An impious veto; a fatal withdrawal.
We adopt as our rendering of this difficult verse, "Prophesy not; they shall indeed prophesy; they shall not prophesy to these; shame shall not depart." We see hers—
I. AN IMPIOUS VETO. Men may seek to put their veto on a faithful messenger in various ways.
1. By seeking to persuade him to utter smooth words. Thus Micaiah's integrity was first assailed (1 Kings 22:13). So, too, in the later days of Amos (Amos 2:12, where the corruption of prophets as well as of Nazarites is suggested) and of Isaiah (Isaiah 30:9-11).
2. My direct veto, supported by threats, uttered or implied, as in the ease of Amos (Amos 7:10-13).
3. By direct persecution. Micaiah was imprisoned; Jezebel "cut off the prophets of the Lord," and sought to slay Elijah. Conspiracies were formed against the liberty and the life of Jeremiah (Jeremiah 20:1, Jeremiah 20:2; Jeremiah 26:8, Jeremiah 26:9). God's faithful witnesses are always odious to "the beast" and those who bear his mark (Revelation 11:7-10). Successive steps in this impious veto are seen in the experience of Christ's apostles (Acts 4:1-3, Acts 4:18-21; Acts 5:17, Acts 5:18, Acts 5:26 40).
4. By stubborn neglect or haughty contempt. These are virtually a veto on faithful preachers (cf. Isaiah 28:9-12; Isaiah 53:1). It is as though their hearers said, "Spare your breath," etc; or in still ruder phrase, "Shut up!" For they actually prefer such teachers as those alluded to in verse 11, who encourage them in sin and delusion (Deuteronomy 29:19, Deuteronomy 29:20). The contempt with which preachers and their messages are often regarded are a temptation to abandon the work. They say, "Drop not" (Hebrew), which seems almost equivalent to "Drivel not," We hear of "the decay of preaching," and know by how many it is neglected. To say, "We do not care to hear your message," is much the same as to say, "Prophesy not," And the neglect of God's truth by courteous and even complimentary hearers is a sore temptation to an earnest preacher who watches for souls not for smiles (Ezekiel 33:30-32). To this impious veto a reply comes in the form of—
II. A FATAL WITHDRAWAL. We hear three sharp, decisive messages.
1. "They shall prophesy." God's servants shall continue to do so under the constraint of both a Divine command and an irresistible impulse. Both these are illustrated in the history of Jeremiah, who shrank from his mission (Jeremiah 1:5-19; Jeremiah 15:10; Jeremiah 20:7, Jeremiah 20:8), yet undertook it (Jeremiah 2:1), and returned to it again and again (Jeremiah 15:15, Jeremiah 15:16; Jeremiah 20:9). St. Paul is another example (Acts 26:16-20; Galatians 1:15, Galatians 1:16; see too Acts 20:24; 1 Corinthians 9:16). Men's impiety shall not frustrate God's purposes.
2. "They shall not prophesy to these." The ministry shall be withdrawn (Psalms 74:9; Amos 8:11-13; and see 1 Macc. 4:46; 9:27; 14:41); or, if continued, it will be of no avail because of the hardness of heart of the hearers (Ezekiel 3:24, Ezekiel 3:27). Both these threats are illustrated by the treatment of the gospel by the Jews, and of the Jews by the apostles (Acts 13:46, Acts 13:47; Acts 28:23-28). Many now are subject to a similar sentence. They nominally attend some pastor's ministry, but practically are without it, because deaf to the message it brings to them. Then the threat against God's ancient vineyard is fulfilled, "I will also command the clouds that they rain no rain upon it" (Isaiah 5:6). Showers of blessing are dropping on others, but their hearts are dry, like Gideon's fleece when the floor around was soaked with dew.
3. "Shame shall not depart." By silencing God's messengers they hoped to silence the reproaches of conscience and the shame they felt at the prophet's rebukes. But in vain. The fact of the withdrawal of the messengers was itself a shame to the people; like the withdrawal of an ambassador because he had been shamefully treated (illust.: 2 Samuel 10:1-4; Roman ambassador insulted at Tarentum; and cf. Luke 10:16). This shame was the fruit of their own doings, and was thus bound up with their future history. It became more and more aggravated, owing to the degrading influence of sin. The wrath of God abode on them, whereas, by repentance and faith, it might have been removed (cf. John 3:36 with John 9:41). The final issue of shameful sin must be a resurrection "to shame" and "condemnation" (Daniel 12:2; John 5:29).—E.S.P.