Ezekiel Chapter 9-10 Lecture

Introduction: Understanding Prophecy

It’s important to understand that prophecy is the means by which an immediate audience receives information on things to come. Prophecy can also be the means by which a particular audience gain insight on things at hand. Lastly, prophecy is a means of learning from the past as one might say to be a dual meaning or conveyance of information—learning from things that apply in the past so one might interpret the future.

Chapter 9

Ezekiel: The Destructive Weapon

Ezekiel: An Introduction and Commentary b. The Seven Executioners: Punishment by Slaughter (9:1–11)

Six of them had each a destroying weapon in his hand (1), also described as a slaughter weapon (2, AV, RV), and this is almost identical with the word for a ‘war-club’ used in Jeremiah 51:20.

Ezekiel 9:2: Why six men and a seventh?

There’s a great deal of confusion on why there were seven random men chosen to carry out the executions. Some scholars explain,

While there is an obvious parallel between this vision of divinely directed executioners and the “Destroyer” in the Passover narrative (Ex 12:23), the motif of seven destroyers is best exemplified in the eighth-century Neo-Babylonian Myth of Erra and Ishum. In this ancient poem the god Anu begets seven deities (Sebitti, associated with Pleiades) and gives them to Erra to serve “as his fierce weapons.” These merciless beings spare no one, killing all in their directed path and thus functioning as the tools of chaos and violence. The poem, like Ezekiel’s vision, provides a religious explanation for the destruction and humiliation of a major city (Babylon), but here there are only six rather than seven, the seventh having been replaced by a scribe (see next entry).

Matthews, V. H., Chavalas, M. W., & Walton, J. H. (2000). The IVP Bible background commentary: Old Testament (electronic ed., Eze 9:2). InterVarsity Press.

The question of the seventh man? Who is he?

This question has yielded several different responses. Many have concluded that because linen was typically worn by those who are priests or angels, that he must have been a priest or angel. However, the historical context and relevance of the cultural understanding suggests that the man in linen was indeed a scribe. This is more appropriate to the context. For the scribe would have the responsibility of keeping records and applying the mark as fitting with the duties of a scribe during ancient times. Therefore, we agree that the one in linen was indeed a scribe.

Furthermore, the one in linen has a writing kit and record book.

But the scribal writing kit carried by the man here would evoke the image of Nabu, the god of scribes and scribe of the gods. Nabu was one of the most popular Babylonian gods of the period, as is demonstrated by his appearance in many of the names (e.g., Nebuchadnezzar). He is the one who keeps the accounts on the tablet of life, just as the scribal personage here in Ezekiel is doing.

Matthews, V. H., Chavalas, M. W., & Walton, J. H. (2000). The IVP Bible background commentary: Old Testament (electronic ed., Eze 9:2). InterVarsity Press.

Ezekiel 9:3: The Glory Shifts

The glory of God shifted from the above the cherubims to the threshold of the temple is a sign of the glory’s departure.

The threshold was the place of entrance or exiting. It is as if the presence exits with a dramatic form, pausing at the entrance/ exit to execute the following judgments before leaving.

The Book of Ezekiel, Chapters 1–24 3. Yahweh’s Response to the Abominations in the Temple (9:1–11)

According to Exod. 25:18–22 and 37:7–9, two sculpted golden cherubim facing each other from opposite ends formed an integral part of the special cover of the ark of the covenant (hakkappōret). From his position between these cherubim inside the holy of holies, Yahweh used to speak to Moses (Exod. 25:22; Num. 7:89). Indeed, Yahweh was perceived as enthroned above the creatures. When Solomon built the temple, inside the holy of holies he placed two gigantic fifteen-foot cherubim, whose wings filled the room, and beneath them the ark was assigned its permanent resting place.36

Cherubim Infographic/ Search Key Word: Cherubim

Ezekiel 9:4-7: The Slaughter in Jerusalem

These executions resemble the executions given in Revelation. When we think of the things that happen in the book of Revelation, we should think of the things written in Ezekiel and how it relates to a time of judgment on God’s covenant people. We should also think of the fact that Israel is being judged according to her sins and the same context is imposed into the vision that John is having on the aisle of Patmos.

The mark has no deeper meaning than what is obvious. The mark is simply a visible sign. However, the Hebrew word for “mark” is “taw”, the last letter of the Hebrew alphabet, which has the symbol of an X or cross. The taw also served as a mark of ownership, which signifies Yahweh’s claim of those who are dissatisfied with the This mark takes the readers back to a time during the Exodus, when they were to place blood on the doorpost.

To sigh means to groan and show a visible sign of vocal pain at the conditions and actions of Israel. It is an emotional expression in response to the things occuring within the nation of Israel.

In vs. 5-7 God gives commandments on who is to be executed:

Old men

Young men and women

Children

Old women

These groups are considered to be the vulnerable ones of Jerusalem, or what’s left. However, the most startling part of these commandments is the demand to start in the sanctuary (ref. 1 Peter 4:17).

Ezekiel 9:8-11: Ezekiel’s Petition

Ezekiel’s question is extremely important. The question is “Are you going to destroy the entire remnant of Israel?” God’s answer is found in vs. 10. Ultimately, God shows that He will not spare or pity them. Yet, God gives an explanation for why He will show no pity (see vs. 9).

Chapter 10

Ezekiel 10:1 The Throne Vision

The throne of sapphire was common in Akkadian texts. It was associated with the dwelling place of the high God. Therefore, the use of it in Ezekiel’s vision denotes that Israel’s God is the highest God.

The use of cherubims is once again mentioned in Ezekiel’s writings. In ancient times, gods were known to be associated with animals and even ride on them. For instance, Baal would ride a bull. Furthermore, cherubims are regarded as guardians of divine property or presence in ancient times (see the role of cherubims in the Garden of Eden.)

This is what the scene in verse 1 tells us:

Verse 1 simply announces the appearance of the throne-chariot, without any reference to its function. But vv. 3–5 fill in these missing details through the narration of a series of dramatic events.

1. The chariot parks on the right (south) side of the temple. This location is probably determined by the presence of the provocative “statue of jealousy” at the north gate (8:5), and perhaps because the northern gate was associated with the executioners (9:2).

2. The cloud fills the inner court. Not to be confused with the storm cloud of 1:4, the definite article on “cloud” (heʿānān) points to the familiar cloud associated with the Shekinah glory, which had filled the house of Yahweh built by Solomon, when the ark of the covenant had been placed in the inner sanctum (dĕbîr habbayit).

3. The glory rises from its permanent position above the cherubim in the inner sanctum and moves to the threshold of the temple. V. 4a intentionally echoes 9:3a, suggesting that vv. 3–5 refer to the same event.

4. The temple is filled with the cloud and the brilliance of the kābôd fills the court.

5. The sound of the cherubim’s wings reverberates throughout the temple complex and creates an impression of restlessness, an eagerness to be off. (Block, D. I. (1997). The Book of Ezekiel, Chapters 1–24 (pp. 320–321). Wm. B. Eerdmans Publishing Co.)

Exodus 10:18 shows that the threshold represents a place of judgment (Deuteronomy 22:20-21) and a legal site where acts of submission and worship may take place. This is why the threshold is commonly referred to and depicted as a place where the glory/ presence rests and then executes judgment.