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16. Day of Disaster

¹ Then the word of the LORD came to me: ² “You must not marry and have sons or daughters in this place.” ³ For this is what the LORD says about the sons and daughters born in this land and about the women who are their mothers and the men who are their fathers: ⁴ “They will die of deadly diseases. They will not be mourned or buried but will be like dung lying on the ground. They will perish by sword and famine, and their dead bodies will become food for the birds and the wild animals.”

⁵ For this is what the LORD says: “Do not enter a house where there is a funeral meal; do not go to mourn or show sympathy, because I have withdrawn my blessing, my love and my pity from this people,” declares the LORD. ⁶ “Both high and low will die in this land. They will not be buried or mourned, and no one will cut themselves or shave their head for the dead. ⁷ No one will offer food to comfort those who mourn for the dead—not even for a father or a mother—nor will anyone give them a drink to console them.

⁸ “And do not enter a house where there is feasting and sit down to eat and drink. ⁹ For this is what the LORD Almighty, the God of Israel, says: Before your eyes and in your days I will bring an end to the sounds of joy and gladness and to the voices of bride and bridegroom in this place.

¹⁰ “When you tell these people all this and they ask you, ‘Why has the LORD decreed such a great disaster against us? What wrong have we done? What sin have we committed against the LORD our God?’ ¹¹ then say to them, ‘It is because your ancestors forsook me,’ declares the LORD, ‘and followed other gods and served and worshiped them. They forsook me and did not keep my law. ¹² But you have behaved more wickedly than your ancestors. See how all of you are following the stubbornness of your evil hearts instead of obeying me. ¹³ So I will throw you out of this land into a land neither you nor your ancestors have known, and there you will serve other gods day and night, for I will show you no favor.’

¹⁴ “However, the days are coming,” declares the LORD, “when it will no longer be said, ‘As surely as the LORD lives, who brought the Israelites up out of Egypt,’ ¹⁵ but it will be said, ‘As surely as the LORD lives, who brought the Israelites up out of the land of the north and out of all the countries where he had banished them.’ For I will restore them to the land I gave their ancestors.

¹⁶ “But now I will send for many fishermen,” declares the LORD, “and they will catch them. After that I will send for many hunters, and they will hunt them down on every mountain and hill and from the crevices of the rocks. ¹⁷ My eyes are on all their ways; they are not hidden from me, nor is their sin concealed from my eyes. ¹⁸ I will repay them double for their wickedness and their sin, because they have defiled my land with the lifeless forms of their vile images and have filled my inheritance with their detestable idols.”

    ¹⁹ LORD, my strength and my fortress,
   my refuge in time of distress,
to you the nations will come
   from the ends of the earth and say,
“Our ancestors possessed nothing but false gods,
   worthless idols that did them no good.
²⁰ Do people make their own gods?
   Yes, but they are not gods!”

    ²¹ “Therefore I will teach them—
   this time I will teach them
   my power and might.
Then they will know
   that my name is the LORD.

He pursues the same subject: he says that all would die indiscriminately, the common people as well as the chief men, that none would be exempt from destruction; for God would make a great slaughter, both of the lower orders and also of the higher, who excelled in wealth, in honor, and dignity; Die shall the great and the small. It often happens in changes that the great are punished; and sometimes the case is that the common people perish, while the nobles are spared: but God declares, that such would be the destruction, that their enemies would make no difference between the common people and the higher ranks, and that if they escaped the hands of their enemies, the pestilence or the famine would prove their ruin.

He adds, They shall not bury them, nor beat their breast for them; and then, they shall not eat themselves, nor make themselves bald for them ¹⁶⁰¹⁶⁰     The first clause of the verse, as well as the last of the preceding, is omitted in the Septuagint, but retained in the Vulgate, Syriac, and the Targum. The verbs in the next clause ought to be rendered as transitives, —
   They shall not bury them nor lament for them.
   Then the two concluding verbs are to he rendered as impersonals, —
   And there shall be no cutting nor making bald for them.
   The Welsh is a literal version of the Hebrew, —
   Ac nid ymdorrir ac nid ymfoelir drostynt.
   Nothing can be much more literal. The first verb is in Hithpael, and so the Welsh is; for like Hebrew it has a reciprocal form for its verbs. The last verb is also in Welsh in this form; but it needs not be so, for it might be, ac ni foelir — Ed. This is not mentioned by the Prophet to commend what the people did; nor did he consider that in this respect they observed the command of the law; for God had forbidden them to imitate the corrupt customs of the heathens. (Leviticus 21:1) We have already said, that the orientals were much given to external ceremonies, so that there was no moderation in their lamentations: therefore God intended to correct this excess. But the Prophet here has no respect to the command, that the Jews were to moderate their grief, — what then? He meant to shew, as I have already reminded you, that the slaughters would be so great, that they — would cause hardness and insensibility, being so immense as to stun the feelings of men. When any one dies, friends and neighbors meet, and shew respect to his memory; but when pestilence prevails, or when all perish by famine, the greater part become hardened and unmindful of themselves and others, and the offices of humanity are no longer observed. God then shews, that such would be the devastation of the land, that the Jews, as though callous and hardened, would no longer lament for one another. In short, he shews, that together with these dreadful slaughters, such insensibility and hardness would prevail among the Jews, that no husband would think of his wife, and no father of his children; but that all of them would be so astonied by their own evils as to become like the wild beasts.

He says further, They shall not cut themselves nor pull off their hairs, as they had used to do. These things are mentioned, as they were commonly done; it cannot be hence concluded, that they were approved by God; for God’s design was not to pronounce a judgment on their lamentation, on the tearing off of the hair, or on their incisions. It is indeed certain that these practices proceeded from the impetuous feelings of men, and were tokens of impatience; but as I have said, God does not speak here of what was lawful, but of what men were wont to do.

As to that part, where he says, that he had taken away his kindness and his mercies, he does not mean that he had changed his nature, but his object was to cut off occasion from all who might complain; for men, we know, whenever God’s hand presses hard on them, to make them to deplore rightly their miseries, are stifficiently ready to say, that God visits them with too much severity. He therefore shews that they were unworthy of kindness and mercies. At the same time he reminded them that there was no reason for hypocrites to entertain any hope, because Scripture so often commends the kindness of God and his mercy; for since they accumulated sins on sins, God could not do otherwise than come to an extremity with them.