IV. An order of court that no pains should be taken with the condemned criminal to bring him to repentance, with the reason for that order. Observe, 1. The order itself (v. 4): Yet let no man strive nor reprove another; let no means be used to reduce and reclaim them; let their physicians give them up as desperate and past cure. It intimates that as long as there is any hope we ought to reprove sinners for their sins; it is a duty we owe to one another to give and to take reproofs; it was one of the laws of Moses (Lev. xix. 17), Thou shalt in any wise rebuke thy neighbour; it is an instance of brotherly love. Sometimes there is need to rebuke sharply, not only to reprove, but to strive, so loth are men to part with their sins. But it is a sign that persons and people are abandoned to ruin when God says, Let them not be reproved. Yet this is to be understood as God's commands sometimes to the prophets not to pray for them, notwithstanding which they did pray for them; but the meaning is, They are so hardened in sin, and so ripened for ruin, that it will be to little purpose either to deal with them or to deal with God for them. Note, It bodes ill to a people when reprovers are silenced, and when those who should witness against the sins of the times, retire into a corner, and give up the cause. See 2 Chron. xxv. 16. 2. The reasons of this order. Let them not reprove one another; for, (1.) They are determined to go on in sin, and no reproofs will cure them of that: Thy people are as those that strive with the priests; they have grown so very impudent in sin, so very insolent, and impatient of reproof, that they will fly in the face even of a priest himself if he should but give them the least check, without any regard to his character and office; and how then can it be thought that they should take a reproof from a private person? Note, Those sinners have their hearts wickedly hardened who quarrel with their ministers for dealing faithfully with them; and those who rebel against ministerial reproof, which is an ordinance of God for their reformation, have forfeited the benefit of brotherly reproof too. Perhaps this may refer to the late wickedness of Joash king of Judah, and his people, who stoned Zechariah, the son of Jehoiada, for delivering them a message from God, 2 Chron. xxiv. 21. He was a priest; with him they strove when he was officiating between the temple and the altar; and Dr. Lightfoot thinks the prophet had an eye to his case when he spoke (v. 2) of blood touching blood; the blood of the sacrificer was mingled with the blood of the sacrifice, That, says he, was the apex of their wickedness—thence their ruin was to be dated (Matt. xxiii. 35), as this is of their incorrigibleness, that they are as those who strive with the priest, therefore let no man reprove them; for, (2.) God also is determined to proceed in their ruin (v. 5): "Therefore, because thou wilt take no reproof, no advice, thou shalt fall, and it is in vain for any to think of preventing it, for the decree has gone forth. Thou shalt stumble and fall in the day, and the prophet, the false prophet that flattered and seduced thee, shall fall with thee in the night; both thou and thy prophet shall fall night and day, shall be continually falling into one calamity or other; the darkness of the night shall not help to cover thee from trouble nor the light of the day help thee to flee from it." The prophets are blind leaders and the people blind followers; and to the blind day and night are alike, so that whether it be day or night both shall fall together into the ditch. "Thou shalt fall in the day, when thy fall is least feared by thyself and thou art very secure; and in the day, when it will be seen and observed by others, and turn most to thy shame; and the prophet shall fall in the night, when to himself it will be most terrible." Note, The ruin of those who have helped to ruin others will, in a special manner, be intolerable. And did the children think that when they were in danger of falling their mother would help them? It shall be in vain to expect it, for I will destroy thy mother, Samaria, the mother-city, the whole state, or kingdom, which is as a mother to every part. It shall all be made silent. Note, When all are involved in guilt nothing less can be expected than that all should be involved in ruin.