Then said I, I will not feed you: that that dieth, let it die; and that that is to be cut off, let it be cut off; and let the rest eat every one the flesh of another.

Then said I, I will not feed you: that which dieth, let it die; and that which is to be cut off, let it be cut off; and let them that are left eat every one the flesh of another.

And I said: I will not feed you: that which dieth, let it die: and that which is cut off, let it be cut off: and let the rest devour every one the flesh of his neighbour.

And I said, I will not feed you: that which dieth, let it die; and that which perisheth let it perish; and let them which are left eat every one the flesh of another.

And I say, 'I do not feed you, the dying, let die; and the cut off, let be cut off; and the remaining ones, let each eat the flesh of its neighbour.'

Then said I, I will not feed you: that that dies, let it die; and that that is to be cut off, let it be cut off; and let the rest eat every one the flesh of another.

And I said, I will not take care of you: If death comes to any, let death be its fate; if any is cut off, let it be cut off; and let the rest take one another's flesh for food.

And I said: I will not pasture you. Whatever dies, let it die. And whatever is cut down, let it be cut down. And let the rest of them devour, each one the flesh of his neighbor.

Et dixi, Non pascan vos; quod morti devotum est, moriatur; et quod succisioni devotum est, succidatur; et quae residuae erunt, devorent unaquaeque carnem sociae suae.

God now declares what had been briefly mentioned before, -- that his judgment could not be deemed cruel, for the people had been extremely wicked, and their wickedness deserved extreme punishment. It seems indeed to be a simple narrative; but God here defends his own cause, for he had tried all means in ruling the people, before he had recourse to extreme rigor. Who indeed could now murmur against God? for he had been ever ready to undertake the office of a shepherd, and had so humbled himself as to take care of that people as his own flock, and had, in short, omitted no kind of attention; and yet he had been despised by that people, and even treated with derision. It was therefore an extreme indignity when they hated God, who had yet dealt with them with so much kindness. We hence see that God's judgment is here vindicated from every calumny; for the wickedness of the people was altogether inexcusable before God had renounced his care of them. I said: the time must be noticed, for he intimates that he had not been too hasty in taking vengeance; but that as there was no longer any remedy, he had been constrained, as it were by necessity, to give up his office of a shepherd. I said then, I will not feed you; what is to die, let it die; what is to be cut off, let it be cut off [1] He here resigns his office of a shepherd, and intimates that he was innocent and free from all blame, whatever might happen. A shepherd is set over a flock for this purpose, -- that he may defend it, even every sheep, both against the depredations of robbers, and the rapacity of wolves: but when he gives up his office, he is exempt from all blame, though afterwards the flock may be stolen or devoured by wolves and wild beasts. God then here openly declares, that it was not to be imputed to him, if the Jews perished a hundred times, for they refused to be ruled by him, and thus he was freed from the pastoral charge. What then is to perish, let it perish; that is, "Since they are not healable, and allow no remedy to be applied to their evils, I leave them; they shall find out what it is to be without a good shepherd." We now see more clearly what I before stated, -- that the wickedness and ingratitude of the people are here reproved, because they had rejected God, who was ready to be their shepherd, -- and that the cause of the ruin which was nigh at hand, was in the Jews themselves, though they anxiously tried, but in vain, to transfer it to another. He concludes with these words, And those which remain, even those who shall escape external attacks, let them eat one another, since they are not now sheep, but savage wild beasts. And this we know has been fulfilled; for the Jews at length perished through mutual discords, and no one spared his own brother; nay, the nearer the relationship, the more cruelly each raged against the other. Hence God's judgment, denounced by the Prophet, then appeared most openly, when the Jews perished through intestine broils and even slaughters. It then follows --

Footnotes

1 - The Targum renders the verbs in the future tense, "shall die -- shall be cut off;" but the Septuagint and Jerome, in the imperative mood, as here. The verse may be thus rendered, -- 9. And I said,--I will not feed you; She that is to die, shall die; And she that is to be cut off, shall be cut off; And the remainder shall devour, Each one the flesh of its (or her) fellow. "The dying," or "the dead," and "the cut off," the literal rendering, clearly mean what was destined to die and to be cut off. Hence to render "cut off" here "missing," as done by Blayney, is not at all necessary. -- Ed.

And I said, I will not feed you - God, at last, leaves the rebellious soul or people to itself, as He says by Moses, "Then My anger shall be kindled against them in that day, and I will forsake them, and will hide My Face from them, and they shall be devoured, and many evils and troubles shall find them" Deuteronomy 31:17 : and our Lord tells the captious Jews; "I go My way, and ye shall seek Me and shall die in your sins" John 8:21.
That which dieth, let it die - Zechariah seems to condense, but to repeat the abandonment in Jeremiah; "Cast them out of My sight, and let them go forth. And it shall be, if they shall say unto thee, Where shall we go forth? then thou shalt tell them, Thus saith the Lord, Such as are for death, to death; and such as are for the sword, to the sword; and such as are for the captivity, to the captivity" o. First, God gives over to death without violence, by famine or pestilence, those whose lot it should be; another portion to violent death by the sword; "that which is cut off shall be cut off; and the rest," the flock of slaughter, would be turned into wolves; and, as in the awful and horrible siege of Jerusalem, those who had escaped these deaths, "the left-over, shall eat every one of the flesh of his neighbor," every law of humanity and of nature broken. Osorius: "So should they understand at last, how evil and bitter a thing it is for all who lived by My help to be despoiled of that help?"

I will not feed you - I shall instruct you no longer: some of you are appointed to death by famine; others, to be cut off by the sword; and others of you, to such desperation that ye shall destroy one another.

Then said I, I will not feed you,.... That is, any longer; either personally, or by his apostles; he fed them himself, during his public ministry; and afterwards by his apostles, whom he ordered to preach the Gospel to the Jews first; but that being contradicted, blasphemed, and despised by them, they were ordered to turn away from them, and go to the Gentiles: this shows that not the shepherds only, but the body of the people, abhorred Christ and his Gospel: and therefore it was taken away from them:
that that dieth, let it die; literally, by the pestilence, that going by the name of death in Scripture; and spiritually, they that are dead in sin, let them continue so; let them die through famine of the word they have despised; let them die in their sins, and die the second death, they justly deserve:
and that that is to be cut off, let it be cut off; literally, by the sword; spiritually, the meaning is, that whereas some were in righteous judgment appointed to ruin, vessels of wrath fitted to destruction; let them be left to themselves, to a judicial blindness, and hardness of heart, and be cut off as unfruitful branches, and be no more in a church state here, and hereafter cast into everlasting burnings:
and let the rest eat everyone the flesh of another; through famine; or destroy each other in their internal divisions, which was the case of the Jews, when Jerusalem was besieged; see Galatians 5:15.

Then said I--at last when all means of saving the nation had been used in vain (John 8:24).
I will not--that is, no more feed you. The last rejection of the Jews is foretold, of which the former under Nebuchadnezzar, similarly described, was the type (Jeremiah 15:1-3; Jeremiah 34:17; Jeremiah 43:11; Ezekiel 6:12). Perish those who are doomed to perish, since they reject Him who would have saved them! Let them rush on to their own ruin, since they will have it so.
eat . . . flesh of another--Let them madly perish by mutual discords. JOSEPHUS attests the fulfilment of this prophecy of threefold calamity: pestilence and famine ("dieth . . . die"), war ("cut off . . . cut off"), intestine discord ("eat . . . one . . . another").

Then - After that time of his patient feeding the flock, and cutting off the unfaithful shepherds. Cut off - By the sword or famine. The flesh - Either live to be besieged, 'till hunger makes the living eat the dead, or by seditions and bloody intestine quarrels, destroy each other.