inferr'd from the foregoing words as an answer to them who forbad the Prophets to speak to them such harsh things as they did as if either they deliver'd not to them rightly Gods message or had not receiv'd a full measure of his Spirit or that 't were in their power to speak otherwise then God bad them speak and so their folly is discover'd in that they laid it not to heart that the cause why such severe things were by Gods Prophets denounded to them contrary to such gracious promises which had been made formerly to the true house of Iacob was not from any ill mind in the Prophets nor any change in God who still continued to do good to them that continued to walk uprightly in his waies but from themselves who were so changed that they retain'd nothing of Iacob but the bare name and by their wickedness made themselves uncapable of receiving better messages or that God should deal better with them And this seems the plainest meaning of the words Others differently interpret them as Some who in rendring the words agree but then give the meaning thus Is the Spirit of the Lord straitned so as that you should silence his Prophets as if he were not able to direct them what to say or should not have liberty to cause them to prophecy and denounce what he pleaseth or should not have power by them to pronounce against you evill things and to bring them to pass Are these his works These things which you do such works as he requires from you or is pleased with or Are these such works as become the house of Iacob and do my words no good with him that walketh aright are they not pleasing to him promising to him good instructing and correcting him for his good That they are not such to you is through your own fault Others Is the Spirit of the Lord straitned that he cannot now send Prophets as well as formerly tho you enjoin silence to them Others differ in rendring the first words Some thus Is this said among you O house of Iacob Or as Some Is it thus said Ought it thus to be said or What is this that is said O house of Iacob or What is the saying of the house of Iacob then go on in the expounding the following words Is the Spirit of the Lord straitned as that if you silence these Prophets he cannot send others with as severe messages Are these evils denounced the works of God or are they not the effects of your Sins But a learned Iew will not have the words so read Interrogatively because then the following should be without an Interrogation as expressing what he wonders to hear them say viz. The Spirit of the Lord is shortned yet the Chaldee Paraphrast seems so to take it rendring Is it right which the house of Iacob say And the author of the Vulgar Latin seems to take it as founding as the Tugurine version hath it Is it not said by the house of Iacob Or without an Interrogation That which is said by the house of Iacob is c. While he renders the House of Iacob hath said and then the following words are looked on as the words of the house of Iacob and expounded to this sense Why do ye O Prophets threaten such hard things to us Is the Spirit of the Lord straitned his mercy restrained that he will not do good to us Are these his thoughts and works viz. to prosecute revenge so as to destroy us his People and forget to be good to us and then the next words as the words of God in answer to them That he is good and his promises good and he will do good but to those that are good not to such wicked ones as they are A later learned divine differeth from these foregoing in the rendring of the last words instead of Do not my words do good to him that walketh uprightly reading it Are not my words good viz. these words that I the Prophet speak that he walketh with the upright or Shall not my words please you they would please you if you were upright for he that is God walketh with the upright The cause of this difference he taketh from a Grammatical nicety because saith he if those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hayashar Holec were to be rendred him that walketh uprightly the Article or not of Emphasis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ha should be joynd with the Participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holoc and that put before the other Noun thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haholec Yashar But the first exposition is not liable to this exception for in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yashar is not taken as a Noun but a Verb and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ha put before it signifieth which as manifestly elsewhere it is put with a Verb in that sens as Iosh. X. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hehalecu which went with him and 1 Chron. XXVI 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hahicdish rendred which Samuel the seer had dedicated and so Ezek. XXVI 17. And so the literal rendring will be he that is upright walking or going on in the wales of God the plain sence of which is him that walketh uprightly or if it be taken as a Noun it is salved by understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Derec way i. e. that walketh in the right way so Aben Ezra and R. David Kimchi The Ancient M. S. Arab version which we cited renders the whole thus It is said among the house of Iacob Is the power of the Lord shorned Were these his Properties Do not my words do good to him that is upright walking after obedience to God Abarbinel and Arias Montanus following him take them to be the words of God to the People who wondred that the Prophet should cease from reproving the oppressors The first exposition seemeth the plainest 8 Even of late my People is risen up as an Enemy ye pull off the robe with the garment from them that pass by securely as Men averse from warr Even of late Marg. Yesterday The ancient Latin translatour makes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Veethmul the word so translated two words or one compounded of two and renders it And on the contrary Nor is he alone in this An ancient and learned Iew so also takes it to be tho they differ in their applying it to the following words the Latin rendring the whole verse thus according to the Doway English translation thereof And on the contrary my People is risen up as an adversary from above the Coat you have taken away the Cloke and them that passed simply you turned into Battel or Warr but that learned Iew to this sense And against my People he that is the potent oppressour before spoken of or every one of you hath set up an Enemy It is saith he in sense all on as if he had said ye
Eternity which is so signal a description of the Divine generation before all time or that going forth from everlasting of Christ the Eternal Son of God God of the substance of the Father begotten before all worlds and afterwards in time according to what is said that he should come forth of Bethleem made Man of the substance of his Mother and born in the World as that it appears that this Prophecy belongs only to him and could never be verified of any other Yet the Iews who deny the Divinity of Christ endeavour to put us off from this proof of it or our so applying the words to him by another interpretation viz. that these words import no more then that his going forth viz. his extraction should be from David between whom and him here promised should be a long time a great number of years and ages and so according to them it should so only be rendred from of old from daies of age or antiquity i. e. a long time since and not from everlasting or before time and so others who are not Iews following their exposition think that the words may well enough be applied to Zorobabel who was of the posterity of David who was originally from Bethleem and so had anciently his extraction thence But this the Iews themselves do not say who as was before shewed do not apply them to him but to a Messiah whom they yet expect to come of the lineage of David Another Iew expounds them in somthing different words viz. the causes of whose production have been from of old and who hath been from long time soretold of and promised But the same answer will serve to all these that we may not let go the plain meaning of the words which our Translation gives us as an evident proof of Christs eternal generation and so of his Divinity seeing he that is Eternal must confessedly be God Our answer will best be framed by taking the words in order and first that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Motsaothaw rendred whose goings forth doth manifestly and properly so signifie it cannot be denied and that it necessarily implies in the Person of whom it is spoken an having been or gone forth actually when or before the Prophet spake these words In the former words where he speaks of his being born in after time which was to come to pass after the uttering this Prophecy he puts the Future tense shall come forth but here speaking of a going forth which was before that time from of old the preter tence must needs be understood and is well supplied in our Translation by have been the Verb substantive being according to the usual property of the Hebrew language not expressed but understood We say it is well supplied by the tense denoting the time past for the future can here have no place it will be no sense to say a thing shall be from of old that would be to confound past and to come in one This going forth having been from of old cannot be said to have been made good by the being of the person spoken of in his ancestors loins nor by the causes of his being having been of old That would note only that there was then a possibillity of his coming forth not be properly called an actual going forth as it is here called no more then 't would be proper to say that in Adam's time all Men had their goings forth or were then born in actual beings because they were all then in Adam's loins and there were then causes which should in after times produce them To say then that the person here spoken of had his goings forth because he was to come forth out of the family of David after this was spoken can be no proper exposition of this word because it denotes goings forth that had actually been not that were to come Neither if he had been actually born in Davids time or any of hisancestors before him although neither he nor any of his ancestors are here expressed could this make good what follows in the next words from of old from everlasting or from daies of Eternity But then the rendring of those words also must be vindicated from the glosses of the Iews who would have them to signify only from some long time ago some hundreds of years and not from Eternity or before time properly so called We say therefore that as the words here used to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kedem by our Translatours rendred of old and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Olam rendred Everlasting do sometimes signifie the first time long since and the latter long duration of time whether past or to come so they do also signify Eternity of daies and time that we may so in the language of Scriptures which speak to Men in their own way of speaking call that Eternal continuance which was before time or daies properly so called We need not seek far for proofs of this That in Proverbs VIIâ— 22 23. may suffice for a testimony of both where the Heavenly Wisdom saith God possessed me in the beginning of his way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kedem Miphalau Meaz before his works of old and I was set up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meolam from everlasting from the beginning or ever the Earth was That both those words there signifie Eternity is manifest by the context this being said to be before the Earth was and it is manifestly to be expounded as one of their own there glosseth it before the Creation of the World or as another understands it of priority of Eternity by priority of necessary existence not of time properly so called because time was afterwards created To this may be added as for this use of the former word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kedem that in Psal. IV. 19. He that abideth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kedem of old i. e. from Eternity and for the second i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Olam what is said Psal. XC 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meolam ad Olam necessarily rendred from everlasting to everlasting to omit the many other places where it is necessary so be understood And as for that word too which is rendred from daies that also is used sometimes to signifie that Eternity in which was no distincton of daies or parts of time so Isa. Xâ—III 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Miâ—om ani hu word for word from the day I am he that is as the Iews themselves interpret and ours rightly render before the day was i. e. from Eternity And so God is called according to the usual exposition the ancient of daies Dan. VII 9. not that he is circumscirbed by daies of the greatest number or antiquity but Eternal Now if these words singly any of them may denote Eternity how much more being all put together in that order as here must they increase and heighten the signification and shew that of the person here
of Bethel 't is said It shall be carried unto Assyria for a present to King Iareb Hos. x. 6. or else according to the first interpretation all the wealth that they looked on as a reward of their Idols to them shall return or be given to such who should likewise look thereon as gifts bestowed on them by their Idols who they thought gave Samaria and all its spoils into their hands as Belshazzar and his Lord's who drinking in the vessels that were brought out of the Temple at Ierusalem praised their God's of Gold and Silver c. as if they had bestowed them on them Dan. v. 3 4. Others think it needless so nicely to prosecute the words but that they be understood as a proverbial speech That all their wealth which they acquired in or by their Idolatroâ—s worship and looked on as rewards from their Idols with which they committed Spiritual fornication as it was like the hire of an Harlot so should come to the same pass as usually the hires of Harlots do which by the curse of God on them come to nought and do them no good There is another rendring of the words by Some given viz. Because of the hire of an Whore she gathered them and while there is the hire of an Whore they are turned away that is they impute their wealth and such things as they enjoy to their Idols as their hires or rewards from them and while these things remain to them they are turned away from me who indeed have given them all and forsake my service But this seems more harsh 8 Therefore I will wail and howl I will go stript and naked I will make a wailing like the Dragons and mourning as the Owles I will go stript and naked That is as one spoiled and stript of his garment whether by others and so left naked or having himself in token of extream heaviness and sorrow cast off at least his upper garment wherewith he was usually adorned Some expound it as one spoiled of his right mind and understanding distracted through extrenity of affliction and anguish of mind and so casting away his clothes which sense viz. of foolish or distracted they will have the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sholal to have Iob. XII 17 19. whether the Prophet speak this of his own Person that in compassion to them he cannot but conceive the greatest sorrow and so will in all outward signs express it or whether he speaks it as in their person to shew what great affliction they shall be brought to or in his own person representing what shall befal them as so Isaiah cap. XX. 2. is bid to go naked and bare-foot for a sign to the Egyptians and Ethiopians that they should be forced to do so and therefore the Greek and the Chaldee Interpreters expound these words of the People in the third Person not as of the Prophet in the first that they should so go stript and naked and make a wailing c. I will make a wailing like the Dragons c. So allmost all Interpreters render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tannim Dragons only the ancient Syriack translation renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yorure which in that Language as their own Authors tell us signifies a kind of wild Beasts like a Dog between a Dog and a Fox or a Wolfe and a Fox which the Arabians call from the noise that they make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ebn Awi or wawi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and our English travellers and other Europeans by a name borrowed from the People of those Countries where they are more known then in Europe Iakales which abiding in the fields waste places make in the night a lamentable howling noise in so much that Travellers unacquainted with them would think that a company of People Women or Children were howling one to another as none that have travelled in the night in those parts of Syria c. can be ignorant And with him agreeth an Arab version of Rabbi Saadias as is probable rendering it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Benat awi that is Iakales This translation seems to carry more reason with it then the rendring it Dragons because of the hissing of Dragons as other Serpents we hear and read but no where in any creditable Author of their howling or making such a noise as may be called wailing or like to it And the same will be confirmed by the authority of a learned Iew who observes it for an errour in Expositors that in this some other places they render Dragons where they should render Iakales viz. the Beast which we mentioned His note on this place is this the truest Interpretation is that 't is a Beast called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ebn Awi the property of which Beast is to gather together in the night and to answer one another in crying and howling so that wailing is compar'd to the noise that they make Much like he notes on Ieremiah cap. IX ver 11. where what is rendred a Den of Dragons according to him ought to be an habitation of Iakales as there likewise the Syriack hath it as also cap. X. 22. and on Mal. I. 3. he also notes that there it ought to be so rendred Iakales not dragons of the wilderness as likewise Lam. IV. 3. Those wild beasts not Sea-monsters as ours or dragons as others for saith he Serpents as Dragons are have no breasts and in both those places the Syriack renders it by the same word which it here as we said useth The which was cause of this mistake in that last place he saith is because the word which signifieth Iakales in the plural number is in writing the same with that which signifieth a dragon in the singular both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tannin and so they took them for one in signification and the same cause we may think every where to have given occasion to this mistake viz. the likeness of the words of so differing significations To prevent such mistake from what he hath suggested to us a rule may be thus summed up that wheresoever we meet with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tannim or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tannin or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tannoth for they are all one in sense as plurals they signify those howling wild beasts inhabiting waste desolate places But where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tannim as Ez. XXIX ver 3. and XXXII 2. with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 M. in the singular which Rabbi Tanchum saith is substitute for â— N. or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tannin in the singular or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tanninim in the plural they are to be rendred Dragons or Serpents or Sea-monsters or Whales or the like according as they are spoken either of such Creatures as are on the land or in the waters This rule is confirmed by the Syriack translation which we mentioned in that usually I think every where
except Psal. XLIV ver 19. where it rendreth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tannim by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tenyono which signifieth calamitous or dolorous as the learned Sionita there notes where either of those three forms of the first rank is found there it renders it constantly by that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yoruro which we said signifies that howling beast but where either of the latter there it useth another word viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tanino which signifieth a Dragon or Serpent like creature And that these words so like in the letters in the Hebrew may have these different significations may be farther made evident from the like use of the Arabick Tongue in which as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tennin signifies a Dragon or great Serpent so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tinan signifies a Wolf to which the beast we speak of is much like in kind shape and conditions The Arabick version likewise in several places renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Benat wawi Iakales It may be observ'd that usually where the Syriack puts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yoruro there the Chaldee which is but a different dialect of the same Tongue puts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yaruda with the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D. in the last place which the Translatours render Dragon but probably for no other reason then because they thought the Hebrew word which was rendred by it so to signify But it is not unlikely that it ought to be rendred as the Syriack is because in those places wherein the Hebrew word manifestly signifies a Dragon there he useth another word as the Syriack doth Probably therefore the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yaruda may in that dialect signify the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yoruro in the Syriack the one Dialect pronouncing that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D. what the other doth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Or it is not impossible that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D. crept into the place of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. by the mistake of such as transcrib'd it out of the first ancient copies reading and so writing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. it being well known how little difference there is between those two letters both in the Hebrew Alphabet in which letters the Chaldee is written and likewise in the Syriack so that it might be easy so to mistake if this may not seem too bold a conjecture And mourning as the Owles Or Ostriches for so the ancient Interpreters generally render it Some more modern render Owles which some learned Men prefer and defend Others again very learned are for retaining the old They bring probable arguments on both sides But it is but conjecture against conjecture there being no way of certainly knowing by other helps what the word did signifie among the Iews in ancient times when the Scriptures were written only it seems manifest c that it was a Bird keeping in desert places and making a doleful and mournful noise and such that some sorts of Owles make is well known But it is affirm'd also by Travellers of good credit that Ostriches make a fearfull skreeching lamentable noise so that it will be hard to determine Mr. Fuller who would have it rendred Owles and perhaps more particularly Skritchowles thinks that the word should be more properly written Stritche-owle so we find in the Doway English-Bible Striches in this place but perhaps the letter O is by the Printers fault left out and it should be Ostriches for they render out of the vulgar Latin 9 For her wound is incurable for it is come unto Iudah he is come unto the gate of my People even to Ierusalem For her wound is incurable or grievous or she is grievously Sick of her wounds The causes of this lamentation are in the former words expressed viz. 1. the desperatness and incurableness of the wounds of Samaria or the grivousness of what she suffered or should suffer by the Sword Famine Plague and Captivity every one of which was a sore evill with which she was grievously afflicted 2. The extent or far spreading of this wound or these evils They did not seize on Samaria or Israel alone and there stop but proceeded and went on as far as to reach Iudah also Some look on this as denoting that evill which was brought on the Cities of Iudah by Sennacherib who so far proceeded as to besiege Ierusalem it self some years after that Shalmaneser had taken Samaria and carried Israel captive 2 Kin. XVIII 9 10 11. and ver 13 17. and 2 Chron. XXXII 1 2 c. But others think this not enough for the meaning of the words because this wound was not inâ—urable to Ierusalem which God delivered from the hand of Sennacherib wonderfully destroying his Army by the hand of an Angel and bringing on him also destruction as appears 2 Kin. XIX 35 c. and 2 Chron. XXXII 21 22. and therefore will have here the final destruction of Ierusalem and the carrying the Iews into captivity by Nebuchadnezzar to be pointed out and to signify that as now Samaria and Israel so afterwards Ierusalem and Iudah should be grievously afflicted and destroyed none being able to cure their wound to rescue them from destruction He is come unto the gate of my People that is the enemy though not expressed because the Verb is of the Masc gender whereas the preceeding Nouns and Verbs are of the Feminine Others it is come viz. the thing or evill condition the whole matter spoken of which may be in either gender uttered Of my People so Interpreters say the Prophet speaks because he was of the Tribe of Iudah 10 Declare ye it not at Gath weep ye not at all in the house of Aphrah roul thy self in the dust Declare ye it not in Gath. The like words are us'd 2 Sam. I. 20. in Davids lamentation over Saul and Ionathan whence Some look on it as an usual form in lamentations for some great national calamity intimating the greatness of it being such as their enemies would rejoice at and therefore wishing it might be concealed if possible from them counselling them not to make it known to them by any publick expression of sorrow as weeping c. Gath was a City of the Philistines Enemies to Israel and Iudah although then in possession of the Kings of Iudah and such as would rejoice to hear what evill had befallen them In the house of Aphrah roll thy self in dust Aphrah a place as some will not far from Ierusalem perhaps the same with Ophrah which is reckon'd among the Cities of the Tribe of Benjamin Iosh. XVIII 23. There farther of from the Philistines and that they may not take notice of it silently mourn or roll thy self in Dust or ashes for the word signifieth either Others for the house of and belonging to Aphrah
the hands of Christians and much more yet for Some interpret the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laelleh which is render'd to them or these as not to belong to persons but to things Thus Prophecy not or if they prophecy let them not prophesie such things least they take shame Others Prophesie not ye prophets of the Lord they shall prophesie viz. Isaiah Osee Ioel Micah c. they shall not prophesie i. e. there shall come a time when the Prophets shall cease to Prophesie to you What other modern translations or expositions any shall meet with he may examine and judge by comparing with these mention'd and by what hath been said of the signification of the words The Iews also in their expositions differ among themselves One of them and he one of the ancientest thus gives his sense of these words he saith that they did take in ill part or detest the admonitions of the Prophets and bid them to desist from speaking to them and to leave of their admonitions by way of reproof from God of them for their rebellions as else where he saith Amos. V. 10. they hate him that rebuketh in the gate this is that which he saith of them prophesie ye not i. e. that they forbad the Prophets to admonish and instruct them which is like to what they with whom Isaiah had to do said to him Get you out of the way turn aside out of the path cause the holy one of Israel to cease from before us Is. XXX 11. But the Prophets did not hearken to them or leave to warn admonish and rebuke them that is it which he saith of them they do or will speak or prophesie i. e. they say to them prophesie or speak not but they do prophesie or speak then of what he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lo Yattiphu Laelleh they do not prophesie to these the meaning is but it is all one as if they did not Prophesy to these not direct their admonitions to them for they do not incline their ear to them Then afterward he saith ver 11. If a man walking in the Spirit and falshood do ly saying I will prophesie to thee of wine c. he shall be the prophet of this people i. e. to him will they hearken and give ear to what he saith The last words shame shall not or doth not apprehend them according to him import that no reproofs of the Prophet work on them else for shame they would cease from their rebellions Others of them take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yattiphun in the second place in somthing a different sense viz. a more general for speaking or saying and then One taking what is spoken as the words of the poor oppressed gives this meaning Prophesie ye not say they i. e. those oppressed ones to the Prophets they shall or should not prophesie to these oppressors for they will not take shame not be mov'd to shame by any thing that the Prophets say to them This he prefers before that of Others who interpret them as if the wicked of the People should say to the Prophets Prophesie ye not Let them not Prophesie to these wicked People that they be not put to shame for their labour Another of them thus renders the words taking them as a farther description of those wicked ones of which t is said ver 2. they covet fields c. that they also did say this to the Prophets thus prophesie ye not say they they shall not or let them not prophesie with change of the person repeating again their prohibition of them as if they instantly and continually said it both to the Prophets and amongst themselves shall not shame overtake these i. e. will not they be ashamed of such doings or ought not shame to be brought on such as these This Interpretation keeps close to the words but distinguisheth them otherwise then Others do who think the accent requires that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laelleh rendred to these be joined to the foregoing words not to the following but he thinks that not necessary alwaies to be observed but if the accent be observed then he saith the meaning will be They that prophesie not to these shall not take shame that is shall be free from that shame and contumely which they would put on them In this multitude of opinions and judgments the Reader will see it necessary to use his own and that without danger of great error none of these expositions being contrary to the Analogy of Faith or found Doctrine It may seeing we are forced to be tedious be farther observed that some ancient Versions take the word which all these render speaking or prophesying in an other sense viz. to signifie weeping So the Greek Weep not with tears neither let him weep over these for he shall not put away shame And so the Syriack and Arabick as to that word And indeed weeping is not far from that notion of dropping or flowing which we said the root of the word hath But no Modern Interpreters think it meet to follow them in this place The Syriack joins the last words to the following verse Let that shame overtake you which is spoken or denounced to the house of Iacob 7 O thou that are named the house of Iacob Is the Spirit of the Lord straitned are these his doings do not my words do good to him that walketh uprightly O thou that art named the house of Iacob c. The meaning of these words as consequent on the former will be in a brief Paraphrase thus O thou that art named the house of Iacob but dost not in thy doings make good that name Is the Spirit of the Lord straitned Is his mercy his will or power of promising by his Prophets good things and effecting them now restrained more then formerly when he did both that now thou receivest only threatning messages by his Prophets Are these his doings was he wont thus to deal or Are these punishments and judgments that he denounceth his constant workds or those that he delighteth to do Do not my words do good to him that walketh uprightly Doth he not promise good things and give them to him that is upright and walketh in good waies Do ye not perceive by his different dealings in that he wrought wonderful things for you while you walked in obedience to him and now forsaketh you and giveth you up to evil now that ye forsake him and rebel against him that the cause of this change is from your selves and that he alwaies doth good but to them that strive to do good and walk in his right waies And even now if ye would by these menaces of the Prophets be wrought on to amend your waies for which they are intended would not these also be for good to you and a means of saving you from that destruction which you for that end are warned of by them The words so understood are plainly
of Some who would have this Epithet given to them as the posterity of halting Iacob Gen. XXXII 31. and perhaps then that of Others too who would have it to denote their wavering or unsteadfastness in their Religion and the service of God in which regard they are elsewhere said to halt 1 Kin. XVIII 21. though the word be there different in the Original although such halting was cause of their other halting or fainting under afflictions thereby pulled on them The word here us'd is elsewhere also us'd for fainting or failing for want of strength to go upright as Psal. XXXVIII 17. and Ier. XX. 10. And in Zephaniah III. 19. the same Epithet is us'd that is here and in the same sense and hath the same word subjoyned to it viz. her that is driven out c. I will gather her that is driven out from her own Country and from the more visible presence of God and his protection which they had in manifest manner formerly enjoyed cast out by God and from him whom being her husband she had like an Adulteress forsaken and dispersed among the Nations And her that I have afflicted sent evills and afflictions upon and evill intreated for the Sins of my People as the Chaldee adds These Epithets here being in the Feminine Gender it may be inquired what the Person or Substantive understood to which they are to be applied is whether the house of Iacob or the Kingdom of Israel without distinguishing between that of Iudah and that of the ten Tribes as some Iews do applying the first to the one and the second to the other or Synagogue or Congregation or Daughter of Sion or Ierusalem mentioned ver 8. Or else whether the Feminine Gender here be put as usually for the Neuter and so may be rendred or understood whatsoever halteth c. i. e. all that halt and are driven out all Israel all or any of them who are in such condition But which will still be to the same sense and purpose if we shall as a learned Iew directs for the better perceiving the meaning of these words compare them with what is said Ezek. XXXIV 16. I will seek that which was lost and bring again that which was driven away and will bind up that which was broken and will strengthen that which was sick c. where the Epithers are as here in the Feminine Gender her that was lost c. and manifestly agree to Sheep or Cattel to which the weak of Gods Flock that is of the People of Israel are compar'd and withall consider how it is the usual custom of the Scriptures to call Gods People his Sheep and to compare such as are distressed or go astray among them to silly weak or lost Sheep as Ier. L. 6. My People hath been lost Sheep and ver 17. Israel is a scattered Sheep considering I say these things it may seem very agreeable to understand here likewise Sheep or Cattel the weak or distressed of Israel Gods peculiar flock and then will this Prophecy appear manifestly to be fulfilled in what Christ saith Matth. XV. 24. that he was sent to the lost Sheep of the house of Israel and his commanding his Apostles to go to the lost Sheep of the house of Israel and to preach to them saying the Kingdom of Heaven is at hand and to heal the Sick to cleanse the Lepers to raise the Dead and to cast out Devils Matth. X. 6. c. This his bringing them into his fold the Church by his own Preaching and that of his Apostles and Disciples was a more signal and illustrious assembling of her that halted and gathering her that was driven out and afflicted then any restauration of theirs or bringing them home to their own Country from among the Nations where they were dispersed That did but make way for this greater healing of their breaches and better benefit to them in description of which proceeding he saies ver 7. 7 And I will make her that halted a remnant and her that was cast far off a strong nation and the Lord shall reign over them in Mount Zion from henceforth even for ever And I will make her that halted a remnant c. God reserving them for better things though they be distressed and dispersed will not suffer them utterly to fail and be lost or perish but so preserve them that there shall be a remnant that shall return and increase yea tho now they be cast far off and seemingly in a lost condition they shall become a strong Nation Which promise may appear manifestly made good in the flourishing and growing condition of the Church from beginnings low in the sight of Men growing to such a height and greatness as it hath attained both for extent multitude and power by the calling into it first the lost Sheep of Israel that remnant according to the Election of grace that should be saved Rom. IX 27. and XI 3. in so great multitudes as appears by the History of the Acts of the Apostles and then those of the Gentiles also which were before aliens from the common wealth of Israel and strangers from the covenants of promise and so every way far off out of all parts of the World in such abundance as it is ever since to this day as that in all regards they may be justly call'd not only a remnant which should continue without fear of failing but a strong Nation against which the gates of Hell it self have never since been or ever shall be able to prevail that we may not confine this appellation of a strong Nation only to the Apostles who were for the effecting of this endued with power from on high and with a mouth and wisdome which no adversaries were able to gainsay or g resist as Some seem to do nor yet to the strength and undaunted courage of the Martyrs but extend it as due to the whole Church in regard to their multitude above any Nation and their Spiritual strength This part of this Prophecy though it might seem as Some will partly fulfill'd in the return of the Iews from the Babylonish Captivity and that form of a Kingdom which under Zorobabel they were restored to and under the second Temple which was then built yet do the following words plainly shew that it cannot be said to have been wholly then fulfill'd and that what was then done in the restoring of Iews and Israelites from their dispersion was but to prepare and make way for greater things after to be done under Christ for the making good of what is here promised for it follows and the Lord shall reign over them in Sion from henceforth even for ever Now that this hath not been according to the letter and in any temporal respect fulfill'd to the Iews is manifest all form of government being long since cut off from them and Zion that place properly so called in the hands of
words are obscure they say that he reigned seems to intimate as if he fancied that Christians because they could not avoid that objection That no strange thing happened at his birth did therefore date his Kingdom from his death or else that he upbraids us that we say that he that was overcome by Death reigneth Be his meaning what it will his objection is of no force against us who profess that Christ was both born King and all the time of his living on Earth evidently shewed himself so by such means as we have formerly seen insomch that Nathaniel convinced by what he saw plainly confesseth him so Rabbi thou art the Son of God thou art the King of Israel Ioh. i. 49. and the People not doubting of it would needs have taken him by force to make him a temporal King as he shewed himself a spiritual one Ioh. VI. 15. besides their openly proclaiming him so Mar. XI 10. Luk. XIX 38. and that his Death whereto he humbled himself did not notwithstanding the blasphemous scoffes of the chief among the Iews Mat. XXVII 42. Marc. XV. 32. evidence that he was not a true King or put an end to his Kingdom but more advanced it and did but serve to draw his Subjects even a great part of the World all Men unto him Ioh. XII 32. And at that too as ignominious as they sought to make it happened such strange and unusual things as made the centurion and those that were with him watching Jesus to confess him not an ordinary King but to say Truly this was the Son of God Mat. XXVII 54. Marc. XV. 36. So far was he from having his power lessened by his Death that by it he overcame Death it self and destroyed him that had the power of it that is the Devil Heb. II. 14. and in his Cross triumphed over them and all infernal powers openly and discernably to all that would not shut their eyes Coll. II. 15. Then his resurrection after his Death that not being able to hold him Act. II. 24. which he made evident by so many waies as we find in the Gospels and by appearing so many times and to so many witnesses as is recorded 1 Cor. XV. 4 5. c. and then his ascending visibly into Heaven in the sight of his Apostles Acts I. 9. Mar. XVI 19. make it most evident that the same Iesus whom they crucified God made both Lord and Christ Acts XXI 36. and that he is the Messiah the ruler in Israel here prophecied of and that we are to look for no other But saith he his dominion is not unto the ends of the Earth Here call we in the whole World to witness against him He living in Germany far enough from the land of Israel could not but know how far and wide over the face of the Earth the Dominion of Christ hath spread it self and in how many Nations he is acknowledged as Lord and King and his name adored and magnified so that he would not have made this cavil except he had willingly stopt his ears and shut his eyes or would not understand what he heard or perceive what he saw such obstinatness doth his way of arguing discover There is nothing therefore in what he hath said that may take us off from applying these words of the Prophecy hitherto to our Lord Christ and affirming them to be all in him fulfilled in their true and utmost meaning His cavils out of the following words are of like nature as in due place will appear But before we pass from these words one thing more may be observed viz. that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Veyashabu by Ours rendred and they shall abide is by some Others rendred shall return or shall be converted into the reason of which it will not be needful nicely to inquire whether it were because instead of what is now read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Veyashabu which signifies and shall abide they did read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Veyashubu which signifies they shall return or whether reading it as it is now read they thought it to signifie the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yashubu taking the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shub and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yashab to agree in the signification of turning also as they somtimes do in the other of abiding as appears by what we read Ps. XXIII 6. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Veshabti by consent of all is rendred abide or dwell though the theme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shub most usually denotes to return They that follow this interpretation make the meaning to be That many shall be turned and flock in to Christ because now he shall be great or that now he may be great unto the ends of the Earth But there is no reason to forsake our Translation and the exposition before given 5 And this Man shall be the peace when the Assyrian shall come into our land and when he shall tread in our palaces then shall we raise against him seven shepherds and eight principal Men. 6 And they shall waste the Land of Assyria with the Sword and the Land of Nimrod in the entrances thereof thus shall he deliver us from the Assyrian when he commeth into our Land c. And this Man shall be c. A learned Iew saith of these words that though the signification of the words be plain yet the meaning and sense of the whole is very abstruse In this they and Christians agree that what is spoken in them agrees to the Messiah and his times or Kingdom But in the application thereof must needs be a vast difference they saying that the promised Messiah is not yet come and so the most of them that the things here spoken of are not yet fulfilled but are to be accomplished when the Messiah shall come we that the Messiah who is our Lord Christ is already come and so the things by him and under him fulfilled and in fulfilling as they ought to be understood and that no other Messiah is to be expected nor other accomplishing of these Prophecies The truth will appear by going over the words in order This Man shall be the peace There is nothing in the Original Text expressed that signifieth Man but the words barely sound This shall be peace without mention of person or thing which hath caused difference among expositors according to their different understanding of what is to be supplied as pointed to by the particle this Some understand it of the person before spoken of as our Translatours who therefore add Man This Man shall be peace The same do many other expositors understand both Christians and Iews also So one of them It is to be understood of the Messiah because he shall be the cause of peace as it is said and he shall speak peace to the Nations Zech. IX 10. that great blessing was he to be the Author of to his and therefore our Lord Christ being the only
of great note which making the words from the tenth verse to the end a promise of good by Christ to his Church gives yet a different construction of them from what we have seen viz. For it shall be in that day saith the Lord when I shall have cut off thy Horses out of the midst of thee c. i. e. have much afflicted thee and so purged thee from thy wicked doings and the instruments thereof that I will destroy thy adversaries and execute vengeance on the Nations which have not heard But this construction seems much more harsh than that which is commonly received and by our's given although our's seem to express much the same that those translatours would have by putting ver 14. So will I destroy instead of what others put and I will destroy especially if as in the Margine we read their Enemies CHAP. VI. VER 1. Hear ye now what the Lord saith Arise contend thou before the mountains and let the hills hear thy voice 2 Hear ye O mountains the Lords controversie and ye strong foundations of the Earth for the Lord hath a controversie with his People and he will plead with Israel HEar ye now what the Lord saith c. Although it be not necessary perhaps to seek for a connexion between every chapter or all other passages in the Books of the Prophets in as much as they spake them at several times and so when they committed them to writing set them down as they were spoken without necessary dependance of every part one on another and so this might be looked on as a new address as the Prophet was by the Spirit moved to the People yet of the coherence between it and the foregoing parts of this Prophecy we may not unfitly take an hint from a Iewish Doctor to this purpose that whereas God had sometimes threatned to them heavy judgments to the destruction both of Samaria and Ierusalem Israel and Iudah and then again given them gracious promises of victory over their Enemies and great tranquillity and prosperity lest any should thence take occasion to suspect that his waies were not equal and he not constant in his purposes but various and changeable one while intending and declaring one thing then another and repenting him at one time of what he had said or done at another he here bids the Prophet to declare the methods of his proceedings to them by rehearsing what he had done for them and their forefathers and what just things no way grievous were required of them and how they behav'd themselves towards him and laying open what transgressions they were guilty of that so it may appear that he was alwaies inclin'd to mercy and to do them good but that they by the unequal temper of their behaviour and perverse rebellious carriage provoked him to use severity towards them and to deal with them in judgment that he might not seem a patronizer of wickedness the cause was from themselves and not from any inconstancy in him the change in them not in him who was still the same the Lord the Lord God merciful and gracious c. but that will by no means clear the guilty c. Exod. XXXIV 6 7. For making this evident therefore the Prophet thus begins and bespeaks them Hear ye now ye People of Iudah and Israel what the Lord saith c. The Lord saith it and therefore it requires their due attention the Lord saith unto him Arise O Micah contend thou before the mountains c. The Margine hath with the Mountains for so the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eth more usually signifies but it is by the Hebrew Grammarians observ'd here to denote as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 El to or before in presence of the Mountains The Mountains and hills saith a learned Iew are dead inanimate things and cannot be guilty of Sin why then should he reprove them The sense then must be saith he rebuke and reprove the sin of this People with such vehemence publickly and with so high a voice that even those insensible Creatures the Mountains and Hills may hear it as much as to say Contend with or reprove this People in the presence of the Mountains and that so loudly and vehemently as if thou would'st make even those things that have no sense of hearing the very hills to hear thy voice Some render with the Mountains and let these hills hear i. e. those of Iudaea that mountanous Country and then the Mountains and Hills may be taken for the Inhabitants of them Others think them cited as if they were guilty because on them they worshipped Idols and committed abominations Others again both Iews and Christians by Mountains and Hills take the Princes and great ones to be meant as sometimes in Scripture they are by those names designed and then the particle With must in its usual sense be understood but the controversy seems more general with all People The Chaldee Paraphrase is cited by the Iewish expositors as rendring Mountains by Fathers and Hills by Mothers as if he should call on Abraham Isaac and Iacob and Sarah Rebeccah Leah and Rachel in their graves to hear how ill they had requited the Lord for all his goodness shewed to them and so in some Editions of the Chaldee it is read but in others and those more common otherwise viz. Mountains and Hills as in the Hebrew But there is no need of taking Mountains and Hills in any other then their proper signification it being agreeable to the language of the Scripture elsewhere when God speaketh or any thing is spoken from him and in his Name the more to affect the hearts of Men and make what is spoken to sink into them and be attended to to call in Heaven and Earth and lifeless insensible Creatures as witnesses against them and judges between God and them for the solemnity of the matter and to show the justness of what he doth or saith how more sensless and stupid they are in not hearkning and obeying then any of those lifeless Creatures which obey all his will as readily as if they had ears and were of quickest hearing As they speak loudly without voice to declare the glory of God and witness to his truth so do they hear without ears when the Lord speaks Israel therefore refusing to hearken to the Lord out of these doth he raise up such as shall hearken to him and call on them so to do Hear ye O Mountains the Lords controversy and ye strong foundations of the Earth Instead of Hius in the first verse here in the second verse is put ye strong foundations of the Earth or ye strong ones the foundations of the Earth so are the Mountains and Hills called as the strongest and firmest parts of the Earth and therefore likened to the pillars or foundations thereof They that by Mountains understand the Kings and
curse them viz. those named Num. XXII 41. and chap. XXIII 14. and 28. but those places were not between Shittim and Gilgal but eastward of Shittim to the west of which Gilgal was and if it be said that it is meant that thence he might see their camp as it lay between Shittim and Gilgal it will be again answered that the camp then pitched in the plains of Moab did not reach farther then Shittim nor seems to have been extended farther towards Gilgal Others therefore both Iews and Christians disjoining the words from Shittim unto Gilgal from these and what Balaam answered him and repeating the word remember as again having influence on these thus supply the sense And remember those things which I did for thee in the way from Shittim to Gilgal from Shittim in the plains of Moab cast of Iordan where they sinned in the matter of Peor Num. XXV 3. 18. and deserved all to be cut off had not God been merciful to them unto Gilgal on the other side of Iordan in the promised land At Shittim they abode till after Moses his Death From thence after Moses's Death Iosuah conducted them over Iordan the waters of which were as formerly the waters of the Red Sea under the conduct of Moses miraculously divided to let them pass through as on dry land unto Gilgal where they first incamped in and took firm possession of that promised land which ever since they had enjoy'd and there God renewed his Covenant with them by renewing Circumcision which had been omitted in their journeyings through the wilderness and so rolled away from off them the reproach of Egypt for which cause the place had its name Gilgal which signifieth rolling Ios. V. 9. So that as in the former words they are put in mind of all the great things that God did for them under the conduct of Moses and in his time summed up Ios. XXIV 6. c. so in these of those under the conduct of Ioshuah and after his Death and so in summ of all that he did from his first beginning to redeem them from bondage and bringing them out of Egypt through the Red Sea through the desert and through Iordan till he had setled them in the promised land and so consequently of all that he did afterwards for them there in driving out to their Enemies and setling them in it till this very time wherein they had so far provoked him by their unthankful and rebellious behaviours that he thought of casting them again out of it and threatned by the mouths of this and other Prophets so to do except they should prevent it by serious and speedy repentance and new obedience which all the Prophets calling on them in his name could not perswade them to All these things with the notorious circumstances attending them and variety of transactions whereby God manifested his infinite wisdom power justice mercy and truth in his miraculous preservation of them and destruction of and defeating the counsels of their Enemies in his punishing them sometimes for their rebellions yet in great mercy sparing and preserving the main body of them and not suffering any good promise that he had made to their Fathers to fail till he had fulfilled all do these comprehensive heads of the story expressed put them in mind of There was no need of reciting all particulars they being things that they could not be ignorant of being recorded in the Books of the Law and Ioshuah and by mouth from the Fathers according to God's command all along from the time that they were first done related to them only they laid them not to heart to make that use of them as they ought to have done thence to take occasion of continued thankfulness expressed in faithful adherence and obedience to God so that they might justly be thought and said to have forgotten them and therefore are by a brief mention of these main heads put in mind of them and bid to remember them that so they might know the righteousness of the Lord. Righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Righteousnesses a word of latitude according to several Acts in which righteousness shews it self as of giving or doing what is right just uprightness in dealing justice in judgments and in dispensing punishments and rewards mercy and beneficence fidelity and veracity and justness in a cause and to all 't is appliable according as the place where it is used requires and is here therefore differently interpreted by expositors Some his just dealings in all matters betwixt Israel and their Enemies and in what concerned them among themselves according to their different behaviour when they rebelled and when they obeyed when they sinned and when they repented Some the great mercies of the Lord shewed to them and benefits conferred on them Some the faithfulness of the Lord in making good all his promises made to their forefathers notwithstanding all those impediments which stood in their way through the Enemies endeavours and their own rebellions and Sins Whichsoever of these be taken the thing will be true and the word may well be taken in its full latitude as it comprehends all these and ought of like kind for examples of all its meanings and all that it can import will be afforded in the histories pointed out and they will instruct them to know the righteousness of the Lord taken in what sense or notion you will yea though we should not look back on all those passages from Egypt to Gilgal but only on those from Shittim to Gilgal as some seem more particularly to refer these words only to them So the Chaldee paraphrase Have not great things been done for you from the plain of Shittim to the house or place of Gilgal that the righteousness of the Lord might be made known and some Christian interpreters who for making the words as they suppose the plainer though the usual reading seem more plain render thus That thou mayest acknowledge tâ—e righteous dealings of the Lord from Shittim to Gilgal and say c. But though all these may as we said agree to the sense of the words and be looked on as true yet if we look to the words foregoing wherein God saith that he hath a controversie with Israel and calls on them as it were to plead the case and debate the matter with him before witnesses that it may appear on which part the right stood or the fault lay that he hath taken up a quarrel against them it will seem perhaps a closer and more natural way of making the inference or giving the meaning to expound them that ye may know or that it may be known for the word is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lemaan Daat to know or for knowing without expressing the person the righteousness of the Lord i. e. that the right of the cause is on his side and he is very just in what he doth now in accusing
The day of thy false Prophets who made thee trust on lies thou shalt now see what it will prove whether good or bad For behold the day of visitation for thine iniquities is come now shall be their perplexity i. e. the perplexity of those false Prophets or as others explain the same meaning in the day wherein thy false Prophets said that all things should be happy and prosperous unto thee shall thy visitation come i. e. God shall punish thee and now shall they be perplexed in mind i. e. God shall punish them for the injury done by them to the poor And to this interpretation seems reduceable the Chalde Paraphrase and others explaining it in the day that thou didst expect or look for good the day of the visitation of thy wickedness cometh Or else 2â—y The day of thy false Prophets the day wherein they shall be punished shall come for shortly shall come the day of thy visitation To which is reduceable the exposition of others who explain it in the day of i. e. when thou shalt see the day that is the destruction of thy Prophets know that thy punishment is come where by Prophets I suppose he must mean false Prophets The like way of construction follow they who as we said understand by watch-men the Governors Princes or Magistrates To either of these expositions agree the words as in our Translation read But a Jew of later standing who had seen what those ancienter said pretends to give a propeâ—â— meaning of the words and denying the word which is rendred watch-men to be put here as a title either of true or false Prophets will have the words thus rendred as still having respect to those afore named the Prince the Judge the Great man joining together in seeking for bribes and gain and setting justice to sale In the day or all the time that they are looking after for so sometimes the word may signify viz. to expect or look for or expect thee to bring to them gifts or rewards heed shall be given to thee cognisance of thy cause shall presently be had and no longer when they have gotten all they can and they expect no more from thee thou mayst seek for justice but no regard shall be had to thee or notice taken of thy cause But now the Land being laid desolate they shall be in perplexity and have no more occasion of spoiling in matter of Judicature This man as hath been elsewhere said loves to go different from others and to pretend to understand the words better than they did but however his meaning may please any his construction of the words here seems harsh Another Jew ancienter than he but whose works have never yet been printed taking the word watch-men in its more litteral sense thus expounds it The day cometh or is at hand that thy watch-men those that are set on high places to spy or discover afar off what is coming and give report thereof shall say thy visitation cometh i. e. the enemy or thy punishment cometh Or else saith he the day of thy watch-men i. e. the enemies who expected or waited for thy destruction i. e. the time that they waited for and the day wherein thou shalt be visited with punishments for thy evill doings Now shall you be brought to perplexity and confusion With this man as to the first way agrees also a Christian interpreter of good note who expounds it The day of war when thou shalt set watch-men on thy walls cometh suddenly shall men be in á hurry or tumult If this meaning please any the words in our Translation may be accommodated to it also 5 ¶ Trust ye not in a friend put ye not confidence in a guide keep the doors of thy mouth from her that lieth in thy bosom Trust ye not in a friend put ye not confidence in a guide c. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alluph rendred a guide is else where put to signify a Prince a great man a cheif man or leader c. and so is by some here taken Against â— which a learned Jew excepts as not well agreeing to this place where he complains of the defect of faithfulness and friendship amongst men and the falseness and fraud that was amongst those who were of nearest relation and had greatest ties of friendship betwixt them and thinks therefore the word here to be much of like signification with the foregoing friend and to denote a companion or familiar friend and acquaintance with whom a man hath used most familiarly to converse Which is the mind also of a learned Christian viz. Lud. de Dieu Another learned Jew understands it of an Elder Brother viz. as he that ought to be the leader and director of the rest of the family Another takes it to signify here an husband who is by that title else where called in respect of the wife viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alluph the guide of her youth Prov. II. 16. that so as in the next words the husband is counselled not to trust his wife so in these the wife should be cautioned not to trust her husband to shew the great corruption of the times when man and wife must beware of one another This exposition may seem perhaps too nice though of a serious man To any of these significations will our English word Guide well fit whether any superior by whom we ought to be faithfully directed or any equal whose advice we would take and trust and repose our selves with confidence in That Jewish Doctor Abarbinel who as before we said loves to go different from other Expositors here by a friend understands the Iudge before mentioned by a guide the Prince and that these he forbids to put any trust in yet withall warns a man not to speak ill of them or curse them not so much as in the greatest privacy betwixt himself and his wife according to what is said curse not the King no not in thy thought and curse not the rich in thy bed-chamber Which exposition of his as we can see no reason to follow though some Christians follow it so much less those allegorical ones which he brings out of former Rabbins enigmatically applying the words to the evill concupiscence to God and to the Soul and the like which it will be much besides the purpose to rehearse much more to make use of Keep the doors of thy mouth from her that lieth in thy bosom i. e. Utter not even to thy wife that which thou wouldest have to be kept secret lest she divulge it to thy prejudice for so wicked and false are all neglecting all obligations that even she that is one with thyself will deceive and betray thee 6 For the son dishonoreth the father the daughter riseth up against her mother the daughter in law against her mother in law a mans enemies are the men
true Messiah of him is agreeably to the words here said He is our peace Eph. II. 14. At his birth was by the Heavenly Host proclaimed peace on Earth Luk. II. 14. he entring on his ministry while he was on Earth came and preached peace to them which were afar off and to them that were nigh Eph. II. 17. and when he was again to leave the World he bequeathed peace to his gave it to them and left it with them Ioh. XIV 27. So that well might it be said of him by way of Prophecy This Man shall be peace or the peace And this supply of the person may seem as agreeable to the meaning of the words as any But then of us i. e. of Christians who thus understand the words as affirming that our Lord Jesus Christ shall be peace or the peace may be demanded by the Iews or others what peace we mean or how that peace which we say he is the Author and establisher of may agree with that description which is given of it in this and the following verse to wit such as should be made good by repelling the Assyrian by raising against him seven Shepherds and eight principal Men by wasting the land of Assyria with the Sword and the land of Nimrod c. and by delivering from the Assyrian c. To which we have to answer that these expressions are figurative and so the litteral signification of every word is not nicely to be insisted on so we may but have the whole meaning appositly given That diverse expressions of such benefits as were promised to be made good under the Messiah are figuratively to be taken is that which cannot be denied and by the learnedst of the Iews themselves confessed as for instance that which is likewise a description of the peace by him to be effected that the Wolfe shall dwell with the Lamb and the Leopard lie down with the Kid the Calfe with the young Lion and a little Child should lead them c. and the Lion should eat straw with the Oxe c. and all this should be because the Earth should be full of the knowledge of the Lord which none will say those beasts are capable of or expect there should be such a strange change in their nature And it must therefore be confessed that the expressions are figurative and denote only that great change in the natures and dispositions of Men which shall be wrought by the Doctrine of Christ and that mutual accord in love and meekness which thereby they shall be disposed to And why may not these words be understood so too i. e. figuratively They must needs so be if we read This Man shall be peace that is the peace here described shall be wrought by the Messiah for reasons which will by and by appear And so figuratively taken what do they but under the type of a compleat temporal peace to the Iews represent to us that more excellent spiritual peace that comprehensive blessing of peace with God peace among themselves and as far as in them lies peace with all Men and peace within themselves not to be disturbed by the assaults of any enemies thereof which is by Christ given to his Church and the members thereof the Subjects of his Kingdom and wrought by the preaching of the Gospel maugre all that shall oppose it The Assyrians and Chaldeans were then the known Enemies of the Iews such as invaded their land and trod in or entred into their palaces and wasted all things if now God should raise unto them any under whose conduct they should not only repel those Enemies but pursue them and wast their land and wholly subject them so as that they should no more have cause to fear them would not this be a very great blessing a bringing in and establishment of a most desirable peace and a thing marvellous in their eyes the greatest they could then wish for By representing this therefore to them to be done he figures out that greater blessing that desirable peace which that Messiah whom in the foregoing words he had promised and described should be the author of make good by conquest of more malicious and potent Enemies then the Assyrian or Chaldean even Satan himself with all his infernal host whom with his own weapons and in his own territories he hath vanquished through Death m having destroyed him that had the power of death and given to his the victory over Death and the sting of it sin and the principalities and powers and rulers of the darkness of this World and spiritual wickedness in high places Eph. VI. 12. and all the World that lies in wickedness and the Enemies of the truth which with unappeasable malice constantly seek to invade the Church and infest the members thereof and to disturb their peace Against all these and all that can be named will he secure it to them and continually raise up such a sufficient number of such as shall maintain his truth and beat down whatsoever shall oppose it and furnish them with the irresistible power of his spirit for that end so that none shall be able to take from his that true peace which he giveth With him is power also to secure to his an outward peace and to raise up such as shall bring under all that shall infest that also And this also he often doth by wonderful means as he seeth most for his glory and the good of his Church But that we do not look on as the thing here principally meant or promised but that spiritual peace of a more divine nature which we have spoken of according to what he promiseth Ioh. XVI 33. that in â—im they should have peace though in the world they should have tribulation bidding them therefore to to be of good chear because he hath overcome the world which words of his seem a summary of what is here spoken and prophesied of If any of such who so read the words This Man shall be peace that is the Messiah like not of this way of expounding them but say whether Iews or others that under the Messiah they ought according to the proper sound of the letter to be fulfilled St. Hierom teacheth us thus to argue with them These things spoken here as to be effected by Messiah are either fulfilled or yet to be expected and not fulfilled If they say they be fulfilled let them give us the History thereof by authority of ancient Books confirmed and tell us when the Assyrians and Chaldeans were ever subjected to the Iews conquered and governed by them we may add if they say they are let them then confess that the Messiah who they confess was to be the authour of that peace by the conquest of those Enemies and delivering them from them is already come But 't is not likely that they will say this If then they say that they are not yet fulfilled nor Messiah yet come as they do