests (Eze 8:16) nor the seventy elders (Eze 8:11). The latter were not לפני הבּית, but in a chamber by the outer temple gate; whereas לפני הבּית, in front of the temple house, points to the inner court. This locality makes it natural to think of priests, and consequently the lxx rendered ממּקדּשּׁי by ἀπὸ τῶν ἁγίων μου. But the expression אנשׁים זקנים is an unsuitable one for the priests. We have therefore no doubt to think of men advanced in years, who had come into the court possibly to offer sacrifice, and thereby had become liable to the judgment. In Eze 9:7 the command, which was interrupted in Eze 9:6, is once more resumed. They are to defile the house, i.e., the temple, namely, by filling the courts with slain. It is in this way that we are to connect together, so far as the sense is concerned, the two clauses, "defile...and fill." This is required by the facts of the case. For those slain "before the house" could only have been slain in the courts, as there was no space between the temple house and the courts in which men could have been found and slain. But לפני cannot be understood as signifying "in the neighbourhood of the temple," as Kliefoth supposes, for the simple reason that the progressive order of events would thereby be completely destroyed. The angels who were standing before the altar of burnt-offering could not begin their work by going out of the court to smite the sinners who happened to be in the neighbourhood of the temple, and then returning to the court to do the same there, and then again going out into the city to finish their work there. They could only begin by slaying the sinners who happened to be in the courts, and after having defiled the temple by their corpses, by going out into the city to slay all the ungodly there, as is related in the second clause of the verse (Eze 9:7).
Jamieson-Fausset-Brown Bible Commentary
midst of . . . city . . . midst of Jerusalem--This twofold designation marks more emphatically the scene of the divine judgments. a mark--literally, the Hebrew letter Tau, the last in the alphabet, used as a mark ("my sign," Job 31:35, Margin); literally, Tau; originally written in the form of a cross, which TERTULLIAN explains as referring to the badge and only means of salvation, the cross of Christ. But nowhere in Scripture are the words which are now employed as names of letters used to denote the letters themselves or their figures [VITRINGA]. The noun here is cognate to the verb, "mark a mark." So in Rev 7:3 no particular mark is specified. We seal what we wish to guard securely. When all things else on earth are confounded, God will secure His people from the common ruin. God gives the first charge as to their safety before He orders the punishment of the rest (Psa 31:20; Isa 26:20-21). So in the case of Lot and Sodom (Gen 19:22); also the Egyptian first-born were not slain till Israel had time to sprinkle the blood-mark, ensuring their safety (compare Rev 7:3; Amo 9:9). So the early Christians had Pella provided as a refuge for them, before the destruction of Jerusalem. upon the foreheads--the most conspicuous part of the person, to imply how their safety would be manifested to all (compare Jer 15:11; Jer 39:11-18). It was customary thus to mark worshippers (Rev 13:16; Rev 14:1, Rev 14:9) and servants. So the Church of England marks the forehead with the sign of the cross in baptizing. At the exodus the mark was on the houses, for then it was families; here, it is on the foreheads, for it is individuals whose safety is guaranteed. sigh and . . . cry--similarly sounding verbs in Hebrew, as in English Version, expressing the prolonged sound of their grief. "Sigh" implies their inward grief ("groanings which cannot be uttered," Rom 8:26); "cry," the outward expression of it. So Lot (Pe2 2:7-8). Tenderness should characterize the man of God, not harsh sternness in opposing the ungodly (Psa 119:53, Psa 119:136; Jer 13:17; Co2 12:21); at the same time zeal for the honor of God (Psa 69:9-10; Jo1 5:19).
John Gill Bible Commentary
And the Lord said unto him,.... This shows that a divine Person is meant by the glory of the God of Israel: go through the midst of the city; that is, as it is next explained, through the midst of Jerusalem; the city the six men had the charge over or against, Eze 9:1; and set a mark upon the foreheads; not the Hebrew letter as some say, because in the form of a cross, and so signifying salvation by the cross of Christ; for this letter has no such form, neither in the characters used by the Jews, nor by the Samaritans, at least in the present character; though Origen and Jerom on the place say that the letter "tau" had the form of a cross in the letters the Samaritans used in their time; and this is defended by Walton (t), who observes, that Azariah in his Hebrew alphabet gives a double figure, one like that which is in present use, and another in the form of a cross, called St. Andrew's cross, and as it appears in some shekels; and in the Vatican alphabet, which Angelus E Roccha published, the last letter has the form of a cross; as have the Ethiopic and Coptic alphabets, which, it is certain, sprung from the ancient Hebrew; and so Montfaucon says (u), in some Samaritan coins, the letter "thau" has the form of a cross; which, if Scaliger had met with, he says he would never have opposed the testimonies of Origen and Jerom; though, after all, it seems to be no other than the form of the Greek "x"; and so the Talmudists say (w) the high priest, was anointed on his forehead in the same form: some think this letter was the mark, because it is the first letter of the word "the law"; as if it pointed out such who were obedient to it; or of the word "thou shall live". It is a Rabbinical fancy, mentioned by Kimchi (x), that Gabriel had orders to write the letter in ink upon the foreheads of the righteous, and in blood upon the foreheads of the wicked; in the one it signified "thou shall live", and in the other "thou shall die"; but, as Calvin observes, rather, if this letter could be thought to be meant, the reason of it was, because it is the last letter of the alphabet; and so may signify, that the Lord's people marked with it are the last among men, or the faith of the world; or that such who persevere to the end shall be saved: but the word signifies, not a letter, but a mark or sign; and so it is interpreted in the Septuagint version, and by the Targum, Jarchi, Kimchi, and others; and denotes the distinction the Lord had made by his grace between them and others; and now by his power and providence in the protection of them; for the, Lord knows them that are his, and will preserve them. The allusion is either to the marking of servants in their foreheads, by which they were known who they belonged to, Rev 7:3; or to the sprinkling of the posts of the Israelites' houses with blood, when the firstborn of Egypt were destroyed, Exo 12:22; of the men that sigh and that cry for all the abominations that be done in the midst thereof; the abominations were those abominable idolatries mentioned in the preceding chapter, and those dreadful immoralities hinted at in Eze 9:9; all which were grieving and distressing to godly minds, because they were contrary to the nature and will of God; transgressions, of his righteous law; and on account of which his name was dishonoured, and his ways blasphemed and evil spoken of; for these they sighed and groaned in private, and mourned and lamented in public; bearing their testimony against them with bitter expressions of grief and sorrow, by groans, words, and tears; and such as these are taken notice of by the Lord; he comforts those that mourn in Zion, and preserves them. (t) Supplementum de Sicl. Formis, p. 37. 3. Prolegom. 3. de lingua Hebr. sect. 36. (u) Palaeograph. Graec. l. 2. c. 3. (w) T. Bab. Ceritot, c. 1. fol. 5. 2. (x) Vid. T. Bab. Sabbat, fol. 55. 1.
Tyndale Open Study Notes
9:4-6 Just as the man dressed in linen (9:2-3) reenacted the marking of those kept safe at the first Passover (Exod 12:7-13), the angels of destruction reenacted comprehensive judgment (Exod 12:28-30), this time on old and young, girls and women and little children. Not just the firstborn males, as in Egypt, but everyone who did not have the mark that identified them as those who mourned over the sins of the city (cp. Rev 7:1-8) were destroyed.
Ezekiel 9:4
Execution of the Idolaters
3Then the glory of the God of Israel rose from above the cherubim, where it had been, and moved to the threshold of the temple. And He called to the man clothed in linen who had the writing kit at his side.4“Go throughout the city of Jerusalem,” said the LORD, “and put a mark on the foreheads of the men sighing and groaning over all the abominations committed there.”
- Scripture
- Sermons
- Commentary
The Glory of God and the Image of Jealousy
By Carter Conlon3.4K1:00:19JealouslyPRO 29:18EZK 8:17EZK 9:4EZK 11:16ROM 1:322CO 3:182CO 4:6In this sermon, the preacher warns the congregation about the dangers of turning away from God and indulging in sinful behavior. He emphasizes that those who take pleasure in wickedness and do not retain God in their knowledge will face consequences. The preacher references the story of Ezekiel, where God instructs him to set a mark on those who sigh and cry for the abominations being committed. He also highlights the importance of having a true sight of the divine presence and the role of the Holy Spirit in restraining lawlessness. The sermon concludes with a call to put away false idols and turn to the true husband, Jesus Christ, and to seek the glory of God in our lives.
The Touch of God - Slovakia Conference 2003 (Slovakian/english)
By David Wilkerson2.8K1:15:33SlovakianPSA 51:17ISA 6:5JER 20:9EZK 9:4LUK 5:8ACT 9:3REV 21:8In this sermon, the preacher emphasizes the importance of being a man of prayer and brokenness. He shares his own journey of spiritual laziness and how he had to make a decision to dedicate himself to prayer and seeking God. He also highlights the danger of churches neglecting the message of the cross and focusing on making people feel good rather than addressing sin and conviction. The preacher encourages listeners to prioritize prayer and to be willing to be used by God, reminding them that God can do great things through those who believe and surrender to Him.
Church History - Session 8 (The Book of Revelation)
By Edgar F. Parkyns1.5K1:01:46EZK 9:4LUK 1:68ACT 3:21GAL 4:4REV 12:7REV 13:1REV 13:16In this sermon, the preacher focuses on Revelation 13 and the rise of the beast from the sea. The beast is described as having seven heads and ten horns, with the dragon giving it power and authority. The preacher suggests that the beast represents an anti-Christian force, possibly even communism, which the devil uses to deceive and control people. The sermon also references Ezekiel 9, where God marks those who cry out against the abominations in Jerusalem, highlighting the spiritual significance of the mark of the beast mentioned in Revelation 13.
(Timeless Doctrines) Revelation's Timeless Doctrines - Part 4
By Denny Kenaston1.3K1:20:38DoctrineEZK 9:4MAT 6:33REV 22:7REV 22:16In this sermon, the speaker emphasizes the importance of preparing oneself to face persecution and potential martyrdom for the sake of their faith in God. He urges the audience to cleanse their hearts from sin and be filled with the power of God. The speaker highlights the need to love and serve God wholeheartedly every day, not just in times of crisis. He encourages the audience to change their lifestyle if necessary to prioritize their relationship with God. The sermon concludes with a reminder that there is no other God beside the Lord, and that seeking Him with all one's heart and strength is the best preparation for whatever challenges may come.
(Audio Sermon) Freedom From Denominationalism
By Zac Poonen9461:03:442CH 16:9PSA 34:18PRO 6:16EZK 9:4MAT 5:41CO 1:112CO 12:20
This sermon emphasizes the need to break free from denominationalism and focus on building solid local churches where genuine concern, weeping, and groaning over the spiritual condition are present. It highlights the importance of elders and believers having a shepherd's heart, seeking God's approval rather than man's, and prioritizing the kingdom of God above all else. The message urges individuals to be liberated from the cage of denominationalism and work towards creating churches that reflect the approval and glory of God.
Marked Men #2
By Gareth Evans92127:57RevelationJDG 21:25EZK 8:18EZK 9:2EZK 9:4EZK 9:6EZK 10:4EZK 11:19In this sermon, the speaker shares two powerful stories that illustrate the brokenness and suffering in the world. The first story is about a missionary in Haiti who brings doctors to remote villages to provide medical care. Despite their efforts, the speaker emphasizes that God's wrath is raised against those who neglect the needs of the vulnerable. The second story is from the book of Judges, highlighting the consequences of people doing what is right in their own eyes. The speaker concludes by emphasizing that man is inherently sinful and that the world would be much worse without God's restraining hand.
Set a Mark Upon the Foreheads
By Timothy Williams58200:001SA 13:13PSA 119:169PSA 119:176EZK 9:4In this sermon, the preacher emphasizes the importance of having a love for righteousness and a grief over sin. He refers to the story in Ezekiel chapter 9 where the Lord instructs a heavenly messenger to mark the foreheads of those who sigh and cry over the abominations in the city of Jerusalem. The preacher encourages the audience to examine their own hearts and ask if they have enough love for righteousness and grief over sin for the Lord to stir their hearts. The sermon also mentions the historical context of the Babylonian invasion of Jerusalem and the warning messages from anointed prophets.
Why We Love Jerusalem: The Most Unique City in History
By Mike Bickle2459:13Significance of JerusalemIntercession for JerusalemPSA 48:12PSA 87:2ISA 60:15ISA 66:10JER 3:17EZK 9:4ZEC 8:2MAT 5:35HEB 12:22REV 21:2Mike Bickle emphasizes the profound significance of Jerusalem in God's plan, asserting that it is the only city that the Lord has declared His zeal and love for throughout scripture. He explains that Jerusalem is not only the center of God's spiritual and political plans but also the future governmental capital of Jesus's reign on earth. Bickle encourages believers to align their hearts with God's perspective on Jerusalem, recognizing its unique role in the end times and the blessings that come from supporting it. He highlights the importance of understanding Jerusalem's destiny and the need for intercession for the city, especially as conflicts around it intensify. Ultimately, Bickle calls for a deeper engagement with the biblical narrative surrounding Jerusalem and its implications for the church and the world.
The Mark of Deliverance
By Edward Payson0PRO 24:11EZK 9:4MAT 25:401CO 10:112CO 7:10JAS 4:171PE 4:171JN 3:17REV 7:3REV 14:1Edward Payson preaches about the importance of being suitably affected by the sins of our fellow creatures, drawing from Ezekiel's vision of God setting a mark of deliverance on those who mourn for abominations. He emphasizes the need to mourn for sin more than its consequences, to actively work towards reformation by example, exertion, and prayer, and to be deeply affected by personal sins. Payson highlights that God sets a mark of deliverance on those who are genuinely affected by sin, showcasing justice, holiness, and faithfulness. He encourages the congregation to examine their hearts and actions to see if they bear the mark of deliverance.
An Inquiry After Truth and Righteousness, and After the People, &C.
By Isaac Penington0PSA 51:17JER 31:13LAM 5:15EZK 9:4MAT 5:4ROM 8:23JAS 4:9REV 18:7REV 21:4Greek Word Studies for an aid_number 34478 preaches on the significance of mourning over sin, emphasizing the need for genuine confession, repentance, and sorrow. The preacher highlights that true mourning involves a deep sense of grief over personal and societal sins, leading to a broken spirit and a contrite heart before God. Various biblical figures and theologians are referenced to illustrate the importance of mourning over sin as a pathway to repentance, sanctification, and ultimately, glorification in the presence of the Lord.
Sensitive to Warning
By C.H. Spurgeon0Sensitivity to God's WarningsHumility before God2KI 22:19PSA 119:120ISA 57:1EZK 9:4C.H. Spurgeon emphasizes the importance of being sensitive to God's warnings, as exemplified by King Josiah, who humbled himself and trembled at God's Word. Spurgeon highlights that those who possess a tender heart and practice self-humiliation will be spared from impending judgment, as God marks those who mourn over the sins of their nation. He reassures believers that even in times of great threat and infidelity, they can find peace in God's promise of protection and eventual deliverance. The sermon calls for introspection on whether one has this godly fear and sensitivity to divine warnings.
The Mark of the Intercessor.
By Gareth Evans0JDG 21:25EZK 9:4EZK 22:30JHN 4:23ROM 1:18Gareth Evans preaches on the mark of the Intercessor, drawing from the vision of Ezekiel in Babylon where God brings judgment upon Jerusalem, starting with His own people. The mark of the Intercessor is placed on those who sigh and groan over the abominations in the land, representing those who intercede for their church and nation. As the man in linen, symbolizing Jesus, brings mercy, the Shekinah glory departs, signifying impending judgment. This message serves as a warning for the present times of growing persecution and the approaching end times.
The Mark of Deliverance.
By Edward Payson01SA 16:7PSA 139:23EZK 9:4MAT 5:4GAL 6:1JAS 4:171PE 4:171JN 3:17REV 3:20Edward Payson preaches on the importance of being deeply affected by the sins of our fellow creatures, emphasizing the need to mourn for the abominations that are committed and to actively work towards reformation. He highlights the significance of setting a mark of deliverance upon those who sincerely grieve over sin and strive to oppose it through their example, efforts, and prayers. Payson urges the congregation to examine their hearts and actions, questioning whether they are truly affected by the prevalent sins and if they are actively working towards reformation. He draws parallels from biblical characters like Noah, Lot, and the apostles to illustrate how God sets a mark of deliverance on those who are suitably affected by sin, promising protection and salvation in the midst of judgment.
Ezekiel 9
By Chuck Smith0God's JudgmentVigilance in FaithGEN 6:5GEN 19:24EXO 12:13EZK 9:4MAT 24:37LUK 21:36ROM 1:181PE 4:172PE 3:9REV 3:10Chuck Smith emphasizes the certainty and discrimination of God's judgment as depicted in Ezekiel 9. He explains that God's patience should not be mistaken for indifference, as history shows that judgment will come, citing examples like the flood and the destruction of Sodom and Gomorrah. Smith highlights that God marks those who mourn over the sins of the land for protection, contrasting them with the wicked who disregard His warnings. He warns of the coming judgment, urging believers to remain vigilant and prayerful, as the time for judgment begins at the house of God. The sermon calls for a deep concern for the iniquities of society and a commitment to seeking God's mercy.
Compassion for the Lost
By Charles Bridges0DEU 9:181SA 15:11EZR 9:3EZK 9:4LUK 19:41ROM 9:1JAS 5:202PE 2:7Charles Bridges preaches on the compassion of Jesus towards those who do not keep God's law, emphasizing the need for Christians to have a tender concern for the honor of God and a pitying concern for sinners. He highlights biblical examples like Lot, Moses, Samuel, Ezra, and David, who were deeply grieved by the sins of others. Bridges urges ministers to weep and intercede for the rebellious, following the examples of prophets and apostles who expressed great heaviness and sorrow for the lost. He stresses the importance of having a spirit of weeping tenderness and compassion towards those perishing in sin, calling for action and prayer for their conversion.
A Prophecy - Wall of Fire
By David Wilkerson0Holiness and SeparationDivine ProtectionISA 14:31JER 1:14JER 4:6EZK 9:4ZEP 2:13ZEC 2:5ZEC 3:7ROM 5:202TI 3:131PE 5:8David Wilkerson shares a prophetic vision of a 'Wall of Fire' that God will create to protect His people amidst the moral decay and increasing evil in society. He reflects on the disturbing images from a television program that prompted deep concern for future generations, leading him to seek God's assurance. The prophecy reveals that as sin abounds, God's grace will abound even more, raising up a dedicated generation shielded by this divine barrier. Wilkerson emphasizes the need for believers to separate from worldly influences and to seek holiness, assuring that those who do will be safeguarded by God's glory. He encourages the faithful to pray for their children and trust in God's promise of protection.
Holy Shuddering!
By C.H. Spurgeon0HolinessThe Nature of SinPSA 119:53JER 9:1EZK 9:4MAT 5:8ROM 6:23ROM 7:24GAL 6:1HEB 12:142PE 2:71JN 1:9C.H. Spurgeon emphasizes the profound horror that should grip believers when witnessing the sins of others, reflecting on how true holiness stirs a deep concern for the wickedness that forsakes God's law. He draws parallels with biblical figures like David and Jeremiah, who lamented the unholiness around them, and highlights the distress of the righteous, like Lot, in the face of immorality. Spurgeon warns that sin not only violates God's law but also serves as a reminder of our own sinful nature and the sacrifice of Christ. He urges believers to view sin with abhorrence, recognizing its destructive power and the dire consequences it brings. Ultimately, he calls for a heart that trembles at sin, as a sign of true holiness and reverence for God.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Set a mark upon the foreheads of the men that sigh - This is in allusion to the ancient every-where-used custom of setting marks on servants and slaves, to distinguish them from others. It was also common for the worshippers of particular idols to have their idol's mark upon their foreheads, arms, etc. These are called sectarian marks to the present day among the Hindoos and others in India. Hence by this mark we can easily know who is a follower of Vishnoo, who of Siva, who of Bramah, etc. The original words, והתוית תו vehithvitha tau, have been translated by the Vulgate, et signa thau, "and mark thou tau on the foreheads," etc. St. Jerome and many others have thought that the letter tau was that which was ordered to be placed on the foreheads of those mourners; and Jerome says, that this Hebrew letter ת tau was formerly written like a cross. So then the people were to be signed with the sign of the cross! It is certain that on the ancient Samaritan coins, which are yet extant, the letter ת tau is in the form +, which is what we term St. Andrew's cross. The sense derived from this by many commentators is, that God, having ordered those penitents to be marked with this figure, which is the sign of the cross, intimated that there is no redemption nor saving of life but by the cross of Christ, and that this will avail none but the real penitent. All this is true in itself, but it is not true in respect to this place. The Hebrew words signify literally, thou shalt make a mark, or sign a sign, but give no intimation what that mark or sign was. It was intended here to be what the sprinkling of the blood of the paschal lamb on the lintels and door-posts of the Israelites was, namely, a notice to the destroying angel what house he should spare. As the whole of this matter only passed in vision we are bound to neither letter, nor any other kind of figure. The symbolical action teaches us that God, in general judgments, will make a distinction between the innocent and the guilty, between the penitent and the hardened sinner.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The Divine Command Eze 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. Eze 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. Eze 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. Eze 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. Eze 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 (Rev 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 Rev 14:1 they had the name of God written upon their foreheads. So much, at any rate, is perfectly obvious from this, namely, that the sign was not arbitrarily chosen, but was inwardly connected with the fact which it indicated; just as in the event upon which our vision is based (Exo 12:13, Exo 12:22.) the distinctive mark placed upon the houses of the Israelites in Egypt, in order that the destroying angel might pass them by, namely, the smearing of the doorposts with the blood of the paschal lamb that had been slain, was selected on account of its significance and its corresponding to the thing signified. The execution of this command is passed over as being self-evident; and it is not till Eze 9:11 that it is even indirectly referred to again. In Eze 9:5, Eze 9:6 there follows, first of all, the command given to the other six men. They are to go through the city, behind the man clothed in white linen, and to smite without mercy all the inhabitants of whatever age or sex, with this exception, that they are not to touch those who are marked with the cross. The על for אל before תּחוס is either a slip of the pen, or, as the continued transmission of so striking an error is very improbable, is to be accounted for from the change of א into ע, which is so common in Aramaean. The Chetib עיניכם is the unusual form grammatically considered, and the singular, which is more correct, has been substituted as Keri. תּהרגוּ is followed by למשׁחית, to increase the force of the words and show the impossibility of any life being saved. They are to make a commencement at the sanctuary, because it has been desecrated by the worship of idols, and therefore has ceased to be the house of the Lord. To this command the execution is immediately appended; they began with the old men who were before the house, i.e., they began to slay them. האנשׁים הזּקנים are neither the twenty-five priests (Eze 8:16) nor the seventy elders (Eze 8:11). The latter were not לפני הבּית, but in a chamber by the outer temple gate; whereas לפני הבּית, in front of the temple house, points to the inner court. This locality makes it natural to think of priests, and consequently the lxx rendered ממּקדּשּׁי by ἀπὸ τῶν ἁγίων μου. But the expression אנשׁים זקנים is an unsuitable one for the priests. We have therefore no doubt to think of men advanced in years, who had come into the court possibly to offer sacrifice, and thereby had become liable to the judgment. In Eze 9:7 the command, which was interrupted in Eze 9:6, is once more resumed. They are to defile the house, i.e., the temple, namely, by filling the courts with slain. It is in this way that we are to connect together, so far as the sense is concerned, the two clauses, "defile...and fill." This is required by the facts of the case. For those slain "before the house" could only have been slain in the courts, as there was no space between the temple house and the courts in which men could have been found and slain. But לפני cannot be understood as signifying "in the neighbourhood of the temple," as Kliefoth supposes, for the simple reason that the progressive order of events would thereby be completely destroyed. The angels who were standing before the altar of burnt-offering could not begin their work by going out of the court to smite the sinners who happened to be in the neighbourhood of the temple, and then returning to the court to do the same there, and then again going out into the city to finish their work there. They could only begin by slaying the sinners who happened to be in the courts, and after having defiled the temple by their corpses, by going out into the city to slay all the ungodly there, as is related in the second clause of the verse (Eze 9:7).
Jamieson-Fausset-Brown Bible Commentary
midst of . . . city . . . midst of Jerusalem--This twofold designation marks more emphatically the scene of the divine judgments. a mark--literally, the Hebrew letter Tau, the last in the alphabet, used as a mark ("my sign," Job 31:35, Margin); literally, Tau; originally written in the form of a cross, which TERTULLIAN explains as referring to the badge and only means of salvation, the cross of Christ. But nowhere in Scripture are the words which are now employed as names of letters used to denote the letters themselves or their figures [VITRINGA]. The noun here is cognate to the verb, "mark a mark." So in Rev 7:3 no particular mark is specified. We seal what we wish to guard securely. When all things else on earth are confounded, God will secure His people from the common ruin. God gives the first charge as to their safety before He orders the punishment of the rest (Psa 31:20; Isa 26:20-21). So in the case of Lot and Sodom (Gen 19:22); also the Egyptian first-born were not slain till Israel had time to sprinkle the blood-mark, ensuring their safety (compare Rev 7:3; Amo 9:9). So the early Christians had Pella provided as a refuge for them, before the destruction of Jerusalem. upon the foreheads--the most conspicuous part of the person, to imply how their safety would be manifested to all (compare Jer 15:11; Jer 39:11-18). It was customary thus to mark worshippers (Rev 13:16; Rev 14:1, Rev 14:9) and servants. So the Church of England marks the forehead with the sign of the cross in baptizing. At the exodus the mark was on the houses, for then it was families; here, it is on the foreheads, for it is individuals whose safety is guaranteed. sigh and . . . cry--similarly sounding verbs in Hebrew, as in English Version, expressing the prolonged sound of their grief. "Sigh" implies their inward grief ("groanings which cannot be uttered," Rom 8:26); "cry," the outward expression of it. So Lot (Pe2 2:7-8). Tenderness should characterize the man of God, not harsh sternness in opposing the ungodly (Psa 119:53, Psa 119:136; Jer 13:17; Co2 12:21); at the same time zeal for the honor of God (Psa 69:9-10; Jo1 5:19).
John Gill Bible Commentary
And the Lord said unto him,.... This shows that a divine Person is meant by the glory of the God of Israel: go through the midst of the city; that is, as it is next explained, through the midst of Jerusalem; the city the six men had the charge over or against, Eze 9:1; and set a mark upon the foreheads; not the Hebrew letter as some say, because in the form of a cross, and so signifying salvation by the cross of Christ; for this letter has no such form, neither in the characters used by the Jews, nor by the Samaritans, at least in the present character; though Origen and Jerom on the place say that the letter "tau" had the form of a cross in the letters the Samaritans used in their time; and this is defended by Walton (t), who observes, that Azariah in his Hebrew alphabet gives a double figure, one like that which is in present use, and another in the form of a cross, called St. Andrew's cross, and as it appears in some shekels; and in the Vatican alphabet, which Angelus E Roccha published, the last letter has the form of a cross; as have the Ethiopic and Coptic alphabets, which, it is certain, sprung from the ancient Hebrew; and so Montfaucon says (u), in some Samaritan coins, the letter "thau" has the form of a cross; which, if Scaliger had met with, he says he would never have opposed the testimonies of Origen and Jerom; though, after all, it seems to be no other than the form of the Greek "x"; and so the Talmudists say (w) the high priest, was anointed on his forehead in the same form: some think this letter was the mark, because it is the first letter of the word "the law"; as if it pointed out such who were obedient to it; or of the word "thou shall live". It is a Rabbinical fancy, mentioned by Kimchi (x), that Gabriel had orders to write the letter in ink upon the foreheads of the righteous, and in blood upon the foreheads of the wicked; in the one it signified "thou shall live", and in the other "thou shall die"; but, as Calvin observes, rather, if this letter could be thought to be meant, the reason of it was, because it is the last letter of the alphabet; and so may signify, that the Lord's people marked with it are the last among men, or the faith of the world; or that such who persevere to the end shall be saved: but the word signifies, not a letter, but a mark or sign; and so it is interpreted in the Septuagint version, and by the Targum, Jarchi, Kimchi, and others; and denotes the distinction the Lord had made by his grace between them and others; and now by his power and providence in the protection of them; for the, Lord knows them that are his, and will preserve them. The allusion is either to the marking of servants in their foreheads, by which they were known who they belonged to, Rev 7:3; or to the sprinkling of the posts of the Israelites' houses with blood, when the firstborn of Egypt were destroyed, Exo 12:22; of the men that sigh and that cry for all the abominations that be done in the midst thereof; the abominations were those abominable idolatries mentioned in the preceding chapter, and those dreadful immoralities hinted at in Eze 9:9; all which were grieving and distressing to godly minds, because they were contrary to the nature and will of God; transgressions, of his righteous law; and on account of which his name was dishonoured, and his ways blasphemed and evil spoken of; for these they sighed and groaned in private, and mourned and lamented in public; bearing their testimony against them with bitter expressions of grief and sorrow, by groans, words, and tears; and such as these are taken notice of by the Lord; he comforts those that mourn in Zion, and preserves them. (t) Supplementum de Sicl. Formis, p. 37. 3. Prolegom. 3. de lingua Hebr. sect. 36. (u) Palaeograph. Graec. l. 2. c. 3. (w) T. Bab. Ceritot, c. 1. fol. 5. 2. (x) Vid. T. Bab. Sabbat, fol. 55. 1.
Tyndale Open Study Notes
9:4-6 Just as the man dressed in linen (9:2-3) reenacted the marking of those kept safe at the first Passover (Exod 12:7-13), the angels of destruction reenacted comprehensive judgment (Exod 12:28-30), this time on old and young, girls and women and little children. Not just the firstborn males, as in Egypt, but everyone who did not have the mark that identified them as those who mourned over the sins of the city (cp. Rev 7:1-8) were destroyed.