TRV
- English
- King James KJV
- Complete Jewish CJB
- World English WEBM
- Berean Standard BSB
- American Standard ASV
- Geneva GNV
- Young's Literal YLT
- Douay-Rheims DRC
- International
- Shqip ALB
- العربية SVD
- বাংলা BN-IRV
- မြန်မာ Judson
- 简体文 CUV-S
- 繁體中文 CUV-T
- Čeština BKR
- Nederlands STVE
- Français LSG
- Deutsch SCH
- Ελληνικά Vamvas
- ગુજરાતી GU-IRV
- Hausa HCB
- עברית Hebrew
- हिन्दी HCV
- Magyar KAROLI
- Bahasa Indonesia INDO-TB
- Italiano Diodati
- 日本語 Kougo
- 한국어 Korean
- മലയാളം MAL
- मराठी MRCV
- Norsk DNB
- فارسی OPV
- Polski BG
- Português Almeida
- Română Cornilescu
- Русский Synodal
- Español RVG
- Kiswahili Neno
- Svenska SV1917
- Tagalog TAG-ADB
- தமிழ் TCV
- తెలుగు TSA
- ภาษาไทย THAI-KJV
- Українська Ohienko
- Tiếng Việt CADMAN
- Yorùbá YCB
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 6:1–7. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
(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.
Continue studying Ezekiel 6:2 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Ezekiel 6:2 initiates a powerful divine oracle, commanding the prophet Ezekiel to direct his prophetic message of judgment specifically toward the "mountains of Israel." This verse marks a pivotal shift, signaling God's resolute intention to bring desolation upon the land and its inhabitants due to their pervasive and persistent spiritual unfaithfulness, particularly their widespread idolatry on the high places. It underscores the profound severity of Israel's apostasy and the certainty of God's righteous wrath against sin that defiles His covenant and His land.
Context
Literary Context
Ezekiel 6:2 emerges from a preceding sequence of highly symbolic actions and pronouncements (chapters 4-5) that graphically illustrate the impending siege and destruction of Jerusalem. These earlier chapters depict Ezekiel performing prophetic acts that foreshadow the horrors of famine, pestilence, and the sword, culminating in the scattering of a remnant. Chapter 6 then transitions from a general judgment on the city to a specific, targeted condemnation of the entire land, focusing acutely on the "mountains of Israel." These mountains, having been defiled by rampant idolatrous worship, become the symbolic and literal focal point of God's righteous indignation. This command to "set thy face" signifies a new, direct, and confrontational phase of prophetic declaration, setting the stage for the detailed descriptions of judgment that follow throughout the chapter.
Historical & Cultural Context
The prophet Ezekiel ministered among the Jewish exiles in Babylon, who had been deported following Nebuchadnezzar's first siege of Jerusalem in 597 BC. During this period, many still residing in Judah clung to a false sense of security, believing Jerusalem and its sacred Temple were inviolable. However, God, through Ezekiel, was progressively revealing the true depth of their sin and the inevitability of the city's complete destruction, which tragically occurred in 586 BC. Culturally, the worship of foreign deities, such as Baal and Asherah, was deeply entrenched and rampant throughout Israel. These pagan rites frequently took place on "high places"—elevated shrines constructed on mountains and hills. These sites were not merely geographical features but became centers of abominable rituals, including child sacrifice, cultic prostitution, and various forms of syncretism, all in direct violation of God's explicit covenant commands. Thus, the "mountains of Israel" represent the entire nation, thoroughly corrupted by these detestable practices.
Key Themes
This verse powerfully introduces and reinforces several critical theological and narrative themes prevalent throughout the book of Ezekiel and the broader prophetic literature. Foremost among these is Divine Judgment, emphasizing God's unwavering resolve to punish the persistent and defiant idolatry of His covenant people. The explicit command to "prophesy against them" serves as a clear and unambiguous declaration of impending condemnation and wrath. This judgment is presented as a direct and just consequence of Idolatry and Apostasy, which constitute the core sin of Israel—their egregious turning away from the Lord to worship false gods, thereby profoundly defiling the land and breaking their sacred covenant with Yahweh. The "mountains of Israel" function as a potent Symbolism of the Land, representing the entire nation and its inhabitants, whose spiritual corruption had permeated even the physical landscape. These mountains, once symbols of God's dwelling and blessing, had tragically become monuments to Israel's unfaithfulness, as vividly depicted in passages like Jeremiah 3:6. Finally, the divine address to Ezekiel as Son of man and the specific command to "set thy face toward" underscore Prophetic Authority and Resolve, highlighting both the divine origin and certainty of the prophecy, and Ezekiel's unwavering commitment to delivering it, much like Jesus later "set his face to go to Jerusalem" (Luke 9:51).
Exposition and Analysis
Key Word Analysis
In the divine address "Son of man," this term (H1121) denotes a human being, emphasizing Ezekiel's mortality and humble status in stark contrast to the divine speaker. It highlights his role as a representative of humanity chosen to receive and deliver a divine message, a consistent address for him throughout the book, underscoring the vast chasm between the finite prophet and the infinite God.
The phrase "set thy face" utilizes pânîym (H6440), referring to the countenance or presence. When combined with the verb sûwm (H7760, "to put" or "to set"), it signifies a resolute, determined posture, indicating a fixed resolve or direct confrontation. This command implies Ezekiel is to adopt a stance of unwavering purpose, facing the objects of judgment directly and unflinchingly, embodying the divine resolve.
The verb nâbâʼ (H5012) means to speak or sing by inspiration, whether in prediction or simple discourse. Here, it specifically implies delivering a message of divine judgment, acting as God's authoritative mouthpiece against the idolatrous practices. It denotes the authoritative declaration of God's word, not merely human opinion or speculation, ensuring the message's divine origin and certainty.
Verse Breakdown
"Son of man,"
This consistent divine address to Ezekiel throughout the book serves as a profound reminder of his humanity and dependence on divine revelation. It highlights the prophet's humble status before the Almighty, yet simultaneously underscores his unique and weighty role as God's chosen messenger to a rebellious humanity.
"set thy face toward the mountains of Israel,"
This is a powerful, symbolic, and deeply significant command. "Setting one's face" indicates a resolute, determined, and unwavering posture, often associated with a fixed purpose or direct confrontation (e.g., in prayer or judgment). The "mountains of Israel" are not merely geographical features but represent the entire land and its inhabitants, particularly the "high places" where rampant idolatrous worship and pagan rituals had defiled the landscape. Ezekiel is commanded to direct his prophetic gaze and intention specifically at these corrupted sites, signifying God's direct and uncompromising confrontation with the nation's profound apostasy.
"and prophesy against them,"
This is the core directive—to deliver a message of divine judgment. The preposition "against" unequivocally indicates a message of condemnation, impending wrath, and desolation. Ezekiel is not to offer comfort or hope at this juncture, but to declare God's righteous indignation and the inevitable, severe consequences of Israel's pervasive idolatry. This prophecy will detail the comprehensive destruction and desolation that will befall the land and its people as a direct result of their unfaithfulness.
Literary Devices
Ezekiel 6:2 masterfully employs several literary devices to convey its powerful and urgent message. The most prominent is Apostrophe, the direct address to "Son of man," which immediately establishes the prophetic context and highlights the divine source of the message, emphasizing Ezekiel's role as a human instrument chosen for a divine task. Symbolism is central, as "the mountains of Israel" are not merely literal landforms but function as a potent symbol for the entire nation and its pervasive idolatry. These mountains, once sites of natural beauty and potential divine revelation, had become tragically corrupted by pagan altars and groves, thus symbolizing the spiritual decay and moral defilement of the people. Furthermore, the phrase "set thy face toward" carries a strong sense of Metaphorical Action, implying a resolute and confrontational stance, much like a general setting his face toward a battlefield. This vivid imagery underscores the unwavering determination of God's impending judgment and the prophet's unyielding commitment to delivering it.
Theological and Thematic Connections
Ezekiel 6:2 deeply connects to the foundational biblical themes of God's absolute sovereignty, His unblemished holiness, and His righteous judgment against idolatry. It unequivocally underscores that God is not merely a regional deity but the one true God, Yahweh, who demands exclusive worship and undivided devotion from His covenant people. Israel's persistent turning to false gods, particularly on the "high places" that defiled the very land, was a direct affront to God's covenant faithfulness and a profound act of spiritual adultery. This verse powerfully demonstrates that God's patience has limits and that His justice will inevitably be meted out against those who defiantly rebel against His commands and persistently defile His name and His land. The judgment described is not arbitrary but a necessary and just consequence of Israel's unfaithfulness, ultimately intended to purify a people who had strayed far from their divine calling and covenant obligations.
Reflection and Application
Ezekiel 6:2 serves as a timeless and potent warning against the insidious nature of idolatry, reminding us that God's holiness demands our exclusive and undivided devotion. While we may no longer erect physical altars on literal mountains, modern idolatry manifests in anything that subtly or overtly displaces God from the supreme position in our hearts and lives. This can encompass the worship of success, wealth, power, comfort, relationships, self-image, or even intellectual pursuits when they become ultimate objects of trust, devotion, and identity apart from God. The passage calls us to a radical and honest self-examination, urging us to identify and courageously dismantle any "high places" in our own lives—those areas where we seek ultimate fulfillment, security, or identity apart from the one true God. It powerfully reminds us that spiritual compromise and divided loyalty have severe consequences, not only individually but also corporately within communities of faith. True worship requires an undivided heart, an unwavering commitment to God alone, and a humble willingness to heed His warnings, lest we face the spiritual desolation that inevitably arises from persistent rebellion and unfaithfulness.
Questions for Reflection
FAQ
Why is Ezekiel addressed as "Son of man" so frequently?
The address "Son of man" (Hebrew: ben adam) is used over 90 times in the Book of Ezekiel. Its primary purpose is to emphasize Ezekiel's human nature and mortality in stark contrast to the divine majesty and power of God who is speaking to him. It highlights that he is a mere mortal, a representative of humanity, chosen to receive and deliver God's awesome and often terrifying messages. This title underscores the vast difference between the finite prophet and the infinite divine source of the prophecy, thereby reinforcing God's sovereignty and the prophetic message's unquestionable divine origin. Furthermore, it connects to the broader biblical concept of humanity's dependence on God, and later, in the New Testament, it becomes a significant self-designation for Jesus, highlighting His incarnate humanity and His representative role.
What is the significance of "the mountains of Israel" in this verse?
The "mountains of Israel" are profoundly significant because they were the primary and most prominent locations where the people of Israel practiced widespread idolatry. Throughout the Old Testament, "high places" (often situated on mountains or hills) were chosen sites for pagan altars, Asherah poles, and other cultic objects dedicated to foreign gods like Baal and Molech. By commanding Ezekiel to prophesy "against them," God is not merely targeting geographical features but the very centers of Israel's spiritual rebellion, defilement, and covenant breaking. These mountains symbolize the pervasive nature of idolatry that had corrupted the entire land and its inhabitants, making them a focal point for God's righteous and purifying judgment. This is a common prophetic theme, as seen in Jeremiah 3:23, where reliance on such places is condemned as futile.
What kind of "prophecy" is Ezekiel commanded to deliver here?
The prophecy Ezekiel is commanded to deliver in Ezekiel 6:2 is unequivocally one of judgment and condemnation. The phrase "prophesy against them" clearly indicates a message of divine wrath, impending desolation, and severe consequences due to Israel's deep-seated idolatry. This is not a prophecy of comfort, hope, or restoration, but a stern and unyielding declaration of the inevitable repercussions of their unfaithfulness and rebellion against the Lord. The subsequent verses in Ezekiel 6 vividly detail the specific nature of this judgment: the destruction of their high places, altars, and idols, the slaughter of their worshippers, and the consequent desolation of the land. It is a message intended to powerfully demonstrate God's uncompromised holiness and His unwavering commitment to justice against sin.
Christ-Centered Fulfillment
Ezekiel 6:2, with its stark portrayal of God's righteous judgment against pervasive idolatry on the mountains of Israel, finds profound and multifaceted Christ-centered fulfillment. The very problem addressed—humanity's inherent propensity to worship created things rather than the Creator—is ultimately and definitively resolved in Christ. Jesus, the true and perfect "Son of Man," came into the world not to condemn it, but to save it (John 3:17). He is the ultimate prophet, who not only spoke God's word with unparalleled authority but is the very Word made flesh (John 1:14). His resolute "setting of His face" to go to Jerusalem (Luke 9:51) mirrors Ezekiel's posture, but with an infinitely greater, redemptive purpose: to confront sin and idolatry at its spiritual root through His sacrificial death. On the "mountains" (or hills) of Jerusalem, specifically Golgotha, Jesus bore the full weight of God's judgment for all human idolatry and sin, becoming the ultimate Lamb of God who takes away the sin of the world (John 1:29). Through His atoning work, the defilement of false worship is cleansed, and true worship in spirit and truth is established, no longer confined to physical mountains or temples, but made accessible to all who believe, regardless of location (John 4:23-24). Christ's work on the cross thus fulfills the need for judgment against sin while simultaneously providing the means for reconciliation, genuine worship, and eternal life.