(2.) What is the quarrel God has with it. He would not take these severe methods with Jerusalem but that he is provoked to it; she deserves to be thus dealt with, for, [1.] It is a bloody city (v. 7, 8): Her blood is in the midst of her. Many a barbarous murder has been committed in the very heart of the city; nay, and they have a disposition to cruelty in their hearts; they inwardly delight in blood-shed, and so it is in the midst of them. Nay, they commit their murders in the face of the sun, and openly and impudently avow them, in defiance of the justice both of God and man. She did not pour out the blood she shed upon the ground, to cover it with dust, as being ashamed of the sin or afraid of the punishment. She did not look upon it as a filthy thing, proper to be concealed (Deut. xxiii. 13), much less dangerous. Nay, she poured out the innocent blood she shed upon a rock, where it would not soak in, upon the top of a rock, in despite of divine views and vengeance. They shed innocent blood under colour of justice; so that they gloried in it, as if they had done God and the country good service, so put it, as it were, on the top of a rock. Or it may refer to the sacrificing of their children on their high places, perhaps on the top of rocks. Now thus they caused fury to come up and take vengeance, v. 8. It could not be avoided but that God must in anger visit for these things; his soul must be avenged on such a nation as this. It is absolutely necessary that such a bloody city as this should have blood given her to drink, for she is worthy, for the vindicating of the honour of divine justice. And, the crime having been public and notorious, it is fit that the punishment should be so too: I have set her blood on the top of a rock. Jerusalem was to be made an example, and therefore was made a spectacle, to the world; God dealt with her according to the law of retaliation. It is fit that those who sin before all should be rebuked before all; and that the reputation of those should not be consulted by the concealment of their punishment who were so impudent as not to desire the concealment of their sin. [2.] It is a filthy city. Great notice is taken, in this explanation of the comparison, of the scum of this pot, which signifies the sin of Jerusalem, working up and appearing when the judgments of God were upon her. It is the pot whose scum is therein and has not gone out of it, v. 6. The great scum that went not forth out of her (v. 12), that stuck to the pot when all was boiled away, and was molten in it (v. 11), some of this runs over into the fire (v. 12), inflames that, and makes it burn the more furiously, but it shall all be consumed at last, v. 11. When the hand of God had gone out against them, instead of humbling themselves under it, repenting and reforming, and accepting the punishment of their iniquity, they grew more impudent and outrageous in sin, quarrelled with God, persecuted his prophets, were fierce to one another, enraged to the last degree against the Chaldeans, snarled at the stone, gnawed their chain, and were like a wild bull in a net. This as their scum; in their distress they trespassed yet more against the Lord, like that king Ahaz, 2 Chron. xxviii. 22. There is little hope of those who are made worse by that which should make them better, whose corruptions are excited an exasperated by those rebukes both of the word and of the providence of God which were designed for the suppressing and subduing of them, or of those whose scum boiled up once in convictions, and confessions of sin, as if it would be taken off by reformation, but afterwards returned again, in a revolt from their good overtures; and the heart that seemed softened is hardened again. This was Jerusalem's case: She has wearied with lies, wearied her God with purposes and promises of amendment, which she never stood to, wearied herself with her carnal confidences, which have all deceived her, v. 12. Note, Those that follow after lying vanities weary themselves with the pursuit. Now see her doom, v. 13, 14. Because she is incurably wicked she is abandoned to ruin, without remedy. First, Methods and means of reformation had been tried in vain (v. 13): "In thy filthiness is lewdness; thou hast become obstinate and impudent in it; thou hast got a habit of it, which is confirmed by frequent acts. In thy filthiness there is a rooted lewdness; as appears by this, I have purged thee and thou wast not purged. I have given thee medicine, but it has done thee no good. I have used the means of cleansing thee, but they have been ineffectual; the intention of them has not been answered." Note, It is sad to think how many there are on whom ordinances and providences are all lost. Secondly, It is therefore resolved that no more such methods shall be used: Thou shalt not be purged from thy filthiness any more. The fire shall no longer be a refining fire, but a consuming fire, and therefore shall not be mitigated and shortened, as it has been, but shall be continued in extremity, till it has done its destroying work. Note, Those that will not be healed are justly given up and their case adjudged desperate. There is a day coming when it will be said, He that is filthy, let him be filthy still. Thirdly, Nothing remains then but to bring them to utter ruin: I will cause my fury to rest upon thee. This is the same with what is said of the later Jews, that wrath has come upon them to the uttermost, 1 Thess. ii. 16. They deserve it: According to thy doings they shall judge thee, v. 14. And God will do it. The sentence is bound on with repeated ratifications, that they might be awakened to see how certain their ruin was: "I the Lord have spoken it, who am able to make good what I have spoken; it shall come to pass, nothing shall prevent it, for I will do it myself, I will not go back upon any entreaties; the decree has gone forth, and I will not spare in compassion to them, neither will I repent." He will neither change his mind nor his way. Hereby the prophet was forbidden to interceded for them, and they were forbidden to flatter themselves with hopes of an escape. God hath said it, and he will do it. Note, The declarations of God's wrath against sinners are as inviolable as the assurances he has given of favour to his people; and the case of such is sad indeed, who have brought it to this issue, that either God must be false or they must be damned.