Ezekiel 39

Ezekiel 39:1

Idolatry by the Elders

In the vision, the LORD brings him to the entrance of the court, where he sees a hole in the wall (Ezekiel 8:7). He is commanded to dig through the wall, probably because the hole is too small to crawl through (Ezekiel 8:8). When he has done so, he sees an entrance. The LORD tells him to go in through that entrance and adds that he will see “the wicked abominations” that happen in that room (Ezekiel 8:9). Ezekiel enters and sees that on the wall, all around, are carved “every form of creeping things and beasts [and] detestable things, with all the idols of the house of Israel” (Ezekiel 8:10).

Then he sees that seventy men of the elders of the house of Israel are standing in front of them (Ezekiel 8:11). The number seventy is not without significance. It is the full council of elders. They represent the whole people. Jaazaniah, the son of Shaphan, plays the leading role among these apostate leaders. His name is the only one mentioned. It is also mentioned that he stands “among them”, indicating his central place in this event. He is looked to, he sets the example.

His father Shaphan was a faithful man who played an important role in the revival under King Josiah (2 Chronicles 34:14-20). Jaazaniah also has brothers and cousins who are faithful to the LORD (Jeremiah 26:24; Jeremiah 29:3; Jeremiah 36:10-11; Jeremiah 40:7). Shaphan means ‘Yahweh listens’, but he does not live according to the meaning of that name. He is a deeply sad example of one who belongs to a family where the Lord is served, but deliberately turns away from Him to serve the world and even becomes a leader of apostasy in it. It shows the serious truth that faith is not something you can inherit. Each person is himself responsible to God.

Each elder has a censer in his hand, from which the fragrance of the cloud of incense, the symbol of worship, rises. They are fully engaged in practicing their idolatry. The LORD asks Ezekiel if he has seen what the elders of the house of Israel are “committing in the dark” (Ezekiel 8:12). What they are doing cannot bear the light of day. They are there as a group, but each one is in his own dark way in his own room, his own heart and thoughts, preoccupied with his own carved image.

In their blindness and foolishness, they even believe that the LORD does not see them. After all, He has forsaken the land, they say. Perhaps they used as an argument that He would have delivered them from the Babylonian siege if He were still in the land. Thus they accuse Him of unfaithfulness and justify their idolatrous practices. While they are talking and practicing their idolatry, the LORD is watching them and even shows what they are saying and doing to Ezekiel in a vision. What follies can a man fall into when he excludes God!

This scene recalls the “unfruitful deeds of darkness”, the things that “are done by them in secret”, of which God’s Word says that they are to be judged (Ephesians 5:11-12). Our body is a temple of the Holy Spirit, but we may harbor sinful thoughts in the secret corners of our hearts. Through His Spirit, God wants to break through that wall. He wants to make sin clear to us, so that we may judge it.

What Ezekiel has seen is not yet all the abominations. He will see still greater abominations (Ezekiel 8:13).

Ezekiel 39:2

Idolatry by the Elders

In the vision, the LORD brings him to the entrance of the court, where he sees a hole in the wall (Ezekiel 8:7). He is commanded to dig through the wall, probably because the hole is too small to crawl through (Ezekiel 8:8). When he has done so, he sees an entrance. The LORD tells him to go in through that entrance and adds that he will see “the wicked abominations” that happen in that room (Ezekiel 8:9). Ezekiel enters and sees that on the wall, all around, are carved “every form of creeping things and beasts [and] detestable things, with all the idols of the house of Israel” (Ezekiel 8:10).

Then he sees that seventy men of the elders of the house of Israel are standing in front of them (Ezekiel 8:11). The number seventy is not without significance. It is the full council of elders. They represent the whole people. Jaazaniah, the son of Shaphan, plays the leading role among these apostate leaders. His name is the only one mentioned. It is also mentioned that he stands “among them”, indicating his central place in this event. He is looked to, he sets the example.

His father Shaphan was a faithful man who played an important role in the revival under King Josiah (2 Chronicles 34:14-20). Jaazaniah also has brothers and cousins who are faithful to the LORD (Jeremiah 26:24; Jeremiah 29:3; Jeremiah 36:10-11; Jeremiah 40:7). Shaphan means ‘Yahweh listens’, but he does not live according to the meaning of that name. He is a deeply sad example of one who belongs to a family where the Lord is served, but deliberately turns away from Him to serve the world and even becomes a leader of apostasy in it. It shows the serious truth that faith is not something you can inherit. Each person is himself responsible to God.

Each elder has a censer in his hand, from which the fragrance of the cloud of incense, the symbol of worship, rises. They are fully engaged in practicing their idolatry. The LORD asks Ezekiel if he has seen what the elders of the house of Israel are “committing in the dark” (Ezekiel 8:12). What they are doing cannot bear the light of day. They are there as a group, but each one is in his own dark way in his own room, his own heart and thoughts, preoccupied with his own carved image.

In their blindness and foolishness, they even believe that the LORD does not see them. After all, He has forsaken the land, they say. Perhaps they used as an argument that He would have delivered them from the Babylonian siege if He were still in the land. Thus they accuse Him of unfaithfulness and justify their idolatrous practices. While they are talking and practicing their idolatry, the LORD is watching them and even shows what they are saying and doing to Ezekiel in a vision. What follies can a man fall into when he excludes God!

This scene recalls the “unfruitful deeds of darkness”, the things that “are done by them in secret”, of which God’s Word says that they are to be judged (Ephesians 5:11-12). Our body is a temple of the Holy Spirit, but we may harbor sinful thoughts in the secret corners of our hearts. Through His Spirit, God wants to break through that wall. He wants to make sin clear to us, so that we may judge it.

What Ezekiel has seen is not yet all the abominations. He will see still greater abominations (Ezekiel 8:13).

Ezekiel 39:3

Idolatry by the Elders

In the vision, the LORD brings him to the entrance of the court, where he sees a hole in the wall (Ezekiel 8:7). He is commanded to dig through the wall, probably because the hole is too small to crawl through (Ezekiel 8:8). When he has done so, he sees an entrance. The LORD tells him to go in through that entrance and adds that he will see “the wicked abominations” that happen in that room (Ezekiel 8:9). Ezekiel enters and sees that on the wall, all around, are carved “every form of creeping things and beasts [and] detestable things, with all the idols of the house of Israel” (Ezekiel 8:10).

Then he sees that seventy men of the elders of the house of Israel are standing in front of them (Ezekiel 8:11). The number seventy is not without significance. It is the full council of elders. They represent the whole people. Jaazaniah, the son of Shaphan, plays the leading role among these apostate leaders. His name is the only one mentioned. It is also mentioned that he stands “among them”, indicating his central place in this event. He is looked to, he sets the example.

His father Shaphan was a faithful man who played an important role in the revival under King Josiah (2 Chronicles 34:14-20). Jaazaniah also has brothers and cousins who are faithful to the LORD (Jeremiah 26:24; Jeremiah 29:3; Jeremiah 36:10-11; Jeremiah 40:7). Shaphan means ‘Yahweh listens’, but he does not live according to the meaning of that name. He is a deeply sad example of one who belongs to a family where the Lord is served, but deliberately turns away from Him to serve the world and even becomes a leader of apostasy in it. It shows the serious truth that faith is not something you can inherit. Each person is himself responsible to God.

Each elder has a censer in his hand, from which the fragrance of the cloud of incense, the symbol of worship, rises. They are fully engaged in practicing their idolatry. The LORD asks Ezekiel if he has seen what the elders of the house of Israel are “committing in the dark” (Ezekiel 8:12). What they are doing cannot bear the light of day. They are there as a group, but each one is in his own dark way in his own room, his own heart and thoughts, preoccupied with his own carved image.

In their blindness and foolishness, they even believe that the LORD does not see them. After all, He has forsaken the land, they say. Perhaps they used as an argument that He would have delivered them from the Babylonian siege if He were still in the land. Thus they accuse Him of unfaithfulness and justify their idolatrous practices. While they are talking and practicing their idolatry, the LORD is watching them and even shows what they are saying and doing to Ezekiel in a vision. What follies can a man fall into when he excludes God!

This scene recalls the “unfruitful deeds of darkness”, the things that “are done by them in secret”, of which God’s Word says that they are to be judged (Ephesians 5:11-12). Our body is a temple of the Holy Spirit, but we may harbor sinful thoughts in the secret corners of our hearts. Through His Spirit, God wants to break through that wall. He wants to make sin clear to us, so that we may judge it.

What Ezekiel has seen is not yet all the abominations. He will see still greater abominations (Ezekiel 8:13).

Ezekiel 39:4

Idolatry by the Elders

In the vision, the LORD brings him to the entrance of the court, where he sees a hole in the wall (Ezekiel 8:7). He is commanded to dig through the wall, probably because the hole is too small to crawl through (Ezekiel 8:8). When he has done so, he sees an entrance. The LORD tells him to go in through that entrance and adds that he will see “the wicked abominations” that happen in that room (Ezekiel 8:9). Ezekiel enters and sees that on the wall, all around, are carved “every form of creeping things and beasts [and] detestable things, with all the idols of the house of Israel” (Ezekiel 8:10).

Then he sees that seventy men of the elders of the house of Israel are standing in front of them (Ezekiel 8:11). The number seventy is not without significance. It is the full council of elders. They represent the whole people. Jaazaniah, the son of Shaphan, plays the leading role among these apostate leaders. His name is the only one mentioned. It is also mentioned that he stands “among them”, indicating his central place in this event. He is looked to, he sets the example.

His father Shaphan was a faithful man who played an important role in the revival under King Josiah (2 Chronicles 34:14-20). Jaazaniah also has brothers and cousins who are faithful to the LORD (Jeremiah 26:24; Jeremiah 29:3; Jeremiah 36:10-11; Jeremiah 40:7). Shaphan means ‘Yahweh listens’, but he does not live according to the meaning of that name. He is a deeply sad example of one who belongs to a family where the Lord is served, but deliberately turns away from Him to serve the world and even becomes a leader of apostasy in it. It shows the serious truth that faith is not something you can inherit. Each person is himself responsible to God.

Each elder has a censer in his hand, from which the fragrance of the cloud of incense, the symbol of worship, rises. They are fully engaged in practicing their idolatry. The LORD asks Ezekiel if he has seen what the elders of the house of Israel are “committing in the dark” (Ezekiel 8:12). What they are doing cannot bear the light of day. They are there as a group, but each one is in his own dark way in his own room, his own heart and thoughts, preoccupied with his own carved image.

In their blindness and foolishness, they even believe that the LORD does not see them. After all, He has forsaken the land, they say. Perhaps they used as an argument that He would have delivered them from the Babylonian siege if He were still in the land. Thus they accuse Him of unfaithfulness and justify their idolatrous practices. While they are talking and practicing their idolatry, the LORD is watching them and even shows what they are saying and doing to Ezekiel in a vision. What follies can a man fall into when he excludes God!

This scene recalls the “unfruitful deeds of darkness”, the things that “are done by them in secret”, of which God’s Word says that they are to be judged (Ephesians 5:11-12). Our body is a temple of the Holy Spirit, but we may harbor sinful thoughts in the secret corners of our hearts. Through His Spirit, God wants to break through that wall. He wants to make sin clear to us, so that we may judge it.

What Ezekiel has seen is not yet all the abominations. He will see still greater abominations (Ezekiel 8:13).

Ezekiel 39:5

Idolatry by the Elders

In the vision, the LORD brings him to the entrance of the court, where he sees a hole in the wall (Ezekiel 8:7). He is commanded to dig through the wall, probably because the hole is too small to crawl through (Ezekiel 8:8). When he has done so, he sees an entrance. The LORD tells him to go in through that entrance and adds that he will see “the wicked abominations” that happen in that room (Ezekiel 8:9). Ezekiel enters and sees that on the wall, all around, are carved “every form of creeping things and beasts [and] detestable things, with all the idols of the house of Israel” (Ezekiel 8:10).

Then he sees that seventy men of the elders of the house of Israel are standing in front of them (Ezekiel 8:11). The number seventy is not without significance. It is the full council of elders. They represent the whole people. Jaazaniah, the son of Shaphan, plays the leading role among these apostate leaders. His name is the only one mentioned. It is also mentioned that he stands “among them”, indicating his central place in this event. He is looked to, he sets the example.

His father Shaphan was a faithful man who played an important role in the revival under King Josiah (2 Chronicles 34:14-20). Jaazaniah also has brothers and cousins who are faithful to the LORD (Jeremiah 26:24; Jeremiah 29:3; Jeremiah 36:10-11; Jeremiah 40:7). Shaphan means ‘Yahweh listens’, but he does not live according to the meaning of that name. He is a deeply sad example of one who belongs to a family where the Lord is served, but deliberately turns away from Him to serve the world and even becomes a leader of apostasy in it. It shows the serious truth that faith is not something you can inherit. Each person is himself responsible to God.

Each elder has a censer in his hand, from which the fragrance of the cloud of incense, the symbol of worship, rises. They are fully engaged in practicing their idolatry. The LORD asks Ezekiel if he has seen what the elders of the house of Israel are “committing in the dark” (Ezekiel 8:12). What they are doing cannot bear the light of day. They are there as a group, but each one is in his own dark way in his own room, his own heart and thoughts, preoccupied with his own carved image.

In their blindness and foolishness, they even believe that the LORD does not see them. After all, He has forsaken the land, they say. Perhaps they used as an argument that He would have delivered them from the Babylonian siege if He were still in the land. Thus they accuse Him of unfaithfulness and justify their idolatrous practices. While they are talking and practicing their idolatry, the LORD is watching them and even shows what they are saying and doing to Ezekiel in a vision. What follies can a man fall into when he excludes God!

This scene recalls the “unfruitful deeds of darkness”, the things that “are done by them in secret”, of which God’s Word says that they are to be judged (Ephesians 5:11-12). Our body is a temple of the Holy Spirit, but we may harbor sinful thoughts in the secret corners of our hearts. Through His Spirit, God wants to break through that wall. He wants to make sin clear to us, so that we may judge it.

What Ezekiel has seen is not yet all the abominations. He will see still greater abominations (Ezekiel 8:13).

Ezekiel 39:6

Idolatry by the Elders

In the vision, the LORD brings him to the entrance of the court, where he sees a hole in the wall (Ezekiel 8:7). He is commanded to dig through the wall, probably because the hole is too small to crawl through (Ezekiel 8:8). When he has done so, he sees an entrance. The LORD tells him to go in through that entrance and adds that he will see “the wicked abominations” that happen in that room (Ezekiel 8:9). Ezekiel enters and sees that on the wall, all around, are carved “every form of creeping things and beasts [and] detestable things, with all the idols of the house of Israel” (Ezekiel 8:10).

Then he sees that seventy men of the elders of the house of Israel are standing in front of them (Ezekiel 8:11). The number seventy is not without significance. It is the full council of elders. They represent the whole people. Jaazaniah, the son of Shaphan, plays the leading role among these apostate leaders. His name is the only one mentioned. It is also mentioned that he stands “among them”, indicating his central place in this event. He is looked to, he sets the example.

His father Shaphan was a faithful man who played an important role in the revival under King Josiah (2 Chronicles 34:14-20). Jaazaniah also has brothers and cousins who are faithful to the LORD (Jeremiah 26:24; Jeremiah 29:3; Jeremiah 36:10-11; Jeremiah 40:7). Shaphan means ‘Yahweh listens’, but he does not live according to the meaning of that name. He is a deeply sad example of one who belongs to a family where the Lord is served, but deliberately turns away from Him to serve the world and even becomes a leader of apostasy in it. It shows the serious truth that faith is not something you can inherit. Each person is himself responsible to God.

Each elder has a censer in his hand, from which the fragrance of the cloud of incense, the symbol of worship, rises. They are fully engaged in practicing their idolatry. The LORD asks Ezekiel if he has seen what the elders of the house of Israel are “committing in the dark” (Ezekiel 8:12). What they are doing cannot bear the light of day. They are there as a group, but each one is in his own dark way in his own room, his own heart and thoughts, preoccupied with his own carved image.

In their blindness and foolishness, they even believe that the LORD does not see them. After all, He has forsaken the land, they say. Perhaps they used as an argument that He would have delivered them from the Babylonian siege if He were still in the land. Thus they accuse Him of unfaithfulness and justify their idolatrous practices. While they are talking and practicing their idolatry, the LORD is watching them and even shows what they are saying and doing to Ezekiel in a vision. What follies can a man fall into when he excludes God!

This scene recalls the “unfruitful deeds of darkness”, the things that “are done by them in secret”, of which God’s Word says that they are to be judged (Ephesians 5:11-12). Our body is a temple of the Holy Spirit, but we may harbor sinful thoughts in the secret corners of our hearts. Through His Spirit, God wants to break through that wall. He wants to make sin clear to us, so that we may judge it.

What Ezekiel has seen is not yet all the abominations. He will see still greater abominations (Ezekiel 8:13).

Ezekiel 39:7

Idolatry by the Elders

In the vision, the LORD brings him to the entrance of the court, where he sees a hole in the wall (Ezekiel 8:7). He is commanded to dig through the wall, probably because the hole is too small to crawl through (Ezekiel 8:8). When he has done so, he sees an entrance. The LORD tells him to go in through that entrance and adds that he will see “the wicked abominations” that happen in that room (Ezekiel 8:9). Ezekiel enters and sees that on the wall, all around, are carved “every form of creeping things and beasts [and] detestable things, with all the idols of the house of Israel” (Ezekiel 8:10).

Then he sees that seventy men of the elders of the house of Israel are standing in front of them (Ezekiel 8:11). The number seventy is not without significance. It is the full council of elders. They represent the whole people. Jaazaniah, the son of Shaphan, plays the leading role among these apostate leaders. His name is the only one mentioned. It is also mentioned that he stands “among them”, indicating his central place in this event. He is looked to, he sets the example.

His father Shaphan was a faithful man who played an important role in the revival under King Josiah (2 Chronicles 34:14-20). Jaazaniah also has brothers and cousins who are faithful to the LORD (Jeremiah 26:24; Jeremiah 29:3; Jeremiah 36:10-11; Jeremiah 40:7). Shaphan means ‘Yahweh listens’, but he does not live according to the meaning of that name. He is a deeply sad example of one who belongs to a family where the Lord is served, but deliberately turns away from Him to serve the world and even becomes a leader of apostasy in it. It shows the serious truth that faith is not something you can inherit. Each person is himself responsible to God.

Each elder has a censer in his hand, from which the fragrance of the cloud of incense, the symbol of worship, rises. They are fully engaged in practicing their idolatry. The LORD asks Ezekiel if he has seen what the elders of the house of Israel are “committing in the dark” (Ezekiel 8:12). What they are doing cannot bear the light of day. They are there as a group, but each one is in his own dark way in his own room, his own heart and thoughts, preoccupied with his own carved image.

In their blindness and foolishness, they even believe that the LORD does not see them. After all, He has forsaken the land, they say. Perhaps they used as an argument that He would have delivered them from the Babylonian siege if He were still in the land. Thus they accuse Him of unfaithfulness and justify their idolatrous practices. While they are talking and practicing their idolatry, the LORD is watching them and even shows what they are saying and doing to Ezekiel in a vision. What follies can a man fall into when he excludes God!

This scene recalls the “unfruitful deeds of darkness”, the things that “are done by them in secret”, of which God’s Word says that they are to be judged (Ephesians 5:11-12). Our body is a temple of the Holy Spirit, but we may harbor sinful thoughts in the secret corners of our hearts. Through His Spirit, God wants to break through that wall. He wants to make sin clear to us, so that we may judge it.

What Ezekiel has seen is not yet all the abominations. He will see still greater abominations (Ezekiel 8:13).

Ezekiel 39:8

Tammuz Worship by Women

The LORD brings Ezekiel to the entrance of the gate of the house of the LORD which is on the north side (Ezekiel 8:14). There he sees women sitting and weeping. They are sad because Tammuz has died. Tammuz is a nature god, the patron god of crops and flocks. The belief in Tammuz says that he dies every year in the fourth month (June/July), which explains the weeping of the women here. It is also believed that he becomes alive again every spring. Therefore, the sorrow is not deep.

These women weep over a dead god in the place where the true God dwells and should be honored. They are giving nature the honor that only the true God is due. We see this in our time in the environmental movement which is gaining more and more religious traits and calling for “back to nature”. The New Age movement is the spiritual bearer of this ideology. In it, demonic powers and forces are at work in the background and they receive the worship that is due only to God.

What Ezekiel has now seen is very shocking: women whining because of the so-called death of a so-called idol. That is a special defiance of God. God emphatically draws Ezekiel’s attention to it by asking if he has seen it (Ezekiel 8:15). He wants to involve him in His great abhorrence of this. And even with that, Ezekiel has not seen all the abominations. He will see more, and even greater ones than this.

Ezekiel 39:9

Tammuz Worship by Women

The LORD brings Ezekiel to the entrance of the gate of the house of the LORD which is on the north side (Ezekiel 8:14). There he sees women sitting and weeping. They are sad because Tammuz has died. Tammuz is a nature god, the patron god of crops and flocks. The belief in Tammuz says that he dies every year in the fourth month (June/July), which explains the weeping of the women here. It is also believed that he becomes alive again every spring. Therefore, the sorrow is not deep.

These women weep over a dead god in the place where the true God dwells and should be honored. They are giving nature the honor that only the true God is due. We see this in our time in the environmental movement which is gaining more and more religious traits and calling for “back to nature”. The New Age movement is the spiritual bearer of this ideology. In it, demonic powers and forces are at work in the background and they receive the worship that is due only to God.

What Ezekiel has now seen is very shocking: women whining because of the so-called death of a so-called idol. That is a special defiance of God. God emphatically draws Ezekiel’s attention to it by asking if he has seen it (Ezekiel 8:15). He wants to involve him in His great abhorrence of this. And even with that, Ezekiel has not seen all the abominations. He will see more, and even greater ones than this.

Ezekiel 39:10

Worship of the Sun

Then Ezekiel is brought by the LORD into the inner court of His house to see the fourth abomination. At a precisely defined location – at “the entrance to the temple of the LORD, between the porch and the altar” – he sees about twenty-five men. They are standing with their backs to the temple of the LORD.

Turning their backs on Him is also a clear attitude of contempt for the LORD (2 Chronicles 29:6). They provoke Him further by doing so in the very place where He so desires to receive His people with their faces turned toward Him. They stand with their backs to Him and their faces to the east. In that direction they prostrate themselves toward the sun. God and His statutes, in which He has decreed that they are not to worship any part of His creation (Exodus 20:4-5; Deuteronomy 5:8-9), are rejected.

Ezekiel 39:11

The Judgment of the LORD

Again the LORD asks Ezekiel if he, son of man, has seen it (Ezekiel 8:17). He involves him in His observation. He also involves him in His judgment when He asks him if the house of Judah can make it worse than what they are doing now with these abominations. Surely this beats everything, doesn’t it? Surely it can’t get any worse, can it? If Ezekiel may have had some hesitation in announcing the judgment, surely what the LORD has shown him convinces him of its justice.

The violence that fills the land was caused by them. They have provoked the LORD to wrath, not just once or occasionally, but again and again, continuously. In addition, they also put “the twig to their nose”. Its meaning is unclear. Given the connection and the LORD’s indignation at this custom, we might think of it as an extremely offensive and reprehensible gesture toward Him. We might compare this to expressions we are familiar with, such as contemptuously sticking out the tongue at Him, thumbing their noses at Him, or making obscene gestures with hands and fingers at Him.

The LORD cannot but deal with them in His wrath (Ezekiel 8:18). That will be a fully justified action. He will have no pity and will spare no one. They caused it themselves. If they cry out loud to Him then, He will not listen to them. The time for Him to listen is over because they never listened to Him.

In this chapter the diagnosis has been made. It has been established how terribly the people have fared. God has to judge His People. There is no alternative. Judgment is presented in the next chapter. It is not yet the actual judgment. Ezekiel is still in a visionary state. The actual judgment will come when Nebuchadnezzar destroys the city of Jerusalem.

Ezekiel 39:12

The Judgment of the LORD

Again the LORD asks Ezekiel if he, son of man, has seen it (Ezekiel 8:17). He involves him in His observation. He also involves him in His judgment when He asks him if the house of Judah can make it worse than what they are doing now with these abominations. Surely this beats everything, doesn’t it? Surely it can’t get any worse, can it? If Ezekiel may have had some hesitation in announcing the judgment, surely what the LORD has shown him convinces him of its justice.

The violence that fills the land was caused by them. They have provoked the LORD to wrath, not just once or occasionally, but again and again, continuously. In addition, they also put “the twig to their nose”. Its meaning is unclear. Given the connection and the LORD’s indignation at this custom, we might think of it as an extremely offensive and reprehensible gesture toward Him. We might compare this to expressions we are familiar with, such as contemptuously sticking out the tongue at Him, thumbing their noses at Him, or making obscene gestures with hands and fingers at Him.

The LORD cannot but deal with them in His wrath (Ezekiel 8:18). That will be a fully justified action. He will have no pity and will spare no one. They caused it themselves. If they cry out loud to Him then, He will not listen to them. The time for Him to listen is over because they never listened to Him.

In this chapter the diagnosis has been made. It has been established how terribly the people have fared. God has to judge His People. There is no alternative. Judgment is presented in the next chapter. It is not yet the actual judgment. Ezekiel is still in a visionary state. The actual judgment will come when Nebuchadnezzar destroys the city of Jerusalem.

Ezekiel 39:14

The Man With the Writing Case

The vision Ezekiel sees continues here. Now he hears the LORD calling, not to him, but to men who are to punish the city (Ezekiel 9:1). These men are angels (cf. Genesis 18:2; Genesis 19:13). They are to draw near because they are to execute His judgment which He announced at the end of the previous chapter. For this they must be armed with a destroying weapon which they must have in their hands, ready for immediate use. The Hebrew word for destroying weapon implies that it is an instrument used to destroy something.

Six men come forward from the north (Ezekiel 9:2). That they come from the north shows the direction from which God’s judgment is coming. The Babylonians will come from the north and destroy Jerusalem.

There is a seventh Man with them. He stands among them and is clothed in linen. Linen clothes are priestly garments (Exodus 28:42; Leviticus 16:4; cf. Daniel 10:5; Daniel 12:6) that symbolize the holiness of God. This seventh Man has no destroying weapon in His hand, but a writing case at his loins. He is not to destroy, but to protect from destruction. He is the Angel of the LORD, in Whom we recognize the Person of the Lord Jesus, “who rescues us from the wrath to come” (1 Thessalonians 1:10).

Then they all go in and stand beside the bronze altar. The bronze altar is a picture of the cross and sacrificial death of the Lord Jesus. Christ’s death is the means by which God can offer grace to repentant sinners. Those who refuse that salvation will themselves suffer God’s judgment and perish. Their place next to the bronze altar indicates that the judgment that will be executed on Jerusalem is in perfect accord with the righteousness of God’s judgment that struck the Lord Jesus on the cross.

When the men who are to execute the judgment have entered together with the Man with the writing case, “the glory of the God of Israel” goes up from above the cherub (Ezekiel 9:3). It goes from the cherub to the threshold of the temple and starts, as it were, its way out. Here we see the first indication that God is in the process of leaving the temple, His house.

What should the glory of God have found on the threshold? The gatekeepers. But no faithful gatekeeper stood up for the glory of God when the four forms of idolatry described in the previous chapter were introduced into the temple and practiced there. No Pinehas arose to remove these abominations (Numbers 25:6-9).

When God’s glory is on the threshold, He calls to the Man Who is clothed in linen and Who has the writing case at His loins. He instructs the Man to pass through the midst of the city and put a mark on the foreheads of those who sigh and groan over all the abominations which are being committed in the midst of the city (Ezekiel 9:4).

The whole city is full of idolatry, but there is a remnant who does not participate in it. Not only do they not participate in it, but they suffer from it. They suffer inwardly, they “sigh”, and express it loudly, they “groan”. To them, the word of the Lord applies: “Blessed are those who mourn, for they shall be comforted” (Matthew 5:4). Do we suffer at the sight of all the horrors happening around us and do we keep far away from them?

The LORD knows them, just as the Lord Jesus in all times of decay knows the few who are His own (2 Timothy 2:19-22). The Lord Jesus – He is the Man with the writing case – is to put a mark on the foreheads of those who mourn. That mark will protect them from the destroying weapon of the six men who will pass through the city after Him to destroy. It is not a mark of blood on the doorposts of their houses, as at the Passover (Exodus 12:7; 13), but a personal sign of the cross on their foreheads.

The Hebrew word translated “mark” is tav, which is also the last letter of the Hebrew alphabet. This letter corresponds to our letter ‘t’. In Ezekiel’s time this letter was written in the form of a cross, as we also recognize in our letter ‘t’. We can see in it the application that the believers in Jerusalem are kept from judgment by the sign of the cross applied to their foreheads by the Man clothed in linen.

In the future, during the time of the great tribulation, believers will receive a similar mark on their foreheads (Revelation 7:3; Revelation 9:4; Revelation 14:1). In contrast, apostates will bear the mark of the beast on their foreheads (Revelation 13:16-17; Revelation 14:9; Revelation 20:4). A spiritual application of the cross on the forehead for us is that we live in self-judgment and no longer set our mind on the things of the flesh, of man, but on those of God.

Ezekiel 39:15

The Man With the Writing Case

The vision Ezekiel sees continues here. Now he hears the LORD calling, not to him, but to men who are to punish the city (Ezekiel 9:1). These men are angels (cf. Genesis 18:2; Genesis 19:13). They are to draw near because they are to execute His judgment which He announced at the end of the previous chapter. For this they must be armed with a destroying weapon which they must have in their hands, ready for immediate use. The Hebrew word for destroying weapon implies that it is an instrument used to destroy something.

Six men come forward from the north (Ezekiel 9:2). That they come from the north shows the direction from which God’s judgment is coming. The Babylonians will come from the north and destroy Jerusalem.

There is a seventh Man with them. He stands among them and is clothed in linen. Linen clothes are priestly garments (Exodus 28:42; Leviticus 16:4; cf. Daniel 10:5; Daniel 12:6) that symbolize the holiness of God. This seventh Man has no destroying weapon in His hand, but a writing case at his loins. He is not to destroy, but to protect from destruction. He is the Angel of the LORD, in Whom we recognize the Person of the Lord Jesus, “who rescues us from the wrath to come” (1 Thessalonians 1:10).

Then they all go in and stand beside the bronze altar. The bronze altar is a picture of the cross and sacrificial death of the Lord Jesus. Christ’s death is the means by which God can offer grace to repentant sinners. Those who refuse that salvation will themselves suffer God’s judgment and perish. Their place next to the bronze altar indicates that the judgment that will be executed on Jerusalem is in perfect accord with the righteousness of God’s judgment that struck the Lord Jesus on the cross.

When the men who are to execute the judgment have entered together with the Man with the writing case, “the glory of the God of Israel” goes up from above the cherub (Ezekiel 9:3). It goes from the cherub to the threshold of the temple and starts, as it were, its way out. Here we see the first indication that God is in the process of leaving the temple, His house.

What should the glory of God have found on the threshold? The gatekeepers. But no faithful gatekeeper stood up for the glory of God when the four forms of idolatry described in the previous chapter were introduced into the temple and practiced there. No Pinehas arose to remove these abominations (Numbers 25:6-9).

When God’s glory is on the threshold, He calls to the Man Who is clothed in linen and Who has the writing case at His loins. He instructs the Man to pass through the midst of the city and put a mark on the foreheads of those who sigh and groan over all the abominations which are being committed in the midst of the city (Ezekiel 9:4).

The whole city is full of idolatry, but there is a remnant who does not participate in it. Not only do they not participate in it, but they suffer from it. They suffer inwardly, they “sigh”, and express it loudly, they “groan”. To them, the word of the Lord applies: “Blessed are those who mourn, for they shall be comforted” (Matthew 5:4). Do we suffer at the sight of all the horrors happening around us and do we keep far away from them?

The LORD knows them, just as the Lord Jesus in all times of decay knows the few who are His own (2 Timothy 2:19-22). The Lord Jesus – He is the Man with the writing case – is to put a mark on the foreheads of those who mourn. That mark will protect them from the destroying weapon of the six men who will pass through the city after Him to destroy. It is not a mark of blood on the doorposts of their houses, as at the Passover (Exodus 12:7; 13), but a personal sign of the cross on their foreheads.

The Hebrew word translated “mark” is tav, which is also the last letter of the Hebrew alphabet. This letter corresponds to our letter ‘t’. In Ezekiel’s time this letter was written in the form of a cross, as we also recognize in our letter ‘t’. We can see in it the application that the believers in Jerusalem are kept from judgment by the sign of the cross applied to their foreheads by the Man clothed in linen.

In the future, during the time of the great tribulation, believers will receive a similar mark on their foreheads (Revelation 7:3; Revelation 9:4; Revelation 14:1). In contrast, apostates will bear the mark of the beast on their foreheads (Revelation 13:16-17; Revelation 14:9; Revelation 20:4). A spiritual application of the cross on the forehead for us is that we live in self-judgment and no longer set our mind on the things of the flesh, of man, but on those of God.

Ezekiel 39:16

The Man With the Writing Case

The vision Ezekiel sees continues here. Now he hears the LORD calling, not to him, but to men who are to punish the city (Ezekiel 9:1). These men are angels (cf. Genesis 18:2; Genesis 19:13). They are to draw near because they are to execute His judgment which He announced at the end of the previous chapter. For this they must be armed with a destroying weapon which they must have in their hands, ready for immediate use. The Hebrew word for destroying weapon implies that it is an instrument used to destroy something.

Six men come forward from the north (Ezekiel 9:2). That they come from the north shows the direction from which God’s judgment is coming. The Babylonians will come from the north and destroy Jerusalem.

There is a seventh Man with them. He stands among them and is clothed in linen. Linen clothes are priestly garments (Exodus 28:42; Leviticus 16:4; cf. Daniel 10:5; Daniel 12:6) that symbolize the holiness of God. This seventh Man has no destroying weapon in His hand, but a writing case at his loins. He is not to destroy, but to protect from destruction. He is the Angel of the LORD, in Whom we recognize the Person of the Lord Jesus, “who rescues us from the wrath to come” (1 Thessalonians 1:10).

Then they all go in and stand beside the bronze altar. The bronze altar is a picture of the cross and sacrificial death of the Lord Jesus. Christ’s death is the means by which God can offer grace to repentant sinners. Those who refuse that salvation will themselves suffer God’s judgment and perish. Their place next to the bronze altar indicates that the judgment that will be executed on Jerusalem is in perfect accord with the righteousness of God’s judgment that struck the Lord Jesus on the cross.

When the men who are to execute the judgment have entered together with the Man with the writing case, “the glory of the God of Israel” goes up from above the cherub (Ezekiel 9:3). It goes from the cherub to the threshold of the temple and starts, as it were, its way out. Here we see the first indication that God is in the process of leaving the temple, His house.

What should the glory of God have found on the threshold? The gatekeepers. But no faithful gatekeeper stood up for the glory of God when the four forms of idolatry described in the previous chapter were introduced into the temple and practiced there. No Pinehas arose to remove these abominations (Numbers 25:6-9).

When God’s glory is on the threshold, He calls to the Man Who is clothed in linen and Who has the writing case at His loins. He instructs the Man to pass through the midst of the city and put a mark on the foreheads of those who sigh and groan over all the abominations which are being committed in the midst of the city (Ezekiel 9:4).

The whole city is full of idolatry, but there is a remnant who does not participate in it. Not only do they not participate in it, but they suffer from it. They suffer inwardly, they “sigh”, and express it loudly, they “groan”. To them, the word of the Lord applies: “Blessed are those who mourn, for they shall be comforted” (Matthew 5:4). Do we suffer at the sight of all the horrors happening around us and do we keep far away from them?

The LORD knows them, just as the Lord Jesus in all times of decay knows the few who are His own (2 Timothy 2:19-22). The Lord Jesus – He is the Man with the writing case – is to put a mark on the foreheads of those who mourn. That mark will protect them from the destroying weapon of the six men who will pass through the city after Him to destroy. It is not a mark of blood on the doorposts of their houses, as at the Passover (Exodus 12:7; 13), but a personal sign of the cross on their foreheads.

The Hebrew word translated “mark” is tav, which is also the last letter of the Hebrew alphabet. This letter corresponds to our letter ‘t’. In Ezekiel’s time this letter was written in the form of a cross, as we also recognize in our letter ‘t’. We can see in it the application that the believers in Jerusalem are kept from judgment by the sign of the cross applied to their foreheads by the Man clothed in linen.

In the future, during the time of the great tribulation, believers will receive a similar mark on their foreheads (Revelation 7:3; Revelation 9:4; Revelation 14:1). In contrast, apostates will bear the mark of the beast on their foreheads (Revelation 13:16-17; Revelation 14:9; Revelation 20:4). A spiritual application of the cross on the forehead for us is that we live in self-judgment and no longer set our mind on the things of the flesh, of man, but on those of God.

Ezekiel 39:17

The Man With the Writing Case

The vision Ezekiel sees continues here. Now he hears the LORD calling, not to him, but to men who are to punish the city (Ezekiel 9:1). These men are angels (cf. Genesis 18:2; Genesis 19:13). They are to draw near because they are to execute His judgment which He announced at the end of the previous chapter. For this they must be armed with a destroying weapon which they must have in their hands, ready for immediate use. The Hebrew word for destroying weapon implies that it is an instrument used to destroy something.

Six men come forward from the north (Ezekiel 9:2). That they come from the north shows the direction from which God’s judgment is coming. The Babylonians will come from the north and destroy Jerusalem.

There is a seventh Man with them. He stands among them and is clothed in linen. Linen clothes are priestly garments (Exodus 28:42; Leviticus 16:4; cf. Daniel 10:5; Daniel 12:6) that symbolize the holiness of God. This seventh Man has no destroying weapon in His hand, but a writing case at his loins. He is not to destroy, but to protect from destruction. He is the Angel of the LORD, in Whom we recognize the Person of the Lord Jesus, “who rescues us from the wrath to come” (1 Thessalonians 1:10).

Then they all go in and stand beside the bronze altar. The bronze altar is a picture of the cross and sacrificial death of the Lord Jesus. Christ’s death is the means by which God can offer grace to repentant sinners. Those who refuse that salvation will themselves suffer God’s judgment and perish. Their place next to the bronze altar indicates that the judgment that will be executed on Jerusalem is in perfect accord with the righteousness of God’s judgment that struck the Lord Jesus on the cross.

When the men who are to execute the judgment have entered together with the Man with the writing case, “the glory of the God of Israel” goes up from above the cherub (Ezekiel 9:3). It goes from the cherub to the threshold of the temple and starts, as it were, its way out. Here we see the first indication that God is in the process of leaving the temple, His house.

What should the glory of God have found on the threshold? The gatekeepers. But no faithful gatekeeper stood up for the glory of God when the four forms of idolatry described in the previous chapter were introduced into the temple and practiced there. No Pinehas arose to remove these abominations (Numbers 25:6-9).

When God’s glory is on the threshold, He calls to the Man Who is clothed in linen and Who has the writing case at His loins. He instructs the Man to pass through the midst of the city and put a mark on the foreheads of those who sigh and groan over all the abominations which are being committed in the midst of the city (Ezekiel 9:4).

The whole city is full of idolatry, but there is a remnant who does not participate in it. Not only do they not participate in it, but they suffer from it. They suffer inwardly, they “sigh”, and express it loudly, they “groan”. To them, the word of the Lord applies: “Blessed are those who mourn, for they shall be comforted” (Matthew 5:4). Do we suffer at the sight of all the horrors happening around us and do we keep far away from them?

The LORD knows them, just as the Lord Jesus in all times of decay knows the few who are His own (2 Timothy 2:19-22). The Lord Jesus – He is the Man with the writing case – is to put a mark on the foreheads of those who mourn. That mark will protect them from the destroying weapon of the six men who will pass through the city after Him to destroy. It is not a mark of blood on the doorposts of their houses, as at the Passover (Exodus 12:7; 13), but a personal sign of the cross on their foreheads.

The Hebrew word translated “mark” is tav, which is also the last letter of the Hebrew alphabet. This letter corresponds to our letter ‘t’. In Ezekiel’s time this letter was written in the form of a cross, as we also recognize in our letter ‘t’. We can see in it the application that the believers in Jerusalem are kept from judgment by the sign of the cross applied to their foreheads by the Man clothed in linen.

In the future, during the time of the great tribulation, believers will receive a similar mark on their foreheads (Revelation 7:3; Revelation 9:4; Revelation 14:1). In contrast, apostates will bear the mark of the beast on their foreheads (Revelation 13:16-17; Revelation 14:9; Revelation 20:4). A spiritual application of the cross on the forehead for us is that we live in self-judgment and no longer set our mind on the things of the flesh, of man, but on those of God.

Ezekiel 39:18

Judgment Begins With the Household of God

The executors of judgment are commanded to go after the Man in linen (Ezekiel 9:5). They are to pass through the city and kill without any pity for anyone and without sparing anyone. The judgment is without regard to persons; age and gender are not considered either (Ezekiel 9:6; cf. 2 Chronicles 36:17). However, they are not allowed to even touch anyone who has the mark applied by the Man in linen. The mark is the sure protection from judgment because He has applied it.

The LORD also says where the six men are to begin. According to the Divine principle, they are to begin where the worst sins have happened and that is in the place where the greatest privileges were given. It is precisely in that place that His people have despised them and replaced them with the greatest abominations. It is an illustration of the saying: the corruption of the best is the worst corruption. Therefore, they must start from God’s sanctuary. Those who are in the closest relationship to God and serve in His house are most responsible to live in accordance with this great privilege. If they do not, they are the most guilty.

That is what the two oldest sons of Aaron experienced. They drew near to God in His dwelling place in a self-willed way. For this, God had to judge them. As the reason for this judgment He pronounces: “By those who come near Me I will be treated as holy” (Leviticus 10:3). According to this principle, God also acts with His New Testament house, the church: “For [it is] time for judgment to begin with the household of God” (1 Peter 4:17).

When the men start to judge, they also start with the most responsible, “the elders”, the twenty-five who worship the sun (Ezekiel 8:16). They are commanded to “defile the temple” by filling the courts with the slain (Ezekiel 9:7). This is no different than making visible what had long been the condition of temple. This is how God makes visible the hidden transgressions.

Ezekiel 39:19

Judgment Begins With the Household of God

The executors of judgment are commanded to go after the Man in linen (Ezekiel 9:5). They are to pass through the city and kill without any pity for anyone and without sparing anyone. The judgment is without regard to persons; age and gender are not considered either (Ezekiel 9:6; cf. 2 Chronicles 36:17). However, they are not allowed to even touch anyone who has the mark applied by the Man in linen. The mark is the sure protection from judgment because He has applied it.

The LORD also says where the six men are to begin. According to the Divine principle, they are to begin where the worst sins have happened and that is in the place where the greatest privileges were given. It is precisely in that place that His people have despised them and replaced them with the greatest abominations. It is an illustration of the saying: the corruption of the best is the worst corruption. Therefore, they must start from God’s sanctuary. Those who are in the closest relationship to God and serve in His house are most responsible to live in accordance with this great privilege. If they do not, they are the most guilty.

That is what the two oldest sons of Aaron experienced. They drew near to God in His dwelling place in a self-willed way. For this, God had to judge them. As the reason for this judgment He pronounces: “By those who come near Me I will be treated as holy” (Leviticus 10:3). According to this principle, God also acts with His New Testament house, the church: “For [it is] time for judgment to begin with the household of God” (1 Peter 4:17).

When the men start to judge, they also start with the most responsible, “the elders”, the twenty-five who worship the sun (Ezekiel 8:16). They are commanded to “defile the temple” by filling the courts with the slain (Ezekiel 9:7). This is no different than making visible what had long been the condition of temple. This is how God makes visible the hidden transgressions.

Ezekiel 39:20

Judgment Begins With the Household of God

The executors of judgment are commanded to go after the Man in linen (Ezekiel 9:5). They are to pass through the city and kill without any pity for anyone and without sparing anyone. The judgment is without regard to persons; age and gender are not considered either (Ezekiel 9:6; cf. 2 Chronicles 36:17). However, they are not allowed to even touch anyone who has the mark applied by the Man in linen. The mark is the sure protection from judgment because He has applied it.

The LORD also says where the six men are to begin. According to the Divine principle, they are to begin where the worst sins have happened and that is in the place where the greatest privileges were given. It is precisely in that place that His people have despised them and replaced them with the greatest abominations. It is an illustration of the saying: the corruption of the best is the worst corruption. Therefore, they must start from God’s sanctuary. Those who are in the closest relationship to God and serve in His house are most responsible to live in accordance with this great privilege. If they do not, they are the most guilty.

That is what the two oldest sons of Aaron experienced. They drew near to God in His dwelling place in a self-willed way. For this, God had to judge them. As the reason for this judgment He pronounces: “By those who come near Me I will be treated as holy” (Leviticus 10:3). According to this principle, God also acts with His New Testament house, the church: “For [it is] time for judgment to begin with the household of God” (1 Peter 4:17).

When the men start to judge, they also start with the most responsible, “the elders”, the twenty-five who worship the sun (Ezekiel 8:16). They are commanded to “defile the temple” by filling the courts with the slain (Ezekiel 9:7). This is no different than making visible what had long been the condition of temple. This is how God makes visible the hidden transgressions.

Ezekiel 39:21

Ezekiel’s Response – Answer From the LORD

It seems that Ezekiel has felt so closely involved with what the LORD has said to the six men and the Man in linen that he feels as if he is in their midst. When he sees the men leave to strike, he feels he is left alone (Ezekiel 9:8).

It is not the application of the mark by the Man in linen that makes a great impression on him, but the striking of the men with their destroying weapon. He has seen what abominations the people have committed (Ezekiel 8:1-16). However, when he sees the judgment being carried out without mercy, he falls on his face and makes intercession. We also see this love for an ungodly people to be judged by God in people like Moses and Paul.

He cries out to the Lord GOD (Adonai Yahweh) whether He intends to destroy what is left of Israel in Jerusalem by His wrath. Surely this cannot be true. Ezekiel is still too attached to the city to believe that the city will be destroyed. We see the same thing later with the disciples of the Lord Jesus. They are impressed by the temple, while there is no place there for the Lord. He therefore tells them that not one stone will be left upon another (Mark 13:1-2).

God answers Ezekiel and justifies Himself (Ezekiel 9:9). Israel and Judah have sinned “very, very great”. “The land is filled blood and the city is full of perversion” (cf. Exodus 23:2b) Twice God uses the word “full”. The measure of iniquity is full. It can’t get any worse. God is patient, but when the measure is full, He must judge. If His people no longer have an eye for Him, if they act as if He is not there, although He has so often shown His goodness and also His discipline, their situation is incorrigible and judgment must come without pity and without exception (Ezekiel 9:10). They get no more than they deserve, nothing but what they themselves ask for. Their self-willed way comes on their own heads.

Judgment, however, does not have the last word. In a striking way, at this moment the Man clothed in linen with the writing case at His loins comes to give an account (Ezekiel 9:11). He has done what was commanded Him by God: He has put the mark on the foreheads of those to whom judgment will pass. This means that not all the people have been annihilated, but that there is a remnant. God thinks of His own when they are in the greatest need and protects them.

Only the Lord Jesus can give such an account. Only He can say: “I have done just as You have commanded me.” No other man has ever been able to utter that before God or will ever be able to utter that. He alone has perfectly done what He was commanded to do. What the Man says here is an impressive reminder of the words of the Lord Jesus to His Father: “I glorified You on the earth, having accomplished the work which You have given Me to do” (John 17:4). This includes that He would guard those whom the Father gave Him, which He did perfectly (John 17:12; John 18:8-9).

Ezekiel 39:22

Ezekiel’s Response – Answer From the LORD

It seems that Ezekiel has felt so closely involved with what the LORD has said to the six men and the Man in linen that he feels as if he is in their midst. When he sees the men leave to strike, he feels he is left alone (Ezekiel 9:8).

It is not the application of the mark by the Man in linen that makes a great impression on him, but the striking of the men with their destroying weapon. He has seen what abominations the people have committed (Ezekiel 8:1-16). However, when he sees the judgment being carried out without mercy, he falls on his face and makes intercession. We also see this love for an ungodly people to be judged by God in people like Moses and Paul.

He cries out to the Lord GOD (Adonai Yahweh) whether He intends to destroy what is left of Israel in Jerusalem by His wrath. Surely this cannot be true. Ezekiel is still too attached to the city to believe that the city will be destroyed. We see the same thing later with the disciples of the Lord Jesus. They are impressed by the temple, while there is no place there for the Lord. He therefore tells them that not one stone will be left upon another (Mark 13:1-2).

God answers Ezekiel and justifies Himself (Ezekiel 9:9). Israel and Judah have sinned “very, very great”. “The land is filled blood and the city is full of perversion” (cf. Exodus 23:2b) Twice God uses the word “full”. The measure of iniquity is full. It can’t get any worse. God is patient, but when the measure is full, He must judge. If His people no longer have an eye for Him, if they act as if He is not there, although He has so often shown His goodness and also His discipline, their situation is incorrigible and judgment must come without pity and without exception (Ezekiel 9:10). They get no more than they deserve, nothing but what they themselves ask for. Their self-willed way comes on their own heads.

Judgment, however, does not have the last word. In a striking way, at this moment the Man clothed in linen with the writing case at His loins comes to give an account (Ezekiel 9:11). He has done what was commanded Him by God: He has put the mark on the foreheads of those to whom judgment will pass. This means that not all the people have been annihilated, but that there is a remnant. God thinks of His own when they are in the greatest need and protects them.

Only the Lord Jesus can give such an account. Only He can say: “I have done just as You have commanded me.” No other man has ever been able to utter that before God or will ever be able to utter that. He alone has perfectly done what He was commanded to do. What the Man says here is an impressive reminder of the words of the Lord Jesus to His Father: “I glorified You on the earth, having accomplished the work which You have given Me to do” (John 17:4). This includes that He would guard those whom the Father gave Him, which He did perfectly (John 17:12; John 18:8-9).

Ezekiel 39:23

Ezekiel’s Response – Answer From the LORD

It seems that Ezekiel has felt so closely involved with what the LORD has said to the six men and the Man in linen that he feels as if he is in their midst. When he sees the men leave to strike, he feels he is left alone (Ezekiel 9:8).

It is not the application of the mark by the Man in linen that makes a great impression on him, but the striking of the men with their destroying weapon. He has seen what abominations the people have committed (Ezekiel 8:1-16). However, when he sees the judgment being carried out without mercy, he falls on his face and makes intercession. We also see this love for an ungodly people to be judged by God in people like Moses and Paul.

He cries out to the Lord GOD (Adonai Yahweh) whether He intends to destroy what is left of Israel in Jerusalem by His wrath. Surely this cannot be true. Ezekiel is still too attached to the city to believe that the city will be destroyed. We see the same thing later with the disciples of the Lord Jesus. They are impressed by the temple, while there is no place there for the Lord. He therefore tells them that not one stone will be left upon another (Mark 13:1-2).

God answers Ezekiel and justifies Himself (Ezekiel 9:9). Israel and Judah have sinned “very, very great”. “The land is filled blood and the city is full of perversion” (cf. Exodus 23:2b) Twice God uses the word “full”. The measure of iniquity is full. It can’t get any worse. God is patient, but when the measure is full, He must judge. If His people no longer have an eye for Him, if they act as if He is not there, although He has so often shown His goodness and also His discipline, their situation is incorrigible and judgment must come without pity and without exception (Ezekiel 9:10). They get no more than they deserve, nothing but what they themselves ask for. Their self-willed way comes on their own heads.

Judgment, however, does not have the last word. In a striking way, at this moment the Man clothed in linen with the writing case at His loins comes to give an account (Ezekiel 9:11). He has done what was commanded Him by God: He has put the mark on the foreheads of those to whom judgment will pass. This means that not all the people have been annihilated, but that there is a remnant. God thinks of His own when they are in the greatest need and protects them.

Only the Lord Jesus can give such an account. Only He can say: “I have done just as You have commanded me.” No other man has ever been able to utter that before God or will ever be able to utter that. He alone has perfectly done what He was commanded to do. What the Man says here is an impressive reminder of the words of the Lord Jesus to His Father: “I glorified You on the earth, having accomplished the work which You have given Me to do” (John 17:4). This includes that He would guard those whom the Father gave Him, which He did perfectly (John 17:12; John 18:8-9).

Ezekiel 39:24

Ezekiel’s Response – Answer From the LORD

It seems that Ezekiel has felt so closely involved with what the LORD has said to the six men and the Man in linen that he feels as if he is in their midst. When he sees the men leave to strike, he feels he is left alone (Ezekiel 9:8).

It is not the application of the mark by the Man in linen that makes a great impression on him, but the striking of the men with their destroying weapon. He has seen what abominations the people have committed (Ezekiel 8:1-16). However, when he sees the judgment being carried out without mercy, he falls on his face and makes intercession. We also see this love for an ungodly people to be judged by God in people like Moses and Paul.

He cries out to the Lord GOD (Adonai Yahweh) whether He intends to destroy what is left of Israel in Jerusalem by His wrath. Surely this cannot be true. Ezekiel is still too attached to the city to believe that the city will be destroyed. We see the same thing later with the disciples of the Lord Jesus. They are impressed by the temple, while there is no place there for the Lord. He therefore tells them that not one stone will be left upon another (Mark 13:1-2).

God answers Ezekiel and justifies Himself (Ezekiel 9:9). Israel and Judah have sinned “very, very great”. “The land is filled blood and the city is full of perversion” (cf. Exodus 23:2b) Twice God uses the word “full”. The measure of iniquity is full. It can’t get any worse. God is patient, but when the measure is full, He must judge. If His people no longer have an eye for Him, if they act as if He is not there, although He has so often shown His goodness and also His discipline, their situation is incorrigible and judgment must come without pity and without exception (Ezekiel 9:10). They get no more than they deserve, nothing but what they themselves ask for. Their self-willed way comes on their own heads.

Judgment, however, does not have the last word. In a striking way, at this moment the Man clothed in linen with the writing case at His loins comes to give an account (Ezekiel 9:11). He has done what was commanded Him by God: He has put the mark on the foreheads of those to whom judgment will pass. This means that not all the people have been annihilated, but that there is a remnant. God thinks of His own when they are in the greatest need and protects them.

Only the Lord Jesus can give such an account. Only He can say: “I have done just as You have commanded me.” No other man has ever been able to utter that before God or will ever be able to utter that. He alone has perfectly done what He was commanded to do. What the Man says here is an impressive reminder of the words of the Lord Jesus to His Father: “I glorified You on the earth, having accomplished the work which You have given Me to do” (John 17:4). This includes that He would guard those whom the Father gave Him, which He did perfectly (John 17:12; John 18:8-9).

Ezekiel 39:26

Introduction

This chapter is closely related to Ezekiel 1. Here we again find the chariot carrying the throne. Some details are repeated and new details are also added. The main idea of this chapter is that God controls all the instruments of judgment that He uses.

The Man in Linen Must Scatter Fire

What Ezekiel was only able to refer to as “living beings” in Ezekiel 1, he now recognizes as cherubim (Ezekiel 10:20). What he sees above the expanse that is over the heads of the cherubim (Ezekiel 10:1), he has also seen in Ezekiel 1 (Ezekiel 1:26). Here he sees the appearance of what looks like a throne. In Ezekiel 1 he also sees something sitting on the throne that looks like a Man. That is not the case here.

The LORD instructs the Man in linen to take coals of fire from between the whirling wheels under the cherubim, fill both His hands with them, and scatter them over the city (Ezekiel 10:2; cf. Luke 12:49; Revelation 8:5). This means that not only will judgment come upon the inhabitants of Jerusalem, but the city itself will be burned with fire. This means that the city will undergo the same judgment that once came upon Sodom and Gomorrah (Genesis 19:24; cf. Revelation 11:8a).

Ezekiel sees the Man enter between the whirling wheels under the cherubim. The place where the cherubim stand when the Man enters is to the right of the house, which is the south side of the temple (Ezekiel 10:3). The cloud that fills the inner court is the cloud of the glory of the LORD.

Then the glory of the LORD rises from the cherub (singular) and goes to the threshold of the house (Ezekiel 10:4). One last time, before the glory leaves the temple, the cloud of glory fills the house. It is as if the LORD is impressively showing one last time that the temple is His house.

The sound of the wings of the cherubim indicates that they are moving (Ezekiel 10:5; cf. Ezekiel 1:24). They are going to leave the house. This sound is heard as far as the outer court, where Jews may be performing their religious duties at that moment. The sound is reminiscent of the voice of God Almighty when He speaks, possibly thunder (cf. John 12:28-29; Psalms 29:3-4). They are, as it were, His farewell words that He speaks full of threat to the people He is about to leave.

Then the gaze is turned again to the Man clothed in linen Who has been instructed to take fire from between the wheels, which is the space between the cherubim (Ezekiel 10:6). The Man takes a stand next to a wheel. The fire, a picture of judgment, is taken from the space between the cherubim by the cherub who is in the space between the cherubim (Ezekiel 10:7). The fire that he has taken in his hand, he puts into the hands of the Man in linen. He takes it and goes out. This concludes the description. The scattering of the fire, which is commanded (Ezekiel 10:3), is not described. Ezekiel’s attention is first of all captivated by the appearance of the Man and of the cherubim.

The Man in linen Who is to take the coals of fire is the same as the Man with the writing case from the previous chapter. There He receives the command to put a mark on the faithful believers so that judgment will pass them by. This Man is now commanded by God to bring judgment on the city. In the book of Revelation we see the same picture. The same Angel Who is to take fire from the altar to cast it on the earth in judgment, has just before dealt with the prayers of the saints (Revelation 8:3-5). The Man in Ezekiel and the Angel in Revelation are both the Person of the Lord Jesus. In Him we see that God is both love and light.

Ezekiel 39:27

Introduction

This chapter is closely related to Ezekiel 1. Here we again find the chariot carrying the throne. Some details are repeated and new details are also added. The main idea of this chapter is that God controls all the instruments of judgment that He uses.

The Man in Linen Must Scatter Fire

What Ezekiel was only able to refer to as “living beings” in Ezekiel 1, he now recognizes as cherubim (Ezekiel 10:20). What he sees above the expanse that is over the heads of the cherubim (Ezekiel 10:1), he has also seen in Ezekiel 1 (Ezekiel 1:26). Here he sees the appearance of what looks like a throne. In Ezekiel 1 he also sees something sitting on the throne that looks like a Man. That is not the case here.

The LORD instructs the Man in linen to take coals of fire from between the whirling wheels under the cherubim, fill both His hands with them, and scatter them over the city (Ezekiel 10:2; cf. Luke 12:49; Revelation 8:5). This means that not only will judgment come upon the inhabitants of Jerusalem, but the city itself will be burned with fire. This means that the city will undergo the same judgment that once came upon Sodom and Gomorrah (Genesis 19:24; cf. Revelation 11:8a).

Ezekiel sees the Man enter between the whirling wheels under the cherubim. The place where the cherubim stand when the Man enters is to the right of the house, which is the south side of the temple (Ezekiel 10:3). The cloud that fills the inner court is the cloud of the glory of the LORD.

Then the glory of the LORD rises from the cherub (singular) and goes to the threshold of the house (Ezekiel 10:4). One last time, before the glory leaves the temple, the cloud of glory fills the house. It is as if the LORD is impressively showing one last time that the temple is His house.

The sound of the wings of the cherubim indicates that they are moving (Ezekiel 10:5; cf. Ezekiel 1:24). They are going to leave the house. This sound is heard as far as the outer court, where Jews may be performing their religious duties at that moment. The sound is reminiscent of the voice of God Almighty when He speaks, possibly thunder (cf. John 12:28-29; Psalms 29:3-4). They are, as it were, His farewell words that He speaks full of threat to the people He is about to leave.

Then the gaze is turned again to the Man clothed in linen Who has been instructed to take fire from between the wheels, which is the space between the cherubim (Ezekiel 10:6). The Man takes a stand next to a wheel. The fire, a picture of judgment, is taken from the space between the cherubim by the cherub who is in the space between the cherubim (Ezekiel 10:7). The fire that he has taken in his hand, he puts into the hands of the Man in linen. He takes it and goes out. This concludes the description. The scattering of the fire, which is commanded (Ezekiel 10:3), is not described. Ezekiel’s attention is first of all captivated by the appearance of the Man and of the cherubim.

The Man in linen Who is to take the coals of fire is the same as the Man with the writing case from the previous chapter. There He receives the command to put a mark on the faithful believers so that judgment will pass them by. This Man is now commanded by God to bring judgment on the city. In the book of Revelation we see the same picture. The same Angel Who is to take fire from the altar to cast it on the earth in judgment, has just before dealt with the prayers of the saints (Revelation 8:3-5). The Man in Ezekiel and the Angel in Revelation are both the Person of the Lord Jesus. In Him we see that God is both love and light.

Ezekiel 39:28

Introduction

This chapter is closely related to Ezekiel 1. Here we again find the chariot carrying the throne. Some details are repeated and new details are also added. The main idea of this chapter is that God controls all the instruments of judgment that He uses.

The Man in Linen Must Scatter Fire

What Ezekiel was only able to refer to as “living beings” in Ezekiel 1, he now recognizes as cherubim (Ezekiel 10:20). What he sees above the expanse that is over the heads of the cherubim (Ezekiel 10:1), he has also seen in Ezekiel 1 (Ezekiel 1:26). Here he sees the appearance of what looks like a throne. In Ezekiel 1 he also sees something sitting on the throne that looks like a Man. That is not the case here.

The LORD instructs the Man in linen to take coals of fire from between the whirling wheels under the cherubim, fill both His hands with them, and scatter them over the city (Ezekiel 10:2; cf. Luke 12:49; Revelation 8:5). This means that not only will judgment come upon the inhabitants of Jerusalem, but the city itself will be burned with fire. This means that the city will undergo the same judgment that once came upon Sodom and Gomorrah (Genesis 19:24; cf. Revelation 11:8a).

Ezekiel sees the Man enter between the whirling wheels under the cherubim. The place where the cherubim stand when the Man enters is to the right of the house, which is the south side of the temple (Ezekiel 10:3). The cloud that fills the inner court is the cloud of the glory of the LORD.

Then the glory of the LORD rises from the cherub (singular) and goes to the threshold of the house (Ezekiel 10:4). One last time, before the glory leaves the temple, the cloud of glory fills the house. It is as if the LORD is impressively showing one last time that the temple is His house.

The sound of the wings of the cherubim indicates that they are moving (Ezekiel 10:5; cf. Ezekiel 1:24). They are going to leave the house. This sound is heard as far as the outer court, where Jews may be performing their religious duties at that moment. The sound is reminiscent of the voice of God Almighty when He speaks, possibly thunder (cf. John 12:28-29; Psalms 29:3-4). They are, as it were, His farewell words that He speaks full of threat to the people He is about to leave.

Then the gaze is turned again to the Man clothed in linen Who has been instructed to take fire from between the wheels, which is the space between the cherubim (Ezekiel 10:6). The Man takes a stand next to a wheel. The fire, a picture of judgment, is taken from the space between the cherubim by the cherub who is in the space between the cherubim (Ezekiel 10:7). The fire that he has taken in his hand, he puts into the hands of the Man in linen. He takes it and goes out. This concludes the description. The scattering of the fire, which is commanded (Ezekiel 10:3), is not described. Ezekiel’s attention is first of all captivated by the appearance of the Man and of the cherubim.

The Man in linen Who is to take the coals of fire is the same as the Man with the writing case from the previous chapter. There He receives the command to put a mark on the faithful believers so that judgment will pass them by. This Man is now commanded by God to bring judgment on the city. In the book of Revelation we see the same picture. The same Angel Who is to take fire from the altar to cast it on the earth in judgment, has just before dealt with the prayers of the saints (Revelation 8:3-5). The Man in Ezekiel and the Angel in Revelation are both the Person of the Lord Jesus. In Him we see that God is both love and light.

Ezekiel 39:29

Introduction

This chapter is closely related to Ezekiel 1. Here we again find the chariot carrying the throne. Some details are repeated and new details are also added. The main idea of this chapter is that God controls all the instruments of judgment that He uses.

The Man in Linen Must Scatter Fire

What Ezekiel was only able to refer to as “living beings” in Ezekiel 1, he now recognizes as cherubim (Ezekiel 10:20). What he sees above the expanse that is over the heads of the cherubim (Ezekiel 10:1), he has also seen in Ezekiel 1 (Ezekiel 1:26). Here he sees the appearance of what looks like a throne. In Ezekiel 1 he also sees something sitting on the throne that looks like a Man. That is not the case here.

The LORD instructs the Man in linen to take coals of fire from between the whirling wheels under the cherubim, fill both His hands with them, and scatter them over the city (Ezekiel 10:2; cf. Luke 12:49; Revelation 8:5). This means that not only will judgment come upon the inhabitants of Jerusalem, but the city itself will be burned with fire. This means that the city will undergo the same judgment that once came upon Sodom and Gomorrah (Genesis 19:24; cf. Revelation 11:8a).

Ezekiel sees the Man enter between the whirling wheels under the cherubim. The place where the cherubim stand when the Man enters is to the right of the house, which is the south side of the temple (Ezekiel 10:3). The cloud that fills the inner court is the cloud of the glory of the LORD.

Then the glory of the LORD rises from the cherub (singular) and goes to the threshold of the house (Ezekiel 10:4). One last time, before the glory leaves the temple, the cloud of glory fills the house. It is as if the LORD is impressively showing one last time that the temple is His house.

The sound of the wings of the cherubim indicates that they are moving (Ezekiel 10:5; cf. Ezekiel 1:24). They are going to leave the house. This sound is heard as far as the outer court, where Jews may be performing their religious duties at that moment. The sound is reminiscent of the voice of God Almighty when He speaks, possibly thunder (cf. John 12:28-29; Psalms 29:3-4). They are, as it were, His farewell words that He speaks full of threat to the people He is about to leave.

Then the gaze is turned again to the Man clothed in linen Who has been instructed to take fire from between the wheels, which is the space between the cherubim (Ezekiel 10:6). The Man takes a stand next to a wheel. The fire, a picture of judgment, is taken from the space between the cherubim by the cherub who is in the space between the cherubim (Ezekiel 10:7). The fire that he has taken in his hand, he puts into the hands of the Man in linen. He takes it and goes out. This concludes the description. The scattering of the fire, which is commanded (Ezekiel 10:3), is not described. Ezekiel’s attention is first of all captivated by the appearance of the Man and of the cherubim.

The Man in linen Who is to take the coals of fire is the same as the Man with the writing case from the previous chapter. There He receives the command to put a mark on the faithful believers so that judgment will pass them by. This Man is now commanded by God to bring judgment on the city. In the book of Revelation we see the same picture. The same Angel Who is to take fire from the altar to cast it on the earth in judgment, has just before dealt with the prayers of the saints (Revelation 8:3-5). The Man in Ezekiel and the Angel in Revelation are both the Person of the Lord Jesus. In Him we see that God is both love and light.