The Jews stored up theirs in the house of God 2 Chron. 23.9 They set forth thy comelinesse This added much to the beauty and glory of Tyrus that it had strong men in it who were expert warriours and store of Armes hung up orderly Solomon tells you an Armory is very comely where there hangs shields and bucklers of mighty men Cant. 4.4 such hangings become an Armory as well as Tapestry or Arras do any room 11 The men of Arvad with thine Army were upon thy walls round about Of the Arvadites was touched before they with the Tyrians and those they had hired for military services kept watch upon the walls of Tyrus continually Though it were a strong City seated upon a rock in the midst of the Seas yet they thought it wisdome to have a watch on all sides not knowing but enemies might come by Sea and do them mischief Chomah est murus quasi muniens robur a defensive strength these Tyrians trusted not only to their Walls a livelesse strength but had watches of their Souldiers which were living strengths The Gammadims were in thy Towers There is some dispute among interpreters who these Gammadims were The Vulgar renders the word Pigmies and so doth Shindler whom authors affirm to bee a people of three Cubits or Spans in stature but its impossible the Tyrians should imploy such who had sought the strongest and skilfullest of men in other Nations to bee an ornament and defence unto them what glory was it to have such dwarfes among their valiant men Some make them to seem Pigmies and little ones because they were in high Towers this favours more of phansy than of truth why should not the Tyrians have stout men in their Towers as weâ—l as on their walls The Chaldee reads it Cappadocians The Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Keepers and Jerome though hee renders the word Pigmies yet he addes quasi bellatores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lucta certamine because they were forward to fight and were notable fift-fighters Gammadim is from Gomed a Cubite which occasioned many to think them to bee Cubit-men but Gomed may note the arm wherein mans strength lies and hence they are called Viri brachiales quod brachio potentes robusti essent because they were men of their armes And Junius calls them viros lacertosos Buxtor in verbo Gammadim Vid. de Dien in locum men of armes and strength fit to defend what they undertook Doubtlesse they were men of stature and strength Otherwise what should they have done with shields they would have been burdensome to little and weak men Quistorpius saith these Gammadims were a warlike people not inferiour to the Persians Lydians or Arvadians so called from a region of that name A Lapide conceives Gammadim may bee from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stare and so these Gammadims to bee milites stationarii standing Souldiers a standing garrison in the Towers of Tyrus They hanged their shields upon thy walls round about The word for shields differs from that in the former verse there its magen and here its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shelet Whence our English word shield comes it s from shalat dominari posse because those used shields were like men of power and inabled to incounter their enemies They have made thy beauty perfect The French is Ils t' ont fait parfaite en beaute they have made thee perfect in beauty The Vulgar is Compleverunt pulchritudinem tuam they have filled up thy beauty the Sidonians Arvadians Gebalites Persians Lydians Lybians Gammadims every one added something which made up the beauty of Tyrus You may confine it to their shipping and armes Obs 1 That even amongst Heathens were wise and experienced men Zida Arvad Tyrus Gebal were Heathenish yet had they their wise men and ancients Chacamim and Sekenim all wisdome and experience were not shut up in Judaea the Lord gave gifts unto Heathens so that many of them excelled in wisdome and had great skill in natural and humane things The word Chacam imports knowledge and wisdome in divine and humane things Heathens fell short in the first but went beyond most in the second Solomon acknowledged that there was none among the Jews that had such skill in hewing of Timber as the Sidonians 1 King 5.6 and you may read how skilful a Tyrian was 2 Chron. 2.14 Hee was Ish Chacam vers 13. it s a cunning man in our translation but rather it should bee a man of wisdome a man of skill hee was so skilful as to finde out any thing put unto him There were wise men in the Nations Jerem. 10.7 Edom had hers Obad. 8. So Babylon Dan. 5.7 Egypt had the like Exod. 7.11 and Tyre and Sidon had not onely wise men but those were very wise Zech. 9.2 Obs 2 Matters of importance are to bee committed to men of wisdome and experience Tyrus put her Naval affairs in the hands of wise men and ancient she would not trust young raw unexpert men to bee her Marriners Pilots or Calkers shee looked not to kindred friends and relations as states now do but unto those were fit and able wise and experienced in the affairs they were to bee imployed in Wisdome directs Eccl. 10.10 wisdome builds up and establisheth Prov. 24.3 Obs 3 Wise States as they will make use of Forrainers to advance their affaires and secure themselves so especially they will promote their own unto the principal places Thy wise men O Tyrus that were in thee were thy Pilots Sidonians and Arvadites were her Marriners the Gibalites her Calkers but Tyrians themselves were her Pilots So Persians Lydians and Phutians were in the Army of Tyrus but they were not the Commanders thereof Tyrus was careful and shewed her great wisdome in placing men of her own Those were Natives in the chief places of her Navy and of her Army When strangers are set in chief places it discontents the Natives causes envy grudgings and animosities so that those under them oft plot against them and so the work they are in is made unsuccesseful Solomon set his own people over the work 1 King 5.16 and Pharaoh set Egyptians over the Iews and Jewish Officers Exod. 1.11 5.14 Obs 4 The glory of a State and City is made up of and set out by external things Ships souldiers shields helmets they made up the beauty of Tyrus they made it perfect they became her and set forth her comelinesse Such Comelinesse such beauty have heathenish States and Cities but there is another beauty another Comelinesse which would far exceed these and make States Cities very glorious viz. True Doctrine pure worship holinesse of life execution of justice and provision for the Poor these things would make the beauty of a City perfect and set forth the comelinesse thereof unto the life Sion that had these things in her was the Perfection of beauty Vers 12 Tarshish was thy Merchant by reason of the multitude of all kind of riches with silver
ruine The words are spoken of God humano more as men search and find out things so God is here said to do his finding out is making known things Obs 1 Princes and men in supream power are honourable they are Cherubs or Cherubims next unto God In whose word they have many honourable Titles given them They are called shields Hos 4.18 the word for Rulers is shields in the Hebrew and shields of the earth Psalm 47.9 they protect the state where they live Ezek. 17.3 they are named Eagles and Cedars Psal 82.6 they are termed gods and children of the most high God ownes them for his children and calls them Gods which is an height of honour Obs 2 That Kings and potentates have their places priviledges and power that they may bee protectors of the people Thou art the annointed Cherub that covereth hee was on the throne that hee might spread his wings of protection over his subjects both at Sea and land Magistrates should bee as Hens to the Chickens as fathers to their children they are called not onely Fathers but Nursing fathers Isa 49.23 the word in Hebrew is Omenajick thy Nursers or Nourishers and notes faithful nursing they should make it their businesse to preserve and provide for their people as Nurses do for their Nurse-child seeing daily that it bee kept from dangers and want nothing such a Nurseing-father was David Psal 78.72 hee fed them according to the integrity of his heart and guided them by the skilfulnesse of his hands Davids heart and hands were at work for the good of the people Such a Nursing Father was Moses whom the Lord would have to carry the People in his bosome as a Nursing father beareth the sucking childe Numb 11.12 God would have Kings Princes Magistrates to deal tenderly with the People they should bee as Cherubs unto them spreading the wings of protection and justice over them and when they do otherwise hee is wroth with them Zeph. 3.1 2 3. Mic. 3.1 2 3 4. when instead of fathers they are Lyons instead of Angels they are Devils to the people God is sorely displeased and will destroy them Obs 3 That Princes are exalted by God and depend upon him I have set thee so its God that raises them and cloaths them with honour and Majesty Prov. 8.15 16. By mee Kings reign and Princes decree justice by me Princes rule and Nobles even all the Judges of the earth Here is mention of Kings Princes Nobles Judges what Power soever any or all of these have the highest or subordinate they have from God who is the fountain of all power as well as of being Hee is Lord of heaven and earth hee is chief governour among Angels and men Psalm 22.28 and he sets up in Tyrus and in Babylon in Egypt and in Jerusalem whom hee pleases They should consider who sets them up on whom they depend and serve him with fear ruling for the Lord Which because they do not they grow proud insolent tyrannical and therefore the same hand that set them up throws them down Dan. 2.21 Obs 4 God mindes the places were Princes dwell and the pompe they live in Thou waste upon the holy Mountain of God thou hast walked up and down in the midst of the stones of fire Thine habitation hath been in a strong fortified City thou hast lived in great state and glory having thy Pallace glistering with Carbuncles and other pretious stones 1 King 22.39 God took notice of the Ivory house which Ahab built for his state Solomons house throne overlaid with the best gold his Pompe and State God observed and caused to bee recorded 1 King the 7. and 10. chap. and because great ones pride themselves in their seats and Palaces God threatens to smite their winter houses and their summer houses and tells them that their ivory houses shall perish and their great houses have an end Amos 3.15 Obs 5 Princes and States are prosperous and successeful in their undertakings whilst they are free from iniquities Thou wast perfect in thy waies from the day thou wast created till iniquity was found So long as thou keptst thy self from unjust and wicked acts thou didst speed well in all thy enterprises at Sea and Land The Lord blesses Heathen Kings while they do just things It s righteousnesse exalts a Nation even any Nation Prov. 14.3 4. David told Solomon what was the way for him and his Kingdome to prosper 2. Chron. 22.13 hee must fulfil the Statutes and judgements of the Lord and then hee should prosper in all that hee did and whither soever hee turned himself 1 Kin. 2.3 Hezekiah was free from iniquities unjust and cruel acts and hear what the Spirit of the Lord saith of him 2 Chron. 32.30 he prospered in all his works Ob. 6 Great and grievous sins may bee in Princes and States undiscovered but the Lord will search them out and make them known Till iniquity was found in thee The Prince of Tyrus his sinne was secret and hidden from the world kept within doors in his own chamber Palace City or Territories but the Lord found it out and made discovery of it to the Prophet and the Prophet to the world The great ones of Judah thought themselves innocent yet God found the bloud of innocents upon their skirts and hee found it not by secret search by digging that is by taking much pains to find it out but so soon as hee came hee spied it upon their skirts and made it known Jerem. 2.34 men plot mischief do works of darknesse and think they shall not bee seen Isa 29 15. but the Lord sees will finde it out and bring it into the light David sinned in secret but the Lord saw it and proclaimed it to the world Obs 7 Wickednesse blasts prosperous Princes and flourishing States Thou wast perfect in thy waies till iniquity was found in thee That caused all to wither His exalting himself to bee as God his insulting over others in their misery and his injust actions caused the Lord to threaten and bring desolation Iniquity is the canker and plague of prosperity Many Princes and States which were fat and flourishing have been made lean thereby Jeroboams iniquities lost him five hundred thousand men at once 2 Chron. 13.8 9 17. When iniquity was found in Zedekiah breaking with Nebuchadnezzar and relying upon the King of Egypt what said the Lord shall hee prosper or shall hee scape that doth such things Ezek. 17.15 no hee shall never prosper more It s said of Jotham that hee became mighty hee prospered greatly and what was the cause 2 Chron. 27.6 it was because hee prepared his waies before the Lord or established them before him hee lookt to it that hee did nothing but what God commanded and approved hee would not defile his heart or hands with iniquity therefore hee grew mighty and left a flourishing Kingdome But when Ahaz his Son came to it who did wickedly you may see how the Syrians Israelites
the Lord made the poor as well as the rich and despises not the work of his own hands It s the sin of Rich and Poor it s their wickednesse which is the scum Great Cities have much sin in them and so much scum scummie Opinions scummie Counsells scummy fashions and scummie practices Isa 1.5 Thus was it with Jerusalem and her scum boiled in shee was the worse for corrections and judgements her scum being aegritudo venenum ollae caused the cracking bursting of the pot These things the book of God holds forth for our instruction upon whom the ends of the world are come Let our great City and Citizens look to it there is scum in the City and not a little is it gone out or boiled in was not the Sword lately at your gates was there not yesterday great sickliness within your walls is not trading diminished have there not been strange murthers amongst you Have not many sad fires been kindled broke out and consumed your habitations was there not a Plot which hath cost some their lives to fire your City God hath been warning you by these judiciary dispensations and are you bettered by them hath all you have seen feared or felt caused your scum to depart from you if so it s well well will it be with you well with your City and well with your undertakings and well with your posterity but if it be boiled in and you are the worse for all the boiling judgements and providences you have been in and under know that soâ—e dreadful calamitie if not destruction it selfe hastens and will certainly take hold of you and your City without speedy repentance Hitherto you have had sparing mercy and gentle corrections if these lead not to repentance severity abides for you Jer. 19.11.31 32 and God will say from the first to the last I have been provoked by this City I will break this people and this City How sad would it be should the Lord lay your City waste It s not the strong structures great treasures militarie or Naval forces wise Counsels which can protect you if scumme be found amongst you if you are careful that the filth of the streets bee carried out will you not much more see that the filth of your hearts and houses be purged out will not London bee made clean when shall it once be let this be the time least the Plague which hath been much feared enter your borders and cause sad cryes in your streets and families Now wash you make you clean put away the evil of your doings and learn to do well seek judgement relieve the oppressed judge the fatherless and plead for the Widdow now let holiness of life execution of justice speaking truth doing righteousness shewing mercy and promoting the good of one another in love take place and they will not onely secure you and the City but make you and it glorious and perfect in beauty so that the Lord will take pleasure therein and say of it and you This is the City of righteousness the faithful City and her Citizens are like her self righteous and faithful Now her Brass is become Gold her Iron Silver her Officers peace and her Exactors righteousness therefore now her walls shall be salvation and her gates praise now shall she be my habitation and her people my glory and I will be to them a defence for evermore That this may be the portion of this City and your selves and that a blessing may go with this work is the hearty prayer of him who is Your servant in this Expository work of the Lord. WILLIAM GREENHILL The 30th of the 5th month 1658. Courteous Reader By reason of the Authors distance from the Presse and too much trust being put in the Correctors through their Carelesnesse or Ignorance this work happens to be blurr'd with the following Errata's which thou art desired to take special notice of ERRATA PAge 22. line 9. read were page 23. l. 38 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 24. l. 3. r. potibile l. 11. r. Kircker so in the Margent p. 31. in Marg r. Kircker r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 48. in Marg. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 51. l. 21. r. eventually in marg r. paraphrastes p. 62. l. 32. r. Acts 3. p 64. in marg r. frangereÌ„ p. 68. l. 32. r. leads p. 74. r. Obs not Obs 1. p 77. l. 23. r. and my wales p. 82. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the margent and l. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 83. in margent r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ils se sont desbouche p. 88. l. 16. r. inventions p. 89. in the margent r. altare p. 97 l. 24. r. ever p 102. â— 16. r transforme p. 105. l. 27. r. where p. 123. l. 23. r. so Montanus p. 124. l. 16. r. ie leur p 132. l. 5. r. Shecinab p. 135. l. 21. r ye shall smite your faces p. 139. in margent r. predicandum esse p. 140. in marg r. Theman natoph p. 141. l. 4. r Darom l. 9. r. eâ—etz p. 146. l. 6. 8. r. parabolarum p. 149. l. 18. r. therefore p. 154. l 33. r. Shevet p. 156. l. 17. r. Avenarius p. 162. l. 30 r. l'espee p. 164. r. Sanctius p. 170. l. 3. r. â—8 l. 16. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 171. l. 30. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 31. r. Mechovi p. 172. l. 1. for word r. call'd l. 15. r. kesem meri l. 22 r. were p. 185. l. 6. 21. r. Cidarim p. 186. l. 32. r. Hashshaphalah p. 188. l. 6. r. translaters l. 18. for Job 2. r. ibid. v. p. 192. l 8. r. or l. 19. r. gam hajah p. 200. in margent r. solvere l. 22. dele commaes after Lehachil lemaan p. 203. l. 12. r. Shave p. 204. l. 8. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 207. l. 21. r. adam sheen p. 215. l. 1. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 18. dele Commaes l. 22. r. interitu p. 216. l. 6. r. massacre l. 25. r. itteca p. 217. l. 11. r. sarcasme p. 219. l. 10. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 23. Proselite p. 220. l. 28. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 32. r. hommes p. 221. l. 2. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in margent r. Occultan Calumniam p 226. l. 18. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 230 l. 22. r. Zech. p. 232. l. 2. r. Theodotion l. 3. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 238. l. 7. r. true p. 240. l. 13. r. degenerated p. 245. l. 8. r. say p. 250. l. 13. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 257. l. 29 r. those p. 259. in margent r. arguere nolebant p. 262. in margent r. â—versare p. 265. in margent r. poetae p. 268. l. 5. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 6. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 277 in margent r. demande quelque homme p. 273. in margent r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 295 l. â—7
Ahab a wall fell upon twenty seven thousand and slew them 1 King 20.30 In times of danger men think of shifting for themselves of hiding here and there but what are Cities Towers Chambers secret places there is no safety in any of them or any other place See Amos 9.2 3. the onely safe hiding place is in the secret place of the most high Psalm 91.1 that is in God himself Psalm 119.114 Thou art my hiding place and shield bee wise then foresee evil comming and hide your selves in this hiding place Prov. 22.3 A prudent man foresees evil and hideth himself Obs 4 When the Lord intends the destruction of a people he will order things accordingly I have set the point of the sword against all your gates Hereby all flying was prevented and if they thought to stand and fight it out with the instruments hee used hee made their hearts to faint he threw stumbling blocks in their waie hee multiplyed their ruines When the Lord is against a Nation hee besiedges them with evils stops and shuts up all doores of hope takes away their hearts makes those things matter of ruine they made account would bee their refuge Jer. 4.9 at that day the heart of the King shall perish and the heart of the Princes and the Priests shal be astonished and the Prophets shall wonder and why the sword reached unto the soul Obs 5 It is the Lords Commission incouragement and Providence which puts life into military undertakings and makes them successeful Go thee one way or other to the right hand or to the left God bid Nebuchadnezzar the Army and Sword go had hee not bid them go been with them in their going and ordered all their undertakings they had been vain and fruitlesse Armies are but instruments and if they do execution upon enemies if they conquer and subdue it is by the hand and power of God Obs 6 Execution of justice upon sinful persons and Nations is pleasing and delightful unto God Hee put on Nebuchadnezzar to go and destroy the Jewish Nation and when hee went hee smote his hands together at it hee rejoyced by this means the Lord eased himself of his adversaries as hee speaks Esay 1.24 rested from his fury and comforted himself they had pleased themselves in their sinnings but wearied God thereby Now God would please himself in punishing them for their sinnes and weary them yea waste them with his judgements Obs 7 That which is matter of mourning unto man is matter of joy unto God This rises from the various sense of the phrase smiting of hands because the sword was come therefore Ezekâ—eâ— was to smite his hands together and manifest mourninâ— and because it was to come God would smite his hands together and manifest Joy Vers 18 The Word of the Lord came unto mee again saying 19 Also thou Son of Man appoint thee two waies that the Sword of the King of Babylon may come both twain shall come forth out of one land and chuse thou a place chuse it at the head of the way to the City 20 Appoint a way that the sword may come to Rabbath of the Ammonites and to Judah in Jerusalem the defenced 21 For the King of Babylon stood at the parting of the way at the head of the two waies to use divination hee made his Arrows bright hee consulted with images hee looked in the liver 22 At his right hand was the divination for Jerusalem to appoint Captaines to open the mouth in the slaughter to lift up the voice with shouting to appoiâ—t battering rams against the Gates to cast a mount and to build a fort 23 And it shall bee unto them as a false divination in their sight to them that have sworn oaths but hee will call to remembrance the iniquity that they may be taken 24 Therefore thou saith the Lord God because ye have made your iniquity to bee remembred in that your transgressions are discovered so that in all your doings your sinnes do appear because I say that ye are come to remembrance ye shall be taken with the hand These words do treat of Nebuchadnezzars consultation about his military undertakings and the way hee took to accomplish the same viz. Divination and the event thereof in respect of the Jews Appoint thee two waies In the fourth chapter the Prophet was to pourtray out Jerusalem upon a tyle and to lay siedge against it here he is commanded to foretel the comming of the King of Babylon not verbally but typically by way of representation and hee must draw out upon the same tyle or some such thing two wayes put before thee or make unto thee two waies That the Sword of the King of Babylon may come Much was said before of the Sword the drawing sharpning fourbishing and slaughtering of it and here is a plain discovery whose Sword it was the sword of a King and the King of Babylon Both twain shall come forth out of one land These Two waies must come out of Babylon he must first draw a line and then branch it out into two as a river runnes a long tract in one Channel and then divides it self into two Chuse thou a place chuse it at the head of the way to the City The Hebrew for Place is Jad vejad baree elige manum saith Mantanus Locum saith Lavater Latus say others Chuse you the hand side or place where the King of Babylon having mustered up his Forces may deliberate and consult what to do whither to go which way to take let it bee at the head of the way where the beginning of the two waies was that was the head of the way 20 Appoint a way that the sword may come to Rabbath Draw out one way leading to Rabbath that so Nebuchadnezzar may see work for his sword there Rabbath was the Royal City and chief City of the Ammonites 2 Sam. 12.26 who were the posterity of Ben-ammi the incestuous son of Lot Genesis 19.38 And to Judah in Jerusalem the defenced That the Sword may come not onely to the Ammonites but also to the Jews which dwelt in Jerusalem a City well fortified Rabbath was strengthened by waters 2 Sam. 12.27 and therefore was called the City of waters but Jerusalem was compassed about with hills Psalm 125.2 had strong Towers and Bulwarks Psalm 48.12 13. and was called a strong City Psalm 31.21 21 For the King of Babylon stood at the parting of the way at the head of the two waies Here is a praeter tense put for the future the King of Babylon had not yet stood there but hee shall stand at the parting of the way El-Em haderech at the mother of the way when a way divides into or begets two ways the Hebrew calls the first way the mother of the other and head of them as here the head of the two waies To use divination He being doubtful what to do whither to go the right hand or left hand way should make a stand where
Jerusalem To open the mouth in the slaughter It may bee read to open the mouth to slaughter so Montan. Lavater and Vatablus read the words and the sense is the Captains should exhort and stir them up to kill and slay their enemies Or if you will take opening the mouth here for making a breach in the wall For slaughter Vid. Junium The Captains should come close besiedge the City make a breach enter and slay and in their entrance and slaying should open their mouths and make shouting as follows To lift up the voice with shouting When great exploits are attempted by men against their enemies oft they shout and make a great noise that so they may daunt and terrify them Doubtlesse the Clamor and shouts of these barbarous Babylonians did much perplex the Jews made their hearts faint and hands feeble to see the Mounts Forts and Battering rammes at their gates could not ut trouble them but when they made breaches in their walls entered and slew men with shouting this affrighted them and sunk their spirits They afflicted Jerusalem with shouting and the Lord threatned Babylon in the same kinde Jer. 51.14 I will fill thee with men as with Caterpillars and they shall lift up a shout against thee Obs 1 The Lord knows things to come most certainly yea as certainly as if done already Hee knew that Nebuchadnezzar would come out of Babylon what way hee would come and where hee would make a stand and consult which hee shews to the Prophet and speaks of as done already ver 21. The King of Babylon stood at the parting of the way at the head of the two waies to use divination The Lord sees things afar off and knows what shall bee in ages to come Hereby hee confounds all Idol Gods and proves himself to bee the true God Isa 41.22 23. Let them bring forth and shew us what shall happen declare to us things for to come shew the things that are to come hereafter that wee may know that yee are Gods if you cannot discover things that lye in the dark if yee cannot foretell what shall bee many years hereafter you are no gods I can do it and therefore am God the true and onely God Isa 46.9 10. I am God and there is none like mee declaring the end from the beginning and from ancient times the things that are not yet done God had foretold things in Moses daies that were not accomplished in Isaiahs and hee foretold things in Isaiahs daies that are not yet all fulfilled See Isay 60. throughout Chap. 65.17 Chap. 66.22 In Peters daies the new Heavens and the new Earth were expected 2 Pet. 3.13 and are not yet given out so many things hath the Lord foretold in the Revelation which wee wait still to see fulfilled Obs 2 That even Heathens when they are in straits doubtful what to do and how to proceed in their undertakings will not neglect but use variety of means for resolution Nebuchadnezzar uses Divination hee makes bright the Arrows consulted his Gods hee looked into the liver These were such means as hee conceived conducible to such a purpose though sinfull Heathens have been forward in their straits and doubts to get resolution Dan. 2.1 2 5 6 9 ch 5.5 6 7 8. It s incident to the nature of Man both Heathens and others to runne to unlawful means in their necessities Gods own People did it Hos 4.12 My people ask counsell at their stocks and their staffe declareth unto them they consulted with their Images which in disgrace the spirit of God calls stocks and from their staves or rods they took divinations Such practises let us abhorre but use those means God approves of and hath appointed for our resolution in our doubts and straits Instead of making bright the Arrows let us purge and make bright our consciences and they will tell us something instead of consulting Teraphims Stocks and Stones let us consult with God and his Servants instead of looking into the Liver of Beasts let us look into the book of God there wee shall finde light to dispel our darknesse and to direct our waies David made Gods Testimonies his delight and Counsellors Psalm 119.24 Obs 3. God over-rules the wicked acts of Men and makes them subservient to his will and ends Nebuchadnezzar uses Divinations which God had forbidden and the Divination might have been at his left hand for Rabbath or Philadelphia which is the same but God had a purpose to bring him to Jerusalem to cast up a mount to build a Fort there to set battering Rammes against the Gates thereof and therefore secretly by his Providence hee ordered the Divination that it should bee at his right hand for Jerusalem whatever the Lot is wheresoever it bee cast the whole disposing thereof is of the Lord Prov. 16.33 Providence runnes through the evil Counsels of men and makes use of them their Counsels and Actions to accomplish the good pleasure and righteous ends of the blessed God by the Arts Policies Methods Wiles Depths Designes of the Devil and devillish men God carries on his own work and nothing puts him or his work out of the way Divinations of Heathens promote the work of Heaven This is a mystery but full of truth and admiration that God makes the worst Tools and Instruments all wicked men and their waies to serve his Providence further his ends and advance his glory the Devil did it in tempting Eve and Judas in betraying Christ 23 And it shall bee unto them as a false Divination in their sight The Jews at Jerusalem would not beleeve this Typical Prophesy of Ezekiel representing the comming of Nebuchadnezzar and besiedging of their City they looked upon what hee said as a false and foolish divination what hath Nebuchadnezzar made bright his Arrows consulted his Teraphims looked into the Liver wee neither care for nor fear him or his comming They saw not Gods hand in these things which ordered them so however superstitious and wicked that Nebuchadnezzar was he was confirmed in his work and way for their ruine To them that have sworn Oathes The Hebrew is Swearing Oathes to them Rabbi David expresses the words thus Propter juramenta juramentorum ipsis for the Oathes upon Oathes made to them The false Prophets had by many Oathes confirmed them that the City should never bee taken whereupon they were secure as men that keep Sabbaths who are at rest The Septuagint turn those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Theodotion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Vulgar render Sabbatorum otium imitans but the words properly rendred should bee thus weeking a week or Sabbatizing a Sabbath This variety rises from the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies seven and thereupon a Sabbath and also to swear In this sense wee take it and the Jews might bee secure upon the Oathes of their false Prophets but whither they made such oathes is doubtful rather because of the Oathes beween them
wrath and for reproach Many Nations since the fall of man for their sins are defunct extinct and buried in the darknesse of oblivion Obs 5 Judgements come not upon Nations without the Lord but because the Lord hath appointed them The Ammonitish Nation must bee fuel for the fire no more remembred and why For I the Lord have spoken I that am faithful and will not falsity my word I that am able and can inflict what is threatned I have spoken decreed and appointed such things and they must come to pass CHAP. XXII Vers 1 Moreover the word of the Lord came unto mee saying 2 Now thou son of man wilt thou judge wilt thou judge the bloudy City yea thou shalt shew her all her Abominations 3 Then say thou Thus saith the Lord God the City shedeth bloud in the midst of it that her time may come and maketh Idols against her self to defile her self 4 Thou art become guilty in thy bloud that thou hast shed and hast defiled thy self in thine idols which thou hast made and thou hast caused thy daies to draw neer and art come even unto thy years therefore have I made thee a reproach unto the Heathen and a mocking to all Countries 5 Those that bee near and those that bee far from thee shall mock thee which art infamous and much vexed 6 Behold the Princes of Israel every one were in thee to their power to shed bloud 7 In thee have they set light by Father and mother in the midst of thee have they dealt by oppression with the stranger in thee have they vexed the Fatherlesse and the widow 8 Thou hast despised mine holy things and prophaned my Sabbaths 9 In thee are men that carry tales to shed bloud and in thee they eat upon the mountains in the midst of thee they commit lewdness 10 In thee they have discovered their fathers nakednesse in thee have they humbled her that was set apart for pollution 11 And one hath committed Abomination with his Neighbours wife and another hath lewdly defiled his daughter in Law and another in thee hath humbled his sister his fathers daughter 12 In thee have they taken gifts to shed bloud thou hast taken usury and increase and thou hast greedily gained of thy Neighbour by extortion and hast forgotten mee saith the Lord God IN this 22 Chapter you have three messages of the Lord to the Prophet The 1 Is from the beginning to the 17. vers wherein a large Catalogue of Jerusalems sins are set down with intermixture and addition of some threatnings and judgements 2 Is from the 17. vers to the 23. wherein is declared what the house of Israel is likened unto and what the Lord will do with it 3 Is from the 23. to the end wherein is laid forth the general corruption of all sorts both Prophets Priests Princes and people with certainty of their destruction 1 Moreover the word of the Lord c. Prophets stir not till God stirres them after God speaks to them they may speak to others God hath more still to communicate unto Prophets notwithstanding he hath communicated much Moreover the word c. besides all delivered this I have had from the Lord. 2 Wilt thou judge Wilt thou judge the bloudy City The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shaphat signifies to judge and because in judging two parties are to bee dealt withall one wronging the other wronged hence the word notes sometimes to plead for to defend sometimes to sentence and punish In this place the former of these is most suitable Son of man wilt thou excuse defend and plead for this City I tell thee its a bloudy City a City that hath wronged me and must not bee pleaded for Of these words were spoken before ch 20.4 If wee read them as Montanus Aecolampadius and some others do thus wilt thou not judge wilt thou not judge the bloudy City that is wilt thou not reprove and tell it throughly of its iniquities what wilt thou faint give over and winke at the wickednesse thou seest is it not a part of thy prophetical office to lift up thy voice like a trumpet and to tell my People of their transgressions remember thine office connive not at their sinnes but cry out against them In this sense it affords this note That Propheticall men are oft discouraged ready to cease from their work and need to bee roused and quickned thereunto by the Lord. The bloudy City The Hebrew is The City of blouds Jerusalem which is so called because shee had shed much innocent bloud and was become very cruel Jer. 19.4 yee have filled this place with the bloud of Innocents and 2 King 21.16 Manasses shed so much innocent bloud therein that hee filled Jerusalem from one end to the other therewith yea so bloudy was Jerusalem that she filled the land with bloud and bloudy crimes Ezek 7.23 ch 9.9 and how bloudy this City was appears in the 3 4 6 9. vers of this chapter Obs The sinnes of a City and Nation may bee such that God will not have his Prophets to plead or intercede for them but to cry out against them Sonne of Man wilt thou judge wilt thou judge the bloudy City I know thou art very charitable and ready to speak for them but the City is so bloudy and full of Abominations that I will not have thee to appear or move for them but thou must set their sinnes in order before them and thunder out my judgements against them When there is a fulnesse of sinne so that its universal in all sorts sinners are grown impudent and obstinate then the Lord stops his ears and the mouths of his Prophets hee will have no pleading for such a people This was the case of Jerusalem sinne had spread it self through all rankes of people as you shall finde in this Chapter and her Children were impudent and hard hearted Ezekiel 3. verse 7. 3 The City sheddeth bloud in the midst of it that her time may come Jerusalem shed bloud in the midst of her self so is the Hebr. That is publice impune sine timore publikely fearlesly freely against law and light of nature without all shame That her time may come She fills up the measure of her sinnes that so the time of her destruction may make haste And maketh Idols against her self In the former words was a violation of the second table and in these is a violation of the first Of the word gillulim Idols or dung-hill Gods hath been spoken in former Chapters The Septuagint hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 devices Jerusalem devised Idols and waies of worship shee fetched in the gods of other Nations and devised some of her own but they were against her self shee thought they made for her but they tended to her destruction 4 Thou art become guilty in thy bloud that thou hast shed The word for guilty is ashamt and the Original asham signifies to do wickedly shamefully Jerusalem in shedding
offensive thing rust eats into the mettal indangers that and makes the Gold-smith to kindle the fire to separate it from the Gold and Silver So wicked men are offensive to God and good men and cause the Lord to bring his fiery judgements to separate between the pretious and the vile The wickednesse of the House of Israel caused God to bring the sword Famine Plague Captivity and by these to purge out and consume the filthiness of Ierusalem All they are brass and Tin and Iron and Lead Before hee had said they were Dross how doth hee now call them Brasse Iron Tin Lead These are good mettals True in themselves they are so but compare them with Silver or Gold they are but as Dross base mettals so Tin is reckoned in Scripture account Isa 1.25 so brasse iron and lead are reputed Jer. 6.28 29. when pure Religion Judgement and Righteousnesse were in the house and City of Israel then shee was Silver Pretious and good mettal but falling to Idolatry Oppression and Prophanenesse her silver became Drosse and her children became Brasse that is impudent and hard-hearted Ezek. 3.7 Tinne that is hypocritical being all in shew nothing in substance Eze. 33.31 iron that is Cruel Bloudy inflexible so were the great ones men in place Ezek. 34.24 Zeph. 3.3 4. Jer. 5.5 Lead that is sottish and stupid Jer. 4.22 ch 8.9 they have reâ—ected the word of the Lord and what wisdome is in them That which should have inlightened them and made them wise that they rejected and so were foolish and sottish In the midst of the furnace In the eleventh Chapter 3. and 7. verses the City is called a Cauldron and the People the flesh to bee boiled in it and here it s called the Furnace and the People the Brasse tin iron lead to bee melted in it God would make Jerusalem a furnace of affliction and cast the drosse and base mettal into it The Jews had so degenerated from the golden and silvery purity of their Fathers that they had no pretiousnesse in them nothing left but Drosse or that which was base as dross They are even the Drosse of silver Their Fathers were Tin beleevers sincere worshippers just dealers Covenant keepers and so were like unto silver pretious pure white desirable but these their children were drosse even the drosse of Silver faithlesse hypocritical unjust perjured The Nations were drosse but not the drosse of silver they were never of higher account than brasse tin iron lead only the Jews were accounted silver and now they were become the drosse of silver worse than the nations 2 Kin. 21.9 19 I will gather you into the midst of Jerusalem 20 As they gather silver and brasse and iron and lead and tin into the midst of the furnace The Hebrew is I will gather you with the gathering of silver that is with such a gathering that like as the founder silver or Gold-smith when hee would prove the mettals digged out of the Mines what they are and separate the dregs and drosse from them hee gathers them together and puts them into the furnace So would the Lord do by the Jews hee would gather them from all parts of Judea into Jerusalem which was the furnace when God brought Nebuchadnezzar with his Army to besiedge it To blow the fire upon it and to melt it When the mettals are in the Furnace then the founder causes the fire to be blown the heat to bee heightened till the mettalls be melted that so the scum and dross being taken away they may bee malleable and useful So will I gather you in mine anger and in my fury and I will leave you there and melt you The Lord finding his people to bee drosse or mingled with base mettals hee was greatly provoked and so in his anger and fury gathered them into the furnace and there left them to be melted The fire God used in the melting of them was Famine Plague and Sword which melted many of them and then the burning coales scattered over the City Ezek. 10.2 which melted the furnace and them that were left in it 21 I will gather you and blow upon you in the fire of my wrath The word for blow upon you is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naphachti the same with that in the 20. vers that like as the founder blows and gives not over blowing till the mettals are melted and the dregs separated so the Lord he would blow upon them that is exercise them with severe Judgements one after another till they should bee melted and consumed and the vile separated from the pretious This Expression of blowing upon them in the fire of his wrath is the same with that in the former chap. vers 31. I will blow against thee in the fire of my wrath when God blows against any hee blows upon them and the breath of his nostrils burns as fire 22 As silver is melted in the midst of the furnace so shall ye be melted in the midst thereof Their melting is oft spoken of in the 20 21. and here God was serious in the business and resolved upon it nothing should now prevent it not the intercession of Moses and Samuel Jer. 51.1 And ye shall know that I the Lord have poured out my fury upon you Though the greatest part were consumed by those sad and severe judgements God brought upon them yet some escaped some were carried into Babylon another furnace to melt out their remaining dross and they were made to know and acknowledge that the Lord had poured out his fury upon them Of pouring out fury or fury poured out See chap. 20.33 Obs 1 That Churches or States may degenerate from their pretiousnesse and purity into vilenesse and prophaneness The house of Israel is become drosse even the drosse of silver it was so degerated that it went beyond others in wickednesse which made Isaiah to wonder chap. 1.21 22 23. How is the faithful City become an Harlot Quam magna ea facta meretrix Muscul not simply an Harlot but a great and notorious Harlot it was full of judgement and righteousnesse lodged in it but instead of these now there was oppression and murder Thy silver is become drosse thy wine is mixed with water thy money is counterfeit and thy wine corrupt or thus whatever was pure in thee is now corrupted the Law is corrupted with false Expositions the worship is corrupted with Idols and humane traditions justice is corrupted with bribery and bloudy oppressions chastity and sobriety are corrupted with lewd and unclean practises Jerusalem had lost her excellency and was become loathsome as a filthy Harlot doing the work of an imperious whorish woman Ezek. 16.30 Jer. 7.9 10 11. She justified her self in her sinful and shameful practises and made the house of God a den of theeves Rome was once a golden City for her faith and holinesse Rom. 1.8 chap. 16.19 but now is so corrupt in Doctrin Worship and Manners that shee is become the
King of Babylons setting himself against Jerusalem 3 The Prophesy it self in the 3 4 5. ver 1 In the ninth year the tenth month and the tenth day thereof Our Prophet being in Babylon reckons from the ninth year of the Captivity the time that Jehoiachin himself and others were brought into Babylon Ezek. 1.2 ch 8.1 and not from the Time of Zedekiahs reign though it were the ninth year tenth month and tenth day thereof for that day the one was carried away the other was made King It concerned them in Babylon to keep account of their captivity The word of the Lord came unto me saying Hee had nothing of his own to give out that day but the word of the Lord came to him the spirit of the Lord brought it and with such power that he must write and speak 2 Write thee the name of the day even of this same day The Hebrew is Write the name of the day and the body or substance of the same day it was a day wherein something considerable and substantial was acting God would have the Prophet write the day not onely to adde weight to his Prophesy but to stir them up to bee affected and to see how the providential hand of God ordered things at a great distance The King of Babylon set himself against Jerusalem this same day Here was the Occasion or cause of his writing down the day and so prophesying upon it Nebuchadnezzar was that day sitting down before Jerusalem as you may clearly see 1 King 25.1 Jer. 39.1 ch 52.4 when Nebuchadnezzar was upon a warlike expedition hee knew not whether he should go to Rabbath or Jerusalem chap. 21.21 but hee was ordered by a divine hand to lay siedge to Jerusalem the tenth day of the tenth month in the ninth year which Ezekiel could not possibly know had not the Lord revealed it This was a businesse of high concernment to the Jews in Judea and those in Babylon The Hebrew for set himself is Samach which Montanus renders adjunxit se Others Corroboravit se fulcivit se and the French Est fortifié he joyned strengthened and fortified himself against Jerusalem Obs 1 The Lord takes notice of what men do and can make known the same to whom hee pleases at what distance soever Nebuchadnezzar and his Forces were in Judea sitting down before Jerusalem and this the Lord revealed to Ezekiel being in Babylon It was declared to Elisha whether the King of Syria would march and where hee would pitch his Campe 2 Kin. 6.9 10. The death of Herod in Judea was discovered to Joseph being in Egypt Mat. 2.19 20. and when Moses was in Midian the Lord told him that all the men were dead in Egypt which sought his life Exod. 4.19 Obs 2 There bee some things and times the Lord would have his take special notice of and keep the Chronology thereof Ezekiel must write the year the month and day of Jerusalems besiedging In the ninth year the tenth month the tenth day the King of Babylon set himself against Jerusalem that was a sad businesse and a sad time When God hath been upon executing great judgements or shewing great mercies the daies and months have been recorded The day and Month of Noahs entrance into the Ark and of his comming out again are mentioned Gen. 7.11 chap. 8.14 16. The Time of the Jews going out of Egypt you have punctually set down Exod. 12.41 42. so the Time of their passing over Jordan Josh 4.19 of Solomons building the Temple 2 Chron. 3.2 Of Hamans plot to destroy the Jews Esth 3.8 13. and several other things the year month and day stand recorded Which shews they were providential not casuall that the wisdome and power of God were interested in them whoever were the instruments and that being so exactly set down Posterity should not forget them And questionlesse the Lord expects that wee should keep a Chronology of the great and remarkeable things done by him for us as the fight at Marston-more July 2.1644 at Naseby the 14. of June 1645. at Maidstone 2 June 1648. Scots routed in England August 17. 1648. Ormond beaten from Dublin August 2. 1649. c. 3 Utter a Parable unto the rebellious The Hebrew is Speak thou parabolically to the house of rebellion a parable That is speak thou darkely unto them that they may the better attend and make the more diligent inquiry after the meaning of what thou deliverest Of Parable and Proverbs formerly have been spoken chap. 17.2 and of the rebellious house chap. 2.5 Set on a Pot set it on It s for Cooks to set on Pots put in water then the meat Ezekiel hee must bid them set on a Pot a strange work for a Prophet and because strange it would make the People minde it the more and search out the mystery By this Pot is meant Jerusalem Ezek. 11.3 This City is the Caldron Hassin it s the same word is here for Pot which notes strength comprehensivenesse and Durablenesse so Jerusalem was strong comprehended much and was more durable than other places when besiedged Not Jerusalem simply but under judgement was the Pot. And also pour water into it When Pots are set over the fire they put in and fill them with water that so what ever they please may bee boiled therein By this water is meant the afflictions and Judgements in which as in water God would boil Jerusalem Now the King of Babylon was set down round about it had straitly besiedged it and variety of Calamities were upon it and the waters of affliction begun to be hot So Calamities are called Isa 8.7 4 Gather the peeces thereof into it When the Cook hath set on the Pot filled it with water then hee takes the several peices of flesh which are to bee boiled and puts them into the Pot and they are called the peices thereof because they are to be boiled therein Even every good peice the thigh and the shoulder Here the people or Commonwealth of Israel is likened unto a body dissected as the Levites Concubine was Judges 19.29 and they must take the good or principal peices those that were the strength and support of the body and head as the thighs and Shoulders that is the Nobles Councellors Priests and chief Souldiers amongst them Fill it with the choice bones The Hebrew is Electione ossium imple fill it with the choicenesse of bones which Rabbi David interprets as wee do fill it with choice bones that is with choice peices because the peices saith hee are cut secundum ossa according to the bones This Pot must not have a peice or two a bone or two put into it but must bee filled with the choicest peices and bones were in all the body 5 Take the choice of the Flock By the Choice may bee understood the King himself who is the Head of the flock or the fat and wealthy ones The Vulgar hath it Pinguissimum pecus assume take the fattest of the Cattle
work is thine and thou hast determined to see it done yet upon second thoughts thou maiest change thy resolutions when thou shalt consider that I Jerusalem am thy City and the onely City thou hast chosen in all the world and wilt thou bring an Heathenish King and an Army to destroy mee and the Temple where thou dwellest and art worshipped surely it cannot bee Lam. 4.12 This conceit of hers is blown away by these words I will not go back thou art a bloudy City thy scum is not gone out of thee thou art filthy and in thy filthinesse is lewdnesse obstinacy thou goest not back from thy wicked doings I will not go back from doing what I have purposed The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not retract what I have said and purposed Non subtraham me I will not withdraw my self from it Avenarius renders the words thus Non feriabor I will not make holy daie and cease to prosecute what I have determined Neither will I spare 5. Jerusalem might yet say The Lord is merciful though hee bee angry and in his anger bring the enemy to my Gates hee will not keep his anger alwaies when I shall fast weep pray hee will bee intreated hee will pardon spare and not suffer mee to bee destroyed This refuge is here made uselesse Neither will I spare fasting prayers and tears shall do her no good Jerem. 14.12 when Jerusalems children should fast God would not hear their cry no nor Jeremy for them cha 11.14 nor Ezekiel cha 9.8 9 10. though themselves their Prophets should importune God hee saith As for mee my eye shall not spare neither will I have pitty thou hast caused my fury to come up to take vengeance and I will bee avenged on thee I will not abstain from revenge so the word signifies Neither will I repent 6 Thou hast oft repented thee when thou hast been upon destroying designes Jonah 3.10 Hos 11.8 Ezek. 20.8 9.13 14 17 22. and I hope thou wilt repent thee of what thou art about if thou dost not repent before my destruction thou wiâ—t repent after it that thou hast dealt so by me This strong-hold is here battered down Neither will I repent what though I have oft repented mee of the evil I purposed to bring upon thee and thy Children must I alwaies bee upon those tearms with thee No no Jerusalem my repentings have not causâ—d thee to repent my repenting shall now cease Jer. 15.6 I will stretch out my hand against thee and destroy thee I am weary with repenting I will neither repent when thou art destroying nor when thou art destroyed it will bee an case to me to see thee and thy children consumed Repentance sometimes in Scripture is attributed to God and then it s spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the manner of men and it must warily bee understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so as God may not bee wronged in mens apprehensions thereby In mens repentance there is griefe change quia fefellit eventus non antea Previsus something falls out they did not foresee David Repents of murthering Vriah defiling Bathshebah because that fell out in it hee did not foresee as the blaspheming Gods name and the sword it brought upon his house hereupon hee changed his minde was affected with grief these things are not in God hee foresees all events he grieves not hee changes not therefore in this sense he cannot bee said to repent Theodoret speaks right when he saith Panitentia in Deo nihil aliud est quam mutatio dispensationis ejus it is a change of Gods dispensation if God had not destroyed Jerusalem hee should have been said to repent His repentance is alteration of things and actions no change of his purpose and will In humane Repentance there is the change of the will in divine Repentance there is the willing of a change and that in the thing not in the will or Counsel of God which are unchangeable Here God would not change the thing I will not repent According to thy waies and according to thy doings shall they judge thee 7 Jerusalem might yet say if it bee so that thou wilt not repent and shew mercy unto mee thou wilt shew thy self a cruel and mercilesse God This imputation is here prevented According to thy waies and doings shalt thou bee dealt with all if thy judgements bee sharpe and dreadful thou hast deserved them the equity of my proceedings shall bee so conspicuous that all the world shall clear mee and say the fault is thine own that thou sufferest such hard things thou hast done such wickednesses lewdnesses abominations that God is righteous in consuming of thee all is suitable to thy waies These words They shall judge thee By the Septuagint are rendred in the first person singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will judge thee and so by the Vulgar By Junius in the second person judicaberis Thou shalt bee judged By others as here they shall judge thee that is the Babylonians and these several readings or rendrings of the word make up but one and the same sense Thou shalt bee judged that is by the Lord and the Babylonians who are his instruments to execute his pleasure Ezek. 23.24 I will set judgement before them and they shall judge thee I will make known to them my purpose of utter destroying thee and they shall do it Obs 1 Great sinners do not beleeve judgements threatned but are apt to shift them off and flatter themselves with hopes of mercy Jerusalem had great scum God threatned to consume her and her scum in the fire but shee beleeved it not shee shifted off all threatnings shee still expected peace and safety Jerusalems Prophets had so bewitched and possest her with thoughts of peace and security from evil coming upon her Jerem. 23.17 that nothing Jeremy or Ezekiel threatned could bee heard therefore saith God here I the Lord have spoken it it shall come to pass c. thou thinkest I will not do it that I will recal my threats spare thee and repent such vain thoughts lodged in Jerusalem Jerem. 4.14 and such vain speeches were uttered by Judah Thou sayest because I am innocent surely his anger shall turn from mee Jer. 2.35 Jerusalem and Judah thought said they were innocent and therupon shifted off all was threatned flattered themselves with hopes of mercy but they were guilty yea more guilty than all the Nations and Cities round about them Ezek. 5.5 6. and had such judgements comming upon them as never had any the like vers 9 10. which they would not beleeve though the Lord himself told them thereof for Jerem. 5.12 They belyed the Lord and said it is not hee neither shall evil come upon us neither shall wee see sword nor famine We shall do well enough in this City and if they should come wee will appear before him with our sacrifices and wee shall bee delivered Jerem. 7.10 wicked men do flatter themselves
how was this done by drowning them in the midst of the Sea v. 27 28 and God is glorified when others take notice of his power justice judgements and praise and fear him as it is Exod. 15.1.14 When men do conquer others all the friends of the Conqueror do rejoyce and triumph with him they go or send to him as 2 Sam. 8.10 and give him thanks for what hee hath done which is an honouring of him and it is no lesse that his enemies fear him And they shall know that I am the Lord when I have executed Judgements in her The End of Gods judgements is to bring men to a right knowledge of him When Zidon should receive the punishments due to her sinnes then shee would know that is acknowledge God to bee above all Idol gods that hee onely was worthy to bee feared adored praised and obeyed And shall be sanctified in her In chap. 20.41 wee had these words I will bee sanctified in you where they were opened They may bee taken here actively or passively I will sanctify my self in her that is I will do that in Zidon execute such judgements in her as shall declare to all Nations that I am an holy God hateing all sin that my name is holy and reverend in this sense they are taken actively passively thus whereas my name hath suffered by the Zidonians and many have thought mee no better than the Idol gods that I take little care of the world wink at men in their wickednesse and am like unto them when my judgements are upon Zidon it will bee otherwise then they will have high and honourable thoughts of mee then they will declare mee to bee a just and righteous God and so the holy God shall bee sanctified in Righteousnesse as it is Isa 5.16 that is made known to bee holy for his righteous judgements 23 For I will send into her Pestilence These are the judgements with which God would visit Zidon The word for Pestilence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deber which Interpreters make to signifye speech death and order as well as the Plague and that to have all these in it for the Plague is a speaking judgement it speaks out Gods severity it speaks unto us to repent presently It s a dreadful judgement few scape that have it and it hath order in it for that it goeth from house to house City to City and oft sweeps away all And bloud into her streets The Babylonians should besiedge Zidon and after the Pestilence had devoured many they should take the City stay the Citizens and fill the streets with blood dead and wounded bodies And the wounded shall be judged in the midst of her When Towns and Cities are besiedged many from within make attempts to raise the siedge or break through whereupon they come to bee wounded if not slain so here many were wounded upon such attempts and after the City was taken they were judged to death The Hebrew is veniphlal chalal cadet vulneratus the wounded man shall fall in the midst of her and so the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By the Sword upon her on every side There should neither bee any articles or tearms of peace offered them nor any way of escape bee left them The Souldiers should compass her about on every side so that whoever attempted to flye and get away should fall into their hands Obs 1 That great flourishing and strong Cities may have God their enemy and so their enemy as to declare and proclaim war against them Son of man set thy face against Zidon tell that great City what the Lord saith Behold I am against thee O Zidon I am comming in a martial way against thee and will consume thee to ashes Obs 2 Gods aim and end in his judgements is to make himself known what a dreadful just and holy God he is and that hee may bee declared by men to bee so God would destroy Zidon by pestilence and warre that hee might be glorified and sanctified in her shee would not give glory to God before the Lord would therefore fetch his glory out of her by his judgements and cause others should see the same to confesse him to bee a God of power justice and holinesse Psalm 9.16 The Lord is known by the judgement hee executeth There bee characters of his power justice and holinesse in them that men must needs take notice of them if they bee not Atheistical If others will not fear praise worship adore the Lord whose hand hath lately been lifted up so eminently yet let us do it God must be glorified and sanctified one way or other Let us therefore say Great and marvailous are thy works Lord God Almighty just and true are thy waies O thou King of Saints who shall not fear thee O Lord and glorify thy name Obs 3 What judgements soever come into or upon Cities and persons it s the Lord that sends them thither that brings them upon them I will send into her Pestilence and blood into her streets It s the Lord gives commissions as to the Prophets to prophesy judgements against a City so to the judgements themselves to come to and upon them If in Worcester dead bodies and bloud filled the streets if all houses were plundered if armies bee routed thousands slain it s the Lords doing let none stumble by looking at the instruments they are the sword in Gods hand he causes it to wound and to kill Vers 24 And there shall bee no more a pricking bryar unto the house of Israel nor any grieving thorne of all that are round about them that despised them and they shall know that I am the Lord God 25 Thus saith the Lord God when I shall have gathered the house of Israel from the people among whom they are scattered and shall bee sanctified in them in the sight of the Heathen then shall they dwell in their land that I have given to my servant Jacob. 26 And they shall dwell safely therein and shall build houses and plant vineyards yea they shall dwell with confidence when I have executed judgements upon all those that despise them round about them and they shall know that I am the Lord their God These verses are a Prophesy of grace and mercy to the Church of God being the last general part of the Chapter where first you have the things prophesied of which are 1 Freedome from molestations by enemies v. 24. 2 Collection of the Jews out of the places they were dispersed into v. 25. 3 Habitation in the land given to Jacob v. 25. 4 Safety and Prosperity v. 26. 2 The Time when these things shall bee v. 26. after judgements executed upon their enemies 3 The End of this comfortable Prophesy and sweet Promises in it and that is the knowledge and profession of God ver 24. 26. There shall be no more a pricking bryar The word for Bryar in the holy language is Sillon a thorn a sting a bryar and metaphorically
enemy to God and his people how much more should Christians do and indure any thing for Christ their King and heavenly Commander if hee say go wee should go if come wee should come if pluck out your right eye cut off your right hand or right foot we should do so if hee calls us to indure affliction and suffer hard things wee should not stick at them no though it be the jeoparding of our lives knowing hee hath a spiritual and eternal reward for us Seeing men have done and suffered so much for heathens how can wee do or suffer too much for Christ Scipio Africanus had three hundred Souldiers who would clime a Tower if hee bid them or throw themselves from the top of a Tower at his command what dishonor will it bee to Christ if his souldiers will not do as much at his command as others have done at their Lords Commands Obs 5 Armies with their Generals and Commanders may serve long labour soâ—ely suffer hard things and after all these bee dis-appointed of their expectations Nebuchadrezzar caused his Army to serve a great service thirteen years so that their heads shoulders sides were bald and peeled and what then yet had hee no wages nor his Army they expected great matters in Tyrus which was so rich and full of all sorts of Commodities but found nothing considerable nothing answering their expectation or sufficient to recompence their charge and suffering This undertaking could not be without millions of money hopes they had that Tyrus being now the Mart of Nations would repay them with advantage but Tyrus wealth was dispersed and there was no money in Cash Sometimes armies find rich spoil and fat prey in the Towns and Cities they take and sometimes they find empty houses Obs 6 Nations Lands Kingdomes are the Lords and he disposes of them to whom hee pleases Behold I will give the land of Egypt unto Nebuchadrezzar Hee would take it from Pharaoh King thereof and give it to another Neither did the Lord do any wrong unto Pharaoh because he was tenant at will and held upon these tearmes quam diu se bene gereret to bee King while hee carried himself well but hee grew proud insolent and like a Dragon lay in the midst of his rivers saying my River is mine and I have made it for my self God therefore took away his Kingdome from him and gave it to the King of Babylon hee looseth the loines of King and dis-misseth them from their Kingdomes Hee rejected Saul 1 Sam. 15.23 and gave his Kingdome to David chap. 16.1.13 hee rent ten Tribes from Rhehoboam and gave them to Jeroboam 1 Kin. 11.31 hee cast out many Kings and gave their lands to Nebuchadrezzar Jerem. 27.3 7. and v. 5. you may see upon what ground hee doth so I have made the earth the man and the beast that are upon the ground by my great power and by my stretched out arm and have given it unto whom it seemed meet unto mee and now I have given all these lands into the hand of Nebuchadnezzar hee made the earth hee may give it to and take it from whom hee please it s his not ours no man is owner of the earth or any part of it it s the Lords therefore if hee break in peices mighty men without number and sets others in their stead hee wrongs hee oppresses none Job 34.24 Let not us be troubled that God hath done such things in our daies Obs 7 God in his holy and wise Providence makes use of Heathens or any instruments to do his work Nebuchadrezzar and his Army wrought for him they were his servants hee set them on work though they knew it not When Armies of Heathens do plunder Townes take Cities lay waste Kingdomes they are working for God they are executing his judgements though they minde it not God carries on his work let instruments bee what they will He can make use of the worst of men as well as of the best Hee can promote his interest by an Army of heathens as well as by an Army of Christians and let Armies bee what they will good or bad when they are at work they work for God they wrought for mee saith God It s good therefore not to stick upon the instruments which work but to look at the hand in which they are how that directs and regulates them look at him whose tooles whose servants they are This will quiet mens spirits and keep their tongues within compass Obs 8 The Lord suffers not any no not heathens and Infidels to labour for him in vain Hee gave the land of Egypt with all the wealth of it to Nebuchadrezzar and his Army who were the worst of the Heathen Ezek. 7.24 because they served and wrought for him God is just not like those Masters who set men on work and then will give them no wages whosoever works for God shall have his penny when the mid-wives would not destroy the male children of the Jews but save them alive because they feared God â—e dealt well with them and gave them houses Exod. 1.17 20 21. hee gave them habitations and blessed their families They were Infidels yet God rewarded their work Jehu was wicked yet because hee did the work of the Lord in rooting out Ahabs Family in destroying Baal with all the Priests and Temple of Baal therefore the Lord rewarded him and that largely 2 King 10.30 Because thou hast done well in executing that which is right in mine eyes and hast done unto the house of Ahab according to all that was in mine heart thy children of the fourth generation shall sit on the throne of Israel which was made good in Jehoahaz Joash Jeroboam and Zachariah who came out of his loines and reigned after him 2 King 13 14 15. chapters How should this stir us up to do good and serve the Lord if Heathens shall not labour for him in vain much lesse shall Christians who know how to act from a right principle in a right manner and for a right end if they meet with hardship in his service hee will remember and reward it fully not with a temporal Kingdome but with an eternal the land of Egypt shall be given to Babylonians because the kingdom of Heaven shall bee given to Christians Luke 12.32 Fear not little flock it is your fathers pleasure to give you the Kingdome let us therefore bee stedfast and immoveable alwaies abounding in the work of the Lord forasmuch as wee know our labour shall not bee in vain A cup of cold water two mites cast into the treasury a sigh a tear laid out for God and his interest shall not bee forgotten what Paul told the Hebrews I may tell you that God is not unrighteous to forget your work men may forget or reward poorly but God will not forget because hee cannot bee unrighteous nor reward poorly because he deals bountifully with his servants Psal 116.7 Obs 9 Execution of judgement upon proud