3. Now is the end come upon thee, and I will send mine anger upon thee, and will judge thee according to thy ways, and will recompense upon thee all thine abominations.
3. Nune finis super to: et mittam indignationem meam in to, et judicabo to secundum vias tuas: et ponam super to cunctas abominationes tuas.
He puts the word end a third time, and repeats it even a fourth and a fifth time. Whence we collect, that those miserable ones, although admonished more than enough both by teaching and experience, were yet like brute animals, so that they always promised themselves something to fly to, and were not impressed with the fear with which the Prophet would strike them. They did not think that an end was really coming, but said, Oh! something will remain, some will escape; and this therefore was their pride. Hence the Prophet does not inculcate the same word in vain: now, says he, the end is come. When he says the end has come, he signifies that the Israelites vainly and foolishly trusted in the future, because they had not yet experienced extreme rigor. God, as he had said, had been lenient with them as to punishment. What then did they do? When they perceived such forbearance in God they thought, that it would always be so. Hence the Prophet marks the difference between the past and future, as if he should say, that God's vengeance as they had formerly known it, was moderate, but now nothing else remained but that God should utterly tear them up and consume them. Now, therefore, there is an end concerning thee. He had spoken in the third person, but he was directing his discourse to the whole land of Israel, and he had said upon the four corners of the land, now, says he, the end cometh upon thee. Then, I will send my indignation upon thee. God indeed had given signs of his anger, but he had not been so severe that the Israelites ceased from flattering themselves. When, therefore, he speaks of his own indignation, he doubtless signifies that he was so offended that he would not restrain himself as he had formerly done. This too is the sense of what follows, I will judge thee according to thy ways. They had been judged formerly, but only in part; for God had given them time for repentance had they been curable: but now, when he compares their judgment with their sins, he means, that nothing was wanting to extreme severity. And he explains that more clearly at the end of the verse, I will put upon thee all thine abominations, that is, I will cast thine own burden upon thee. For although God had begun to exact just punishment. for their superstitions, yet they had not suffered a greater burden than they deserved. Hence God now pronounces that all their abominations should come upon their own heads, so that they should be utterly buried. It follows --
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