21 28<\/strong>. Warning against despising of prophecy<\/p>\n The prophet felt that such threats as those just uttered ( Eze 12:1-20<\/em><\/span>) were neglected and little thought of. People disposed of such prophecies by saying that they did not come true; or, if they did not go so far, by saying that they referred to the distant future. Ezekiel warns them that Jehovah’s threatenings bear upon the present time, and that they shall be fulfilled.<\/p>\n As in Ezek. 7<\/span>, the nearness of the judgment is foretold.<\/P> Eze 12:22<\/B><\/span><\/P> The land of Israel – <\/B>is put generally for the land where the children of Israel dwelt, whether at home, or in exile. There was prevalent a disregard for the true prophets, which is ever followed by a recognition of the false. First, the true prophet is rejected because it is thought that his prophecies fail. Then men persuade themselves that if the prophecy be true it respects some distant time, and that the men of the present generation need not disturb themselves about it. Compare Jer 1:11<\/span>; Amo 6:3<\/span>; Mat 24:43<\/span>; 1Th 5:2<\/span>; 2Pe 3:4<\/span>. Against both these delusions Ezekiel is commissioned to protest, and so to lead the way to his condemnation of his countrymen for their blind reliance on false prophets.<\/P><\/p>\n And the word of the Lord came unto me, saying.<\/strong> After he had been a sign unto the people, in the two instances above mentioned; and they had hardened themselves against the belief of the things signified by them, because the time of their accomplishment was not yet.<\/p>\n Declarations to Remove all Doubt as to the Truth of the Threat<\/p>\n The scepticism of the people as to the fulfilment of these threatening prophecies, which had been made still more emphatic by signs, manifested itself in two different ways. Some altogether denied that the prophecies would ever be fulfilled (Eze 12:22<\/span>); others, who did not go so far as this, thought that it would be a long time before they came to pass (Eze 12:27<\/span>). These doubts were fed by the lying statements of false prophets. For this reason the refutation of these sceptical opinions (Eze 12:21-28<\/span>) is followed in the next chapter by a stern reproof of the false prophets and prophetesses who led the people astray. – Eze 12:21<\/span>. And the word of Jehovah came to me, saying, <\/em> Eze 12:22<\/span>. Son of man, what kind of proverb have ye in the land of Israel, that ye say, The days become long, and every prophecy comes to nothing? <\/em> Eze 12:23<\/span>. Therefore say to them, Thus saith the Lord Jehovah, I will put an end to this saying, and they shall say it no more in Israel; but say to them, The days are near, and the word of every prophecy. <\/em> Eze 12:24<\/span>. For henceforth there shall be no vain prophecy and flattering soothsaying in the midst of the house of Israel. <\/em> Eze 12:25<\/span>. For I am Jehovah; I speak; the word which I speak will come to pass, and no longer be postponed; for in your days, O refractory generation, I speak a word and do it, is the saying of the Lord Jehovah.<\/em> – Mashal <\/em>, a proverb, saying current among the people, and constantly repeated as a truth. “The days become long,” etc., i.e., the time is lengthening out, and yet the prophecy is not being fulfilled. , perire<\/em>, to come to nothing, to fail of fulfilment, is the opposite of , to come, to be fulfilled. God will put an end to these sayings, by causing a very speedy fulfilment of the prophecy. The days are near, and every word of the prophecy, i.e., the days in which every word predicted shall come to pass. The reason for this is given in Eze 12:24<\/span> and Eze 12:25<\/span>, in two co-ordinate sentences, both of which are introduced with . First, every false prophecy shall henceforth cease in Israel (Eze 12:24<\/span>); secondly, God will bring about the fulfilment of His own word, and that without delay (Eze 12:25<\/span>). Different explanations have been given of the meaning of Eze 12:24<\/span>. Kliefoth proposes to take and as the predicate to : no prophecy in Israel shall be vain and flattering soothsaying, but all prophecy shall become true, i.e., be fulfilled. Such an explanation, however, is not only artificial and unnatural, since would be inserted as a predicate in a most unsuitable manner, but it contains this incongruity, that God would apply the term , soothsaying, to the predictions of prophets inspired by Himself. On the other hand, there is no force in the objection raised by Kliefoth to the ordinary rendering of the words, namely, that the statement that God was about to put an end to false prophecy in Israel would anticipate the substance of the sixth word of God (i.e., Ezekiel 13). It is impossible to see why a thought should not be expressed here, and then still further expanded in Ezekiel 13. , smooth, i.e., flattering (compare Hos 10:2<\/span>; and for the prediction, Zec 13:4-5<\/span>). The same reply serves also to overthrow the sceptical objection raised by the frivolous despisers of the prophet’s words. Hence there is only a brief allusion made to them in Eze 12:26-28<\/span>. – Eze 12:26<\/span>. And the word of Jehovah came to me, saying, <\/em> Eze 12:27<\/span>. Son of man, behold, the house of Israel saith, The vision that he seeth is for many days off, and he prophesies for distant times. <\/em> Eze 12:28<\/span>. Therefore say to them, Thus saith the Lord Jehovah, All my words shall be no longer postponed: the word which I shall speak shall come to pass, saith the Lord Jehovah.<\/em> – The words are plain; and after what has already been said, they need no special explanation. Eze 12:20<\/span> compare with Eze 12:25<\/span>.<\/p>\n Message from God to the People; Impious and Deceitful Hopes.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD> B. C.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN> 593.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/FONT><\/P> <\/TD> <\/TR> <\/TABLE> 21 And the word of the LORD<\/B> came unto me, saying, 22 Son of man, what is<\/I> that proverb that<\/I> ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? 23 Tell them therefore, Thus saith the Lord GOD<\/B>; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. 24 For there shall be no more any vain vision nor flattering divination within the house of Israel. 25 For I am<\/I> the LORD<\/B>: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord GOD<\/B>. 26 Again the word of the LORD<\/B> came to me, saying, 27 Son of man, behold, they of<\/I> the house of Israel say, The vision that he seeth is<\/I> for many days to come,<\/I> and he prophesieth of the times that are<\/I> far off. 28 Therefore say unto them, Thus saith the Lord GOD<\/B>; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord GOD<\/B>.<\/P> Various methods had been used to awaken this secure and careless people to an expectation of the judgments coming, that they might be stirred up, by repentance and reformation, to prevent them. The prophecies of their ruin were confirmed by visions, and illustrated by signs, and all with such evidence and power that one would think they must needs be wrought upon; but here we are told how they evaded the conviction, and guarded against it, namely, by telling themselves, and one another, that though these judgments threatened should come at last yet they would not come of a long time. This suggestion, with which they bolstered themselves up in their security, is here answered, and shown to be vain and groundless, in two separate messages which God sent to them by the prophet at different times, both to the same purport; such care, such pains, must the prophet take to undeceive them, Eze 12:21<\/span>; Eze 12:26<\/span>. Observe,<\/P> I. How they flattered themselves with hopes that the judgments should be delayed. One saying they had, which had become proverbial in the land of Israel,<\/I> v.<\/span> 22<\/span><\/U><\/I><\/span>. They said, “The days are prolonged;<\/I> the judgments have not come when they were expected to come, but seem to be still put off de die in diem–from day to day,<\/I> and therefore we may conclude that every vision fails,<\/I> because it should seem that some do, that because the destruction has not come yet it will never come; we will never trust a prophet again, for we have been more frightened than hurt.” And another saying they had which, if it would not conquer their convictions, yet would cool their affections and abate their concern, and that was, “The vision<\/I> is for<\/I> a great while to come;<\/I> it refers to events at a vast distance, and he prophesies of<\/I> things which, though they may be true, are yet very far off,<\/I> so that we need not trouble our heads about them (v.<\/I><\/span> 27<\/span>); we may die in honour and peace before these troubles come.” And, if indeed the troubles had been thus adjourned, they might have made themselves easy, as Hezekiah did. Is it not well if peace and truth shall be in my days?<\/I> But it was a great mistake, and they did but deceive themselves into their own ruin; and God is here much displeased at it; for, 1. It was a wretched abuse of the patience of God, who, because for a time he kept silence, was thought to be altogether such a one as themselves,<\/I> Ps. l. 21<\/I><\/span>. That forbearance of God which should have led them to repentance hardened them in sin. They were willing to think their works were not evil because sentence against<\/I> them was not executed speedily;<\/I> and therefore concluded the vision<\/I> itself failed,<\/I> because the days were prolonged.<\/I> 2. It received countenance form the false prophets that were among them, as should seem from the notice God takes (v.<\/I><\/span> 24<\/span>) of the vain visions,<\/I> and flattering divinations,<\/I> even within the house of Israel,<\/I> to whom were committed the oracles of God.<\/I> No marvel if those that deceived themselves by worshipping pretended deities deceived themselves also by crediting pretended prophecies, to which strong delusions<\/I> God justly gave them up<\/I> for their idolatries. 3. These sayings had become proverbial; they were industriously spread among the people, so that they had got into very one’s mouth, and not only so, but were generally assented to, as proverbs usually are, not only the proverbs of the ancients, but those of the moderns too. Note, It is a token of universal degeneracy in a nation when corrupt and wicked sayings have grown proverbial; and it is an artifice of Satan by them to confirm men in their prejudices against the word and ways of God, and a great offence to the God of heaven. It will not serve for an excuse, in saying ill, to plead that it is a common saying.<\/P> II. How they are assured that they do but deceive themselves, for the judgments shall be hastened, these profane proverbs shall be confronted: Tell them, therefore, The days are at hand<\/I> (v.<\/I><\/span> 23<\/span>), and again, There shall none of my words be prolonged any more,<\/I> v.<\/span> 28<\/span><\/U><\/I><\/span>. Their putting the evil day far from them does but provoke God to bring it the sooner upon them; and it will be so much the sorer, so much the heavier, so much the more a surprise and terror to them when it does come. He must tell them,<\/P> 1. That God will certainly silence the lying proverbs, and the lying prophecies, with which they buoyed up their vain hopes, and will make them ashamed of both: (1.) I will make this proverb to cease;<\/I> for when they find the days of vengeance have come, and not one iota or tittle of the prediction falls to the ground, they will be ashamed to use it as a proverb in Israel, The days are prolonged, and the vision fails.<\/I> Note, Those that will not have their eyes opened and their mistakes rectified, by the word of God, shall be undeceived by his judgments: for every mouth<\/I> that speaks perverse things shall be stopped.<\/I> (2.) There shall be no more any vain vision,<\/I> v.<\/span> 24<\/span><\/U><\/I><\/span>. The false prophets, who told the people they should have peace and should soon see an end of their troubles, shall be disproved by the event, and then shall be ashamed of their pretensions, and shall hide their heads and impose silence upon themselves. Note, As truth was older than error, so it will survive it; it got the start, and it will get the race. The true prophets’ visions and predictions stand, and are in full force, power, and virtue; they give law, and receive credit, when the vain visions,<\/I> and the flattering divinations,<\/I> are lost and forgotten, and shall be no more in the house of Israel;<\/I> for great is the truth, and will prevail.<\/I><\/P> 2. That God will certainly, and very shortly, accomplish every word that he has spoken. With what majesty does he say it (v.<\/I><\/span> 25<\/span>): I am the<\/I> LORD! I am Jehovah!<\/I> That glorious name of his speaks him a God giving being to his word by the performance of it, and therefore to the patriarchs, who lived by faith in a promise not yet performed, he was not known by his name Jehovah,<\/I> Exod. vi. 3<\/I><\/span>. But, as he is Jehovah in making good his promise, so he is in making good his threatenings. Let them know then that God, with whom they have to do,<\/I> is the great Jehovah, and therefore, (1.) He will speak, whether they will hear or whether they will forbear: I am the Lord, I will speak.<\/I> God will have his saying, whoever gainsays it. God’s oracles are called lively<\/I> ones, for they still speak when the pagan oracles are long ago struck dumb. There has been, and shall be, a succession of God’s ministers to the end of the world, by whom he will speak; and, though contempt may be put upon them, that shall not put a period to their ministration: In your days, O rebellious house! will I say the word.<\/I> Even in the worst ages of the church God left not himself without witness,<\/I> but raised up men that spoke for him, that spoke from him. I will say the word,<\/I> the word that shall stand. (2.) The word that he speaks shall come to pass; it shall infallibly be accomplished according to the true intent and meaning of it, and according to the full extent and compass of it: I will say the word and will perform it<\/I> (v.<\/I><\/span> 25<\/span>), for his mind is never changed, nor his arm shortened, nor is Infinite Wisdom ever nonplussed. With men saying and doing are two things, but they are not so with God; with him it is dictum, factum–said, and done.<\/I> In the works of providence, as in those of creation, he speaks and it is done;<\/I> for he said, Let there be light, and there was light–Let there be a firmament, and there was a firmament,<\/I>Num 23:19<\/span>; 1Sa 15:29<\/span>. Whereas they had said, Every vision fails<\/I> (v.<\/I><\/span> 22<\/span>), God says, “No, there shall be the effect of every vision<\/I> (v.<\/I><\/span> 23<\/span>); it shall not return void, but every sign shall be answered by the thing signified.” Those that see the visions of the Almighty<\/I> do not see vain visions;<\/I> God confirms the word of his servants<\/I> by performing it. (3.) It shall be accomplished very shortly: “The days are at hand<\/I> when you shall see the effect of every vision,<\/I> v.<\/span> 23<\/span><\/U><\/I><\/span>. It is said, it is sworn, that delay shall be no longer<\/I> (Rev. x. 6<\/span>); the year of God’s patience has now just expired, and he will no longer defer the execution of the sentence. It shall be no more prolonged<\/I> (v.<\/I><\/span> 25<\/span>); he has borne with you a great while, but he will not bear always. In your days, O rebellious house!<\/I> shall the word that is said be performed,<\/I> and you shall see the threatened judgments and share in them. Behold, the Judge stands at the door.<\/I> The righteous are taken away from the evil to come,<\/I> but this rebellious house<\/I> shall not be so quietly taken away; no, they shall live to be hurried away, to be chased out of the world.<\/I>” This is repeated (v.<\/I><\/span> 28<\/span>): “There shall none of my words be prolonged any more,<\/I> but judgment shall now hasten on apace; and the longer the bow has been in the drawing the deeper shall the arrow pierce.” When we tell sinners of death and judgment, heaven and hell, and think by them to persuade them to a holy life, though we do not find them downright infidels (they will own that they do believe there is a state of rewards and punishments in the other world), yet they put by the force of those great truths, and void the impressions of them, by looking upon the things of the other world as very remote; they tell us, “The vision<\/I> you see is for many days to come, and<\/I> you prophesy of the times that are<\/I> very far off;<\/I> it will be time enough to think of them when they come nearer,” whereas really there is but a step between us and death, between us and an awful eternity; yet a little while and the vision shall speak and not lie,<\/I> and therefore it concerns us to redeem time, and get ready with all speed for a future state; for, though it is future, it is very near, and while impenitent sinners slumber their damnation slumbers not.<\/I><\/P><\/p>\n THE FOOLISH PROVERB, v. 21-28<\/strong><\/p>\n Verse 21 again certifies <\/strong>that what Ezekiel was to speak and write was from the Lord, not of himself, Eze 2:2<\/span>; Eze 3:27<\/span>.<\/p>\n Verse 22 asks <\/strong>Ezekiel to consider and state a special proverb then prevalent in the land of Israel. The proverb was that “the days were prolonged, and every vision faileth,” or none ever came to pass, could not be trusted, all were delusions, they concluded, v. 27; Eze 11:3<\/span>; 2Pe 3:4<\/span>. It is much as that proverbially spoken “because sentence is not executed speedily therefore the hearts of men are fully set to do (or repeatedly practice) evil,” Ecc 8:11<\/span>; Psa 119:160<\/span>. Such is the cry of those with little or no faith, Amo 6:3<\/span>; Isa 5:19<\/span>; Jer 17:15<\/span>; Mat 24:48<\/span>.<\/p>\n Verse 23 is a declaration <\/strong>from the Lord, to be given by Ezekiel, that He would make that, “it never has happened yet”, proverb to cease, and it should never again be used in Israel, as an excuse to disregard His promises and warnings. Instead Ezekiel was directed to prophesy to them that the days and effective fulfillment of every vision He had shown Ezekiel, to relate to them, were at hand, or coming down upon them shortly, without delay, Joe 2:1<\/span>; Zec 1:14<\/span>. How different from the Baptist, Mat 3:2<\/span>; Mat 4:17<\/span>; and Paul, Rom 13:11<\/span>.<\/p>\n Verse 24 asserts <\/strong>that there should be or exist no more any vain vision or flattering divination from false prophets in the house of Israel. For judgment was at hand, Pro 1:28<\/span>; Pro 1:30<\/span>. See also the phrases “smooth things” and “flattering lips” Isa 30:10<\/span>; Psa 12:2-3<\/span>. The false prophets promised a speedy deliverance from the Chaldeans, within “two years.” Their promises were vain, false, see? Jer 28:3<\/span>.<\/p>\n Verse 25 warns <\/strong>“For I am the Lord; I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged,” Isa 55:11<\/span>; Eze 12:28<\/span>; Dan 9:12<\/span>; Luk 21:33<\/span>. Addressing the rebellious house of Israel, the Lord affirmed that though He long lingered in mercy, He was a God of His word, and what He spoke would be fulfilled, recognized one day in their own life, as “true from the beginning,” even if Israel and the Gentile, heathen world was filled with cynics and doubters, Psa 119:160<\/span>; Rom 3:4<\/span> a.<\/p>\n Verse 26 again <\/strong>uses the transition of the subtopic formula, certifying that what was to follow, was of the Lord, not just of Ezekiel himself, even as claimed by Paul, 1Co 15:3<\/span>; Gal 1:11-12<\/span>. The formula implies both a translation and elapse of time between the former and following message.<\/p>\n Verse 27 reminds <\/strong>Ezekiel, as the son and heir of man, that the house of Israel was repeatedly and habitually saying that the vision Ezekiel saw and related was for a “far off” or “far away” fulfillment, not relative to their time, 2Pe 3:4<\/span>. They were asserting in Israel that Ezekiel’s prophecies were perhaps true, but predominantly relevant to the far future. They procrastinated, sought to prevent his prophesies, rather than face the consequence of their own sins, as people are yet prone to do when confronted with the Word of God, 2Co 6:2<\/span>; Heb 4:7<\/span>; Rev 22:17<\/span>.<\/p>\n Verse 28 declares <\/strong>that none of the Lord’s judgments of destroying the city and holy temple would be further postponed nor departure of the Shekinah glory, nor His mercies further extended. God’s spirit and patience do not always linger and strive with men, there is a line of procrastination in rebellion beyond which a sinner can not go, Gen 6:3<\/span>; Pro 1:22-30<\/span>; Pro 29:1<\/span>; Heb 4:7<\/span>.<\/p>\n Here God inveighs against that gross ridicule which prevailed everywhere among the Jews. For when the Prophets had been threatening them so long, this their earnestness was so far from leading them to repentance, that they became more obstinate and callous. Since they persisted in this obstinacy, and boasted in their escape, and through confidence in their freedom from punishment, re-belied more and more against God, the Prophet is ordered to repress this their boasting. It was monstrous indeed for a people who had imbibed from childhood the teaching of the law and the Prophets, thus to break forth against God as if he had spoken falsely by his Prophets. For this was their boasting: Oh! the days are prolonged: therefore every vision has passed away and failed From this delay they argued that they had no cause for fear, since whatever Jeremiah and the rest had predicted had passed away. We perceive then how unbelievers turn the patience of God into material for obduracy and stupidity. God spares them, gives them leisure, and invites them to repentance; but what do they do? They count the days and years, and when they see that God does not immediately, execute the judgment which he had uttered by his servants, they laugh at it, and esteem the Prophet’s words as idle fables. Such, then, was the impiety against which the Prophet inveighs, saying, what is this? The question implies detestation, for God here wonders at the sloth, nay fury of the people, because it dared thus to vomit forth its blasphemies with open mouth:’ for what remains when God is supposed to be false both in his promises and his threatenings? In this way all religion is abolished. Nor is it surprising that God detests so monstrous a thing, while he asks how it can happen that the Israelites break forth into such madness: what, says he, is the meaning of this your proverb? He seems to include his servant among the others, because he was one of the people: hence he participates in that which did not belong to him personally. Moreover, this passage must be diligently noticed, when the impious conclude that they have no occasion to fear, because their days are protracted. <\/p>\n This is, as I have said, a sign of extreme folly, but it is not surprising if they imagine God to be false to his word and his threats to be in vain, because his hand does not instantly appear, since they treat his teaching without the slightest respect. Since, therefore, unbelievers are never afraid unless terrified by the power of God, and are never in the slightest degree moved, it is not surprising that they think it entirely illusory, when they see him at rest while his words still resound in men’s ears. Hence the language of the Apostle should come to mind, that Noah built the ark by faith, because he feared the hidden judgment of God of which he had been admonished, as if the whole deluge was before his eyes, in which he saw the whole world immersed. (Heb 11:7<\/span>.) Although, therefore, God conceals his hand for the time, let us learn so to fear the whole of his instructions that delay may not lead us into such sloth as this. <\/p>\n Now he adds, Thou shalt tell them, therefore, thus saith the Lord Jehovah: I will make this proverb cease from the land of Israel Here God shows that his anger was more and more inflamed by their contempt. And the impious, by pretending that he is not true to his word, produce the effect of hastening the accomplishment of those judgments which otherwise God was prepared to suspend. Lastly, the impious stimulate God to exercise his vengeance, while they infer that they have escaped through delay, and that the vision was so fleeting and evanescent that they provoke him purposely to a contest. For the confirmation of this sentiment follows directly, that verily the days were approaching. Since time gave the Jews confidence in escape from punishment, God announces that the end was at hand, that they may feel themselves to have been too long blinded while they abused his continued forbearance. The days then approached: also the word of every vision: “the word” is here taken for the “effect.” We know that דבר , deber, is often taken for “thing,” “business,” “result;” but in this place the Prophet takes the word for the effect of the vision, as if he had said, that whatever the Prophets had spoken should be firm and stable. It follows — <\/p>\n (3.) THE FOOLISH PROVERB (Eze. 12:21-28<\/span>)<\/p>\n EXEGETICAL NOTES.The hearts of the Jerusalem people would evade any fair application of the ominous action of Ezekiel, and he is incited to aim a blow at the evasion, which took form in a proverbial saying, Eze. 12:22<\/span>, The days are prolonged, and every vision perisheth<\/strong> time is going by, and not one forecast of good or evil has come to pass; it has been a deluding of us. Eze. 12:23<\/span>. Against this sentiment the communication from the Lord is, The days are near, and the word of every vision,<\/strong> the passing days are inevitably bringing on the speedy fulfilment of every word folded in the imagery which has been perceived by the spiritual vision of the prophets. Eze. 12:25<\/span>. Over against the merely human prophecies, which had largely contributed to the formation of the condemned proverb, the divine truthfulness would be manifested, and utterly dislodge the former, For I, the Lord, will speak whatever word I will speak, and it shall come to pass,<\/strong> not in some far-off future, but in your days, O house of rebellion.<\/strong> On the generation of his contemporaries would come both the earlier and the later effects which had been declared certain.<\/p>\n Eze. 12:26-28<\/span>. An emphatic assertion of the impending accomplishment of Ezekiels own prophetic utterances is made against the temporising of the house of Israel, who say the vision that he seeth is for many days, and for far off times he prophesieth.<\/strong> They believed his words would come true, but not in their experience at any rate. To meet that idea of postponement the Lord said, None of my words shall be delayed any more; whatever word I shall speak, it shall come to pass.<\/strong><\/p>\n HOMILETICS<\/em><\/p>\n MENS EVASION OF THE DIVINE INTERFERENCE IN EVENTS<\/p>\n God does not only begin, He goes along with the whole development of the worlds history. He can foretell any portion of that history. By special communication or general providence He proves that all its government is upon His shoulders; that He sitteth on the throne judging right, and working so that men should cease to do evil and learn to do well. There is that in human nature which reaches a point at which it resiles from the idea of this immanence, where it finds the absolute rights of God unwelcome to itself. In this state we observe<\/p>\n I. The power exerted by what is visible<\/strong>. Prophets and preachers are men like yourselves. Why should you yield up your souls that they may ride over them with what they assert are messages from an invisible mighty Being? What palpable proofs can they give that He communicates with them, though He never does with you? You might accept their statements did you see any clear fulfilment of the threats of punishment which they plentifully cast forth; but in failure of such evidence you have reason to make light of the claims which they advance for the recognition of the truth of what they say. How shall these difficulties be overcome? Let what is righteous and true and holy and good get an honest hearing in your consciences. Let the operation of principles, which is so much more slow to become obvious than the operation of the physical forces, have due time accorded; you will be brought to see that your craving for what is sensible is a depreciation of that nobler part of your nature which feels after higher things than it sees. You may be convinced if what is spiritual commends itself by its close adherence to rectitude, you are wrong in ignoring or postponing its indications. How many hearers of the Word of God will not accept Jesus Christ as Lord, because they expect some more palpable influences to be brought into action! Do not portions of modern society indicate doubt and even aversion to the demands of the Bible, because they do not place themselves in the light of what is sinless and just and unbending to worldly pleasures? Thus space given for repentance is too often turned into space for hardening the heart against the Unseen and Eternal.<\/p>\n II. Doubts of the efficiency of God<\/strong>. They may acknowledge Him as Maker of the undeveloped world, but decline to acknowledge the signs that He is acting in it now. They see force of one kind or other, and as these forces always act in uniform lines, what place is there for a holy will behind and before and upon men in every event? So the thought is, There is no God in the common acceptation of the term. There may be a power that is unique, but it does not interfere in human affairs as prophets and preachers maintain. There is no reality expressed by the words, The God of Abraham and of Israel, of Jesus Christ and His Church. Is it forgotten by such thinkers that the nature of God must be expressed in words and acts corresponding to itself; that He must abide and must operate age after age; that whatever be the superficial sameness of society and slumbering of retributions, He has not forgotten the work of His hands? I say the word and will perform it.<\/p>\nFuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the 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