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Commentary on Ezekiel 6 verses 1–7
Here, I. The prophecy is directed to the mountains of Israel (Eze 6:1, Eze 6:2); the prophet must set his face towards them. If he could see so far off as the land of Israel, the mountains of that land would be first and furthest seen; towards them therefore he must look, and look boldly and stedfastly, as the judge looks at the prisoner, and directs his speech to him, when he passes sentence upon him. Though the mountains of Israel be ever so high and ever so strong, he must set his face against them, as having judgments to denounce that should shake their foundation. The mountains of Israel had been holy mountains, but now that they had polluted them with their high places God set his face against them and therefore the prophet must. Israel is here put, not, as sometimes, for the ten tribes, but for the whole land. The mountains are called upon to hear the word of the Lord, to shame the inhabitants that would not hear. The prophets might as soon gain attention from the mountains as from that rebellious and gainsaying people, to whom they all day long stretched out their hands in vain. Hear, O mountains! the Lord's controversy (Mic 6:1, Mic 6:2), for God's cause will have a hearing, whether we hear it or no. But from the mountains the word of the Lord echoes to the hills, to the rivers, and to the valleys; for to them also the Lord God speaks, intimating that the whole land is concerned in what is now to be delivered and shall be witnesses against this people that they had fair warning given them of the judgments coming, but they would not take it; nay, they contradicted the message and persecuted the messengers, so that God's prophets might more safely and comfortably speak to the hills and mountains than to them.
II. That which is threatened in this prophecy is the utter destruction of the idols and the idolaters, and both by the sword of war. God himself is commander-in-chief of this expedition against the mountains of Israel. It is he that says, Behold, I, even I, will bring a sword upon you (Eze 6:3); the sword of the Chaldeans is at God's command, goes where he sends it, comes where he brings it, and lights as he directs it. In the desolations of that war,
1.The idols and all their appurtenances should be destroyed. The high places, which were on the tops of mountains (Eze 6:3), shall be levelled and made desolate (Eze 6:6); they shall not be beautified, shall not be frequented as they had been. The altars, on which they offered sacrifice and burnt incense to strange gods, shall be broken to pieces and laid waste; the images and idols shall be defaced, shall be broken and cease, and be cut down, and all the fine costly works about them shall be abolished, Eze 6:4, Eze 6:6. Observe here, (1.) That war makes woeful desolations, which those persons, places, and things that were esteemed most sacred cannot escape; for the sword devours one as well as another. (2.) That God sometimes ruins idolatries even by the hands of idolaters, for such the Chaldeans themselves were; but, as if the deity were a local thing, the greatest admirers of the gods of their own country were the greatest despisers of the gods of other countries. (3.) It is just with God to make that a desolation which we make an idol of; for he is a jealous God and will not bear a rival. (4.) If men do not, as they ought, destroy idolatry, God will, first or last, find out a way to do it. When Josiah had destroyed the high places, altars, and images, with the sword of justice, they set them up again; but God will now destroy them with the sword of war, and let us see who dares re-establish them.
2.The worshippers of idols and all their adherents should be destroyed likewise. As all their high places shall be laid waste, so shall all their dwelling-places too, even all their cities, Eze 6:6. Those that profane God's dwelling-place as they had done can expect no other than that he should abandon theirs, Eze 5:11. If any man defile the temple of God, him will God destroy, Co1 3:17. It is here threatened that their slain shall fall in the midst of them (Eze 6:7); there shall be abundance slain, even in those places which were thought most safe; but it is added as a remarkable circumstance that they shall fall before their idols (Eze 6:4), that their dead carcases should be laid, and their bones scattered, about their altars, Eze 6:5. (1.) Thus their idols should be polluted, and those places profaned by the dead bodies which they had had in veneration. If they will not defile the covering of their graven images, God will, Isa 30:22. The throwing of the carcases among them, as upon the dunghill, intimates that they were but dunghill-deities. (2.) Thus it was intimated that they were but dead things, unfit to be rivals with the living God; for the carcases of dead men, that, like them, have eyes and see not, ears and hear not, were the fittest company for them. (3.) Thus the idols were upbraided with their inability to help their worshippers, and idolaters were upbraided with the folly of trusting in them; for, it should seem, they fell by the sword of the enemy when they were actually before their idols imploring their aid and putting themselves under their protection. Sennacherib was slain by his sons when he was worshipping in the house of his god. (4.) The sin might be read in this circumstance of the punishment; the slain men are cast before the idols, to show that therefore they are slain, because they worshipped those idols; see Jer 8:1, Jer 8:2. let the survivors observe it, and take warning not to worship images; let them see it, and know that God is the Lord, that the Lord he is God and he alone.
(Chapter 6, Verses 1 onwards) And the word of the Lord came to me, saying: Son of man, turn your face towards the mountains of Israel and prophesy against them. And you shall say: Mountains of Israel, hear the word of the Lord God. Thus says the Lord God to the mountains and hills, to the cliffs and valleys. That which is often said in this Prophet as 'Adonai Dominus' seems to be briefly explained for the Greeks and Latins who do not have knowledge of the Hebrew language. Adonai is one name from the ten names of God, and it signifies Lord, which we often use in reference to God. Finally, when Sarah called Abraham her lord, she used this name (Gen. XVIII). And when it is said 'O Lord, my king', it is written Adonai (Exod. XXVIII). Therefore, when the two names, Lord and Lord, are joined together, the first name is common, the second properly belongs to God, which is called ἄῤῥητον (ineffable), which was also written on the golden plate that was on the high priest's forehead. But the mountains of Israel, which were occupied by the idols of demons, hear and understand their Creator not with their ears, but with the command and power of the one who made them. Just as the sea saw and fled, the Jordan river turned back (Ps. CXIII): not, of course, with the eyes of flesh which it lacked. And it is said to the sea: Be silent, be calm (Mark IV, 39). And the winds are commanded by his breath; and the worm is commanded, which struck the shade of Jonah (Jonah IV). And from the same land it is written: Who looks at the earth and makes it tremble (Ps. CIII, 32). The Prophet speaks to those indicating that idols are to be destroyed and altars, and all the ceremonies they previously served to be crushed. We can understand the mountains of Israel and the leaders as those who excelled in power, wisdom, knowledge, and wealth. And it should be noted that the face is indeed hardened, and it is set against the mountains: but it does not speak only to the mountains, but also to the hills, rocks, and valleys, where inferior dignity and degrees of prudence and knowledge are known. They seem to me to be tropologically mountains, those who have reached perfect knowledge; hills, who are slightly lower; rocks, who have no knowledge and only rely on conversation, presuming something about the interpretation of the Scriptures, having zeal for God according to the Apostle, but not according to knowledge (Rom. X; James III); valleys, on the other hand, are called the lowest in the Church, who are inferior in both life and knowledge, yet do not depart from the gathering of the Lord's family. Those who are commanded to hear the word of God, so that each one may understand according to their own measure and understanding what the Lord commands.
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SUMMARY
Ezekiel 6:1 serves as a pivotal introductory verse within the prophetic book of Ezekiel, marking the commencement of a new, distinct divine oracle from the LORD to the prophet. It unequivocally establishes the unimpeachable authority and divine origin of the subsequent message, emphasizing that what follows is not Ezekiel's personal insight or human speculation but a direct, authoritative communication from God Himself. This foundational statement prepares the audience for a significant prophecy of impending judgment against the pervasive idolatry throughout the land of Israel, underscoring the gravity and certainty of God's revealed will.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezekiel 6:1 employs several key literary devices that enhance its impact and meaning. The most prominent is Formulaic Language, specifically the recurring prophetic formula "And the word of the LORD came unto me, saying." This phrase acts as a consistent and unmistakable marker throughout the prophetic books, signaling a direct divine revelation and imbuing the subsequent message with absolute authority and divine origin. It creates a sense of solemnity, urgency, and importance, preparing the audience for a message that is not of human making but carries the full weight of God's sovereign will. The use of the divine name YHWH (LORD) is a form of Theonymy, directly invoking God's sacred covenant name to underscore His personal involvement, His covenant faithfulness, and His unchanging character, even in the context of impending judgment. Furthermore, the verse functions as a Proleptic Introduction, foreshadowing the content and tone of the entire chapter by immediately establishing the divine source and the imperative nature of the message concerning judgment against idolatry.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 6:1 is profoundly significant as it reiterates the consistent biblical theme of God's active and sovereign engagement with humanity through divine revelation. It underscores that God is not silent or distant but continually communicates His will, purposes, and judgments to His chosen messengers. This direct communication establishes the absolute authority of the prophetic word, making it binding, true, and ultimately effective—a testament to God's desire to speak to His people, even in their rebellion and unfaithfulness. The verse also implicitly points to God's holiness and justice, as the subsequent message will detail His righteous judgment against pervasive idolatry, demonstrating that He will not tolerate sin within His covenant people and will uphold the integrity of His covenant.
REFLECTION AND APPLICATION
Ezekiel 6:1, though brief, carries immense weight and enduring relevance for contemporary believers. It serves as a powerful reminder that the God of the universe is a speaking God, who initiates communication with His creation and reveals His character and purposes. While we no longer expect direct prophetic utterances in the same manner as Ezekiel, God continues to speak powerfully and infallibly through His written Word, the Bible, which is "God-breathed" and supremely authoritative. This verse challenges us to cultivate a posture of profound attentiveness, humility, and reverence, recognizing that God's voice, whether encountered through Scripture, discerned by the Holy Spirit, or confirmed through wise counsel, carries divine authority. It calls us to respond with obedience, trust, and worship, acknowledging that His "word" is not merely informative but transformative, shaping our understanding of His character, His will, and His expectations for our lives. Just as Ezekiel was commissioned to deliver a difficult message to a resistant audience, we are called to be faithful stewards of God's truth in a world that often resists it, speaking His word with both conviction and compassion, trusting in its divine power to accomplish His purposes.
Questions for Reflection
FAQ
What is the significance of the phrase "the word of the LORD came unto me"?
Answer: This phrase is a crucial prophetic formula found throughout the Old Testament, particularly in books like Ezekiel, Jeremiah, and Hosea. It signifies that the message that follows is not the prophet's own thoughts, opinions, or political insights, but a direct, authoritative, and infallible revelation from God Himself. It establishes the divine origin and absolute authority of the prophecy, ensuring that the audience understands they are hearing God's very own words, carrying the full weight of His power and intention. It underscores God's active involvement in human history and His sovereign communication with His chosen messengers, as seen in Jeremiah 1:4 and Hosea 1:1.
Why is it important that the message comes from "the LORD" (YHWH)?
Answer: The use of "the LORD" (YHWH, or Yahweh) is highly significant. This is God's personal covenant name, revealing Him as the self-existent, eternal God who made promises to Israel, delivered them from slavery, and established a covenant relationship with them. By identifying the source of the word as YHWH, the verse emphasizes that the upcoming message, particularly one of judgment, is not arbitrary but flows from the righteous character and covenant faithfulness of the one true God. It reminds Israel that the judgment is a righteous consequence of their unfaithfulness to the very God who redeemed them, fulfilling the warnings of the covenant found in passages like Deuteronomy 28.
CHRIST-CENTERED FULFILLMENT
While Ezekiel 6:1 directly concerns God's word coming to an Old Testament prophet, it finds its profound and ultimate Christ-centered fulfillment in the person and work of Jesus Christ. Jesus is uniquely presented as the ultimate "Word of the LORD" made flesh, as declared in the prologue of John's Gospel: "In the beginning was the Word, and the Word was with God, and the Word was God" (John 1:1). He is not merely a messenger who receives God's word, but the very embodiment and eternal expression of God's divine communication and revelation to humanity. The Old Testament phrase, "The word of the LORD came unto me, saying," finds its ultimate echo in the incarnation, where God's ultimate message of salvation and redemption "came unto us" in the person of Jesus, who perfectly revealed the Father, stating, "Whoever has seen me has seen the Father" (John 14:9). Furthermore, Jesus's earthly ministry was characterized by authoritative teaching, where He spoke with a divine authority that astonished His hearers, unlike the scribes (Matthew 7:29). He is the living Word, through whom God continues to speak, redeem, and transform, making the divine word accessible and powerfully effective for all who believe, as God has "spoken to us by his Son" in these last days (Hebrews 1:1-2).