his Spirital Kingdom among Men it is added 4 ¶ And he shall stand and feed in the strength of the Lord in the Majesty of the Name of the Lord his God and they shall abide for now shall he be great unto the ends of the Earth And he shall stand and feed c. He shall persist and continue to feed or set himself to feed i. e. he shall with all care and prudence watchfulness and diligence and tenderness rule and guide and conduct and provide for and supply with necessaries his Subjects which are his flock as a good Shepherd to which good Princes and rulers are usually likened doth his Sheep And this he shall do in the strength of the Lord not as an ordinary Man but as one who hath extraordinary and plainly divine power conserred on him from the Lord to enable him so to feed and rule not to be hindred or overpowred by any that would oppose him or do wrong or violence and prejudice unto his flock under his protection and in the Majesty of the Name of the Lord his God so as plainly to evidence that the Majestatick Name of the Lord his God is in him that God hath glorified him and is glorified in and by him and under the protection of his great power and Majesty they his Subjects shall abide be in a sure and stedfast condition secure against all other powers for now when he shall enter on his rule shall he be great unto the ends of the Earth extending his Name Glory and Dominion as wide as the World and to the utmost parts thereof These expressions saith a Learned Iew evince that the ruler here spoken of can be no other then the Messiah not Zorobabel who never attained to this height and happiness So say we and that our Lord Christ is the here and elsewhere promised Messiah and that all here spoken evidently agrees to him as fulfilled in and by him who is that ruler in Israel that good and great Shepherd of Gods Flock which standeth and feedeth them continually that in safety they go in and out and find pasture and defendeth them in the strength of the Lord all power being given to him in Heaven and in Earth Matthew XXVIII 18. so that they shall never perish neither shall any pluck them out of his hand for no Man is able to pluck them out of his Fathers hand who is greater then all and he and his Father are one Ioh. X. 28 29 30. In his Name doth he keep them ib. ver 11 12. and they shall therefore abide never miscarry under his protection For he is and will be with them allway unto the end of the World Mat. XXVIII 20. and in gathering and guiding his will shew and extend the greatness of his power and his glory unto the ends of the Earth among all Nations as it is this day and ever shall so be He shall be great that is the name of the Messiah saith Kimchi But while we apply these words to our Lord Christ another Iew steps in and endeavours to raise cavils and objections out of them against us Having said that Christ is not acknowledged as ruler by Israel which hath been already answered he adds and argues from what is said in the Majesty of the name of the Lord his God that therefore he here spoken of hath a God and therefore is not himself God and if they say this is spoken of him as Man or in respect of his Manhood Was Man from of old from everlasting again This King hath Brothers again Is it not so that at his birth no new thing happened only they say that at the hour of his Death he reigned Further His Dominion is not to the ends of the Earth c. His words are short but so as his meaning appears and he thence infers that hence is proved that the promised Messiah is not yet come But these are sleight cavils and signify nothing to us who profess that our Lord Jesus Christ the Son of God is God and Man God of the substance of the Father begotten before the Worlds and Man of the substance of his Mother born in the Word perfect God and perfect Man equal to the Father as touching his Godhead and inferiour to the Father as touching his Manhood In these words is nothing that may cross what we hold and believe but fully confirms it In that the Messias here spoken of had his goings forth from of old from everlasting it is manifest that he is God as hath been before shewed in that he was in time to come forth out of Bethleem and God is called his God and Men his Brethren it is manifest that he is also Man partaker of flesh and blood But do we therefore say that Man or flesh and blood was from everlasting or eternal By no means but that he that was Eternal God before time was in time made Man and so though in the first respect one with the Father coequal to him God himself yet in the latter respect after him and inferiour to him so that one Christ is both God and Man yet without confusion of substance and natures So that if what is affirmed of him according to one nature should be objected as not agreeing to the other and so a proof against its being in the same person will be no more then if any should object against him that affirms the reasonable Soul of Man is incorruptible that therefore he affirms the body which together with that Soul makes one Man to be also incorruptible As he is one God with the Father so is he the Lord and God of Men as Thomas acknowledged him Ioh. XX. 28. as he is Man inferiour to the Father so he calleth Men his Brethren and their God his God Ioh. XX. 17. Why he should here take occasion of objecting that no new thing happened at his birth I know not Had there not it might be an answer to him that his own greatest Doctors tell him that no new alteration in the World ought to be expected at the coming of the Messiah But we know there did happen such strange things as never did at the birth of any other as not to mention that he was born of a Virgin without Father on Earth as never any other was that strange star the appearance of which made those wise Men from the East coming to Ierusalem to ask without doubt or more ado Where is he that is born King of the Iews Mat. II. 1 2. and that glorious apparition of the Angel Luk. II. 10. proclaiming to the Shepherds I bring you tidings of great joy which shall be to all People for unto you is born this Day in the City of David which is Bethleem here spoken of and the thing here spoken of it a Saviour which is Christ the Lord. What he adds only at the hour of his Death or concerning the hour of his Death for his
what is good for them and keeping them from evill his watchfull and peculiar Providence over them who are called by a Note of peculiarity his People the flock of his heritage as elsewhere the Lord having taken Israel to be unto him a People of inheritance Deut. IV. 20. and chosen them to be a special People unto himself above all People that are on the face of the Earth Chap. VII 6. For the Lords portion is his Peâ—ple Iacob the lot of his inheritance Chap. XXXII 9. so therefore every where in Scripture called and owned by him viz. as his People and so also his flock Isaiah XL. 11. and Ezek. XXXIV the eighth and several other verses and so his People and the Sheep of his Pasture Psalm c. 3. and so our Savior calls his Church â—is Sheep Ioh. X. 27. and his flock Luke XII 32. These he praies saith Abarbinel that he will feed or govern henceforth with his own rod and not with the rod of the Enemy because they are saies he the flock of thine heritage Which dwell solitarily in the wood in the midst of Carmel c. These words being concise it hath caused diversity of expositions of which before we give farther account we may observe that the particle in viz. in the wood is not expressed in the origâ—nal text but supplied as understood and again concerning Carmel that it is a name of a Mountain Two Mountains are observed to be called by this name one in the Northern part of Iudea near the Sea in the confines of Assur and Zebulun of which is mention in the History of Elijah 1 Kings XVIII 19 20. and 42. vers and in the History of Elisha II Kings II. 25. and IV. 25. The other more Southerly in the mid land near Hebron in the lot of the Tribe of Iudah of which is mention in the History of Saul 1 Sam. XV. 12. and in which it is said that Nabals possessâ—ons were 1 Sam. XXV 2. and to this Mountain they refer usually what is spoken by the Prophets concerning the pastures of Carmel as Ier L. 19. Amos I. 2 and here although as a leaâ—ned man observes they may aptly enough be referred to that Carmel which Elijah did frequent A learned Jew observes that this name was given to the Mountain or place so called as being a place of Fields and Trees for that the word doth otherwise signify a place of Trees Fruits and Fields abounding in Corn or Grass and therefore is so rendred elsewhere a plentifull or fruitfull Field as Isa. XVI 10. and XXIX 17. and XXXII 15. and Ier. IV. 26. and XLVIII 33. so in our Translation for in divers others the name Carmel is retained as a proper name The name also signifies a full green ear of Corn as Levit. II. 14. and elsewhere We may by the way also note that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yaar rendred Wood is also elsewhere sometime joined with this word Carmel as Isaiah X. 18. the glory of his Wood and of his Carmel which ours render of his Forrest and of his fruitfull Field and XXXVII 24. the Forrest of his Carmel as if in Carmel were a wood or forrest Bashan also and Gilead were places noted for plenty and richness of pasture a Land for Cattle Numb XXXII 1. Deuter. XXXII 14. and elsewhere often Again we may observe that several Inâ—erpreters do differently distinguish the words some joining the words in the midst of Carmel with those that go before others with those that follow These things being observed we shall the better perceive the grounds on which they that give different expositions go and how to discern or judg betwixt them Among the several expositions we have these 1 st that of the Chalde Paraphrast Feed thy People with thy word the People of thine inheritance in the Age or World which is to be renewed he means perhaps after their return from captivity they shall dwell or let them dwell alone which were solitary in the Wood and they shall dwell or let them dwell in Carmel and they shall feed or let them feed in the Land of Mathnan i. e. Bashan and Gilead as in the days of old In reference to this and other expositions may be observed that it was foreprophesied as a blessing that Israel should dwell alone c. Numb XXIII 9. and Deut. XXXIII 28. in safety and security without dependance on other Nations or fear from them or mixture with them 2 ly That of a learned Jewish Expositor which dwell i. e. thâ—t they may be alone in their Land and no other People with them In the Wood in the midst of Carmel i. e. Let them dwell in the Wood as in Carmel which is an inhabited place of Fields Vine-yards and Trees as if he should say they shall then dwell or let them then dwell confidently or securely in the Wood which is a place of hurtfull beasts and not be afraid of them as a man that dwelleth in the midst of Carmel where there is no cause of fear as he saith Ezek. XXXIV 25. 3 dly They shall dwell safely in the wilderness and sleep in the Woods Another of them Feed them which dwell solitarily separated to the service of God after that the other Nations are cut off as in the Wood or Forrest in the midst of Carmel so let them feed in Bashan and Gilead i. e. all those other Countries being free to them in their possession and occupation none hindring them as Woods on the Mountains are free to all that will to feed or gather wood in them so let those rich places be free to them 4 ly Another O Lord our God feed thy People Israel with thy rod and staff not with the rod of the Enemy because they are the Sheep of thine heritage and therefore them dwelling alone in the Wood in the midst of Carmel feed so as that these Sheep may obtain to dwell securely alone and no other dwell with them in their Wood in the midst of Carmel thereby denoting the Land of Israel and Ierusalem because Carmel was a place of good Fields and Vine-yards and so shall the Land of Israel become again good fruitfull and green or florishing Let them feed in Bashan and Gilead which are Countries on the other side of Iordan as in the daies of old when Reuben and Gad and half the Tribe of Manasseh were in them These expositions have we from the Jews Amongst Christians is yet farther variety Some to this purpose giving the meaning Feed thy People c. those which now being scattered among strange Nations the Chaldeans and others without any Pastor or guide are as if they dwelt solitarily in a Wood exposed to dangers do thou feed again in the midst of Carmel and bring back that they may feed again in Bashan and Gilead in their own Countries as in the daies of old i. e. in security and prosperity under thy protection as
the Israel of God and being of the Faith of Abraham to be the children of Abraham Gal. III. 7. and so to have right to the truth which God had by oath confirmed to Iacob and his mercy to Abraham to whom was before preached that Gospell in thee shall all Nations be blessed v. 8. for the Promise was not to Abraham or to his â—eed through the Law but through the righteousness of Faith Rom. IV. 13. and is sure to all the seed not to that only which is of the Law but to that also which is of the Faith of Abraham who is the Father of us all ibid. v. 16. On refelling his calumny therefore in calling Christians Edâ—mites or Esauites and excluding us in that notion from any part in that mercy to Abraham we shall not longer stand it having no other ground then the inverterate malice of those who have refused their own mercy towards those who have embraced and laid hold on it That we may return therefore from this digression to the words of the Prophet we may from the words and concessions of him who hath occasioned it by this his question and answer to it take advantage for our summing up of what is given us to understand from them as 1. that the mercy in them mentioned belongeth not only to Israel after the flesh but to those of other Nations also as he allows to the children of Ishmael and Keturah who shall come in to God by the obedience of Faith and so become of his Israel being of Israel's Faith 2 ly That the mercy here promised was to be made good at and by the coming of the Messiah which is meant by the time of Redemtion or restauration by him mentioned Thus therefore as to the scope of the words we conclude that these words as a conclusion of the former Prophecy concerning the restauration of the Jews and the confusion of their Enemies contain an assurance of a temporal or corporal deliverance to them and were accomplished when God remembring his Covenant made with their Fore-fathers accepting of their conversion pardoning their sins and blotting out their iniquities did free them from the Babylonish captivity and bring them back into the promised Land but that the expressions are such as giving to expect all that by vertue of Gods truth to Iacob and mercy to Abraham and oath to their Fore-fathers was to be expected seem to include a Promise of Christ that seed of Abraham in which all the kindreds of the Earth were to be blessed with all the benefits of his Redemtion and so were by him fulfilled in an higher manner not of giving to the Jews any victory over all Nations and earthly possessions and dominion as they fondly expect as we have above shewed and the Author we have last mentioned here plainly intimates in his words cited but of rescuing all that come in to him and lay hold on his Redemtion both Jews and Gentiles of all Nations out of the hands of worse Enemies then the Babylonians even sin and Satan and making them Citizens not of the Earthly but of the Heavenly Ierusalem heirs of the Kingdom of Heaven and conferring on them all spiritual blessings This also being comprehended in these words was fully made good by Christs taking on himself the seed of Abraham and coming into the World for the work of our Redemtion and setting up his Kingdom among men and calling them without exclusion of any Nation or condition into his Church Thus to understand the words of Christ and his Kingdom we learn both out of the Hymn of the blessed Virgin Mary and of Zachary in the first Chapter of S. Luke in both which much like the same expressions are used as here and in the first it is said that by Gods sending of Christ he had holpen his servant Israel in remembrance of his mercy as he spake to our Fathers to Abraham and to his seed for ever vers 54 55. and in the other that God had visited and redeemed his People and had raised up an horn of Salvation for us in the house of his Servant David as he spake by the mouth of his holy Prophets which have been since the World began That we should be saved from our Enemies and from the hand of all that hate us To perform the mercy promised to our Fathers and to remember his holy Covenant the oath which he sware to our Father Abraham that he would grant unto us vers 68 c. In Christ therefore was that which is here mentioned Gods truth to Iacob the mercy to Abraham which he had sworn unto the Fathers from the daies of old performed in him fully yet so as to be still in performing unto the Worlds end by his calling into his Church both Jews aâ—d Gentiles and offering his Salvation to them and blessing them with all spiritual blessings which Salvation that the Jews will not acknowledg but reject and him that brought it to expect only a temporal restauration by one whom they fancy yet to come is their mere groundless obstinacy envying the extent of Gods boundless mercy promised in the seed of Abraham to all Nations for which we pity them and desire God that he would open their eies that they may see and acknowledg and lay hold on his Salvation which he hath prepared before the face of all People a light to lighten the Gentiles and the glory of his People Israel Thus much as to the words of this Prophet We may only add an observation which the fore-mentioned Jew takes from an ancient Author of theirs viz. that there is not any denuntiation of hard things to Israel which is not concluded with promise of mercâ— Among other instances as out of Moses Hosea Ioel Amos Ieremiah he brings this conclusion of Micah's Prophecy in which after several Judgements he shuts up all with words of comfort And very remarkable in that kind is indeed this conclusion which to shew how greatly God delights in mercy is uttered in words giving assurance of mercy not only to Israel after the flesh upon their repentance but to all that shall in Christ the promised seed by Faith lay hold on his Promise made to Abraham and in him to all the kindreds of the Earth so that the Gentiles also reading it cannot but glorify God and rejoice with his People and sing unto him that Hymn which the Apostle shews to be fitted to them viz. O praise the Lord all ye Nations praise him all ye People for his merciful kindness is great towards us and the truth of the Lord endureth for ever praise ye the Lord. The LORDS Name be praised Some things to be taken notice of and inserted in the places cited MICAH 4. 5. in the Note on that Verse the last line of the first Column after rendred adde by many But we will be rather rendred as it is by ours And we c. at the end of the Note
Heathen and the waies of the Kings of Israel II Kings XVI 2 3 c. we may well think that not only in his time in which also our Prophet lived and uttered part of his Prophesies but in the succeeding times of Hezekiah also at least till the Reformation by him made there were great corruptions of manners among the People as well of Iudah as Israel to both which it is said he propheâ—ied as appears out of the History and the great need there was of a reformation both of their worship and manners and the great pains and care that Hezekiah was pâ—t to in effecting it as appears II Kings XVIII 4. and II Chron. XXIX 3 c. and his declaration of their great wickedness and the heavy judgments that they had thereby pulled on Iudah and Ierusalem expressed there v. 8 9. in much like terms as we have here c. VI. v. 16. viz. that the Lord delivereth them to trouble to astonishment and hissing c. so that as our Prophet Micah even in the times of Hezekiah prophesied and spake to all the People of Iudah saying that Zion should be plowed like a field and Ierusalem should become heaps by which means Hezekiah was moved to fear and besought the Lord and to the utmost of his power sought to reform what was amiss and the Lord repented him of the evil which he had pronounced against them Jer. XXVI 18 19. So may it be perceived that in the times before Manasseh there was occasion enough for the Prophet to utter this complaint But whatever the times that he particularly speaks of were the corruption of them it appears was very great which he thus both bewaileth and describeth Wo is me for I am as when they have gathered the Summer fruits c. or as in the Margin as the gatherings of Summer as likewise the Syriack Version hath it Some of the ancient Translations otherwise The Greek as he that gathereth ears let fall in the harvest the vulgar Latin as he that gathereth in Autumn the clusters of the viâ—tage and modern Interpreters also differently as when the Summer fruits are intercepted or taken away so that a Traveller seeking such wherewith to refresh himself can find none These all however they differ in the expression of their meaning yet seem not much to differ about the signification of the words in the Hebrew but all do take the first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Asphe to have in it the signification of gathering and the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kaits the signification of Summer or Summer fruits and in the intention of the expression they likewise as they are usually expounded seem to agree viz. that it is to denote the paucity of godly men then among them that there were no such remaining among them as were to be accounted of So that if the words be looked on as spoken in the Prophets own person it will seem a complaint much like that of Eliah 1 Kings XIX 10. That he even he was left alone that truly and sincerely worshipped God and he could scarce find any other or a bewailing of his condition that it was his lot to live or prophesy in such a time wherein there were very few good and pious men to be found It was as hard and rare to find them as good figs or grapes after the time of in-gathering or vintage Which makes him wish that he had lived in those former times when there were such as were like the first ripe fruits excelling in their kind and they not a few but as a full harvest or vintage Or if as spoken in the person of the people of God or his Church or Nation as a learned Jew speaks which seems most convenient and agreeable to the place then will it be a complaint of that Church or Company of the paucity of truly pious men in her as rare and hard to find as good fruit after the Summer fruits are diligently gathered in or clusters of grapes after the vintage few will be found and those not very good For so we may well suppose the quaâ—ity and imperfection of those that are to be found to be in these words complained of as well as their paucity for number This the fore-mentioned learned Jew well suggests to us by his saying that by the gatherings of the Summer or Summer fruits are meant or signified such fallings or fruits as are gathered up by the poor which either falling in time of gathering and so being fouled sullied marred or stained or otherwise naught the owners think not worth the taking up or gathering them in but leave them behind for who so will to take them up So that here by this similitude seems intimated not only that there were but few good men left but that those few also that went for such and had some good thing in them yet came far short of those good men in former ages as short as fallings or refuse fruits left behind of those that were carefully gathered for their goodness or some few sowre grapes left on a Vine do of such a cluster as a man would chuse to eat So R. Salomon observes the Câ—alde Paraphrast by the gatherings of Summer fruits to have understood while he renders the last figs ill refuse figs. Better might be desired but scarce found that is it which he saies my soul desires the first ripe fruit i. e. such truly virtuous men as the primitive times did produce such as excelled other men as far as the first and kindly ripe fruits do such after-growing unkindly fruits as come not at all to maturity and perfection That by first ripe fruit such of the best sort and most grateful in their kind are meant is manifestly more agreeable to the use of the like expression Hos. IX 10. and to the sense of the place then with some to understand it of unripe fruit not yet come to maturity as if the Prophet should say that seeing the scarcity of good men and difficulty to find them he was content even with such as he could find for he rather with earnest longing doth desire better then he could find What reason he had for his complaint thus made in his own or the Churches name in figurative terms in the next words he farther explains saying 2 The good man is perished out of the earth and there is none upright among men they all lie in wait for blood they hunt every man his brother with a net The good man is perished out of the Earth or as in the Margin the godly or merciful man Our English word good weâ—l answers to the Hebrew word in the Originâ—l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chasid which signifying both a hoâ—y godly or pious man or a kind merâ—ifull man hath occasioned some little difference betwixt Interpreters some rendring it the holy or godly man others the kind or mercifull man To both these is the
Hebrew word applyable and so is our English to such a one as hath regard both to his duty to God and expresses that in an holy and godly conversation and to his duty to man expressing that in acts of Câ—arity or mercy and doing good to others both these in observance of the Commandments concur to the making up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chasid a good man they will not where there is sincerity be separated and such the Prophet desires to find but can find none of them they are perished out of the Earth or Land for of that part of the Earth that Country where he lived of Iudah and Israel he speaks such have formerly been but now are dead and gone and 't is in vain to seek for them for there is none â—pright among men Among such as are now living in the Land i. e. sâ—arcely any to be found for that we may so understand it as to the greater part and not precisely that there was not any one single such man on the Earth we may observe what the Lord answered to Eliah complaining in like manner that he was left alone and there was none that feared God 1 Kings XIX 14 and 19. and Rom. XI 3 4. and so is this complaint like those which we have Ps. XII 1. and XIV 3. and Rom. III. 10 11 12. which at least import the great paucity and scarceness of good and upright men which are so few in respect of those which are otherwise that it may in respect of the generality be said there are none such they are lost among the multitude That he hath just reason to say so he farther makes evident by describing the contrary behavior of the generality viz. That they all lay wait for blood and hunt every man his brother with a net Lie in wait for blood i. e. to take away the lives of men or as some to spoile them of their substance and what they have which is to them as their blood and wherewith their life is sustained probably both are comprehended in the name bloods for it is the plural number and coveting of other mens goods and rapine often endeth in cruelty and murder That men greedy of gain may obtain their prey they will not spare to take away the life of the owners thereof Prov. I. 19. and by all crafty cunning and hidden means do they seek and take occasion to effect this They hunt every man his brother with a net As a Hunter Fowler or Fisher that spreads his net uses all arts to get his prey into it that he may catch it and destroy it so do these use all possible arts whereby they may insnare any by whose destruction they may gain ought to themselves This rendring is plain and proper and the meaning of it perspicuous yet do some and those of the ancientest Interpreters render otherwise viz. they hunt every man his brother to death or destruction so the Chalde Syriac and vulgar Latin The reason of this diversity is manifest to be from hence because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cherem signifies a net and also destruction and it cannot be thought that they who rendred it according to one signification were not aware of the other because in other places they use it but took that which they thought here most agreeable to the sense and meaning of the place So they that here render it destruction or death Habbac I. 15. render it net Here they thought it seems that of destruction more agreeable to what goes before They lay in wait for blood and tending to the same sense They that render with a net understand the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that to destruction the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 L as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lecâ—erem The Greek rendring the words they afflict with affliction or straiten with straitning every one his neighbour seem rather to have given the meaning then to have attended to the literal signification of the words They that seek after various readings might perhaps say that here instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yatsudu they hurt they seem to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yatsuru they straiten or afflict and instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cherem a net 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hereb much or some other word but such conjectures are no safe or sure way of solving difficulties or reconciling differences The meaning will be otherwise well enough made up by saying that by straiten with straitning or afflict with affliction they would express what is by the Prophet in figurative terms expressed inasmuch as the Hunter's intention by laying his net is to bring those creatures which he would catch into a strait that so he may have them at his pleasure and use them how he will 3 ¶ That they may do evil with both hands earnestly the Prince asketh and the Iudg asketh for a reward and the great man uttereth his mischievous desire so they wrap it up That they may do evil with both hands earnestly the Prince asketh c. In these words wherein he farther taxeth the great corruption avarice and cruelty of such especially who were in authority and ought to have done justice and seen it done and those that were rich and potent there is some difficulty A learned man well versed in the language of the Scripture confesseth that this place did long and much perplex him that he could not satisfy himself in the interpretation of it and perhaps was not at last satisfied And such different expositions are brought of it that the Reader who takes notice of them will perhaps be put to use his best judgement and discretion to choose which he may prefer and satisfy himself with The former part of the verse in which is the cheif difficulty consists briefly of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Al Haraa for evil or to do evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cappaim hands or both hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Liheitib to do or make good or to do well From the understanding of these words and joining them in construction one with another and either taking them so as to make a distinct period of themselves or in conjunction with the following words the Prince asketh c. ariseth that diversity of interpretations the more ancient Translations thus rendring viz. the Greek for evil do they prepare or make ready their hands and so the Arabick following them the Vulgar Latin the evil of their hands they call good The Chalde Paraphrase they do evil with their hands and do not do good The Syriack accordingly their hands are prepared or ready to do evil and they do not do good Among more modern Interpreters there is yet more variety Of the Jews some thus expound the first words by themselves also For the evill or for a reward of the evill
of his own house For the Son dishonoreth the Father Not only those that are equal with a man but those also that are inferior to him and depend on him and are by all Laws of duty most bound to respect him and to endeavor to preserve his safety and reputation cast off all the respects that they ow by the Laws of God and nature as in these relations here mentioned and are ready to do him all disgrace despite and mischeif So that he need fear not only enemies from abroad in his own house and family he shall find them even among those from whom he might expect the greatest love and respect Much the same expressions in W ch the Prophet here bewails the corruption of his times doth our Saviour use in declaring such perillous times as should be under the Gospell also Matth. X. 21. and vers 35 36. And his counsel to be wise as Serpents and harmless as Doves and to beware of men there vers 16. and 17. agrees well with our Prophets caution here not to trust in any of them By the enumeration of these several instances is made good what was said vers 2. the good man is perished out of the Earth and there is none upright among men and that may seem sufficient for the connexion between these and the preceding words Yet others not unfitly make these words to follow as a more full explication of that perplexity which vers 4. he said should be upon or among them viz. that so great it should be as should make them forget all Londs of relation all duties owing from one to another and every one shifting for themselves and looking after their own concerns and safety take no care of nor shew any respect to those whom they owed most to but so behave themselves towards them as if they were strangers and enemies so that there was need of cautioning them that would be safe not to put confidence in any of them What some would have this caution to import that they should not trust or put confidence in their false Frophets who by fair speeches would deceive them and with feigned words make merchandise of them may by way of inference be accomodated viz. If the nearest relations shall not be faithfull much less will it be safe to put trust in those whose end is to deceive but is not that which the Letter seems to aim at 7 Therefore I will look unto the Lord I will wait for the God of my salvation my God will hear me Therefore will I look unto the Lord c. The times being so corrupt and such danger from all sort of men no fidelity in no security from even those who ought to be a mans greatest helps and supports what shall a man do whither shall he betake himself for refuge The Prophet speaking as of himself in the person of any godly and prudent man or of the true Israel or Gods People or Ierasalem or in the person of that Nation in captivity leads by his example the way and shews that God alone is to be trusted on in such times of difficulty who is a rock of Salvation a sure refuge and in his due time will not fail to hear and answer them who wait on him as shall be best for them he will not fail or frustrate their expectation they shall not in vain rely on him The Prophet having hitherto denounced judgments now according to the custom of the Prophets draws towards his conclusion with consolatory words and promises 8 ¶ Rejoice not against me O mine enemy when I fall I shall arise when I sit in darkness the Lord shall be a light unto me 9 I will bear the indignation of the Lord because I have sinned against him until he plead my cause and execute judgement for me he will bring me forth to the light and I shall behold his righteousness Rejoice not against me O mine enemy c. It will easily be conceived that the Prophet here speaks in the person of the Church or Nation of the Jews looking on her self as now under hard pressures and in that captivity under the hand of her enemies which the Prophets had foretold and bid her to expect and in that regard comparing her self to a poor distressed dejected woman and her enemies to a proud imperious insolent dame insulting over her as quite cast off and given up irrecoverably to destruction and destitute of all hope Who is her enemy that she speaks to Babylon say many more particularly which led her captive and triumphed over her Others understand it rather of Idumaea or the Edomites who are every where set forth as the most inveterate enemies of Israel that had a perpetual hatred against them And though they themselves were not able to do them so much mischeif as others yet they made it up in spite and when ever any calamity befell them rejoiced greatly at it and insulted over them and did the best they could to help against them Obad. ver 10 11 c. That both of these may be here well joined under that title may appear by what is said respecting both of them Psal. CXXXVII 7 8. Nor will it be inconvenient to take in with them any other that did shew like hatred to the Jews at that time and rejoiced at their calamity all those her enemies whose behavior towards her is described Lam. II. 16 17. Some of the Jews will have particularly to be meant Rome or the Romans whom they usually call Edomites and under that name comprehend other Christians whom they look on as their greatest enemies and expect and pray for their destruction more earnestly then for that of the Mahometans or any other and have much less kindness for But there is more then expression of their hatred to them in this their interpretation for from this granted they would make an argument to perswade that the Messiah is not yet come at whose coming they expect that these their enemies shall be totally destroyed That which she saith to her enemy is Rejoice not against me c. She represseth the enemies taunts and takes comfort to her self from her assurance that things shall not alwaies continue in that condition with either of them as they now are but there shall be a change to her for better by the mercy of God to whom she will turn by repentance and stedfastly cleave and to her insulting enemy who contemned God and despitefully used his People for the worse by his Justice in due time exserting it self though for a while conniving at them or making use of them for the correction of his children and bringing about his ends for his own glory not to give them cause of boasting of themselves and their own might Of such Gods method in correcting his People and taking vengeance on those whom he makes use of as his instruments for that end when they grow proud and
fortified City and the whole Country to be denoted both that of it which was about it's Rivers and on or about it's Mountains or else a description of the Land to which they should return to possess it by all its borders both for length and breadth there being in both these Countries places to which the words may be applied They that look on them as a threatning destruction to Babylon or the Chaldeans take them as a description of those places and Countries which Cyrus King of Persia should subdue and take from the Chaldeans by the strong Cities understanding Babylon Borsippa and other like by the River Euphrates by from Sea to Sea from the Persian Gulfe to the Syrian or that part of the Mediterranean Sea by from Mountain to Mountain from mount Taurus to mount Carmel Others look on them as a description of the Countries of those Enemies of the Jews which bordered on their Land as Egypt designed by the words from Sea to Sea and the Idumeans or Edom Moabites and Ammonites denoted by from Mountain to Mountain i. e. mount Hor about which these Countries did ly which Nebuchadnezzar should also take According to these and the like grounds do they appropriate the descriptions here given to different places All that we can say is that without doubt when these words were spoken it was well understood what places were meant by the descriptions given of them but now so long after whatsoever can be said is but by conjecture and cannot be certainly affirmed so as to conclude for one opinion to the silencing and taking away pretence of probability from all others Having been thus long on these words we shall not dismiss them without taking notice of what is said in the Dutch Annotations as translated into English on the 13. verse viz. that by the Land they rendring it this Land is to be understood the land of Canaan and what is said it shall become a desolation this happened first in the time of the Babylonian devastation and afterwards in the time of the New Testament and continueth so to this very day In this Note seems to be some confusion for it seems to make these two desolations viz. that occasioned by the Babylonians so many years before Christ and that by the Romans after Christ to be one continued desolation or both in this one Prophecy to be prophesied of whereas the long distance of time and the restauration of Ierusalem after the first devastation and the condition of the Jews coming between shews them to be of different and distinct consideration as to the letter of what was spoken though what was spoken of one may in another sense be applicable to the other Again what Drusius saith that by some the 11 and 12. verses are understood as of denuntiation of punishment to his people for their sins and then V. 13. is to be understood of Israel I know not by whom it is or how made out I suppose they must then understand the words as spoken to the Jews or Israelites In the day that thou thinkest to build up thy walls and fortify thy self against thine Enemies thy decree or determined purpose shall be far removed or frustrated In that very day wherein thou thinkest to secure thy self shall the Enemy from all parts and into all thy quarters come unto thee and the Land shall be by them made a desolation c. The words taken by themselves might bear this sense but as here they stand considering what went before verse 8. c. When I fall I shall arise c. expressions of assurance of comfort and salvation and what follows to the same purpose verse the 14. to the end of the Chapter it will appear that if they be looked on as spoken of Gods People they are consolatory and a promise of good though that those who continue in their wickedness may not snatch at them and thence take occasion to encourage themselves in evil it be added to shew that these things shall not be made good to them but upon repentance and after they have been chastised for their sins according to the Prophesy going before to that purpose notwithstanding the Land shall be desolate c. or this shall be after the Land hath been desolate because of them that dwell therein for the fruit of their doings If they be looked on as comminatory they will more properly seem to belong to the insulting Enemy as declaring what shall betide her for her pride and insolency and like behaviour 14 ¶ Feâ—d thy People with thy rod the flock of thine heritage which dwell solitarily in the wood in the midst of Carmel let them fâ—ed in Bashan and Gilâ—ad as in the daies of old Feed thy people or as in the Margin 〈◊〉 c. the word being used in both senses the first simply the 2 d figuratively A learned Jew notes that these words uttered in form of a prayer are a good promise and declaration or Prophecy of what should be according to the usual custom of Prophecies that God would keep them by his Providence On the contrary it is by another noted on the LXIX and â—IX Psalm that the Imprecations and curses there used are not properly curses by him wished against his Enemies but rather denuntiations or foretelling of such evils as God would send upon them which he directed him as elsewhere other Prophets in such forms to utter That which the Prophet either for the People or in the name of the People asks and by asking shews that God will so bring it to pass is Feed thy People with thy rod. The word as it more generally signifies a rod cut from aâ— tree to be carried in the hand so is figuratively used sometimes for a Scepter sometimes for a Shepherds staff with which he guides or directs and orders his Sheep And according to his using it in driving ordering or directing them is his behavior towards them expressed and so the behavior of Princes or Governors who are usually compared to Shepherds towards the People or those that are under them likened to a flock or sheep So in the Arabick tongue by one that hath a smooth soft or gentle rod or staff is expressed one that gently rules and guides his flock by one that hath a rough and hard slaff one that roughly or harshly behaves himself towards them according to which Psalm II. 9. that which we render thou shalt break them with a rod of Iron is rendred by some thou shalt feed or rule them with an Iron rod to express severe dealing toward those spoken of Contrary to which is that Psalm XXIII 4. Thy rod and thy staff they comfort me It is an instrument both for direction and correction to guide and to restrain as the Shepherd sees to be needfull And so by it here will be meant Gods care over them for their good and preservation by directing them to