9 If the prophet is deceived and speak a word, I, Yahweh, have deceived that prophet, and I will stretch out my hand on him, and will destroy him from the midst of my people Israel.
*Minor differences ignored. Grouped by changes, with first version listed as example.
Here God meets that foolish thought in which many minds are rapt up. When they had their own impostors at hand, they thought that all God's threats could be repelled as it were by a shield. Jeremiah and Ezekiel threaten us, say they, but we have others to cheer us with good hope: they promise that all things shall be joyful and prosperous to us: since, therefore, only two or three deprive us of the hope of safety, and others, and those, too, far more numerous, promise us security, we have no need to despair. Since they thus oppose their impostors to the true prophets, and imagine a kind of conflict, in which imposture prevails and God's truth is vanquished, he says there is no reason why the flatteries of the false prophets should deceive you. For if you say that they bear also the prophetic name and office, I reply, that they err through your fault; for I deceive them because your impiety deserves it. This may as yet be obscure, but I will endeavor to explain it by a familiar example. At this time we see that many through sloth withdraw themselves from all fear, and promise themselves freedom from punishment, while they reject all care for God. O, say they, what have I to do with religion? for this only occasions me trouble; whoever wishes to give himself up seriously to God amidst, these dissension's and divisions will enter a labyrinth. Since, therefore, many think themselves free from fault, even if they reject God, this doctrine may be turned against them. There are, indeed, at this day dissension's in religion which disturb many; but do you think that this happens rashly: Oh! we know not which party to follow: inquire; for God has not so given the rein to Satan and his ministers, that the Church is disturbed, and men are mutually opposed by chance. But when this happens by the just judgment of God, it is certain that no one can be deceived unless of his own accord. For the Prophet takes that principle from Moses, whenever false prophets come forth, that this is a proof of faithfulness and of sincere piety. Thy God tries thee, says Moses, whether you love him. (Deuteronomy 8:3.) Since, therefore, no false prophet arises without the just judgment of God, and since God wishes to distinguish between sincere worshipers and hypocrites, it follows that no one can be excused on this pretext, of differing opinions which arise by wise ordination. For since God wishes to make an experiment, as I have said, concerning his servants and sons, and since false prophets so mingle all things, and involve the clear daylight in darkness, no one who truly and heartily seeks God shall be entangled among their snares. But Ezekiel will proceed still further, as I have previously hinted, namely, that all impostures and errors do not spring up rashly, but proceed from the ingratitude of the people itself. For if they had not so willingly given themselves up to the false prophets, God would doubtless have spared them. But, since false prophets abounded on every side, and were so plentiful everywhere, hence it may be understood that, the people were worthy of such impostures. Now then we perceive the meaning of the Holy Spirit when God pronounces that he is the author of all the error which the false prophets were thus scattering abroad. For it is not sufficient to observe merely the sound of the words, and then to illicit the substance of the prophetic teaching; but we must attend to the Spirit's purpose. I have already explained why the Prophet says this, namely, that the Israelites should cease to turn their backs according to their custom, saying, that if they remained in doubt amidst various opinions, this ought not to be imputed to them as a crime. For he answers, that the false prophets only took this license, because the people deserved to be blinded: and in fine, he says that Satan's lies multiplied not at random or at the will of men, but because God repays a graceless and perfidious people with a just recompense. So Paul says that error has a divine efficacy, when men prefer embracing a lie to the truth (2-Thessalonians 2:11, 12), and do not submit themselves to God, but rather shake off his yoke. Now, therefore, whoever wishes to excuse himself under the pretext of simplicity for not acquiescing in God's word, this answer is at hand -- that all things are thus mingled by God's just decree. Since, therefore, Satan eclipses the light whenever clouds are scattered to disturb the weak, we here find God to be the author of it, since man's impiety deserves it. For the Prophet does not here discourse profanely about God's absolute power, as they say; but when he brings forward God's name, he takes it for granted that God is not delighted with such disturbance, when false prophets seize upon his name. It is certain, then, that God does not delight in such deception; but the cause must be thought, as we shall soon see: the cause is not always manifest; but without controversy this is fixed, that God punishes men justly, when true religion is so rent asunder by divisions, and truth is obscured by falsehood. We must hold, then, that God does not rage like a tyrant, but exercises just judgment. Besides, this passage teaches us that neither impostures nor deceptions arise without God's permission. This seems at first sight absurd, for God seems to contend with himself when he gives license to Satan to pervert sound doctrine: and if this happens by God's authority, it seems perfectly contradictory to itself. But let us always remember this, that God's judgments are not without reason called a profound abyss (Psalm 36:6), that when we see rebellious men acting as they do in these times, we should not wish to comprehend what far surpasses even the sense of angels. Soberly, therefore, and reverently must we judge of God's works, and especially of his secret counsels. But with the aid of reverence and modesty, it will be easy to reconcile these two things -- that God begets, and cherishes, and defends his Church, and confirms the teaching of his prophets, all the while that he permits it to be torn and distracted by intestine broils. Why so? He acts thus that he may punish the wickedness of men as often as he pleases when he sees them abuse his goodness and indulgence. When God lights up the flame of his doctrine, this is the sign of his inestimable pity; when he suffers the Church to be disturbed, and men to be in some degree dissipated, this is to be imputed to the wickedness of men. Whatever be the explanation, he pronounces that he deceived the false prophets, because Satan could not utter a single word unless he were permitted, and not only so, but even ordered; while God exercises his wrath against the wicked. In another sense Jeremiah says that he was deceived (Jeremiah 20:7). I am deceived, but you Jehovah have deceived me: for there he speaks ironically. For when ungodly men boasted that so many of his prophecies were delusive, and derided him as a foolish and misguided man, he says, If I am deceived, you, O Lord, have deceived me. We see, then, that by false irony he reproves the petulance of those who despised his prophecies; and finally, he shows that God was the author of his teaching. But in this place God pronounces without a figure that he deceived the false prophets. If any one now objects, that nothing is more remote from God's nature than to deceive, the answer is at hand. Although the metaphor is rather rough, yet we know that God transfers to himself by a figure of speech what properly does not belong to him. He is said to laugh at the impious; but we know that it is not agreeable to his nature to ridicule, to laugh, to see, and to sleep. (Psalm 2:4; Psalm 37:13.) And so in this place, I confess, there is an improper form of speaking; but the sense is not doubtful -- that all impostures are scattered abroad by God -- since Satan, as I have said, can never utter the slightest word unless commanded by God. But the kind of deceit which will solve this difficulty for us is described in the sacred history. For when Ahab had a great crowd of false prophets, Micah alone stood firm, and faithfully discharged his duty to God: when brought before king Ahab, he immediately blows away their boastings -- Behold! all my prophets predict victory: he answers -- I saw God sitting on his throne; and when all the armies of heaven were collected before him, God inquired, Who shall deceive Ahab? And a spirit offered himself, namely, a devil, and said, I will deceive him, because I will be a lying spirit in the mouth of all his prophets. God answers, Depart, and thus it shall be. (1 Kings 22; 2 Chronicles 18.) Afterwards it follows, Therefore the Lord put a lie in the mouth of all those prophets. Here he distinctly shows us the manner in which God maddens the false prophets, and deceives them, namely, since he sends forth Satan to fill them with his lies. Since, then, they are impelled by Satan, the father of lies, what can they do but lie and deceive? The whole of this, then, depends on the just judgments of God, as this place teaches. God, therefore, does not deceive, so to speak, without an agency, but uses Satan and impostors as organs of his vengeance. If any one flies to that subtle distinction between ordering and permitting, he is easily refuted by the context. For that cannot be called mere permission when God willingly seeks for some one to deceive Ahab, and then he himself orders Satan to go forth and do so. But the last clause which I have quoted takes away all doubt, since God put a lie in the mouth of the prophets, that is, suggested a lie to all the false prophets. If God suggests, we shall see that Satan flies forth not only by his permission to scatter his impostures; but since God wished to use his aid, so he afforded it on this condition and to this end. But we shall leave the rest for the next lecture.
I the Lord hare deceived that prophet - A deep truth lies beneath these words, namely, that evil as well as good is under God's direction. He turns it as He will, employing it to test the sincerity of men, and thus making it ultimately contribute to the purification of His people, to the confirmation of the righteous, to the increase of their glory and felicity. The case of the false prophets who deceived Ahab 1 Kings 22 is a striking representation of this principle. The Lord sends forth an evil spirit to persuade Ahab to his ruin. Toward the close of the kingdom of Judah false prophets were especially rife. The thoughts of men's hearts were revealed, the good separated from the bad, and the remnant of the people purged from the sins by which of late years the whole nation had been defiled.
I the Lord have deceived that prophet - That is, he ran before he was sent; he willingly became the servant of Satan's illusions; and I suffered this to take place, because he and his followers refused to consult and serve me. I have often had occasion to remark that it is common in the Hebrew language to state a thing as done by the Lord which he only suffers or permits to be done; for so absolute and universal is the government of God, that the smallest occurrence cannot take place without his will or permission.
And if the prophet be (f) deceived when he hath spoken a thing, I the LORD have deceived that prophet, and I will stretch out my hand upon him, and will destroy him from the midst of my people Israel.
(f) The prophet declares that God for man's ingratitude raises up false prophets to seduce them that delight in lies rather than in the truth of God, and thus he punishes sin with sin, (1-Kings 22:20, 1-Kings 22:22) and destroys those prophets as well as the people.
And if the prophet be deceived when he hath spoken a thing,.... That is pleasing to men, and is not true, in hope of reward and applause, but it never comes to pass, and his expectations are not answered:
I the Lord have deceived that prophet; by sending a lying spirit to him, as to Ahab's prophets, 1-Kings 22:22; by giving him up to strong delusions, to believe a lie, and publish it, 2-Thessalonians 2:11; and to his own heart's lusts; being willing, for the sake of gain, to prophesy smooth things, though false to the people, promising them peace when there was none; and then by frustrating his predictions, and disappointing him of his ends and views. R. Saadiah interprets this, as Kimchi observes, of God revealing and making it manifest that he was deceived; but more is meant by it than this, or even a bare permission; for though God is not the author of sin, yet he wills it to be done for wise ends and purposes, and sometimes in a way of judgment, as a punishment for sin; and which was the case here; both with respect to the prophet that deceived, who as the fruit of his sin, his covetousness, was given up in just judgment to a reprobate mind; and the people that were deceived, who, rejecting the true prophets of the Lord, were willing to have smooth things prophesied to them:
and I will stretch out my hand upon them; his avenging hand; the stroke of his power, as the Targum; a heavy one, and that for giving heed to a lying spirit; for uttering falsehood, and that with a wicked design, to gain the applause of the people, or for filthy lucre's sake:
and I will destroy him from the midst of my people Israel; by some sore judgment or sudden death, and so be made a public example of.
I the Lord have deceived that prophet--not directly, but through Satan and his ministers; not merely permissively, but by overruling their evil to serve the purposes of His righteous judgment, to be a touchstone to separate the precious from the vile, and to "prove" His people (Deuteronomy 13:3; 1-Kings 22:23; Jeremiah 4:10; 2-Thessalonians 2:11-12). Evil comes not from God, though God overrules it to serve His will (Job 12:16; James 1:3). This declaration of God is intended to answer their objection, "Jeremiah and Ezekiel are but two opposed to the many prophets who announce 'peace to us." "Nay, deceive not yourselves, those prophets of yours are deluding you, and I permit them to do so as a righteous judgment on your wilful blindness."
The prophet - The false prophet, who speaks all serene, and quiet, in hope of reward. Have deceived - Permitted him to err, or justly left him in his blindness.
*More commentary available at chapter level.