7. But I will have mercy upon the house of Judah, and will save them by the Lord their God, and will not save them by bow, nor by sword, nor by battle, by horses, nor by horsemen.
7. Et domum Jehudah misericordia prosequar, (vel, favore; vel, diligam: diximus enim jam de hoc verbo,) et servabo eos in Jehova Deo ipsorum, et non servabo eos in arcu, neque in gladio, neque in prelio, neque in equis, neque in equitibus.
This verse sufficiently proves what I said yesterday, that the Prophet was specifically appointed to the kingdom of Israel; for he seems here to speak favourably of the Jews, who yet, we know, had been severely and deservedly reproved by their own teachers. For what does Isaiah say, after having spoken of the dreadful corruptions which then prevailed in the kingdom of Israel? 'Come,' he says, 'into the house of Judah, they at least continue as yet pure: there,' he says, 'all the tables are full of vomiting; they are drunken; there reigns also the contempt of God and all impiety,' (Isaiah 28:8.) We see then that the Jews were not a virtuous people, of whom the Prophet has spoken so honourably. For though the exterior worship of God continued at Jerusalem, and the temple, at least under Uzziah and Jotham, was free from every superstition, and also under king Hezekiah; yet the morals of the people, we know, were very corrupt. Avarice, and cruelty, and every kind of fraud, reigned there, and also filthy lusts. The conduct, then, of that people was nothing better than that of the Israelites. Why, then, does the Prophet dignify them with so great an honour as to exempt them from God's vengeance? Because he had an eye to the people to whom he was appointed a Prophet. He therefore institutes a comparison. He interferes not with the Jews, for he knew that they had faithful pastors who reproved their sins; but he continued among his own hearers. But this comparison served, in an especial manner, to touch the hearts of the people of Israel; for the Prophet, we know, made this reference particularly for this end, to condemn fictitious worship. He now sets the worship at Jerusalem in opposition to all those superstitions which Jeroboam first introduced, which Ahab increased, and all their posterity followed. Hence he says, "I will show favour" to the house of Judas.
That we may better understand the mind of the Prophet, it may be well to repeat what we said yesterday: -- The kingdom of Judah was then miserably wasted. The kingdom of Israel had ten tribes, the kingdom of Judah only one and a half, and it was also diminished by many slaughters; yea, the Israelites had spoiled the temple of the Lord, and had taken all the gold and silver they found there. The Jews, then, had been reduced to a very low state, they hardly dared to mutter; but the Israelites, as our Prophet will hereafter tell us, were like beasts well fed. Since, then, they despised the Jews, who seemed despicable in the eyes of the world, the Prophet beats down this vain confidence, and says
It afterwards follows,
But he says,
And this passage deserves to be noticed, for we see how stupid men are in this respect. When once they are persuaded that they worship God, they are seized by some fascination of Satan so as to become delighted with all their own dotages, as we see to be the case at this day with the Papists, who are not only insane, but doubly frantic. If any one reproves them and says, that they worship not the true God, they are instantly on fire -- "What! does not God accept our worship?" But the Prophet here shows by one word that Jehovah is not in any place, except where he is rightly worshipped according to the rule of his word. I will save them, he says -- How?
Grant, Almighty God, that as we were from our beginning lost, when thou wert pleased to extend to us thy hand, and to restore us to salvation for the sake of thy Son; and that as we continue even daily to run headlong to our own ruin, -- O grant that we may not, by sinning so often, so provoke at length thy displeasure as to cause thee to take away from us the mercy which thou hast hitherto exercised towards us, and through which thou hast adopted us: but by thy Spirit destroy the wickedness of our heart, and restore us to a sound mind, that we may ever cleave to thee with a true and sincere heart, that being fortified by thy defence, we may continue safe even amidst all kinds of danger, until at length thou gatherest us into that blessed rest, which has been prepared for us in heaven by our Lord Jesus Christ. Amen.
We have to explain first this clause,
1 Mediis-media means. We use medium, but not media; and yet we have no word as a substitute. "Intervenients," perhaps, is the most intelligible word to the English reader. --Ed.
Back to BibleStudyGuide.org.
These files are public domain. This electronic edition was downloaded from the Christian Classics Ethereal Library.