11 Therefore thus says Yahweh, Behold, I will bring evil on them, which they shall not be able to escape; and they shall cry to me, but I will not listen to them.
*Minor differences ignored. Grouped by changes, with first version listed as example.
The Prophet now denounces on them a calamity; for it is probable that for many years he had been as their teacher threatening them, but all in vain. Hence he now confirms what we have before observed, -- that their impious conspiracy was fully known and proved, so flint they were not now to be called or drawn before the judge's tribunal, as they had so openly procured for themselves their own ruin. He then says, that God was, as it were, armed to take vengeance; I will bring, he says, upon them an evil from which they shall not be able to go away [1] Then he adds, and they shall cry to me, but I will not hear them By this latter clause he shews that no hope remained, as they could get no pardon from God, for he would no longer be entreated by them. The import of the whole is, -- that they were so given up to destruction, that it was in vain for them to expect God's mercy. God had indeed often promised in his law that he would be reconciled to them; but the Prophet says now that every hope was cut off, because they had rejected God's covenant. Hence, whatever God had promised respecting his kindness and mercy, belonged to them no longer. Let us now learn also how to accommodate this doctrine to ourselves. And, first, we may remark, that there is a great difference between us, who have been plainly, and for a long time, taught what is the true and lawful worship of God, and those miserable people who were blind in darkness; hence much more atrocious is our sin and worthy of much heavier punishment. Then we may also add this, -- that though God may for a time bear with us, the whole time of his forbearance will have to be accounted for. There is no day in which God does not accuse us; and thus he rises early, and thus he shews us what concern he has for our salvation; but if we remain asleep in our sloth, a threatening this day is suspended over our heads, and especially when we consider that God comes nearer, as it were, to us than to his ancient people. And hence we may also learn how much less tolerable is our ingratitude. It ought, therefore, to be carefully noticed, that God is armed against those before whom he has set his word, not only for one day but for many years, when he has found that he has labored in vain; and that when he is offended with their obstinate wickedness, there is no more any remedy. But it may be asked here, How is it that God declares here that he would not be propitious to the Israelites, though they even cried to him, when yet this promise so often occurs, "Call on me, and I will hear thee?" (Psalm 50:15) Though God does not everywhere use such words, yet in many places he makes this promise. But still it may appear inconsistent that he closes up the door of mercy against those who flee to his mercy. But in the next verse he shews what this cry would be; for had they from the heart repented, doubtless his pardon would never have been denied: but we shall presently see that these cries would be rambling, vagrant, and confused; so that they would not direct their prayers to God, nor observe the way which is made known to us all; for they would cry Without repentance and faith, according to what follows; for the Prophet says --
1 - The literal rendering is as follows: -- 11. Therefore thus saith Jehovah, -- Behold, I will cause to come on them an evil, From which they shall not be able to go forth: And they shall loudly cry to me, But I will not hearken to them. The third line in Welsh is literally the Hebrew, -- Yr hwn his gallant vyned allan ohono. Which they will not be able to go forth from it. The verb zq is not merely to cry, but to cry loudly, or vehemently, or clamorously; the effect of great distress impatiently endured.Our version and Blayney are wrong in rendering v And thought It is not what may have been, is meant, but what would be. It is expressly foretold what they would do; and corresponding with this are all the versions and the Targum. -- Ed.
I will bring - Or, am bringing.
Therefore thus saith the LORD, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry to me, (g) I will not hearken to them.
(g) Because they will not pray with true faith and repentance, but for the pain and grief which they feel, (Proverbs 1:28).
Therefore thus saith the Lord, behold, I will bring evil upon them,.... The evil of punishment for the evil of their sins, such as famine, the sword, captivity, which latter is the evil more especially designed; and there is no evil of this nature but what is of God; it is of his sending and bringing; see Amos 3:6,
which they shall not be able to escape; they should not have wisdom enough to form a scheme, nor power enough to put one in execution when formed, whereby they could extricate themselves out of the difficulties they would be in; doubtless reference is had to their being besieged by the Chaldean army, the evil that should come out of the north, Jeremiah 1:14, which should so closely surround them, that none should escape:
and though they shall cry unto me, I will not hearken unto them: because their prayers were hypocritical, and not attended with faith and true repentance; otherwise, when men cry to God, under a sense of sin, being truly sorry for it, and put their trust in him, he hears them, and delivers them; but these would be concerned only for the evil that was come upon them, and not the evil they had been guilty of; and such sinners, when they pray to him, the Lord hears not. The Targum is,
"and they shall pray before me, and I will not receive their prayers.''
Evil pursues sinners, and entangles them in snares, out of which they cannot free themselves. Now, in their distress, their many gods and many altars stand them in no stead. And those whose own prayers will not be heard, cannot expect benefit from the prayers of others. Their profession of religion shall prove of no use. When trouble came upon them, they made this their confidence, but God has rejected it. His altar shall yield them no satisfaction. The remembrance of God's former favours to them shall be no comfort under troubles; and his remembrance of them shall be no argument for their relief. Every sin against the Lord is a sin against ourselves, and so it will be found sooner or later.
cry unto me--contrasted with "cry unto the gods," (Jeremiah 11:12).
not hearken-- (Psalm 18:41; Proverbs 1:28; Isaiah 1:15; Micah 3:4).
I will not hearken - God will not hear them crying to him in their adversity, who refuse to hear him speaking to them in their prosperity.
*More commentary available at chapter level.