5. For Israel hath not been forsaken, nor Judah of his God, of the Lord of hosts; though their land was filled with sin against the Holy One of Israel.
5. Quoniam non viduatus est Israel, et Jehudah a Deo suo, a Jehova exercituum; quin potius (eadem est particula
The Prophet shows here the cause why God had resolved to treat the Babylonians with so much severity, even because he would be the avenger of his own people. He also obviates a doubt which might have disturbed weak minds, for he seemed to have forsaken his people when he suffered them to be driven into exile. As this was a kind of repudiation, as we have seen elsewhere, the Prophet says now, that
He indeed alludes to that spiritual marriage, of which frequent mention is made; for God had, from the beginning, united the Church to himself, as it were, by a marriage-bond; and the people, as it is well known, had been so received into covenant, that there was contracted, as it were, a spiritual marriage. Then the Prophet now says, that they were not widowed; in which he refers to the hope of deliverance; for it could not have been denied but that God had repudiated his people. But he shows that their chastisement would not be perpetual, because God would at length reconcile to himself the people from whom he had been alienated, and would restore them to the ancient condition and honor of a wife. He speaks of both kingdoms.
Then he adds,
1 The explanation of the last clasue is, according to the Jewish commentators, not generally taken. The "land," by most is deemed to be the land of Israel and Judah. The word
For not widowed is Israel, By his God, by Jehovah of hosts; Though their land has been filled With judgement by the Holy One of Israel.
But if we render
With guilt (or sin) before the Holy One of Israel. -- Ed.
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