4. And mine eye shall not spare thee, neither will I have pity: but I will recompense thy ways upon thee, and thine abominations shall be in the midst of thee: and ye shall know that I am the LORD.
4. Et non parcet oculus meus super to, et non miserebor: quia vias tuas super to ponam, et abominationes tuae in medio tui erunt: et cognoscetis quod ego Iehovah.
In other words he confines his own sentence, that God will not spare them, nor will he be entreated. For when hypocrites hear the praises of God which are assigned to him in scripture, namely, that he is merciful and long-suffering, (Numbers 14:18; Psalm 103:8,) they seize upon them and fabricate for themselves the material of foolish and perverse confidence. God here pronounces that his pity would not be accessible to the wicked, who do not cease to repel it far from them. And this is worthy of notice, because nothing is more natural than to be intoxicated with false hope when we hear that God is merciful, unless we know for what purpose he testifies this concerning himself, namely, that sinners may betake themselves to him, and may fearlessly call upon him, and implore his mercy, of which they have such remarkable testimony. But hypocrites always become worse, meanwhile they wish God to be propitious to them. Hence when he says, his eye will not spare, neither would he pity them, his intention must be observed, that. wicked and ungodly men should not think his clemency prepared for them against which they have previously shut the door. Because I will put thy ways upon thee -- that is, I will cast thy wickedness against thee. We see then that the people's sins were placed before them, and as it were lay there as long as God spared them. Now, therefore, he first signifies that they should have no cause of quarrel or complaint, because he will cast against them the iniquities which they had heaped upon him. Then also he silently accuses them of too much security, because they never could be brought to repentance, while God sustained and tolerated their sins. And thy abominations, he says, shall be in the midst of thee They were so from the first as far as their guilt was concerned, but God had not yet poured forth his anger. He says, therefore, thy abominations shall be in the midst of thee, because it should really appear that they were not obstinate against God without punishment. Again he repeats, ye shall know that I am Jehovah It is quite clear, that by their obstinacy they compelled God to speak thus, since they despised Ezekiel. But although they pretended to some piety, it cannot be doubted that they would despise God himself.
Therefore he reproves their impiety so sharply, because they denied that God was God as often as they withdrew their confidence from the teaching of the holy man. It follows --