7and I set My face against them. Though they have come out of the fire, yet the fire will consume them. Then you will know that I am the LORD, when I set My face against them. 8‘Thus I will make the land desolate, because they have acted unfaithfully,’” declares the Lord GOD.

NASB ©1995

American Standard Version
And I will set my face against them; they shall go forth from the fire, but the fire shall devour them; and ye shall know that I am Jehovah, when I set my face against them.

Douay-Rheims Bible
And I will set my face against them: they shall go out from fire, and fire shall consume them : and you shall know that I am the Lord, when I shall have set my face against them.

Darby Bible Translation
And I will set my face against them: they shall go forth from one fire, and another fire shall devour them; and ye shall know that I am Jehovah when I set my face against them.

English Revised Version
And I will set my face against them; they shall go forth from the fire, but the fire shall devour them; and ye shall know that I am the LORD, when I set my face against them.

Webster's Bible Translation
And I will set my face against them; they shall go out from one fire, and another fire shall devour them; and ye shall know that I am the LORD, when I set my face against them.

World English Bible
I will set my face against them; they shall go forth from the fire, but the fire shall devour them; and you shall know that I am Yahweh, when I set my face against them.

Young's Literal Translation
And I have set My face against them, From the fire they have gone forth, And the fire doth consume them, And ye have known that I am Jehovah, In My setting My face against them.The Fruitless vine
Let us remember that these things might be said without implying that God in the least degree alters his eternal purpose toward any chosen vessel of mercy; for the Israelitish nation was not chosen to eternal salvation, as a nation, but chosen to special privileges; a type and shadow of that eternal personal election which Christ has given to his church. From his own elect church God will never withdraw his love; but from the outward and visible church he sometimes may. From his own people he never …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 3: 1857

The Wicked Husbandmen.
"Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: and when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. And the husbandmen took his servants, and beat one, and killed another, and stoned another. Again, he sent other servants more than the first: and they did unto …
William Arnot—The Parables of Our Lord

The Child Jesus Brought from Egypt to Nazareth.
(Egypt and Nazareth, b.c. 4.) ^A Matt. II. 19-23; ^C Luke II. 39. ^a 19 But when Herod was dead [He died in the thirty-seventh year of his reign and the seventieth of his life. A frightful inward burning consumed him, and the stench of his sickness was such that his attendants could not stay near him. So horrible was his condition that he even endeavored to end it by suicide], behold, an angel of the Lord [word did not come by the infant Jesus; he was "made like unto his brethren" (Heb. ii. 17), …
J. W. McGarvey—The Four-Fold Gospel

God's Glory the Chief End of Man's Being
Rom. xi. 36.--"Of him and through him, and to him, are all things, to whom be glory for ever." And 1 Cor. x. 31--"Whatsoever ye do, do all to the glory of God." All that men have to know, may be comprised under these two heads,--What their end is, and What is the right way to attain to that end? And all that we have to do, is by any means to seek to compass that end. These are the two cardinal points of a man's knowledge and exercise. Quo et qua eundum est,--Whither to go, and what way to go. …
Hugh Binning—The Works of the Rev. Hugh Binning

Ezekiel
To a modern taste, Ezekiel does not appeal anything like so powerfully as Isaiah or Jeremiah. He has neither the majesty of the one nor the tenderness and passion of the other. There is much in him that is fantastic, and much that is ritualistic. His imaginations border sometimes on the grotesque and sometimes on the mechanical. Yet he is a historical figure of the first importance; it was very largely from him that Judaism received the ecclesiastical impulse by which for centuries it was powerfully …
John Edgar McFadyen—Introduction to the Old Testament

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