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 derelictionem1 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,
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 --
1 "Or, stupor: for
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