August 29

Ezekiel 9-12 (biblegateway.com)

Marked for Mercy and the Path of Exile

Ezekiel 9-12 continues the prophet’s portrayal of God’s judgment upon Jerusalem. In chapter 9, Ezekiel witnesses a divine vision in which angels execute punishment on the city’s wicked, sparing only those marked for protection, a reminder that God’s justice is measured and purposeful. Chapter 10 emphasizes the departure of God’s glory from the temple, reinforcing that the spiritual center of the nation is no longer under His direct presence due to persistent sin. In chapters 11–12, Ezekiel is commissioned to prophesy against the leaders and people, warning that their scheming and rebellion will not protect them from exile. Through symbolic acts, such as packing his belongings and digging through the wall, Ezekiel demonstrates the coming captivity and the reality of God’s judgment.

Ezekiel 9: The Executioners of Judgment

The vision in Ezekiel 9 continues the terrifying revelations from chapter 8, where the prophet saw abominations filling God’s temple. Here, judgment is pronounced in vivid and sobering detail. God calls one man to spare the small minority who had been faithful, and then calls six men to slaughter the wicked people in the city.

The chapter opens with God summoning six “executioners of the city” (those who have guard over the city - KJV), each armed with a weapon of destruction, along with one man clothed in linen carrying a writing kit (v. 1-2). They all came forth from the upper gate, which faces north, and stood beside the bronze altar. The linen clothing suggested dignity, purity, or divine origin. The “writing kit” was a common object in Ezekiel’s day. It was a long, narrow case or grooved board for the scribes to carry reed pens used to write on parchment, papyrus, or dried clay. The board would have probably contained at least one hollowed-out recess for holding small cakes of dried ink that had to be moistened before use. Completing the kit would be a knife to sharpen the pens (The IVP Bible Background Commentary).

As the vision unfolds, the glory of the Lord rises from above the cherubim where it rested and moves to the threshold of the inner sanctuary (v. 3). Yet before judgment is unleashed, God commands the man in linen to go through the city and mark the foreheads of those who grieve over the sin and idolatry they witness (v. 4). These were those who were faithful to God. Their faithfulness was determined by their sensitivity to and sorrow over their nation’s sin. Those with the mark were spared when the six men began to destroy the wicked people.

The linen-clothed man, distinct from the others, foreshadows God’s mercy amidst wrath, tasked not with killing but with marking. This act is significant: God distinguishes those who remain faithful to Him, sparing them from destruction. During the exodus, the Israelites put a mark of blood on their doorframes to save them from death. In the final days, God will mark the foreheads of those destined for salvation (Revelation 7:3), and Satan will mark his followers (Revelation 13:16, 17), who, like him, are destined for destruction. When God punishes sin, he won’t forget his promise to preserve his people.

Following this, God commands the executioners to strike down without pity all who lack the mark, beginning with the elders in the temple itself (v. 5-6). The order to start at His sanctuary underscores the principle that judgment begins with God’s household (1 Peter 4:17). The leaders, who should have shepherded the people in righteousness, are the first to face consequences for their corruption. This reminds us that greater responsibility brings greater accountability. Spiritual leaders are especially accountable to God because they are entrusted with the task of teaching the truth (see James 3:1). When they pervert the truth, they can lead countless people away from God and even cause a nation to fall.

Overwhelmed by the vision, Ezekiel falls facedown and pleads with God, asking if He intends to destroy the entire remnant of Israel in His wrath (v. 8). His cry reveals both his deep compassion for the people and the heavy burden of witnessing judgment unfold. God answers by declaring that the land is saturated with bloodshed and injustice, and His patience with persistent, unrepentant sin has come to an end (v. 9-10).

The people, however, excused their sin by claiming that the Lord had abandoned the land and would not see what they were doing. In the same way, people today often rationalize their actions with convenient excuses: “It doesn’t matter,” “Everyone’s doing it,” or “No one will ever know.” Such rationalizations may soothe the conscience, but they cannot deceive God or avert His judgment.

The vision leaves a profound impression: God’s holiness cannot tolerate persistent rebellion, but His mercy carefully protects the faithful. For modern readers, this chapter challenges us to grieve over sin, pursue righteousness, and recognize that God’s justice is both severe and purposeful. Obedience, humility, and vigilance are necessary to align with His will, while God’s mercy assures that those who remain faithful are preserved even amid widespread judgment.

Ezekiel 10: The Glory of the Lord Departs the Temple

Ezekiel continues the vision of God departing the temple. In chapter 8, His glory was over the northern gate. It then moved to the door of the inner sanctuary (the “threshold) in chapter 9. In chapter 10, we see Him move from the south side of the temple to the eastern gate.

Ezekiel now sees a throne of sapphire above the expanse over the heads of the cherubim (v. 1), recalling the vision in chapter 1. Cherubim are a class of powerful angelic beings created to glorify God and reflect His holiness. They guarded Eden after the fall (Gen. 3:24), were represented in the tabernacle and temple, and adorned the ark of the covenant as symbols of God’s presence. In Ezekiel’s visions, the cherubim are identified as the living creatures he first saw in chapter 1, and they departed the temple along with God’s glory.

The man clothed in linen (previously marking the righteous in chapter 9) is commanded to “go in among the whirling wheels underneath the cherubim. Fill (his) hands with burning coals from between the cherubim, and scatter them over the city” (v. 2). The burning coals scattered over the city symbolize the purging of sin. For Jerusalem, this pointed to the judgment that would fall on those who openly rebelled and refused to repent. Not long after Ezekiel’s prophecy, the Babylonians fulfilled this word by setting Jerusalem ablaze and destroying it (2 Kings 25:9; 2 Chron. 36:19).

When the man went in, the cherubim were standing on the south side of the temple. The glory of the Lord rose above the cherubim and filled the house with a cloud, and the court was filled with His brightness (v. 3-4). The sound of the cherubim’s wings is heard as far as the outer court, described as sounding like the voice of Almighty God when He speaks (v. 5).

The linen-clothed man is instructed again to take fire from between the wheels beneath the cherubim (v. 6). One cherub reaches in and hands him the burning coals, after which the man takes them and leaves (v. 7). Ezekiel sees the cherubim’s form again: they have hands like those of a man under their wings (v. 8). There were four wheels beside the cherubim, one beside each cherub, and the wheels appeared to be like sparkling beryl (v. 9). And as for their appearance, the four had the same likeness, as if a wheel were within a wheel (v. 10). This recalls the vision in chapter 1, establishing continuity and confirming that these are the same living creatures.

The wheels move in unison, and each moves straight in the direction it faces, without turning (v. 11). The bodies, backs, hands, wings, and wheels are all covered with eyes (v. 12). The wheels are called “the whirling wheels,” emphasizing their dynamic and ceaseless motion (v. 13). Each cherub has four faces: cherub, human, lion, and eagle (v. 14). These correspond to the four faces in chapter 1, when Ezekiel met the living creatures by the Chebar canal (v. 15).

The cherubim and wheels, as seen before, move together, unified by the Spirit of God within them. Wherever the Spirit directs, they go (v. 16-17). Finally, the climax of the chapter arrives: the glory of the Lord departs from over the threshold of the temple and stops above the cherubim (v. 18). Then the cherubim rise and pause at the east gate of the temple (v. 19). This is devastating imagery. The Lord’s glory is leaving His sanctuary. The presence that once filled the temple in blessing now withdraws, signaling judgment and abandonment.

Ezekiel concludes by affirming that these are the same living creatures he saw in the vision by the Chebar canal in chapter 1 (v. 20-22). This serves as a witness of consistency in God’s revelation. The repetition underscores that these are not mere dreams but true visions of God’s heavenly throne-chariot, confirming His sovereignty and holiness.

Ezekiel 10 presents the heartbreaking reality of God’s glory deliberately withdrawing from the temple. Because His people had defiled His sanctuary with idolatry and rebellion, His holiness required that He depart; what was corrupted had to be destroyed before true worship could be restored. The vision makes clear that God’s presence cannot remain where sin is cherished and His covenant ignored. The same God who once dwelt among His people in blessing now departs in judgment, yet His sovereignty and holiness remain unshaken.

For us today, this is a sobering warning. Outward religion without genuine devotion does not guarantee God’s presence, and unrepentant sin disrupts fellowship with Him. Yet there is also hope: though God’s glory departed the temple in Ezekiel’s day, it returned in its fullness when Christ, the true temple, came and dwelt among us (John 1:14). Through Him, God secures His presence with His people forever (Rev. 21:3). Therefore, we must faithfully devote ourselves, our families, our churches, and even our nation to the Lord, lest we experience the tragedy of His withdrawing presence, and instead live in the joy of His abiding Spirit.

Ezekiel 11: Judgment and Hope Amid Rebellion

As Ezekiel is carried in the Spirit to the east gate of the temple, he sees twenty-five men, including Jaazaniah and Pelatiah, identified as leaders of the people (v. 1). The Lord then reveals the content of their deceptive counsel: they claimed that Jerusalem was like a protective pot and they were the meat inside it, safe and secure (v. 2–3). They falsely assured the people that they were safe from another Babylonian attack, offering a sense of security that led to complacency. Rather than guiding the people toward repentance, they encouraged rebellion and misplaced confidence, showing how those in positions of influence bear heavy responsibility before God. These men illustrate the corruption of leadership in Jerusalem, and God exposes the hollowness of their claims, demonstrating that human boasts cannot withstand His word.

In response, Ezekiel is commanded to prophesy against these leaders (v. 4). Their actions had brought death and destruction to the city, and their hands were stained with blood (v. 5–6). Instead of being protected as they imagined, they had filled Jerusalem with slain victims, demonstrating that sin never produces safety but only destruction. God declares that the slain are indeed the “meat” in the city, but the leaders who thought themselves secure will be dragged out for judgment (v. 7-10).

The Lord then directly refutes the men, declaring that the city will not be their protective pot. They will be judged at Israel’s borders and handed over to foreigners, and in this they will come to know that He is the Lord (v. 11-12). This refrain, repeated throughout Ezekiel, emphasizes that both judgment and restoration serve the ultimate purpose of revealing God’s glory. Their sin was not merely social or political; it was rebellion against God’s covenant and statutes.

At this point, Ezekiel witnesses a dramatic sign. As he is prophesying, Pelatiah suddenly dies (v. 13). Shocked by this event, Ezekiel falls on his face and cries out in fear that God will completely destroy the remnant of Israel. The prophet’s intercession highlights his compassion for his people and shows that even as he announces judgment, his heart longs for mercy.

The Lord responds by speaking to Ezekiel about his “brothers” and the exiles. Those who remained in Jerusalem had mocked the exiles, claiming that the land belonged only to them. But God reverses this claim, declaring that His true people are the exiles, not those still clinging to false security in Jerusalem (v. 14-15). This shift reminds us that outward position or nearness to sacred places does not guarantee God’s favor; what matters is humility and faithfulness to Him.

In exile, God promises to be “a sanctuary” for His people, even though they are far from the temple (v. 16). This is a profound revelation, pointing ahead to the New Covenant, where God’s presence is no longer tied to a building but dwells directly with His people through His Spirit. Furthermore, He promises to gather them from the nations and restore them to the land of Israel (v. 17). This hope of restoration shows that His covenant faithfulness endures even after judgment.

When God restores His people, He will also transform them. They will rid themselves of idols, and He will give them one heart and a new spirit, removing their heart of stone and replacing it with a heart of flesh (v. 18-20). Obedience will no longer be forced externally but will flow from an inner renewal wrought by God Himself. This anticipation of the New Covenant foreshadows Christ and the work of the Holy Spirit in believers’ lives. In contrast, those who cling to idolatry will face judgment according to their deeds (v. 21), showing the balance of mercy and justice in God’s character.

The vision then shifts back to the cherubim and the glory of the Lord. The cherubim lift their wings, and God’s glory departs from the temple, moving eastward to rest above the mountain east of the temple, probably the Mount of Olives (v. 22–23). This marks the solemn moment when God’s glory fully leaves the temple, a sign of His judgment. Yet even in this departure, the eastward movement points toward hope, since restoration will also come from the east. Later, the Mount of Olives becomes significant again in the ministry of Christ (Acts 1:12; Zechariah 14:4), tying God’s promises together in redemptive history.

Finally, the Spirit returns Ezekiel to the exiles in Babylon, where he faithfully reports all that he has seen (v. 24–25). The vision is not given for him alone but for the encouragement and warning of God’s people. Even in judgment, God communicates His purposes so that His people might repent, endure, and trust Him.

Ezekiel 11 leaves us with both a sober warning and a glorious promise. The warning is clear: false confidence, whether in leaders, institutions, or outward religious forms, cannot protect us from the consequences of sin. The promise, however, is just as clear: God delights to be a sanctuary for His people and to give them new hearts that long for Him. For us today, the challenge is to examine where we are tempted to trust in false securities, and to ask whether our hearts are soft before God or hardened by self-reliance. The call is to live as those in whom God’s Spirit dwells, reflecting His holiness in a world that desperately needs to see His glory.

Ezekiel 12: Symbolic Actions of Exile

Ezekiel 12 begins with God instructing the prophet to perform another sign-act with a series of symbolic actions that dramatize the coming exile of Jerusalem. He had already demonstrated the fact of the siege through a series of signs (chapters 4-5), and then he explained the reason for the siege through messages and visions. However, the people were still not ready to accept the fact of Jerusalem’s fall. Therefore, Ezekiel gave a new series of signs and messages.

Ezekiel, who was part of the second Babylonian deportation in 597 B.C. when King Nebuchadnezzar carried away King Jehoiachin and other Judeans, now predicts a further exile by means of symbolic actions, much like in the earlier chapters. By acting out the fate of the city, Ezekiel provides a vivid illustration of God’s judgment, demonstrating that His plans are certain and deliberate. The prophet’s obedience to these unusual instructions highlights the importance of faithfully conveying God’s message, even when it is uncomfortable or misunderstood.

In chapter 12, Ezekiel is instructed to play the role of a captive being led away to exile, portraying what was about to happen to King Zedekiah and the people remaining in Jerusalem. The exiles knew exactly what Ezekiel was doing because only six years earlier, they had made similar preparations as they left Jerusalem for Babylonia.

This was to show the people that they should not trust the king or the capital city to save them from the Babylonian army, as only God could do that. And the exiles who hoped for an early return from exile would be disappointed. Ezekiel’s graphic demonstration was proven correct to the last detail. But when he warned them, many refused to listen. He said, “They have eyes to see but do not see and ears to hear but do not hear” (v. 2). Israel’s blindness and deafness were willful. They had the faculties to receive God’s message, but they chose not to receive it because they were “a rebellious house” (v. 2)

Ezekiel’s sign to Israel unfolded in two distinct actions. First, during the day, he packed his belongings and moved to another place while the exiles looked on (v. 3). Again, this act would have been familiar to them, since only six years earlier, they had made similar preparations. Then, in the evening, Ezekiel performed a second action. With the people watching, he dug through a wall and carried his belongings out on his shoulder, acting as though he were trying to escape captivity (v. 4-6). As part of this portrayal, he covers his face so that he cannot see the land, symbolizing the fate of those who will be taken away.

Ezekiel carried out the actions just as God had commanded (v. 7). The next morning, the Lord spoke to him again, asking whether the exiles had questioned what he was doing (v. 9). Their curiosity had been stirred, and once Ezekiel had their attention, he was ready to deliver God’s message. The Lord explained that this oracle referred to the prince in Jerusalem, King Zedekiah, and to the whole house of Israel still living there (v. 10).

Zedekiah, Judah’s last king (597–586 B.C.), was reigning in Jerusalem when Ezekiel gave these oracles or messages from God. Ezekiel showed the people what would happen to Zedekiah. Jerusalem would be attacked again, and Zedekiah would join the exiles already in Babylon. The Lord declares that He would bring Zedekiah to Babylon, the land of the Chaldeans, “yet he shall not see it, and he shall die there” (v. 13).

All this was dramatically and accurately fulfilled in 586 B.C. After a futile escape attempt, Zedekiah was taken to Nebuchadnezzar, forced to watch the enemy kill his sons, and then blinded and carried off to Babylon, where he spent the rest of his life in prison. Zedekiah would be unable to see, as predicted in verse 13, because Nebuchadnezzar would have his eyes gouged out (2 Kings 25:3–7; Jeremiah 52:10, 11).

The first part of Ezekiel’s sign illustrated the certainty of exile: they would be taken away as captives. Those living comfortably in Jerusalem would soon find themselves in exile, reduced to carrying only what they could fit into small bundles slung over their shoulders. Many believed Jerusalem would survive untouched, yet God declares that destruction and exile are inevitable. Only a handful of those who have remained in Judah would escape. These will declare their abominations to their captors by acknowledging the justice of God’s judgment (v. 16).

Ezekiel’s second sign-act, though briefer than the first, powerfully conveyed the looming judgment on Jerusalem and the land of Israel. The prophet was instructed to tremble as he ate his food and shudder as he drank his water (v. 18). He was then asked to pronounce God’s judgment concerning the inhabitants of Jerusalem in the land of Israel: “They shall eat their bread with anxiety, and drink water in dismay. In this way, the land will be stripped of all it contains on account of the violence of all who dwell in it. The inhabited cities shall be laid waste, and the land shall become a desolation; and you shall know that I am the Lord” (v. 20).

Following Ezekiel’s two sign-acts (12:1–20), the prophet delivered a series of messages to confront the people’s false optimism and to demonstrate the certainty and imminency of God’s judgment. The first message (v. 21-25) addressed a popular proverb quoted among the people: “The days go by, and every vision comes to nothing” (v. 22). This short, commonly held saying reflected the belief that Ezekiel’s and other prophets’ warnings of doom were empty predictions. By dismissing God’s messengers as doomsayers, the people felt justified in ignoring their warnings. God declared that He would prevent the people from continuing to quote this proverb, for their false confidence would vanish when judgment arrived (v. 23). The delay of past prophecies did not invalidate them; rather, it shortened the time remaining until their fulfillment. God’s word is sure, and His judgment will come without fail (v. 24-25).

The second message addressed a related, but distinct, misconception: even those who acknowledged Ezekiel as a true prophet doubted the imminency of God’s judgment (v. 26). They assumed that even if God acted, it would happen only in the distant future. This attitude mirrors the skepticism Peter describes concerning Christ’s return, when people will misinterpret God’s patience as uncertainty rather than mercy (2 Pet. 3:3–10). Ezekiel clarified that God’s judgment was not far off; rather, it was standing at Israel’s very doorstep. None of God’s words would be delayed any longer (v. 27-28), and the people’s false sense of security would be shattered.

Theologically, these messages challenge readers to examine where they place their trust. Just as Jerusalem’s inhabitants relied on city walls, human schemes, or the seeming delay of divine justice, we are often tempted to rely on security, possessions, or self-sufficiency instead of God. Yet His word is reliable, His plans are certain, and His Spirit guides and preserves those who respond in faith. Practically, Ezekiel 12 calls for humility, vigilance, and obedience, reminding believers that true security is found only in aligning our lives with God’s will. By faithfully heeding His warnings, our lives can testify to God’s sovereignty, faithfulness, and the certainty of His promises.

Conclusion

Ezekiel 9-12 reminds us that God is serious about sin. His judgment began at the temple, holding the spiritual leaders accountable first, because those entrusted with guiding His people had failed to walk in holiness and truth. Leadership is never a shield from judgment; rather, it is a greater responsibility. Those who should have led Israel into faithfulness instead led them deeper into rebellion, and God’s glory departed.

This is a pressing warning for us. Whether in positions of visible leadership, like pastors, teachers, parents, or simply as those who bear Christ’s name before a watching world, we are accountable for how we represent Him. God sees past appearances and empty words; He looks for faithfulness, integrity, and obedience. To assume His presence while clinging to sin is a dangerous deception.

But the message is not only judgment. It is also a call. God’s glory departs from what is defiled, yet He promises His presence to those who humble themselves, repent, and walk in His ways. The challenge before us is this: Will we live as faithful witnesses, or will we repeat the failures of Israel’s leaders and people?

Ezekiel presses us to take God’s holiness seriously. Leadership is accountable. God’s people are responsible. And His glory belongs only where He is honored. The choice is ours whether to grieve His Spirit through compromise or to experience the joy of His presence through faithfulness.

Footnote:

Four Faces:

There seems to be a difference between Ezekiel 1 and Ezekiel 10 in the description of the cherubim’s faces. In chapter 1, the faces are a man, lion, eagle, and ox, while in chapter 10, they are a cherub, man, lion, and eagle. Some scholars think a scribe may have mistakenly written “cherub” instead of “ox.” Others suggest that the “face of a cherub” was simply another way of describing the ox face, since in ancient Akkadian texts the kuribu (related to “cherub”) often had nonhuman features (The IVP Bible Background Commentary).