Jul 2024 – Written Exposition

EZEKIEL CHAPTER 10 – COALS OF FIRE

Posted on 30th Jul 202418th Dec 2025 by writtenexposition

INTRODUCTION

Chapter 10 of Ezekiel is a continuation of the prophet’s second vision and is the third of four chapters (8-11) in which Ezekiel relates details of a visit to Jerusalem which he experienced while in a prophetic trance. Bear in mind that that he was physically located in Babylon while taken to Judah temporarily in a vision. Although complicated and repetitive, chapter 10 is important because it links back to the vision of YHWH’s kabod in chapter 1 and forward to its return in chapter 43.

The settings of Ezekiel’s first and second visions are different but the imagery is similar. Some small discrepancies in detail are noticeable but essentially chapters 1 and 10 each describe a firmament, a throne, winged creatures and wheels.

The parallels are as follows:

Four wings and four faces – 1:6 and 10:21

Human hand(s) – 1:8 and 10:8, 21

Each creature moves straight forward – 1:12 and 10:22

The four faces described – 1:10 and 10:14

A wheel beside each creature – 1:15 and 10:9

Wheels gleaming like beryl – 1:16 and 10:9

A wheel within a wheel – 1:16 and 10:10

Wheels travel in four directions without turning as they go – 1:17 and 10:11

Rims full of eyes – 1:18 and 10:12

The wheels moving in sync with the living creatures – 1:19 and 10:16

Spirit of the living creatures(s) – 1:21 and 10:17

The sound of wings – 1:24 and 10:5

Throne, firmament/sapphire – 1:26 and 10:1

The most important aspect of the chapter, however, is the location of the kabod (Glory, Presence) of the Lord. Because Judah and Jerusalem have been turning away from the pure worship of YHWH his Presence is gradually moving away from them (8:4; 9:3; 10:1, 10:18, 19; 11:23). This abandoning of the sanctuary by YHWH provides an explanation for the destruction soon to be wreaked by the Babylonians – the city is no longer under God’s protection. No doubt this revelation came as a great shock to a nation that thought itself invincible because of YHWH’s presence in the Jerusalem temple. Jeremiah, however, had warned them that such a belief was no longer valid: ‘Trust ye not in lying words, saying, The temple of the LORD, The temple of the LORD, The temple of the LORD.’ (Jer 7:4)

Chapter 10 falls into two main sections:

(1-8) Preparations for Jerusalem’s Judgement

(9-22) Preparations for the Kabod’s Departure

(1-8) PREPARATIONS FOR JERUSALEM’S JUDGEMENT

Ezekiel continues his report of the second vision using the first person ‘I looked and behold.’ He uses this expression again in v. 9. What he sees is similar to the first vision of chapter 1 at Chebar. There he describes the figures as ‘living creatures’ (ḥayyāh), here in chapter ten he clarifies that they are, in fact, cherubim (vv. 15, 20). The chariot of the first vision reappears (10:1) and Ezekiel again sees the sapphire-like throne but makes no mention of any person on the throne. Note that in the book of Ezekiel ‘throne’ is only mentioned in the three visions that involve the kabod of YHWH (1:26; 10:1; 43:7).

Verse 2 does not clarify who speaks (probably YHWH) and commands the man clad in linen to go beneath the ‘whirlers’ (galgal), fill his hands with coals of fire and scatter them over the city. Galgal in 10:2, 6, 13; also 23:24; 26:10 is not the usual word for wheel (which is ’ôp̱ān). In Isa 5:28 and Jer 47:3 galgal refers specifically to chariot wheels. It is interesting that in Solomon’s temple, where this scene is set, the laver stands (1 Kgs 7:27-37) had carved panels decorated with lions, oxen and cherubim (1 Kgs 7:29) beneath which were wheels which the author of Kings (7:33) specifically says were made like chariot wheels.

The three imperatives in v.2 are Go, Fill, Scatter.

What do the coals signify? Many commentators point out that the mention of cherub(im) together with coals of fire is associated with judgement in 2 Sam 22:8-13 and Psa 18:8-13 (note: there is an opposite minority view that the coals are for marking those to be spared, see 9:4). Others, basing their conclusion on Isa 6:6-7, take the fire as a symbol of purification. Or, the fire may be symbolic of YHWH’s jealousy (8:5; Deut 4:24). The filling of both hands symbolises that the judgement will exhaustive.

That the cherub(im) here are the ones Ezekiel saw in his first vision and not the cherubim that covered the ark of the covenant (1 Kgs 6:23-28; 8:7) is clear because the latter were not located in the south side of the temple but in the Holy of Holies nor did they have wheels. ‘Cherub’ in v.2 is singular and possibly refers to the one nearest Ezekiel, or to the highest ranking of the four cherubim (cp 28:14), or to one especially associated with fire.

Ezekiel then sees the man in white linen go in as instructed, whereupon ‘the cloud’ fills the inner court (10:3) and then the whole temple (10:4). Presumably this refers to a cloud of smoke from the coals of judgement scattered on the temple by the man in linen. Alternatively, it might refer to the cloud of the kabod of YHWH that had previously filled the temple (1 Kgs 8:10-11) – although Ezekiel says in v.4 that here its brightness filled only the court. Solomon’s temple was literally burned by the Babylonians a few years later:

And in the fifth month, on the seventh day of the month, which is the nineteenth year of king Nebuchadnezzar king of Babylon, came Nebuzaradan, captain of the guard, a servant of the king of Babylon, unto Jerusalem: And he burnt the house of the LORD, and the king’s house, and all the houses of Jerusalem, and every great man’s house burnt he with fire. 2 Kings 25:8-9

In v.4 Ezekiel repeats the information already given in 9:3 that the kabod has moved to the temple exit and in v.5 concentrates on the scary noise made by the whirling wings. He uses a simile to describe the awesomeness of the sound, it was ‘as the voice of El Shaddai’ -God almighty.

In vv.6-8 Ezekiel’s attention focuses once more on the man dressed in linen. After the command of v.2 is reiterated a cherub reaches into the fire and places some (coals) into the man’s hands. Verse 8 explains how this is possible; the cherubim have hands under their wings, as in 1:8. The man in linen then leaves the scene in order to complete his task. The passage says of him: ‘he went in…..and went out.’ We are not told what happens to the coals of fire and what effect they have on the city. The man disappears and is not mentioned again.

(9-22) PREPARATIONS FOR THE KABOD’S DEPARTURE

THE WHEELS (9-13)

Again Ezekiel says ‘I looked and behold’ as his attention now shifts to the wheels. What he describes is essentially the same as 1:15-21 except that chapter 1 speaks of living creatures, here in chapter 10 they are called cherubim. For Ezekiel the noticeable aspects of the wheels are that a) their hubs are themselves wheels (v.10), b) they move forward in unison without veering off course (v.11) and c) they are full of eyes (v.12). Ezekiel emphasizes that the wheels move directly forward and maintain their course; the phrase ‘they turned not as they went’ occurs twice in v.11. In chapter 1 only the wheels were full of eyes, here the whole body – backs, hands and wings as well as the wheels – was full of eyes. They can see everything and nothing can divert them. In Ezekiel’s hearing (v.13) the wheels are instructed to turn or whirl (‘O wheel!’).

THE CHERUBIM (14-17)

10:14 begins exactly like 1:6 (‘and every one had four faces’) but there are differences in detail between the two accounts. In chapter 1 it is the four living creatures that have the faces but in chapter 10 it is grammatically unclear if the faces belong to the wheels or to the cherubim since the subject at the end of v.13 is the wheels. The cherubim, however, are the subject at the beginning of v.15 so it is more likely that Ezekiel is already thinking of them v.14. In 1:10 the faces listed are those of a human, a lion, an ox and an eagle, whereas in 10:14 they are the faces of a cherub, a human, a lion and an eagle. In chapter 1 Ezekiel just gives the position of two of the faces, the lion on the right and the ox on the left whereas in 10:14 he numbers the faces 1 to 4 (first, second, third, fourth).

In vv.15-17 he describes the cherubim taking off and notes that they and the wheels move in unison. This harmony is because the spirit of the living creature is in them, they are not machines – they share the same life. Whenever the cherubim fly the wheels go with them, whenever the cherubim are stationary the wheels are inactive as well. These observations are essentially the same as 1:19-21. As he views the scene Ezekiel realises that the cherubim are/is the ‘living creature’ (singular and feminine – ‘she is the creature’) of his first vision (10:15).

THE DEPARTURE (18-22)

Verse 18 describes another stage in the slow departure of the kabod from the temple. The ‘kabod of the God of Israel’ leaves the threshold of the temple and takes up position (on the sapphire stone, v.1) above the cherubim. The cherubim with the kabod above them then mount up and fly to the east gate, over which they hover while Ezekiel receives a further oracle in chapter 11. This gate was the main entrance to the temple complex.

The last three verses of the chapter (20-22) consist of editorial comment by Ezekiel in which he confirms:

his identification of the cherubim with the living creature that he saw under the God of Israel at the River Chebar. Note ‘God of Israel’ not ‘God of Judah.’
that the cherubim had four faces, four wings and hands like humans under their wings (1:8).
that their faces are the same as those he saw by the River Chebar i.e. man, lion, ox, eagle. There is no explanation about the cherub face of v.14 being replaced.
that they move directly forward. Nothing can stop the progress of YHWH’s throne-chariot. God can move around anywhere he pleases. This fact is important to Ezekiel, he mentions the idea several times (1:9, 12, 17, 19, 20, 21; 10:11,16, 22).

SUMMATION

Ezekiel chapter 10 continues Ezekiel’s report of experiences during his second vision. They are a dramatic portrayal of God’s righteous anger and determination to bring judgement upon a rebellious nation. The early verses of the chapter focus on coals of fire taken from between the cherubim and scattered over the city; an action that represents the fiery judgement about to befall Jerusalem. The awe-inspiring imagery of the cherubim and wheels emphasizes the holiness and majesty of the Lord. The gradual departure of God’s glory from the temple is a stark symbolic reminder of the withdrawal of both the Lord’s presence and protection from his people. The defeat and disaster that befalls them will not be because YHWH is dead or weak but because he is no longer in his temple and has left to be with the exiles in Babylon. Chapter 10 serves as a solemn warning about the dire consequences of sin and disobedience.

Exposition

PSALM 73: ASAPH’S STRUGGLE WITH DOUBT

Posted on 17th Jul 202418th Dec 2025 by writtenexposition

Psalm 73, penned by Asaph, is a reflection on faith, doubt, and the ultimate understanding of God’s justice. Asaph, a worship leader for King David and Israel, composed twelve of the psalms collected in the Book of Psalms (Psalm 50, 73-83). We learn something of his role and experiences in the books of Chronicles (1 Chronicles 6:31-32, 39; 16:4-7; 25:1-2; 2 Chronicles 5:12),

ASAPH’S PROBLEM

Despite his dedication to the Lord’s work, Asaph experienced profound struggles. He confessed, ‘my feet were almost gone; my steps had well nigh slipped,’ reflecting a deep personal crisis. Let us explore his journey through Psalm 73 in five sections: A Close Call (1-3), A Confusing Problem (4-14), A Correct Understanding (15-20), A Contrite Apology (21-22), and A Clear Conclusion (23-28).

A Close Call (Verses 1-3)

Asaph begins with a confident declaration of God’s goodness but quickly shifts to his own turmoil: ‘But as for me, my feet were almost gone; my steps had well nigh slipped.’ His honesty resonates with many believers who, despite knowing God’s goodness, find themselves doubting when they observe the prosperity of the wicked. Asaph admits that envy led him to this precarious state, demonstrating how easy it is for us to lose focus on God and be consumed by our own circumstances.

A Confusing Problem (Verses 4-14)

Asaph grapples with a troubling observation: the wicked seem to prosper without suffering. He notes their pride, violence, arrogance, prosperity, and good health. He wonders at their apparent lack of troubles, although they scoff at God. This contradiction between his beliefs (that God blesses the upright) and his experiences leaves him puzzled and bitter. He questions the value of his righteousness, feeling as though his efforts to live a pure life have been in vain. This section captures the internal conflict many believers face when reality does not align with their expectations of divine justice.

A Correct Understanding (Verses 15-20)

In his confusion, Asaph wisely chooses to keep his doubts to himself to avoid spreading negativity among his community. Instead, he seeks understanding in the sanctuary (plural – perhaps translate ‘great sanctuary’) of God. The turning point occurs when he enters God’s presence, where he gains a new perspective. Asaph realizes that the prosperity of the wicked is fleeting and their ultimate end is destruction. This revelation restores his faith and clears his confusion, thus demonstrating to us the importance of seeking God’s perspective in times of doubt.

A Contrite Apology (Verses 21-22)

Asaph’s newfound understanding leads to a contrite apology to God. He acknowledges his foolishness and ignorance in allowing his emotions and circumstances to dictate his faith. By confessing his weaknesses, he demonstrates humility and the need for God’s wisdom. Moments like this are crucial in one’s journey as a believer, contrition is important in restoring one’s relationship with God.

A Clear Conclusion (Verses 23-28)

The psalm concludes with a reaffirmation of Asaph’s faith. He resolves to trust in God, and recognizes the benefits of divine guidance and eternal security. He highlights several key benefits of salvation:

God’s Presence: “Nevertheless I am continually with thee: thou hast holden me by my right hand.” (v. 23)
God’s Protection: “Thou shalt guide me with thy counsel, and afterward receive me to glory.” (v. 24)
God’s Person: “Whom have I in heaven but thee? and there is none upon earth that I desire beside thee.” (v. 25)
God’s Provision: “My flesh and my heart faileth: but God is the strength of my heart, and my portion forever.” (v. 26)
God’s Proximity: “But it is good for me to draw near to God: I have put my trust in the Lord GOD, that I may declare all thy works.” (v. 28)

Summation

Asaph’s journey in Psalm 73 teaches believers the importance of maintaining faith amidst doubt and confusion. His honest confession of nearly slipping in his faith serves as a reminder that it’s natural to struggle but crucial to seek God’s perspective. By bringing our doubts to God, we gain clarity and an appreciation of his justice and goodness.

In conclusion, Asaph’s experience reminds us to judge our experiences by God’s word (the Bible), and not the other way around. True and lasting happiness is found not in worldly success but in our relationship with the Lord. As believers, let’s strive to keep our focus on God, especially in times of doubt, and trust in his ultimate justice and goodness.

General

ASAPH:- PSALMIST, SINGER AND SEER

Posted on 17th Jul 202418th Dec 2025 by writtenexposition

INTRODUCTION

Of the four men in the Bible named Asaph the most notable is the Davidic Asaph – a Psalmist, Singer and Seer. He was a contemporary of King David and King Solomon who was primarily recognized for his role as a musician and psalmist, mainly during the reign of King David. The other three Asaphs are mentioned in Kgs 18:18; 1 Chron 26:11; Neh 2:8.

Asaph- Musician and Singer

In the Old Testament scriptures Asaph the son of Berechiah, a Levite of the Kohathite clan (1 Chron 6:38-39; Ez 3:10), is always associated with music. We first meet him in 1 Chron 15:16-19 when the Ark of the Covenant of the Lord was transferred from the house of Obed-edom the Gittite (1 Chron 13:13) to the tent that David had prepared for it (1 Chron 16:1) in Jerusalem. On that occasion ‘David spoke to the chief of the Levites to appoint their brethren to be the singers with instruments of music, psalteries and harps and cymbals, sounding, by lifting up the voice with joy’ (1 Chron15:16). Asaph was one of the Levites chosen to sing; he also played bronze cymbals (1 Chron 15:19).

David also appointed some of the Levites to serve before the ark that day ‘to invoke, to thank, and to praise the Lord, the God of Israel.’ Asaph was put in charge of this group of musicians and singers (1 Chron 16:4-7).

For the remainder of David’s reign Asaph was was one of the men in charge of the ‘service of song’ in the house of the Lord and this job lasted into Solomon’s reign, until the Temple was built (1 Chron 6:31-32). His general job description given in 1 Chron 16:37 was ‘to minister regularly before the ark as each day required.’

Asaph -Prophet / Seer

His close musical associates were Heman and Jeduthun (1 Chron 25:1, 6; 2 Chron 5:12) but as well as that the three of them are collectively said to have prophesied (1 Chron 25:1-2) and are individually referred to as a ‘seer’ (Asaph: 2 Chron 29:30; Heman: 1 Chron 25:5; Jeduthun: 2 Chron 35:15). According to 2 Chron 5:12 the sons of Asaph were choristers and musicians along with their father at the inauguration of Solomon’s Temple. Asaph seems to have been the founder of a Levitical dynasty of musicians and singers later called ‘the sons of Asaph’ (Ez 2:41; 3:10; Neh 7:44; 11:22). It is unclear if these men had a hereditary gift of prophecy but there is a record of Jahaziel, one of the ‘sons of Asaph,’ prophesying in the presence of King Jehosaphat (2 Chron 20:14).

Asaph – Poet / Psalmist

According to the headings of the Psalms twelve of the collection were written by Asaph. These are Psalm 50 and 73 -83. Asaph’s psalms are personal reflections that are still instructive and useful for believers today.

Exposition

EZEKIEL CHAPTER 9 – THE EXECUTIONERS

Posted on 2nd Jul 202418th Dec 2025 by writtenexposition

INTRODUCTION

Ezekiel’s second vision extends from 8:1-11:25 and concerns the departure of YHWH’s kabod (Glory or Presence) from Solomon’s Temple in Jerusalem, thus signifying the removal of divine protection and the abandonment of the city to impending judgement. This will come in the form of a siege and destruction by Babylonian forces some five years later.

In chapter 8 Ezekiel has, in vision, been snatched away from Babylon to Judah and shown the state of religion in Jerusalem at that time (Aug/Sept 592 BCE). He was taken to four locations close to the sanctuary where he viewed progressively worse forms of idolatry take place:

An idol at the temple entrance.
Elders worshipping graven images.
Women weeping for Tammuz.
Sun worship in YHWH’s temple.

YHWH cannot be expected to remain where such abominations take place so in chapter 9 he initiates judgement upon Jerusalem and Judah.

9: 1-2 Judgement commanded.

9: 3-4 Marking foreheads.

9: 5-7, 11 Judgement executed.

9:8 Ezekiel’s reaction

9: 9-10 YHWH’s response.

JUDGEMENT COMMANDED (1-2)

Following on from the mention of idolaters crying to YHWH for mercy with a ‘loud voice’ at the end of chapter 8, verse 1 of chapter 9 begins with Ezekiel hearing the ‘loud voice’ of YHWH (or YHWH’s kabod) summoning those ‘that have charge over the city.’

‘in mine ears’ – YHWH was not addressing Ezekiel but speaking in his hearing.

These officials (the word means someone designated to carry out an official task) are called ‘men’ in vv.1-2 but seem to be supernatural creatures in human form, perhaps angels. Each is to carry what is termed an ‘instrument of destruction’ (v.1) and ‘implement of smashing/shattering) (v.2); probably a battle-axe or war-club (Jer 51:20).

In response to YHWH’s summons six men come from a northerly direction (i.e. from Babylonia), appearing from the upper gate situated at the north of the temple courts (2 Kgs 15:35; Jer 20:2). As instructed, each executioner carries a destructive weapon. A seventh (or perhaps one of the six) carries a writing kit (materials necessary for writing) at his waist. This supernatural scribe is dressed in linen which was a fabric was worn by priests (e.g. Exod 28:29-42; 39:27-29; Lev 16:4, 23) and heavenly beings (Dan 10:5; 12:6-7). Angels are often associated with judgement (e.g. Gen 19:15; 2 Sam 24:16; 2 Kgs 19:35; Psa 78:9; Mt 13:49-50; Ac 12:23; 2 Thess 1:7-8). The executioners and the scribe assemble beside the bronze altar.

MARKING FOREHEADS (3-4)

Just as in chapter 8 the idolatry viewed by Ezekiel in 4 locations gets progressively worse, so in chapters 9-11 the departure of the kabod progresses in 4 stages (9:3; 10:4; 10:18-19; 11:22-23). Verse 3a of chapter 9 interrupts the flow the story to inform the reader that even before Ezekiel sees this part of the vision the kabod has already risen from the cherub upon which it rested and has moved to the threshold (entrance) of the temple. The kabod sometimes appears in connection with judgement (Num 14:10; 16:19, 42).

The cherub here is not one of the winged living creatures that support the throne chariot of chapter 1 but one of two cherubim in a three-dimensional sculpture placed above the ark of the covenant (1 Kgs 6:23-28; 2 Chron 3:10-13; 1 Kgs 8:6-7; 2 Chron 5:7-8) in Solomon’s temple. Some suggest that the singular used here refers to both cherubim since the sculpture may have been crafted from a single lump of metal (1 Chron 28;18). LXX has the plural here , and also in 10:2.

CHERUB/CHERUBIM

‘Living’ cherubim are associated with the Garden of Eden (Gen 3:24; Ezek 28:14,16) and with theophanies (2 Sam 22:11; Psa 18:10; Book of Ezekiel).

In Solomon’s temple (as also in the Tabernacle before that) inanimate cherubim were depicted. I have given references for the three-dimensional sculpture(s) in the Holy of Holies above.

There were also two-dimensional representations of cherubim carved or engraved in friezes, upon doors, and on cultic stands (1Kgs 6:29;, 32, 35; 7:29, 36; 2 Chron 3:7). The motif of cherubim was so much associated with YHWH that he was known as ‘The Lord of hosts, the cherubim sitter/dweller’ (1 Sam 4:4; 2 Sam 6:2; 2 Kgs 19:15; 1 Chron 13:6; Psa 80:1; 99:1; Isa 37:16).

Vv. 3b-4. ‘And he called to the man clothed with linen’ Strictly speaking ‘he’ is the kabod but the order is said to be issued by YHWH. He instructs the man in linen to go through the city and put a mark on the foreheads of those who grieve and lament over all the detestable things being done in Jerusalem. There is no indication that necessarily these people are righteous, the standard is set much lower than that. They just have to be those who sigh and groan silently at the lamentable state of religious and social affairs in Jerusalem.

That this mark is a sign of protection, distinguishing the condemned from those to be spared, is not stated, but presumably that is the case (cp. Cain, Gen 4:15; First Passover, Exod 12). The Hebrew word for ‘mark’ is tāw, the last letter of the Hebrew alphabet. Most English versions translate it as ‘signature’ in Job 31:35 (e.g. ‘Here is my signature! Let the Almighty answer me!’ ESV) which leads some commentators to conclude that the mark is God’s signature, therefore a person marked in this way belongs to God and will be spared.

Since tāw in Paleo-Hebrew script was written as a cross (something like the shape of a + or an x) it has been suggested that its occurrence in 9:4 is an Old Testament anticipation of the cross of Christ and its association with salvation. Personally, I find this very far-fetched.

JUDGEMENT EXECUTED (5-7, 11)

The other executioners are commanded to follow the man in linen and strike down everyone who does not have the protective mark, sparing neither the young nor the old including women and children, and beginning at the sanctuary (the temple). No-one is to be spared. Then the slaughter begins, starting with the elders (8:11? or 8:16?) who are at the front of the temple.

So unfit is the sanctuary for YHWH’s presence that in v.7 he commands that the executioners contaminate his own temple by filling the courts with slain. It was believed that blood, bones and dead bodies would defile religious shrines and render the sites unusable for worship; e.g. see the deliberate desecration of religious sites by King Josiah in 2 Kgs 23:12-20. Ezekiel uses this verb ‘defile’ (ṭām’āh) of the temple three times (5:11; 9:7; 23:38). Elsewhere he uses (ḥālal) meaning ‘pollute/profane’ (7:21, 22; 23:39; 24:21; 25:3; 44:7).

In v.11 the man in linen reports that he has done what he was commanded to do. He does not say whether the other six have accomplished their grisly assignment, presumably they have.

EZEKIEL’S REACTION (8)

While the men are carrying out their appointed tasks Ezekiel displays his concern for the nation by falling on his face and pleadingly asking YHWH if he intends to destroy the entire nation of Israel and city of Jerusalem in his fury. Will a remnant (6:8-10) not be spared? In 11:13b Ezekiel also falls on his face and asks the same question again.

YHWH’S RESPONSE (9-10)

Ezekiel’s intercession is to no avail. YHWH tells him that that things have gone too far. The iniquity of Israel and Judah is extremely great. Until this point it has either been ‘house of Israel’ (8:6, 10, 11, 12) or ‘house of Judah’ (4:6; 8:17), here they are combined, emphasizing the enormity of the sin and how widespread it is.

In this verse (9) ‘the land is full of blood’ and the city ‘full of perversity.’ In 7:23 ‘the land is full of bloody crimes and the city is full of violence’. In 8:17 ‘they have filled the land with violence.’

‘For they say, The LORD hath forsaken the earth, and the LORD seeth not.’ This refers back to the complaint of the elders in 8:12 but here the two parts of the saying are reversed. This reversal facilitates the irony of v.10; i.e. they say that YHWH does not see but he does see – and his eye will not spare (5:11; 7:4, 8:18; 9:5,10).

Again the ruthlessness of YHWH in judgement is emphasized.

SUMMATION

Ezekiel chapter 9 moves on from the reasons for YHWH’s judgement in chapter 8 to the execution of the judgement itself. The chapter underscores the severity of God’s punishment of sin and corruption. In this part of his second vision Ezekiel sees YHWH unleash six supernatural executioners upon Jerusalem, the city is doomed. Verse 11 does not state how many receive the mark. If the phrase in v.8 is translated ‘I alone was left’ rather than ‘I was left alone’ then it may be that Ezekiel thinks no Jerusalemite is to be spared, hence his despair. The vision concerning the departure of YHWH’s kabod from Jerusalem continues in chapter 10.