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God’s Judgments Justified

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.

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.