Verse-by-Verse Bible Commentary
Ezekiel 6:10

Bridgeway Bible Commentary

The idolatry of Israel (6:1-14)

From the time of the judges (the period that followed Israel’s settlement of Canaan) the people of Israel had copied Canaanite religious practices. Canaanite gods, collectively known as Baalim (plural of Baal) were gods of nature, and Israelites used the Canaanite shrines throughout the countryside as places to offer worship to Yahweh. These shrines were called ‘high places’ because they were usually built on the tops of hills and mountains. Israel’s false worship at these high places was largely the reason for the nation’s unfaithfulness to God and its consequent punishment. Ezekiel, in keeping with the preaching of earlier prophets, announced God’s judgment on the idolatrous shrines (6:1-4). The idol-worshipping Israelites would be slaughtered in the coming judgment, and their corpses would lie scattered over these pagan hilltop sites along with the remains of the demolished altars and broken idols (5-7).
Of those taken captive to foreign countries, some would realize that God had been just in punishing them for their idolatry. In shame at their former waywardness they would turn again to God (8-10). God’s triumph over all the wicked would be celebrated by the clapping of hands and the stamping of feet. Throughout Israel, from south to north, the rebels would be punished and God’s honour restored. Then all would know that Yahweh was the one true God (11-14).

Coffman's Commentaries on the Bible

"Yet will I leave a remnant, in that ye shall have some that escape the sword among the nations, when ye shall be scattered through the countries. And those of you that escape shall remember me among the nations, whither they shall be carried captive, how that I have been broken by their lewd heart, which hath departed from me, and with their eyes, which play the harlot after their idols; and they shall loathe themselves in their own sight for the evils which they have committed in all their abominations. And they shall know that I am Jehovah: I have not said in vain that I would do this evil unto them."

"Yet will I leave a remnant" The arbitrary, unsubstantiated, and reckless view of some critics that, "There is no doctrine of a remnant in Ezekiel,"International Critical Commentary, p. 70. is effectively refuted by this unequivocal declaration of the sacred text; and we are unwilling to allow evil men to re-write the Bible in order to prove their theories.

As Matthew Henry stated it, "It is a preserved remnant and a penitent remnant";Matthew Henry Commentary (Westwood, New Jersey: Fleming H. Revell), p. 782. and it was in this small remnant who after the exile would find their way back to Judea that the ancient promises to the patriarchs and the coming of Messiah to redeem mankind would eventually be achieved, according to the eternal purpose of God.

Plumptre noted that the thought here regarding the remnant is the same as that in Isaiah 1:9; Isaiah 10:20; Zephaniah 2:7; Zephaniah 3:13; and Jeremiah 43:5.E. H. Plumptre in the Pulpit Commentary, p. 102.

"I have been broken by their lewd heart" Many scholars agree with the translation of this clause as, "I have broken their whorish heart which hath departed from me."B, p. 319, It is never God who is broken by the sins of men, but men themselves I The reference here is to the heart-breaking punishment of apostate Israel; but out of that crushing of a whole nation, there came at last the small residue of a humbled, contrite people, who repented and turned to God.

Calvin's Commentary on the Bible

He now mentions the fruit of their repentance, because the Israelites were beginning at length to attribute just honor to his prophecies. For we know that they trifled carelessly while the Prophets were threatening them. Because, therefore, they were in the habit of destroying confidence in all the servants of God, and of reducing as it were their truth to nothing, the Prophet says, that when they repented they would then perceive that God had not spoken in vain. While they were despising his threats, they did not perceive that they ought therefore to be considered despisers of God. For listening only to men, when they heard Jeremiah or Ezekiel, they thought that they were contending with them only, and could do so with impunity against mere mortals. God therefore, in opposition to this, testifies that he was the chief author. For as error springs from error, they proudly rejected whatever the Prophets said, when they treated it as frivolous and vain. God therefore says: They shall then know that I have not spoken in vain, when I bring upon them this evil This knowledge, which is produced by real dissatisfaction with self, is very useful. I have said that it is the fruit of repentance, but at the same time it profits the miserable, to humble themselves seriously before God, and to call to memory their own ingratitude: then they perceive what they had never admitted before, that God is trustworthy as well in his threats as in his promises. Hence it happens that they reverently embrace his word which they had formerly despised. He pronounced the same thing previously concerning the reprobate, who, as we have already said, feel God’s hand without producing fruit. But because he now speaks of those very few whose conversion he had previously praised, he doubtless comprehends the fear of God under recognition or perception of him. For if all God’s threats had been buried, the people could not be thought to have returned into the right way, nor could their conversion have any existence before God. We know that contempt is not free from impious sacrilege, which is now treated of. Therefore, that the sinner may submit himself sincerely to God, this acknowledgment is required, that he should weigh within himself how unworthily and wickedly he had formerly either repudiated or neglected the word of God. In the meantime the Prophet triumphs over the arrogance of those who had wantonly despised the teaching of all God’s servants, when he says, they shall feel (or acknowledge) that I Jehovah have not spoken in vain Since, therefore, the Prophet here depicts as in a painting their late repentance, let us learn to tremble in time at God’s threats. Although indeed God does not yet execute his vengeance upon us, yet let us be sure that he does not speak in vain, and let us be alarmed as soon as he shows any sign of his indignation. God indeed testifies that he would be propitious to the Israelites, although their repentance was tardy; but as far as we are concerned, let us repent in time, as I have already admonished, and as soon as God utters his threats, let it be to us just as if their execution were at hand. It follows —

Smith's Bible Commentary

Shall we turn in our Bibles to Ezekiel the sixth chapter.

Ezekiel here addresses himself to the mountains of Israel. The people of Israel had built places of worship on the tops of the mountains, but not worship to Jehovah God, but to Baal, to Molech, Mammon. And because the mountains were the places for these altars and groves and places of pagan worship, he addresses the prophesy against the mountain telling of the desolation that is going to come. How that they are going to be wasted without inhabitant.

Now, as we get to the thirty-fourth chapter, thirty-fifth chapter, he again addresses himself to the mountains of Israel which have been desolate for so long. And he tells them that they are going to be inhabited again. So, it is interesting to make a contrast between this prophesy against the mountains of Israel where so much false worship had gone on, and later on, after the period that God has brought His judgment against the people and they are brought back into the land, how again he speaks to the mountains and how the blessing of the Lord will be there as the nation is inhabited again.

So, it is the word of the LORD that came unto me, saying, Son of man, set your face toward the mountains of Israel and prophesy against them, 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 will destroy your high places ( Ezekiel 6:1-3 ).

That is, the places of worship which were called the high places, the groves and all.

And your altars shall be desolate, and your images shall be broken: and I will cast down your slain men before your idols. And I will lay the dead carcasses of the children of Israel before their idols; and I will scatter your bones round about your altars. In all your dwelling places 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. And the slain shall fall in the midst of you, and ye shall know that I am the LORD ( Ezekiel 6:4-7 ).

So, he predicts this slaughter that is going to come and the places where they have worshipped these false gods to be destroyed, the idols to be broken, and the pieces of the idols scattered with the bones of the people who had been turning away from God in this sacrilege and the worshipping of these idols in these high places.

Now, we get this interesting phrase in verse Ezekiel 6:7 , and it is used some sixty-two times in Ezekiel, where the Lord declares, "And ye shall know that I am the Lord." You see, they had been worshipping these false gods and God is declaring, "I am going to destroy them and they that worship them, and you will know that I am the Lord."

It is interesting when we get to the thirty-eighth chapter of Ezekiel and God there tells us of the destruction that He is going to bring against that massive Russian invasion, with all of the various allies that they will be bringing. And when God utterly destroys them He said, "And then the nations of the world will know that I am the Lord." He is now seeking to teach them this fact. They've been turning from Him; they've been worshipping these other gods. So over and over He said, "I'm going to bring these judgments, and when I do, when this happens, you will know that I am the Lord."

You've been worshipping false gods.

Yet [the Lord said] I will leave a remnant, that ye may have some that will escape the sword among the nations, when ye shall be scattered through the countries ( Ezekiel 6:8 ).

Now, though God has brought His judgment against Israel and an extremely severe judgment, and people might question, "Why was God so fierce in His judgment against His people?" But the Bible says, "Unto whom much is given, much is required" ( Luke 12:48 ). So, these people were extremely blessed of God. In fact, they were the most blessed people on the face of the earth.

"What advantage," Paul said, "does the Jew have?" And he answered his question by saying, "Much, and in every way, for unto them were committed the oracles of God, the commandments, the statutes the ordinances" ( Romans 3:1-2 ). God had given them so very, very much, and because He had given them so much, He in turn requires much from them.

Now that should be a warning to us, for God has given us so much. The knowledge and the understanding of His Word, and thus God requires much from us.

So, God brought His judgment against them. It was fierce and it has been a continuing judgment, but always, always though many of them became apostate, turned from God, yet God always had His faithful remnant among them. And this has always been the case. There have always been those who were true to God and faithful to God.

Now, at the time of national apostasy when Israel had been led to worship Baal by Jezebel and her husband Ahab, and Elijah had had this contest with the prophets of Baal there on Mount Carmel. And after God sent the fire and he had the popular movement of the people going with him for a moment, he took advantage of it and he took the prophets of Baal, four hundred of them, down to the river and killed them all. Jezebel was out of town at the time. When she came back, heard what Elijah had done to her four hundred priests, she said, "God do so to me if by tomorrow night I don't have that fellow's head." And Elijah took it on the run, and he ran all the way down to the area of Mount Sinai. And there he hid in a cave. And the Lord said, " Come on out to the entrance of the cave." And he came out and the Lord said, "Elijah, what are you doing here?" And Elijah said, "I have been jealous for God, for all of Israel has turned against God and I, I only am left. I am the only true servant You've got in the land, Lord, and they are trying to kill me. They are looking for me to kill me. Lord, You're going to be without anybody pretty soon. As soon as they catch me, Lord, You're not going to have anyone on Your side." And the Lord answered Elijah and said, "Elijah, I have seven thousand among them who have not bowed their knee to Baal."

God had His faithful remnant. Though it is true the majority of the nation had become apostate, yet God still had His faithful remnant among them who He knew. "Always I will leave a remnant; they will never be utterly destroyed." God always keeps that remnant and from that remnant God will bring forth yet a people to praise Him and to bring glory unto Him.

Now, though Israel has seen among the people of the world some of the greatest tribulation, some of the hardest experiences, yet they have not seen the worst, for the worst is yet to come. Even worse than the holocaust. That period that is coming described in the Bible, especially in the book of Revelation, a great tribulation when they will be deceived by this leader that is going to arise in Europe. And many of them will hail him as their savior, because he is going to make a covenant and help them rebuild their temple. Yet, when he turns upon them and he comes to the temple that they have built and stands in the holy place and declares that he is God and demands that he be worshipped as God. When they at that point turn against him, he is going to turn upon them with all of his wrath and fury.

But God is going to save a remnant who will flee down to the area of the rock city of Petra, where God will preserve them for three and a half years. But this man will then seek to exterminate the Jews. And because he will have worldwide power, especially through economics, the Jews around the world will suffer once more heavy persecution.

It is interesting, tragically, the anti-Semitism that does exist in the hearts of sinful men. I know people who absolutely hate the Jews, bitter against them without any real reason to be. It's just something that is in the heart of sinful man. And the Jews, unfortunately, have suffered from the hands of man for so long. But, yet, God will have His faithful remnant. And in the Kingdom Age, when Jesus comes again and establishes the kingdom, then shall they flourish and be blessed once more above all the nations of the earth, as the Lord sets up His millennial reign.

So, it's a very sad and tragic thing, the judgment that has come, the judgment that shall come. But through it all, even in the whole thing, God always has His faithful remnant. As Paul speaks to the Romans, in his epistle to the Romans, eleventh chapter, of God's faithful remnant. "So, I will leave a remnant that ye may have some that shall escape the sword among the nations when you'll be scattered through all the countries." He's not going to destroy them completely. And it is interesting that the Jew today maintains his national identity wherever he is.

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 ( Ezekiel 6:9 ),

Literally, "I will break their whorish hearts." That is, the heart that turned from God, from the love of God, and sought false lovers, these false gods.

which have departed from me, and with their eyes, which go a whoring after their idols: and they shall loath themselves for the evils which they have committed in all of their abominations. And they shall know that I am the LORD ( Ezekiel 6:9-10 ).

Again, He repeats that.

and that I have not said in vain that I would do this evil unto them ( Ezekiel 6:10 ).

They'll know that I wasn't just kidding, that I wasn't just talking vanity when I said I was going to do these things.

Thus saith the Lord GOD; Smite with your hand and stamp with your foot ( Ezekiel 6:11 ),

Ezekiel was a very colorful man in his prophecies. As you'll remember last week lying on his left side for three hundred and ninety days, drawing on tiles, and now he's stomping with his foot and clapping his hands in front of the people, stomping his foot and he's saying unto them,

Alas for all of the evil abominations of the house of Israel! for they shall fall by the sword, and by the famine, and by the pestilence. 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. Then shall you know that I am the LORD ( Ezekiel 6:11-13 ),

Third time in this one chapter.

when their slain men shall be among their idols round about their altars, upon every high hill, and in the tops of the mountains, and under every green tree, and under every thick oak, the place where they did offer their sweet savor to all of their idols. So will I stretch out my hand upon them, and make the land desolate, yea, more desolate than the wilderness towards Diblath, in all of their habitations: and they shall know that I am the LORD ( Ezekiel 6:13-14 ).

In all of this God is seeking, really, to establish in their hearts the fact that He is God.

"

Dr. Constable's Expository Notes

The Lord would leave a remnant alive, however, when He brought this judgment and scattered His people in captivity. They would despise themselves when they remembered how their adulterous hearts and lustful eyes had hurt their Lord. The Hebrew word gillulim, translated "idols," literally means "dung-gods." This word occurs 38 times in Ezekiel and only nine times elsewhere in the Old Testament. The remnant would remember that the Lord’s promised judgments for their sins were not vain (cf. Ezekiel 6:7).

"What idolatry most reveals about the people who practice it is not merely another faith, but also an actual lack of faith. Modern idolatry, like the ancient Israelite-Near Eastern kind, is essentially materialistic (1 John 2:15-17; 1 John 5:21). Instead of full reliance on God, while we may not deny His existence, we don’t trust Him to take care of us materially. Thus we do everything we can to gain worldly possessions, to secure our future, to have a ’comfortable’ retirement, to succeed in a competitive world. With this comes the danger of ’losing our own souls’ because we cannot serve God and money (Matthew 6:24). When we fail to trust God for our needs, we go far beyond the bounds of providing for our basic requirements and can thus trap ourselves in modern idolatry, which is nothing other than materialism (1 Timothy 6:6-10)." [Note: Stuart, p. 72.]

Gill's Exposition of the Whole Bible

And they shall know that I [am] the Lord,.... As in Ezekiel 6:7;

[and that] I have not said in vain; either within himself, in his own purposes and decrees; so the Targum,

"I have not in vain decreed in my word;''

or by the mouth of the prophets:

that I would do this evil unto them; in carrying them captive, and dispersing them in other lands; for this is not the evil of sin, but the evil of punishment, or of affliction.

Henry's Complete Commentary on the Bible

      8 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.   9 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 loathe themselves for the evils which they have committed in all their abominations.   10 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.

      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 Isaiah 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 (Ezekiel 6:8; Ezekiel 6:8): That you may have some who shall escape the sword. God said (Ezekiel 5:12; Ezekiel 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 (Ezekiel 6:9; Ezekiel 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, Jeremiah 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,Psalms 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,Zechariah 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 Isaiah 57:17; Isaiah 57:18; Hosea 2:13; Hosea 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, Jeremiah 44:4; Isaiah 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,Isaiah 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, Leviticus 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, Ezekiel 16:63; Ezekiel 16:63.

      4. The glory that will redound to God by their repentance (Ezekiel 6:10; Ezekiel 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.