King James Version
Ezekiel 6
14 verses with commentary
Judgment Against the Mountains of Israel
And the word of the LORD came unto me, saying,
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And the word of the LORD came unto me, saying, This prophetic formula (vayehi devar-Yahweh elai lemor, וַיְהִי דְבַר־יְהוָה אֵלַי לֵאמֹר) introduces divine revelation, emphasizing that what follows originates from God, not human invention. The phrase "word of the LORD came" indicates active divine communication—God initiates, the prophet receives. This formula appears over 50 times in Ezekiel, establishing the book's authority as direct divine speech.
The Hebrew davar (דָּבָר, "word") signifies not mere verbal communication but powerful, creative utterance that accomplishes its purpose (Isaiah 55:10-11). When God's word comes, reality must conform. The passive construction "came unto me" emphasizes the prophet's receptivity—he doesn't generate messages but receives revelation from God. This distinguishes true prophets from false ones who speak from their own imagination (Jeremiah 23:16-22).
Theologically, this verse affirms Scripture's divine origin. The Bible isn't human religious philosophy but God's self-disclosure. Peter declares that prophecy never came by human will but by the Holy Spirit (2 Peter 1:20-21). This grounds biblical authority—when Scripture speaks, God speaks. Our response should be humble submission, not critical evaluation, recognizing that God's word judges us, not vice versa (Hebrews 4:12).
The Hebrew davar (דָּבָר, "word") signifies not mere verbal communication but powerful, creative utterance that accomplishes its purpose (Isaiah 55:10-11). When God's word comes, reality must conform. The passive construction "came unto me" emphasizes the prophet's receptivity—he doesn't generate messages but receives revelation from God. This distinguishes true prophets from false ones who speak from their own imagination (Jeremiah 23:16-22).
Theologically, this verse affirms Scripture's divine origin. The Bible isn't human religious philosophy but God's self-disclosure. Peter declares that prophecy never came by human will but by the Holy Spirit (2 Peter 1:20-21). This grounds biblical authority—when Scripture speaks, God speaks. Our response should be humble submission, not critical evaluation, recognizing that God's word judges us, not vice versa (Hebrews 4:12).
Son of man, set thy face toward the mountains of Israel, and prophesy against them,
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Son of man, set thy face toward the mountains of Israel, and prophesy against them, God commands Ezekiel to "set thy face" (sim panekha, שִׂים פָּנֶיךָ) toward "the mountains of Israel"—a posture of confrontation and judgment. The title "Son of man" (ben-adam, בֶּן־אָדָם) appears over 90 times in Ezekiel, emphasizing the prophet's humanity in contrast to God's divinity. Mortal man becomes mouthpiece for eternal God, highlighting the graciousness of divine condescension in using human instruments.
"Mountains of Israel" represents the entire land, using synecdoche (part for whole). Mountains held religious significance—high places where idolatrous worship occurred (verse 3). By addressing the land itself, God emphasizes that creation bears witness to covenant violation and will participate in judgment (Romans 8:19-22). The command to "prophesy against them" reverses the mountains' intended purpose—they should evoke praise for the Creator (Psalm 148:9) but instead provoke judgment due to idolatry practiced there.
This personification of creation as recipient of prophetic word appears throughout Scripture (Isaiah 1:2; Micah 6:1-2). Heaven and earth testify as covenant witnesses, witnessing Israel's unfaithfulness. The created order, which should glorify God through humanity's stewardship, instead suffers degradation through human sin. This points toward new creation where redeemed humanity and restored creation together glorify God (Revelation 21-22).
"Mountains of Israel" represents the entire land, using synecdoche (part for whole). Mountains held religious significance—high places where idolatrous worship occurred (verse 3). By addressing the land itself, God emphasizes that creation bears witness to covenant violation and will participate in judgment (Romans 8:19-22). The command to "prophesy against them" reverses the mountains' intended purpose—they should evoke praise for the Creator (Psalm 148:9) but instead provoke judgment due to idolatry practiced there.
This personification of creation as recipient of prophetic word appears throughout Scripture (Isaiah 1:2; Micah 6:1-2). Heaven and earth testify as covenant witnesses, witnessing Israel's unfaithfulness. The created order, which should glorify God through humanity's stewardship, instead suffers degradation through human sin. This points toward new creation where redeemed humanity and restored creation together glorify God (Revelation 21-22).
And say, Ye mountains of Israel, hear the word of the Lord GOD; Thus saith the Lord GOD to the mountains, and to the hills, to the rivers, and to the valleys; Behold, I, even I, will bring a sword upon you, and I will destroy your high places.
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And say, Ye mountains of Israel, hear the word of the Lord GOD; Thus saith the Lord GOD to the mountains, and to the hills, to the rivers, and to the valleys; Behold, I, even I, will bring a sword upon you, and I will destroy your high places. God addresses all topography—mountains, hills, rivers, valleys—comprehensively covering the entire land. The emphatic "I, even I" (hineni ani, הִנְנִי אֲנִי) stresses divine agency; God Himself brings the sword and destroys the high places (bamot, בָּמוֹת). These elevated worship sites, meant for Yahweh alone, became centers of idolatrous syncretism combining worship of God with Baal, Asherah, and other Canaanite deities. God's jealousy demands their complete destruction—He shares glory with no rival (Exodus 20:5; Isaiah 42:8).
And your altars shall be desolate, and your images shall be broken: and I will cast down your slain men before your idols. images: or, sun images
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And your altars shall be desolate, and your images shall be broken: and I will cast down your slain men before your idols. The judgment targets both cultic objects and worshipers. "Altars shall be desolate" (shamemu, שָׁמֵמוּ) means laid waste, rendered useless. "Images" (chammanim, חַמָּנִים) likely refers to sun pillars or incense altars used in idol worship. God promises to break (nisbar, נִשְׁבָּר) these sacred objects, demonstrating their impotence. Most horrifically, worshipers' corpses will lie "before your idols"—the gods they trusted couldn't protect them. This macabre scene proves idols powerless to save (Psalm 115:4-8; Isaiah 44:9-20; Jeremiah 10:5).
And I will lay the dead carcases of the children of Israel before their idols; and I will scatter your bones round about your altars. lay: Heb. give
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And I will lay the dead carcases of the children of Israel before their idols; and I will scatter your bones round about your altars. The Hebrew peger (פֶּגֶר, "carcase") emphasizes the degradation—not dignified burial but corpses left exposed, ultimate dishonor in ancient culture. Scattering bones "round about your altars" profanes the worship sites with ritual uncleanness (Numbers 19:16). The very places deemed sacred become mass graves. This judgment reverses the worshipers' intentions—they sought life and blessing through idol worship but received death and defilement. It also demonstrates measure-for-measure justice: they defiled the land with abominations; God defiles their worship sites with their corpses.
In all your dwellingplaces the cities shall be laid waste, and the high places shall be desolate; that your altars may be laid waste and made desolate, and your idols may be broken and cease, and your images may be cut down, and your works may be abolished.
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In all your dwellingplaces the cities shall be laid waste, and the high places shall be desolate; that your altars may be laid waste and made desolate, and your idols may be broken and cease, and your images may be cut down, and your works may be abolished. Comprehensive destruction encompasses all inhabited places—cities and high places alike. The repetition of "desolate" (shamem) emphasizes utter devastation. The purpose clause "that your altars may be laid waste" (lema'an yechservu) indicates divine intentionality—destruction serves to eliminate idolatry completely. The fivefold description (altars laid waste, idols broken, images cut down, works abolished) ensures nothing idolatrous survives. This thoroughness demonstrates God's commitment to purging His land from defilement, preparing for eventual restoration.
And the slain shall fall in the midst of you, and ye shall know that I am the LORD.
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And the slain shall fall in the midst of you, and ye shall know that I am the LORD. The purpose of judgment emerges clearly: "that ye shall know that I am the LORD" (viydatem ki-ani Yahweh, וִידַעְתֶּם כִּי־אֲנִי יְהוָה). This recognition formula appears over 70 times in Ezekiel—God's ultimate goal is that His people acknowledge His identity, sovereignty, and exclusive deity. The "slain falling in the midst" creates unavoidable confrontation with divine reality. When comfortable illusions collapse and false securities fail, people must face truth: Yahweh alone is God. Judgment serves epistemological purposes—teaching what prosperity obscured.
Yet will I leave a remnant, that ye may have some that shall escape the sword among the nations, when ye shall be scattered through the countries.
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Yet will I leave a remnant, that ye may have some that shall escape the sword among the nations, when ye shall be scattered through the countries. Within comprehensive judgment, grace appears—"Yet will I leave a remnant" (vehotarti, וְהוֹתַרְתִּי). God sovereignly preserves some who "escape the sword" despite deserving death like their countrymen. This remnant theology pervades Scripture (Isaiah 10:20-22; Romans 11:5)—God always maintains faithful few through whom covenant purposes continue. Their scattering "among the nations" serves missional purposes—dispersed witnesses carry knowledge of the true God internationally. Judgment that scatters simultaneously creates opportunities for wider gospel proclamation.
And they that escape of you shall remember me among the nations whither they shall be carried captives, because I am broken with their whorish heart, which hath departed from me, and with their eyes, which go a whoring after their idols: and they shall lothe themselves for the evils which they have committed in all their abominations.
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God promises concerning the remnant: 'And they that escape of you shall remember me among the nations whither they shall be carried captives, because I am broken with their whorish heart, which hath departed from me, and with their eyes, which go a whoring after their idols: and they shall lothe themselves for the evils which they have committed in all their abominations.' The phrase 'I am broken' (nishbarti, נִשְׁבַּרְתִּי) remarkably attributes grief to God—His people's idolatry breaks His heart. The 'whorish heart' (leb zonam, לֵב זוֹנָם) depicts spiritual adultery against covenant relationship. Yet this judgment produces repentance: 'they shall lothe themselves' (niqotu, נָקֹטּוּ), indicating genuine remorse. True repentance involves both remembering God and recognizing one's own sinfulness. This shows judgment's redemptive purpose—to bring people to repentance.
And they shall know that I am the LORD, and that I have not said in vain that I would do this evil unto them.
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And they shall know that I am the LORD, and that I have not said in vain that I would do this evil unto them. The recognition formula reappears with addition: not only will they know God's identity but also His word's reliability—"I have not said in vain" (lo-chinam dibarti, לֹא־חִנָּם דִּבַּרְתִּי). Hebrew chinam means "for nothing, without cause, in vain." God's prophetic warnings weren't empty threats or exaggerated rhetoric but certain predictions that must be fulfilled. The phrase "this evil" (hara'ah hazot) refers to the comprehensive judgments just described. When prophecy becomes history, skeptics become believers. Fulfilled prediction vindicates both God's knowledge and His veracity.
Thus saith the Lord GOD; Smite with thine hand, and stamp with thy foot, and say, Alas for all the evil abominations of the house of Israel! for they shall fall by the sword, by the famine, and by the pestilence.
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Thus saith the Lord GOD; Smite with thine hand, and stamp with thy foot, and say, Alas for all the evil abominations of the house of Israel! for they shall fall by the sword, by the famine, and by the pestilence. God commands Ezekiel to perform dramatic gestures—smiting hand and stamping foot—expressing grief and horror at Israel's abominations. The Hebrew hach be-khapkha (הַךְ בְּכַפֶּךָ, "smite with thine hand") and reka be-raglekha (רְקַע בְּרַגְלֶךָ, "stamp with thy foot") create visceral, physical proclamation. The exclamation "Alas" (ach, אָח) expresses lament. The triple judgment (sword, famine, pestilence) repeats Jeremiah's formula (Jeremiah 14:12; 21:7-9; 24:10), emphasizing comprehensive destruction from all sources.
He that is far off shall die of the pestilence; and he that is near shall fall by the sword; and he that remaineth and is besieged shall die by the famine: thus will I accomplish my fury upon them.
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He that is far off shall die of the pestilence; and he that is near shall fall by the sword; and he that remaineth and is besieged shall die by the famine: thus will I accomplish my fury upon them. No location provides safety—those far from Jerusalem die by pestilence, those near fall by sword, those remaining under siege starve. The comprehensive geographical coverage (far, near, besieged) eliminates all escape possibilities. "Thus will I accomplish my fury" (vekheliti chamati, וְכִלֵּיתִי חֲמָתִי) indicates God's wrath will fully exhaust itself, completing its purpose. Divine anger isn't capricious emotion but settled judicial response that must run its course until justice is satisfied. Only Christ's substitutionary atonement fully exhausted God's fury against believers' sin (Romans 3:25; 1 John 2:2).
Then shall ye know that I am the LORD, when their slain men shall be among their idols round about their altars, upon every high hill, in all the tops of the mountains, and under every green tree, and under every thick oak, the place where they did offer sweet savour to all their idols.
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Then shall ye know that I am the LORD, when their slain men shall be among their idols round about their altars, upon every high hill, in all the tops of the mountains, and under every green tree, and under every thick oak, the place where they did offer sweet savour to all their idols. The recognition formula returns, tied specifically to corpses surrounding idols at worship sites. The geographic specificity—high hills, mountaintops, green trees, thick oaks—catalogs idolatrous worship locations throughout the land. "Sweet savour" (reiach nicho'ach, רֵיחַ נִיחֹחַ) ironically uses language for acceptable sacrifices to Yahweh (Genesis 8:21; Leviticus 1:9) applied to idol worship. The tragic reversal: instead of pleasing aroma ascending to God, corpses rot before powerless idols. This macabre scene teaches that idols neither prevent death nor receive offerings—they're as dead as their worshipers.
So will I stretch out my hand upon them, and make the land desolate, yea, more desolate than the wilderness toward Diblath, in all their habitations: and they shall know that I am the LORD. more: or, desolate from the wilderness
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So will I stretch out my hand upon them, and make the land desolate, yea, more desolate than the wilderness toward Diblath, in all their habitations: and they shall know that I am the LORD. God's outstretched hand (natiti et-yadi, נָטִיתִי אֶת־יָדִי) symbolizes active intervention in judgment. The land will become "more desolate than the wilderness toward Diblath" (shimamah min-midbar Divlatah)—possibly referring to Riblah in Syria (2 Kings 25:6) or using Diblath as extreme example of barrenness. The comparison to wilderness emphasizes total uninhabitability—what once flowed with milk and honey will become desert waste. The chapter concludes with the recognition formula, driving home God's ultimate purpose: that people acknowledge His identity, sovereignty, and exclusive deity through witnessing judgment's fulfillment.