Ezekiel 6 commentary

War desolates persons, places, and things esteemed most sacred. God ruins idolatries even by the hands of idolaters. It is just with God to make that a desolation, which we make an idol. The superstitions to which many trust for safety, often cause their ruin. And the day is at hand, when idols and idolatry will be as thoroughly destroyed from the professedly Christian church as they were from among the Jews.

A remnant of Israel should be left; at length they should remember the Lord, their obligations to him, and rebellion against him. True penitents see sin to be that abominable thing which the Lord hates. Those who truly loathe sin, loathe themselves because of sin. They give glory to God by their repentance. Whatever brings men to remember Him, and their sins against him, should be regarded as a blessing.

It is our duty to be affected, not only with our own sins and sufferings, but to look with compassion upon the miseries wicked people bring upon themselves. Sin is a desolating thing; therefore, stand in awe, and sin not. If we know the worth of souls, and the danger to which unbelievers are exposed, we shall deem every sinner who takes refuge in Jesus from the wrath to come, an abundant recompence for all contempt or opposition we may meet with.

The Prophet now turns himself to the kingdom of Israel, since he had formerly spoken concerning the Jews alone. He says that he was divinely sent to the mountains of Israel. The first question may arise about the time; for the kingdom of Israel had been cut off, and the ten tribes dragged into exile- and the kingdom had come to an end in Ezekiel’s time. The time, therefore, does not seem to accord with the denunciation of the Prophet as to what had happened many years previously. But nothing will appear out of place, if we say that it was partly prophecy and partly doctrine, so that the Israelites might understand why they were driven out of their country, and dispersed among the nations. I say that God’s plans were partly explained to the exiles, that they might know why God had driven them to distant lands: for this punishment would not have been useful had not God convinced them of its cause. But although the kingdom had fallen, it is probable that some of the people were remaining: for the Assyrian did not carry off so many thousand men, and his kingdom would have been burdened by such a multitude. Doubtless he collected the flower of the people, and permitted the commonalty to remain there: for he sent from his own kingdom inhabitants for the deserted soil. But the change was great and ruinous to the king himself, and vexatious to all alike. Although, therefore, the kingdom did not exist any longer — nay, even the name of Israel was almost extinct, because there was no mass of people, and they dwelt in their country like foreigners and guests, yet there was still some portion of them left. Now, we collect from the words of the Prophet that they were obstinate, because they were not induced by either the exile of their brethren, or their own calamity, to leave their own superstitions, and embrace the true and pure worship of God.

Since, therefore, this chastisement did not profit them, hence the Prophet is ordered to preach against them It is ascertained from the first chapter that Ezekiel received this command after the destruction of the kingdom of Israel, (Ezekiel 1:1, 2) for he said that he was divinely stirred up in the thirtieth year after the jubilee, and in the fifth year of the captivity of Jechoniah or Joachim. It is evident, therefore, that the Prophet spake against the land of Israel after the ten tribes had been dispersed. Hence we may elicit that there were still many people there, because it would have been difficult for the Assyrians to receive all the people, and those who remained alive in the country went on in their own abominations, so that it became necessary for some other judgment to be denounced against them, on which we are about to enter. Now, therefore, this principle is established, that the Prophet so treats the slaughter of the kingdom of Israel, that he predicts as about to come to pass what those left in the country by no means feared; for they were persuaded that. they were free from all dangers. But the Prophet shows that God’s wrath was not yet complete, but that their former calamities were only a prelude, and that heavier woes were at hand, because they had so hardened themselves against the power of God. The prophecy, too, has greater weight when the Prophet addressed the mountains than when his discourse was directed to men. So that Ezekiel is not ordered to exhort the Israelites to penitence, and to threaten them with the punishment which still remained, but he is ordered to turn his discourse to hills, and mountains, and valleys Thus God obliquely signifies, first, that the Israelites were deaf, and then unworthy of the trouble which Ezekiel would spend in teaching them. Thus the Prophet sent to Jeroboam did not design to address him, but turning to the altar —

“O altar, altar,” says he, “thus saith Jehovah, Behold a son shall be born to the family of David, by name Josiah, and he shall slay upon thee the priests of the high places, and shall burn upon thee the bones of the dead.” (1 Kings 13:2.)

The king was burning incense on the altar, the prophet does not regard him, but as I have just said, directs his discourse to the altar: that was far more vehement than if he had reproved the king sharply. For that was no common reproof, to pass by the king as if he had been only the shadow of a man, and to admonish the dead altar concerning a future event: so also in this place: Son of man, set thy face against the mountains of Israel, and prophesy against them The Prophet might object that the mountains had no ears, and hence that it was only child’s play. But he understood God’s intention, and so obeyed cheerfully, because he saw the people despised and rejected by God because they were deaf and incurable, and meanwhile he knew that his labor would not be lost although he addressed the mountains. For we know that the earth was created for the use of man, and hence God proposes to us examples of his wrath in brutes, trees, the atmosphere, and the heavens, that we may know that admonitions belonging to us are engraven there, although in every other way God turns away his eyes and his face. This, therefore, is a sign of his wrath, when God shows his judgments on all sides, and yet is silent towards us, because we gather from this that we are unworthy of any trouble for our improvement, and this was doubtless the Prophet’s conclusion.

Now a clearer expression follows in the third verse: Thou shalt say, ye mountains of Israel, hear the word of the Lord. Here an audience is required of the mountains which they could not give, but that has respect to mankind, as I have just said. God, therefore, requires the mountains to listen, so that men may understand that an inanimate thing may be endued with sense, if their stupidity is considered. For at length God enforced his judgments against the mountains of Israel. Although, therefore, they could not hear the Prophet speaking, yet they took up his instruction, because it was efficacious in them, and God at length in reality proved that he had not spoken in vain. The event, therefore, openly made the mountains in some way attentive. Neither could they escape the judgment which had been openly denounced. Now he adds, Thus saith Jehovah to the mountains and the hills Ezekiel now addresses not mountains only, as he had been commanded: hence he seems to exceed the prescribed command, for he had been sent to mountains and hills only, but now he says, hear ye mountains, hear ye hills, hear ye valleys. But we said yesterday that prophets sometimes speak briefly, and sometimes explain more fully what they had uttered but shortly. God, therefore, at the beginning spoke only of mountains, but he doubtless comprehended valleys, and the flowing down of rivers, because the Prophet only explains what he had said in one word: hence he speaks to mountains and hills, and then to the pouring down of waters or torrents Jerome translates it rocks, and the Hebrews call whatever is violent אפיק, aphik, hence when there is any violent course they use this word; and so we may understand in this place either rocks or flowing down of waters or torrents, no matter which. But since he afterwards adds valleys, this explanation is to me probable, that the Prophet indeed understands either torrents or the rushing down of waters. Here we must also remark, that those parts are marked out where the Israelites had erected perverse and adulterous worship: for we know that mountains were filled with superstitions, and so also valleys, though the reason was different: for when they erected their altars on the mountains they thought themselves near God, but when they descended into the valleys, their rites were thus performed in shade and obscurity, and thus they thought themselves in this way hidden as it were in a sanctuary. It is sufficiently known that they exercised their idolatries in the mountains as well as the valleys. This, therefore, is the reason why the Prophet here shows that the whole land of Israel was polluted with defilement. Behold, says he, I bring a sword against you. Hence we infer that when the Prophet addresses the mountains, yet he speaks for the sake of man. For the sword could not injure the mountains: for one stone would break a hundred, nay a thousand swords, and yet remain entire. God, therefore, had threatened the mountains with slaughter in vain, nay, when mention is made of the sword, we know that death is understood: for the cause is put for the effect. Hence God addresses men indirectly, but when he directs his discourse to the mountains he shows that men themselves are deaf, and therefore turns away his face from them, and addresses mute elements and inanimate things: and I will destroy, says he, your lofty things He now explains what I have taught before, that mountains, and hills, and valleys, and descending waters are named, because perverse and impure worship flourished there. For by “lofty things,” the Spirit doubtless intends whatever the Israelites had mixed of their own imaginations to corrupt the worship of God. They properly call altars lofty, because they were erected in high and conspicuous places. But the species is here put for the genus. Meanwhile, God signifies that he so abominates all fictitious worship that he cannot bear the sight of the places. The stones indeed of which the altars were built we know to be harmless: for places are not polluted by idolatry of their own will; for as far as the world was created by God it always retains its own nature, but as far as man is concerned, the places themselves were polluted, and the contagion renders them hateful to God. Hence this is put for the detestation of idolatry. He continues the same sentiment, and first denounces that altars should be laid waste. Now it follows —

Ezekiel 6:4

4. And your altars shall be desolate, and your images shall be broken: and I will cast down your slain men before your idols.

4. Et desolabuntur altaria vestra, et conterentur idola vestra, et cadere faciam Or, “I will lay prostrate ” — Calvin. occisos coram idolis vestris.

Hence it appears how greatly obedience pleases God, and how true it is that it is better than sacrifices. (1 Samuel 15:22; I Kings 12.) For it is certain that the Israelites extolled their own fictions exorbitantly, as if they were worshipping God correctly In the beginning, indeed, Jeroboam cunningly devised those new rites, that he might alienate the ten tribes from the family of David, and at length the error spread, so that they thought that God approved that impious worship. But we see that God abominates them. We should always hold this principle, that although men think that they obey God when they thrust in their own fictions, yet they produce no other effect than to provoke the wrath of God against them. This vengeance, therefore, had not been taken against altars, unless God had been greatly offended with the impious mixture. Your altars, therefore, shall come to ruin and destruction, and then your idols shall be destroyed. Here some understand the idols of the sun, as the noun is taken from heat, which is afterwards repeated: but this divination seems to be too contracted Hence I do not doubt that the idols are so called on account of the mad love with which the worshippers were seized: for throughout the Prophets they are said to be like adulterers, and our Prophet also uses the same language. Idols therefore may very properly derive their name from heat, because their superstitious worshippers inflame themselves with love, and like adulterers run after harlots, as we shall again see. He afterwards uses another word, when he says, I will lay prostrate your slain before your idols: for they call idols גלולים, gelolim, on account of their foulness, nay even filth. We see then in the first place that the fury with which the Israelites were inflamed is condemned by the Prophet, since they perverted the pure and lawful worship of God: then he reproves their enormity because they willingly remained in filth and defilement. But here also we are taught how mightily God is angry with all superstitions, when he not only cites mankind to his tribunal because they profane true piety, but is angry with external instruments — as stones and wood, and, as it were, involves these instruments of idolatry with their authors. It follows —

Ezekiel 6:5

5. And I will lay the dead carcases of the children of Israel before their idols; and I will scatter your bones round about your altars.

5. Et ponam cadavera filiorum Israel coram idolis vestris, et spargam coram idolis suis: “The relation is in the third person.” — Calvin. spargam ossa vestra “He returns again to the second person ” — Calvin. In circuitu altarium vestrorum

By these words the Prophet signifies that God’s wrath would be manifest, because he impresses certain marks by which it may be judged that the Israelites had provoked his anger; because they had departed from the pure and genuine order of the law. He says, therefore, I will place the carcases of the sons of Israel before their idols, when the carcases were so mingled with the idols, hence it appeared that God was greatly offended. For we know that it was detestable in all sacrifices that either human bones or carcases should be joined with the victims: so that the religion of the Israelites was openly condemned by this sign, so that unless they had been utterly blind, they would acknowledge all their worship to have been abominable. We understand, therefore, the design of God when he says, that he would cast the carcases of the sons of Israel before their idols: as if he had said, I will defile all your rites which seem to you sacred, and I will make them stink even before the unbelievers. But how? for the altar is polluted by contact with a carcase; but the carcases shall be cast there, that the contagion may spread to the altars. And I will sprinkle, says he, your bones around your altars Lastly, he signifies that he would profane those sacred rites which the Israelites had fabricated for themselves with their carcases: by which he understands that they would be doubly disgraced whilst they defiled by their pollutions what they had thought beautiful. The Prophets constantly proclaimed that these rites were folly and an abomination, but still those who were attached to those superstitions pleased themselves. When, therefore, God’s servants effected nothing by their sacred admonitions, at length a real and actual proof was added, when their altars were polluted, and that, too, with their own defilement. For in this God’s remarkable vengeance appeared, as I have formerly said.

Ezekiel 6:6

6. In all your dwellingplaces the cities shall be laid waste, and the high places shall be desolate; that your altars may be laid waste and made desolate, and your idols may be broken and cease, and your images may be cut down, and your works may be abolished.

6. In omnibus habitationibus vestris urbes desolabuntur: That is, “in every habitable region they will be deserted.” This word we have illustrated before — Calvin. et excelsa in vastitatem redigentur, ut vastentur et desolentur Or,” shall be destroyed and perish.” — Calvin. altaria vestra, et conterantur, et cessent Or, “abolished,” the same word for idols which is derived from heat. — Calvin. idola vestra, et excidantur idola vestra, et deleantur opera vestra.

In other words, the Prophet signifies that God would take vengeance on the superstitions of the ten tribes in all places; whence it is clear, that no corner was free from corruption. For, while he names all habitations, he means that they had defiled every habitable place. Wheresoever they dwelt they had erected their altars and strange worship, as another Prophet reproves them; according to the number of your cities were your Gods. (Jeremiah 2:28; Jeremiah 11:13.) He addresses the Jews there, but the meaning is the same. Hence the Prophet signifies, that it was not a single part only that was polluted with their idolatries, but their filth was spread abroad through the whole land wherever there were any inhabitants. In all your habitations, therefore, the cities shall be deserted When he threatens destruction and desolation to the cities, he means what I have just said, that those places were corrupted by impious superstitions. He adds, and thy high places shall be destroyed or made desolate. Here he explains himself more clearly, that the cities should be reduced to solitude, because their religion was corrupt, and the inhabitants were given up to their own fictions and idolatries. He adds therefore high places to cities, that he may point out the reason of the cities perishing. He adds, that they may be desolate or reduced to a desert: it is again the word חרב, chereb, and your altars may perish. He confirms the same doctrine, namely, that he was so hostile to the cities of Israel because they were all polluted with profane and strange altars. For, as we have said, God had chosen that land to himself, and so all its cities were dedicated to his glory. This, then, might move us to wonder why he threatened them with destruction; for we might readily answer this by saying his counsel was changed. But the Prophet shows, that although the cities themselves were pleasing to God, yet they were hated by him through the corruptions by which they were polluted. Hence he joins high places to altars. Hence a probable conjecture is elicited, that the Israelites did not sacrifice wherever they had erected high places. They had then their own high places when they worshipped false gods, and also their own altars. And since the worship of God was vitiated in both ways, the Prophet, as I have said, here joins them both.

At length he adds, and your idols shall be broken up and cease, or be abolished. Again he uses that reproachful word which I have said is taken from the stench of dung. (Luke 16:15.) But it signifies that which is highly esteemed among men is abominated by God, especially when it is worshipped. And your idols, says he, shall be cut off. I have said that this word is derived from heat. It means, that the idols were the cause of their madness, since the Israelites were so corrupted with impure love that they deserted God and looked only at the idols: but he compares the zeal with which idolaters are maddened to impure and brutal lust. At length he adds, your works shall be destroyed. Here he uses a general name, and significantly points out the difference between the pure worship of God and all corruptions. There is no need of a long discussion if we desire to know how God is to be worshipped. For he rejects and excludes our works. If, therefore, we do not obtrude our works, but only follow what God demands, our worship will be pure, but if we add anything of our own, it is an abomination. We see, therefore, that useful instruction can be collected from one word, namely, that all worship is perverse and disapproved by God when men bring anything forward of themselves. For by works he does not here understand idols made of either wood, or stone, or brass, or gold, or silver, but it comprehends likewise whatever men have fashioned, and whatever can be ascribed to them, because they have not taken them from the mouth of God and the commands of his law.

Ezekiel 6:7

7. And the slain shall fall in the midst of you, and ye shall know that I am the LORD.

7. Et cadet interfectus in medio vestri: et cognoscetis quod Ego Iejovah.

Here the Prophet adds a small clause to his former threats, namely, that God would so consume the whole people with slaughter, that they would be compelled to acknowledge him as Jehovah. The slain, therefore, shall fall in the midst of thee, that is, the enemy shall arise who shall cause slaughter everywhere through the midst of the land. As to the phrase, I am Jehovah, it refers to the prophecy; for the Israelites did not openly deny God, but because they had no faith in the words of the Prophet, hence God appears and confirms and establishes the authority of the prophetic teaching, when he shows that an avenger was at hand if it was despised, as we know it was despised; and this he will soon explain a little more clearly. It follows now —

Ezekiel 6:8

8. Yet will I leave a remnant, that ye may have some that shall escape the sword among the nations, when ye shall be scattered through the countries.

8. Et residuum faciam, “It is one word — ‘I will leave remaining.’” — Calvin. ut sint vobis qui evadant gladium in gentibus, cum dispersi fueritis per terras.

Yet here another promise is added, which may temper the bitterness of so sorrowful a prophecy. For hitherto God shows that he burns with indignation against the land of Israel, so that he determined to destroy it, since it was polluted everywhere, and at all corners. Nothing could therefore be hoped for, if Ezekiel had spoken precisely; therefore a promise is added in mitigation — I will leave a remnant, says he, that you may have some who escape the sword; that is, that some of you may survive. But how? God does not promise simple pardon, that he may leave the Israelites quiet and safe in the land, but he says that their safety shall be in exile. Hence therefore we collect that they were so depraved that they were unable to obtain pardon, because God says that his patience was their scorn and aversion. Although, therefore, he gives the Israelites some hope of favor, yet he also admonishes them that they could not obtain safety in any other way, except by a kind of death, namely exile. I will leave a remnant, says he, of you, who shall escape the sword; but how? whom shall the enemy have spared so that they do not change their place? nay, he says, when ye shall be dispersed among the Gentiles He promises them life, therefore, but a wretched one, because it was united with exile. But God’s favor cannot be sufficiently estimated from these words, unless what follows immediately is added.

Ezekiel 6:9

9. And they that escape of you shall remember me among the nations whither they shall be carried captives, because I am broken with their whorish heart, which hath departed from me, and with their eyes, which go a whoring after their idols: and they shall loathe themselves for the evils which they have committed in all their abominations.

9. Et recordabuntur qui ex vobis evaserint mei in gentibus, apud quas captivi fuerint illic “The adverb of place is redundant ” — Calvin. quia frangar ad cor ipsorum quod fornicatur, “That is, which burns with adultery.” — Calvin. a quod recessit a me, et ad oculos ipsorum scortantes “Or full of lust ” — Calvin. post idola sua, et pudifient coram facie sua super malis quae fecerunt in omnibus abominationibus suis.

I see that I cannot finish, and I think the time is advancing.

PRAYER.

Grant, Almighty God, since thou desirest a continual memorial of thy former remarkable judgments on thy people, that we may this day restrict ourselves to thy pure worship — grant, I say, that we may be teachable by thee, and never attempt to adulterate thy worship by our devices; and since thou hast clearly manifested thy will to us, through thine only-begotten Son, that we may remain in obedience to him, and may so invoke Thee the Father, in his name, while we are pilgrims in the world, until at length we arrive at that blessed inheritance which is laid up for us in heaven by the same, our Lord. — Amen.

Lecture Seventeenth.

In the last lecture I only recited the ninth verse, but did not explain it; for the Lord says, he would afterwards make some part of Israel a remnant, since he hoped they would profit by the chastisement: then, says he, the remnant will remember me. By these words he obliquely reproves the sluggishness of the ten tribes, who could never be brought to any sense of God’s anger, unless by experiencing it. For there is an opposition between remembrance and forgetfulness, since he says they would remember after they were afflicted, he signifies that during their prosperity they were drowned in negligence and contempt. We may learn from this that God’s chastisements are very useful to us, because when he indulges us we abuse his kindness, and flatter ourselves so as to become hardened in sin. It is necessary, therefore, nay, even useful, that those who indulge themselves in their vices, should be chastised, and although the Lord can recall us to himself in other ways, yet our weakness is so great that we always grow torpid in our sins, until his chastisements draw us back to life. Besides, we must also observe, that; all are not permitted to become wise again, even when chastised by God. And the Prophet does not speak generally, but marks out the survivors, or those who shall have been preserved. פליטיכם, phlitikem, says he, that is, those of you who shall be saved; but this was only a small portion, as we have seen. Now as the difference is sought for between the few permitted to escape, and the multitude which perished, none other will be found, except because it pleased God to preserve a seed. All were worthy of death; he consumed almost the whole body of the people; he wished a small number to remain safe. We see, therefore, that the safety of those of whom the Prophet now speaks flowed from the mere mercy of God. Besides, what I have said must be borne in mind — that none repented but those to whom it was given; whence it follows, that repentance is a singular gift of God. And we see that many plunge into a worse state, nay, even rage against God when he chastises them: first they roar, then they are outrageous, then they rush on to unbridled madness, so that they would be prepared to wage war with God, if they could penetrate as far as the heavens. Since therefore chastisements are common to the elect and the reprobate, and yet some go on to rage more and more against God, it follows that it is not permitted to all to repent when God admonishes them, cites them to his tribunal, and demands punishment for their sins when they displease him.

This therefore is the reason why the Prophet restricts this promise to those who should be saved out of the whole people. He had said they should be preserved, because God was unwilling to extinguish the whole Church, that he might not destroy his covenant, which ought to be perpetual and inviolable. He says among the Gentiles, among whom, or where, they were captives Here also the Prophet signifies that exile would be useful to the Israelites, because as long as God suffered them to possess the Holy Land, they provoked him as if on purpose. Since, therefore, they so polluted God’s worship in the Holy Land, he ought long ago to have destroyed them. And the Prophet signifies this when he says, among the nations where they were captives they would then return to a sound mind, though they had been obstinate in the region assigned them by God. It follows that he was broken down, or worn down, through their heart There may be a double sense of the words. The first is, that God was at length conquered by their wickedness, after he had found that he did not profit by bearing them patiently. For when he sees that his favor becomes a laughing-stock, he is the more angry, and deservedly so. Thus, therefore, this passage may be conveniently explained, that God was broken on account of the adulterous heart of the Israelites; because when he had long suffered them to sin with impunity, yet when he saw no end to it, being conquered, as it were, by their obstinacy, he descends to punish them. But we may also refer this to pardon, because they will acknowledge that God is broken through their heart, because he wishes to pardon them. For he is said to be broken who voluntarily forgives injuries; and since there are many tender and kind, who willingly pardon their enemies for even the greatest crimes. And this explanation is in some degree suitable, because the sinner cannot really remember God, without perceiving some taste of his goodness, so that he hopes he will be propitious to him. Yet the first sense seems more suitable, that the Israelites will begin to remember when they were dragged into exile, that just punishment awaited them, because God had borne with them patiently, and had not treated them at once with the utmost rigor, but when compelled, he descended at length to take vengeance, after he was broken down or worn down by their desperate wickedness. Now, therefore, we understand the Prophet’s intention. Hence also we gather, that those who seriously repent do not acknowledge their fault lightly, but think within themselves in what ways, and how long, and how perversely, they have provoked God’s wrath. The Prophet expresses this by the word breaking. God, therefore, did not treat the Israelites so harshly, while he was offended by their wickedness, but at length he was broken by their hardness.

He says, Through their adulterous heart which departed from me, and through their adulterous eyes after their idols This image occurs everywhere throughout the Prophets; and because I have often explained it, I now pass it slightly by. For the superstitious are said to commit whoredom with their idols, that all idolatry may be rendered more detestable. For those who adulterate the worship of God by their fictions, yet think that they offer an acceptable obedience. Since, therefore, the blind and unbelieving so please themselves by their corruptions, hence Scripture compares them to adulterers. The name of devotion among the Papists is at this time so plausible that it buries all the light of sound doctrine. For by this one word they reject whatever is offered them in the law and the gospel: and so also concerning “good intentions” as they call them. Since, therefore, the incredulous so intoxicate themselves with their own comments, God distinctly mentions fornicators, and says, that all who recede from the pure rule of the law contaminate themselves with debaucheries. At the same time, as I have often said, the prophets allude to a sacred and spiritual marriage in which God has bound himself to his Church. For chastity of soul means the pure worship of God. When, therefore, men fall off from that sincerity, it is just as if a woman should desert her husband and follow adulterers. Now that the Prophet may express this mad desire more clearly, he adds eyes to the heart. By these words he understands furious lust, not only because they were devoted to their idols with all their heart, but they were drawn that way by their eyes, as if their eyes had been torches to inflame their mind. He retains, however, his own image, because adulterers by their wandering glances generate the flames of lust, and so their heart is set on fire. For this reason therefore he says, they were adulterous both in eye and heart

Afterwards he adds, and they shall become ashamed, or shall be cut off in their faces, that is, before their face: others translate, they shall feel nausea, which seems rather too rough. But because the word קט, ket, signifies to spew out, those who use a word of abomination render the Prophet’s sense faithfully. They shall be therefore, says he, an abomination to themselves Those who translate it, “They shall be cut off,” also receive the word metaphorically; for he who suffers so much shame that he scarcely dares to look on heaven and men, is said to be cut off. But others translate, they shall contend or quarrel before their eyes. But since that signification is rarer, I scarcely dare subscribe to their opinion, especially when the best sense is, that they should be abominable to themselves. Therefore, they shall be rejected before their face, that is, they shall not wait till men condemn them or until others reprove their perverse worship, but they shall willingly abominate themselves. Now the Prophet shows that their penitence is real, because it may happen that a person may feel that he has some dealing with God, and yet not be truly humbled: just as Cain was compelled to tremble at the sight of God, yet was always like himself. (Genesis 4:9.) So it usually happens to all the wicked. The acknowledgment of this judgment of God is indeed some portion of repentance, but only half: wherefore the Prophet, that he may show the Israelites that they would remember God not without fruits when his hand was upon them, adds, that they should be abominable to themselves. This displeasure is then the second part of repentance. He says, for the evils which they have done in all their abominations The Prophet expresses more clearly, that the veil by which the eyes of the Israelites had been so long covered should be removed when they returned to God. For escape from punishment causes men to connive at their sins, as if a veil had been placed over their eyes, and they imagine that what God not only rejects but even detests is honorable. But when God by the infliction of punishment forces the wretched to perceive this, and no longer to put light for darkness and darkness for light, then they begin to be displeased with themselves. Now it follows —

Ezekiel 6:10

10. And they shall know that I am the LORD, and that I have not said in vain that I will do this evil unto them.

10. Et cognoscent quod ego Iehovah non frustra locutus fuerim ad faciendum ipsis malum hoc. “That is, in making them bear this evil, or slaughter, or penalty: for ‘evil’ is not to be taken here for unjust violence, but only for adversity.” — Calvin.

He now mentions the fruit of their repentance, because the Israelites were beginning at length to attribute just honor to his prophecies. For we know that they trifled carelessly while the Prophets were threatening them. Because, therefore, they were in the habit of destroying confidence in all the servants of God, and of reducing as it were their truth to nothing, the Prophet says, that when they repented they would then perceive that God had not spoken in vain. While they were despising his threats, they did not perceive that they ought therefore to be considered despisers of God. For listening only to men, when they heard Jeremiah or Ezekiel, they thought that they were contending with them only, and could do so with impunity against mere mortals. God therefore, in opposition to this, testifies that he was the chief author. For as error springs from error, they proudly rejected whatever the Prophets said, when they treated it as frivolous and vain. God therefore says: They shall then know that I have not spoken in vain, when I bring upon them this evil This knowledge, which is produced by real dissatisfaction with self, is very useful. I have said that it is the fruit of repentance, but at the same time it profits the miserable, to humble themselves seriously before God, and to call to memory their own ingratitude: then they perceive what they had never admitted before, that God is trustworthy as well in his threats as in his promises. Hence it happens that they reverently embrace his word which they had formerly despised. He pronounced the same thing previously concerning the reprobate, who, as we have already said, feel God’s hand without producing fruit. But because he now speaks of those very few whose conversion he had previously praised, he doubtless comprehends the fear of God under recognition or perception of him. For if all God’s threats had been buried, the people could not be thought to have returned into the right way, nor could their conversion have any existence before God. We know that contempt is not free from impious sacrilege, which is now treated of. Therefore, that the sinner may submit himself sincerely to God, this acknowledgment is required, that he should weigh within himself how unworthily and wickedly he had formerly either repudiated or neglected the word of God. In the meantime the Prophet triumphs over the arrogance of those who had wantonly despised the teaching of all God’s servants, when he says, they shall feel (or acknowledge) that I Jehovah have not spoken in vain Since, therefore, the Prophet here depicts as in a painting their late repentance, let us learn to tremble in time at God’s threats. Although indeed God does not yet execute his vengeance upon us, yet let us be sure that he does not speak in vain, and let us be alarmed as soon as he shows any sign of his indignation. God indeed testifies that he would be propitious to the Israelites, although their repentance was tardy; but as far as we are concerned, let us repent in time, as I have already admonished, and as soon as God utters his threats, let it be to us just as if their execution were at hand. It follows —

Ezekiel 6:11

11. Thus saith the Lord GOD; Smite with thine hand, and stamp with thy foot, and say, Alas for all the evil abominations of the house of Israel! for they shall fall by the sword, by the famine, and by the pestilence.

11. Sic dicit Dominator Iehovah, Percute manu tua That is, “clap thy hands.” — Calvin. et divarica pedes tuos, Or, “extend;” verbally, “extend in thy foot.” — Calvin. et dic Hei Or, “heus, alas!” — Calvin. super omnes abominationes mahas domus Israel: quia gladio, fame et peste cadent.

This confirms what we have formerly seen concerning the slaughter of the ten tribes. The kingdom of Israel had been indeed afflicted, but because those remaining in their own country thought themselves free from further calamity, and gave themselves up to their idolatries more and more, it was on this account necessary that final destruction should be denounced against them. Since, then, words moved them but little, God adds a sign, according to his custom in obstinate cases. He orders the Prophet, by clapping of hands, and by extending his legs and feet, to show that the land was cursed. Divide, therefore, thy feet; for thus men are accustomed to do when they denounce anything gravely, or burn with indignation: they extend their legs in opposite directions; so I have rendered it verbally separate thy feet: the clapping of the hands has the same object. God wishes by this gesture that his word should be confirmed, not for the Prophets sake, but for the sake of the obstinacy of those who were deaf to all words, as we have said. Hence we truly comprehend how great was the stupidity of men, who, when God was thundering from heaven, yet remain secure, and do not cease to follow after their own desires: even when God inspires terror, they do nothing but laugh — this is monstrous. And yet we see it was an old disease, and I wish we of this day were free from what Ezekiel experienced.

Lastly, it is just as if he had been commanded to bring the Israelites into his presence When, therefore, he was commanded to cry alas! or, oh! upon all the abominations of the house of Israel, there is no doubt that his gesture as well as his exclamation ought to be efficacious. The reason also is added — that all shall perish by sword, pestilence, and famine We have said that these three kinds of punishment are always proposed, not because God strikes the despisers of his law with pestilence, the sword, and famine only, but because this method is more known and more common. God has innumerable hidden methods of punishing transgressors; but since, as I have said, this scourge is more used, hence the Prophets more frequently mention it.

The result is, that destruction to the kingdom of Israel was at hand, which they had never thought of; because God avenges the wickedness of his people not only by war, but by pestilence and famine. Sometimes by the figure, a part for the whole, it comprehends other punishments. And we know with how many miseries war is replete; for when once men begin to take up arms, the gate is opened to robberies and rapines, burnings, slaughters, debaucheries, and all violence; and in war all humanity and equity is buried. Then as to famine, we know that it usually renders men ravenous. But in pestilence the husband will desert the wife, every family is invaded by death, orphanhood afflicts one, and widowhood another. Since, therefore, these scourges of God draw with them infinite miseries, it is not to be wondered at if the Prophets use war, pestilence, and famine, for shortness, when they signify that those who provoke God too long shall perish. Now follows a clearer explanation —

Ezekiel 6:12

12. He that is far off shall die of the pestilence; and he that is near shall fall by the sword; and he that remaineth and is besieged shall die by the famine: thus will I accomplish my fury upon them.

12. Qui procul erit, peste morietur; et qui prope erit, gladio cadet, “Some translate ‘shall fall on the sword,’ but too harshly. Already, in the last verse, the Prophet used the same word in a different sense, therefore I change nothing: he who is near shall fall by the sword.” — Calvin. et qui relictus fuerit, et obsessus fame morietur: et complebo Indignationem Or, “burning ” — Calvin. meam in ipsis.

Now the Prophet explains himself how the Israelites were to be destroyed by famine, the sword, and pestilence, namely, those who shall be far off shall die by pestilence; that is, after they think themselves hidden in secret places, so that no danger nor inconvenience can overtake them, they shall die there by pestilence. For when they were dragged into distant exile, they thought themselves altogether remote from all harm. But pestilence, he says, shall attack them although the sword shall cease. Then those who shall be at hand, that is, those who remain at home, the sword shall consume. Now the remnant, he says, who had been besieged and hemmed in, shall die by famine. And so he confirms what we formerly saw, that there should be no cause why the Israelites should sleep amidst their sins when God spared them: because if they do not all perish by the sword, God has other means of punishing them; for he has pestilence and famine in his hand, so that he can extinguish those who are far off, since pestilence will pursue them even there; then if any are left, they shall perish — even in the midst of peace — nevertheless, because God will destroy them by famine and want. Then he adds, I will fulfill my burning wrath against them: by which words God signifies that he had borne with that impious people thus far, but if at any time he pleased to exercise rigor, that he had not yet exacted sufficient punishment for their wickedness. Hence God blames them, though he had borne with them thus far, and although he had sometimes stricken them with his rods, yet he was not a rigid judge, but admonishes them as a father to return to the right way. But since they had so obstinately abused God’s forbearance, he here pronounces that his last act was approaching, and for this reason he speaks of the fulfilling of his burning anger: thus the Prophet turns away all envy from God, that the Israelites should not charge him with cruelty; thus he shows them that whatever evils they suffered were only a prelude to a horrible slaughter which was overhanging them, and which they still despised. It follows —

Ezekiel 6:13

13. Then shall ye know that I am the LORD, when their slain men shall be among their idols round about their altars, upon every high hill, in all the tops of the mountains, and under every green tree, and under every thick oak, the place where they did offer sweet savour to all their idols.

13. Et cognoscetis quod ego Iehovah, cure vulnerati eorum Or, “slain.” — Calvin. in medio idolorum ipsorum “The person is here changed, but this does not obscure the sense.” — Calvin. in circuitu altarium ipsorum, super omnem collem excelsum, in omnibus capitibus That is, “the tops ” — Calvin. montium, et sub omni arbore frondosa, et sub omni quercu densa, “Some translate ‘elm,’ but it is also oak.” — Calvin. in loco ubi obtulerint suffitum bonae fragrantiae omnibus idolis suis.

Now he again announces that they shall know what they have long neglected. But here a different knowledge from the former seems to be marked; for he has lately said that they should so remember as to be ashamed, and acknowledge that the slaughters predicted by the Prophets had not been in vain: but here he mentions nothing of this kind, but only speaks of that experimental knowledge which is common to the ungodly. And, in truth, this doctrine seems to be extended promiscuously to all the commonalty. For although for the most part they did not profit by it, yet all perceived that God was a judge, because so clear and conspicuous was the proof of his vengeance, that they were compelled to feel, whether they would or not, that their punishment was just. We may perceive, then, that the Prophet intends the phrase — then ye shall know, etc., in a wide sense, because he addresses all the Israelites without exception, even those who should perish. For, we said, such was the character of that knowledge, that it only frightened them, and did not bend them to humility. And, truly, the words which follow show only the terrible vengeance of God, when they shall be slain, says he, that is, shall fall, near their idols But we have said that they would more clearly acknowledge the vengeance of God from this — that he rendered their false gods an object of ridicule. But, as I have said before, the Prophet uses an opprobrious name when speaking of idols. Since, therefore, they so fell near their idols, under the confidence and protection of which they thought that they would always be safe; and although the idols themselves were thus involved in the condemnation, this made God’s vengeance more manifest. And this is the reason, as I have before suggested, why the Prophet enters into these details. What follows is to the same purpose — by the circuit of all their altars This, then, was profanation of all altars, to be defiled by carcases being drawn over them, and then sprinkled with human blood. But he also points out the places where they worshipped false gods; for we have said that lofty places were chosen for them, but here he puts lofty hills, and then the tops of the mountains But as idol-worshippers heaped to themselves various and numerous games, when they were satiated with their high places, they had shady valleys, for their altars were under trees, where they offered incense. The Prophet therefore pronounces that there was no place which God did not condemn with infamy. When, therefore, he says that the incense had a pleasing smell, the opposite is doubtless intended, since this incense was foul before God: as when an immodest woman desires to please an adulterer, it moves the wrath of her husband, so here God silently complains that he was provoked by that foul incense with which the Israelites wished and desired to gratify their idols.

PRAYER.

Grant, Almighty God, since thou not only proposest to us this day the ancient examples of thine anger, by which we may be restrained within thy pure and perfect worship, but also hast so clearly manifested thyself to us, through thine only-begotten Son, that we cannot err unless we are insane, — grant, I say, that we may be not only docile and moral, but attentive to that doctrine which is contained in thy gospel, so that we may be directed by this perfect light, until we arrive at length at the full and solid alliance with the Sun of righteousness, Christ, thy Son. — Amen.

Lecture Eighteenth

Ezekiel 6:14

14. So will I stretch out my hand upon them, and make the land desolate, yea, more desolate than the wilderness toward Diblath, in all their habitations: and they shall know that I am the LORD.

14. Et extendam manum meam super eos, et ponam terram vastitatem, et derelictionem “Or, stupor: for שמה, shemeh, as we have seen, signifies this also.” — Calvin prae deserto Diblathah in omnibus habitationibus eorum: et cognoscent quod ego Iehovah.

Ezekiel pursues the same sentiment, but it is necessary to persist with more words in confirmation of his prophecy, because it was somewhat difficult of belief, especially among men so secure, and who had been hardened against God by long habit. This is the reason, then, why he uses so many words about a thing in itself by no means obscure. Now he speaks concerning the extension of God’s hand, which is a Scriptural form of speech sufficiently familiar; for it is said that God extends his hand when he puts forth manifest examples of his wrath. But the phrase is taken from men, who, if they wish to accomplish anything great extend their arm. We know that God accomplishes all things by his nod alone, but because through our sluggishness we do not comprehend his judgment, the Scripture, in compassion to our rudeness represents his hand as extended. But he says, that he will place the land in devastation and stupor The two words, שממה, shemmeh, and שמה, shemeh, are different, though derived from the same root. שמה, shemeh, signifies to destroy and lay waste; also to wonder at: so that the explanation of some is not bad — I will place the land for a desolation and an astonishment. But because the comparison of a desert follows immediately, I willingly subscribe to the opinion of those who translate desolation or solitude, and vacancy or waste: for although these: two words are synonymous, as they say, yet the Prophet properly adds vacancy or solitude to waste, because he does not. inculcate the same thing too often, for the sake of explanation, but only that he may confirm what he otherwise knew would not be attended to by the Israelites. Some translate from the desert even to Diblathah; and there are some who think Riblatha should be read instead of Diblathah — and it may happen that an error has crept in, on account of the similarity of the letters ד and ר. But I do not think any change is needed: and besides, I reject as absurd, the explanation from the desert even to Diblathah or Riblatha. But מ is rather a mark of comparison: the land of Israel shall be reduced to desolation more than the desert of Diblathah. For how could the Prophet have said — from the desert even to Diblathah? The threat is against the land of Israel, but Diblathah was in Syria beyond the land, for they think it was Antioch: hence the true sense, according to the Prophet’s intention, could not be elicited from this. But it is most suitable that the desert should be placed before the eyes of the Israelites, because it was not far from their country: Syria was between them and it, but since there was frequent intercourse, that desert was sufficiently known to them. Already had they passed through the desert when they passed into exile, and the difference in the aspect of the country would rather waken up their senses: for the whole of Syria is fertile, and Antioch has an excellent site, as geographers relate. Since, therefore, the Israelites had traversed a pleasant land, and one filled with all opulence, when they came to a desert vast and sorrowful, that appearance, as I have said, would stir them up the more. This, therefore, appears to me the reason why the Prophet says that the desert Diblathah was not so waste, or solitary, or dry, or squalid, as the land of Israel should become.

He says, in all their habitations, that they may know that there would be no corner free from that devastation which he predicts: for it will often happen that some land is partially seized and spoiled, but here the Prophet comprehends all habitations. And they shall know, he says, that I am Jehovah: that is, they shall know that I have spoken by my Prophets. But God announces this with displeasure, because the Prophet’s authority ought to have been sacred and established among the people. For his calling was so marked out that they could not contend against him without being opposed to God. Hence Ezekiel is omitted here, and God comes forward, as if he had spoken himself. They shall know, therefore, he says, both my faithfulness and power. Besides this knowledge is extended to the reprobate who do not profit by God’s chastisements. Although, therefore, experience compels them to acknowledge God as a judge, yet they remain obstinate, as we shall soon see again and again. It follows —

CHAPTER 7

Ezekiel 7:1-2

1. Moreover, the word of the LORD came unto me, saying,

1. Et fuit sermo Iehovæ ad me, dicendo,

2. Also, thou son of man, thus saith the Lord GOD unto the land of Israel; An end, the end is come upon the four corners of the land.

2. Et tu fili hominis, sic dicit Dominator Iehovah terrae Israel, vel de terra; finis, venit finis super quatuor alas terrae.

CHAPTER 6

Eze 6:1-14. Continuation of the Same Subject.

2. mountains of Israel--that is, of Palestine in general. The mountains are addressed by personification; implying that the Israelites themselves are incurable and unworthy of any more appeals; so the prophet sent to Jeroboam did not deign to address the king, but addressed the altar (1Ki 13:2). The mountains are specified as being the scene of Jewish idolatries on "the high places" (Eze 6:3; Le 26:30).

3. rivers--literally, the "channels" of torrents. Rivers were often the scene and objects of idolatrous worship.

4. images--called so from a Hebrew root, "to wax hot," implying the mad ardor of Israel after idolatry [Calvin]. Others translate it, "sun images"; and so in Eze 6:6 (see 2Ki 23:11; 2Ch 34:4; Is 17:8, Margin).

cast your slain men before your idols--The foolish objects of their trust in the day of evil should witness their ruin.

5. carcasses ... before ... idols--polluting thus with the dead bones of you, the worshippers, the idols which seemed to you so sacrosanct.

6. your works--not gods, as you supposed, but the mere work of men's hands (Is 40:18-20).

7. ye shall know that I am the Lord--and not your idols, lords. Ye shall know Me as the all-powerful Punisher of sin.

8. Mitigation of the extreme severity of their punishment; still their life shall be a wretched one, and linked with exile (Eze 5:2, 12; 12:16; 14:22; Jr 44:28).

9. they that escape of you shall remember me--The object of God's chastisements shall at last be effected by working in them true contrition. This partially took place in the complete eradication of idolatry from the Jews ever since the Babylonian captivity. But they have yet to repent of their crowning sin, the crucifixion of Messiah; their full repentance is therefore future, after the ordeal of trials for many centuries, ending with that foretold in Zec 10:9; 13:8, 9; 14:1-4, 11. "They shall remember me in far countries" (Eze 7:16; De 30:1-8).

I am broken with their whorish heart--Fairbairn translates, actively, "I will break" their whorish heart; English Version is better. In their exile they shall remember how long I bore with them, but was at last compelled to punish, after I was "broken" (My long-suffering wearied out) by their desperate (Nu 15:39) spiritual whorishness [Calvin], (Psa 78:40; Is 7:13; 43:24; 63:10).

loathe themselves--(Le 26:39-45; Job 42:6). They shall not wait for men to condemn them but shall condemn themselves (Eze 20:43; 36:31; Job 42:6; 1Co 11:31).

11. Gesticulations vividly setting before the hearers the greatness of the calamity about to be inflicted. In indignation at the abominations of Israel extend thine hand towards Judea, as if about to "strike," and "stamp," shaking off the dust with thy foot, in token of how God shall "stretch out His hand upon them," and tread them down (Eze 6:14; Eze 21:14).

12. He that is far off--namely, from the foe; those who in a distant exile fear no evil.

he that remaineth--he that is left in the city; not carried away into captivity, nor having escaped into the country. Distinct from "he that is near," namely, those outside the city who are within reach of "the sword" of the foe, and so fall by it; not by "famine," as those left in the city.

14. Diblath--another form of Diblathaim, a city in Moab (Nu 33:46; Jr 48:22), near which, east and south of the Dead Sea, was the wilderness of Arabia-Deserta.

Set thy face toward the mountains of Israel - This is a new prophecy, and was most probably given after the four hundred and thirty days of his lying on his left and right side were accomplished. By Israel here, Judea is simply meant; not the ten tribes, who had long before been carried into captivity. Ezekiel uses this term in reference to the Jews only.

The mountains may be addressed here particularly, because it was on them the chief scenes of idolatry were exhibited.

Your images shall be broken - Literally, your sun images; representations of the sun, which they worshipped. See the margin.

Will scatter your bones round about your altars - This was literally fulfilled by the Chaldeans. According to Baruch, 2:24, 25, they opened the sepulchres of the principal people, and threw the bones about on every side.

They that escape of you shall remember me - Those that escape the sword, the pestilence, and the famine, and shall be led into captivity, shall plainly see that it is God who has done this, and shall humble themselves on account of their abominations, leave their idolatry, and worship me alone. And this they have done from the Babylonish captivity to the present day.

Smite with thine hand, and stamp with thy foot - Show the utmost marks of thy astonishment and indignation, and dread of the evils that are coming upon them. Some have contended for the propriety of clapping and stamping in public worship from these words! It is scarcely a breach of charity to think that such persons are themselves incapable either of attending on or conducting the worship of God. To be consistent, they should copy the prophet in his other typical actions as well as these; and then we shall hear of their lying on their left side for three hundred and ninety days, and on their right side for forty days; shaving their heads, burning their hair, baking their bread with dung, etc. Now all these things, because they were typical and commanded, were proper in the prophet: in such persons as the above they would be evidences of insanity. Such extravagant acts are no part of God's worship.

And make the land - more desolate than the wilderness toward Diblath - Diblath or Diblathayim is situated in the land of Moab. It is mentioned Num 33:46, Almon-Diblathaim; and in Jer 48:22, Beth-Diblathaim. It was a part of that horrible wilderness mentioned by Moses, Deu 8:15, "wherein were fiery serpents, and scorpions, and drought." The precise reason why it is mentioned here is not very evident. Some think it is the same as Riblah, where Nebuchadnezzar slew the princes of Israel, and put out Zedekiah's eyes; the principal difference lying between the ד daleth and the ר resh, which in MSS. is often scarcely discernible; and hence vast multitudes of various readings. Five, probably six, of Kennicott's MSS. have רבלתה riblathah, as likewise two of my oldest MSS.; though in the margin of one a later hand directs the word to be read בדלת bedaleth, with daleth. But all the Versions read the word with a D. This may appear a matter of little importance, but we should take pains to recover even one lost letter of the word of God.

The mountains - The inhabitants of the mountains, who were secure in their fastnesses.

Rivers - To those who dwell by river sides, or in the valleys. High places - The places of your idolatrous worship.

Cast down - Before the altars of your idols, which you fly to for refuge.

And - Thus the idols were upbraided with their inability to help their worshippers, and the idolaters, with the folly of trusting in them.

Your works - All your costly work for your idols.

Remnant - It is the Lord that preserves a remnant, the enemies rage would destroy all.

Shall remember - So as to turn unto me. Broken - I am much grieved. Whorish heart - Idolatrous hearts depart from God, as an adulterous wife departs from her husband. Loath - With a mixture of grief towards God, of indignation against themselves, and abhorrence of the offence.

In vain - Either without cause, the sufferers gave him just cause to pronounce that evil; or without effect. Their sins where the cause, and their destruction is the effect of their sufferings.

Smite - To shew thy wonder, indignation, sorrow, and pity, for their sins and sufferings.

Far off - Either by flight, or captivity. Shall fall - Who dwell near to Jerusalem, or would retire to it, when the Babylonians approach.

Wilderness - The horrid wilderness of Moab. Therein the fiery serpents so much annoyed Israel. Accordingly the land of Canaan is at this day one of the most desolate countries in the world.

1 AND the word of the LORD came to me, saying,

This Revelation or Prophesie.

Came in the sixth year of Ieconia's Captivity on the 21th. day (being the Sabbath day) of the fifth month, a twelve moneth and fortnight after the first Vision, chap. 1.2. and probably it came so soon as 390 dayes were ended.

2 Son of man, set thy face towards the mountains of Israel, and prophesie against them.

The common name to all that now remained since the Ten Tribes were captivated by Salmanaser.

Declare my judgments against them.

Hereby (as Isaiah did chap. 12.) upbraiding the deafness of the Jews whom he now left to speak to Mountains. Or, rather to the Inhabitants of the Mountains who were secure in their fastnesses and great Idolaters, who chose the high Hills, &c. for places of Idolatrous worship.

Marginal references: See chap. 2.1.; Put thy self towards the Mountains in a posture of one who is going to speak, look toward them.; Chap. 36.1.

3 And say, Ye mountains of Israel, hear the word of the Lord GOD, Thus saith the Lord GOD to the mountains and to the hills, to the rivers and to the valleys, Behold, I, even I will bring a sword upon you, and I will destroy your high places.

Ye that dwell in the Mountains, ye secure, fearless, and rude Mountaineers.

Hear and consider what God speaks against you, for thus saith the Lord God to you, on Mountains and Hills of Israel, ye dwell and commit Idolatry.

To those who either by Rivers sides worshipt idols, or who accounted Rivers among their Gods.

To those that worshipt their Idols in low and shaddowy valleys. In all these places the Jews had, either their several Gods, or performed a several kind of Worship, or, contrary to command, worshipt their God and set up Altars to him there.

That shall slay you inhabitants, waste your Mountains and Valleys, destroy your Altars, and abolish your Worship.

I, by the Enemy, will do this.

Places of your Idolatrous or Superstitious Worship, by the Sword of those that serve Idols your Idols shall be destroyed and you with them, unlesse ye repent.

4 And your altars shall be desolate and your images shall be broken, and I will cast down your slain men before your altars.

Gods Altar was onely at Ierusalem, these were their Altars.

No Priest to attend, no Sacrifice offered, nor a Votary come to them.

Statues, and perhaps the particular Images made to the Sun, as the Heb. word including heat may signifie. Or the open places on tops of your Houses where you worshipt the Sun, 2 Kings 23.5. and Isaiah 27.9. mentions this piece of Idolatry.

Either tore down from their places to be carried Captives, which was a part of Heathen Conquerors insolence, or torn in pieces in contempt and to be destroyed.

My hand shall guide the pursuing Enemy who shall slay your men before the Altars of those Idols they worshipt formerly, and to whom, as senseless as the Idols, they fly to for refuge, as perhaps Senachereb did. Isa. 37.38.

Marginal references: Or▪ sun-images, and so ver. 6.; Lev. 26.30.

5 And I will lay the dead carcases of the children of Israel before their idols, and I will scatter your bones round about your Altars.

Expose to open shame, while the Carcases of Idolaters recal to mind their shameful folly and sin.

Either of such as are newly slain. Or, such as the Chaldeans did dig out of their Graves in spite, contempt, or covetousness, hoping to find some costly Ornaments buried with them, so God fulfills that of Lev. 26.30.

You shall thus be a defilement to your supposed sacred Altars and Worship, and an abhorrence to beholders.

As unworthy to be laid up in Earth, who had so highly provoked the God of Heaven; they are made dung who served dunghill Gods.

Marginal references: Heb. give.

6 In all your dwelling places the cities shall be laid waste, and the high places shall be desolate, that your altars may be laid waste and made desolate, and your Idols may be broken and cease, and your images may be cut down, and your workes may be abolished.

Mountains and Hills with their Altars were doomed, now the Cities that were of less note then Ierusalem, seem particularly to be threatned, because they were Idolatrous, according to the number of Cities were there Gods, Ier. 11.13.

High places and Altars set up to the honour [illegible: 1 letter]f those Idols shall be laid waste.

The Idols of those lesser Cities shall be utterly destroyed.

Or, Statues that were usually fastened on some Pedestal somewhat high, shall be cut down.

All your costly works for idols and your pompous preparation for them shall, with your Cities, be abolisht for ever as your sins and abominations deserve.

7 And the slain shall fall in the midst of you, and ye shall know that I am the LORD.

See verse 10, 12.

When the slain shall fall thus in your sight, you shall know two things, you would not regard before. 1. That Idols are vanity and snares. 2. That I am the Lord who do avenge the quarrel of my Covenant. Or, may it not be turned, and the prophane shall fall, i. e. The Idols and Altars and other implements of Idol-worship, made holy by unholy men, shall be prophaned and cast down, defiled and trod under foot in the sight of the Jews, as God threatens, then they shall know God is the onely Lord and God. I conjecture at this by Ezekiels being among the Chaldaeans some years, who had gotten somewhat of their Tongue, and the word here used, which is rendred slain, and I render prophane, doth in the Chalde[illegible: 1 letter] signifie prophane, and is so rendred Ezekiel 21.25. if here so rendred, 'twill better suit with the foregoing verse and more fitly summe up that discourse and close it.

8 ¶ Yet will I leave a remnant, that ye may have some that shall escape the sword among the nations, when ye shall be scattered through the countries.

It is the Lord that preserves a remnant, the Enemies rage would destroy all, and 'tis an act of deliberate and voluntary resolution not by chance, but by choice.

Some few in comparison with the greater multitudes that are cut off.

Though he promiseth an handful shall remain, yet in that condition that they are little more then escap't, a poor and small remnant left, as Zeph. 3.12.

Either by your own choice, shifting from Countrey to Countrey, Or, else dissipated by the order of the proud oppressing Conqueror, who will scatter Families, least they should be a little comfort to one another, and great Jealousie to him, he will scatter to prevent conspiracies.

Marginal references: Chap. 2.5, 14.

9 And they that escape of you shall remember me among the nations, whither they shall be carryed captives, because I am broken with their whorish heart which hath departed from me, and with their eyes which go a whoring after their idols: and they shall loath themselves for the evils which they have committed in all their abominations .

Some of them, not every one of them, for several of the escaped did not bethink themselves, as appears Ier. 42.43. and 44.

My precepts which they violated, my mercies which they abused, my threats which they despised, my promises which they refused, my Prophets whom they persecuted, my judgements which I have executed, and shall consider and return, and seek me in their affliction.

In their own Land they forgot and sinned in a strange Land, they shall remember and weep, so the remnant is bettered by afflictions, at liberty they were Captives to Sin and Idols, when in Captivity, they shall shake off that bondage and become my Servants.

Here we meet very different Reading. The Chaldee paraphr. and Syr. Version Read it actively, so does the vulg. Latin. Because, or, when, I have broken, &c. and if this vary from the Grammatical Construction, yet it carrieth very good sense and agreeable to the foregoing words. Their Whorish hearts would still have forgotten God if he had not broken their hearts with judgments, but they remembred, when broken, and this breaking was the occasion or cause of their remembring God. Others read this passively, as our Version, and as the Heb. form most usually beareth. I am broken tis an allusion to a misused Husband whom a Treacherous Wife hath broken. Either 1. His Peace and Content. 2. His Love and Tenderness. 3. His Patience and Forbearance. 4. His Purposes. 5. His Offers and Promises, so that, as overcome with Grief and Anger, he doth, contrary to his natural Disposition, lay aside his courting her Love, and in his Jealousie takes revenge, and then she bethinks her self. So here.

Thei[illegible: 1 letter] Heart of Whoredom, i. e. Idolatrous Heart which was full of that sin, addicted to it, delighted in it, and wedded to it.

Idolatrous Hearts do actually depart from God, as an Adulterous Wife actually departs from her Husband.

As it vexeth a Husband to see his Wife fixing her Eyes with delight on the Adulterer, and turning them with scorn from him, as this breaks the Husbands Patience; so in this case, Israel's Eyes were to Idols and delighted in them, expected help from them, were ready to serve them. All which broke their Husbands, i. e. Gods Patience and provoked his severe revenges.

With a mixture of grief towards God offended, of indignation against themselves offending▪ of abhorrence of the offence, and shame before all for it shall they shew their Repentance.

Wickednesses, or as Psal. 32.5. Iniquities of sin, the deepest and darkest part of sin, the complicated evils that were in each act.

'Tis a Hypocrites Repentance which is but for some, this of the reserved remnant shall be found, 'tis for all abominations, for all kinds of their abominations.

Marginal references: Num. 15.39.; Lev. 26.39. Chap. 36.31.

10 And they shall know that I am the LORD, and that I have not said in vain that I would do this evil unto them.

See, acknowledge, and believe it too.

The onely one whom they should Worship, depend on, who can claim their Hearts, their Fear, Love and Trust, as rightfully due. Just in my waies, true both to Threats and Promises.

Either, 1. Without cause, the sufferers gave him just cause to pronounce all that evil. Or, 2. Without effect and to no purpose, I told them that the evils I would bring should make them know that I am the Lord, and these sufferers at last find this effect wrought in them. Their sins were the cause, and their instruction is the effect of their sufferings.

11 ¶ Thus saith the Lord GOD, Smite with thine hand, and stamp with thy foot, and say, Alas, for all the evil abominations of the house of Israel ⸫ for they shall fall by the sword, and by the famine, and by the pestilence.

Here are two actions commanded, and both signifie a mixture of affection in the Person, as wonder and amazement▪ indignation and displeasure, grief and sorrow, pity and commiseration, all which are required in the Prophet, to shew both the evil of sin, he did see, and the evil of sufferings which he did foresee, on Israel.

Tell them what thou meanest by such unusual gestures, speak with grief. Alas!

Sins in full growth, ripe to the Harvest, make him cry out.

Grievous miseries coming on his People and on his Kindred, the House of Israel must fall, be ruined, laid desolate, and carried Captive.

Marginal references: Chap. 21.17▪

12 He that is farr off shall die of the pestilence , and he that is near shall fall by the sword, and he that remaineth and is besieged shall die by the famine: thus will I accomplish my fury upon them.

Either by his early and voluntary flight from his own Countrey. Or, He that is carried away Captive, and sent by the Enemy into a far Countrey.

The Arrow I will shoot after them.

Who staies in his own Countrey, or dwells near to Ierusalem, or would retire to it when the Babylonians approach, but is taken before he can get thither.

That surviveth those slain, but is shut up and besieged where he sought safety.

I will satisfie my just displeasure an[illegible: 1 letter] give them full measures of punishment, I will fulfil my threats.

13 Then shall ye know that I am the LORD, when their slain men shall be among their idols round about their altars, upon every high hill in all the tops of the mountains, and under every green tree, and under every thick oak, the place where they did offer sweet savour to all their idols.

See ver. 3, 4, 5, 6, 7, 10.

Each of which was accounted a fit place for such superstitious Rites, and in all which some or other of you did commit Idolatrie, and shame to speak it, burnt Sweets, rich Spices which God had given them, to dunghill Gods, stinking idols which the Devil had commended to them, Deut. 32.17.

14 So will I stretch out my hand upon them, and make the land desolate, yea , more desolate then the wilderness towards Diblath, in all their habitations, and they shall know that I am the LORD.

This noteth the greatness of the blow, God striketh hard when he stretcheth out his hand, and therefore you find a mighty hand joyned with outstretched arm.

A desolation (a Hebraism) for most desolate.

And a desolation greater, or above the desolation of that most horrid Wilderness of Moab, which is here called Diblath mentioned in a Dual form, Num. 33.4, 6. and Ier. 48.22. as some think, and described by Moses, Deut. 8.15. 'Twas that wherein the fiery Serpents so much annoyed Israel. Or, I will lay their habitations waste and desolate from Ierusalem unto Diblath the borders of Moab, and the Land all along shall be as desolate, as that very Wilderness, so the Lord will turn a most fruitful Land into barrenness for the sins of the People.

Some instructed and bettered shall own me and fear me, the rest convinced and astonied shall confess, that God hath done this great thing against them.

Marginal references: Or, desolate from the wilderness.

The Judgment upon the Idolatrous Places, and on the Idol-Worshippers

To God’s address in Eze 5:5-17, explaining the signs in Eze 4:1-5, are appended in Eze 6:1-14 and 7 two additional oracles, which present a further development of the contents of these signs, the judgment portrayed by them in its extent and greatness. In Eze 6:1-14 there is announced, in the first section, to the idolatrous places, and on their account to the land, desolation, and to the idolaters, destruction (Eze 6:3-7); and to this is added the prospect of a remnant of the people, who are dispersed among the heathen, coming to be converted to the Lord (Eze 6:8-10). In the second section the necessity and terrible character of the impending judgment is repeatedly described at length as an appendix to Eze 6:12, Eze 6:14 (Eze 6:11-14).

The Desolation of the Land, and Destruction of the Idolaters

Eze 6:1. And the word of the Lord came to me, saying:  Eze 6:2 . Son of man, turn thy face towards the mountains of Israel, and prophesy against them. Eze 6:3 . And say, Ye mountains of Israel, hear the word of the Lord Jehovah: Thus saith the Lord Jehovah to the mountains, and to the hills, to the valleys, and to the low grounds, Behold, I bring the sword upon you, and destroy your high places. Eze 6:4 . Your altars shall be made desolate, and your sun-pillars shall be broken; and I shall make your slain fall in the presence of your idols. Eze 6:5 . And I will lay the corpses of the children of Israel before their idols, and will scatter your bones round about your altars. Eze 6:6 . In all your dwellings shall the cities be made desolate, and the high places waste; that your altars may be desolate and waste, and your idols broken and destroyed, and your sun-pillars hewn down, and the works of your hands exterminated. Eze 6:7 . And the slain will fall in your midst; that you may know that I am Jehovah. - With Eze 6:1 cf. Eze 3:16. The prophet is to prophesy against the mountains of Israel. That the mountains are mentioned (Eze 6:2) as pars pro toto, is seen from Eze 6:3, when to the mountains and hills are added also the valleys and low grounds, as the places where idolatry was specially practised; cf. Hos 4:13; Jer 2:20; Jer 3:6; see on Hos. l.c. and Deu 12:2. אפיקים, in the older writings, denotes the “river channels,” “the beds of the stream;” but Ezekiel uses the word as equivalent to valley, i.e., נחל, a valley with a brook or stream, like the Arabic wady. גּיא, properly “deepening,” “the deep ground,” “the deep valley;” on the form גּאיות, cf. Ewald, §186 da. The juxtaposition of mountains and hills, of valleys and low grounds, occurs again in Eze 36:4, Eze 36:6, and Eze 35:8; the opposition between mountains and valleys also, in Eze 32:5-6, and Eze 24:13. The valleys are to be conceived of as furnished with trees and groves, under the shadow of which the worship of Astarte especially was practised; see on v. 15. On the mountains and in the valleys were sanctuaries erected to Baal and Astarte. The announcement of their destruction is appended to the threatening in Lev 26:30, which Ezekiel takes up and describes at greater length. Beside the בּמות, the places of sacrifice and worship, and the חמּנים, pillars or statues of Baal, dedicated to him as the sun-god, he names also the altars, which, in Lev. l.c. and other places, are comprehended along with the בּמות eht htiw; see on Lev 26:30 and 1Ki 3:3. With the destruction of the idol temples, altars, and statues, the idol-worshippers are also to be smitten, so as to fall down in the presence of their idols. The fundamental meaning of the word גּלּוּלים, “idols,” borrowed from Lev. l.c., and frequently employed by Ezekiel, is uncertain; signifying either “logs of wood,” from גּלל, “to roll” (Gesen.), or stercorei, from גּל, “dung;” not “monuments of stone” (Hävernick). Eze 6:5 is taken quite literally from Lev 26:30. The ignominy of the destruction is heightened by the bones of the slain idolaters being scattered round about the idol altars. In order that the idolatry may be entirely rooted out, the cities throughout the whole land, and all the high places, are to be devastated, Eze 6:6. The forms תּישׁמנה and יאשׁמוּ are probably not to be derived from שׁמם (Ewald, §138 b), but to be referred back to a stem-form ישׁם, with the signification of שׁמם, the existence of which appears certain from the old name ישׁימון in Ps 68 and elsewhere. The א in יאשׁמו is certainly only mater lectonis. In Eze 6:7, the singular חלל stands as indefinitely general. The thought, “slain will fall in your midst,” involves the idea that not all the people will fall, but that there will survive some who are saved, and prepares for what follows. The falling of the slain - the idolaters with their idols - leads to the recognition of Jehovah as the omnipotent God, and to conversion to Him.

Eze 6:8-10

The survivors shall go away into banishment amongst the heathen, and shall remember the word of the Lord that will have been fulfilled. - Eze 6:8. But I shall preserve a remnant, in that there shall be to you some who have escaped the sword among the nations, when he shall be dispersed among the lands. Eze 6:9 . And those of you who have escaped, will make mention of me among the nations whither they are led captive, when I have broken to me their whorish heart, which had departed from me, and their eyes, which went a whoring after their idols: and they shall loathe themselves because of the evil which they have done in reference to all their abominations. Eze 6:10 . And ye shall know that I am Jehovah. Not in vain have I spoken this evil to you. - הותיר, superstites facere, “to make or preserve survivors.” The connection with 'בּהיות וגו is analogous to the construction of הותיר, in the sense of “giving a superabundance,” with בּ rei, Deu 28:11 and Deu 30:9, and is not to be rejected, with Ewald and Hitzig, as inadmissible. For בּהיות is supported by the old versions, and the change of והותרתּי into ודבּרתּי, which would have to be referred to Eze 6:7, is in opposition to the twofold repetition of the וידאתּם כּי אן (וידעוּ), Eze 6:10 and Eze 6:14, as this repetition shows that the thought in Eze 6:7 is different from that in 17, 21, not “they shall know that Jehovah has spoken,” but “they shall know that He who has done this is Jehovah, the God of Israel.” The preservation of a remnant will be shown in this, that they shall have some who have escaped the sword. הזּרותיכם is infin. Niph. with a plural form of the suffix, as occurs elsewhere only with the plural ending ות of nouns, while Ezekiel has extended it to the ות of the infinitive of ה''ל verbs; cf. Eze 16:31, and Ewald, §259 b. The remembrance of Jehovah (Eze 6:9) is the commencement of conversion to Him. אשׁר before נשׁבּרתּי is not to be connected as relative pronoun with לבּם, but is a conjunction, though not used conditionally, “if,” as in Lev 4:22; Deu 11:27, and elsewhere, but of time, ὅτε, “when,” as Deu 11:6 and 2Ch 35:20, and נשׁבּרתּי in the signification of the futur. exact. The Niphal נשׁבּר here is not to be taken as passive, but middle, sibi frangere, i.e., לבּם, poenitentiâ conterere animum eorum ut ad ipsum (Deum) redeant (Maurer, Hävernick). Besides the heart, the eyes also are mentioned, which God is to smite, as the external senses which allure the heart to whoredom. ונקטוּ corresponds to וזכרוּ at the beginning of the verse. קוּט, “the later form for קוּץ, “to feel a loathing,” Hiphil, “to be filled with loathing;” cf. Job 10:1 with ב object., “in (on) their פנים, faces,” i.e., their persons or themselves: so also in Eze 20:43; Eze 36:31. אל הרעות, in allusion to the evil things; 'לכל־תועב, in reference to all their abominations. This fruit, which is produced by chastisement, namely, that he idolaters are inspired with loathing for themselves, and led to the knowledge of Jehovah, will furnish the proof that God has not spoken in vain.

Eze 6:11-14

The Punishment Is Just and Well Deserved

Eze 6:11. Thus saith the Lord Jehovah, Smite with thy hand, and stamp with thy foot, and say, Woe on all the wicked abominations of the house of Israel! that they must perish by sword, hunger, and pestilence. Eze 6:12 . He that is afar off will die by the pestilence; and he that is near at hand shall fall by the sword; and he who survives and is preserved will die of hunger: and I shall accomplish my wrath upon them. Eze 6:13 . And ye shall know that I am Jehovah, when your slain lie in the midst of your idols round about your altars, on every high hill, upon all the summits of the mountains, and under every green tree, and under every thick-leaved terebinth, on the places where they brought their pleasant incense to all their idols. Eze 6:14 . And I will stretch out my hand against them, and make the land waste and desolate more than the wilderness of Diblath, in all their dwellings: so shall ye know that I am Jehovah. - Through clapping of the hands and stamping of the feet - the gestures which indicate violent excitement - the prophet is to make known to the displeasure of Jehovah at the horrible idolatry of the people, and thereby make manifest that the penal judgment is well deserved. הכּה בכפּך is in Eze 21:19 expressed more distinctly by הך כּף אל , “to strike one hand against the other,” i.e., “to clap the hands;” cf. Num 24:10. אח, an exclamation of lamentation, occurring only here and in Eze 21:20. אשׁר, Eze 6:11, is a conjunction, “at.” Their abominations are so wicked, that they must be exterminated on account of them. This is specially mentioned in Eze 6:12. No one will escape the judgment: he who is far removed from its scene as little as he who is close at hand; while he who escapes the pestilence and the sword is to perish of hunger. נצוּר, servatus, preserved, as in Isa 49:6. The signification “besieged” (lxx, Vulgate, Targum, etc.), Hitzig can only maintain by arbitrarily expunging הנּשׁאר as a gloss. On Eze 6:12, cf. Eze 5:13; on 13 a, cf. Eze 6:5; and on 13 b, cf. Eze 6:3, and Hos 4:13; Jer 2:20; Jer 3:6; Deu 12:2. 'אל כּל־גב, according to later usage, for על כּל־גב. ריח ניחח, used in the Pentateuch of sacrifices pleasing to God, is here transferred to idol sacrifices; see on Lev 1:9 and Gen 8:21. On account of the prevalence of idolatry in all parts, God will make the land entirely desolate. The union of שׁממה  serves to strengthen the idea; cf. Eze 33:8., Eze 35:3. The words ממּדבּר דּבלתה are obscure, either “in the wilderness towards Diblath” (even to Diblath), or “more than the wilderness of Diblath” (מן of comparison). There is no doubt that דּבלתה is a nom. prop.; cf. the name of the city דּבלתים in Jer 48:22; Num 33:46. The second acceptation of the words is more probable than the first. For, if ממּדבּר is the terminus a quo, and דּבלתה the terminus ad quem of the extent of the land, then must ממּדבּר be punctuated not only as status absolut., but it must also have the article; because a definite wilderness - that, namely, of Arabia - is meant. The omission of the article cannot be justified by reference to Eze 21:3 or to Psa 75:7 (Hitzig, Ewald), because both passages contain general designations of the quarters of the world, with which the article is always omitted. In the next place, no Dibla can be pointed out in the north; and the change of Diblatha into Ribla, already proposed by Jerome, and more recently brought forward again by J. D. Michaelis, has not only against it the authority of all the old versions, but also the circumstance that the Ribla mentioned in 2Ki 23:33 did not form the northern boundary of Palestine, but lay on the other side of it, in the land of Hamath; while the הרבלה, named in Num 34:11, is a place on the eastern boundary to the north of the Sea of Gennesareth, which would, moreover, be inappropriate as a designation of the northern boundary. Finally, the extent of the land from the south to the north is constantly expressed in a different way; cf. Num 23:21 (Num 34:8); Jos 13:5; 1Ki 8:65; 2 Kings 14:65; Amo 6:14; 1Ch 13:5; 2Ch 7:8; and even by Ezekiel himself (Eze 48:1) לבוא  is named as the boundary on the north. The form דּבלתה is similar to תּמנתה for תּמנה, although the name is hardly to be explained, with Hävernick, as an appellation, after the Arabic dibl, calamitas, exitium. The wilderness of Diblah is unknown. With 'וידעוּ כּי וגו the discourse is rounded off in returning to the beginning of Eze 6:13, while the thoughts in Eze 6:13 and Eze 6:14 are only a variation of Eze 6:4-7.

The Destruction of Idolatry. (b. c. 594.)

1 And the word of the Lord came unto me, saying, 2 Son of man, set thy face toward the mountains of Israel, and prophesy against them, 3 And say, Ye mountains of Israel, hear the word of the Lord God ; Thus saith the Lord God to the mountains, and to the hills, to the rivers, and to the valleys; Behold, I, even I, will bring a sword upon you, and I will destroy your high places. 4 And your altars shall be desolate, and your images shall be broken: and I will cast down your slain men before your idols. 5 And I will lay the dead carcases of the children of Israel before their idols; and I will scatter your bones round about your altars. 6 In all your dwelling-places the cities shall be laid waste, and the high places shall be desolate; that your altars may be laid waste and made desolate, and your idols may be broken and cease, and your images may be cut down, and your works may be abolished. 7 And the slain shall fall in the midst of you, and ye shall know that I am the Lord .

Here, I. The prophecy is directed to the mountains of Israel (v. 1, 2); the prophet must set his face towards them. If he could see so far off as the land of Israel, the mountains of that land would be first and furthest seen; towards them therefore he must look, and look boldly and stedfastly, as the judge looks at the prisoner, and directs his speech to him, when he passes sentence upon him. Though the mountains of Israel be ever so high and ever so strong, he must set his face against them, as having judgments to denounce that should shake their foundation. The mountains of Israel had been holy mountains, but now that they had polluted them with their high places God set his face against them and therefore the prophet must. Israel is here put, not, as sometimes, for the ten tribes, but for the whole land. The mountains are called upon to hear the word of the Lord, to shame the inhabitants that would not hear. The prophets might as soon gain attention from the mountains as from that rebellious and gainsaying people, to whom they all day long stretched out their hands in vain. Hear, O mountains! the Lord's controversy (Mic. vi. 1, 2), for God's cause will have a hearing, whether we hear it or no. But from the mountains the word of the Lord echoes to the hills, to the rivers, and to the valleys; for to them also the Lord God speaks, intimating that the whole land is concerned in what is now to be delivered and shall be witnesses against this people that they had fair warning given them of the judgments coming, but they would not take it; nay, they contradicted the message and persecuted the messengers, so that God's prophets might more safely and comfortably speak to the hills and mountains than to them.

II. That which is threatened in this prophecy is the utter destruction of the idols and the idolaters, and both by the sword of war. God himself is commander-in-chief of this expedition against the mountains of Israel. It is he that says, Behold, I, even I, will bring a sword upon you (v. 3); the sword of the Chaldeans is at God's command, goes where he sends it, comes where he brings it, and lights as he directs it. In the desolations of that war,

1. The idols and all their appurtenances should be destroyed. The high places, which were on the tops of mountains (v. 3), shall be levelled and made desolate (v. 6); they shall not be beautified, shall not be frequented as they had been. The altars, on which they offered sacrifice and burnt incense to strange gods, shall be broken to pieces and laid waste; the images and idols shall be defaced, shall be broken and cease, and be cut down, and all the fine costly works about them shall be abolished, v. 4, 6. Observe here, (1.) That war makes woeful desolations, which those persons, places, and things that were esteemed most sacred cannot escape; for the sword devours one as well as another. (2.) That God sometimes ruins idolatries even by the hands of idolaters, for such the Chaldeans themselves were; but, as if the deity were a local thing, the greatest admirers of the gods of their own country were the greatest despisers of the gods of other countries. (3.) It is just with God to make that a desolation which we make an idol of; for he is a jealous God and will not bear a rival. (4.) If men do not, as they ought, destroy idolatry, God will, first or last, find out a way to do it. When Josiah had destroyed the high places, altars, and images, with the sword of justice, they set them up again; but God will now destroy them with the sword of war, and let us see who dares re-establish them.

2. The worshippers of idols and all their adherents should be destroyed likewise. As all their high places shall be laid waste, so shall all their dwelling-places too, even all their cities, v. 6. Those that profane God's dwelling-place as they had done can expect no other than that he should abandon theirs, ch. v. 11. If any man defile the temple of God, him will God destroy, 1 Cor. iii. 17. It is here threatened that their slain shall fall in the midst of them (v. 7); there shall be abundance slain, even in those places which were thought most safe; but it is added as a remarkable circumstance that they shall fall before their idols (v. 4), that their dead carcases should be laid, and their bones scattered, about their altars, v. 5. (1.) Thus their idols should be polluted, and those places profaned by the dead bodies which they had had in veneration. If they will not defile the covering of their graven images, God will, Isa. xxx. 22. The throwing of the carcases among them, as upon the dunghill, intimates that they were but dunghill-deities. (2.) Thus it was intimated that they were but dead things, unfit to be rivals with the living God; for the carcases of dead men, that, like them, have eyes and see not, ears and hear not, were the fittest company for them. (3.) Thus the idols were upbraided with their inability to help their worshippers, and idolaters were upbraided with the folly of trusting in them; for, it should seem, they fell by the sword of the enemy when they were actually before their idols imploring their aid and putting themselves under their protection. Sennacherib was slain by his sons when he was worshipping in the house of his god. (4.) The sin might be read in this circumstance of the punishment; the slain men are cast before the idols, to show that therefore they are slain, because they worshipped those idols; see Jer. viii. 1, 2. Let the survivors observe it, and take warning not to worship images; let them see it, and know that God is the Lord, that the Lord he is God and he alone.

Mercy Promised to the Penitent; Effect of Repentance. (b. c. 594.)

8 Yet will I leave a remnant, that ye may have some that shall escape the sword among the nations, when ye shall be scattered through the countries. 9 And they that escape of you shall remember me among the nations whither they shall be carried captives, because I am broken with their whorish heart, which hath departed from me, and with their eyes, which go a whoring after their idols: and they shall loathe themselves for the evils which they have committed in all their abominations. 10 And they shall know that I am the Lord , and that I have not said in vain that I would do this evil unto them.

Judgment had hitherto triumphed, but in these verses mercy rejoices against judgment. A sad end is made of this provoking people, but not a full end. The ruin seems to be universal, and yet will I leave a remnant, a little remnant, distinguished from the body of the people, a few of many, such as are left when the rest perish; and it is God that leaves them. This intimates that they deserved to be cut off with the rest, and would have been cut off if God had not left them. See Isa. i. 9. And it is God who by his grace works that in them which he has an eye to in sparing them. Now,

I. It is a preserved remnant, saved from the ruin which the body of the nation is involved in (v. 8): That you may have some who shall escape the sword. God said (ch. v. 12) that he would draw a sword after those who were scattered, that destruction should pursue them in their dispersion; but here is mercy remembered in the midst of that wrath, and a promise that some of the Jews of the dispersion, as they were afterwards called, should escape the sword. None of those who were to fall by the sword about Jerusalem shall escape; for they trust to Jerusalem's walls for security, and shall be made ashamed of that vain confidence. But some of them shall escape the sword among the nations, where, being deprived of all other stays, they stay themselves upon God only. They are said to have those who shall escape; for they shall be the seed of another generation, out of which Jerusalem shall flourish again.

II. It is a penitent remnant (v. 9): Those who escape of you shall remember me. Note, To those whom god designs for life he will give repentance unto life. They are reprieved, and escape the sword, that they may have time to return to God. Note, God's patience both leaves room for repentance and is an encouragement to sinners to repent. Where God designs grace to repent he allows space to repent; yet many who have the space want the grace, many who escape the sword do not forsake the sin, as it is promised that these shall do. This remnant, here marked for salvation, is a type of the remnant reserved out of the body of mankind to be monuments of mercy, who are made safe in the same way that these were, by being brought to repentance. Now observe here,

1. The occasion of their repentance, and that is a mixture of judgment and mercy-judgment, that they were carried captives, but mercy, that they escaped the sword in the land of their captivity. They were driven out of their own land, but not out of the land of the living, not chased out of the world, as other were and they deserved to be. Note, The consideration of the just rebukes of Providence we are under, and yet of the mercy mixed with them, should engage us to repent, that we may answer God's end in both. And true repentance shall be accepted of God, though we are brought to it by our troubles; nay, sanctified afflictions often prove means of conversion, as to Manasseh.

2. The root and principle of their repentance: They shall remember me among the nations. Those who forgot God in the land of their peace and prosperity, who waxed fat and kicked, were brought to remember him in the land of their captivity. The prodigal son never bethought himself of his father's house till he was ready to perish for hunger in the far country. Their remembering God was the first step they took in returning to him. Note, Then there begins to be some hopes of sinners when they have sinned against the Lord, and to enquire, Where is God my Maker? Sin takes rise in forgetting God, Jer. iii. 21. Repentance takes rise from the remembrance of him and of our obligations to him. God says, They shall remember me, that is, "I will give them grace to do so;" for otherwise they would for ever forget him. That grace shall find them out wherever they are, and by bringing God to their mind shall bring them to their right mind. The prodigal, when he remembered his father, remembered how he has sinned against Heaven and before him; so do these penitents. (1.) They remember the base affront they had put upon God by their idolatries, and this is that which an ingenuous repentance fastens upon and most sadly laments. They had departed from God to idols, and given that honour to pretended deities, the creatures of men's fancies and the work of men's hands, which they should have given to the God of Israel. They departed from God, from his word, which they should have made their rule, from his work, which they should have made their business. Their hearts departed from him. The heart, which he requires and insists upon, and without which bodily exercise profits nothing, the heart, which should be set upon him, and carried out towards him, when that departs from him, is as the treacherous elopement of a wife from her husband or the rebellious revolt of a subject from his sovereign. Their eyes also go after their idols; they doted on them, and had great expectations from them. Their hearts followed their eyes in the choice of their gods (they must have gods that they could see), and then their eyes followed their hearts in the adoration of them. Now the malignity of this sin is that it is spiritual whoredom; it is a whorish heart that departs from God; and they are eyes that go a whoring after their idols. Note, Idolatry is spiritual whoredom; it is the breach of a marriage-covenant with God; it is the setting of the affections upon that which is a rival with him, and the indulgence of a base lust, which deceives and defiles the soul, and is a great wrong to God in his honour, (2.) They remember what a grief this was to him and how he resented it. They shall remember that I am broken with their whorish heart and their eyes that are full of this spiritual adultery, not only angry at it, but grieved, as a husband is at the lewdness of a wife whom he dearly loved, grieved to such a degree that he is broken with it; it breaks his heart to think that he should be so disingenuously dealt with; he is broken as an aged father is with the undutiful behaviour of a rebellious and disobedient son, which sinks his spirits and makes him to stoop. Forty years long was I grieved with this generation, Ps. xcv. 10. God's measures were broken (so some); a stop was put to the current of his favours towards them, and he was even compelled to punish them. This they shall remember in the day of their repentance, and it shall affect and humble them more than any thing, not so much that their peace was broken, and their country broken, as that God was broken by their sin. Thus they shall look on him whom they have pierced and shall mourn, Zech. xii. 10. Note, Nothing grieves a true penitent so much as to think that his sin has been a grief to God and to the Spirit of his grace.

3. The product and evidence of their repentance: They shall loathe themselves for the evils which they have committed in all their abominations. Thus God will give them grace to qualify them for pardon and deliverance. Though he had been broken by their whorish heart, yet he would not quite cast them off. See Isa. lvii. 17, 18; Hos. ii. 13, 14. His goodness takes occasion from their badness to appear the more illustrious. Note, (1.) True penitents see sin to be an abominable thing, that abominable thing which the Lord hates and which makes sinners, and even their services, odious to him, Jer. xliv. 4; Isa. i. 11. It defiles the sinner's own conscience, and makes him, unless he be past feeling, an abomination to himself. An idol is particularly called an abomination, Isa. xliv. 19. Those gratifications which the hearts of sinners were set upon as delectable things the hearts of penitents are turned against as detestable things. (2.) There are many evils committed in these abominations, many included in them, attendant on them, and flowing from them, many transgressions in one sin, Lev. xvi. 21. In their idolatries they were sometimes guilty of whoredom (as in the worship of Peor), sometimes of murder (as in the worship of Moloch); these were evils committed in their abominations. Or it denotes the great malignity there is in sin; it is an abomination that has abundance of evil in it. (3.) Those that truly loathe sin cannot but loathe themselves because of sin; self-loathing is evermore the companion of true repentance. Penitents quarrel with themselves, and can never be reconciled to themselves till they have some ground to hope that God is reconciled to them; nay, then they shall lie down in their shame, when he is pacified towards them, ch. xvi. 63.

4. The glory that will redound to God by their repentance (v. 10): "They shall know that I am the Lord; they shall be convinced of it by experience, and shall be ready to own it, and that I have not said in vain that I would do this evil unto them, finding that what I have said is made good, and made to work for good, and to answer a good intention, and that it was not without just provocation that they were thus threatened and thus punished." Note, (1.) One way or other God will make sinners to know and own that he is the Lord, either by their repentance or by their ruin. (2.) All true penitents are brought to acknowledge both the equity and the efficacy of the word of God, particularly the threatenings of the word, and to justify God in them and in the accomplishment of them.

The Prophet's Lamentation. (b. c. 594.)

11 Thus saith the Lord God ; Smite with thine hand, and stamp with thy foot, and say, Alas for all the evil abominations of the house of Israel! for they shall fall by the sword, by the famine, and by the pestilence. 12 He that is far off shall die of the pestilence; and he that is near shall fall by the sword; and he that remaineth and is besieged shall die by the famine: thus will I accomplish my fury upon them. 13 Then shall ye know that I am the Lord , when their slain men shall be among their idols round about their altars, upon every high hill, in all the tops of the mountains, and under every green tree, and under every thick oak, the place where they did offer sweet savour to all their idols. 14 So will I stretch out my hand upon them, and make the land desolate, yea, more desolate than the wilderness toward Diblath, in all their habitations: and they shall know that I am the Lord .

The same threatenings which we had before in the foregoing chapter, and in the former part of this, are here repeated, with a direction to the prophet to lament them, that those he prophesied to might be the more affected with the foresight of them.

I. He must by his gestures in preaching express the deep sense he had both of the iniquities and of the calamities of the house of Israel (v. 11): Smite with thy hand and stamp with thy foot. Thus he must make it to appear that he was in earnest in what he said to them, that he firmly believed it and laid it to heart. Thus he must signify the just displeasure he had conceived at their sins, and the just dread he was under of the judgments coming upon them. Some would reject this use of these gestures, and call them antic and ridiculous; but God bids him use them because they might help to enforce the word upon some and give it the setting on; and those that know the worth of souls will be content to be laughed at by the wits, so they may but edify the weak. Two things the prophet must thus lament:—1. National sins. Alas! for all the evil abominations of the house of Israel. Note, The sins of sinners are the sorrows of God's faithful servants, especially the evil abominations of the house of Israel, whose sins are more abominable and have more evil in them than the sins of others. Alas! What will be in the end hereof? 2. National judgments. To punish them for these abominations they shall fall by the sword, by the famine, and by the pestilence. Note, It is our duty to be affected not only with our own sins and sufferings, but with the sins and sufferings of others; and to look with compassion upon the miseries that wicked people bring upon themselves; as Christ beheld Jerusalem and wept over it.

II. He must inculcate what he had said before concerning the destruction that was coming upon them. 1. They shall be run down and ruined by a variety of judgments which shall find them out and follow them wherever they are (v. 12): He that is far off, and thinks himself out of danger, because out of the reach of the Chaldeans' arrows, shall find himself not out of the reach of God's arrows, which fly day and night (Ps. xci. 5): He shall die of the pestilence. He that is near a place of strength, which he hopes will be to him a place of safety, shall fall by the sword, before he can retreat. He that is so cautious as not to venture out, but remains in the city, shall there die by the famine, the saddest death of all. Thus will God accomplish his fury, that is, do all that against them which he had purposed to do. 2. They shall read their sin in their punishment; for their slain men shall be among their idols, round about their altars, as was threatened before, v. 5-7. There, where they had prostrated themselves in honour of their idols, God will lay them dead, to their own reproach and the reproach of their idols. They lived among them and shall die among them. They had offered sweet odours to their idols, but there shall their dead carcases send forth an offensive smell, as it were to atone for that misplaced incense. 3. The country shall be all laid waste, as, before, the cities (v. 6): I will make the land desolate. That fruitful, pleasant, populous country, that has been as the garden of the Lord, the glory of all lands, shall be desolate, more desolate than the wilderness towards Diblath, v. 14. It is called Diblathaim (Num. xxxiii. 46; Jer. xlviii. 22), that great and terrible wilderness which is described, Deut. viii. 15, wherein were fiery serpents and scorpions. The land of Canaan is at this day one of the most barren desolate countries in the world. City and country are thus depopulated, that the altars may be laid waste and made desolate, v. 6. Rather than their idolatrous altars shall be left standing, both town and country shall be laid in ruins. Sin is a desolating thing; therefore stand in awe and sin not.

CHAP. VI.

Ver. 1. ANd the Word of the Lord came unto me] Junius obſerveth, that this and the two following Prophecies (viz. thoſe, chap. 7, & 8.) were delivered on the Sabbath day; that's the proper ſeaſon of preaching.

Ver. 2. See thy face toward the mountains of Iſrael] i. e. The Jews, who are haughty and hard as mountains, who are aſperi & inculti, rough and rude, as Mountaineirs uſe to be. In Mount Olivet it ſelf (beſides other mountains) they boldly ſet up their idols, even in the ſight of the Lord: ſo that he never looked out of the Sanctuary, but he beheld that vile hill of abominations; called therefore by an elegant Agnomination, the Hill of Corruption, 2 Kings. 23.13.

Ver. 3. Behold I, even I will bring a ſword upon you] Becauſe ye are polluted by mans ſins, and ſo made hateful unto me. For as God thinks the better of the places wherein he is ſincerely ſerved; yea where his Saints are born, Pſal. 87.5. or make abode, Iſa. 49.16. ſo the worſe of ſuch places where Satans ſeat is.

Ver. 4. Your images ſhall be broken down] Heb. your Sun-images, whence alſo Jupiter Hammon had his name, which Macrobius ſaith was the ſame with the Sun.Lib. 1. Sat. cap. 23. See 2 Chron. 23.5.

And I will caſt down your ſlain men] Cruentatos vulneratos, vel interfectos veſtros, ſuch as when wounded, flye to their idols for ſafety.

Before your idols] Heb. your d[illegible: 1 letter]i ſtercorei, dunghil-deities, more loathſome then any excrements.

Ver. 5. And I will lay the dead carkaſſes of the children of Iſrael, &c.] That in the very places where they have ſinned, there they may ſuffer. So in the valley of Hinnom, and at Pilates Praetorium, &c.

Ver. 6. In all your dwelling-places] Omnia everram & evertam funditus: I will turn all topſy-turvy.

Your works ſhall be aboliſhed] Thoſe toileſom toies, your Mawmets and monuments of idolatry. This the Prophet telleth them again and again: that he might waken them, and work them to repentance.

Ver. 7. And ye ſhall know that I am the Lord] That I am dicti mei Dominus, one that will be as good as my word. So ſhall all, not idolaters only, but broachers of hereſies alſo, quae furere & faetere cultores ſuos faciunt, ſaith Oecolampadius here.

Ver. 8. Yet will I leave a remnant] For royal uſe. See on chap. 5.3.

Ver. 9. And they that eſcape of you ſhall remember me] Here beginneth that true Repentance never to be repented of, Pſal. 22.27. and 20.7.

Becauſe I am broken off from their whoriſh heart] i. e. I am troubled, ſaith Piſcator, I am tired out, ſaith Zegedine, and made to break off the courſe of my kindneſs. I am broken off from their whoriſh heart, ſo Polanus rendreth it: that is, ſaith he, I leave them, though loth to do it: the breach is meerly on their part: for they have an Impetus, a ſpirit of whoredoms in them, that cauſeth them to erre, and go a whoring from under their God, Hoſ. 4.12. & 9.1.

And with their eyes] Thoſe windows of wickedneſs through which the devil (who is [non-Latin text not transcribed], as ſaith Syneſius) doth oft wind himſelf into the ſoul.

[non-Latin text not transcribed]. Sept. And they ſhall loath themſelves] They ſhall diſpleaſe themſelves, ſaith the Vulgar; but that's not enough. Pudefient in faciebus ſuis, ſay others; they ſhall bleed inwardly, and bluſh outwardly, deeply deteſting their former abominations, and not waiting till others condemn them, they ſhall condemn themſelves.

Ver. 10. And they ſhall know] By woful experience. He that trembleth not in ſinning, ſhall be cruſht to peices in feeling, ſaid bleſſed Bradford.

And that I have not ſaid in vain] In terrorem only.

Ver. 11. Thus ſaith the Lord God] Sic ait Dominater Dominus.

Smite with thine hand] Manibus pedibuſque obnixe omnia facito, do thine utmoſt by geſtures and ſpeeches to make this ſtupid people perceive their ſin and danger.

Alaſſe, for all the evil abominations] Propter omnes abominationes peſſimas: we cannot call ſin bad enough:Oecolamp. the worſt word in a mans belly is too good for it. O perdita Iſrael (dicere vult) quae tot malas abominationes operata es, &c.

Ver. 12. He that is far off ſhall dye of the peſtilence] Pluribus verbis hunc locum tractat. Ointments muſt not only be laid upon the part that aketh, but alſo rubbed and chafed in: ſo muſt menaces and promiſes, that they may ſoak and ſink into the ſoul.

Ver. 13. Then ſhall ye know that I am the Lord] Vexatio dabit intellectum, ſmart ſhall make wit:Aug. See ver. 10. Four times in this chapter are theſe words uſed; Verba toties inculcata, viva ſunt, vera ſunt, ſana ſunt, plana ſunt.

Among their idols] See on ver. 4.

Where they did offer ſweet ſavour] Idolatry is coſtly.

Ver. 14. Then the wilderneſſe toward Diblath] Which was horriditate nobile, bordering upon that terrible howling wilderneſs mentioned by Moſes, Deut. 8.15. See Jer. 48.22.