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Study this verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Ezekiel 6:11–14. His two-level outline is real structure in the source text, so it is rendered as structure.
The same threatenings which we had before in the foregoing chapter, and in the former part of this, are here repeated, with a direction to the prophet to lament them, that those he prophesied to might be the more affected with the foresight of them.
I.He must by his gestures in preaching express the dep sense he had both of the iniquities and of the calamities of the house of Israel (Eze 6:11): Smite with thy hand and stamp with thy foot. Thus he must make it to appear that he was in earnest in what he said to them, that he firmly believed it and laid it to heart. Thus he must signify the just displeasure he had conceived at their sins, and the just dread he was under of the judgments coming upon them. Some would reject this use of these gestures, and call them antic and ridiculous; but God bids him use them because they might help to enforce the word upon some and give it the setting on; and those that know the worth of souls will be content to be laughed at by the wits, so they may but edify the weak. Two things the prophet must thus lament: - 1. National sins. Alas! for all the evil abominations of the house of Israel. Note, The sins of sinners are the sorrows of God's faithful servants, especially the evil abominations of the house of Israel, whose sins are more abominable and have more evil in them than the sins of others. Alas! What will be in the end hereof? 2. National judgments. To punish them for these abominations they shall fall by the sword, by the famine, and by the pestilence. Note, It is our duty to be affected not only with our own sins and sufferings, but with the sins and sufferings of others; and to look with compassion upon the miseries that wicked people bring upon themselves; as Christ beheld Jerusalem and wept over it.
II.He must inculcate what he had said before concerning the destruction that was coming upon them.
1.They shall be run down and ruined by a variety of judgments which shall find them out and follow them wherever they are (Eze 6:12): He that is far off, and thinks himself out of danger, because out of the reach of the Chaldeans' arrows, shall find himself not out of the reach of God's arrows, which fly day and night (Psa 91:5): He shall die of the pestilence. He that is near a place of strength, which he hopes will be to him a place of safety, shall fall by the sword, before he can retreat. He that is so cautious as not to venture out, but remains in the city, shall there die by the famine, the saddest death of all. Thus will God accomplish his fury, that is, do all that against them which he had purposed to do.
2.They shall read their sin in their punishment; for their slain men shall be among their idols, round about their altars, as was threatened before, Eze 6:5-7. There, where they had prostrated themselves in honour of their idols, God will lay them dead, to their own reproach and the reproach of their idols. They lived among them and shall die among them. They had offered sweet odours to their idols, but there shall their dead carcases send forth an offensive smell, as it were to atone for that misplaced incense.
3.The country shall be all laid waste, as, before, the cities (Eze 6:6): I will make the land desolate. That fruitful, pleasant, populous country, that has been as the garden of the Lord, the glory of all lands, shall be desolate, more desolate than the wilderness towards Diblath, Eze 6:14. It is called Diblathaim (Num 33:46; Jer 48:22), that great and terrible wilderness which is described, Deu 8:15, wherein were fiery serpents and scorpions. The land of Canaan is at this day one of the most barren desolate countries in the world. City and country are thus depopulated, that the altars may be laid waste and made desolate, Eze 6:6. Rather than their idolatrous altars shall be left standing, both town and country shall be laid in ruins. Sin is a desolating thing; therefore stand in awe and sin not.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
(Verse 14.) And I will stretch out my hand upon them and make the land desolate and forsaken, from the wilderness of Deblath to all their dwellings. And they shall know that I am the Lord. O mountains of Israel, when your slain ones have fallen among your idols and on every high hill and on all the mountaintops, when I have filled your forests with the corpses of the dead, those whom you once burned incense to, then I will stretch out my hand against you in vengeance, which has been restrained until now, and I will make the whole land of Israel a desolation, from the wilderness of Deblath in the land of Hamath, which is called Epiphania of Syria, to all their dwellings. So that all may know that there is nothing between the wilderness and the Great Sea that the sword of the enemy has not consumed. Many people think that the same place is meant, about which it is written in Jeremiah: 'And they took Zedekiah in the desert that is near Jericho, and all his company fled from him.' And when they had captured the king, they brought him to the king of Babylon in Riblah, which is in the land of Hamath (Jer. 39:5). It may also be called Deblatha or Reblatha due to the close similarity of the Hebrew letters Daleth and Res, which are distinguished by a small dot. But according to mystical understanding, the Lord extends His hand over all those who have been deceived by heretical error, in order to make their land, which is interpreted as the Church, desolate from the desert of Deblatha, which in our language means 'mass of figs', and of compacted thistles, so that after they have discovered bitterness in the simulated sweetness, which was not of cultivated land but of solitude, then they may know that He Himself is the Lord. Honey drips from the lips of a prostitute, who temporarily satiates the mouths of those who eat, but afterwards is found bitter as gall (Prov. 5:3,4). This also signifies the two baskets of figs that were placed in front of the Temple in Jeremiah (Jer. 24): one basket of good figs and one of rotten figs. One of these refers to the Church of Christ, the other to the congregation of the wicked.
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Summary
Ezekiel 6:14 delivers a stark prophecy of divine judgment against the idolatrous land of Israel, emphasizing the comprehensive desolation that will be wrought by God's own hand. This severe devastation, extending even beyond the barrenness of the wilderness, serves a singular, profound purpose: to compel the inhabitants to an undeniable, experiential recognition of Yahweh's supreme authority, unique identity, and unwavering sovereignty as the one true God.
Context
Literary Context
Ezekiel 6:14 concludes a powerful prophetic oracle of judgment that begins in chapter 6, specifically targeting the "mountains of Israel" and their pervasive idolatry. This chapter immediately follows a series of symbolic actions (Ezekiel 4-5) that graphically depict the siege, famine, and scattering of Jerusalem's inhabitants. Chapter 6 shifts the focus from the city to the land itself, particularly the "high places" and altars where pagan worship flourished. The repeated phrase "they shall know that I am the LORD" (found over 70 times in Ezekiel) functions as a theological refrain, underscoring the revelatory purpose behind God's punitive actions. Verse 14 acts as a climactic summary, declaring the ultimate scope and intent of the judgment described throughout the chapter, setting the stage for further pronouncements of desolation in Ezekiel 7.
Historical & Cultural Context
The prophecy in Ezekiel 6:14 is delivered to the Jewish exiles in Babylon, following the first deportation in 597 BC. The people of Judah, including those remaining in Jerusalem, were deeply entrenched in syncretistic practices, blending the worship of Yahweh with the veneration of Canaanite deities like Baal and Asherah. High places, originally legitimate sites of worship, had been corrupted into centers of idolatry, often involving abhorrent rituals. The reference to "Diblath" (H1689), possibly a variant of Riblah, a significant location for judgment in 2 Kings 25:6-7, or a symbolic term for extreme desolation, underscores the historical reality of impending Babylonian invasion and the resulting destruction. This judgment was a direct consequence of Israel's covenant unfaithfulness, as outlined in the curses of Deuteronomy 28.
Key Themes
The verse powerfully articulates several core themes central to Ezekiel's prophecy and the broader biblical narrative. Firstly, Divine Judgment and Sovereignty are paramount; God's "stretched out hand" signifies His direct, powerful, and decisive intervention in human history, demonstrating His absolute control over the fate of nations and His unwavering commitment to justice. Secondly, Extreme Desolation highlights the severity of God's response to persistent rebellion. The land becoming "more desolate than the wilderness" paints a vivid picture of utter ruin, a consequence directly tied to the people's spiritual barrenness. Lastly, and most significantly, the Purpose of Judgment is Revelation. The recurring declaration, "they shall know that I am the LORD," reveals that God's judgments are not merely punitive but redemptive and revelatory. Through the experience of desolation and its bitter consequences, the people would be forced to abandon their false gods and come to an experiential, undeniable knowledge of Yahweh's true identity, power, and unique status as the one true God, as seen in other passages like Ezekiel 7:27.
Exposition and Analysis
Key Word Analysis
This primitive word, referring to the closed hand (in distinction from kaph, the open palm), signifies power, means, and direction. When God's "hand" is stretched out, it denotes a direct, active, and forceful intervention. In this context, it represents the exercise of His sovereign power in judgment, a decisive and unavoidable act that brings about the prophesied desolation. It is a powerful anthropomorphism conveying divine agency and authority.
Derived from the root meaning "to be waste or astonished," this word signifies devastation, ruin, and astonishment. It describes a state of utter emptiness and ruin, often accompanied by a sense of shock or horror at the extent of destruction. The repetition and intensification ("more desolate than the wilderness") underscore the unprecedented and severe nature of the coming judgment, far exceeding natural barrenness.
This primitive root means "to know," properly "to ascertain by seeing." It encompasses a deep, experiential, and often relational knowledge, including observation, care, and recognition. Causatively, it can imply instruction or punishment. In the context of "they shall know that I am the LORD," it means to come to an undeniable, often painful, understanding of God's true character, power, and sovereignty, born out of the consequences of their actions and His faithful execution of His word.
Verse Breakdown
"So will I stretch out my hand upon them,"
This opening clause immediately establishes divine agency and intentionality. The "stretching out of the hand" is a common biblical idiom for God's powerful intervention, whether in salvation (e.g., the Exodus) or, as here, in judgment. It signifies a direct, deliberate, and irresistible act of God against His rebellious people, indicating that the coming devastation is not accidental but a divinely orchestrated consequence.
"and make the land desolate, yea, more desolate than the wilderness toward Diblath,"
This describes the extent and severity of the impending judgment. The land, once fertile and blessed, will be rendered utterly waste. The comparison to "the wilderness" emphasizes extreme barrenness, while "more desolate than the wilderness toward Diblath" intensifies this, suggesting a desolation beyond natural expectation. "Diblath" is a geographically uncertain location, possibly a textual variant of Riblah (a known site of judgment) or a symbolic place representing ultimate barrenness, serving to underscore the unprecedented nature of the ruin.
"in all their habitations:"
This phrase clarifies the comprehensive scope of the desolation. It will not be confined to specific areas but will impact every place where the people dwell, signifying a complete and inescapable judgment that touches every aspect of their lives and settlements. It emphasizes the totality of the impending ruin.
"and they shall know that I [am] the LORD."
This is the ultimate purpose and theological climax of the verse. The judgment is not an end in itself but a means to a revelatory end. Through the experience of utter desolation and the collapse of their idolatrous systems, the people will be forced to acknowledge, experientially and undeniably, the unique identity, power, and sovereignty of Yahweh (the LORD). This "knowing" is a profound realization of His true nature, distinct from the false gods they worshipped.
Literary Devices
Ezekiel 6:14 employs several potent literary devices to convey its message. Anthropomorphism is evident in the phrase "stretch out my hand," attributing a human physical action to God, thereby making His direct and forceful intervention more comprehensible and impactful. The phrase "make the land desolate, yea, more desolate than the wilderness toward Diblath" utilizes Hyperbole and Simile. The hyperbole intensifies the description of desolation beyond natural limits, emphasizing the unprecedented severity of the divine judgment. The simile, comparing the land's future state to a wilderness, vividly paints a picture of utter barrenness and ruin. Finally, the concluding declaration, "and they shall know that I am the LORD," functions as a Leitmotif or Refrain throughout the book of Ezekiel. Its repeated use underscores the primary theological purpose of all God's actions—to reveal His true identity and sovereignty to His people and the nations, even through the crucible of judgment.
Theological and Thematic Connections
Ezekiel 6:14 profoundly articulates the biblical truth that God's judgments, while severe, are always righteous, purposeful, and ultimately revelatory. It underscores His unwavering commitment to His covenant, which includes both blessings for obedience and curses for rebellion. The desolation described is a direct consequence of Israel's persistent idolatry, a profound violation of the very first commandments. Yet, even in this devastating pronouncement, God's ultimate aim is not merely punishment but the restoration of a right relationship, compelling His people to abandon false worship and truly "know" Him as the sovereign, living God. This knowledge is not intellectual assent but a profound, experiential realization of His unique identity and power, leading to repentance and a renewed understanding of His holiness and justice.
Reflection and Application
Ezekiel 6:14 serves as a timeless and sobering reminder of the profound consequences of spiritual rebellion and idolatry. It challenges us to examine our own lives for "high places"—areas where we elevate anything above the worship and sovereignty of the one true God, whether it be wealth, power, comfort, reputation, or even self. God's holiness demands a response, and His justice ensures that persistent turning away from Him will lead to a form of spiritual desolation, a barrenness in our souls and lives. Yet, even in the severity of this warning, there is a profound pastoral truth: God's ultimate desire is for us to truly "know" Him. Sometimes, it is through the stripping away of false securities and the experience of consequences that our eyes are opened to His true identity, power, and love. This verse calls us to a radical re-evaluation of our priorities, urging us to humble ourselves, repent of any idolatry, and turn wholeheartedly to the Lord, trusting that His ultimate purpose is always our true knowledge of Him, leading to life and restoration.
Questions for Reflection
FAQ
What is the significance of "Diblath" in this verse?
The exact location of "Diblath" (H1689) is debated among scholars. Some suggest it is a textual error for "Riblah" (רִבְלָה), a significant place in Syria where Babylonian kings executed judgment, notably where King Zedekiah's sons were killed and he was blinded (2 Kings 25:6-7). If so, it would signify a place associated with severe judgment. Others propose it is a symbolic reference to a region known for its extreme barrenness, emphasizing the unparalleled and utter desolation that would befall the land of Israel. Regardless of the precise geographical identification, its inclusion serves to underscore the hyperbole of the judgment: the land would become so desolate that it would surpass even the most barren wilderness.
Why does God use such severe judgment, like making the land "desolate," to achieve His purpose?
God's judgment, though severe, is always righteous and purposeful. In Ezekiel 6:14, the desolation is a direct consequence of Israel's persistent and widespread idolatry, which was a profound breach of their covenant with Yahweh. God, as a holy and just God, cannot tolerate sin indefinitely, especially when His people continually reject Him for false gods. The severity of the judgment is a proportional response to the gravity of their sin. Furthermore, the explicit purpose stated is "they shall know that I am the LORD." The desolation serves as a stark, undeniable demonstration of His power, sovereignty, and uniqueness, forcing His people to abandon their illusions and acknowledge Him as the one true God. This painful "knowing" is intended to lead to repentance and a return to a right relationship with Him, ultimately for their good.
What does it mean to "know that I am the LORD" in the context of Ezekiel?
In Ezekiel, the phrase "to know that I am the LORD" (Hebrew: yadaʻ Yᵉhôvâh) signifies far more than intellectual assent to God's existence. It refers to a profound, experiential, and often painful realization of God's true identity, power, and sovereignty. It means to acknowledge His unique status as the only true God, to recognize His justice in judgment, and His faithfulness to His covenant promises and warnings. For Israel, it meant abandoning their false gods and coming to a full, submissive understanding of Yahweh's absolute authority over all things. This "knowing" is born out of the consequences of their actions, where God's actions (both in judgment and later in restoration) undeniably prove who He is. It is a call to a transformed relationship based on a deep, personal encounter with His unchallengeable reality.
Christ-Centered Fulfillment
Ezekiel 6:14, with its pronouncement of desolation and the ultimate purpose of making Israel "know that I am the LORD," finds its profound Christ-centered fulfillment in several ways. The judgment and desolation against sinful humanity, foreshadowed here, were ultimately borne by Christ on the cross. He became the "desolate" one, taking upon Himself the full wrath and curse of God against sin, so that those who believe might escape the judgment and experience true life (2 Corinthians 5:21). The "stretching out of God's hand" in judgment against sin culminates in the crucifixion, where divine justice and divine love perfectly converge. Furthermore, the purpose of "knowing that I am the LORD" is fully realized in Christ. Through Him, we come to truly know God, not primarily through devastating judgment, but through the revelation of His Son. Jesus Himself declared, "This is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent" (John 17:3). In Christ, the desolate spiritual landscape of sin-cursed humanity is transformed into a vibrant, living reality, a new creation where God truly dwells among His people (Revelation 21:3-4). The ultimate "habitation" is not a desolate land, but the new heaven and new earth, where the knowledge of the Lord fills the earth as the waters cover the sea (Isaiah 11:9), all made possible through the Lamb of God who took away the sin of the world (John 1:29).