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14. Idolaters Condemned

¹ Some of the elders of Israel came to me and sat down in front of me. ² Then the word of the LORD came to me: ³ “Son of man, these men have set up idols in their hearts and put wicked stumbling blocks before their faces. Should I let them inquire of me at all? ⁴ Therefore speak to them and tell them, ‘This is what the Sovereign LORD says: When any of the Israelites set up idols in their hearts and put a wicked stumbling block before their faces and then go to a prophet, I the LORD will answer them myself in keeping with their great idolatry. ⁵ I will do this to recapture the hearts of the people of Israel, who have all deserted me for their idols.’

⁶ “Therefore say to the people of Israel, ‘This is what the Sovereign LORD says: Repent! Turn from your idols and renounce all your detestable practices!

⁷ “‘When any of the Israelites or any foreigner residing in Israel separate themselves from me and set up idols in their hearts and put a wicked stumbling block before their faces and then go to a prophet to inquire of me, I the LORD will answer them myself. ⁸ I will set my face against them and make them an example and a byword. I will remove them from my people. Then you will know that I am the LORD.

⁹ “‘And if the prophet is enticed to utter a prophecy, I the LORD have enticed that prophet, and I will stretch out my hand against him and destroy him from among my people Israel. ¹⁰ They will bear their guilt—the prophet will be as guilty as the one who consults him. ¹¹ Then the people of Israel will no longer stray from me, nor will they defile themselves anymore with all their sins. They will be my people, and I will be their God, declares the Sovereign LORD.’”

Jerusalem’s Judgment Inescapable

¹² The word of the LORD came to me: ¹³ “Son of man, if a country sins against me by being unfaithful and I stretch out my hand against it to cut off its food supply and send famine upon it and kill its people and their animals, ¹⁴ even if these three men—Noah, Daniel Or Danel, a man of renown in ancient literature; also in verse 20 and Job—were in it, they could save only themselves by their righteousness, declares the Sovereign LORD.

¹⁵ “Or if I send wild beasts through that country and they leave it childless and it becomes desolate so that no one can pass through it because of the beasts, ¹⁶ as surely as I live, declares the Sovereign LORD, even if these three men were in it, they could not save their own sons or daughters. They alone would be saved, but the land would be desolate.

¹⁷ “Or if I bring a sword against that country and say, ‘Let the sword pass throughout the land,’ and I kill its people and their animals, ¹⁸ as surely as I live, declares the Sovereign LORD, even if these three men were in it, they could not save their own sons or daughters. They alone would be saved.

¹⁹ “Or if I send a plague into that land and pour out my wrath on it through bloodshed, killing its people and their animals, ²⁰ as surely as I live, declares the Sovereign LORD, even if Noah, Daniel and Job were in it, they could save neither son nor daughter. They would save only themselves by their righteousness.

²¹ “For this is what the Sovereign LORD says: How much worse will it be when I send against Jerusalem my four dreadful judgments—sword and famine and wild beasts and plague—to kill its men and their animals! ²² Yet there will be some survivors—sons and daughters who will be brought out of it. They will come to you, and when you see their conduct and their actions, you will be consoled regarding the disaster I have brought on Jerusalem—every disaster I have brought on it. ²³ You will be consoled when you see their conduct and their actions, for you will know that I have done nothing in it without cause, declares the Sovereign LORD.”

He now adds, there shall be a remnant in that escape. They explain this verse parenthetically, as if God by way of correction engaged to act more mercifully towards that city, than if he struck any land with only one scourge. They explain it thus: although these four scourges should meet together, yet I will mitigate the rigor of my vengeance, since some shall go out safely, and reach even to you. Almost all agree in this sense; but when I weigh the Prophet’s intention more accurately, I cannot subscribe to it: because God seems to me to confirm what he had said before, that he would be a just avenger of wickedness while he treats the Jews so harshly. To discover the most suitable sense, we must consider the condition of the exiles: it was surely worse than if they had been destroyed by a single death for they were dying daily; and at length, when cast out of the sacred land, they were like the dead. Hence that exile was more sorrowful than death, since it was better to be buried in the holy land than among the profane. Since, then, they had been mixed with dog’s, it was no life to them to protract a wretched existence amidst constant languor; and if the hope of restoration had been taken away, concerning which we are not now treating, and to which not a single syllable applies, exile was by itself like death. Since, then, the Prophet here says, that some should be left, to escape, he does not mean that they should be safe: hence this is not a mitigation of their punishment. For as we saw before, and especially in Jeremiah, those who died quickly were less to be deplored. (Jeremiah 22:10.) Finally, when the Prophet here says that some should come to Babylon, he does not promise them pardon, as if God was propitious to them, or noticed them favorably; no such thing: for he speaks of the reprobate, and of those who bore on their forehead the manifest sign of their impiety, and show by their whole life that they are abandoned, and most worthy of final destruction.

For he says, a departure of those who go forth shall come: sons as well as daughters shall come to you, says he, and you shall see their ways and their work: that is, you shall see that the men are so wicked, that their ungodliness shall compel you to confess the city to be worthy of perishing, and the people deserving destruction. For the word consoling, which the Prophet uses immediately afterwards, refers here to the acknowledgment of their wickedness appeasing the minds of those who formerly roared and murmured against God. Neither does he mean that consolation which, according to the common proverb, has many friends; but only the calm acknowledgment of God’s just vengeance, in which the ten tribes acquiesced. For before they saw the state in which the inhabitants of Jerusalem were, they thought that God was too severe, and hence their outcry and complaint against God. The Prophet, therefore, now says, that the sight of your wickedness will bring you consolation; for you shall see that it could not be otherwise, and that you deserved such punishment: hence, when you have acknowledged your abandoned wickedness, you will regard my justice with peaceful and tranquil minds; and you will so finish and cease your complaints which now agitate your minds in different directions. The rest, to-morrow.