(7) Because ye multiplied.--Rather, Because ye have raged, as the same word is translated in Psalm 2:1, and as its meaning is given in the lexicons. The meaning is, because they had shown more self-will and opposition to God.
Neither have done according to the judgments of the nations.--These words admit of either of two senses: "neither have kept those natural laws observed by the heathen," and in this case the Israelites would have been represented as worse in their actual conduct than the surrounding heathen; or, "neither have kept your Divine laws as the heathen have observed those laws which they know by the light of nature and tradition." The latter we conceive to be the true sense here. If Israel did precisely what the heathen did, they would be far more unfaithful (See Ezekiel 11:12.) In Ezekiel 16:47, also, they are distinctly charged with being even more corrupt than the heathen; and there, too, the thought is plainly that they had sinned against more grace. (See Excursus III.)
EXCURSUS C: ON CHAPTER 5:7.
The expression in this verse, and also that in Ezekiel 16:47, are explained in the commentary as meaning that the Israelites were not absolutely worse than the heathen, but only relatively, in view of their opportunities and privileges; yet the language in both places, as well as in many other passages of the prophets, seems on its face to be absolute. The question may, therefore, be naturally asked whether it is justifiable to interpret it in a relative sense, and if so, on what grounds? The answer to these questions must be sought in a consideration of the whole character and history of Israel, which will show that what might be only a relatively greater wickedness in them according to a human standard, becomes, under the circumstances, an absolutely greater sin against God.
It certainly is not true that the Israelites as a nation habitually committed sins which were, in themselves considered, of greater enormity than the abominations of the heathen; nor is it to be supposed that they were originally chosen of God because they had a worse disposition than any other people. How, then, did they come to be regarded by Him as worse, and how did they come to have a greater proclivity to evil? The law of the moral government of the world, that responsibility is proportioned to privilege, is much insisted upon in Scripture; and hence the neglect or misuse of privilege leads to a severer condemnation than if the privilege had never been given. This law is in accordance with the fact of universal experience that grace, when resisted, hardens the heart and alienates it further from God. It is only in view of this fact that we can account for the rejection of our Lord by those among whom His mighty works were done. The same fact explains the strong terms in which the prophets continually reproach their people. The Gentiles, with less of grace and of religious privilege, could not fall into the same extreme hardness of heart by their rejection.
But this suggests the still more radical question, Why should the Israelites have been more prone to abuse their greater privileges than the Gentiles to slight those which were far inferior? The reason lies in the very nature of the privileges themselves; for the opposition of the natural heart was far more roused by the one than by the other. The various religions of the heathen were alike in imposing little check on the passions and selfishness and self-will of man; in fact, they often not only encouraged but deified the worst traits of human nature. The law of God, on the contrary, set before men as the object of their worship a Being of absolute purity and holiness, and made the devotion to Him of heart and soul and strength its first and most absolute command. If the privilege of the Israelite was far greater, it yet required of him a harder struggle against the evil of his nature to avail himself of its benefits; and the failure in this, as it led him away from a higher standard of holiness, necessarily precipitated him into a greater depth of sin. Hence arose the striking contrasts in Israel's history between the saintliness of an Elijah, an Isaiah, or a Daniel, and the extreme wickedness of the people whom the prophet was now sent to rebuke. There is nothing therefore strange or abnormal in the history of Israel as compared with that of the Gentiles. The same old story is constantly repeated in the vices of Christian lands, and is seen everywhere in the greater faithfulness to their standards of the devotees of every false or corrupted religion. In passing, one cannot but remark upon that merciful providence of Almighty God by which His revelation has been ever progressive, rising only as men were in some degree prepared by the lower revelation to bear the higher.
Yet, while these results may thus be traced to the working of providential laws, the fault is without excuse, whether in ourselves or in the Israelites of old. Neither they nor we would willingly forego the privilege, and with this the responsibility for its improvement is inseparably joined. God gave then, as He gives now, sufficient grace to those that seek it; and freely pardons the sin of all that strive against its power.
Verse 7. - Because ye multiplied, etc.; better, with the Revised Version, because ye are turbulent. The vereb is cognate with the noun translated "tumult" in 1 Samuel 4:14; Psalm 65:7; Isaiah 33:3, though it is more commonly rendered "multitude." It is not (as stated by Currey and Gardiner) the verb rendered "rage" in Psalm 2:1. The former meaning fits in fairly here, hot some critics (Smend) suppose that the text is corrupt. A conjectural emendation gives, "ye were counted with the nations." Neither have done according to the judgments; better, with the Revised Version, ordinances. Taking the words as they stand, the words find their explanation in Jeremiah 2:10, 11. In doing as the nations (Ezekiel 11:12; Ezekiel 16:47), Jerusalem had not done as they did, for they were at least true to the gods whom they worshipped, and she had rebelled against her God. Some Hebrew manuscripts and some versions omit the negative, but this is probably a correction made in order to bring about a verbal agreement with Ezekiel 11:12.
5:5-17 The sentence passed upon Jerusalem is very dreadful, the manner of expression makes it still more so. Who is able to stand in God's sight when he is angry? Those who live and die impenitent, will perish for ever unpitied; there is a day coming when the Lord will not spare. Let not persons or churches, who change the Lord's statutes, expect to escape the doom of Jerusalem. Let us endeavour to adorn the doctrine of God our Saviour in all things. Sooner or later God's word will prove itself true.
Therefore thus saith the Lord God,.... Having observed their sins, and which are still enlarged upon, the Lord proceeds to denounce his judgments against them:
because ye multiplied more than the nations that are round about you; not in numbers, nor in wealth and riches, or in blessings and privileges, and therefore grew wanton and forgetful; though this was true: but in sins and wickedness, which abounded among them, and in which they exceeded the nations round about them; and so the Targum paraphrases it,
"because that ye have sinned more than the people that are round about you:''
and have not walked in my statutes, neither have kept my judgments; which as repeated to show the certainty of fact, and how much the Lord resented it:
neither have done according to the judgments of the nations that are round about you. The Syriac version leaves out the negative particle and renders the words thus, "but ye have done the judgments of the nations which are round about you"; and it may be observed, that it is omitted in parallel text, Ezekiel 11:12; and this is what the Jews are often reproved for, that they followed the laws and customs of the Gentiles, and worshipped their gods; and the opposition to the preceding clause seems to require this sense; but the retaining the negative particle is confirmed by the Targum, Masora, and the Septuagint and Arabic versions; and also by the Talmud (t), which reconciles the passage with the parallel text before mentioned, thus,
"according to those things which are right among them (the Gentiles) ye have not done; but according to what are corrupt among them ye have done;''
and the meaning is, either that they did not walk according to the law and light of nature, which the Gentiles had, and attended to, Romans 2:14; or that they did not follow them in their conduct and behaviour; they were not so zealous for the true God as the Heathens were for their idols; they were not so tenacious of the laws and worship the true God of Israel as the Gentiles were of their superstitious rites and ceremonies; the Gentiles did not change their gods, and manner of worship, but retained what, they received from their ancestors time immemorial; but the Jews changed their glory for that which did not profit, Jeremiah 2:11.
Neither have done according to the judgments of the nations.--These words admit of either of two senses: "neither have kept those natural laws observed by the heathen," and in this case the Israelites would have been represented as worse in their actual conduct than the surrounding heathen; or, "neither have kept your Divine laws as the heathen have observed those laws which they know by the light of nature and tradition." The latter we conceive to be the true sense here. If Israel did precisely what the heathen did, they would be far more unfaithful (See Ezekiel 11:12.) In Ezekiel 16:47, also, they are distinctly charged with being even more corrupt than the heathen; and there, too, the thought is plainly that they had sinned against more grace. (See Excursus III.)
EXCURSUS C: ON CHAPTER 5:7.
The expression in this verse, and also that in Ezekiel 16:47, are explained in the commentary as meaning that the Israelites were not absolutely worse than the heathen, but only relatively, in view of their opportunities and privileges; yet the language in both places, as well as in many other passages of the prophets, seems on its face to be absolute. The question may, therefore, be naturally asked whether it is justifiable to interpret it in a relative sense, and if so, on what grounds? The answer to these questions must be sought in a consideration of the whole character and history of Israel, which will show that what might be only a relatively greater wickedness in them according to a human standard, becomes, under the circumstances, an absolutely greater sin against God.
It certainly is not true that the Israelites as a nation habitually committed sins which were, in themselves considered, of greater enormity than the abominations of the heathen; nor is it to be supposed that they were originally chosen of God because they had a worse disposition than any other people. How, then, did they come to be regarded by Him as worse, and how did they come to have a greater proclivity to evil? The law of the moral government of the world, that responsibility is proportioned to privilege, is much insisted upon in Scripture; and hence the neglect or misuse of privilege leads to a severer condemnation than if the privilege had never been given. This law is in accordance with the fact of universal experience that grace, when resisted, hardens the heart and alienates it further from God. It is only in view of this fact that we can account for the rejection of our Lord by those among whom His mighty works were done. The same fact explains the strong terms in which the prophets continually reproach their people. The Gentiles, with less of grace and of religious privilege, could not fall into the same extreme hardness of heart by their rejection.
But this suggests the still more radical question, Why should the Israelites have been more prone to abuse their greater privileges than the Gentiles to slight those which were far inferior? The reason lies in the very nature of the privileges themselves; for the opposition of the natural heart was far more roused by the one than by the other. The various religions of the heathen were alike in imposing little check on the passions and selfishness and self-will of man; in fact, they often not only encouraged but deified the worst traits of human nature. The law of God, on the contrary, set before men as the object of their worship a Being of absolute purity and holiness, and made the devotion to Him of heart and soul and strength its first and most absolute command. If the privilege of the Israelite was far greater, it yet required of him a harder struggle against the evil of his nature to avail himself of its benefits; and the failure in this, as it led him away from a higher standard of holiness, necessarily precipitated him into a greater depth of sin. Hence arose the striking contrasts in Israel's history between the saintliness of an Elijah, an Isaiah, or a Daniel, and the extreme wickedness of the people whom the prophet was now sent to rebuke. There is nothing therefore strange or abnormal in the history of Israel as compared with that of the Gentiles. The same old story is constantly repeated in the vices of Christian lands, and is seen everywhere in the greater faithfulness to their standards of the devotees of every false or corrupted religion. In passing, one cannot but remark upon that merciful providence of Almighty God by which His revelation has been ever progressive, rising only as men were in some degree prepared by the lower revelation to bear the higher.
Yet, while these results may thus be traced to the working of providential laws, the fault is without excuse, whether in ourselves or in the Israelites of old. Neither they nor we would willingly forego the privilege, and with this the responsibility for its improvement is inseparably joined. God gave then, as He gives now, sufficient grace to those that seek it; and freely pardons the sin of all that strive against its power.
because ye multiplied more than the nations that are round about you; not in numbers, nor in wealth and riches, or in blessings and privileges, and therefore grew wanton and forgetful; though this was true: but in sins and wickedness, which abounded among them, and in which they exceeded the nations round about them; and so the Targum paraphrases it,
"because that ye have sinned more than the people that are round about you:''
and have not walked in my statutes, neither have kept my judgments; which as repeated to show the certainty of fact, and how much the Lord resented it:
neither have done according to the judgments of the nations that are round about you. The Syriac version leaves out the negative particle and renders the words thus, "but ye have done the judgments of the nations which are round about you"; and it may be observed, that it is omitted in parallel text, Ezekiel 11:12; and this is what the Jews are often reproved for, that they followed the laws and customs of the Gentiles, and worshipped their gods; and the opposition to the preceding clause seems to require this sense; but the retaining the negative particle is confirmed by the Targum, Masora, and the Septuagint and Arabic versions; and also by the Talmud (t), which reconciles the passage with the parallel text before mentioned, thus,
"according to those things which are right among them (the Gentiles) ye have not done; but according to what are corrupt among them ye have done;''
and the meaning is, either that they did not walk according to the law and light of nature, which the Gentiles had, and attended to, Romans 2:14; or that they did not follow them in their conduct and behaviour; they were not so zealous for the true God as the Heathens were for their idols; they were not so tenacious of the laws and worship the true God of Israel as the Gentiles were of their superstitious rites and ceremonies; the Gentiles did not change their gods, and manner of worship, but retained what, they received from their ancestors time immemorial; but the Jews changed their glory for that which did not profit, Jeremiah 2:11.
(t) T. Bab. Sanhedrin, fol. 39, 9.