Ezekiel 9:7
Then He told them, "Defile the temple and fill the courts with the slain. Go forth!" So they went out and began killing throughout the city.
Then He told them
This phrase indicates a direct command from God, highlighting His authority and the seriousness of the situation. In the context of Ezekiel, God is speaking to the executioners, often interpreted as angelic beings or agents of divine judgment. This reflects the biblical theme of God’s sovereignty and His right to judge sin.

“Defile the temple
The temple, considered the holiest place in Israel, was the center of worship and God's dwelling among His people. To defile it signifies a profound judgment, as the temple was meant to be pure and sacred. This act symbolizes the extent of Israel's sin and the resulting separation from God. Historically, the defilement of sacred spaces was a sign of divine abandonment, as seen in the destruction of the temple by the Babylonians.

and fill the courts with the slain.
The courts of the temple were areas where people gathered for worship and sacrifices. Filling them with the slain indicates a complete reversal of their intended purpose, turning a place of life and worship into one of death and judgment. This imagery underscores the severity of Israel's idolatry and moral corruption, which led to such drastic divine action.

Go forth!”
This command to "go forth" emphasizes the immediacy and inevitability of the judgment. It reflects the urgency of God's decree and the swift execution of His will. The phrase also connects to the broader biblical narrative of God sending His messengers to carry out His purposes, whether in judgment or salvation.

So they went out and began killing throughout the city.
This action represents the fulfillment of God's judgment on Jerusalem, a city that had turned away from Him. The historical context is the impending Babylonian invasion, which would lead to the city's destruction. This event serves as a warning of the consequences of persistent sin and rebellion against God. It also foreshadows the ultimate judgment at the end of times, as described in Revelation, where God will judge the world in righteousness.

Persons / Places / Events
1. Ezekiel
A prophet and priest during the Babylonian exile, Ezekiel receives visions from God, including the vision of judgment in chapter 9.

2. The Temple
The holy place in Jerusalem, central to Jewish worship, which is defiled as part of God's judgment.

3. The Executioners
Agents of God's judgment, tasked with carrying out the divine decree to slay those marked for destruction.

4. The City of Jerusalem
The setting of the vision, representing the center of Jewish life and worship, now subject to divine judgment.

5. The Glory of the Lord
The presence of God, which departs from the temple, signifying the severity of the judgment.
Teaching Points
The Seriousness of Sin
Sin, especially within the community of believers, is taken seriously by God. The defilement of the temple symbolizes the gravity of turning away from God's commands.

Judgment Begins at the House of God
As seen in Ezekiel and reiterated in the New Testament, those who are closest to God are held to a higher standard of accountability.

The Holiness of God
God's holiness demands justice. The defilement of the temple and the subsequent judgment highlight the necessity of maintaining reverence for what is sacred.

Repentance and Restoration
While judgment is severe, it serves as a call to repentance. God's desire is for His people to return to Him with sincere hearts.

The Role of Prophets
Prophets like Ezekiel are tasked with delivering difficult messages. Their role is crucial in guiding God's people back to righteousness.
Bible Study Questions
1. How does the defilement of the temple in Ezekiel 9:7 reflect the spiritual state of Jerusalem at the time?

2. In what ways does the concept of judgment beginning at the house of God challenge us in our personal and communal faith practices?

3. How can we apply the lessons of Ezekiel 9:7 to ensure that we maintain the holiness of our own "temples" (our bodies and places of worship)?

4. What parallels can we draw between the judgment in Ezekiel's vision and the warnings given by Jesus in the New Testament?

5. How does understanding the original Hebrew context of "defile" and "slain" deepen our comprehension of the severity of God's judgment in this passage?
Connections to Other Scriptures
Ezekiel 8
Provides context for the judgment, detailing the abominations committed in the temple, which provoke God's wrath.

Revelation 11
Echoes the theme of judgment beginning at the temple, highlighting the continuity of God's justice.

1 Peter 4:17
Relates to the concept of judgment beginning at the house of God, emphasizing accountability for those who are called by His name.

Jeremiah 7
Warns of the consequences of defiling the temple, reinforcing the message of Ezekiel 9.

Matthew 23:37-39
Jesus laments over Jerusalem, connecting the historical judgment with future consequences for rejecting God's messengers.
Divine Discrimination in the Execution of JudgmentW. Jones Ezekiel 9:1-7
The Hour of JudgmentJ.D. Davies Ezekiel 9:1-7
People
Ezekiel
Places
Jerusalem
Topics
Aged, Begin, Courts, Dead, Defile, Destruction, Fill, Forth, Forward, Full, Killing, Open, Places, Slain, Slew, Smitten, Smote, Struck, Temple, Throughout, Thus, Town, Unclean, Wounded
Dictionary of Bible Themes
Ezekiel 9:7

     7348   defilement

Ezekiel 9:1-8

     5612   weapons

Library
The Evil and Its Remedy
ISHALL HAVE two texts this morning--the evil and its remedy. "The iniquity of the house of Israel and Judah is exceeding great;" and "The blood of Jesus Christ his Son cleanseth us from all sin." We can learn nothing of the gospel, except by feeling its truths--no one truth of the gospel is ever truly known and really learned, until we have tested and tried and proved it, and its power has been exercised upon us. I have heard of a naturalist, who thought himself exceedingly wise with regard to the
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 4: 1858

First, for Thy Thoughts.
1. Be careful to suppress every sin in the first motion; dash Babylon's children, whilst they are young, against the stones; tread, betimes, the cockatrice's egg, lest it break out into a serpent; let sin be to thy heart a stranger, not a home-dweller: take heed of falling oft into the same sin, lest the custom of sinning take away the conscience of sin, and then shalt thou wax so impudently wicked, that thou wilt neither fear God nor reverence man. 2. Suffer not thy mind to feed itself upon any
Lewis Bayly—The Practice of Piety

Parable of the Pharisee and Publican.
^C Luke XVIII. 9-14. ^c 9 And he spake also this parable unto certain who trusted in themselves that they were righteous, and set all others at nought [It is commonly said that this parable teaches humility in prayer, but the preface and conclusion (see verse 14) show that it is indeed to set forth generally the difference between self-righteousness and humility, and that an occasion of prayer is chosen because it best illustrates the point which the Lord desired to teach. The parable shows that
J. W. McGarvey—The Four-Fold Gospel

The Life and Death of Mr. Badman,
Presented to the World in a Familiar Dialogue Between Mr. Wiseman and Mr. Attentive. By John Bunyan ADVERTISEMENT BY THE EDITOR. The life of Badman is a very interesting description, a true and lively portraiture, of the demoralized classes of the trading community in the reign of King Charles II; a subject which naturally led the author to use expressions familiar among such persons, but which are now either obsolete or considered as vulgar. In fact it is the only work proceeding from the prolific
John Bunyan—The Works of John Bunyan Volumes 1-3

The Upbringing of Jewish Children
The tenderness of the bond which united Jewish parents to their children appears even in the multiplicity and pictorialness of the expressions by which the various stages of child-life are designated in the Hebrew. Besides such general words as "ben" and "bath"--"son" and "daughter"--we find no fewer than nine different terms, each depicting a fresh stage of life. The first of these simply designates the babe as the newly--"born"--the "jeled," or, in the feminine, "jaldah"--as in Exodus 2:3, 6, 8.
Alfred Edersheim—Sketches of Jewish Social Life

Ezekiel
To a modern taste, Ezekiel does not appeal anything like so powerfully as Isaiah or Jeremiah. He has neither the majesty of the one nor the tenderness and passion of the other. There is much in him that is fantastic, and much that is ritualistic. His imaginations border sometimes on the grotesque and sometimes on the mechanical. Yet he is a historical figure of the first importance; it was very largely from him that Judaism received the ecclesiastical impulse by which for centuries it was powerfully
John Edgar McFadyen—Introduction to the Old Testament

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