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“search the scriptures” John 5:39
Ezekiel is a chronological masterpiece; the twenty-two years of Ezekiel’s prophetic career are recorded in ‘one of the most complete chronological systems in … the Old Testament’.1Fourteen months have elapsed since he first encountered the glory of God. Chapters 8 to 11 constitute the prophet’s second vision, occurring in Ezekiel’s home during a visit from a delegation of elders, 8. 1. He would have still been conducting his daily drama of lying on his right side, 4. 6.
Vision one was bewildering; a glimpse of the glory of God left Ezekiel prostrate, 1. 28. However, the prophet was also likely left with unanswered questions. Had God abandoned His temple and Jerusalem? Vision two answers such questions, and, by chapter 11, the departure of God from Jerusalem is confirmed.
In language reminiscent of the first vision, Ezekiel is transported in spirit to Jerusalem.2 God grants the prophet a live screening of events occurring some 1,000 kilometres away. What he witnessed would quash notions of an early return from exile. Ezekiel’s cohort of exiles had ‘been captive almost six years … [they] may have looked for an early end to their exile. Instead, they were told that the inhabitants of the homeland had grievously persisted in their sins’.3
Chapter 8 starts a new section, having a different literary genre from chapters 6 and 7. However, there is continuity in the message with the oracles that preceded it. Duguid states, ‘it would not be inappropriate to say that Ezekiel 8-9 depicts in visionary form what Ezekiel 7 stated in oracular style’.4
The second vision of Ezekiel begins with a ‘shocking panorama of the nation’s idolatry’.5 No other chapter describes the nation’s idolatry so comprehensively; men and women are involved, the leadership of the nation is involved, and nowhere was spared from idolatry. Furthermore, no type of idolatry was off limits. How sad this must have been for this priestly man, 1. 3. Previously, he demonstrated concern for ritual purity, 4. 14. The sight of the temple defiled and desecrated must have broken his heart; how much more it was breaking God’s heart.
There is an escalating gravity in the sights witnessed:
Such abominations prove that the people of God were attracted to a variety of idolatrous practices, wanting to be like the nations around them. Their crimes were spiritual but also moral, they had ‘filled the land with violence’, v. 17. Furthermore, they had a casual and contemptuous attitude to God. He had become irrelevant. They dismissed His omnipresence and omnipotence; twice we hear the refrain ‘the Lord seeth us not’, v. 12; 9. 9. Perhaps when John writes, ‘keep yourselves from idols’, we should recall that idolatry and worldliness are closely linked.9
The only positive theme in this bleak chapter is the existence of a remnant, namely those who mourned over the abominations, v. 4. Our faithful God is acutely aware of those who maintain fidelity to Him during rampant apostasy.
The scene plays out with six men enacting divine judgement. The city will be purged of idolators, and Jehovah declares clearly, ‘begin at my sanctuary’, v. 6. Alongside the six men, there is another distinct individual, whose appearance and apparatus are portrayed.10He seems to be the leader of the group and came not just with judgement but also with mercy. He inscribes a mark on the foreheads of certain individuals, in a reversal of what will take place during the tribulation. In Revelation chapter 13, the mark of the Beast is placed on the forehead. This brand becomes associated with their demise, Rev. 14. 9, 10.11 However, the opposite is true in Ezekiel’s vision. Here, the mark applied was for their preservation; none were exempt save this company, ‘come not near any man upon whom is the mark’, 9. 6.12 Seeing the judgement unfold, Ezekiel cries out in deep concern for his countrymen, asking whether anyone will survive God’s fury, v. 8. The response revolves around the righteousness of the slaughter rather than any reference to the remnant, vv. 9, 10. Ezekiel will question the Lord concerning the remnant again in chapter 11 verse 13 and on this occasion the Lord will respond directly. We must wait on the Lord for His answer, which will come at an appropriate time.
This chapter reminds us of two biblical themes:
This chapter consists of:
God abandons His sanctuary slowly, gradually, perhaps even reluctantly. In chapter 8 verse 6, the Lord gave notice that He was going to vacate the temple. In chapter 10 verse 3, God rises for judgement, His presence located at the threshold of the sanctuary. Next, in verses 18 and 19, God’s chariot moves to the temple’s east gate. Finally, by chapter 11 verse 23, the glory had officially vacated the temple, now located over a mountain to the east of Jerusalem. Jerusalem is ‘Ichabod’, the glory has departed.13At the end of Ezekiel’s great drama, we are grateful for another vision, another sight of the east. In chapter 43 verse 2, the glory triumphantly returns from this direction.
After a further insight into the condemnation of the religious leaders, vv. 1-13, the Lord issues comforting words, vv. 14-21. The vision concludes, vv. 22-25, with Ezekiel returned to his home to share the message of God.
In general, in the Old Testament we think of the presence of God as localized, especially in the tabernacle or the temple. It was to Jerusalem that devout Jews would make their tri-annual pilgrimages, Deut. 16. 16. God’s comforting message points to an exceptional Old Testament period wherein God manifests His presence to Israel in a dispersed manner, perhaps slightly akin to a New Testament local church experience. In verses 14 to 16, God ‘pointed to the exilic community as the future hope of the nation. Those back in Jerusalem demeaned the exiles, thinking that they … were heirs to the Promised Land (vv. 14-15). They apparently thought they had an edge on the exiles because of their access to the temple. The Lord had indeed scattered the exiles among the nations, but He had not abandoned them (v. 16a). He would be a ‘sanctuary’ to them, even in the foreign countries in which they lived (v. 16b). The metaphor indicates that one need not be in Jerusalem to have access to God’s presence’.14
Strengthening the exiles, God promises:
The last few blessings enumerated will have their realization under the new covenant during the Millennium. What a blessing it is that Christians enjoy similar spiritual blessings presently.
Ralph Alexander, Everyman’s Bible Commentary: Ezekiel, Moody Press, 1976, pg. 5.
Cp. 8. 1, 3 and 1. 1, 3. In both instances the ‘hand of the Lord’ seizes Ezekiel, and he has ‘visions of God’. Furthermore, in chapter 8 the prophet immediately encounters the chariot throne of God again as per the first vision, v. 4. The reference to ‘visions of God’ would seem to indicate that Ezekiel was not physically or literally transported to Jerusalem. See also chapter 11 verse 24 which ratifies this understanding.
Charles Lee Feinberg, The Prophecy of Ezekiel: The Glory of the Lord, Moody Press, 1982, pg. 49.
Iain Duguid, NIV Application Commentary: Ezekiel, Zondervan Academic, 1999, pg. 130.
Mark Rooker, Holman Bible Commentary (Volume 17): Ezekiel, Broadman & Holman Publishing, 2005, pg. 83.
The most comparable usage of this Hebrew term pertained to the ‘image of Asherah’ which King Manasseh had erected, 2 Chr. 33. 7, 15 (rendered ‘idol’); cp. 2 Kgs. 21. 7. While Josiah had removed such forms of idolatry during the spiritual revival he led, his efforts may have been reversed after his death.
The other detestable forms of idolatry are practised in the open. Why is there an element of secrecy here? Animal worship suggested that this was not Babylonian in origin; it was more likely Egyptian. Therefore, the most sensible conclusion was that this private idolatry was required as ‘the gods of the Egyptian pantheon would have been offensive, perhaps even illegal under Babylonian rule’. Lamar Eugene Cooper, Sr., New American Commentary: Ezekiel, Broadman & Holman Publishing, 1994, pg. 122.
The gravest of sins takes place in front of the temple entrance itself. The twenty-five men would have likely been priests as only they were permitted in this environ of the temple complex; thus reprehensible idolatry has permeated even into God’s priesthood.
1 John 5. 21.
Cp. 9. 1, 2. It has been suggested by some commentators that the six men are angelic beings. Considering the degeneration of leadership in Judah, it seems unlikely that there are seven individuals that God could commission to perform this function. Indeed, the actualization of this judgement is delivered by the Babylonian army, which may explain why the men come forth from the north gate, v. 2, north being the direction from which Babylonian armies would approach Jerusalem. These angels supervised or inspired the Chaldeans to carry out the purpose of God.
See also Rev. 20. 4. Those loyal to God will not take the mark of the beast.
Cp. Rev. 7. 3.
1 Sam. 4. 21.
Robert B. Chisholm, Jr., Handbook on the Prophets, Baker Academic, 2002, pg. 244.
Frederick A. Tatford, Dead Bones Live: An exposition of Ezekiel’s prophecy, Ritchie, 2012 reprint, pg. 66.
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