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Israel’s Futile Idolatry

57

The righteous perish,

and no one takes it to heart;

the devout are taken away,

while no one understands.

For the righteous are taken away from calamity,

2

and they enter into peace;

those who walk uprightly

will rest on their couches.

3

But as for you, come here,

you children of a sorceress,

you offspring of an adulterer and a whore.

4

Whom are you mocking?

Against whom do you open your mouth wide

and stick out your tongue?

Are you not children of transgression,

the offspring of deceit—

5

you that burn with lust among the oaks,

under every green tree;

you that slaughter your children in the valleys,

under the clefts of the rocks?

6

Among the smooth stones of the valley is your portion;

they, they, are your lot;

to them you have poured out a drink offering,

you have brought a grain offering.

Shall I be appeased for these things?

7

Upon a high and lofty mountain

you have set your bed,

and there you went up to offer sacrifice.

8

Behind the door and the doorpost

you have set up your symbol;

for, in deserting me, you have uncovered your bed,

you have gone up to it,

you have made it wide;

and you have made a bargain for yourself with them,

you have loved their bed,

you have gazed on their nakedness.

9

You journeyed to Molech with oil,

and multiplied your perfumes;

you sent your envoys far away,

and sent down even to Sheol.

10

You grew weary from your many wanderings,

but you did not say, “It is useless.”

You found your desire rekindled,

and so you did not weaken.

 

11

Whom did you dread and fear

so that you lied,

and did not remember me

or give me a thought?

Have I not kept silent and closed my eyes,

and so you do not fear me?

12

I will concede your righteousness and your works,

but they will not help you.

13

When you cry out, let your collection of idols deliver you!

The wind will carry them off,

a breath will take them away.

But whoever takes refuge in me shall possess the land

and inherit my holy mountain.

 

A Promise of Help and Healing

14

It shall be said,

“Build up, build up, prepare the way,

remove every obstruction from my people’s way.”

15

For thus says the high and lofty one

who inhabits eternity, whose name is Holy:

I dwell in the high and holy place,

and also with those who are contrite and humble in spirit,

to revive the spirit of the humble,

and to revive the heart of the contrite.

16

For I will not continually accuse,

nor will I always be angry;

for then the spirits would grow faint before me,

even the souls that I have made.

17

Because of their wicked covetousness I was angry;

I struck them, I hid and was angry;

but they kept turning back to their own ways.

18

I have seen their ways, but I will heal them;

I will lead them and repay them with comfort,

creating for their mourners the fruit of the lips.

19

Peace, peace, to the far and the near, says the L ord;

and I will heal them.

20

But the wicked are like the tossing sea

that cannot keep still;

its waters toss up mire and mud.

21

There is no peace, says my God, for the wicked.

 


16. Because not for ever will I strive. He continues the same doctrine; for it was difficult to persuade them of this, seeing that during that painful captivity they perceived that God was their enemy, and could scarcely obtain any taste of the grace of God, by which their hearts might be encouraged or relieved. The Prophet therefore meets this doubt, and shows that the punishments which they shall endure will be for a short time, and that God will not always be angry with them; that God has indeed very good reason to be angry, but yet that he will relinquish his right, and will make abatement of that which he might have demanded. Thus he connects the wrath of God with that moderation by which he soothes believers, that they may not be discouraged; for, although he draws an argument from the nature of God, yet this promise is especially directed to the Church.

This sentence, therefore, ought always to be remembered by us amidst our sorest afflictions, lest we should think that God is our enemy, or that he will always contend with us. When he says that God is angry, he speaks as if he made an admission, and in accordance with the feelings of our flesh; for we cannot form any other conception of God during our afflictions, than that he is angry with us. It is even profitable to be moved by this feeling, that it may instruct us to repentance; and therefore this form of expression must be viewed as referring exclusively to our capacity, and not to God.

For the spirit shall be clothed, (or, shall be concealed, or, shall fail.) He assigns the reason why he will not always strive. There are various interpretations of this passage. Among others this appears to me to be the more appropriate; that “the spirit is clothed” with the body, as with a garment. Hence also the body is called the tabernacle, and, as it were, the habitation of the spirit. If we adopt this signification of the word, there will be two modes of interpreting this clause. Some explain it as referring to the last resurrection: “the spirit shall be clothed;“ that is, after having gone out of the body, will again return to it as to its habitation. Thus there will be an argument from the greater to the less: “I will raise up dead bodies; why then shall I not restore you, though half­dead, to a better life?” Another meaning, which is also adopted by some, will be simpler and better; for the interpretation of the clause, as referring to the last resurrection, is too remote from the context. “I surrounded the spirit with a body;” as if he had said, “I created men, and therefore will take care of them.”

But for my own part, I think that the Prophet rises higher; for he shows that the Lord deals so gently and kindly with us, because he perceives how weak and feeble we are; as is also pointed out in other passages of Scripture, such as Psalm 103:13, 14. “Like as a father pitieth his children, so the Lord pitieth them that fear him. He knoweth our condition, remembering that we are dust. The age of man is like grass, and flourisheth as a flower in the field.” The same thing is said in Psalm 78:38, 39. “Yet being inclined to mercy, he was gracious to their iniquity, and did not destroy them, and often recalled his anger, and did not stir up all his indignation, remembering that they were flesh, and a wind that passeth away and returneth not again.” Here the Prophet appears to me to mean the same thing; as if the Lord had said, “I am unwilling to try my strength with breath or wind, which would be as if with grass or a leaf, that shall suddenly vanish away when they have felt the heat of the sun.” יעטוף (yagnatoph) is explained by some to mean “Shall fail;“ which agrees very well with this passage; for our spirit shall fail, when the Lord puts forth his power against us. Leaving the signification of the words as somewhat doubtful, we sufficiently understand the Prophet’s design. He shows that God deals gently with us, and acts with little severity in correcting our sins, because he takes into account our weakness, and wishes to support and relieve it.


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