Resultados para: "BOILING POT"

God, having in the foregoing verses shown Job how unable he was to deal with the leviathan, here sets forth his own power in that massy mighty creature. Here is, I. God's sovereign dominion and independency laid down, Job 41:11. 1. That he is indebted to none of his creatures. If any pretend he is indebted to them, let them make their demand and prove their debt, and they shall receive it in full and not by composition: "Who has prevented me?" that is, "who has laid any obligations upon me by any services he has done me? Who can pretend to be before-hand with me? If any were, I would not long be behind-hand with them; I would soon repay them." The apostle quotes this for the silencing of all flesh in God's presence, Rom 11:35. Who hath first given to him, and it shall be recompensed to him again? As God does not inflict upon us the evils we have deserved, so he does bestow upon us the favours we have not deserved. 2. That he is the rightful Lord and owner of all the creatures: "Whatsoever is under the whole heaven, animate or inanimate, is mine (and particularly this leviathan), at my command and disposal, what I have an incontestable property in and dominion over." All is his; we are his, all we have and do; and therefore we cannot make God our debtor; but of thy own, Lord, have we given thee. All is his, and therefore, if he were indebted to any, he has wherewithal to repay them; the debt is in good hands. All is his, and therefore he needs not our services, nor can he be benefited by them. If I were hungry I would not tell thee, for the world is mind and the fulness thereof, Psa 50:12. II. The proof and illustration of it, from the wonderful structure of the leviathan, Job 41:12. 1. The parts of his body, the power he exerts, especially when he is set upon, and the comely proportion of the whole of him, are what God will not conceal, and therefore what we must observe and acknowledge the power of God in. Though he is a creature of monstrous bulk, yet there is in him a comely proportion. In our eye beauty lies in that which is small (inest sua gratia parvis - little things have a gracefulness all their own) because we ourselves are so; but in God's eye even the leviathan is comely; and, if he pronounce even the whale, event he crocodile, so, it is not for us to say of any of the works of his hands that they are ugly of ill-favoured; it is enough to say so, as we have cause, of our own works. God here goes about to give us an anatomical view (as it were) of the leviathan; for his works appear most beautiful and excellent, and his wisdom and power appear most in them, when they are taken in pieces and viewed in their several parts and proportions. (1.) The leviathan, even prima facie - at first sight, appears formidable and inaccessible, Job 41:13, Job 41:14. Who dares come so near him while he is alive as to discover or take a distinct view of the face of the garment, the skin with which he is clothed as with a garment, so near him as to bridle him like a horse and so lead him away, so near him as to be within reach of his jaws, which are like a double bridle? Who will venture to look into his mouth, as we do into a horse's mouth? He that opens the doors of his face will see his teeth terrible round about, strong and sharp, and fitted to devour; it would make a man tremble to think of having a leg or an arm between them. (2.) His scales are his beauty and strength, and therefore his pride, Job 41:15-17. The crocodile is indeed remarkable for his scales; if we understand it of the whale, we must understand by these shields (for so the word is) the several coats of his skin; or there might be whales in that country with scales. That which is remarkable concerning the scales is that they stick so close together, by which he is not only kept warm, for no air can pierce him, but kept safe, for no sword can pierce him through those scales. Fishes, that live in the water, are fortified accordingly by the wisdom of Providence, which gives clothes as it gives cold. (3.) He scatters terror with his very breath and looks; if he sneeze or spout up water, it is like a light shining, either with the froth or the light of the sun shining through it, Job 41:18. The eyes of the whale are reported to shine in the night-time like a flame, or, as here, like the eye-lids of the morning; the same they say of the crocodile. The breath of this creature is so hot and fiery, from the great natural heat within, that burning lamps and sparks of fire, smoke and a flame, are said to go out of his mouth, even such as one would think sufficient to set coals on fire, Job 41:19-21. Probably these hyperbolical expressions are used concerning the leviathan to intimate the terror of the wrath of God, for that is it which all this is designed to convince us of. Fire out of his mouth devours, Psa 18:7, Psa 18:8. The breath of the Almighty, like a stream of brimstone, kindles Tophet, and will for ever keep it burning, Isa 30:33. The wicked one shall be consumed with the breath of his mouth, Th2 2:8. (4.) He is of invincible strength and most terrible fierceness, so that he frightens all that come in his way, but is not himself frightened by any. Take a view of his neck, and there remains strength, Job 41:22. his head and his body are well set together. Sorrow rejoices (or rides in triumph) before him, for he makes terrible work wherever he comes. Or, Those storms which are the sorrow of others are his joys; what is tossing to others is dancing to him. His flesh is well knit, Job 41:23. The flakes of it are joined so closely together, and are so firm, that it is hard to pierce it; he is as if he were all bone. His flesh is of brass, which Job had complained his was not, Job 6:12. His heart is as firm as a stone, Job 41:24. He has spirit equal to his bodily strength, and, though he is bulky, he is sprightly, and not unwieldy. As his flesh and skin cannot be pierced, so his courage cannot be daunted; but, on the contrary, he daunts all he meets and puts them into a consternation (Job 41:25): When he raises up himself like a moving mountain in the great waters even the mighty are afraid lest he should overturn their ships or do them some other mischief. By reason of the breakings he makes in the water, which threaten death, they purify themselves, confess their sins, betake themselves to their prayers, and get ready for death. We read (Job 3:8) of those who, when they raise up a leviathan, are in such a fright that they curse the day. It was a fear which, it seems, used to drive some to their curses and others to their prayers; for, as now, so then there were seafaring men of different characters and on whom the terrors of the sea have contrary effects; but all agree there is a great fright among them when the leviathan raises up himself. (5.) All the instruments of slaughter that are used against him do him no hurt and therefore are not error to him, Job 41:26-29. The sword and the spear, which wound nigh at hand, are nothing to him; the darts, arrows, and sling-stones, which wound at a distance, do him no damage; nature has so well armed him cap-a-pie - at all points, against them all. The defensive weapons which men use when they engage with the leviathan, as the habergeon, or breast-plate, often serve men no more than their offensive weapons; iron and brass are to him as straw and rotten wood, and he laughs at them. It is the picture of a hard-hearted sinner, that despises the terrors of the Almighty and laughs at all the threatenings of his word. The leviathan so little dreads the weapons that are used against him that, to show how hardy he is, he chooses to lie on the sharp stones, the sharp-pointed things (Job 41:30), and lies as easy there as if he lay on the soft mire. Those that would endure hardness must inure themselves to it. (6.) His very motion in the water troubles it and puts it into a ferment, Job 41:31, Job 41:32. When he rolls, and tosses, and makes a stir in the water, or is in pursuit of his prey, he makes the deep to boil like a pot, he raises a great froth and foam upon the water, such as is upon a boiling pot, especially a pot of boiling ointment; and he makes a path to shine after him, which even a ship in the midst of the sea does not, Pro 30:19. One may trace the leviathan under water by the bubbles on the surface; and yet who can take that advantage against him in pursuing him? Men track hares in the snow and kill them, but he that tracks the leviathan dares not come near him. 2. Having given this particular account of his parts, and his power, and his comely proportion, he concludes with four things in general concerning this animal: - (1.) That he is a non-such among the inferior creatures: Upon earth there is not his like, Job 41:33. No creature in this world is comparable to him for strength and terror. Or the earth is here distinguished from the sea: His dominion is not upon the earth (so some), but in the waters. None of all the savage creatures upon earth come near him for bulk and strength, and it is well for man that he is confined to the waters and there has a watch set upon him (Job 7:12) by the divine Providence, for, if such a terrible creature were allowed to roam and ravage upon this earth, it would be an unsafe and uncomfortable habitation for the children of men, for whom it is intended. (2.) That he is more bold and daring than any other creature whatsoever: He is made without fear. The creatures are as they are made; the leviathan has courage in his constitution, nothing can frighten him; other creatures, quite contrary, seem as much designed for flying as this for fighting. So, among men, some are in their natural temper bold, others are timorous. (3.) That he is himself very proud; though lodged in the deep, yet he beholds all high things, Job 41:34. The rolling waves, the impending rocks, the hovering clouds, and the ships under sail with top and top-gallant, this mighty animal beholds with contempt, for he does not think they either lessen him or threaten him. Those that are great are apt to be scornful. (4.) That he is a king over all the children of pride, that is, he is the proudest of all proud ones. He has more to be proud of (so Mr. Caryl expounds it) than the proudest people in the world have; and so it is a mortification to the haughtiness and lofty looks of men. Whatever bodily accomplishments men are proud of, and puffed up with, the leviathan excels them and is a king over them. Some read it so as to understand it of God: He that beholds all high things, even he, is King over all the children of pride; he can tame the behemoth (Job 40:19) and the leviathan, big as they are, and stout-hearted as they are. This discourse concerning those two animals was brought in to prove that it is God only who can look upon proud men and abase them, bring them low and tread them down, and hide them in the dust (Job 40:11-13), and so it concludes with a quod erat demonstrandum - which was to be demonstrated; there is one that beholds all high things, and, wherein men deal proudly, is above them; he is King over all the children of pride, whether brutal or rational, and can make them all either bend or break before him, Isa 2:11. The lofty looks of man shall be humbled, and the haughtiness of men shall be bowed down, and thus the Lord alone shall be exalted.

We have here, I. The great security of the prince's of Jerusalem, notwithstanding the judgements of God that were upon them, The prophet was brought, in vision, to the gate of the temple where these princes sat in council upon the present arduous affairs of the city: The Spirit lifted me up, and brought me to the east gate of the Lord's house, and behold twenty-five men were there. See how obsequious the prophet was to the Spirit's orders and how observant of all the discoveries that were made to him. It should seem, these twenty-five men were not the same with those twenty-five whom we saw at the door of the temple, worshipping towards the east (Eze 8:16); those seen to have been priests or Levites, for they were between the porch and the altar, but these were princes sitting in the gate of the Lord's house, to try causes (Jer 26:10), and they are here charged, not with corruptions in worship, but with mal-administration in the government; two of them are named, because they were the most active leading men, and perhaps because the prophet knew them, though he had been some years absent - Pelatiah and Jaazaniah, not that mentioned Eze 8:11, for he was the son of Shaphan, this is the son of Azur. Some tell us that Jerusalem was divided into twenty-four wards, and that these were the governors or aldermen of those wards, with their mayor or president. Now observe, 1. The general character which God gives of these men to the prophet (Eze 11:2): "These are the men that devise mischief; under pretence of concerting measures for the public safety they harden people in their sins, and take off their fear of God's judgements which they are threatened with by the prophets; they gave wicked counsel in this city, counselling them to restrain and silence the prophets, to rebel against the king of Babylon, and to resolve upon holding the city out to the last extremity." Note, It is bad with a people when the things that belong to their peace are hidden from the eyes of those who are entrusted with their counsels. And, when mischief is done, God knows at whose door to lay it, and, in the day of discovery and recompence, will be sure to lay it at the right door, and will say, These are the men that devised it, though they are great men, and pass for wise men, and must not now be contradicted or controlled. 2. The particular charge exhibited against them in proof of this character. They are indicted for words spoken at their council-board, which he that stands in the congregation of the mighty would take cognizance of (Eze 11:3); they said to this effect, "It is not near; the destruction of our city, that has been so often threatened by the prophets, is not near, not so near as they talk of." They are conscious to themselves of such an enmity to reformation that they cannot but conclude it will come at last; but they have such an opinion of God's patience (though they have long abused it) that they are willing to hope it will not come this great while. Note, Where Satan cannot persuade men to look upon the judgement to come as a thing doubtful and uncertain, yet he gains his point by persuading them to look upon it as a thing at a distance, so that it loses its force: if it be sure, yet it is not near; whereas, in truth, the Judge stands before the door. Now, if the destruction is not near, they conclude, Let us build houses; let us count upon a continuance, for this city is the caldron and we are the flesh. This seems to be a proverbial expression, signifying no more than this, "We are as safe in this city as flesh in a boiling pot; the walls of the city shall be to us as walls of brass, and shall receive no more damage from the besiegers about it than the cauldron does from the fire under it. Those that think to force us out of our city into captivity shall find it to be as much at their peril as it would be to take the flesh out of a boiling pot with their hands." This appears to be the meaning of it, by the answer God gives to it (Eze 11:9): "I will bring you out of the midst of the city, where you think yourselves safe, and then it will appear (Eze 11:11) that this is not your caldron, neither are you the flesh." Perhaps it has a particular reference to the flesh of the peace-offerings, which it was so great an offence for the priests themselves to take out of the caldron while it was in seething (as we find Sa1 2:13, Sa1 2:14), and then it intimates that they were the more secure because Jerusalem was the holy city, and they thought themselves a holy people in it, not to be meddled with. Some think this was a banter upon Jeremiah, who in one of his first visions saw Jerusalem represented by a seething pot, Jer 1:13. "Now," say they, in a way of jest and ridicule, "if it be a seething pot, we are as the flesh in it, and who dares meddle with us?" Thus they continued mocking the messengers of the Lord, even while they suffered for so doing; but be you not mockers, lest your bands be made strong. Those hearts are indeed which are made more secure by those words of God which were designed for warning to them. II. The method taken to awaken them out of their security. One would think that the providences of God which related to them were enough to startle them; but, to help them to understand and improve those, the word of God is sent to them to give them warning (Eze 11:4): Therefore prophesy against them, and try to undeceive them; prophesy, O son of man! upon these dead and dry bones. Note, The greatest kindness ministers can do to secure sinners is to preach against them, and to show them their misery and danger, though they are ever so unwilling to see them. We then act most for them when we appear most against them. But the prophet, being at a loss what to say to men that were hardened in sin, and that bade defiance to the judgments of God, the Spirit of the Lord fell upon him, to make him full of power and courage, and said unto him, Speak. Note, When sinners are flattering themselves into their own ruin it is time to speak, and to tell them that they shall have no peace if they go on. Ministers are sometimes so bashful and timorous, and so much at a loss, that they must be put on to speak, and to speak boldly. But he that commands the prophet to speak gives him instructions what to say; and he must address himself to them as the house of Israel (Eze 11:5), for not the princes only, but all the people, were concerned to know the truth of their cause, to know the worst of it. They are the house of Israel, and therefore the God of Israel is concerned, in kindness to them, to give them warning; and they are concerned in duty to him to take the warning. And what is it that the must say to them in God's name? 1. Let them know that the God of heaven takes notice of the vain confidences with which they support themselves (Eze 11:5): "I know the things which come into your minds every one of them, what secret reasons you have for these resolutions, and what you aim at in putting so good a face upon a matter you know to be bad." Note, God perfectly knows not only the things that come out of our mouths, but the things that come into our minds, not only all we say, but all we think; even those thoughts that are most suddenly darted into our minds, and that as suddenly slip out of them again, so that we ourselves are scarcely aware of them, yet God knows them. He knows us better than we know ourselves; he understands our thoughts afar off. The consideration of this should oblige us to keep our hearts with all diligence, that no vain thoughts come into them or lodge within them. 2. Let them know that those who advised the people to stand it out should be accounted before God the murderers of all who had fallen, or should yet fall, in Jerusalem, by the sword of the Chaldeans; and those slain were the only ones that should remain in the city, as the flesh in the caldron. "You have multiplied your slain in the city, not only those whom you have by the sword of justice unjustly put to death under colour of law, but those whom you have by your wilfulness and pride unwisely exposed to the sword of war, though you were told by the prophets that you should certainly go by the worst. Thus you, with your stubborn humour, have filled the streets of Jerusalem with the slain," Eze 11:6. Note, Those who are either unrighteous or imprudent in beginning or carrying on a war bring upon themselves a great deal of the guilt of blood; and those who are slain in the battles or sieges which they, by such a reasonable peace as the war aimed at, might have prevented, will be called their slain. Now these slain are the only flesh that shall be left in this caldron, Eze 11:7. There shall none remain to keep possession of the city but those that are buried in it. There shall be no inhabitants of Jerusalem but the inhabitants of the graves there, no freemen of the city but the free among the dead. 3. Let them know that, how impregnable soever they thought their city to be, they should be forced out of it, either driven to flight or dragged into captivity: I will bring you forth out of the midst of it, whether you will or no, Eze 11:7, Eze 11:9. They had provoked God to forsake the city, and thought they should do well enough by their own policy and strength when he was gone; but God will make them know that there is no peace to those that have left their God. If they have by their sins driven God from his house, he will soon by his judgments drive them from theirs; and it will be found that those are least safe that are most secure: "This city shall not be your caldron, neither shall you be the flesh; you shall not soak away in it as you promise yourselves, and die in your nest; you think yourself safe in the midst thereof, but you shall not be long there." 4. Let them know that when God has got them out of the midst of Jerusalem he will pursue them with his judgments wherever he finds them, the judgments which they thought to shelter themselves from by keeping close in Jerusalem. They feared the sword if they should go out to the Chaldeans, and therefore would abide in their caldron, but, says God, I will bring a sword upon you (Eze 11:8) and you shall fall by the sword, Eze 11:10. Note, The fear of the wicked shall come upon him. And there is no fence against the judgments of God when they come with commission, no, not in walls of brass. They were afraid of trusting to the mercy of strangers. "But," says God, "I will deliver you into the hands of strangers, whose resentments you shall feel, since you were not willing to lie at their mercy." See Jer 38:17, Jer 38:18. They thought to escape the judgments of God, but God says that he will execute judgments upon them; and whereas they resolved, if they must be judged, that it should be in Jerusalem, God tells them (Eze 11:10 and again Eze 11:11) that he will judge them in the borders of Israel, which was fulfilled when Nebuchadnezzar slew all the nobles of Judah at Riblah in the land of Hamath, on the utmost border of the land of Canaan. Note, Those who have taken ever so deep root in the place where they live cannot be sure that in that place they shall die. 5. Let them know that all this is the due punishment of their sin, and the revelation of the righteous judgment of God against them: You shall know that I am the Lord, Eze 11:10 and again Eze 11:12. Those shall be made to know by the sword of the Lord who would not be taught by his word what a hatred he has to sin, and what a fearful thing it is for impenitent sinners to fall into his hands. I will execute judgments, and then you shall know that I am the Lord, for the Lord is known by the judgments which he executes upon those that have not walked in his statutes. Hereby it is known that he made the law, because he punishes the breach of it. I will execute judgments among you (says God) because you have not executed my judgments, Eze 11:12. Note, The executing of the judgments of God's mouth by us, in a uniform steady course of obedience to his law, is the only way to prevent the executing of the judgments of his hand upon us in our ruin and confusion. One way or other. God's judgments will be executed; the law will take place either in its precept or in its penalty. If we do not give honour to God by executing his judgments as he has commanded, he will get him honour upon us by executing his judgments as he has threatened; and thus we shall know that he is the Lord, the sovereign Lord of all, that will not be mocked. And observe, When they cast off God's statutes, and walked not in them, they did after the manners of the heathen that were round about them, and introduced into their worship all their impure, ridiculous, and barbarous usages. When men leave the settled rule of divine institutions, they wander endlessly. Justly therefore was this made the reason why they should keep God's ordinances, that they might not commit the abominable customs of the heathen, Lev 18:30. III. This awakening word is here immediately followed by an awakening providence, Eze 11:13. Here we may observe, 1. With what power Ezekiel prophesied, or, rather, what a divine power went along with it: It came to pass, when I prophesied, that Pelatiah the son of Benaiah died; he was mentioned (Eze 11:1) as a principal man among the twenty-five princes that made all the mischief in Jerusalem. It should seem, this was done in vision now, as the slaying of the ancient men (Eze 9:6) upon occasion of which Ezekiel prayed (Eze 11:8) as he did here; but it was an assurance that when this prophecy should be published it should be done in fact. The death of Pelatiah was an earnest of the complete accomplishment of this prophecy. Note, God is pleased often-times to single out some sinners, and to make them monuments of his justice, for warning to others of what is coming; and some that thought themselves very safe and snatched away suddenly, and drop down dead in an instant, as Ananias and Sapphira at Peter's feet when he prophesied. 2. With what pity Ezekiel prayed. Thought the sudden death of Pelatiah was a confirmation of Ezekiel's prophecy, and really an honour to him, yet he was in deep concern about it, and laid it to heart as if he had been his relation or friend: He fell on his face and cried with a loud voice, as one in earnest, "Ah! Lord God, wilt thou make a full end of the remnant of Israel? Many are swept away by the judgments we have been under; and shall the remnant which have escaped the sword die thus by the immediate hand of heaven? Then thou wilt indeed make a full end." Perhaps it was Ezekiel's infirmity to bewail the death of this wicked prince thus, as it was Samuel's to mourn so long for Saul; but thus he showed how far he was from desiring the woeful day he foretold. David lamented the sickness of those that hated and persecuted him. And we ought to be much affected with the sudden death of others, yea, though they are wicked.

We have here, I. The notice God gives to Ezekiel in Babylon of Nebuchadnezzar's laying siege to Jerusalem, just at the time when he was doing it (Eze 24:2): "Son of man, take notice, the king of Babylon, who is now abroad with his army, thou knowest not where, set himself against Jerusalem this same day." It was many miles, it was many days' journey, from Jerusalem to Babylon. Perhaps the last intelligence they had from the army was that the design was upon Rabbath of the children of Ammon and that the campaign was to be opened with the siege of that city. But God knew, and could tell the prophet, "This day, at this time, Jerusalem is invested, and the Chaldean army has sat down before it." Note, As all times, so all places, even the most remote, are present with God and under his view. He tells the prophet, that the prophet might tell the people, that so when it proved to be punctually true, as they would find by the public intelligence in a little time, it might be a confirmation of the prophet's mission, and they might infer that, since he was right in his news, he was so in his predictions, for he owed both to the same correspondence he had with Heaven. II. The notice which he orders him to take of it. He must enter it in his book, memorandum, that in the ninth year of Jehoiachin's captivity (for thence Ezekiel dated, Eze 1:2, which was also the ninth year of Zedekiah's reign, for he began to reign when Jehoiachin was carried off), in the tenth month, on the tenth day of the month, the king of Babylon laid siege to Jerusalem; and the date here agrees exactly with the date in the history, Kg2 25:1. See how God reveals things to his servants the prophets, especially those things which serve to confirm their word, and so to confirm their own faith. Note, It is good to keep an exact account of the date of remarkable occurrences, which may sometimes contribute to the manifesting of God's glory so much the more in them, and the explaining and confirming of scripture prophecies. Known unto God are all his works. III. The notice which he orders him to give to the people thereupon, the purport of which is that this siege of Jerusalem, now begun, will infallibly end in the ruin of it. This he must say to the rebellious house, to those of them that were in Babylon, to be by them communicated to those that were yet in their own land. A rebellious house will soon be a ruinous house. 1. He must show them this by a sign; for that stupid people needed to be taught as children are. The comparison made use of is that of a boiling pot. This agrees with Jeremiah's vision many years before, when he first began to be a prophet, and probably was designed to put them in mind of that (Jer 1:13, I see a seething pot, with the face towards the north; and the explanation of it, Eze 24:15, makes it to signify the besieging of Jerusalem by the northern nations); and, as this comparison is intended to confirm Jeremiah's vision, so also to confront the vain confidence of the princes of Jerusalem, who had said (Jer 11:3), This city is the caldron and we are the flesh, meaning, "We are as safe here as if we were surrounded with walls of brass." "Well," says God, "it shall be so; you shall be boiled in Jerusalem, as the flesh in the caldron, boiled to pieces; let the pot be set on with water in it (Eze 24:4); let it be filled with the flesh of the choice of the flock (Eze 24:5), with the choice pieces (Eze 24:4), and the marrow-bones, and let the other bones serve for fuel, that, one way or other, either in the pot or under it, the whole beast may be made use of." A fire of bones, though it be a slow fire (for the siege was to be long), is yet a sure and lasting fire; such was God's wrath against them, and not like the crackling of thorns under a pot, which has noise and blaze, but no intense heat. Those that from all parts of the country fled into Jerusalem for safety would be sadly disappointed when the siege laid to it would soon make the place too hot for them; and yet there was not getting out of it, but they must be forced to abide by it, as the flesh in a boiling pot. 2. He must give them a comment upon this sign. It is to be construed as a woe to the bloody city, Eze 24:6. And again (Eze 24:9), being bloody, let it go to pot, to be boiled; that is the fittest place for it. Let us here see, (1.) What is the course God takes with it. Jerusalem, during the siege, is like a pot boiling over the fire, all in a heat, all in a hurry. [1.] Care is taken to keep a good fire under the pot, which signifies the closeness of the siege, and the many vigorous attacks made upon the city by the besiegers, and especially the continued wrath of God burning against them (Eze 24:9): I will make the pile for fire great. Commission is given to the Chaldeans (Eze 24:10) to heap on wood, and kindle the fire, to make Jerusalem more and more hot to the inhabitants. Note, The fire which God kindles for the consuming of impenitent sinners shall never abate, much less go out, for want of fuel. Tophet has fire and much wood, Isa 30:33. [2.] The meat, as it is boiled, is taken out, and given to the Chaldeans for them to feast upon. "Consume the flesh; let it be thoroughly boiled, boiled to rags. Spice it well, and make it savoury, for those that will fees sweetly upon it. Let the bones be burnt." either the bones under the pot ("let them be consumed with the other fuel") or, as some think, the bones in the pot - "let it boil so furiously that not only the flesh may be sodden, but even the bones softened; let all the inhabitants of Jerusalem be by sickness, sword, and famine, reduced to the extremity of misery." And then (Eze 24:6), "Bring it out piece by piece; let every man be delivered into the enemy's hand, to be either put to the sword or made a prisoner. Let them be an easy prey to them, and let the Chaldeans fall upon them as eagerly as a hungry man does upon a good dish of meat when it is set before him. Let no lot fall upon it; every piece in the pot shall be fetched out and devoured, first or last, and therefore it is no matter for casting lots which shall be fetched out first." It was a very severe military execution when David measured Joab with two lines to put to death and one full line to keep alive, Sa2 8:2. But here is no line, no lot of mercy, made use of; all goes one way, and that is to destruction. [3.] When all the broth is boiled away the pot is set empty upon the coals, that it may burn too, which signifies the setting of the city on fire, Eze 24:11. The scum of the meat, or (as some translate it) the rust of the meat, has so got into the pot that there is no making it clean by washing or scouring it, and therefore it must be done by fire; so let the filthiness be burnt out of it, or, rather, melted in it and burnt with it. Let the vipers and their nest be consumed together. (2.) What is the quarrel God has with it. He would not take these severe methods with Jerusalem but that he is provoked to it; she deserves to be thus dealt with, for, [1.] It is a bloody city (Eze 24:7, Eze 24:8): Her blood is in the midst of her. Many a barbarous murder has been committed in the very heart of the city; nay, and they have a disposition to cruelty in their hearts; they inwardly delight in blood-shed, and so it is in the midst of them. Nay, they commit their murders in the face of the sun, and openly and impudently avow them, in defiance of the justice both of God and man. She did not pour out the blood she shed upon the ground, to cover it with dust, as being ashamed of the sin or afraid of the punishment. She did not look upon it as a filthy thing, proper to be concealed (Deu 23:13), much less dangerous. Nay, she poured out the innocent blood she shed upon a rock, where it would not soak in, upon the top of a rock, in despite of divine views and vengeance. They shed innocent blood under colour of justice; so that they gloried in it, as if they had done God and the country good service, so put it, as it were, on the top of a rock. Or it may refer to the sacrificing of their children on their high places, perhaps on the top of rocks. Now thus they caused fury to come up and take vengeance, Eze 24:8. It could not be avoided but that God must in anger visit for these things; his soul must be avenged on such a nation as this. It is absolutely necessary that such a bloody city as this should have blood given her to drink, for she is worthy, for the vindicating of the honour of divine justice. And, the crime having been public and notorious, it is fit that the punishment should be so too: I have set her blood on the top of a rock. Jerusalem was to be made an example, and therefore was made a spectacle, to the world; God dealt with her according to the law of retaliation. It is fit that those who sin before all should be rebuked before all; and that the reputation of those should not be consulted by the concealment of their punishment who were so impudent as not to desire the concealment of their sin. [2.] It is a filthy city. Great notice is taken, in this explanation of the comparison, of the scum of this pot, which signifies the sin of Jerusalem, working up and appearing when the judgments of God were upon her. It is the pot whose scum is therein and has not gone out of it, Eze 24:6. The great scum that went not forth out of her (Eze 24:12), that stuck to the pot when all was boiled away, and was molten in it (Eze 24:11), some of this runs over into the fire (Eze 24:12), inflames that, and makes it burn the more furiously, but it shall all be consumed at last, Eze 24:11. When the hand of God had gone out against them, instead of humbling themselves under it, repenting and reforming, and accepting the punishment of their iniquity, they grew more impudent and outrageous in sin, quarrelled with God, persecuted his prophets, were fierce to one another, enraged to the last degree against the Chaldeans, snarled at the stone, gnawed their chain, and were like a wild bull in a net. This as their scum; in their distress they trespassed yet more against the Lord, like that king Ahaz, Ch2 28:22. There is little hope of those who are made worse by that which should make them better, whose corruptions are excited an exasperated by those rebukes both of the word and of the providence of God which were designed for the suppressing and subduing of them, or of those whose scum boiled up once in convictions, and confessions of sin, as if it would be taken off by reformation, but afterwards returned again, in a revolt from their good overtures; and the heart that seemed softened is hardened again. This was Jerusalem's case: She has wearied with lies, wearied her God with purposes and promises of amendment, which she never stood to, wearied herself with her carnal confidences, which have all deceived her, Eze 24:12. Note, Those that follow after lying vanities weary themselves with the pursuit. Now see her doom, Eze 24:13, Eze 24:14. Because she is incurably wicked she is abandoned to ruin, without remedy. First, Methods and means of reformation had been tried in vain (Eze 24:13): "In thy filthiness is lewdness; thou hast become obstinate and impudent in it; thou hast got a habit of it, which is confirmed by frequent acts. In thy filthiness thee is a rooted lewdness; as appears by this, I have purged thee and thou wast not purged. I have given thee medicine, but it has done thee no good. I have used the means of cleansing thee, but they have been ineffectual; the intention of them has not been answered." Note, It is sad to think how many there are on whom ordinances and providences are all lost. Secondly, It is therefore resolved that no more such methods shall be sued: Thou shalt not be purged from thy filthiness any more. The fire shall no longer be a refining fire, but a consuming fire, and therefore shall not be mitigated and shortened, as it has been, but shall be continued in extremity, till it has done its destroying work. Note, Those that will not be healed are justly given up and their case adjudged desperate. There is a day coming when it will be said, He that is filthy, let him be filthy still. Thirdly, Nothing remains then but to bring them to utter ruin: I will cause my fury to rest upon thee. This is the same with what is said of the later Jews, that wrath has come upon them to the uttermost, Th1 2:16. They deserve it: According to thy doings they shall judge thee, Eze 24:14. And God will do it. The sentence is bound on with repeated ratifications, that they might be awakened to see how certain their ruin was: "I the Lord have spoken it, who am able to make good what I have spoken; it shall come to pass, nothing shall prevent it, for I will do it myself, I will not go back upon any entreaties; the decree has gone forth, and I will not spare in compassion to them, neither will I repent." He will neither change his mind nor his way. Hereby the prophet was forbidden to interceded for them, and they were forbidden to flatter themselves with hopes of an escape. God hath said it, and he will do it. Note, The declarations of God's wrath against sinners are as inviolable as the assurances he has given of favour to his people; and the case of such is sad indeed, who have brought it to this issue, that either God must be false or they must be damned.