Many interpreters think that these three verses are connected with the previous
JOHN CALVIN delectable spectacle in looking on the innumerable afflict, ions, and at length on the death of men.
That such thoughts, then, might not tempt us to unbelief, the Prophet here puts a check on us, and declares that God does not afflict from his heart, that is, willingly, as though he delighted in the evils of men, as a judge, who, when he ascends his throne and condemns the guilty to death, does not do this from his heart, because he wishes all to be innocent, and thus to have a reason for acquitting them; but.
yet he willingly condemns the guilty, because this is his duty. So also God, when he adopts severity towards men, he indeed does so willingly, because he is the judge of the world; but he does not do so from the heart, because he wishes all to be innocent
--- for far away from him is all fierceness and cruelty; and as he regards men with paternal love, so also he would have them to be saved, were they not as it were by force to drive him to rigor. And this feeling he also expresses in Isaiah,
I will take consolation from mine adversaries.''
(Isaiah 1:24.)
He calls them adversaries who so often provoked him by their obstinacy; yet he was led unwillingly to punish their sins, and hence he employed a particle expressive of grief, and exclaimed Ah! as a father who wishes his son to be innocent, and yet is compelled to be severe with him.
But however true this doctrine may be, taken generally, there is yet no doubt but that the Prophet here addresses only the faithful; and doubtless this privilege peculiarly belongs to God's children, as it has been shown before. It follows, ---
Lamentations 3:34-36
34. To crush under his feet all the prisoners of the earth,
34. Ad conterendum sub pedibus suis omnes vinetos terrae,
35. To turn aside the right of a man before the face of the most High,
35. Ad pervertendum (ad declinandum) judisium viri coram conspectu excelsi,
36. To subvert a man in his cause, the Lord approveth not.
36. Ad pervertendumm hominem in lite sua, Dominus non videt (vel, non vidit)
Many interpreters think that these three verses are connected with the previous doctrine, and show the connection thus, --- that God does not see, that is, does not know what it is to pervert the good cause of a man, and to oppress the innocent; and, doubtless, God is said not to know what iniquity is, because he abhors all evil; for what is the nature of God but the perfection of justice? It may then be truly said, that. God knows not what it is to turn man aside in judgment. Others take not to see, as meaning, not to approve.
If we subscribe to the opinion of those who say that injustice is contrary to the nature of God, there is here an exhortation to patience; as though the Prophet had said that afflictions ought to be borne with resignation, because the Jews had fully deserved them. For the liberty taken to complain arises from this, that men imagine that they are without fault; but he who is convicted dares not thus to rise up against
God; for the chief thing in humility is the acknowledgment of sin. This, then, is one meaning. But they who give this explanation, that God does not approve of those who pervert judgment, think that there is here a ground of consolation, because God