8<\/strong>. that ye may have<\/em> ] R.V. in that ye shall have some<\/em> is better. The original reads very awkwardly, and in LXX. the words: “yet will I leave a remnant” are wanting. Eze 6:9<\/em><\/span> seems the apodosis of Eze 6:8<\/em><\/span>, and when ye shall have them that escape the sword<\/em> 9 then shall they that escape of you remember<\/em>.<\/p>\n 8 10<\/strong>. A remnant shall be preserved, and shall remember the Lord among the nations whither they are scattered<\/p>\n It is the Lord that preserves a remnant, the enemies rage would destroy all; and it is an act of deliberate and voluntary resolution, not by chance, but by choice. <\/P> A remnant; <\/B>some few in comparison with the great multitudes that are cut off. Though he promiseth a handful shall remain, yet it shall be in that condition that they are little more than escaped, a poor and small remnant left, as Zep 3:12<\/span>. <\/P> Ye shall be scattered; <\/B>either by your own choice, shifting from country to country; or else, dissipated by the order of the proud oppressing conqueror, who will scatter families, lest they should be a little comfort to one another, and great jealousy to him; he will scatter to prevent conspiracies. <\/P> <\/p>\n 8.<\/B> Mitigation of the extremeseverity of their punishment; still their life shall be a wretchedone, and linked with exile (Eze 5:2<\/span>;Eze 5:12<\/span>; Eze 12:16<\/span>;Eze 14:22<\/span>; Jer 44:28<\/span>).<\/P><\/p>\n Yet will I leave a remnant<\/strong>,…. Not in Judea, but in Babylon, and in the countries where they should be dispersed, as follows:<\/p>\n that ye may have [some] that shall escape the sword among the nations<\/strong>; which was threatened to be drawn, and sent after them, Eze 5:2<\/span>; but all should not perish by if; some should escape; for this was not the time to make a full end of them:<\/p>\n when ye shall be scattered through the countries<\/strong>; that is, of Egypt, Ammon, Moab, and Assyria; for this respects their dispersion at the time of the Babylonish captivity, and not their present dispersion.<\/p>\n The survivors shall go away into banishment amongst the heathen, and shall remember the word of the Lord that will have been fulfilled. – Eze 6:8<\/span>. But I shall preserve a remnant, in that there shall be to you some who have escaped the sword among the nations, when he shall be dispersed among the lands. <\/em> Eze 6:9<\/span> . And those of you who have escaped, will make mention of me among the nations whither they are led captive, when I have broken to me their whorish heart, which had departed from me, and their eyes, which went a whoring after their idols: and they shall loathe themselves because of the evil which they have done in reference to all their abominations. <\/em> Eze 6:10<\/span> . And ye shall know that I am Jehovah. Not in vain have I spoken this evil to you.<\/em> – , superstites facere <\/em>, “to make or preserve survivors.” The connection with ‘ is analogous to the construction of , in the sense of “giving a superabundance,” with rei<\/em>, Deu 28:11<\/span> and Deu 30:9<\/span>, and is not to be rejected, with Ewald and Hitzig, as inadmissible. For is supported by the old versions, and the change of into , which would have to be referred to Eze 6:7<\/span>, is in opposition to the twofold repetition of the ( ), Eze 6:10<\/span> and Eze 6:14<\/span>, as this repetition shows that the thought in Eze 6:7<\/span> is different from that in 17, 21, not “they shall know that Jehovah has spoken,” but “they shall know that He who has done this is Jehovah, the God of Israel.” The preservation of a remnant will be shown in this, that they shall have some who have escaped the sword. is infin. Niph<\/em>. with a plural form of the suffix, as occurs elsewhere only with the plural ending of nouns, while Ezekiel has extended it to the of the infinitive of ” verbs; cf. Eze 16:31<\/span>, and Ewald, 259 b<\/em>. The remembrance of Jehovah (Eze 6:9<\/span>) is the commencement of conversion to Him. before is not to be connected as relative pronoun with , but is a conjunction, though not used conditionally, “if,” as in Lev 4:22<\/span>; Deu 11:27<\/span>, and elsewhere, but of time, , “when,” as Deu 11:6<\/span> and 2Ch 35:20<\/span>, and in the signification of the futur. exact<\/em>. The Niphal<\/em> here is not to be taken as passive, but middle, sibi frangere <\/em>, i.e., , poenitenti conterere animum eorum ut ad ipsum<\/em> ( Deum<\/em>) redeant <\/em> (Maurer, Hvernick). Besides the heart, the eyes also are mentioned, which God is to smite, as the external senses which allure the heart to whoredom. corresponds to at the beginning of the verse. , “the later form for , “to feel a loathing,” Hiphil<\/em>, “to be filled with loathing;” cf. Job 10:1<\/span> with object<\/em>., “in (on) their , faces,” i.e., their persons or themselves: so also in Eze 20:43<\/span>; Eze 36:31<\/span>. , in allusion to the evil things; ‘ , in reference to all their abominations. This fruit, which is produced by chastisement, namely, that he idolaters are inspired with loathing for themselves, and led to the knowledge of Jehovah, will furnish the proof that God has not spoken in vain.<\/p>\n Mercy Promised to the Penitent; Effect of Repentance.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD> B. C.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN> 594.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/FONT><\/P> <\/TD> <\/TR> <\/TABLE> 8 Yet will I leave a remnant, that ye may have some<\/I> that shall escape the sword among the nations, when ye shall be scattered through the countries. 9 And they that escape of you shall remember me among the nations whither they shall be carried captives, because I am broken with their whorish heart, which hath departed from me, and with their eyes, which go a whoring after their idols: and they shall loathe themselves for the evils which they have committed in all their abominations. 10 And they shall know that I am<\/I> the LORD<\/B>, and that<\/I> I have not said in vain that I would do this evil unto them.<\/P> Judgment had hitherto triumphed, but in these verses mercy rejoices against judgment. A sad end is made of this provoking people, but not a full end. The ruin seems to be universal, and yet will I leave a remnant,<\/I> a little remnant, distinguished from the body of the people, a few of many, such as are left when the rest perish; and it is God that leaves them. This intimates that they deserved to be cut off with the rest, and would have been cut off if God had not left them. See Isa. i. 9<\/span>. And it is God who by his grace works that in them which he has an eye to in sparing them. Now,<\/P> I. It is a preserved remnant, saved from the ruin which the body of the nation is involved in (v.<\/I><\/span> 8<\/span>): That you may have some who shall escape the sword.<\/I> God said (ch.<\/I><\/span> v. 12<\/span>) that he would draw a sword after those<\/I> who were scattered,<\/I> that destruction should pursue them in their dispersion; but here is mercy remembered in the midst of<\/I> that wrath,<\/I> and a promise that some of the Jews of the dispersion,<\/I> as they were afterwards called, should escape the sword.<\/I> None of those who were to fall by the sword about<\/I> Jerusalem shall escape;<\/I> for they trust to Jerusalem’s walls for security, and shall be made ashamed of that vain confidence. But some of them shall escape the sword among the nations,<\/I> where, being deprived of all other stays, they stay themselves upon God only. They are said to have<\/I> those who shall escape;<\/I> for they shall be the seed of another generation, out of which Jerusalem shall flourish again.<\/P> II. It is a penitent remnant (v.<\/I><\/span> 9<\/span>): Those who escape of you shall remember me.<\/I> Note, To those whom god designs for life he will give repentance unto life.<\/I> They are reprieved, and escape the sword,<\/I> that they may have time to return to God. Note, God’s patience both leaves room for repentance and is an encouragement to sinners to repent. Where God designs grace to repent he allows space to repent; yet many who have the space want the grace, many who escape the sword<\/I> do not forsake the sin, as it is promised that these shall do. This remnant, here marked for salvation, is a type of the remnant reserved out of the body of mankind to be monuments of mercy, who are made safe in the same way that these were, by being brought to repentance. Now observe here,<\/P> 1. The occasion of their repentance, and that is a mixture of judgment and mercy-judgment, that they were carried captives,<\/I> but mercy, that they escaped the sword<\/I> in the land of their captivity. They were driven out of their own land, but not out of the land of the living, not chased out of the world,<\/I> as other were and they deserved to be. Note, The consideration of the just rebukes of Providence we are under, and yet of the mercy mixed with them, should engage us to repent, that we may answer God’s end in both. And true repentance shall be accepted of God, though we are brought to it by our troubles; nay, sanctified afflictions often prove means of conversion, as to Manasseh.<\/P> 2. The root and principle of their repentance: They shall remember me among the nations.<\/I> Those who forgot God<\/I> in the land of their peace and prosperity, who waxed fat and kicked,<\/I> were brought to remember him in the land of their captivity. The prodigal son never bethought himself of his father’s house till he was ready to perish for hunger in the far country. Their remembering God was the first step they took in returning to him. Note, Then there begins to be some hopes of sinners when they have sinned against, and to enquire, Where is God my Maker?<\/I> Sin takes rise in forgetting God, Jer. iii. 21<\/span>. Repentance takes rise from the remembrance of him and of our obligations to him. God says, They shall remember me,<\/I> that is, “I will give them grace to do so;” for otherwise they would for ever forget him. That grace shall find them out wherever they are, and by bringing God to their mind shall bring them to their right mind. The prodigal, when he remembered his father, remembered how he has sinned against Heaven and before<\/I> him; so do these penitents. (1.) They remember the base affront they had put upon God by their idolatries, and this is that which an ingenuous repentance fastens upon and most sadly laments. They had departed from God to idols, and given that honour to pretended deities, the creatures of men’s fancies and the work of men’s hands, which they should have given to the God of Israel. They departed from<\/I> God, from his word, which they should have made their rule, from his work, which they should have made their business. Their hearts departed from<\/I> him. The heart, which he requires and insists upon, and without which bodily exercise profits nothing,<\/I> the heart,<\/I> which should be set upon him, and carried out towards him, when that departs from<\/I> him, is as the treacherous elopement of a wife from her husband or the rebellious revolt of a subject from his sovereign. Their eyes<\/I> also go after their idols;<\/I> they doted on them, and had great expectations from them. Their hearts followed their eyes in the choice of their gods (they must have gods that they could see), and then their eyes followed their hearts in the adoration of them. Now the malignity of this sin is that it is spiritual whoredom; it is a whorish heart<\/I> that departs from<\/I> God; and they are eyes<\/I> that go a whoring after their idols.<\/I> Note, Idolatry is spiritual whoredom; it is the breach of a marriage-covenant with God; it is the setting of the affections upon that which is a rival with him, and the indulgence of a base lust, which deceives and defiles the soul, and is a great wrong to God in his honour, (2.) They remember what a grief this was to him and how he resented it. They shall remember that I am broken with their whorish heart and their eyes<\/I> that are full of this spiritual adultery, not only angry at it, but grieved, as a husband is at the lewdness of a wife whom he dearly loved, grieved to such a degree that he is broken with it; it breaks his heart to think that he should be so disingenuously dealt with; he is broken as an aged father is with the undutiful behaviour of a rebellious and disobedient son, which sinks his spirits and makes him to stoop. Forty years long was I grieved with this generation,<\/I> Ps. xcv. 10<\/I><\/span>. God’s measures were broken<\/I> (so some); a stop was put to the current of his favours towards them, and he was even compelled to punish them. This they shall remember in the day of their repentance, and it shall affect and humble them more than any thing, not so much that their peace was broken, and their country broken, as that God was broken<\/I> by their sin. Thus they shall look on him whom they have pierced and shall mourn,<\/I> Zech. xii. 10<\/I><\/span>. Note, Nothing grieves a true penitent so much as to think that his sin has been a grief to God and to the Spirit of his grace.<\/P> 3. The product and evidence of their repentance: They shall loathe themselves for the evils which they have committed in all their abominations.<\/I> Thus God will give them grace to qualify them for pardon and deliverance. Though he had been broken by their whorish heart,<\/I> yet he would not quite cast them off. See Isa 57:17<\/span>; Isa 57:18<\/span>; Hos 2:13<\/span>; Hos 2:14<\/span>. His goodness takes occasion from their badness to appear the more illustrious. Note, (1.) True penitents see sin to be an abominable thing, that abominable thing which the Lord hates<\/I> and which makes sinners, and even their services, odious to him, Jer 44:4<\/span>; Isa 1:11<\/span>. It defiles the sinner’s own conscience, and makes him, unless he be past feeling, an abomination to himself. An idol is particularly called an abomination,<\/I> Isa. xliv. 19<\/I><\/span>. Those gratifications which the hearts of sinners were set upon as delectable things the hearts of penitents are turned against as detestable things. (2.) There are many evils committed in these abominations,<\/I> many included in them, attendant on them, and flowing from them, many transgressions in one sin, Lev. xvi. 21<\/span>. In their idolatries they were sometimes guilty of whoredom (as in the worship of Peor), sometimes of murder (as in the worship of Moloch); these were evils committed in their abominations.<\/I> Or it denotes the great malignity there is in sin; it is an abomination that has abundance of evil in it. (3.) Those that truly loathe sin cannot but loathe themselves because of sin; self-loathing is evermore the companion of true repentance. Penitents quarrel with themselves, and can never be reconciled to themselves till they have some ground to hope that God is reconciled to them; nay, then<\/I> they shall lie down in their shame, when he is pacified towards them, ch.<\/I><\/span> xvi. 63<\/span>.<\/P> 4. The glory that will redound to God by their repentance (v.<\/I><\/span> 10<\/span>): “They shall know that I am the Lord;<\/I> they shall be convinced of it by experience, and shall be ready to own it, and that I have not said in vain that I would do this evil unto them,<\/I> finding that what I have said is made good, and made to work for good, and to answer a good intention, and that it was not without just provocation that they were thus threatened and thus punished.” Note, (1.) One way or other God will make sinners to know and own that he is the lord, either by their repentance or by their ruin. (2.) All true penitents are brought to acknowledge both the equity and the efficacy of the word of God, particularly the threatenings of the word, and to justify God in them and in the accomplishment of them.<\/P> <\/p>\n A REMNANT YET TO BE SPARED<\/strong><\/p>\n Verses 8-10:<\/strong><\/p>\n Verse 8 recounts <\/strong>a consoling pledge from the Lord that He would yet spare a remnant of the house of Israel, as witnesses, that they might have some to escape (continually flee from) the sword, when they should be dispersed among the countries and nations of the earth, Jer 44:28<\/span>, even as they are yet, today, Luk 21:24<\/span>. See also v. 11-14; Eze 9:4<\/span>; Isa 1:9<\/span>; Rom 11:5<\/span>.<\/p>\n Verse 9 offers <\/strong>comfort and assurance that some of those remnants who have escaped death shall remember Him and acknowledge Him, in their dispersion among the nations, where they have been carried captive by Satan and the sins of their fathers. They shall “loathe themselves” among the heathen when they realize that their idolatry had been as loathsome to their God as incurable leprosy is to people of health. And some will and have some to realize the abominable sins of their fathers, and how such has been visited upon them, to turn them back to the living God, Jer 3:1-10<\/span>; 2Ch 7:14-15<\/span>; Exo 20:5<\/span>. They had once had worship eyes that traced and followed high priests of idolatry and seen them brought down by Divine justice, like a plague, Pro 1:26<\/span>; Rom 10:20-21<\/span>; Num 15:39<\/span>; Lev 26:39<\/span>; Job 42:6<\/span>.<\/p>\n Verse 10 further concludes <\/strong>that they of the remnant shall know, come to recognize, that “I have not said in vain” that I would send this chastening, evil judgment upon them for such willful anarchy, Exo 20:4-5<\/span>: For His word is “true from the beginning,” Psa 119:60<\/span>; Exo 34:5-8<\/span>.<\/p>\n Yet here another promise is added, which may temper the bitterness of so sorrowful a prophecy. For hitherto God shows that he burns with indignation against the land of Israel, so that he determined to destroy it, since it was polluted everywhere, and at all corners. Nothing could therefore be hoped for, if Ezekiel had spoken precisely; therefore a promise is added in mitigation — I will leave a remnant, says he, that you may have some who escape the sword; that is, that some of you may survive. But how? God does not promise simple pardon, that he may leave the Israelites quiet and safe in the land, but he says that their safety shall be in exile. Hence therefore we collect that they were so depraved that they were unable to obtain pardon, because God says that his patience was their scorn and aversion. Although, therefore, he gives the Israelites some hope of favor, yet he also admonishes them that they could not obtain safety in any other way, except by a kind of death, namely exile. I will leave a remnant, says he, of you, who shall escape the sword; but how? whom shall the enemy have spared so that they do not change their place? nay, he says, when ye shall be dispersed among the Gentiles He promises them life, therefore, but a wretched one, because it was united with exile. But God’s favor cannot be sufficiently estimated from these words, unless what follows immediately is added. <\/p>\n B. A Confident Expectation 6:810<\/p>\n TRANSLATION<\/strong><\/p>\n (8) But I will leave a remnant, in that you shall have those who escaped the sword among the nations when you are scattered among the lands. (9) And those of you who escape shall remember Me among the nations where they have been taken captive, that I was shattered by their adulterous heart which turned aside from Me, and by their eyes which committed adultery after their idols; and they shall loath themselves in their sight for the evils which they committed, for all their abominations. (10) And they shall know that I am the LORD; not in vain have I said that I would do this evil to them.<\/p>\n COMMENTS<\/strong><\/p>\n Not all would die in the carnage and bloodshed which would befall Judah. A remnant would survive on foreign soil (Eze. 6:8<\/span>). In the midst of the thundering severity of Gods wrath the prophet underscores the tenderness of Gods mercy. The nation is rejected and is doomed for extinction; faithful individuals would be spared. These godly souls would become the prototype and the nucleus of the New Testament Israel of God.[177] The nation would die in 587 B.C., but faith would live on. Four facts about the remnant are brought out in these verses:<\/p>\n [177] Key passages for the study of the remnant theme in the Old Testament are Isa. 1:9<\/span>; Isa. 10:20<\/span>, Jer. 43:5<\/span>; Zep. 2:7<\/span>; Zep. 3:13<\/span>, Zec. 10:9<\/span>; Rom. 9:6<\/span>; Rom. 9:13<\/span>; Eze. 11:5<\/span>.<\/p>\n 1. This remnant would remember the Lord among the nations where they had been taken captive. The word remember implies more than the recollection of past events. The exiles would seek to restore their relationship to God by repentance.<\/p>\n 2. When they remember the Lord, the remnant for the first time would come to realize the anguish[178] which their loving Father had experienced when they with adulterous hearts turned away from Him to cast their lustful eyes upon pagan idols. Those wanton hearts would be changed. In the fires of punishment and persecution the surviving remnant was purged of impurity,<\/p>\n [178] Literally, I have been broken or shattered. The RSV has followed some of the ancient versions by rendering, when I have broken their whorish heart.<\/p>\n 3. The remnant would come to loath themselves for the evils which they committed. They would then regard all their idols as abominations (Eze. 6:9<\/span>). Abomination is a favorite term of Ezekiel for a practice which led to religious impurity. He uses this term mainly of idolatry, but sometimes of adultery.<\/p>\n 4. The remnant will know in that day that Yahweh is sovereign God. His word had not been spoken in vain (Eze. 6:10<\/span>). The ultimate aim of the national chastisement was to produce a faithful remnant. Gods purpose would thus be accomplished.<\/p>\n (8) Yet will I leave a remnant.<\/strong>In Eze. 6:8-10<\/span> the general gloom of this prophecy of judgment is lightened for a moment by the mention of the remnant who shall be brought by their afflictions to know that I am the Lord in a far higher and better sense than those mentioned in Eze. 6:7<\/span>. This Divine plan pursued from the beginning, as is shown by St. Paul in Rom. 9:6-13<\/span>, of purifying the people by setting aside the mass, and showing mercy to a <\/strong>remnant, looks far beyond the Babylonish captivity, as is shown by the parallel prophecy of Zechariah, uttered after the return from that captivity, They shall remember me in far countries; and they shall live with their children, and turn again (Zec. 10:9<\/span>). Beyond this brief glimpse at the remnant, however, the cloud settles down again upon the prophecy; for the period until the destruction of Jerusalem, now but a few years off, must be almost exclusively a period of the denunciation of judgment.<\/p>\n 8<\/strong>. <\/strong> Yet will I leave a remnant, that ye may have some <\/strong> A remnant would be saved from their idolatry, though as by fire, and would preserve the true faith to the end of time (Isa 1:9<\/span>; Isa 10:20<\/span>; Zep 2:7<\/span>; Zep 3:13<\/span>; Jer 43:5<\/span>). This word only referred to the immediate future, yet it may have a larger application. Although Israel for thousands of years has been a “taunt” and “astonishment” to the whole earth, a people without a country, and exposed to such persecutions as no other nation ever endured, yet a “remnant” has always been preserved. The Assyrians and Phoenicians and all other nations who were neighbors to Israel when this prophecy was written have disappeared, but Jehovah’s people remain unique and separate in every land a nation still, though “scattered through the countries.”<\/p>\n “Yet I will leave a remnant in that you will have some who escape the sword among the nations, when you shall be scattered through the countries. And they who escape of you will remember me among the nations to which they will be carried captives, how that I have been broken with their whorish heart which has departed from me, and with their eyes, which go a whoring after their idols. And they will loathe themselves in their own sight for the evils which they have committed in all their abominations. And they will know that I am Yahweh. I have not said in vain that I would do this evil to them.”<\/p>\n God’s mercy still reached through His judgments. There would be those who survived, captives scattered among the countries, and then they would remember Yahweh and recognise what they have done to Him (see also Eze 12:16<\/span>; Eze 14:22<\/span>).<\/p>\n ‘How that I have been broken with their whorish heart which has departed from me, and with their eyes, which go a whoring after their idols.’ These words remind us that God was affected by their evil behaviour. The attitudes of their hearts and the direction of the gaze of their eyes, turned from Him to idols, had ‘broken’ Yahweh. Compare Jer 23:9<\/span> where the prophet’s heart was broken because of the behaviour of the people towards God (see also Jer 8:21<\/span>; Psa 34:18<\/span>; Psa 51:17<\/span>; Psa 69:20<\/span>; Psa 147:3<\/span>; Isa 61:1<\/span>; Eze 34:4<\/span>; Eze 34:16<\/span>). The idea is of being shattered or crushed by something. God was not unaffected by their behaviour although we must not interpret it too literally. He pictures Himself as ‘crushed’. It is an anthropomorphism.<\/p>\n The versions alter the words to ‘I have broken’ but that does not fit well with ‘eyes’ and was probably because the translators did not like to think of God as ‘broken’.<\/p>\n ‘And they will loathe themselves in their own sight for the evils which they have committed in all their abominations.’ The result of considering what they had done to Yahweh would make them realise their extreme sinfulness, and they would loathe themselves and how they had behaved (compare Eze 18:13<\/span>). This indeed was God’s final aim in His judgments. Nothing else would have brought them to their senses (see Eze 14:23<\/span>).<\/p>\n ‘And they will know that I am Yahweh. I have not said in vain that I would do this evil to them.’ It would also bring home to them Who and What Yahweh is, that He is the One Who carries out His purposes and His promises. And that includes His promises of judgment on evil behaviour. They had continued to ignore Him, except perfunctorily, and now they were reaping what they had sown.<\/p>\n As Jesus warned in His day our danger is different, it is of the worship of the great god Mammon. Jesus warned, ‘you cannot serve God and Mammon’ (Mat 6:24<\/span>). In many countries today the god Mammon (symbolising a craving for wealth and prosperity), together with his female counterpart Sex, determine people’s lifestyles and behaviour. They worship at their altars, and ignore their Creator and His demands. They too will one day be called to give account, for God’s anger is levelled against them as well. Wealth, prosperity and sex are God given gifts, to be used wisely and rightly, but when they control our lives and solely determine our way of living they become idols (as can sport, music, strong drink, television and pop idols and so on).<\/p>\n <\/p>\n <\/strong> The Fate of those who Remain<\/p>\n v. 8. Yet will I leave a remnant,<\/strong> in the general destruction spoken of in the first part of the chapter, that ye may have some that shall escape the sword among the nations when ye shall be scattered through the countries,<\/strong> in the exile which had been threatened by various prophets. <\/p>\n v. 9. And they that escape of you shall remember Me among the nations whither they shall be carried captives,<\/strong> realizing that He who brought this calamity upon them was Jehovah, the God of Israel, and that His Word is the eternal truth, also in the threats uttered against their idolatry, because I am broken with their whorish heart,<\/strong> or, “when I have broken their whorish heart,” which hath departed from Me,<\/strong> in the spiritual adultery so often reproved in the Old Testament, and with their eyes, which go a-whoring after their idols,<\/strong> instead of being faithful to the God of the covenant; and they shall loathe themselves for the evils which they have committed in all their abominations,<\/strong> they will have a feeling of revulsion against themselves for ever having yielded to the idolatry of the heathen nations. Thus the first part of a true repentance would be wrought in them, the feeling of disgust over their unfaithfulness to the true Lord. <\/p>\n v. 10. And they shall know that I am the Lord,<\/strong> being brought to this realization by the lessons of a bitter experience, and that I have not said in vain,<\/strong> with an empty threat, that I would do this evil unto them. <\/strong> Since they would not listen before, they would be obliged to heed when the proof of the Lord’s faithfulness in keeping His word would bring them to their senses. <\/p>\n v. 11. Thus saith the Lord God, Smite with thine hand,<\/strong> either in clapping or in striking the thigh, and stamp with thy foot,<\/strong> in indignant impatience with Israel’s hard-heartedness, and say, Alas for all the evil abominations of the house of Israel!<\/strong> that it should have been necessary to go to such extremes in bringing them to their senses. For they shall fall by the sword, by the famine, and by the pestilence,<\/strong> the great scourges of the Lord’s wrath. <\/p>\n v. 12. He that is far off,<\/strong> out of time enemies’ reach, shall die of the pestilence,<\/strong> being unable to escape the avenging army of the Lord; and he that is near,<\/strong> within reach of the invaders, shall fall by the sword; and he that remaineth and is besieged shall die by the famine,<\/strong> having escaped the sword in the siege, he nevertheless becomes a victim. Thus will I accomplish,<\/strong> fully carry out, My fury upon them. <\/p>\n v. 13. Then shall ye know that I am the Lord, when their slain men shall be among their idols round about their altars,<\/strong> <\/p>\nFuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: College Press Bible Study Textbook Series<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n