Ezekiel 9:6
6. come not near any . . . upon whom . . . mark— (Re 9:4). It may be objected that Daniel, Jeremiah, and others were carried away, whereas many of the vilest were left in the land. But God does not promise believers exemption from all suffering, but only from what will prove really and lastingly hurtful to them. His sparing the ungodly turns to their destruction and leaves them without excuse [CALVIN]. However, the prophecy waits a fuller and final fulfilment, for Re 7:3-8, in ages long after Babylon, foretells, as still future, the same sealing of a remnant (one hundred forty-four thousand) of Israel previous to the final outpouring of wrath on the rest of the nation; the correspondence is exact; the same pouring of fire from the altar follows the marking of the remnant in both (compare Re 8:5, with Eze 10:2). So Zec 13:9; 14:2, distinguish the remnant from the rest of Israel.
begin at . . . sanctuary—For in it the greatest abominations had been committed; it had lost the reality of consecration by the blood of victims sacrificed to idols; it must, therefore, lose its semblance by the dead bodies of the slain idolaters (Eze 9:7). God's heaviest wrath falls on those who have sinned against the highest privileges; these are made to feel it first (1Pe 4:17, 18). He hates sin most in those nearest to Him; for example, the priests, &c. ancient men—the seventy elders. Obadiah 16
16. ye . . . upon my holy mountain—a periphrasis for, "ye Jews" [MAURER], whom Obadiah now by a sudden apostrophe addresses. The clause, "upon My holy mountain," expresses the reason of the vengeance to be taken on Judah's foes; namely, that Jerusalem is God's holy mountain, the seat of His temple, and Judah His covenant-people. Jer 49:12, which is copied from Obadiah, establishes this view (compare 1Pe 4:17).
as ye have drunk, &c.—namely, the cup of wrath, being dispossessed of your goods and places as a nation, by Edom and all the heathen; so shall all the heathen (Edom included) drink the same cup (Ps 60:3; Isa 51:17, 22; Jer 13:12, 13; 25:15-33; 49:12; 51:7; La 4:21, 22 Na 3:11; Hab 2:16). continually—whereas Judah's calamity shall be temporary (Ob 17). The foes of Judah shall never regain their former position (Ob 18, 19). swallow down—so as not to leave anything in the cup of calamity; not merely "drink" (Ps 75:8). be as though they had not been—not a trace left of their national existence (Job 10:19; Ps 37:36; Eze 26:21). Luke 23:31
31. green tree—that naturally resists the fire.
the dry—that attracts the fire, being its proper fuel. The proverb here plainly means: "If such sufferings alight upon the innocent One, the very Lamb of God, what must be in store for those who are provoking the flames?"Lu 23:32-38, 44-46. CRUCIFIXION AND DEATH OF THE LORD JESUS.
(See on Joh 19:17-30).
Lu 23:39-43. THE TWO THIEVES.
1 Peter 4:17
17. Another ground of consolation to Christians. All must pass under the judgment of God; God's own household first, their chastisement being here, for which they should glorify Him as a proof of their membership in His family, and a pledge of their escape from the end of those whom the last judgment shall find disobedient to the Gospel.
the time—Greek, "season," "fit time." judgment must begin at the house of God—the Church of living believers. Peter has in mind Eze 9:6; compare Am 3:2; Jer 25:29. Judgment is already begun, the Gospel word, as a "two-edged sword," having the double effect of saving some and condemning others, and shall be consummated at the last judgment. "When power is given to the destroyer, he observes no distinction between the righteous and the wicked; not only so, but he begins first at the righteous" [WETSTEIN from Rabbins]. But God limits the destroyer's power over His people. if . . . at us, what shall the end be of them, &c.—If even the godly have chastening judgments now, how much more shall the ungodly be doomed to damnatory judgments at last. gospel of God—the very God who is to judge them.