Click a verse to see commentary
|
Select a resource above
|
A Lament for Israel’s Sin5 Hear this word that I take up over you in lamentation, O house of Israel: 2 Fallen, no more to rise, is maiden Israel; forsaken on her land, with no one to raise her up.
3 For thus says the Lord G od: The city that marched out a thousand shall have a hundred left, and that which marched out a hundred shall have ten left.
4 For thus says the L ord to the house of Israel: Seek me and live; 5 but do not seek Bethel, and do not enter into Gilgal or cross over to Beer-sheba; for Gilgal shall surely go into exile, and Bethel shall come to nothing.
6 Seek the L ord and live, or he will break out against the house of Joseph like fire, and it will devour Bethel, with no one to quench it. 7 Ah, you that turn justice to wormwood, and bring righteousness to the ground!
8 The one who made the Pleiades and Orion, and turns deep darkness into the morning, and darkens the day into night, who calls for the waters of the sea, and pours them out on the surface of the earth, the L ord is his name, 9 who makes destruction flash out against the strong, so that destruction comes upon the fortress.
10 They hate the one who reproves in the gate, and they abhor the one who speaks the truth. 11 Therefore because you trample on the poor and take from them levies of grain, you have built houses of hewn stone, but you shall not live in them; you have planted pleasant vineyards, but you shall not drink their wine. 12 For I know how many are your transgressions, and how great are your sins— you who afflict the righteous, who take a bribe, and push aside the needy in the gate. 13 Therefore the prudent will keep silent in such a time; for it is an evil time.
14 Seek good and not evil, that you may live; and so the L ord, the God of hosts, will be with you, just as you have said. 15 Hate evil and love good, and establish justice in the gate; it may be that the L ord, the God of hosts, will be gracious to the remnant of Joseph.
16 Therefore thus says the L ord, the God of hosts, the Lord: In all the squares there shall be wailing; and in all the streets they shall say, “Alas! alas!” They shall call the farmers to mourning, and those skilled in lamentation, to wailing; 17 in all the vineyards there shall be wailing, for I will pass through the midst of you, says the L ord.
The Day of the L ord a Dark Day18 Alas for you who desire the day of the L ord! Why do you want the day of the L ord? It is darkness, not light; 19 as if someone fled from a lion, and was met by a bear; or went into the house and rested a hand against the wall, and was bitten by a snake. 20 Is not the day of the L ord darkness, not light, and gloom with no brightness in it?
21 I hate, I despise your festivals, and I take no delight in your solemn assemblies. 22 Even though you offer me your burnt offerings and grain offerings, I will not accept them; and the offerings of well-being of your fatted animals I will not look upon. 23 Take away from me the noise of your songs; I will not listen to the melody of your harps. 24 But let justice roll down like waters, and righteousness like an ever-flowing stream.
25 Did you bring to me sacrifices and offerings the forty years in the wilderness, O house of Israel? 26You shall take up Sakkuth your king, and Kaiwan your star-god, your images, which you made for yourselves; 27therefore I will take you into exile beyond Damascus, says the L ord, whose name is the God of hosts.
New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by
permission. All rights reserved.
|
The Prophet shows in this place, that he not only reproved hypocrisy in the Israelites in obtruding on God only external display of ceremonies without any true religion in the heart; but that he also condemned them for having departed from the rule of the law. He also shows that this was not a new disease among the people of Israel; for immediately at the beginning their fathers mixed such a leaven as vitiated the worship of God. He therefore proves that the Israelites had ever been given to superstitions, and could not by any means be retained in the true and pure worship of God. Have ye then caused sacrifices, victims, or an oblation to come before me in the desert for forty years? He addresses them as though they had perverted God’s worship in the desert, and yet they were born many ages after; what does he mean? Even this, — the Prophet includes the whole body of the people from their first beginning, as though he said, “It is right to inclose you in the same bundle with your fathers; for you are the same with your fathers in your ways and dispositions.” We hence see that the Israelites were regarded guilty, not only because they vitiated God’s worship in one age by their superstitions, but also from the beginning. And he asks whether they offered victims to him: it is certain that such was their intention; for they at no time dared to deny God, by whom they had been not long before delivered; and we know that though they made for themselves many things condemned by the law, they ever adhered to this principle, “The God, who hath redeemed us, is to be worshipped by us:” yea, they always proudly boasted of their father Abraham. They had never then willingly alienated themselves from God, who had chosen Abraham their father and themselves to be his people: and indeed the Prophet shortly before had said, ‘Take away from me,’ etc.; and then, ‘when ye offer to me sacrifices and a gift of flour, I will not count them acceptable.’ There seems to be an inconsistency in this — that God should deny that victims been offered to him — and yet say that they were offered to him by the people of Israel, when, as we have stated, they had presumptuously built a profane and spurious altar. The solution is easy, and it is even this, — that the people had ever offered sacrifices to God, if we regard what they pretended to do: for good intention, as it is commonly called, so blinds the superstitious, that with great presumption they trifle with God. Hence with respect to them we may say that they sacrificed to God; but as to God, he denies that what was not purely offered was offered to him. We now then see why God says now that sacrifices were not offered to him in the wilderness: he says so, because the people blended with his worship the leaven of idolatry: and God abhorred this depravation. This is the meaning. But another objection may be again proposed. This defection did not prevail long, and the whole people did not give their consent to idolatry; and still more, we know what the impostor Balaam said, that Jacob had no idol; and speaking in the twentieth chapter of Numbers,
3838
Calvin is perhaps referring to Numbers 23:21, wherein the Douay version is: —
“We know what we worship,” (John 4:22;) and yet not one in a hundred among the Jews cherished the hope of eternal life in his heart. They were all Epicureans or profane; nay, the Sadducees prevailed openly among them: the whole of religion was fallen, or was at least so decayed, that there was no holiness and no integrity among them; and yet Christ says, “We know what we worship;” and this was true with regard to the law. Now then we see that the Prophets speak in various ways of Israel: when they regard the people, they say, that they were perfidious, that they were apostates, who had immediately from the beginning departed from the true and legitimate worship of God: but when they commend the grace of God, they say, that the true worship of God shone among them, that though the whole multitude had become perverted, yet the Lord approved of what he had commanded. So it is with Baptism; it is a sacred and immutable testimony of the grace of God, though it were administered by the devil, though all who may partake of it were ungodly and polluted as to their own persons. Baptism ever retains its own character, and is never contaminated by the vices of men. The same must be said of sacrifices. I shall now return to the words of the Prophet:
3939
No commentator has given us a satisfactory rendering of these two verses. Perhaps that of Calvin, as a whole, comes nearest to the original. The question, Have ye, etc., is considered by many as not implying a negation but a concession, as though it had been said, “I grant this; ye did offer,” etc.; and then, what is said in verse 26 was what they did besides. It was this mixture of two worships, the worship of God and the worship of
idols, that is here brought against the Israelites. I venture to present the following translation: —
|