John Calvin Commentary Ezekiel 6:14

"And I will stretch out my hand upon them, and make the land desolate and waste, from the wilderness toward Diblah, throughout all their habitations: and they shall know that I am Jehovah." — Ezekiel 6:14 (ASV)

Ezekiel pursues the same thought, but it is necessary to speak at greater length in confirming his prophecy, because it was somewhat difficult to believe, especially among men so secure, and who had been hardened against God through long habit. This is the reason, then, why he uses so many words about a thing which in itself was not at all obscure.

Now he speaks about the extension of God’s hand, which is a scriptural expression that is familiar enough; for it is said that God extends his hand when he displays clear examples of his wrath. But the phrase is taken from human behavior: when people wish to accomplish anything great, they extend their arm.

We know that God accomplishes all things by his nod alone, but because through our sluggishness we do not comprehend his judgment, Scripture, out of compassion for our dullness, depicts his hand as extended. But he says, that he will place the land in devastation and stupor. The two words, שממה, shemmeh, and שמה, shemeh, are different, though derived from the same root.

שמה, shemeh, signifies to destroy and lay waste, and also to wonder at. Therefore, the explanation of some is quite acceptable—I will place the land for a desolation and an astonishment.

But because the comparison of a desert follows immediately, I willingly subscribe to the opinion of those who translate it as desolation or solitude, and vacancy or waste. For although these two words are synonymous, as some say, the Prophet properly adds vacancy or solitude to waste. He does this not to instill the same idea by excessive repetition for explanation's sake, but only to confirm what he knew would otherwise not be heeded by the Israelites.

Some translate it as from the desert even to Diblathah; and there are some who think Riblatha should be read instead of Diblathah—and it may happen that an error has crept in because of the similarity of the letters ד and ר. But I do not think any change is necessary; and besides, I reject as absurd the explanation from the desert even to Diblathah or Riblathah.

But מ is rather a mark of comparison: the land of Israel shall be reduced to desolation more than the desert of Diblathah.

For how could the Prophet have said—from the desert even to Diblathah? The threat is against the land of Israel, but Diblathah was in Syria beyond their land, as they think it was Antioch. Therefore, the true sense, according to the Prophet’s intention, could not be elicited from this.

But it is most fitting that the desert should be placed before the eyes of the Israelites, because it was not far from their country. Syria was between them and the desert, but since there was frequent travel and communication, that desert was well enough known to them.

They had already passed through the desert when they went into exile, and the difference in the appearance of the country would more readily awaken their senses. For the whole of Syria is fertile, and Antioch has an excellent location, as geographers relate.

Since, therefore, the Israelites had traversed a pleasant land, one filled with all opulence, when they came to a vast and sorrowful desert, that sight, as I have said, would stir them up all the more. This, therefore, seems to me the reason why the Prophet says that the desert Diblathah was not as waste, solitary, dry, or squalid as the land of Israel would become.

He says, in all their habitations, so that they may know that there would be no corner free from the devastation he predicts. For it often happens that a land is only partially seized and spoiled, but here the Prophet includes all habitations. And they shall know, he says, that I am Jehovah: that is, they will know that I have spoken through my Prophets.

But God announces this with displeasure, because the Prophet’s authority should have been sacred and established among the people. For his calling was so clearly marked that they could not argue against him without opposing God. Therefore, Ezekiel is omitted here, and God comes forward, as if he had spoken himself.

They shall know, therefore, he says, both my faithfulness and power. Besides, this knowledge also extends to the reprobate who do not profit from God’s chastisements. Although experience, therefore, compels them to acknowledge God as a judge, they still remain obstinate, as we will see again and again.