31. And I will punish him, and his seed, and his servants, for their iniquity; and I will bring upon them, and upon the inhabitants of Jerusalem, and upon the men of Judah, all the evil that I have pronounced against them: but they hearkened not.
31. Et visitabo super eum et super semen ejus, et super servos ejus iniquitatem eormn, et evenire faciam illis (super eos, ad verbum) et super habitatores Jerusalem, et super virum Jehudab omne malum quod pronuntiavi adversus cos, et non a udierunt.
Here a reason is given for what the former verse contains; for if the Prophet had only said, that the dead body of the king would remain unburied and cast out in dishonor to be exposed in the night to the cold and in the day to the heat, the narrative would not have produced the effect intended; but God shews here the cause, which was this, that he had forewarned King Jehoiakim and all his counsellors, (called here servants)and the inhabitants of Jerusalem, and all the Jews universally: as then they had been in due time clearly told what calamity was near at hand, and yet no one had repented, for this so great an obstinacy God says now that he would take vengeance,
The extremity of their iniquity the Prophet thus points out, because they
"I have called to sackcloth and ashes; but ye have called to the harp and to joy, and have said, 'Let us feast and drink, for to-morrow we shall die:' as I live, this iniquity shall not be blotted out."
(Isaiah 22:12, 13)
God swore by himself, that this sin should not be expiated, for the Jews repented not when he kindly invited them to himself, and declared to them that they could not escape extreme punishment. It is therefore no wonder that God in this place also represents their obstinate wickedness as being the greatest, the Jews having
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