Ezekiel 9:11

And, behold, the man clothed with linen, which had the inkhorn by his side, reported the matter, saying, I have done as thou hast commanded me.

EXPOSITORY (ENGLISH BIBLE)

Benson Commentary

Ezekiel 9:11. And the man clothed with linen reported the matter — Gave an account of what he had done in pursuance of his commission; he had found out all that mourned in secret for the sins of the land, and cried out against them by a public testimony, and he had marked them in order to their preservation. Lord, I have done as thou hast commanded me — We do not find that those who were commissioned to destroy reported what destruction they had made, but he who was appointed to protect reported his matter; for it would be more pleasing, both to God and the prophet, to hear of those that were saved than of those that perished.

Matthew Henry's Concise Commentary

9:5-11 The slaughter must begin at the sanctuary, that all may see and know that the Lord hates sin most in those nearest to him. He who was appointed to protect, reported the matter. Christ is faithful to the trust reposed in him. Is he commanded by his Father to secure eternal life to the chosen remnant? He says, Of all that thou hast given me, I have lost none. If others perish, and we are saved, we must ascribe the difference wholly to the mercy of our God, for we too have deserved wrath. Let us still continue to plead in behalf of others. But where the Lord shows no mercy he does no injustice; he only recompenses men's ways.

Barnes' Notes on the Bible

Left - The prophet was left alone, all who had been around him were slain.

Jamieson-Fausset-Brown Bible Commentary

11. I have done as thou hast commanded—The characteristic of Messiah (Joh 17:4). So the angels (Ps 103:21); and the apostles report their fulfilment of their orders (Mr 6:30).

Matthew Poole's Commentary

While God gave the prophet the account of the people’s sins, and of his own resolutions, Christ,

clothed with linen, the innocent one, and our Priest,

reported the matter, as it were came in, or returned from doing that work most delightful to him.

As thou hast commanded me; the Hebrew text is according, or as; but the reading is with all added, according to

all that which thou, O my Father, hast commanded me; as John 14:31.

Gill's Exposition of the Entire Bible

And, behold, the man clothed with linen, which had the inkhorn by his side,.... Ezekiel 9:2; to whom the orders were given to mark the mourners in the city, Ezekiel 9:4. The Syriac version is, "then I saw the man", &c. which must direct him to observe and call to mind the distinguishing goodness of God to his own people:

reported the matter, saying, I have done as thou hast commanded me; meaning that the righteous were marked, and had been preserved, while the others were slain. Christ, as man and Mediator, sustains the character of a servant; as such he has commands enjoined him, which he has obeyed; he has done all he was to do; he has fulfilled the whole will of God, and wrought out the complete salvation of his people; a report of which he made when here on earth, John 17:4; and will do again at the last day; when all his people will be gathered in, and he shall deliver the kingdom to the Father, and present them all to him, having been kept by his power, saying, "lo, I and the children thou hast given me", Isaiah 8:18; when all will be done as was commanded, and he undertook, and the report made accordingly. Ben Melech observes, that the "Keri", or marginal reading is,

"according to all which thou hast commanded me;''

as if he should say, there is nothing wanting of all that was commanded.

Geneva Study Bible

And, behold, the man clothed with linen, which had the inkhorn by his side, reported the matter, saying, I have done as thou hast commanded me.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

11. The man clad in linen returns, announcing the execution of Jehovah’s commands.

Pulpit Commentary

Verse 11. - And, behold, etc. The speaker in the previous verses had been none other than the Presence which remained upon the cherubic lotto, while the seven ministers did their work. The captain of the seven now returns to report, as an officer to his king, that the work has been accomplished.



Ezekiel 9:11

Keil and Delitzsch Biblical Commentary on the Old Testament

Intercession of the Prophet, and the Answer of the Lord

Ezekiel 9:8. And it came to pass when they smote and I remained, I fell upon my face, and carried, and said: Alas! Lord Jehovah, wilt Thou destroy all the remnant of Israel, by pouring out Thy wrath upon Jerusalem? Ezekiel 9:9. And He said to me: The iniquity of the house of Israel and Judah is immeasurably great, and the land is full of blood-guiltiness, and the city full of perversion; for they say Jehovah hath forsaken the land, and Jehovah seeth not. Ezekiel 9:10. So also shall my eye not look with pity, and I will not spare; I will give their way upon their head. Ezekiel 9:11. And, behold, the man clothed in white linen, who had the writing materials on his hip, brought answer, and said: I have done as thou hast commanded me. - The Chetib נאשׁאר is an incongruous form, composed of participle and imperfect fused into one, and is evidently a copyist's error. It is not to be altered into אשּׁאר, however (the 1st pers. imperf. Niph.), but to be read as a participle נשׁאר, and taken with כּהכּותם as a continuation of the circumstantial clause. For the words do not mean that Ezekiel alone was left, but that when the angels smote and he was left, i.e., was spared, was not smitten with the rest, he fell on his face, to entreat the Lord for mercy. These words and the prophet's intercession both apparently presuppose that among the inhabitants of Jerusalem there was no one found who was marked with the sign of the cross, and therefore could be spared. But this is by no means to be regarded as established. For, in the first place, it is not stated that all had been smitten by the angels; and, secondly, the intercession of the prophet simply assumes that, in comparison with the multitude of the slain, the number of those who were marked with the sign of the cross and spared was so small that it escaped the prophet's eye, and he was afraid that they might all be slain without exception, and the whole of the remnant of the covenant nation be destroyed. The שׁארית of Israel and Judah is the covenant nation in its existing state, when it had been so reduced by the previous judgments of God, that out of the whole of what was once so numerous a people, only a small portion remained in the land. Although God has previously promised that a remnant shall be preserved (Ezekiel 5:3-4), He does not renew this promise to the prophet, but begins by holding up the greatness of the iniquity of Israel, which admits of no sparing, but calls for the most merciless punishment, to show him that, according to the strict demand of justice, the whole nation has deserved destruction. מטּה (Ezekiel 9:9) is not equivalent to מוהט, oppression (Isaiah 58:9), but signifies perversion of justice; although משׁפּט is not mentioned, since this is also omitted in Exodus 23:2, where הטּה occurs in the same sense. For Ezekiel 9:9, vid., Ezekiel 8:12. For נתתּי 'דּרכּם בר (Ezekiel 9:10 and Ezekiel 11:21-22, 31), vid., 1 Kings 8:32. While God is conversing with the prophet, the seven angels have performed their work; and in Ezekiel 9:11 their leader returns to Jehovah with the announcement that His orders have been executed. He does this, not in his own name only, but in that of all the rest. The first act of the judgment is thus shown to the prophet in a figurative representation. The second act follows in the next chapter.