Exposition of Ezekiel 6-13, Commentary on Ezechiel · Chapter 9 · Verses 9-10
VESS. 9, 10.
Then ſaid he unto me, the iniquity of the houſe of Iſrael & Judah is exceeding great, and the land is full of blood, and the City full of perverſneſſe; for they ſay, the Lord hath forſaken the earth, and the Lord ſeeth not.
And as for me alſo, mine eye ſhall not ſpare, neither will I have pitty; but I will recompence their way upon their head.
THe Prophet having preſſed the Lord with many ſtrong arguments to ſpare Jermſalem. In theſe verſes he hath an anſwer from God, and the reaſons thereof.
The anſwer is negative, verſe 10. Mine eye ſhall not ſpare, neither, &c.
The reaſons of this anſwer are in the ninth verſe, which are ſtrong and weighty.
1. A generall reaſon; The iniquity of the houſe of Iſrael, &c.
2. Particular ones, which are three.
1. The land is full of blood.
2. The City is full of perverſeneſſe.
3. Atheiſme, a ground of all the former reaſons; For they ſay the Lord hath forſaken the earth.
The iniquity of the houſe of Iſrael.
By houſe of Iſrael ſome underſtand thoſe that had be taken themſelves from the ten Tribes to thoſe of Judah, whereof was, ſpoken, Chap. 4.4. But I conceive we may interpret it of the 10 Tribes, whoſe ſins contribut…d much to the finall deſtruction of all. Though they were gone into captivity, yet their ſins ſta…d behind them, and had defil'd the whole land.
foreignIs exceeding great.
The Hebrews when they would make a thing ſuperlative, expreſſe it by gemination of the word, and ſo its here, their iniquity is great, in valde valde, & the vulgar hath it, nimis valde, it's come to the height, and ſcarcely admits of more degrees. A like phraſe you have in Gen. 26.13. He grew untill he became very great. So Matth. 2.10. and 2 Cor. 4.17. there is duplication of the word to ſet out the greatneſſe of the thing.
The Land is full of blood.
Hebrew is, bloods, bloody ſins, Iſa. 1.15. Their hands were full of blood. And Manaſſes fill'd Jeruſalem with blood, 2 Kings 21.16. And not onelyonly Kings did it, but the Prophets and Prieſts ſhed the blood of the juſt in the middeſt of Jeruſalem; their preaching, prophecying, counſels and diſcourſes tended that way, and therefore they are ſaid to ſhed their blood: So Athaliah ſlew all the Royall ſeed, 2 Kings 11.1. Naboth is ſton'd to death for his Vineyard, 1 Kings 21.13. and Hoſ. 4.2. Blood toucheth blood. There were continuall and daily ſlaughters, ſo that blood ſtreamed every where.
Blood notes alſo heinous ſins, as oppreſſion, cruelty, Hab. 2.12. Woe to him that buildeth a Towne with blood: That is, by oppreſſing the hireling and labourer, by grinding the faces of the poore. In Zeph. 3.1. Jeruſalem is cal'd the oppreſsing City, her Princes were roaring Lyons, and her Judges evening wolves, verſ. 3. ſee Mica. 3.2, 3. 2 Chap. 2. They did not ſtrengthen the hands of the needy, Ezek. 16.49.
Bloody intentions againſt the Prophets and others who were godly, Ezek. 22.6. Behold, the Princes of Iſrael, every one were in thee to their power to ſhed blood. They hated the Prophet Jeremiah, ſmote him, put him in the ſtocks, Jer. 20.2. into the dungeon, Jer. 37.16. They judg'd him worthy of death, Chap. 26.11.
Soule-murther, Ezek. 33.8. If thou ſpeake not to warne the wicked from his way, be ſhall dye in his iniquity, but his blood will I require at thy hands. Here the deſtruction of ſoules is expreſſed by blood, as alſo in Ezek. 3.17. and Hoſ. 4.6. My people are deſtroyed for lacke of knowledge.
The City full of perverſeneſſe.foreign
The Hebrew word for perverſneſſe is mutteh, and may be rendered perverſe, a perverſe thing, the City is full of that is perverſe, is comes from foreign which ſignifieth to decline, withdraw, pervert: the vulgar reads it averſione, the City is full of turning from God.
This City that was once call'd the faithfull Citie, was now become an Harlot: Jeruſalem had left God, his worſhip, his laws, his Ordinances, and taken in other gods, other lawes, other wayes of worſhip. Not only Iſrael is branded for backſliding, Ier. Jer. 2.36. Why gaddeſt thou about ſo much to change thy wayes.3.6.8.11. But Judah was treacherous, verſ. 7.11. and her backſlidings many, Jer. 14.7. And being once fallen from God, ſhe loved to wander, verſ. 10. after the gods and wayes of other nations. They grew worſe & worſe, and were perverſe in their judgement of things, Iſa. 5.20. They cal'd light darkneſs, and darkeneſſe light: They were perverſe in their practiſe, walked after their own thoughts, Iſa. 65.2. They choſe their own way, and their ſoule delighted in their abhomination, Iſa. 66.3. Here was perverſneſs to leave what God had choſen for them, which was their glory, and to chooſe that was abominable, and delight in it: and when God corrected them for ſuch perverſeneſſe, they grew more perverſe, Iſa. 1.5. Why ſhould ye be ſtricken any more, ye will revolt more and more.
There is another expoſition of the word, It's refer'd by ſome to law-caſes, and when Saints were brought before them, they perverted judgement, Micah 3.9. The heads of Jacob, and Princes of Iſrael abhorred judgement, and perverted all equity. So in Amos 5.12. They afflict the juſt, they take a bribe, and turne aſide the poore in the gate. Their cauſe could not be heard; or if heard, it was to their griefe and prejudice, Mal. 3.5. They turn aſide the ſtranger from his right, and feare not me ſaith the Lord of Hoſts: No, they were turned from GOD, and turned away all equity.
The Lord hath forſaken the earth.
This phraſe you find not elſe-where then in our Prophet, and only twice, Chap. 8.12. and here. It ſets out the ranke atheiſticalneſſe of thoſe times, denying Gods preſence, counſell, bleſſing and aſſiſtance, they thought God was gone out of the world, that there was no God in Iſrael, that God left men to thinke, ſpeak, and doe what they liſted.
The Lord ſeeth not.
This is a higher degree of impiety blaſting divine omniſciency, before his omni-preſence ſuffered, now his omni-viſion; he is a blind God ſay they, or ſees not at ſuch a diſtance; he is ſhut up in heaven, and takes no notice of our Temple, Citie; or Countrey affaires: Such an expreſſion you have in Pſalm 10.11. Hee will never ſee. They did wickedly, and boaſted, that God neither did, nor would take any notice of it. In Pſalm 94.7. they proceed higher in their prophaneſſe: The Lord ſhall not ſee, neither ſhall the God of Jacob regard it; as if they had power to reſtraine God, and ſhut the eye of providence, Iſa. 29.15. Who ſeeth us? who knoweth us? Men entertain Atheiſtical thoughts of God, that they may goe on more ſecurely and fully in ſinfull courſes. They filled the Temple with idolatry, the City with perverſneſſe, the Land with blood, and ſay, the Lord ſees not: When Atheiſme hath got poſſeſſion of a people, that people runs ryot into wickedneſſe, feare of a Deity ceaſeth, and the doore is open to all prophaneneſſe. Atheiſme is worſe then Idolatry; this robs God of his worſhip, that of his attributes and being.
Obſer. 1.The Lords readineſſe to give accompt of his judiciary proceedings unto the Prophet. Then ſaid he unto me: The Prophet had queſtioned God about the deſtruction of Jeruſalem: wilt thou deſtroy the reſidue, &c. Hee brake in upon God, and interrupted him in his way he was in; but becauſe it was in prayer, out of reſpect to his glory, and tenderneſſe to the people, the Lord doth not reject him, but condeſcends and gives him an anſwer: and this he doth,
1. To cleare the equity of his proceedings which lye in the dark, and are not apprehended by all, no not by Prophets; God will make it out that hee is righteous and juſt in his judgements, whatever thoughts men have of them. When Abraham mov'd the queſtion to God, Gen. 18.23. Wilt thou deſtroy the righteous with the wicked? ſhall not the Judge of all the earth do right? What if there be 50.40.30.20.10. righteous in it? ſaith God, if there be but tenne righteous I will not deſtroy it. It's true, their cry is great, and their ſinne grievous, yet I am ſo juſt in my judgements, that while righteous Lot is in it I will not deſtroy it; but when he is gone, and none but filthy Sodomites left in Sodome, I will raine downe fire and brimſtone upon them.
2. To quiet the minds of his ſervants which are troubled, yea perplexed at the ſeverity of Gods judgements. When our Prophet ſaw all ſlaine in the Temple, and the ſlaughter-men gone forth, utterly to ſlay, without pitty, old and young, maids, little children, and women, he was greatly diſtreſſed and perplexed in his ſpirit, and knew not what to thinke of ſuch dreadfull dealings; therefore the Lord tels him the ground of his proceeding.
2. Sinnes of people may be ſuch as God will not heare their prayers, or others for them. Many amongſt them prayed, and the Prophet prayed for them, but God had no eare to heare them.
1. For their own prayers, Jer. 11.11. I will bring evill upon them which they ſhall not eſcape; but they will cry to God when they are in affliction, and he is mercifull. What follows then? Though they ſhall cry unto me, I will not hearken unto them. But what if they cry aloud, will not God hearken then? Ezek. 8.18. Though they cry in mine eares with a loud voyce, yet will I not heare them. But what if they faſt and pray, will not the Lord heare them then? Jer. 14.12. When they faſt, I will not heare their cry. But what if they ſpread their hands to heaven, and make many prayers? Iſa. 1.15. When you ſpread forth your hands, I will hide mine eyes from you; yea, when yee make many prayers I will not heare. But what if they weep before God? Deut. 1.45. Yee returned and wept before the Lord, but the Lord would not hearken to your voyce, nor give eare unto you.
2. For others, Ezek. 14.14. Though theſe 3. men, Noah, Job, and Daniel were in it, they ſhould deliver but their own ſoules. Theſe were holy and choiſe men, Gen. 6.9. Noah was a juſt man, and perfect in his generations, and walked with God. Daniel was the wiſeſt of men, Ezek. 28.3. It was a proverb, as wiſe as Daniel, and he was innocent, Dan. 6.22. A man greatly beloved, Dan. 9.23. Job he was a perfect and upright man, one that feared God, and escheated evill. There lay no …xception againſt theſe m…n, they were acquainted with God and his wayes, they were great ſufferers, and men of prayer. Noah had prevail'd for his family, Daniel for the wiſe men of Babylon, when they ſhould have dyed for not diſcovering Nebuchadnezzars dreame:Dan. 2. and Job, for his 3. friends.
Trye two more, Moſes and Samuel, they were heads of the people, holy men, full of bowels, mighty in prayer, interceded with God for the people, and prevailed, Exod. 32.10. Let mee alone ſaith God, that my wrath may wax hot againſt them, and that I may conſume them, and I will make of thee a great Nation. But Moſes would not let God alone, verſ. 11, 12, 13. hee preſſeth him with ſtrong arguments, and told God, if he would not forgive their ſins, he ſhould blot him out of his booke, verſ. 32. So Samuel, 1 Sam. 7.9. when the Philiſtime came up againſt Iſrarael, prayes, and fetcheth thunder from heaven, and ruines a whole Army of the enemies, & Ch. 12.17, 18. He prayed, and thunder and raine came in harveſt, ſo that they word in danger of death, and ſued to him to pray for them. Now Jer. 15.1. Notwithſtanding theſe two were ſuch powerfull praying men, yee ſaith God there, Though Moſes and Samuel ſtood before me, y… my mind could not be towards this people, all their prayers could doe no good.
What if Jeremiah, who liv'd in thoſe times, and was acquainted with their condition, ſhould pray for them, he was a praying and weeping man, Jer. 9.1. Yet ſee Jer. 7.16.11.14.14.11. and you ſhall heare GOD in thoſe 3. places forbidding him to pray for them.
God will not hear;
1. Becauſe people are incurable, they reject God, Jer. 2.13. They have forſaken me the fountaine of living waters. And verſ. 31. We are lords, we wil come no more to thee. They reject his word, Jer. 8.9. Yee reject the word of the Lord, and what wiſdome is in you: and you may heare them doing it, Jer. 44.16. As for the word that thou haſt ſpoken to us in the name of the Lord▪ wee will not hearken unto thee: but wee will certainly doe whatſoever thing goeth forth of our owne mouth. And 2 Chron. 36.16. Their ſins were ſuch, as that there was no remedy but deſtruction.
2. Gods heart is gone from ſuch a people, Jer. 15.1. Though Moſes and Samuel ſtood before me, yet my mind could not be towards this people: They are turn'd from mee, and I am turn'd from them, and it's not the prayers of men and Angels can reconcile us, I am againſt them, Ezek. 5.8. Behold I, even I am againſt thee. I that have heard ſo many prayers, been ſo oft for thee; I that have done ſo great things, deſtroyed ſuch mighty enemies of thine: I am againſt thee.
3. If God ſhould heare prayer for them and ſpare them, it would encourage them to goe on in their ſinfull wayes, they would preſume, grow more confident and corrupt if poſſible, Ier. 7.9, 10. Will yee ſteale, murther, and commit adultery, ſwear falſely, and burn Incenſe to Baal, and walke after other gods yee know not: And come and ſtand before me in this houſe which is called by my name, and ſay we are delivered to doe all theſe abominations? When they were ſmitten they grew worſe, much more would they if ſpared.
4. The condition of the Church requires it, that is in imminent danger of being ruin'd: when the weeds overtop the corne, bryars and thorns are grown great, thick, high above the Vine, the Lord muſt cut them downe, elſe there will be no harveſt, no vintage. When all fleſh had corrupted its ways, the flood muſt come in, leſt the corruption ſhould infect Noah.
5. To vindicate his name, providence, honour; when God is ſilent in a wicked time, and ſpares ſinners, they think him like themſelves, Pſal. 50.21. Altogether ſuch as they are; But Ezek. 6.14. I will ſtretch out my hand upon them, and make the land deſolate; yea, more deſolate then the wilderneſſe towards Diblath in all their habitations, and they ſhall know that I am the Lord. Now my Name is not feared, my providence is denyed, and my honour is laid in the duſt, but they ſhall know what a God I am. So in Ezek. 28.22. Behold I am againſt thee O Zidon, and I will be glorfied in the midſt of thee; they ſhall know that I am the Lord, when I have executed judgement in her.
3. Gods judgments though great, yet do not exceed mens ſins; that Temple, City, Land, and thoſe in them ſhould be deſtroyed, was grievous, but their iniquity was exceeding great. If there be Nationall judgements, there be Nationall ſins: The land is full of blood, and the City is full of perverſneſſe. If judgement was in every place, ſinne was in every place; if there were fulneſſe of wrath, fulneſſe of ſin proceeded. Jobs ſufferings were great, & juſt puniſhments for his ſins, as Zophar thought, and therefore prays, Chap. 11.5, 6. O that God would ſpeake, and open his lips againſt thee, that he would ſhew thee the ſecrets of wiſdome, that they are double to that which is, &c. His meaning is this, Job thou juſtifieſt thy ſelfe, thou ſayeſt thy Doctrine is pure, and thy ſelf clean in his eyes, and that thy sufferings are greater then thy ſinnse; but thou art deceived: If God would be pleaſed to ſpeak, and open the ſecrets of wiſdome which are ſhut up from thee, thou ſhouldſt ſee God juſt in his judgements, and mercifull towards thee; for there is double to that which is, double wrath, double puniſhment due to thee; thou haſt but a little inflicted upon thee, and there is a double portion yet behind due to thy ſinne, therefore doe not complaine of God, or juſtifie thy ſelfe any more; for know that God exacteth of thee leſſe then thine iniquities deſerves. Though thou haſt great affliction, yet he may juſtyl afflict thee with more, thy Doctrine is not pure, thy perſon is not cleane, that thou thinkeſt is acceptable with God, that provokes him: and where thou expecteſt favour, there wrath is due; you ſhall find in ſacred writt that God puniſhes leſſe then mens ſins deſerve, but never above; according to their ſins is the uſuall phraſe, Pſalm 28.4. Give them according to their deeds, and according to the wickedneſſe of their endeavours; give them after the works of their hands, render to them their deſert. All theſe phraſes evidence, that God in the puniſhment of ſinners exceeds not the merit of them, if he come up to that, its all.
The judgments now upon Germany, Ireland, England doe not exceed the ſins of the places: The iniquities of them are exceeding great.
4. Gods patience is exceeding great, he beares long, til ſins be exceſſive; the iniquity of the houſe of Iſrael and Judah is exceeding great, God might have prevented the greatneſſe of it, cut them off many years before, but he let their ſins grow great, to manifeſt the greatneſſe of his patience: He is oft, ten times in the Scripture ſaid to be long-ſuffering. When he was provoked much by his people, and they deſerv'd that his patience ſhould end, and wrath begin; what ſaith the Text, 2 Kings 13.23. He would not deſtroy them, nor caſt them from his preſence as yet. Yet there was more patience in God, yet it was not long-ſuffering. So Chap. 8.19. Iehoram King of Iudah walked in the wayes of Ahab, and did evill in the ſight of the Lord, yet the Lord would not deſtroy Iudah. His compaſſion would not ſuffer him to grow into paſſion; rather then deſtroy them for their ſins, he would yet beare the burthen of their ſins. So Jer. 34.4. Yet heare the word of the Lord O Zedekiah King of Judah. Gods patience is not yet worn out, it will be very ſhortly: O yet heare the word of the Lord, and ye ſhall not dye by the ſword; God beares long with ſinners, but he will not alwayes forbeare, Pſalm 37.10. Yet a little while, and the wicked ſhall not be, yea thou ſhalt diligently conſider his place, and it ſhall not be.
5. That Churches and States degenerating from Gods ways, goe on to a height of ſinning, their iniquity is exceeding great, the land is full of blood, the City full of perverſneſſe: When they fell to Idolatry, they were idolatrous to purpoſe; they multiplyed Gods Altars, ſin'd more then the Nations round about them, Ezek. 5.7. They fetched in the gods of all Nations to them, they had the Image of Jealouſie, every forme of creeping things and abominable beaſts, and all the Idols of the houſe of Iſrael, Ezek. 8.5.10. They wept for Tammuz, and worſhipped the Sunne, and when they began to ſhed blood, they made progreſſe in bloody paſſages, till the whole land was filled with blood: and when they began to be perverſe, the City was fill'd with perverſneſſe of ſpirit, perverſeneſſe in opinions, perverting of judgement; its not eaſie to make ſtay in the wayes of ſinne, its going down hill; wicked men, wicked States and Churches grow worſe and worſe, Ezek. 16.25. Thou haſt built thy high places at every head of the way, and haſt made thy beauty to be abhorred, and haſt opened thy feete to every one that paſſed by, and multiplyed thy whoredomes. Jeruſalem abounded in Idolatry, and was inſatiable in wickedneſſe, v. 28, 29.
When it's ill in the Church, its not well with the State; If there be corruptions in the one, there will be confuſion in the other. Idolatry, deniall of providence, and Divine preſence was in the one; and ſhedding of blood, and perverting of juſtice was in the other. When the firſt Table is violated, the ſecond Table will not be preſerv'd. If men make not conſcience of ſins againſt God, they will not make conſcience of ſins againſt men. If there be Atheiſme in the Church, there will be Tyranny in the State: If Idolatry in the Sanctuary, there will be perverting of equity in the Citie.