God shows here, by his Prophet, that he was constrained by urgent necessity to deal sharply and roughly with the people. Nothing, we know, is more pleasing to God than to treat us kindly; for there is not found a father in the world who cherishes his children as tenderly: but we, being perverse, suffer him not to follow the inclination of his nature. He is therefore constrained to put on, as it were, a new character, and to chide us severely, according to the way in which he here says, he had treated the Israelites; I have cut them, he says, by my prophets, and killed them by the words of my mouth Some render the words otherwise, as though God had killed the Prophets, meaning thereby the impostors, who corrupted the pure worship of God by their errors. But this view seems not to me in any way suitable; and we know that it was a common mode of speaking among the Hebrews, to express the same thing in two ways. So the Prophet speaks here, I have cut or hewed them by my Prophets, I have killed them by the cords of my mouth. In the second clause he repeats, I doubt not, what we have already briefly explained, namely, that God had cut or hewed them by his Prophets. But we must see for what purpose God declares here that he had commanded his Prophets to treat the people roughly. Hypocrites we indeed know, however much in various ways they mock God, are yet tender, and cannot bear any rebuke. Their sins are gross, except when they disguise themselves; but at the same time, when God begins to reprove, they expostulate and say, "What does this mean? God everywhere declares that he is kind and merciful; but he fulminates now against us: this seems not consistent with his nature." Thus then hypocrites would have God to be their batterer. He now answers, that he had been constrained, not only for a just cause, but also necessarily, to kill them, and to make his word by the Prophets like a hammer or an ax. This is the reason, he says, why my Prophets have not endeavored mildly and gently to allure the people. For God kindly and sweetly draws or invites to himself those whom he sees to be teachable; but when he sees so great a perverseness in men, that he cannot bend them by his goodness, he then begins, as we have said, to put on a new character. We now then under stand God's design: that hypocrites might not complain that they had been otherwise treated than what is consistent with God's nature, the Prophet here answers in God's name, "Ye have forced me to this severity; for there was need of a hard wedge, as they say, for a hard knot: I have therefore hewed you by my Prophets, I have hewed you by the words of my mouth; that is, I have used my word as an ax: for ye were like knotty and tough wood; it was therefore necessary that my word should be to you like an ax: and I have killed you by the words of my mouth; that is my word has not been sweet food to you, as it is wont to be to meek men; but it has been like a two-edged sword; it was therefore necessary to slay you, as ye would not bear me to be a Father to you." It then follows Thy judgments are light that goes forth Some understand by "judgments" prosperity as if God were here reproaching the Israelites, that it was not his fault that he did not win them: "I have not neglected to treat you kindly, and under my protection to defend you; but ye are ungrateful." But this is a strained exposition. The greater part of interpreters explain the passage thus, "That thy judgments might be a light going forth." But I do not see why we should change any thing in the Prophet's words. God then simply intimates here, that he had made known to the Israelites the rule of a religious and holy life, so that they could not pretend ignorance; for the Hebrews often understand "judgments" in the sense of rectitude. I refer this to the instruction given them: Thy judgments then, that is, the way of living religiously, was like light; which means this, "I have so warned you, that you have sinned knowingly and willfully. Hence, that you have been so disobedient to me, must be imputed to your perverseness; for when ye were pliant, I certainly did not conceal from you what was right: for as the sun daily shines on the earth, so my teaching, has been to you as the light, to show to you the way of salvation; but it has been with no profit." We now then understand what the Prophet meant by these words. It follows --

Therefore have I hewed them by the prophets - Since they despised God's gentler warnings and measures, He used severer. "He hewed" them, He says, as men hew stones out of the quarry, and with hard blows and sharp instruments overcome the hardness of the stone which they have to work. Their piety and goodness were light and unsubstantial as a summer cloud; their stony hearts were harder than the material stone. The stone takes the shape which man would give it; God hews man in vain; he will not receive the image of God, for which and in which he was framed.
God, elsewhere also, likens the force and vehemence of His word to "a hammer which breaketh the rocks in pieces" Jeremiah 23:29; "a sword which pierceth even to the dividing asunder of soul and spirit" Hebrews 4:12. : He "continually hammered, beat upon, disquieted them, and so vexed them (as they thought) even unto death, not allowing them to rest in their sins, not suffering them to enjoy themselves in them, but forcing them (as it were) to part with things which they loved as their lives, and would as soon part with their souls as with them."
And thy judgments are as the light that goeth forth - The "judgments" here are the acts of justice executed upon a man; the "judgment upon him," as we say. God had done all which could be done, to lay aside the severity of His own judgments. All had failed. Then His judgments, when they came, would be manifestly just; their justice clear "as the light which goeth forth" out of the darkness of night, or out of the thick clouds. God's past loving-kindness, His pains, (so to speak,) His solicitations, the drawings of His grace, the tender mercies of His austere chastisements, will, in the Day of Judgment, stand out clear as the light, and leave the sinner confounded, without excuse. In this life, also, God's final "judgments are as a light which goeth forth," enlightening, not the sinner who perishes, but others, heretofore in the darkness of ignorance, on whom they burst with a sudden blaze of light, and who reverence them, owning that "the judgments of the Lord are true and righteous altogether" Psalm 19:9.
And so, since they would not be reformed, what should have been for their wealth, was for their destruction. "I slew them by the words of My mouth." God spake yet more terribly to them. He slew them in word, that He might not slay them in deed; He threatened them with death; since they repented not, it came. The stone, which will not take the form which should have been imparted to it, is destroyed by the strokes which should have moulded it. By a like image Jeremiah compared the Jews to ore which is consumed in the fire which should refine it; since there was no good in it. "They are brass and iron; they are all corrupted; the bellows are burned, the lead is consumed of the fire; the founder melteth in vain, for the wicked are not plucked away. Reprobate silver shall men call them, because the Lord hath rejected them" Jeremiah 6:28-30.

Therefore have I hewed them by the prophets - I have sent my prophets to testify against their fickleness. They have smitten them with the most solemn and awful threatenings; they have, as it were, slain them by the words of my mouth. But to what purpose?
Thy judgments are as the light that goeth forth - Instead of ומשפטיך אור יצא umispateycha or yetse, "and thy judgments a light that goeth forth," the versions in general have read ומשפטי כאור umishpati keor, "and my judgment is as the light." The final כ caph in the common reading has by mistake been taken from אור aur, and joined to משפטי mishpati; and thus turned it from the singular to the plural number, with the postfix כ cha. The proper reading is, most probably, "And my judgment is as the light going forth." It shall be both evident and swift; alluding both to the velocity and splendour of light.

Therefore have I (d) hewed [them] by the prophets; I have slain them by the words of my mouth: and thy (e) judgments [are as] the light [that] goeth forth.
(d) I have still laboured by my prophets, and as it were prepared you to bring you to correction, but all was in vain: for my word was not food to feed them, but a sword to slay them.
(e) My doctrine which I taught you, was most evident.

Therefore have I hewed them by the prophets; I have slain them by the words of my mouth,.... Sharply reproved them for their sins by the prophets, who were as lapidaries that cut stone, or us hewers of timber that cut off the knotty parts; so these by preaching the terrors of the law, which is a killing letter, and by delivering out the threatenings of the Lord, and denouncing his judgments upon them for their sins, cut them to the heart, and killed them; for their foretelling and prophesying of their being slain, ruined, and destroyed, was a slaying of them; see Jeremiah 1:10. The Targum is,
"because I admonished them by the message of my prophets, and they returned not, I will bring upon them those that slay, because they have transgressed the word of my will.''
But the Septuagint, Syriac, and Arabic versions, and so Aben Ezra and Joseph Kimchi, understand these words, not of hewing, and cutting, and slaying of the people by the prophets, but of the cutting and slaying the prophets themselves, and read the words, "therefore have I cut off the prophets, and slain them &c.", either the false prophets, some of them that caused the people to err, that they might not repent, as Aben Ezra; as the prophets of Baal in the times of Elijah, and the Scribes and Pharisees in Christ's time, who were in the way of the people's repentance, reformation, and reception of Christ; these he cut off, and their doctrine, and condemned by his own, and the doctrine of his apostles, the words of the Lord's mouth; see Zac 11:8; and this he did for the good of his people, in answer to the question put by himself in Hosea 6:4; so Schmidt interprets it: or else the true prophets of God, who were exposed to death, to be cut off and slain, for the messages they were sent with: or those messages were such as were killing to them to carry them, and deliver them; and they were so constantly employed, early and late, in such service, that for the work of the Lord they were often nigh unto death: but our version, and the sense agreeable to it, scent best;
and thy judgments are as the light that goeth forth; that is, their judgments, the people's, a sudden change of person: meaning either the statutes and judgments prescribed them by the Lord, and to be observed by them; which were clear and plain as the light at noon day, and therefore could not plead any excuse of ignorance of them, that they did not observe them: or the judgments of God upon them for their sins; which were open and manifest to all, and increasing like the light, more and more, and no more to be resisted than that; and the righteousness of God in them was very conspicuous; his judgments were manifest, and the justice of them. Some understand this of the judgments or righteousnesses of the saints, both imputed and inherent, Romans 5:16; which appear light and clear, the darkness of pharisaism being removed by Christ. The Targum is,
"my judgment goes forth as the light.''

I hewed them by the prophets--that is, I announced by the prophets that they should be hewn asunder, like trees of the forest. God identifies His act with that of His prophets; the word being His instrument for executing His will (Jeremiah 1:10; Ezekiel 43:3).
by . . . words of my mouth-- (Isaiah 11:4; Jeremiah 23:29; Hebrews 4:12).
thy judgments--the judgments which I will inflict on thee, Ephraim and Judah (Hosea 6:4). So "thy judgments," that is, those inflicted on thee (Zephaniah 3:15).
are as the light, &c.--like the light, palpable to the eyes of all, as coming from God, the punisher of sin. HENDERSON translates, "lightning" (compare Job 37:3, Margin; Job 35:15).

"Therefore have I hewn by the prophets, slain them by the words of my mouth: and my judgment goeth forth as light." ‛Al-kēn, therefore, because your love vanishes again and again, God must perpetually punish. חצב ב does not mean to strike in among the prophets (Hitzig, after the lxx, Syr., and others); but ב is instrumental, as in Isaiah 10:15, and châtsabh signifies to hew, not merely to hew off, but to hew out or carve. The nebhı̄'ı̄m cannot be false prophets, on account of the parallel "by the words of my mouth," but must be the true prophets. Through them God had hewed or carved the nation, or, as Jerome and Luther render it, dolavi, i.e., worked it like a piece of hard wood, in other words, had tried to improve it, and shape it into a holy nation, answering to its true calling. "Slain by the words of my mouth," which the prophets had spoken; i.e., not merely caused death and destruction to be proclaimed to them, but suspended judgment and death over them - as, for example, by Elijah - since there dwells in the word of God the power to kill and to make alive (compare Isaiah 11:4; Isaiah 49:2). The last clause, according to the Masoretic pointing and division of the words, does not yield any appropriate meaning. משׁפּטיך could only be the judgments inflicted upon the nation; but neither the singular suffix ך for כם (Isaiah 10:4), nor אור יצא, with the singular verb under the כ simil. omitted before אור, suits this explanation. For אור יצא cannot mean "to go forth to the light;" nor can אור stand for לאור. We must therefore regard the reading expressed by the ancient versions,
(Note: The Vulgate in some of the ancient mss has also judicium meum, instead of the judicia tua of the Sixtina. See Kennicott, Diss. gener. ed. Bruns. p. 55ff.)
viz., משׁפּטי כאור ציצא, "my judgment goeth forth like light," as the original one. My penal judgment went forth like the light (the sun); i.e., the judgment inflicted upon the sinners was so obvious, so conspicuous (clear as the sun), that every one ought to have observed it and laid it to heart (cf. Zephaniah 3:5). The Masoretic division of the words probably arose simply from an unsuitable reminiscence of Psalm 37:6.

Therefore - Because I would do for you whatever might be done. Hewed them - I have severely, and unweariedly reproved, and threatened them. By thy words - As I did by word foretel, so I did effect in due time. Thy judgments - The punishments threatened, which fell upon this people, did so fully answer the prediction that every one might see them clear as the light, and as constantly executed as the morning.