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Lecture Twenty fifth.

We began yesterday to explain God’s answer, when he restrains the Prophet’s feelings: for he complained of the destruction of the whole nation. There was a specious reason for it, because he thought that in this way God’s covenant was made vain. But God simply answers, that he does not exceed propriety in punishment. The question is not answered in this way: for the Prophet might still doubt how God’s covenant remained firm and yet the people was cut off. But God does not in every way untie all the knots by which we are entangled: hence he leaves us in suspense, but while he does this, he wishes to prove our modesty, for if he satisfied us altogether, there would be no proof of our obedience. But when he commands us to acquiesce in his judgment, if we do not pass beyond it, then we bear ourselves towards him as modestly as becomes us. Thus, therefore, he now answers half the question of his Prophet when he pronounces, that the sin of Jerusalem and Judah is grievous But he says, beyond measure, that the Prophet may understand that the city, together with the nation, was to be utterly destroyed, since there was no end to its wickedness. When he says, the land was filled with bloods, and the city with perverse judgments: bloods we may take for slaughters, or, generally, for all kinds of sin; for the Scripture sometimes calls atrocious crimes which deserve death, bloods, but it sometimes calls unjust slaughters so. But because God embraces all the sins of the people, I readily interpret bloods as crimes, by which those who had so often provoked his anger, brought destruction upon themselves.

It follows, because they said, Jehovah has deserted the land, Jehovah sees nothing We had a similar sentence a little before, (Ezekiel 8:12,) and I then hinted that it was taken too coldly by interpreters, because they think that the Jews were Epicureans, who thought that God enjoyed his own ease, and did not regard human affairs. They think, therefore, that the Jews were so inebriated by a brutish contempt of God, as to think they could do as they pleased with impunity, since God was afar off: as at this time profane men allow themselves so much license, because they do not set God before their eyes, as the Scripture often says. But we said that the Prophet intended something else. For when the Jews had been often chastised, they were hardened in their sins, and when they ought to acknowledge that those punishments were justly inflicted upon them, they imagined that all things happened to them by chance; just as unbelievers reckon all events as fortuitous. Such then was the sloth of the people. God was visiting them, as he often says, that he would be known among them as a judge: when they felt God’s hand present with them, they said he was far off, because he did not succor them in their miseries, nor offer himself as a shield against their enemies. For their fathers had experienced the helping hand of God in all their dangers. Since, then, God had cast away all regard for them, and showed himself rather their enemy than the defender of their safety, they said that he was afar off. And as we saw, he had stirred up the Chaldeans, and was then proving the faithfulness of all his prophecies when he was executing what he had denounced by his servants. Now, therefore, we see in what sense they said, that God had deserted the land, because, in truth, he was not granting it any taste of his favor. But they experienced his power in another manner when he executed his punishment upon them. Why then did they not think him a just avenger when he thus chastised them? But they laid hold of one thing, that they were not so regarded by God as to be rescued from their enemies. This passage then is worthy of notice. For when God not only invites wretched men to himself, but also draws them to receive the punishment due to their sins, they are often rendered more obstinate, and fancy that God’ is afar off. Hence, therefore, it happens that they are seized with madness, and hesitate not to provoke him more boldly. This perverseness is now described when Ezekiel represents the Jews as saying, that God had deserted the land For they are unable to see in it anything more than this; for when profane men once take up the principle that they are deserted by God, they think at the same time that whatever they do escapes his notice. But this was the extreme of impiety: hence God shows, that he could no longer spare men so abandoned. And he confirms this also in the next verse when he says —

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