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God’s Judgments Justified14 Certain elders of Israel came to me and sat down before me. 2And the word of the L ord came to me: 3Mortal, these men have taken their idols into their hearts, and placed their iniquity as a stumbling block before them; shall I let myself be consulted by them? 4Therefore speak to them, and say to them, Thus says the Lord G od: Any of those of the house of Israel who take their idols into their hearts and place their iniquity as a stumbling block before them, and yet come to the prophet—I the L ord will answer those who come with the multitude of their idols, 5in order that I may take hold of the hearts of the house of Israel, all of whom are estranged from me through their idols. 6 Therefore say to the house of Israel, Thus says the Lord G od: Repent and turn away from your idols; and turn away your faces from all your abominations. 7For any of those of the house of Israel, or of the aliens who reside in Israel, who separate themselves from me, taking their idols into their hearts and placing their iniquity as a stumbling block before them, and yet come to a prophet to inquire of me by him, I the L ord will answer them myself. 8I will set my face against them; I will make them a sign and a byword and cut them off from the midst of my people; and you shall know that I am the L ord. 9 If a prophet is deceived and speaks a word, I, the L ord, have deceived that prophet, and I will stretch out my hand against him, and will destroy him from the midst of my people Israel. 10And they shall bear their punishment—the punishment of the inquirer and the punishment of the prophet shall be the same— 11so that the house of Israel may no longer go astray from me, nor defile themselves any more with all their transgressions. Then they shall be my people, and I will be their God, says the Lord G od. 12 The word of the L ord came to me: 13Mortal, when a land sins against me by acting faithlessly, and I stretch out my hand against it, and break its staff of bread and send famine upon it, and cut off from it human beings and animals, 14even if Noah, Daniel, and Job, these three, were in it, they would save only their own lives by their righteousness, says the Lord G od. 15If I send wild animals through the land to ravage it, so that it is made desolate, and no one may pass through because of the animals; 16even if these three men were in it, as I live, says the Lord G od, they would save neither sons nor daughters; they alone would be saved, but the land would be desolate. 17Or if I bring a sword upon that land and say, “Let a sword pass through the land,” and I cut off human beings and animals from it; 18though these three men were in it, as I live, says the Lord G od, they would save neither sons nor daughters, but they alone would be saved. 19Or if I send a pestilence into that land, and pour out my wrath upon it with blood, to cut off humans and animals from it; 20even if Noah, Daniel, and Job were in it, as I live, says the Lord G od, they would save neither son nor daughter; they would save only their own lives by their righteousness. 21 For thus says the Lord G od: How much more when I send upon Jerusalem my four deadly acts of judgment, sword, famine, wild animals, and pestilence, to cut off humans and animals from it! 22Yet, survivors shall be left in it, sons and daughters who will be brought out; they will come out to you. When you see their ways and their deeds, you will be consoled for the evil that I have brought upon Jerusalem, for all that I have brought upon it. 23They shall console you, when you see their ways and their deeds; and you shall know that it was not without cause that I did all that I have done in it, says the Lord G od. 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.
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Here God adds, that the execution of his wrath would be ready when the prophet had denounced it. For profane men always fabricate for themselves empty treaties, and when God threatens they say that it is only thunder without lightning. Since the prophetic threats moved the reprobate either nothing or but little, so God now shows that he would not only answer what they did not wish to hear, but they should perceive by its effect how truly he had spoken. And this ought to be understood from the last sentence; for when God answers by himself, he neither is nor strikes the air with threatening words, but denounces what he determined to fulfill and accomplish in his own time. For God never answers in himself without joining the effect with the prophecy. But hypocrites are too stupid to acknowledge this, unless a clearer explanation was afforded. This then is the reason why the Prophet brings a message respecting the effect. He says, I will put my face upon that man: when God speaks openly against us, this is sufficient for our destruction; but he wished to express more in this case, namely, that prophets were the heralds of his wrath, and that hypocrites should be admonished about the penalties which await them, and even now hang over them, since his hand is stretched out against them. He is said to place his face against another who rises against him, or descends to a contest and engages hand to hand. So also God pronounces that he would be an adversary to all the reprobate who thus endeavored to elude him. He says, I will place him for a sign and a proverb. He marks the heaviness of the punishment by these words: for God sometimes chastises the faults of men, but after a common and accustomed manner. But when punishment excites the wonder of all and is like a portent, then God puts forth the sign of his wrath in no common fashion, as they say. The Prophet then means this, and hence at the same time admonishes us how detestable a crime it is to decline from the pure worship of God. For God chastises thefts and lewdness, drunkenness, deceits, and rapines: but not always so rigorously that the punishment is remarkable, and turns the minds of all towards itself. Hence from the greatness of the punishment the atrocity of the crime is made known. He now adds, for proverbs. This phrase is taken from the law, as the prophets who are the interpreters of Moses make use of words from it. (Deuteronomy 28:37.) When any remarkable slaughter occurs it is said to be for a proverb, as all persons usually boast when speaking of any slaughter, that none is equal to it or more horrible. But, משל, meshel, is also used for a disgrace: as if he had said, it should not only be material for remark among the whole people, but their name should be subject to reproach and contempt. At length he adds, I will cut him off from my people. This is most severe of all, for even the hope of pity is taken away. A person may be a wonder for a time: then his calamity may be the subject of vulgar taunts and proverbs: and yet God is still exorable, and may not cut him off from his people. But when any one is cut off from God’s people, his safety is already beyond hope. It is not in vain that this sentence is so often repeated, you shall know that I am Jehovah, says he, since we even formerly saw hypocrites always put a veil before them, since they think they have only to do with the prophets, and thus they despise mortals with security. Hence God here inscribes his name on his word, that they may know that he has spoken, and may experience the effect of his words by his hand. It follows — |