Ezekiel 6:7

Eze 6:7 And the slain shall fall in the midst of you, and ye shall know that I [am] the LORD.

Ver. 7. And ye shall know that I am the Lord.] That I am dicti mei Dominus, one that will be as good as my word. So shall all, not idolaters only, but broachers of heresies also, quae furore et foetere cultores suos faciunt, saith Oecolampadius here.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Eze_6:7

Ye shall know that I am the Lord.

The knowledge of Jehovah

The phrase Ye shall know that I am Jehovah may mean Ye shall know that I who now speak am truly Jehovah, the God of Israel. There is, of course, no doubt that Ezekiel conceived Jehovah as endowed with the plenitude of deity, or that in his view the name expressed all that we mean by the word God. Nevertheless, historically the name Jehovah is a proper name, denoting the God who is the God of Israel. Renan has ventured on the assertion that a deity with a proper name is necessarily a false God. The statement perhaps measures the difference between the God of revealed religion and the god who is an abstraction, an expression of the order of the universe, who exists only in the mind of the man who names him. The God of revelation is a living person with a character and will of His own capable of being known by man. It is the distinction of revelation that it dares to regard God as an individual with an inner life and nature of His own, independent of the conception men may form of Him. Applied to such a Being, a personal name may be as true and significant as the name which expresses the character and individuality of a man. Only thus can we understand the historical process by which the God who was first manifested as the deity of a particular nation preserves His personal identity with the God who in Christ is at last revealed as the God of the spirits of all flesh. The knowledge of Jehovah of which Ezekiel speaks is therefore at once a knowledge of the character of the God whom Israel professed to serve, and a knowledge of that which constitutes true and essential divinity. (John Skinner, M. A.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

ye shall know that I am the Lord--and not your idols, lords. Ye shall know Me as the all-powerful Punisher of sin.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Here the Prophet adds a small clause to his former threats, namely, that God would so consume the whole people with slaughter, that they would be compelled to acknowledge him as Jehovah. The slain, therefore, shall fall in the midst of thee, that is, the enemy shall arise who shall cause slaughter everywhere through the midst of the land. As to the phrase, I am Jehovah, it refers to the prophecy; for the Israelites did not openly deny God, but because they had no faith in the words of the Prophet, hence God appears and confirms and establishes the authority of the prophetic teaching, when he shows that an avenger was at hand if it was despised, as we know it was despised; and this he will soon explain a little more clearly. It follows now —

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(7) And ye shall know.—As this prophecy began in Eze_6:2 with an address to the mountains, many consider that, by a strong poetic figure, they are still referred to by the pronoun ye. It is better, however, to consider that as the discourse has gone on, the figure has gradually been dropped, and the people are spoken to directly. In the same way, the change of the pronoun from the third to the second person, as in Eze_6:5, is very frequent in Ezekiel.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

7. I am the Lord] The term Jehovah is used in the later prophets to mean the true and only God. In this prophet the purpose and the effect of all the judgments on Israel is that they may know that he who inflicts them is Jehovah—God alone. The same is the purpose and effect of his judgments on the heathen—these learn also the same truth. But further, the redemption of Israel reveals this truth to the heathen fully. When the idols were cut down to the ground and the bones of their worshippers lay scattered around them, the futility of serving them could not but be perceived; Jer_2:28, “where are thy gods that thou hast made? let them arise if they can save thee in the time of thy trouble.” Cf. Hos_2:7; Isa_57:12-13.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Yet will I leave a remnant,.... Not in Judea, but in Babylon, and in the countries where they should be dispersed, as follows:

that ye may have some that shall escape the sword among the nations; which was threatened to be drawn, and sent after them, Eze 5:2; but all should not perish by if; some should escape; for this was not the time to make a full end of them:

when ye shall be scattered through the countries; that is, of Egypt, Ammon, Moab, and Assyria; for this respects their dispersion at the time of the Babylonish captivity, and not their present dispersion.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

The force of the words is, “When the slain shall fall in the midst of you, then at last ye shall know that I am the Lord.” So in Eze 6:10 where the knowledge implies a recognition of the merciful intent of Yahweh’s dispensations, and therefore, a hope of restoration.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

When the slain shall fall thus in your sight, you shall know two things you would not regard before.

1. That idols are vanity and snares.

2. That I am the Lord, who do avenge the quarrel of my covenant. Or, may it not be turned, And the profane shall fall, i.e. the idols, and altars; and other implements of idol-worship, made holy by unholy men, shall be profaned and east down, defiled and trod under foot in the sight of the Jews, as God threatens; then they shall know God is the only Lord and God. I conjecture at this by Ezekiel’s being among the Chaldeans some years, who had gotten somewhat of their tongue; and the word here used, which is rendered slain, and I render profane, doth in the Chaldee signify profane, and is so rendered, Eze 21:25. If so rendered here, it will better suit with the foregoing verse, and more fitly sum up that discourse and close it. See Eze 6:10,12.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

7. Ye shall know that I am the Lord — See also Eze_6:13. This is to be the result of these terrible chastisements. Both the heathen and Israel will be forced to acknowledge that the one true God is the God who can protect his own honor, preserve those who are his true worshipers, and punish like a mighty God those who scorn and apostatize. He is not a God who is afar off; he is the very present “I am;” a God who is merciful and gracious, but who will not spare the guilty.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Conviction.

It seems at first hearing most extraordinary and unaccountable to be told that the end and issue of such a series of national disasters and judgments as those described in the verses preceding this is that Israel may know. Can the end be regarded as corresponding to the means? Is not such a result one to be secured by lessons less severe and calamitous? But in order to answer such questions we must consider the object of knowledge, which is not by any means of an ordinary kind. The "judgments" were the work of God"s providence; and the purpose was to produce a conviction in the mind of the nation, Israel, that God lives and reigns, administers a moral government, and will not endure the disobedience and rebellion of those who are of right his subjects. This lesson must be taught, however distressing the discipline which leads to its acquisition. "Ye shall know that I am the Lord.

I SUCH KNOWLEDGE IS OF THE HIGHEST SPIRITUAL IMPORTANCE. Knowledge of every kind is to an intellectual being desirable, precious, and valuable. Knowledge of great, venerable, noble, or interesting persons, is of all knowledge the most precious; for personality exceeds in interest all that is material. But there is no knowledge which can compare in dignity and value with the knowledge of him "in whom we live, and move, and have our being." The phenomena and laws of nature are of interest to the inquiring intelligence; but their chief interest, to the thoughtful mind, lies in their being a revelation of him who is the Source, the Creator, the Upholder, of all. If God is to be found in nature, how much more manifestly, and less incompletely, in man the noblest work of the Eternal and Supreme! To know God is to satisfy the intellect, and is to find a centre for the emotions, and a law for the will. No knowledge can compensate the absence of this; all knowledge is completed by it.

II THE KNOWLEDGE OF GOD IS LOST SIGHT OF IN TIMES OF NATIONAL PROSPERITY AND SELF-INDULGENCE. So it was with the inhabitants of Judah and Israel; so has it been in the experience of many nations. This may easily be explained. Man is a compound being, body and soul; he is connected both with the scenes, occupations, and experiences of earth, and with the great realities of eternity. There is much in the world to absorb and engross human attention, interest, and concern. And it is quite in harmony with all we know of human nature, that those whose minds are engaged in the pursuits of time and sense should be forgetful of the higher truths and laws of the eternal prospects, in which they may not deliberately disbelieve. How often has it happened that, when God has satisfied a nation"s temporal cravings, he has sent leanness into their souls! Their very blessings, as they deem them, become the occasion of their forgetfulness of the Giver. It is with nations as with individuals the satisfaction of earthly needs may silence the aspiration for heavenly good.

III THE KNOWLEDGE OF GOD MAY BE ACQUIRED IN THE TIME OF RETRIBUTION AND SUFFERING. If there is purpose in Divine providence, what so reasonable as to believe that the corrections administered to individuals and to nations are designed to awaited juster and higher thoughts thoughts of God"s wisdom and righteousness? How many have found that it was good for them to be afflicted; since before they were afflicted they went astray, whilst in affliction they have learned to observe God"s Word! It may be objected that the highest and fullest knowledge of God is not thus to be acquired. And this is true; yet this knowledge may be indispensable as a stage to a knowledge yet more precious. It may be that the first lesson to be acquired is a lesson of submission to God"s will, of reverence for God"s righteousness. Only after the acquisition of this lesson, it may be, does that of the Divine mercy and compassion come within reach. When men have forgotten that the universe is ruled by a just, wise, almighty King, from whose authority none can escape, they must be brought to acknowledge this fact, that they may lay down the arms of rebellion, and may seek forgiveness and find reconciliation.

IV SUCH KNOWLEDGE SHOULD, AND OFTEN DOES, LEAD TO SINCERE AND ACCEPTABLE PIETY. Custom, tradition, superstition, are a poor and unstable foundation for true religion. Men must know God, must know his character, his mind, his wilt, in order that they may devoutly love him and acceptably serve him. Whilst there is undoubtedly a kind of knowledge, merely speculative, which is compatible with hatred of God and of his Law, there is, on the other hand, a knowledge which leads men to appreciate and adore the Divine attributes, and to seek participation in the Divine nature and in Divine favour. T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.