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Commentary on Ezekiel 6 verses 8–10
Judgment had hitherto triumphed, but in these verses mercy rejoices against judgment. A sad end is made of this provoking people, but not a full end. The ruin seems to be universal, and yet will I leave a remnant, a little remnant, distinguished from the body of the people, a few of many, such as are left when the rest perish; and it is God that leaves them. This intimates that they deserved to be cut off with the rest, and would have been cut off if God had not left them. See Isa 1:9. And it is God who by his grace works that in them which he has an eye to in sparing them. Now,
I. It is a preserved remnant, saved from the ruin which the body of the nation is involved in (Eze 6:8): That you may have some who shall escape the sword. God said (Eze 5:12) that he would draw a sword after those who were scattered, that destruction should pursue them in their dispersion; but here is mercy remembered in the midst of that wrath, and a promise that some of the Jews of the dispersion, as they were afterwards called, should escape the sword. None of those who were to fall by the sword about Jerusalem shall escape; for they trust to Jerusalem's walls for security, and shall be made ashamed of that vain confidence. but some of them shall escape the sword among the nations, where, being deprived of all other stays, they stay themselves upon God only. They are said to have those who shall escape; for they shall be the seed of another generation, out of which Jerusalem shall flourish again.
II. It is a penitent remnant (Eze 6:9): Those who escape of you shall remember me. Note, To those whom god designs for life he will give repentance unto life. They are reprieved, and escape the sword, that they may have time to return to God. Note, God's patience both leaves room for repentance and is an encouragement to sinners to repent. Where God designs grace to repent he allows space to repent; yet many who have the space want the grace, many who escape the sword do not forsake the sin, as it is promised that these shall do. This remnant, here marked for salvation, is a type of the remnant reserved out of the body of mankind to be monuments of mercy, who are made safe in the same way that these were, by being brought to repentance. Now observe here,
1.The occasion of their repentance, and that is a mixture of judgment and mercy-judgment, that they were carried captives, but mercy, that they escaped the sword in the land of their captivity. They were driven out of their own land, but not out of the land of the living, not chased out of the world, as other were and they deserved to be. Note, The consideration of the just rebukes of Providence we are under, and yet of the mercy mixed with them, should engage us to repent, that we may answer God's end in both. And true repentance shall be accepted of God, though we are brought to it by our troubles; nay, sanctified afflictions often prove means of conversion, as to Manasseh.
2.The root and principle of their repentance: They shall remember me among the nations. Those who forgot God in the land of their peace and prosperity, who waxed fat and kicked, were brought to remember him in the land of their captivity. The prodigal son never bethought himself of his father's house till he was ready to perish for hunger in the far country. Their remembering God was the first step they took in returning to him. Note, Then there begins to be some hopes of sinners when they have sinned against, and to enquire, Where is God my Maker? Sin takes rise in forgetting God, Jer 3:21. Repentance takes rise from the remembrance of him and of our obligations to him. God says, They shall remember me, that is, "I will give them grace to do so;" for otherwise they would for ever forget him. That grace shall find them out wherever they are, and by bringing God to their mind shall bring them to their right mind. The prodigal, when he remembered his father, remembered how he has sinned against Heaven and before him; so do these penitents. (1.) They remember the base affront they had put upon God by their idolatries, and this is that which an ingenuous repentance fastens upon and most sadly laments. They had departed from God to idols, and given that honour to pretended deities, the creatures of men's fancies and the work of men's hands, which they should have given to the God of Israel. They departed from God, from his word, which they should have made their rule, from his work, which they should have made their business. Their hearts departed from him. The heart, which he requires and insists upon, and without which bodily exercise profits nothing, the heart, which should be set upon him, and carried out towards him, when that departs from him, is as the treacherous elopement of a wife from her husband or the rebellious revolt of a subject from his sovereign. Their eyes also go after their idols; they doted on them, and had great expectations from them. Their hearts followed their eyes in the choice of their gods (they must have gods that they could see), and then their eyes followed their hearts in the adoration of them. Now the malignity of this sin is that it is spiritual whoredom; it is a whorish heart that departs from God; and they are eyes that go a whoring after their idols. Note, Idolatry is spiritual whoredom; it is the breach of a marriage-covenant with God; it is the setting of the affections upon that which is a rival with him, and the indulgence of a base lust, which deceives and defiles the soul, and is a great wrong to God in his honour, (2.) They remember what a grief this was to him and how he resented it. They shall remember that I am broken with their whorish heart and their eyes that are full of this spiritual adultery, not only angry at it, but grieved, as a husband is at the lewdness of a wife whom he dearly loved, grieved to such a degree that he is broken with it; it breaks his heart to think that he should be so disingenuously dealt with; he is broken as an aged father is with the undutiful behaviour of a rebellious and disobedient son, which sinks his spirits and makes him to stoop. Forty years long was I grieved with this generation, Psa 95:10. God's measures were broken (so some); a stop was put to the current of his favours towards them, and he was even compelled to punish them. This they shall remember in the day of their repentance, and it shall affect and humble them more than any thing, not so much that their peace was broken, and their country broken, as that God was broken by their sin. Thus they shall look on him whom they have pierced and shall mourn, Zac 12:10. Note, Nothing grieves a true penitent so much as to think that his sin has been a grief to God and to the Spirit of his grace.
3.The product and evidence of their repentance: They shall loathe themselves for the evils which they have committed in all their abominations. Thus God will give them grace to qualify them for pardon and deliverance. Though he had been broken by their whorish heart, yet he would not quite cast them off. See Isa 57:17, Isa 57:18; Hos 2:13, Hos 2:14. His goodness takes occasion from their badness to appear the more illustrious. note, (1.) True penitents see sin to be an abominable thing, that abominable thing which the Lord hates and which makes sinners, and even their services, odious to him, Jer 44:4; Isa 1:11. It defiles the sinner's own conscience, and makes him, unless he be past feeling, an abomination to himself. An idol is particularly called an abomination, Isa 44:19. Those gratifications which the hearts of sinners were set upon as delectable things the hearts of penitents are turned against as detestable things. (2.) There are many evils committed in these abominations, many included in them, attendant on them, and flowing from them, many transgressions in one sin, Lev 16:21. In their idolatries they were sometimes guilty of whoredom (as in the worship of Peor), sometimes of murder (as in the worship of Moloch); these were evils committed in their abominations. Or it denotes the great malignity there is in sin; it is an abomination that has abundance of evil in it. (3.) Those that truly loathe sin cannot but loathe themselves because of sin; self-loathing is evermore the companion of true repentance. Penitents quarrel with themselves, and can never be reconciled to themselves till they have some ground to hope that God is reconciled to them; nay, then they shall lie down in their shame, when he is pacified towards them, Eze 16:63.
4.The glory that will redound to God by their repentance (Eze 6:10): "They shall know that I am the Lord; they shall be convinced of it by experience, and shall be ready to own it, and that I have not said in vain that I would do this evil unto them, finding that what I have said is made good, and made to work for good, and to answer a good intention, and that it was not without just provocation that they were thus threatened and thus punished." Note, (1.) One way or other God will make sinners to know and own that he is the lord, either by their repentance or by their ruin. (2.) All true penitents are brought to acknowledge both the equity and the efficacy of the word of God, particularly the threatenings of the word, and to justify God in them and in the accomplishment of them.
(Verse 9, 10) Because I have broken their heart by committing adultery and turning away from me, and their eyes are adulterous, looking after their idols. And they will displease each other with the evils they have done in all their abominations. And they will know that I, the Lord, have not spoken in vain, in order to bring harm upon them. Many things from this chapter have been omitted by the Septuagint, and that part has been changed. I have sworn to their adulterous heart: therefore we have put: I have broken their heart by committing adultery. But he swore and determined that he would do what he had shown through his actions; or he deceived by fornicating and turning away from God, concerning those about whom the Lord speaks through Hosea: They have been seduced by the spirit of prostitution (Hosea 4:12). And they fornicated their eyes after idols, through whose windows it is said that death entered. For this reason, in the book of Daniel, two elder men commanded that Susanna be revealed, so that they could enjoy the beauty of her naked body (Dan. 13). And the Lord spoke not in vain, when He brought evil or evils, when those who were subject to His sentence repent. But if the heart is hard and untamable, not even feeling the punishments of the correcting benefactor, it is said to them: I struck your children without cause: you have not received discipline. (Jeremiah 2:30). However, it is beneficial even to heretics, that their heart be broken, the worst treasure of perverse doctrines, because they have turned away from the Lord, and their eyes commit adultery after their own inventions. Those who remember the Lord will be displeased with all their abominations and those who understand the truth of the true faith will know that He is the Lord. Therefore, He often brings tribulation, which seems harmful and evil to the patient, so that they may be converted to repentance.
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SUMMARY
Ezekiel 6:10 serves as a climactic and definitive declaration within a broader prophetic oracle concerning God's judgment against Israel's pervasive idolatry. It powerfully asserts Yahweh's absolute sovereignty and the unfailing certainty of His spoken word, revealing that the severe calamities brought upon the nation are not arbitrary acts but the precise and inevitable fulfillment of divine warnings. This judgment is fundamentally designed to compel a profound, experiential recognition of the LORD as the one true God, whose declarations, whether of promise or judgment, are always purposeful and never uttered in vain.
CONTEXT
Literary Context: Ezekiel 6:10 concludes a powerful prophetic oracle delivered by God through Ezekiel, primarily directed against the "mountains of Israel" Ezekiel 6:2, which had become defiled by rampant idolatrous worship on high places. The preceding verses Ezekiel 6:3-7 vividly describe the impending desolation: altars will be broken, sun-images shattered, and the slain will fall before their detestable idols. This graphic imagery emphasizes the total destruction of Israel's pagan religious infrastructure and the severe, inescapable consequences for those who worshipped false gods. While verse 8 offers a slight glimmer of hope for a remnant that would escape the full brunt of the judgment, the immediate context of verse 10 powerfully reinforces the certainty and ultimate purpose of the impending judgment. The "evil" mentioned here is the very calamity detailed in the preceding verses, underscoring the direct cause-and-effect relationship between Israel's persistent sin and God's righteous, pre-declared judgment. Thus, verse 10 acts as a theological summary, explaining the why behind the what of the preceding judgment descriptions.
Historical & Cultural Context: Ezekiel prophesied during a tumultuous period in Judah's history, specifically during the Babylonian exile. The first wave of exiles, including Ezekiel himself, had already been deported to Babylon in 597 BC, with Jerusalem still standing but under Babylonian suzerainty. Both the exiles and those remaining in Judah clung to false hopes of a quick return or believed that their idols would protect them, or that God would not truly bring such devastation upon His chosen people. Idolatry was rampant, with syncretism blending Yahweh worship with Canaanite Baal worship and other pagan practices, often occurring on "high places" Ezekiel 6:3, which were traditional sites for pagan rituals, including child sacrifice. The "evil" (calamity) refers to the impending destruction of Jerusalem and the temple in 586 BC, and the subsequent prolonged exile, which would be an unprecedented national catastrophe. This judgment was a stark, painful lesson to a people who had repeatedly broken their covenant with Yahweh, demonstrating that He was not merely one god among many, but the sovereign Lord over all nations and events, whose word was utterly reliable.
Key Themes: This verse powerfully encapsulates several overarching themes prevalent in the book of Ezekiel and the broader prophetic tradition. It highlights God's Divine Sovereignty and Justice, demonstrating that He is not merely observing human affairs but actively orchestrating events to fulfill His righteous decrees. The "evil" is a clear manifestation of the Consequences of Disobedience, emphasizing that Israel's persistent idolatry and covenant breaking would inevitably lead to severe divine judgment, as warned throughout the Mosaic Law (e.g., Deuteronomy 28:15-68). Crucially, the phrase "I have not said in vain" underscores God's Unwavering Faithfulness to His Word, whether in warning or promise. This theme resonates with other prophetic declarations that God's word is efficacious and will accomplish its purpose (e.g., Isaiah 55:11). Finally, the core purpose of this judgment is the Revelation of God's Identity and Glory. The repeated refrain "they shall know that I am the LORD" (e.g., Ezekiel 6:7 and Ezekiel 36:23) signifies that through both judgment and eventual restoration, God's unique identity as Yahweh, the covenant-keeping God, will be undeniably revealed to Israel and the nations.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezekiel 6:10 is rich in literary devices that amplify its message of divine certainty and the revelatory purpose of judgment. The most prominent is Irony, where the very acts of judgment, intended to be calamitous and devastating, paradoxically serve a profound redemptive and revelatory purpose by forcing Israel to "know that I am the LORD." What appears to be God's "evil" (calamity) is, in His sovereign plan, an act of profound self-disclosure. There is also strong Emphasis through the recurring phrase "they shall know that I am the LORD," which functions as a theological refrain throughout the book of Ezekiel, underscoring the central divine purpose behind all of God's actions, whether in judgment or restoration. The phrase "not said in vain" employs Litotes, a form of understatement where an affirmative is expressed by the negation of its contrary. Instead of directly stating "My word is absolutely effective and true," it says "I have not said in vain," thereby powerfully affirming the absolute certainty, efficacy, and purposefulness of God's declarations. Furthermore, this verse functions as a Summary Statement, encapsulating the theological rationale and ultimate goal behind the detailed judgments described in the preceding verses of the chapter, providing a climactic and definitive theological conclusion to the oracle.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 6:10 profoundly articulates God's unwavering faithfulness to His declared word, whether in warning or promise. It underscores that divine judgment is not arbitrary but a just and certain consequence of persistent sin, serving the ultimate purpose of revealing God's true identity and sovereignty. This revelation is not merely intellectual assent but an experiential knowledge forged in the crucible of calamity, compelling humanity to acknowledge Yahweh as the one true, covenant-keeping God whose every utterance is efficacious. This principle of divine certainty and the revelatory nature of judgment connect deeply with the broader biblical narrative of God's justice and His self-disclosure through history, demonstrating that His character is consistent and His plans immutable. It reminds us that God is not capricious but acts in perfect alignment with His holy nature and declared will.
REFLECTION AND APPLICATION
Ezekiel 6:10 stands as a potent reminder of the unyielding character of God and the profound seriousness with which He regards His own word. For us today, this verse calls for a deep reverence for Scripture, recognizing that every warning, every promise, and every declaration within its pages is backed by the omnipotent and faithful God. It challenges us to examine our own lives for areas of disobedience or idolatry, understanding that while God is rich in mercy and grace, He is also perfectly just and will not allow sin to go unaddressed indefinitely. This verse encourages a profound trust in God's sovereignty, even when His ways are difficult or involve hardship, knowing that His ultimate purpose is always to reveal more of Himself and draw us into a deeper, more authentic knowledge of His character. It compels us to live in light of His absolute authority, trusting that what He has spoken, He will surely bring to pass, whether in our personal lives or in the grand sweep of history, urging us to respond with humble repentance and unwavering obedience.
Questions for Reflection
FAQ
What does "evil" mean in this context, given that God is good?
Answer: In Ezekiel 6:10, the Hebrew word for "evil" (raʻ, H7451) primarily refers to calamity, disaster, or misfortune, rather than moral wickedness on God's part. It describes the destructive consequences and severe suffering that God would bring upon Israel as a righteous judgment for their persistent idolatry and disobedience. God, being perfectly holy and just, does not commit moral evil. Instead, He executes righteous judgment, which, from the perspective of those experiencing it, is a profound and devastating "evil" or calamity. This distinction is crucial for understanding God's character and actions in the Old Testament, where His judgments are always a response to sin and a demonstration of His justice and faithfulness to His covenant (e.g., Amos 3:6).
How does this verse relate to God's faithfulness?
Answer: This verse powerfully underscores God's absolute faithfulness, particularly through the phrase "I have not said in vain." It means that every word God speaks, every warning He issues, and every promise He makes, will inevitably come to pass. His declarations are not empty threats or idle words; they are backed by His divine power and unwavering commitment. The very act of bringing judgment upon Israel, as prophesied, served as undeniable proof of His faithfulness to His word. This divine reliability is a foundational truth throughout Scripture, assuring us that God "is not a man, that he should lie" (Numbers 23:19), and that His word "will not return to me empty, but will accomplish what I desire and achieve the purpose for which I sent it" (Isaiah 55:11).
CHRIST-CENTERED FULFILLMENT
While Ezekiel 6:10 speaks directly of God's judgment on Israel for their idolatry, its underlying principles find profound Christ-centered fulfillment. The verse declares that God's word is never "in vain" and that His actions ultimately lead to people "knowing" Him. This foreshadows the ultimate and most complete revelation of God in Jesus Christ. In Christ, God's promises of salvation, which were spoken throughout the Old Testament, are not "in vain" but are definitively "Yes" and "Amen" (2 Corinthians 1:20). Jesus Himself is the living Word, through whom God speaks and acts with ultimate efficacy and power, bringing all things into being and sustaining them (John 1:1-3 and Hebrews 1:3). The "evil" or calamity that God brought upon Israel for their sin points forward to the ultimate, just consequence of sin for all humanity: spiritual death and eternal separation from God (Romans 6:23). Yet, in His infinite wisdom and love, God "did not spare His own Son, but delivered Him up for us all" (Romans 8:32), allowing the "evil" of judgment for sin to fall upon Christ on the cross. Through Christ's atoning sacrifice, humanity can truly "know" God, not experientially through judgment for their own sin, but through a saving relationship, experiencing His grace and forgiveness rather than His wrath (John 17:3). Thus, the certainty of God's word and His ultimate purpose to be known are perfectly and redemptively fulfilled in the person and work of Jesus, who bore the "evil" of sin so that we might experience the "good" of salvation and eternal life.