whom it seems meet unto him v. 5. Obs 5 Cities and places which are hâ—nourable among men for their sinnes God poures contempt upon and puts them into base conditions Rabbath that was a royal City hee makes a stable for Camels Isa 13.19 20 21. Babylon the glory of kingdomes the beauty of the Chaldees excellency shall bee as when God overthrew Sodome and Gomorrah wilde beasts of the Desert shall lye there and their houses shall bee full of doleful creatures Owles shall dwell there and Satyres shall dance there for Satyres the Chaldee saith Dragons Jerome Devils So spiritual Babylon Rev. 18.4 It s fallen it s fallen and become the habitation of Devils and hold of every foule spirit and a cage of every unclean and hateful bird Rome that was so famous is or shall bee a base contemptible place a dungeon for Devils a prison for foul spirits a cage for the worst of Birds Have not the Palaces of Prelates and their Cathedrals been made stables for horses in our daies and Prisons for malefactors Vers 8 Thus saith the Lord God because that Moab and Seir do say bâ—hold the house of Judah is like unto all the Heathen 9 Therefore Behold I will open the side of Moab from the Cities from his Cities which are on his frontiers the glory of the Countrey Beth-jeshemoth Baalmeon and Kiriathaim 10 Unto the men of the East with the Ammonites and will give them in possession that the Ammonites may not be remembred among the Nations 11 And I will execute judgements upon Moab and they shall know that I am the Lord. In these verses you have our Prophet denouncing judgements against the Moabites Where comes to be considered 1 Their sin v. 8. 2 The Judgements themselves v. 9 10. 3 The End of those judgements v. 11. 8 Because that Moab The Moabites were brethren to the Ammonites descending from Lot and his eldest Daughter Gen. 19.37 as the Ammonites did from him and his youngest they abode not in the waies and worship of the true God long but fell to idolatry Judg. 10.8 were bitter enemies unto the Jews Balack that hired Balaam to curse them was King of these Moabites Numb 22.4 they were men of might Exod. 15.15 and had the Jews under eighteen years in the days of Eglon another of their Kings Judg. 3.14 whom Ehud slew and after him ten thousand of the Moabites all men of valour v. 21 22 29. they infested the Jews much and oft were there warres between them and the Jews 1 Sam. 14.47 2 Sam. 8.2 2 King 3.7 2 Chron. 20.10 11. In their land Moses dyed and was buried Deut. 34.5 6. from them descended virtuous Ruth ch 1.4 of whom also Christ came Mat. 1.5 And Seir. Seir was a part of Edom Gen. 32.3 the land of Seir the Country of Edom or feild of Edom it was a mountainous part of Edom Gen. 14.6 it s called Mount Seir and that from Seir the Horite Prince of the country as Bonfrerius observes from Gen. 36.20 The Horites or Horims were driven out by Esau Deu. 2.22 So that he and his posterity possessed it having that name before Esau was Seir an hairy rough man and that place was mountainous and rough where hee sate down The house of Judah is like unto all the Heathen The Jews said they have stood upon 't that their God was the only true God better and mightier than all the Gods of the Nations that they were a people so dear to him that he would defend them and their City having his Temple his Worship his Prophets Isa 4.5 chap. 31.5 but wee see their Prophets are Lyars they are deluded with vain considences and their God hath forsaken them hee hath not dealt better by them than our Gods have done by us he hath exposed yea delivered them into the hands of their bloody and barbarous enemies So that Judah is like unto all the Heathen who have not met with worse usage from the Babylonians than the Jews themselves have Thus Moab blasphemed and magnified himself against the Lord deriding Israel and skipping for joy Jer. 48.26 27. 9 I will open the side of Moab from the Cities c. The word for side is Chetheph which signifies a shoulder and metaphorically the side or strength of any thing Here by side is meant the strong Cities of Moab the Frontier towns which were as the shoulders and sides to the Countrey These God would open hee would break their ribs and shoulders and make way into the heart and bowels of their Countrey Jer. 48.25 The horn of Moab is cut off and his Arm is broken Moabs hornes and armes were his Frontier Towns Castles and Forts hee had to keep out the enemy but the Lord would break these by the Chaldaean and let him into their Land The Glory of the Countrey The Hebrew for Glory is Tzebi from Tzabah tumescere inflare To swell to be lifted up because those things which are our glory and ornament usually do puff us up and make us to swell The Cities here mentioned were the glory of the Moabites Beth-jeshimoth This City was neer Jordan in the plain of Moab between which and Abel-shittim the Israelites pitched their last tents before they entred into Canaan Numb 33.49 it was part of Reubens inheritance at first Josh 13.20 and signifies domum solitudinis The house of solitarinesse Baal-meon This was another City belonging unto them it s mentioned Numb 32.38 1 Chron. 5.8 The Septuagint renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the Fountain Eusebius saith it was a great village Juxta montem calidarum aquarum nigh a mountain of hot waters Bonfrerius interprets it Habitaculum Baalis Kiriathaim It was in the Tribe of Reuben Josh 13.19 formerly possessed with Gyants Gen. 14.5 rebuilt or beautified by the Children of Reuben Numb 32.37 and after the ten Tribes were carried away who had driven out the Amorites the Moabites repossessed it Vide Bonfrerium being formerly expelled thence by the Amorites The word signifies Occursus meetings or two Cities because two Cities met together in it 10 Unto the men of the East with the Ammonites c. God would make way through Moabs chief Cities for the Babylonians who were men of the East that they should come in and take their Countrey in possession The Hebrew for with the Ammonites is against the Sons of Ammon God would so deal with the Moabites as hee had done with the Ammonites The Men of the East should come and take possession of both their Countries That the Ammonites may not bee remembred among the Nations God would so spoil and waste the Nations of the Moabites and Ammonites that not onely themselves should perish but the memory of them 11 And I will execute judgement upon Moab They think I am a God like the gods of the Nations but they shall finde my hand so heavy upon them bee so broken and ruined that they shall know I am far different from all the
Nations Heylin Cosmogrâ— Vide Lyra in Ezek. 20 6 besides women children and such as were not able to fight 2 Sam. 24. this land was the glory of all lands in regard of the fruitfulnesse and plenty of it of which see Deut. 8.7 8 9. cha 32.13 14. Isa 36.17 a land beyond Egypt though some have affirmed the contrary for Deut. 11.10 11 12. the land thou goest in to possesse is not as the land of Egypt from whence ye came out when thou sowedst thy seed and wateredst it with thy foot as a garden of herbes But the land whither thou goest to possesse it is a land of Hells and Vallies and drinketh water of the rain of Heaven A land which the Lord thy God careth for the eyes of the Lord thy God are alwaies upon it from the beginning of the year unto the end thereof This is a divine Testimony and an high praise of it and doth justly intitle it to bee the glory of all lands What our Prophet saith here of Canaan may bee suspected and seems to bee contradicted by Isaiah ch 13.19 where hee calls Babylon the glory of Kingdomes and if that be the glory of them how can Canaan bee the glory of all lands Hee speaks of the City Babylon which was the head of Chaldea and gave denomination to a great part of Mesopotamia and Assyria the walls whereof were two hundred foot high filty Cubits broad and sixty miles in Compass which the Babylonians counted the glory of Kingdomes and boasted of if it did exceed Jerusalem in its greatnesse richnesse strength and populousness yet it fell short of it in other things Jerusalem represented the true Church Gal. 4.26 Heb. 12.22 Babylon the malignant and false Church Rev. 17.5 glorious things were spoken of Jerusalem and it was the faithful City Isa 1.21 the Holy City Isa 52.1 the City of Truth Zach. 8.3 a City of Righteousnesse Isa 1 26. the City of the Lord of Hosts such things were never spoken of Babylon Again if Babylon bee the Glory of Kingdomes it s not said to bee of all kingdomes it might bee the glory of Heathenish Kingdomes it was not the glory of Canaan for there was the Idol Bel other Images and abominable Idolatry Jer. 51.44 47. which eclipsed the other glory it had Again if it bee granted that Babylon was the glory of all Kingdomes and so of Judea or Canaan yet take Canaan in its latitude with all its excellencies and so considered it is the Glory of all Lands and beyond Babylon taken for the City or the Countrey for besides its milk and honey its fruitfulnesse and plenty there was something of an higher nature which made it so For 1 It was the land of promise Heb. 11 9. 2 A type of Heaven Heb. 3.11 3 The land God chose to dwell in Ps 132.13 14. Exo. 15.17 4 In it was the Temple Worship Ordinances and Oracles of God 1 Kin. 6. 8. chapt Whence it was called the Holy Land Zach. 2.12 holy Habitation Exod. 15.13 the land of the Lord Isa 14.2 Ps 85.2 the land of uprightnesse Isa 26.10 the land of Immanuel Isa 8.8 and upon this account it was the glory of all lands For no land besides in all the world was so called as this or had such prerogatives Obs 1 Old mercies should bee minded not onely by those they were first bestowed upon but also by their posterity who had benefit by them also In the former vers and this God mindes them of Old mercies his choice of them his making known himself unto them his professing himself to bee their God his bringing them out of Egypt which were some eight or nine hundred years before and his espying out a land for them which was four hundred years before that for it was in Abrahams daies that God took notice of that land Gen. 12. get thee to a land that I will shew thee vers 7. unto thy seed will I give this land These Old mercies God would have them to mind though they were in Babylon and deprived of that good land God had given them Let men bee in what condition they will Old mercies should not bee forgotten especially signal great emphatical mercies When God shall publikely own a people deliver them from great slavery put them into a state of freedome safety and honour provide all good things for them such mercies ought not to bee forgotten but to bee remembred from generation to generation This was done in Davids dayes Ps 44.1 2. Wee have heard with our ears O God our fathers have told us what worâ— thou didst in their daies in the times of Old how thou didst drive out the Heathen with thy hand Judges 6.13 Fathers told their children of the miracles God had wrought for them and how hee brought them out of Egypt and because men are apt to forget former mercies when they grow old they grow out of minde the Lord laid a charge upon the Jews that they should not forget them Deut. 6.10 11 12. And commanded them to remember the daies of Old and to consider the years of many generations and to inquire of the ancient what he had done for them Deut. 32.7 There bee no works like unto Gods works and they ought to bee had in remembrance David kept them in mind for hee professes to the Lord himself I remember the daies of Old I meditate on all thy works I muse on the work of thy hand he looked back to the daies of Noah of Abraham of Joseph of the Israelites and of Gods dealing with them because the heart is not quickly affected with old mercies and works of God he meditated and mused on them and that till his heart was warmed and stirred up to praise as it is Psal 105.5 remember his marvellous works that hee hath done his wonders and the judgements of his mouth O yee seed of Abraham his servant Obs 2 That Lands Countries and Habitations of People are appointed ordered and disposed of by the Lord hee brings them forth of the land of Egypt into a land that hee had espyed for them All souls and all lands are the Lords and whom hee will hee plants where hee pleases Hee distributes lands and habitations to whom hee thinks meet The earth is the Lords and the fulnesse thereof Psal 24.1 hee is the sole owner thereof the true Lord of the soil and all it brings forth and hee hath given it to the children of men Psal 115.16 hee hath assigned them their several portions Deut. 32.8 the most high divided to the Nations their inheritance when he separated the Sonnes of Adam the most high God being Lord paramount would not have the Sonnes of Adam to live all in one Country or Land but appointed them several lands and Countries to dwel in and set them their bounds and limits as you may see in Gen. 10. especially vers 25. where Eber names his Son Peleg which signifies division because the earth was divided in
power could over-power him hee was unfaithful to the house of Israel and deceived them trusting to him for aide and because of these things the Lord poured out vials of wrath upon him Zedekiahs perfidiousnesse brought sword and fire upon Jerusalem blindnesse captivity and chaines upon himself Obs 3 It s neither pleasing to God nor safe for Gods People to relye upon Heathens and wicked ones for help in their straits and fears The house of Israel relyed upon the Egyptians and this pleased not the Lord neither was safe for them Isa 31.1 Woe to them that go down to Egypt for help and stay on horses and trust in Charets because they are many and in horsemen because they are very strong but they look not to the holy one of Israel neither seek the Lord the Jews looked to the strength of Egypt and not to the strength of God and therefore a woe is denounced against them God was provoked thereby and hee would bring evil upon them and saith that the helped and helpers should both fall and fail together vers 3. yea hee tells the Jews chap. 30.3 that the strength of Pharaoh should be their shame and their trust in the shaddow of Egypt their confusion When Asa relyed on the King of Syria and not on God Hanani the Prophet told him hee had done foolishly and that thence forward he should have warre 2 Chron. 16.7 9. Gods people should trust in God alone who is all-sufficient for them and not in an arm of flesh Idolaters prophane and wicked ones are seldome cordial to Gods people how can they help the Church of God in earnest which they hate most heartily The Egyptians loved not the Jews and therefore they smarted for seeking their help and trusting to them for help Obs 4 That those mediums men expect comfort and help from do oft wound them and prove their ruine The house of Israel leans upon Pharaoh and the Egyptians for relief and aide against the Babylonians and what did they break and rend all their shoulder and dissolve their loines they failed them and this proved the renting of the Jewish shoulder the breaking of them in peices and total dissolving of their Kingdom they were to them as a staffe to a weak infirm man he leans hard upon it that suddainly breaks runs into his arme and shoulder and so falling down wounded hee rises no more that hee trusted to wounded and ruined him This falls out oft that mens confidâ—nces are their confusions The things they trust to and lean upon are thornes unto them Ahaz places his hope in Tiglath-pilnezer when the Edomites invaded Judah hee is sent for comes and what then hee distressed him and strengthened him not 2 Chron. 28.20 hee was baculus arundineus unto him Benhadad had great confidence in Hazael but hee proved his ruine 2 King 8.8 15. he made a prey of him and his Kingdome at once In Obadiahs prophesy v. 7. it s said the men of thy bread have laid a wound uâ—der thee that is those Edom was familiar with confided in looked for much comfort from even they wounded her they laid snares and traps for her they became instruments of her ruine Obs 5 Dis-appointments by and harmes from others do make men wary and look to themselves When the Egyptian reed brake and wounded the Jews then their loines were made to stand then they recalled their spirits from the Egyptians and set themselves to secure themselves against the Babylonish forces While men trust to others they are usually negligent in their counsels and actions but when they see others fail them and feel they have wounded them then they muster up their spirits then they consult watch and act more vigorously Vers 8 Therefore thus saith the Lord God behold I will bring a sword upon thee and cut off man and beast out of thee 9 And the land of Egypt shall be desolate and waste and they shall know that I am the Lord because he hath said the river is mine and I have made it 10 Behold Therefore I am against thee and against thy rivers and I will make the land of Egypt utterly waste and desolate from the towre of Syene even unto the borders of Ethiopia 11 No foot of man shall pass thorough it nor foot of beast shall pass thorough it neither shall it be inhabited forty years 12 And I will make the land of Egypt desolate in the middest of the Countries that are desolate and her Cities among the Cities that are laid waste shall be desolate forty years and I will scatter the Egyptians among the Nations and will disperse them through the Countries In these verses you have clearly laid before you these particulars 1 The judgement God would bring upon Egypt viz. the sword v. 8. 2 The Effect or Event of this sword utter vastation v. 8 9. and dispersion v. 12. 3 The Extent of this vastation v. 10. 4 The Duration of the same v. 11 12. which is forty years 5 One special cause thereof repeated v. 9. which is the pride of the King of Egypt 8 I will bring a sword upon thee Sword in Scripture imports sometimes power as Exod. 18.4 God delivered mee from the sword of Pharaoh saith Moses that is from the power of Pharaoh sometimes great sorrows as Luke 2.35 a sword shall pierce through thine own soul that is the Mockings reproaches and evil usages Mary and Christ should meet with in the world should be as a sword in the heart of Mary and fill her with sorrows sometimes it s put for the word of God as Eph. 6.17 the sword of the spirit which is the word of God which in the Grammatical construction may refer to spirit but then the sense is not so clear for what then shall bee the sword its better therefore to read those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which thing is the word of God sometimes for division as Matth. 10.34 I came not to send peace but a sword that is division so Christ expresses it in Luke 12.51 and sometimes war and the Evils attend it so it s to bee taken here God would bring the Babylonian Army Nebuchadnezzar with all instruments of warre upon Pharaoh and his land And cut off man and beast out of thee God would deal severely with Egypt not only man should bee cut off but even the beasts also They had not sinned and God did not punish the beast in destroying of them Dum jumenta tolluntur non tam ipsa puniuntur quam homo corum privatione plectitur Paraeus but he punished their owners in depriveing them of their beasts who had made them serve their lusts Egypt abounded with men and Cattle and the Egyptians being wicked and given to luxury God brought that sad judgement upon them viz. the sword which spared neither man nor beast 9 The land of Egypt shall bee desolate and waste Egypt was a fruitful and pleasant land flowing with Milk and Honey Numb 16.33 but
at the end thereof hee would shew them mercy This is that Jeremy speaks of chap. 46.25 26. The Lord of Hosts the God of Issael saith behold I will punish the multitude of No that was a great City in Egypt afterward called Alexandria and Pharaoh and Egypt with their gods and their Kings even Pharaoh and all them that trust in him that was Johanan and all the Jews who fled into Egypt for safety contrary to the mind and counsel of Jeremy chap. 42.19 20 21 22. and I will deliver them into the hand of those that seek their lives and into the hand of Nebuchadrezzar King of Babylon and into the hand of his servants here you have the judgement of God upon Egypt Egyptians and the Jews trusting in them but now what followes And afterwards it shall bee inhabited as in the daies of old after forty years suffering Egypt should receive her scattered ones and become a Kingdome again 14 And I will bring again the captivity of Egypt Here the abstract is put for the Concrete Captivity for Captives so you have it Jerem. 48.47 I will bring again the captivity of Moab and Ezek. 39.25 I will bring again the captivity of Jacob that is the Captives of Jacob the Captives of Moab and the Captives of Egypt or Egyptian Captives And will cause them to return into the land of Pathros Maldonate makes Pathros a City towards the South borders of Egypt furthest off from Chaldaea Bonfrerius judges it to bee that City in Egypt called Babylon but here it s called The Land of Pathros and Jerem. 44.1 The Country of Pathros where the Jews which fled into Egypt dwelt and though it were distinct from Egypt Isa 11.11 for it s said there God shall recover his People from Assyria from Egypt and from Pathros yet it was in the land of Egypt Jerem. 44.15 The Jews dwelt in the land of Egypt in Pathros Junius conceives this Country to bee near unto Arabia Petraea and by Jerome it was reputed formerly to be Nemus Arabiae a wood of Arabia Pathros its most probable was so called from Pathrusim the Son of Misraim Gen. 10.14 as all Egypt was called Misraim from the father so might some part be called Pathros from the Son viz. that part lay between the Red-Sea and the Mediterranean Sea and as God had carried them out that way so he would bring them again the same way Into the land of their habitation The Hebrew for Habitation is Mecuratham Negotiationum tuarum the land of thy tradings where they did buy and sell for the word is from Machar to sell and deliver wares to others Piscator hath the words thus into the land of their commerce The Egyptians dealt in fine linnen broidered works flax silk and other rich commodities now God would bring them into the land of their trading again Obs 1 The goodnesse and mercy of God extends to heathens he hath a care of them in their Captivity and after they have suffered his appointed time hee will shew kindnesse to them The Egyptians after forty years scattering shall bee gathered Isa 19.23 24 25. In that day shall there bee an high way out of Egypt to Assyria and the Assyrian shall come into Egypt and the Egyptian into Assyria and the Egyptians shall serve with the Assyrians In that day shall Israel bee the third with Egypt and with Assyria even a blessing in the midst of the Land whom the Lord of Host shall bless saying blessed be Egypt my People and Assyria the work of my hand and Israel mine inheritance The Assyrians Egyptians and Israelites had their daies and times of suffering and God had his daies and times of shewing mercy to those Heathen Nations as well as to Israel It s blessed bee Egypt my People and blessed be Assyria the work of my hand and blessed be Israel mine inheritance Obs 2 The afflictions of nations and Persons may be long yet not without end they may suffer seven and seven years yea twenty thirty fourty years together which is a long time and then see an end of their suffrings At the end of forty years will I gather c. the Egyptians were Captives forty years to the King of Babylon the Israelites were in bondage to the Philistims forty years Judg. 13.1 and then there came an end of their slavery they and many other Nations were captives to the King of Babylon seventy years which was a long time to sufferers but when they were run out their captivities ended Jerem. 25.11 God sometimes lengthens out the afflictions of people very much for ends best known unto himself as Gen. 15.13 God said unto Abraham know of a surety that thy seed shall bee a stranger in a land that is not theirs and shall serve them and they shall afflict them four hundred years here was a long season to bee afflicted but then it had an end Jehoiachin was thirty seven years a prisoner in Babylon but in the twelfth moneth of that year hee was set at liberty Jerem. 52.31 the man in the Gospel had been afflicted thirty eight years with an infirmity Joh. 5.5 and then hee was delivered from it Though warres famines plagues Captivities diseases and other afflictions may bee long yet they are not they shall not bee for ever they must have an end Ob. 3 That God sometimes deals more favourable with heathens than with his own people At the end of forty years will I gather the Egyptians but it was the end of seventy years before hee gathered the Jews out of Babylon his own people were thirty years or near upon longer under the Babylonish yoak than the Egyptians There was just cause for this Gods people had sinned worse than the Heathens and so provoked him above them Ezek. 5.6 Jerusalem hath changed my judgements into wickednesse more than the Nations and my statutes more than the Countries round about her there were no people near or far off who did like unto the Jews they forsook God the fountain of living waters and trusted in Pharaoh that great Dragon and in his rivers of waters Obs 4 Nothing is too hard for God or can hinder the fulfilling of his will The Egyptians were scattered among the nations here a family and there a family and that forty years together so mingled with the people of other Countries that they had well nigh forgotten Egypt and had so drunk in the manners and customes of the places where they lived that they were naturalized thereunto they were so rooted among the Nations that it seemed impossible to pluck them up and plant them in their own Countries yet notwithstanding these things saith God I will gather the Egyptians from the people whither they were scattered It s like the Babylonians and other Nations that had them held them under and made advantage of their labours made laws against their flight or departure and struggled hard to detain them as they of old in Moses daies did to retain the
God and this people met God made himself known unto them then by sanctifying of them vers 12. for whom hee is a God unto hee blesses and sanctifies and specially on his Sabbaths then hee heard their Prayers accepted their offerings and let out his loving kindnesse unto them Obs 1 Having and hallowing Gods Sabbaths is a sign and manifestation that God is the God of that people The Jews had the Lords Sabbaths and hee bad them hallow them that so being hallowed they might signify and certify to them that God was their God As Circumcision and the Passeover were signes that the Jews were in Covenant with God so likewise was the Sabbath Exod. 31.13 and because it was a sign of the Covenant between them and God vers 16. God tells them they must observe it for a perpetual Covenant and hence it was that when they violated the Sabbath God accounted it the violation of the Covenant between them Vers 21 Notwithstanding the Children rebelled against me they walked not in my statutes neither kept my Judgements to do them which if a man do he shall even live in them they polluted my Sabbaths Then I said I would pour out my fury upon them to accomplish mine anger against them in the wildernesse Here the successelessenesse of Gods exhortation is evidenced hee pressed them to bee obedient and dutiful to him being their God but they rebelled and would not walk in his statutes nor keep his judgements their Fathers statutes and judgments they would walk in and observe they chose rather to be defiled and dye in their Fathers waies than to be sanctified and live in Gods waies Whereupon God had a purpose to destroy them as hee had formerly to destroy their fathers This Verse is the same with the 13. which hath been opened and the observations given Vers 22. Neverthelesse I with-drew my hand and wrought for my Name sake that it should not be polluted in the sight of the Heathen God having purposed their destruction saw that if hee should proceed thereunto the Heathens would make an ill sense of it and blaspheme his name for prevention wherof hee let fall his purpose and would not destroy them This Verse falls in with the ninth and fourteenth onely this is in it which they have not I with-drew my hand Vatablus hath it retraxi manum meam I drew back my hand Castalio revocavi I recalled it Jun. Trem. Reduceus manum meam bringing back my hand I wrought for my name Gods hand was stretched out and hee pull'd it back again The Hebrew word is in Hiphil And notes thus much I made to return I made mine arm come back again when it was going forth to destroy them Obs Gods people do oft provoke him both fathers and Children and so that they are at the door brink point of destruction and yet he is merciful unto them and that for his name sake When hee cannot shew mercy for their sakes hee will shew mercy for his own names sake In the eighth ver is set down their BUT but they rebelled against mee they would not hearken they would not forsake their Idols whereupon God purposed to destroy them In the ninth vers is Gods BUT but I wrought for my name c. in the 13. vers again is their BVT but the house of Israel rebelled c. then God was angry again and purposed to consume them in the â—4 vers you have Gods BUT again But I wrought for my names sake c. in the 16. vers you have their BUT the third time but they polluted my Sabbaths in the 17. you have Gods Nevertheless or BVT again for its the same in the Original Neverâ—helesse mine eye spared them c. in the 21. vers you have their Notwithstanding or BVT once more the Hebrew is the same with But before Notwithstanding or But the Children rebelled c. and in this 22. verse you have Gods BUT or Neverthelesse answering thereunto Neverthelesse I with-drew my hand and wrought for my names sake Four times in this Chapter you have them provoking God even to their ruine and as many times his sparing of them this last time his hand was stretched out even at the work and had hee strucken one blow had broken them all but hee recalled his hand hee would not let his power fall upon them to crush them in peeces but wrought for his name and their safety If wee have our Buts and Notwithstandings importing rebellion ingratitude and disobedience the Lord hath his Buts and Neverthelesses importing mercy patience and loving kindnesse Vers 23 I lifted up my hand unto them also in the wildernesse that I would scatter them among the Heathen and disperse them through the Countries 24 Because they had not executed my Judgements but had despised my Statutes and had polluted my Sabbaths and their eyes were after their fathers Idols In these two verses you may see 1 A commination backt with an oath in the 23. v. 2 The Reason thereof in the 24. I lifted up my hand unto them in the wilderness Of this Gesture used in swearing you heard before v. 5 6. but where it was done will hardly bee found in Moses writings that God thus lift up his hand and threatned to disperse them some thing like hereunto see in Deut. 4.26 27. ch 28.25.36 37 64. chap. 31.21 22 23 24 25 26. Lev. 26.33 in those places the Lord threatens to scatter them and David tells you hee lift up his hand to do it Psalm 106.26 27. he lift up his hand against them to overthrow them in the wilderness to overthrow their seed also among the nations and to scatter them in the lands Maldonate makes the lifting up the hand here to be in way of threatning not of swearing That I would scatter them among c. Of their scattering and dispersion was spoken in the 5 6 and 12. chapters Because they had not executed my Judgements Some referre these words and the rest in the verse to the time after their entrance into Canaan if then they should not keep Gods judgements and do them hee having performed his Promise unto them hee would scatter and disperse them among the Nations but because the verse speaks of the time past wee must also look at what was done as well as what was to do The Children before mentioned had rebelled and did not keep the judgements of God to do them they polluted his Sabbaths and defiled themselves with their Idols whereupon God thought to have destroyed them in the wildernesse but spared them for his Name sake that the Egyptians and Nations might not blaspheme and pollute his name but knowing that when hee had possest them of Canaan that their children would do as they had done hee lifts up his hand and threatens their driving out of that Land again and dispersion in the Countries and so makes their sinne the principium and fundamentum of their Posterities ruine Their eyes were after
bring them into such a land as flowed with milk and honey and they should bestow the milk and honey upon Idols into such a land as was the glory of all lands and they should defile it and make it abominable as it is Jer. 2.7 I brought you into a plentiful Countrey to eat the fruit thereof and the goodness therof but when ye entered ye defiled my Land made mine heritage an abomination This this made their sin exceeding sinful and the Lord to set the emphasis upon it There in Canaan the Land I espied out for them they sinned there in Canaan where I fulfilled my promise made to their Fathers and them they sinned There in Canaan out of which I drove mighty Nations for their sakes they sinned There in Canaan the Land I chose to dwell in they set up Altars and diverted my Sacrifices Offerings and sweet savours unto them There where I looked they should have become an holy people unto mee they became like the Nations and worse than the Nations round about them Sinning after great mercies bestowed and where they were bestowed makes sinne sinful above measure Obs 4 When men go out from Gods truths Ordinances and waies of worship they are restlesse and run from opinion to opinion and from one way to another they saw every high hill and all the thick trees they ran from hill to hill from tree to tree and were not long satisfied any where when they had found an hill pleased them set up an Altar there and sacrificed a while they grow to dislike of that place and that Altar then they must to another hill have another Altar which had its time and then that was left and to the thick trees they go and there they fall in with the worshippers and waies there in practice and so from Altar to Altar from place to place and not satisfied Ezek. 16.29 and its just with God that those men who go out from him and off from the waies and forms of worship hee hath prescribed depriving him of his legislativenesse therein should be given up unto restlessenesse of Spirit This is abundantly verified among the Papists where they runne from Saint to Saint from Altar to Altar and from one order of Fryers and Jesuits to another yea this hath been signally fulfilled amongst us in our daies wherein many having left and cast off Gods waies and worship have runne into variety of opinions and practises they have seen every hill every tree every Altar every way and may it not bee said as of the unclean spirits in the Gospel they have walked in dry places sought rest and found none Mens waies opinions intentions are dry things and have no rest in them Onely Gods waies and Ordinances have vertue in them to moisten quicken comfort and satisfy us Mic. 2.7 Do not my words do good to him that walketh uprightly what ever the sickly phansies of men are Gods words and waies are good and they onely do good to the sonnes of men that walk uprightly Prov. 10.29 The way of the Lord is strength to the upright not to those turn aside to the whimsies phansies and wills of men Obs 5 That may bee offensive and hateful to God which men judge to bee grateful and acceptable They presented the provocation of their offerings or provoking offerings whom did they provoke even the Lord whom they concluded they greatly pleased for it follows there they made also their sweet savour They made account their sweet savours would bee sweet in the nostrils of God but they were stinking and loathsome because not offered where they should have been offered Suffitum quidebuerat esse benae fragrantiae reddiderint saetidum suis corruptelis Calv. nor as God had appointed nor came from hearts beleeving and obedient They were at great pains and charges in their sacrifices offerings sweet savours and what was the issue of it instead of pleasing they provoked God Amos 5.21 22. I hate I despise your feast days and I will not smell in your solemn assemblies though you offer met burnt offerings and your meat offerings I will not accept them neither will I regard the peace offerings of your fat beasts 24 Let judgement run down as waters and righteousnesse as a mighty stream they thought that notwithstanding all their injustice that their sacrifices and services should be accepted but God was so far from it hee despised and hated them the like you have in Jer. 6.20 let us take heed least wee provoke God by our sacrifices while wee think wee please him If they bee not from gracious hearts tendered up in faith according to rule and for his glory he will say as it is Isa 57.6 should I receive comfort in these 29 Then I said unto them What is the high place whereunto yee go Here the Lord doth reprove them for and seek to reclaim them from their Idolatry you know that place I have chosen where my Tabernacle is the Altar I have appointed for sacrifices what is the high place whither yee go Significâ—t excelsum alta vel fanum in nemore erectum Pradus Aedificium quod cunque a terra exaltatum aut in loco excellentiori positum ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shindl. Some serch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so make the lews guilty of bringing in this name su erticus practice into the Iewish worship from the Heathens what is it for what do you there why transgresse you my statutes and keep not to them To this effect and purpose the Lord spake by his Prophets unto them The word for High place is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that high or the high place Some think it an high Altar or a Chappel built in a wood or on an high hill It was the practice of the Gentiles upon hills and under green trees to build Altars with steps or ascensions to go up by which the Jews imitated contrary to command for God had bid them to make an Altar of earth unto him and where hee should appoint and if of stone it must not be of hewen stone neither might his Altar have any steps Exod. 20.24 25 26. Neither was the Altar of God ever cal'd Bama an high place but Mizbeach the Sacrificatory or the place of slaying and sacrificing But the Jews falling to Heathenish Customes and practises learned their names and imposed them upon their Altars called them Bamaes or Bamoths When God therefore saith What is the high place or Bama hee doth reprove and upbraid them for their Idolatry what madnesse is this in you that you have forsaken the Temple and Altar of God to go to the Bamaes the high places hills and trees of Heathens that you prefer their ways before mine what is it you finde there that you cannot keep your habitations and content your selves with what I have appointed you Are the gods of the Nations and their high places
out of Gods way is worse than all Obs 2 That Gods punishments are his pleadings when hee visits men for their sinnes he pleads with them Every rod of his hath a voice and pleads for God Quoties apparent aliqua signa irae Dei ipse discertat nobiscum Gods strikeings are real pleadings Isa 66.16 by fire and by his sword will the Lord plead with all flesh His punishments are arguments hee uses to convince or confound sinners and whatsoever punishments hee inflicts upon any they are just and righteous for hee never pleads an ill cause they are judicia Dei hee is infinitely wise and as he judgeth aright so he executeth judgement righteously Obs 3 Those be like in sinning must bee like in suffering like as I pleaded with your fathers in the wildernesse of the Land of Egypt so will I plead with you These Jews were their Children and did as their fathers had done Their fathers shook off the God of Israel and chose them an Egyptian god Exod. 32.4 they mingled with the Heathen and learnt their works Psal 106.35 they polluted his Sabbaths caused their children to pass through the fire ver 13. and 26. of this chap. and these their posterity chose Babylonish gods became as the Heathen made their sonnes pass through the fire and trode in their fathers steps v. 30 31 32. Vers 37. And I will cause you to pass under the rod and I will bring you under the bond of the Covenant 38 And I will purge out from among you the rebels and them that transgresse against mee I will bring them forth out of the Country where they sojourn and they shall not enter into the land of Israel and yee shall know that I am the Lord. God being in a judiciary way pleading with this people here he proceeds further in the manner thereof 1 Hee would examine and reduce them to their former state ver 37. 2 Hee would make a Discrimination between them ver 38. I will cause them to pass under the rod. The Hebrew word for Rod is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in this place may signify either a Scepter as frequently it doth in Scripture and is so rendred chap. 19.11 14. or a Shepheards staffe or crook which hee useth among his sheep so it is used Psalm 23.4 If it bee taken the first way the sense is this that though they scattered themselves among the Babylonians and put themselves under Heathenish power yet the Lord would make them pass under the Rod that is come under his Kingly power hee would rule over them they should still bee his subjects But of this hee spake in the 33. vers therefore I conceive Rod here is to be taken in the latter signification that God would deal with them more pastorâ—tio like a Shepheard or Heardsman who were wont to number their Cattle with a wand or Rod which is called passing under the Rod Levit. 27.32 To this purpose is that of Jer. 33.13 In the Cities of the Mountaines in the Cities of the vale and in the Cities of the South and in the land of Benjamin and in the places about Jerusalem and in the Cities of Judah shall the flocks pass again under the hands of him that telleth them When the flocks went into the field or fold and when they went out their practice was to tell them by a Rod in their hand and so they passed under the Rod. Hereunto Christ alludes John 10.3 when hee saith hee calleth his own sheep by name and leadeth them out The meaning then of the Lord here is that hee would take an exact account of them tell them as a shepheard doth his flock and see which were rotten and which were sound Gods rod are afflictions and judgements as you may see Psal 89.32 I will visit their transgressions c. Lamen 3.1 I will bring you under the bond of the Covenant You think to break the bond of the covenant made between me and your Fathers by becoming Babylonians and ceasing to bee my people but it shall not bee I will keep the Covenant and cause you to come under the bond of it and performe that obedience I look for The word for bond is Masoreth from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obstringere ad obedientiam or paenam to bind unto obedience or punishment when men are in Covenant they are bound to obey or to suffer if they disobey Vatablus and others carry it thus that God would deal with them as hee had done with their fathers that hee would make a Covenant with these as hee had done with them and so make it another covenant by which God would bind them up and refer it to the Covenant made in Ezraes daies but rather I conceive the Lord intends the former Covevant especially that mentioned Ezekiel 16.8 when God in a solemn manner took this People to be his in Moses's daies wherein he made good his Promise and Covenant with Abraham and bound them unto him by the Law The Covenant bound them from other gods and waies of worship And I will purge out from among you the Rebels The Septuagint and Vulgar read the words I will chase out the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both to chuse and purge God would number them distinguish them one from another and then purge out those were rebellious they should no longer bee in his flock but bee discovered and declared to the world what they were By Rebels hee means those that cast off God and his works and turned heathens I will bring them forth out of the Country where they sojourn and they shall not enter into the Land c. The Hebrew is Out of the Country of their sojournings or peregrinations I will bring them Some make these words to point out those were then in Judea whom God would bring forth and not suffer to return any more and not onely them but many of those were in Babylon before God suffered not to return into the land of Israel for if we understand these words of the return after the seventy years as they must long before that time were these Jews with Zedekiah brought out of the Land of their sojourning and they with many others were never suffered to enter into that land more for here is a comparing of their return from the Babylonish Captivity to that of their comming out of Egypt Then they were brought into a Wildernesse where their carkasses fell for their rebellions and so never entered the promised Land so here likewise God brought them into a wildernesse pleaded with and consumed many of them who by that means never returned to the land of Israel Obs 1 The Lord doth not onely know but takes special notice of his and doth distinguish them from others I will cause you to pass under the Rod I will examine which are sheep and which are goats and will sever the one from the other Christ knew his sheep his little flock from all the goats of the
bow or twigg how long will ye be like a Bird that touches upon one twigg and then upon another and settles not upon either so how long will yee bee looking one day towards God another day towards Baal do ye not yet see the evil of it while yee stand thus in binio yee provoke God If God bee God follow him and him fully onely constantly eternally and if Baal be God follow him so you must follow but one Christ hath told us wee cannot serve God and Mammon God and the world God and our bellies God and our credit God and our lusts These are Masters command contrary things and carry away from God Obs 4 The honour of Gods name is dear unto him Pollute ye not my holy name Take Gods Name for his worship as it is Exod 20.24 2 Chron. 20.8 Mal. 1.6 or for his Attributes as it is Exod. 33.19 or for his Titles as it is Deut. 28.58 his Name is very dear unto him which appears 1 In that hee will not indure any mixture with his worship or tender of any thing to him hath been in Idols service the Babylonish gods wood and stone and the gifts offered to them or by them to God he would not admit 2 Hee counted it a disparagement to his name to have half of them and not all and therefore would rather have them lay out all upon their Idols than some upon him 3 He shews vehement affection and indignation upon this account get ye to your Idols be gone pollute my name no more out of my sight I cannot endure it 4 Hee cares not for the perishing of their souls and bodies in comparison of his name go ye serve Idols Gods name is exceeding dear unto him hee swears by it Jer. 44.26 hee sanctifies it being polluted and will not suffer any blot or stain to lye upon it Ezek. 36.23 hee labours and works for the maintenance of it when it is in danger as you have it in this Chapter vers 9.14.22 rather then it shall suffer hee will defer his anger and judgements Isa 48.9 if false Prophets presumed to speak in his Name not sent by him he cut them off Deut. 18.20 or laid heavy judgements upon them Ezek. 13.9 who ever takes his Name in vain any way hee will not hold him guiltlesse Exod. 20.7 and no marvail for Gods Name is his glory Isa 48.11 and men must give glory due unto his Name Psalm 29.2 not any kind of glory but that is proportionable to his Glory even his glorious name remembring what a magnificent Temple Solomon built for the honour of his Name 2 Chronicles 6.34 Vers 40 For in mine holy Mountain in the Mountain of the height of Israel saith the Lord God there shall all the house of Israel all of them in the Land serve mee There will I accept them and there will I require your offerings and the first fruits of your Oblations with all your Holy things 41 I will accept you with your sweet savour when I bring you out from the People and gather you out of the Countries wherein you have been scattered and I will be sanctified in you before the Heathen Now wee are come to the gratious promises of God to this People and here you have 1 A Promise of Reduction which is implyed in the 40. v. and expressed in the 41. 2 Acceptation of them and their services v. 40. and 41. 3 Sanctification of himself in them v. 41. Antecedent to these promises is a description of the place whither he would bring them and where hee would accept them and that is in his Mountain which is described 1 From its Holiness 2 From its Height In my Holy Mountain The Hebrew is The Mountain of my holinesse as Vers 39. the name of my holinesse so Jonah 2.4 7. The Temple of thy Holinesst Isa 62.12 people of Holiness Psal 89.20 Oyle of my holiness Ps 51.11 Spirit of thine holiness Ps 43.3 Hill of thy holiness Ps 68.5 Habitation of thy Holinesse in all these places you have the abstract it s rendred by the concrete holy mountain holy Name holy Temple holy People holy Oyle holy Spirit holy Hill and holy Habitation By Holy Mountain hee means Mount Sion which is called the Hill of his Holiness Psalm 2.6 There God recorded his name set up Christ and his Kingdome By a Synecdoche holy mountain is put for Canaan which prefigured the Church of God in the times of the Gospel In the Mountain of the height of Israel Of these words before chap. 17.23 This is spoken not because Sion was so high a mountain for it was rather collis than Mons but because of the honour and glory it had above all other Mountains there was the holy City the holy Temple the holy Ordinances and the holy Gods habitation Psal 76.2 There shall all the house of Israel All that were purged from the Rebels and Transgressors ver 38. all that were true Israelites Secundum carnem spiritum for such are described to be the dwellers in Gods holy Hill Psalm 15. and not onely those of the Jewish race but even Gentiles that should become Christians and bee spiritual Israelites they should come to the Church which should begin at Mount Sion which represented the true Church All of them in the Land serve me That land was Canaan which being polluted with blood Idols and other Abominations Psalm 106.37 38 39 40. God abhorred it and the People thereof yea his Sanctuary therein Lamen 2. 7. which caused him to lay it waste for seventy years wherein hee purged it from its filth and bloud Isa 4.4 and them from their iniquities Ezek. 36.33 and then brought them in to serve him This expression is comprehensive and imports their worshipping and obeying of God Exod. 10.7 Let the men go that they may serve the Lord their God that is worship him Exod. 20.5 they must not serve Images that is worship them but worship God The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Septuagint do frequently expresse it by signifies totum se addicere servitio alicujus to give up ones self wholly to the service of any so here they should serve God wholly worship him and not any Idols and his owne ways not their waies and that in spirit and truth 1 Sam. 12.24 serve him in truth with all your heart and with all humility of minde Act. 20.19 It notes also to obey and do what hee commands as Josh 22.5 Take diligent heed to do the Commandement and the law which Moses the Servant of the Lord charged you to love the Lord your God and to walk in all his waies and to keep his Commandements and to cleave unto him and to serve him with all your heart and with all your soul serving here extends to all outward obedience as well as worship They shall serve mee that is worship me as the onely object of Divine worship they shall obey me
Daughters God would accept of them as a Father doth of his Children take pleasure in them and let out choice mercies unto them When the Disciples were met Jesus came to them bestowed his peace and Spirit upon them John 20.19.21 22. and see what mercies they met with who served him in his Temple Rev. 7.15 16 17 18. Obs 5 Where the person is accepted of God there the Actions and Sacrifices of that person are acceptable also There I will accept them and there will I require their offerings In Sion God would accept the men and in Sion hee would accept their services If Persons or Congregations bee not accepted of God themselves nothing they do or tender is welcome unto him Gen. 4.5 but if the parties bee under Divine favour their presents and duties are grateful Isa 56.6 7. those that joyned themselves to the Lord and took hold of his Covenant Them saith the Lord Will I bring to my holy Mountain and make them joyfull in my house of prayer their burnt offerings and their Sacrifices shall bee accepted upon mine Altar They being in Covenant with God and offering in Sion unto God he was pleased with them and their offerings Mal. 3.1 3 4. when Christ the messenger of the Covenant should come refine them and bee delighted in by them then should the offerings of Judah and Jerusalem bee pleasant unto the Lord. God is desirous of the prayers praises and almes of a good man who is reconciled unto him they are sweet odours unto him so they are callâ—d in the next vers I will accept you with your sweet savour or savour of rest when God hath these his spirit is at rest being in a manner troubled when hee hath them not Hence prayers of the Godly are likened to incense Psalm 141.2 their bounty to the odour of a sweet smell Phil. 4.18 and their praise is preferred before the sacrificing of an Oxe Psal 69.31 Obs 6 God must have the best tendred up to him in our Sacrâ—fices and Serviceâ— hee calâ—â— for and expects the best from his people I require the first fruits of their Oblations the chief principal and best you have in all your holy â—hings If God have lean lanke lame imperfect Sacrifices offered to him it s a dishonour and offends him Mal. 1.8 if ye offer the blinde for sacrifice is it not evil and if ye offer the Lame and sick is it not evil yes it s very evil it s extreamly evil the interrogation it self portends so much and being a double interrogation doubles the evil What offer it to mee man woâ—ld not accept of such offerings go try Offer it now unto thy Governour that is brought unto mee Go tender it to him will hee bee pleased with thee or accept thy person no I know hee will not and if man sorry sinful man like thy self will not accept such things should I the great God do it God is so far from accepting and shewing favour in this kinde that hee poureth out a curse upon him that doth so ver 14. Cursed bee the deceiver which hath in his flock a male and voweth and sacrificeth unto the Lord a corrupt thing men think if they do something in religion give God a Sacrifice though it be blind lame sickly they shall have a blessing but see how the Lord brands them they are deceivers and whom do they deceive not God but themselves for instead of a blessing they meet with a curse such dealings with God cause him even then when hee uses to bee most propitious to throw forth curses Suitable hereunto is that in Hos 8.13 They Sacrifice flesh for the Sacrifices of mine offerings and eat it but the Lord accepts them not now will hee remember their iniquity and visit their sins if they did bring the best they had yet they had no respect to God but to their own bellies Obs 7 When the Lord brings his People out of a scattered Captive condition into Church order hee expects they should set up all his Ordinances I will require your offerings and the first fruits of your Oblations with all your holy things Circumcision Passeover Sacrifices c. Their being in Babylon was a representation of the Churches condition under Antichrist and as then they being freed from the Babylonish Captivity fell into the waies of worship formerly given out so now Christians being brought out of spiritual Babylon should do the like Neither let any say those gifts are lost which the Churches once had c. Ezra 2.63 those Priests that were put from their places because their Names were not found in the Genealogies the Tirshatha or Governour said They should not eat of the most holy things till there stood up a Priest with the Urim and with Thummim that was never They lost at the Babylonish captivity 1 The Ark with the Mercie Seat and Cherubims 2 The fire from heaven 3 Sheimoh or Divine presence 4 The Urim and Thummim 5 The Spirit of Prophesy These all were wanting in the Second Temple yet they did not forbear to set up and use the Ordinances of God which formerly were appointed Obs 8 The Lord doth those things for his People which makes him honourable amongst them and others I wil bee sanctified in you before the Heathen The mercy and kindnesse he shewed them in bringing them out of Babylon and restoring to them their former injoyments set them on work to praise the Lord and made the Heathens acknowledge that God was faithful to them in keeping his promise Vers 42 And ye shall know that I am the Lord when I shall bring you into the land of Israel into the Countrey for the which I lifted up my hand to give it to your fathers 43 And there shall yee remember your waies and all your doings wherein yee have been defiled and yee shall loath your selves in your own sight for all your evils that yee have committed 44 And yee shall know that I am the Lord when I have wrought with you for my names sake not according to your wicked waies nor according to your corrupt doings O yee house of Israel saith the Lord God In these verses you have the event and sequel of the Lords gracious dealings with this People in bringing them out of their Captivity into their own land again which is 1 Experimental acknowledgement of God and his goodness unto them v. 42.44 2 Conâ—â—deraâ—ion of their former waies v. 43. 3 Humiliation and Repentance for them And ye shall know that I am the Lord. They knew the Lord by the works of creation by the Prophets by the severe judgements he had executed upon them but that knowledge had not affected their hearts and brought them to fear worship and serve the Lord answerably but now upon that great mercy of being delivered out of Babylon which seemed a thing unpossible to them Ezek. 37.11 and being brought into Canaan they should have such knowledge of God as should descend to their
hatred they had against them when therefore they saw that Nebuchadnezzar should come besiedge their City lay all waste and carry them into captivity they insulted over the Jews they said where is your God why doth hee not appear for you defend you against that cruel Oppressor Nebuchadnezzar and deliver you wee see what your God is our Molech our Milchom doth more for us than your God doth for you Zeph. 2.8 I have heard the reproach of Moab and the revilings of the children of Ammon whereby they have reproached my people and magnified themselves against their border Our Prophet is more plain and full bringing in the Ammonites scoffing at the Calamities of the Jews Chap. 25.3 4. Say to the Ammonites hear the word of the Lord Thus saith the Lord God because thou saidst Aha against my Sanctuary when it was prophaned and against the Land of Israel when it was desolate and against the house of Judah when they went into captivity Behold therfore I will deliver thee to the men of the East for a possession c. The sword the sword it is drawn By Sword is meant war all warlike instruments and all those evils attend the same Here is an Epizeuxes a doubling of the word the sword the sword which is emphatical and imports certainty and progresse of it to destroy You Ammonites think the sword is drawn onely against the Jews and that when they are slain it shall bee put up but it s not so The sword the sword is drawn for slaughter of you Ammonites as well as the Jews you have little cause to insult reproach or flatter your-selves you shall bee secure your destruction is decreed its comming onely the Jews is first yours after The word for drawn is Pethuchah solutus est it was bound up before in the sheath now it s loosed Desgaines saith the French From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aperire soâ—vere unsheathed now it s at liberty and in readinesse to do execution even among you Ammonites at my pleasure For the slaughter it is fourbished Not onely was it drawn but it was fourbished Merutah filed scoured 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 marat whence it comes signifies to pluck up hairs or pul out feathers by the roots to excoriate or flea off the skin and metaphorically is applyed to things which contract rust and signifies detergere rubiginem When swords have been long in their sheaths undrawn unused they become rusty that rust is like an hairy or feathery skin upon the blades which must bee removed and that is the fourbishing of them The Sword here was not fourbished for sight but for use for slaughter Letevach ad jugulationem saith Montanus Ad occisionem saith Vatabl. To consume because of the glittering The Hebrew is Lehachil lemaan barack ad sustinendum propter fulgur To sustain by reason of the shining So Mont. Politus est ut sustineat propter fulgorem So Vatabl. and hee gives this sense thereof it is fourbished that it may suffice for the slaughtering of many and that it may terrify with its glittering Politus est ut sufficiat multis interficiendis ut terreat suo fulgore perdendos those that are to bee destroyed The Syriack Exacutus es fulgens Thou art whetted and shining Lavat Ut consumat propter fulgur That it may consume because of the brightnesse or lightening of it The sword and military instruments were so glittering that like lightening they should strike suddain terrour into them and quickly consume them Obs 1 When God is bringing or brings judgements upon his people for their inâ—quities Then the wicked then their enemies take advantage and revile them The Ammonites understanding that Nebuchadnezzar was marching with his Forces to Jerusalem they reproach'd them being glad that the day of their calamity and suffering was at hand The Ammonites were their Neighbours they were quasi fratres coming from the Brother of Abraham yet they reproached the Jews and added affliction to affliction Zeph. 2.8 both Moab and Ammon reviled and reproached the Israelites and magnified themselves against their border The Rabbies say Quando Chaldaei Judaeos ducebant in captivitatem Babyloniam per terram Ammonitarum Moabitarum transibant flentes contristabant affligebant eos dicenteâ— quâ—d malum vos affligitis Iudaei quid ploratis nonne in domum it is patris vestri R Salom. ut habet Lyra. that when the Chaldaeans carried the Jews Captive through the lands of the Moabites and Ammonites the Jews wept and they reproached them saying Why do you afflict your selves why do you weep are you not going to your fathers house they meant Chaldaea which was Abrahams Country and habitation These and many other reproachful speeches doubtlesse they used against the Jews when they were spoild and led into Captivity and magnified themselves against their border They said now their border their land should become theirs and they did take the advantage and invaded their possessions Jerem. 49.1 Concerning the Ammonites Thus saith the Lord. Hath Israel no Sonnes hath hee no heir why then doth their King that is the King of the Ammonites inherit Gad and his People dwell in his Cities that is seeing Israel hath Sonnes and heirs of his own and I have given the possessions of Gad being carried away with the ten Tribes unto Judah and Benjamin why do the Ammonites usurpe and take possession of that is none of their own Thus they reproached and wronged the Jews So likewise did the Edomites Psal 137.7 In the day of Jerusalem that was in the day Nebuchadnezzars forces took and plundered it they cryed Rase it rase it even to the foundation In reproach of and despight to the Jews they cryed out so when Jerusalem was destroyed the adversaries saw her and did mock at her Sabbaths they scoffed at all her festivals religion and worship Where is your God whose daies you have so religiously observed why did hee not defend you from this day of your sufferings either hee was infirme and could not or unfaithfull and would not Obs 2 The Lord takes notice of the enemies reproaching his People He tells the Prophet of the Ammonites reproachings Ezekiel was in Babylon hee knew nothing of it but God heard and observed it Zeph. 2.8 I have heard the reproach of Moab and the revilings of the children of Ammon Gods ear is very open in this case and though his People hear not yet hee heareth Jer. 48.27 hee saith in his indignation unto Moab was not Israel a derision unto thee put it off if thou canst deny it if thou darest I saw it I heard it This is some comfort to the Church and People of God that hee observes not onely the wrongs wicked men do unto his but also the reproaching speeches they utter against his Lam. 3.61 Jeremy comforted himself in this Thou hast heard their reproâ—ch O Lord and all their imaginations against mee When we are reproached and mischief is
mine indignation upon thee I will blow against thee in the fire of my wrath and deliver thee into the hand of brutish men and skilful to destroy 32 Thou shalt bee for fuel to the fire thy bloud shall bee in the midst of the Land thou shalt bee no more remembred for I the Lord have spoken it Some interpret these words of the Babylonians as if God would deal with them after hee had done with the Jews and Ammonites which hee did according to the Prophesies in Isa ch 13. and Jerem. 25. the 50. and 51. but this Prophesy is against the Ammonites whose land the Babylonish King laid waste some five years after the final destruction of Jerusalem as Sanctius saith citing the tenth book of Josephus Antiquities for it Shall I cause it to return into his sheath You Ammonites think that when the sword hath done execution upon the Jews it will bee sheathed quiet and proceed no further but shall I cause it to return into his sheath no I will not give it any such commission or if I do it shall bee for a short time it shall come to you and slay you as it hath done them Repone gladium in vaginam suam Jun. Reduc gladium tuum in vaginam suam Pis The Hebrew Hoshab is infinitive put for an Imperative and so is rendred by some Expositors Put the sword or thy sword into the sheath Thou thinkest to draw the sword to defend thy self against the Chaldaeans when I send them upon thee but it shall bee in vain thou shalt not bee able to stand against them I will make thy strength and weapons uselesse I will judge thee in the place where thou wast created That is I will punish the Ammonites in their own land where they were borne where my hand created or framed them They shall not bee carried to Babylon and be preserved there but they shall bee destroyed in their own Country at their own door yet some were Captives Jer. 49. of this expression I will judge thee was spoken Ezek. 16.38 In the land of thy Nativity The Hebrew is Mecurothajick In the land of thy mansions or peregrination In terra negotiationum tuarum saith Piscator In the land of thy traffick where thou hast pleasure and profit 31 I will pour out mine indignation upon thee c. Here you have the resemblances to which Gods judgement is likened 1 It s compared to a Flood or torrent to a great rain or water that runnes swiftly and bears down all of which before ch 7.8 ch 14.19 ch 20.8.13.21 2 To a winde or storm I will blow against thee Aphiash perflabo or perflare faciam I will make such a winde such a storm as shall throw down all the greatnesse and glory of the Ammonites 3 To a fire which where it kindles and fastens consumes all to ashes of this before ch 15 7. I will deliver thee into the hands of brutish men The word for Brutish is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Baar to burn and therefore in the margent its burning God would deliver them into the hands of the Chaldaeans who were burning that is Cholerick hasty furious men Habbak 1.6 a bitter and hasty nation The word also signifies to bee brutish foolish Psal 73.22 Vaani baar velo edah I was foolish brutish and knew not so that baar is adam shem lo daath a man without knowledge a Barbaraian and so the Saptuagint speak Rabbi David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the hands of barbarous men Skilful to destroy Charashe maschith is the Original Artists of Corruption men exercised in caedibus faciendis in killing men they were very expert they had been sundry times before at Jerusalem slain many Jews and knew how to destroy Ammonites 32 Thou shalt be for fuel to the fire Thou shalt be meat to the fire that shall eat up thee and thy habitations as fire is fed by wood coal straw turfe and such combustibles so should the fire of Gods wrath bee fed with their vineyards habitations towns Cities persons Thy bloud shall be in the midst of the Land Thou shalt be slain openly lye in thy bloud unpittied unburied Thou shalt bee no more remembred This judgement shall deprive thee of life and also of thy name thou shalt have no monument to make mention of thee but thy memory shall altogether perish thou shalt bee so handled ut ne vestigium tui relinquatur Obs 1 The Lord oft doth cross the thoughts and blast the hopes of wicked men the sword came to the Ammonites when they thought it should not come they hoped by their swords to beat back the Babylonians and God bade them put up their swords into the sheaths they should do them no good the Babylonians should prevail Zedekiah and the Jews thought Nebuchadnezzar would not draw his sword against them if hee did they hoped the Egyptian sword would prove stronger than the Babylonian but they were deceived in both see Ezek. 17.12 17. when Princes and States trust in their strong men and look for help deliverance by them the Lord disappoints them and makes the pompe of the strong to cease Obs 2 The Lord punishes sinners in the midst of their conveniences pleasures and profits I will judge thee in the place where thou wast created in the land of thy nativity There they had most conveniences delights contents and thither God brings the sword there he cuts them off There they sinned there they were impious consulting with false Prophets Diviners there they were barbarous inhumane mocking at the Calamities of the Jews when God visited them and there God punished them Thus hath God dealt with them in Ireland in the land of their Nativity in the places of their delights and conveniencies where they sinned there they suffered Obs 3 Suddainly and easily can the Lord destroy sinful Nations I will poure out mine indignation upon thee I will blow against thee in the fire of my wrath and deliver thee c. Floods windes stormes fires come suddainly and blowing is an easy thing if God do but blow upon a Nation in his wrath it s undone Isa 40.7 The grass withereth the flower fadeth because the spirit of the Lord bloweth upon it If the Lord blow with a spirit of indignation upon a land or People they wither away quickly and come to nothing vers 24. Speaking before of Princes Judges and their stock which seem to bee rooted like mighty Oakes and tall Cedars it s said Hee shall blow upon them and they shall wither and the whirlewind shall take them away as stubble Let God blow upon Princes and their glory fades their roots dry up if God let out the fire of his wrath who what is not meat fuel for that fire Princes People Cities Nations are Obs 4 Wicked Nations and Persons God takes away the name and memory of them Thou shalt be no more remembred in way of mercy or for honour but if at all in way of
hands and stamped with the feet and rejoyced in heart with all thy despight against the Land of Israel 7 Behold therefore I will stretch out my hand upon thee and will deliver thee for a spoil to the Heathen and I will cut the off from the People and I will cause thee to perish out of the Countries I will destroy thee and thou shalt know that I am the Lord. IN this Prophesy of Ezekiel are four things chiefly considerable The first is The destruction of the Jewish state by the Babylonians which our Prophet having declared in the 21 Chapters preceding hee comes now to the second general head which is threatning of Judgement to other Nations for their Pride and insulting over the Jews in their misery and this hee doth in the eight next chapters from the beginning of this to the 33. In this Chapter our Prophet denounceth the judgements of God against four of those Nations which were enemies to the Jews as 1 The Ammonites 2 The Moabites 3 The Edomites 4 The Philistims In these words read is a Prophesy against the Ammonites wherein 1 Their sins are propounded vers 3. 6. 2 Their judgements vers 4 5 7. 3 The End why God would bring such judgements upon them v. 5 7. 1 The Word of the Lord came again unto me saying Being taken off from prophesying against the Jews for the present hee receives Commission now to Prophesy against the Gentiles who accused the God of the Jews either of weaknesse that hee could not defend his City and Temple or of malice towards his People whom if hee could deliver yet hee left to the spoil of enemies The Lord therefore would have them know that hee is neither weak nor malicious but the great God of Heaven and Earth who in justice punished his own people for their sins and would not spare them being guilty and therefore commands Ezekiel now to declare his judgements against them 2 Set thy face against the Ammonites In ch 6.2 God bids him set his face towards the mountains of Israel cha 3.17 against the daughters of his People Haec locutio significat fitmum fixum habere propositum aliquid faciendi Stephan in Phrasib Hebra In ch 20.40 God bid him set his face towards the South cha 4.3 hee bids him set it against the City and now to set it against the Ammonites This phrase to set the face against one imports a full and fixed resolution of doing a thing Ezekiel must now resolve to look sowerly upon the Nations and Prophesy as harsh things against them as hee had formerly done against the Jews Jer. 44.11 I will set my face against you for evil and to cut off all Judah God was resolved not to behold them with a countenance promising mercy but with a Countenance threatning judgement and utter destruction So Ezekiel must set his face against the Ammonites and prophesy no pleasing things but sad bitter and destructive The Ammonites had an incestuous beginning they came from Lot and his younger daughter who named her Sonne Ben-Ammi who was the Father of the children of Ammon Gen. 19.38 they were bitter and bloudy enemies to the Jews 2 Chron. 20.1 Amos 1.13 2 Sam. 10.3 4 6. their countrey was strong well peopled and full of Cities Numb 21.24 Judg. 11.33 3 Say unto the Ammonites hear the word of the Lord God How the Ammonites should hear Ezekiel being in Babylon and they farre off from him is inquirable When hee had denounced the judgements of God against them and lest this Prophesy upon record by some Babylonians or Jews it might bee convaied unto them The words hear the word of the Lord import not that they should hear it at that instant when hee prophesyed but that they should in time know what the minde of the Lord was towards them And doubtlesse hee was commanded thus to say and Prophesy for the Jews sake that they hearing Ezekiel declare and denounce such judgements against the Ammonites who had insulted over them might in some measure be comforted thereby Because thou saidst Aha against my Sanctuary when it was prophaned When the Sanctuary was by the Babylonians taken and destroyed the Ammonites as one man or one woman said Aha they rejoyced at it and scoffed at the Jews The Hebrew word for Aha is Haeach which is interjectio gaudentis insultantis a note of one rejoycing and insulting Ps 35.25 it s rendred Ah so would wee have it and Psalm 40.15 Aha Aha they rejoyced and insulted in the misery of David So these Ammonites that should have grieved at the prophaneing of the Sanctuary and the holy things thereof and at the sufferings of Gods people they sported themselves thereat and said so would we have it wee are glad to see this day where now is your God what are you the better for all your sacrificing and worship who hath the true Religion you or us Zeph. 2.8 They reviled and reproached the people of God and magnified themselves against their borders they spake evil of them in the day of their calamity and added affliction to their affliction Lament 2.16 All thine enemies have opened their mouth against thee they hisse and gnash the teeth they say wee have swallowed her up this is the day wee looked for The Septuagint for Aha is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yee have been glad The Latine Expositors turn it Euge Euge they commended the Heathen for what they did against the Temple and people of the Lord. The French Ha Ha they laughed at the prophanation of the Temple and great miseries of the Jews Against the Land of Israel when it was desolate The ten Tribes long before were lead into Captivity by Salmaneser 2 King 17.5 6. and when their land was over-run by the Heathens and they carried away these Ammonites did shew Hostiles animos then they cryed Aha and not onely then but also Against the house of Judah when they went into Captivity The House of Judah went into captivity by degrees some with Jehoiakim some with Jehoiachin and the residue with Zedekiah and still when any of them were carried away captive the Ammonites were glad of it but especially at the last when all was laid waste City Temple Land when Zedekiah and the people were all led into captivity then they belch'd out their Sarcasmes and bitter taunts 4 I will deliver thee to the men of the East for a Possession The Hebr. is To the Sonnes of the East Whom they were mens thoughts are various Vatablus makes them the Medes and Persians Some think them to bee the Kedarites who are called the men of the East Jerem 49.28 Others judge them to bee the Arabians which descended from Abraham by Keturah and were sent Eastward Gen. 25.6 but there is no sound reason why wee should not conceive them to bee the Babylonians who were not fully North from them but North-East And therefore as they were called sometimes a winde out of
the North Ezek. 1.4 so at other times a winde out of the East or an East-winde chap. 17.10.19.12 and when Nebuchadnezzar beganne his military expedition his eye was upon Rabbath of the Ammonites as well as Jerusalem of the Jews Ezek. 21.21 22. hee used divination to take him off from his indifferency between both which the Lord by his over-ruling providence ordered so as first to bring him to Jerusalem and five years after unto Rabbath which hee took subduing the whole country Ant. lib. 10. ca. 10. as Josephus relates and when the Babylonians had spoiled the Ammonites And left their country desolate it s affirmed that the Arabians who were Shepheards came and possessed the same And they shall set their Palaces in thee and make their dwellings in thee When Countries are conquered the Conquerors are careful to keep them in subjection unto them and therefore place such in them as they may confide in who build them palaces dwelling places and strong holds to secure themselves and the Country and so cut them off from hopes of recovering their Liberty The word for Palaces is Tirah which is a Castle or building suum habens ambitum having its compass Palaces Castles and great houses are much in compass or because they are built Lapidibus levigatis aequaliter ordinatis with squared stones set equally and in order the greater had their Palaces and the meaner sort their Tents or dwellings They shall eat thy fruit What ever fruit thy land bears they shall have the benefit thereof their Land was very fruitful as may appear from 2 Sam. 17 27 28 29. it was near Canaan the place Lot had chosen and his Children possessed for many years so pleasant and fruitful that had not God forbad the Jews to meddle with it Deut. 2.19 they would have had it in their possession Now strangers should possesse and eat the fruit of it They shall drink thy Milke In those Eastern and hot Countries they were wont to drink Milk Judg. 5.25 Jael gave Sisera milk to drink and these Ammonites having much pasturage and many Cattle abounded in Milke by which great gain came in unto them whereupon they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Milk-Eaters by Lavater 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Milke-Drinkers by Sanctius Their Land flowed with Milk and Honey and now their enemies should eat the one and drink the other The Septuagint renders the word Chalab Milke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fatnesse Strangers should eat and drink the fat and sweet they should possesse their land and wealth 5 And I will make Rabbath a stable for Camels Rabbath was the head City of the Ammonites so called because of its greatnesse and populousnesse There was another Rabbah or Rabbath among the Moabites for distinction sake therefore this was called Rabbath of the children of Ammon Deut. 3.11 it indured a long siedge by Joab 2 Sam. 12. in after times it was named Philadelphia by Ptolomaeus Philadelphus This great City was taken by Nebuchadnezzar and made a stable for Camels it had been a Pallace for Princes and was called the Royal City the City of waters 2 Sam. 12.26 27. and it was made a stable and that for Camels which drank the waters thereof Camels are Creatures made to carry burdens they will carry six hundred Sands in his Travails Franzius historia animalium seven hundred yea ten hundred weight they kneel down to take their burdens and being sufficiently loaded they will admit no more they cannot indure the cold they are content with little meat and will travail four daies without water they being weary in journeying are not put on by blows sed solo suavi cantu but by their keepers going before them and singing The Hebrew word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gamal whence our English word Camel This Creature is patient of labour and repaies with advantage his Master for keeping And the Ammonites a couching place for flocks By a Metonimy of the adjunct Ammonites are put for their Countrey that should bee Lemirbatz Tzon in cubile gregis for a bed of the flock or resting place of the sheep and goats for Tzon signifies gregem ovium caprarum a flock of sheep and goats The Cities and Towns of the Ammonites should bee so wasted that grasse should grow there Cattle feed and lye down there And ye shall know that I am the Lord. Now you blaspheme saying I was weak and could not deliver the Jews out of the hands of Nebuchadnezzar or malitious and would not but you shall know that I am a powerful and just God who dealt so with them and you also for your sinnes 6 Because thou hast clapped thine hands Hee had mentioned their sin before vers 3. and here he sets it out more fully and that in the several degrees of it 1 They Clapped their hands this gesture chap. 6.11 noted grief here it imports Gladnesse They clapped their hands for joy that the Temple was burnt and the Jews rooted out of their Land Job 27.23 Men shall clap their hands at him When God should destroy the wicked man then others should rejoyce at it and manifest their joy by clapping of hands and when God did execute his wrath upon Jerusalem all that passed by did clap their hands at her Lam. 2.15 And stamped with the feet This is the second expression of their insulting This gesture noted grief chap. 6.11 but here the contrary In the Hebrew its dilaâ—are te in pede because thou hast inlarged thy self in foot that is stretched out thy foot and stamped with it The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hast made a noise with thy feet Their hands and feet were used in an insulting manner against the Jews in their misery its like they skipped and danced for joy and so made a noise with their feet And rejoyced in heart Here is a third expression They were not a little affected but glad at heart that Jerusalem was ruined and the Jews carried away Captive they said in heart Aha so would wee have it This was as wine unto them it cheared and inlarged their hearts With all thy despight against the Land of Israel This is a further degree and aggravation of their sin they insulted and that with despight Becol shatesha in omni contemptu tuo in all thy scorn and despight The word for despight is from shaat which is spinam ceu aculeum immittere to thrust a thorn or pointed thing into one to vex These Ammonites did so contemn scorn and despise the Jews in their great sufferings that they were like thornes and goads in their sides Avenarius renders the words in omni flagellatione tua in all thy lashing their scornes and despightings were as so many lashes upon the backs and sides of the Jews they said are these the holy people Is this the holy Land where is your God why hath hee not appeared for you Thus they reproached Gods People and magnified themselves against their border
Egypt as the Jews were they were their half brethren descending from Lot and upon these accounts should have sympathized with the Jews wept with those that wept Rom. 12.15 been sensible of their great adversities Heb. 13.3 but they insulted over them mocked at them were despightful against them and added coals to the fire weight to their burdens and more chains to their bonds It s not onely an uncharitable but also an inhumane an unnatural thing to insult make sport and dominere at the miseries of others when there bee warres in a land fires in Cities ship-wracks at Seas robberies of houses inundations of waters and many suffer grievous things by such judgements of God should wee rejoyce thereat mock and make our selves merry Surely if wee do so wee offend wee provoke the Lord Prov. 17.5 Hee that is glad at Calamities shall not bee unpunished The Hebrew is shall not bee innocent God will deal with him as a person deeply guilty hee that makes others Calamities the object of his gladnesse stirs up God to be the Author of his destruction Shimei was glad at the expulsion of David by his Sonne Absolon yea mocked at and cursed him 2 Sam. 16.7 8. hee made Davids misery the matter of his mirth but this kindled such a fire in the breast of the Lord that it made him return his wickednesse upon his head 1 King 2.44 and cut him off from the Land of the living It s an argument of a malicious heart of an imbittered spirit to insult over the miseries of others and mock at their calamities yea it s an evidence of a wicked man that doth so such are Ammonites and Babylonians Job 31.29 If I rejoyced at the destruction of him that hated mee or lift up my self when evil found him Job professes hee did not make the miserie of his enemies matter of musick hee had a better principle within then to put him on to such a wickednesse So David though the abjects and base ones rejoyced in his adversity yet hee durst not do so but when they were sick hee put on Sackcloath hee sympathized with them hee humbled his soul with fasting and prayed for them Psalm 35.13 14 15. Of such a spirit was Solomon who gives wholesome Counsel Prov. 24.17 Rejoyce not when thine enemy falleth and let not thine heart bee glad when he stumbleth He that rejoyceth at the misery of his enemy wil be sad at his good and both are evil Some the greater evils befalls their enemies the more they rejoyce if they fall into sin reproach or bitter affliction they are much gladded at it but thou that dost so hast not onely stumbled but art fallen both into sin and into the displeasure of God for vers 18. is a reason why men should not triumph in the troubles and afflictions of others least the Lord see it and it displease him and hee turn away his wrath from him thy so-doing displeases the Lord and may cause him to turn away his afflicting hand from thine enemy and to turn it against thee In these times this sin is too much in practice nations and persons rejoycing in the miseries of one another but we should further consider 1 That if others bee under the heavy stroaks of God to day wee may bee to morrow And therefore should not feast our selves upon others calamities Eccl. 9.2 All things come alike unto all There is one event to the Righteous and to the wicked what befalls thine enemy one day whom thou thinkest the worst that lives may befall thee the next day though thou bee the best man that lives Therefore boast not thy self of to morrow for thou knowest not what a day may bring forth it may bring forth as much woe and evil to thee as the former day did to thine enemy or neighbour 2 That wee deserve as sad things as any others feel Are not wee sinners and such sinners as make the time perilous 2 Tim. 3.1 2 3 4 5. are not we lovers of our selves covetous boasters proud blasphemers dis-obedient to Parents unthankful unholy c. if wee bee so why should not wee fear least the judgements of God should overtake us and arrest us as they have done others Lamen 3.22 It s the Lords mercies saith Jeremy That wee are not consumed he puts in himself and it was not single mercy but mercies all Gods mercies were at work to keep them alive Wee should wonder wee are spared being such sinners as we are rather than rejoyce in the miseries of others who may bee more righteous than our selves 3 The end of Gods laying his hand upon others Jam tua res agitur paries cum proximus ardet it is not that wee should rejoice clap our hands daunce and insult over them that be miserable but it is to awaken us and excite us unto Repentance Luke 13. When God by his Providence brings suddain and sad stroaks upon men it is that others should consider and Repent The death of the Galileans and those upon whom the Tower of Silo fell was for that end therefore saith Christ Except you repent you shall all perish The miseries of Scotland Ireland by the Sword and of the Netherlands by waters is not that men should rejoyce but sympathize with them and repent if others suffer and we bee spared that is the goodnesse of God to us and his goodnesse therein should lead us to repentance 4 The rule of Christ is otherwise Matth. 5 44. I say unto you love your enemies blesse them that curse you do good to them that hate you and pray for them which despightfully use you and persecute you we must not rejoyce at their miseries but love them and manifest our love by blessing them doing them good and praying for them Obs 4 For the sinnes of the People God laies Nations waste and disposes of them to whom hee please The sinnes of the Ammonites caused God to cut them off to destroy them and their name and to deliver them for a spoil to the Heathen and their Countrey to the men of the East for a possession Psalm 107.33 34 Hee turneth rivers into a wildernesse and the water-springs into dry ground a fruitful land into barrennesse or saltnesse for the wickednesse of them that dwell therein Hee is the Governour among the Nations Psalm 22.28 and when they do wickedly hee can break them with his Rod of iron cut them off with his battle Axe and give their Countries to whom hee pleases He set Jeremy over the Nations and Kingdomes to root out pull down and destroy Jer. 1.10 which hee did in a Prophetical way chap. 27. many lands are reckoned up there and vers 6. saith God Now have I given all these lands into the hand of Nebuchadnezzar the King of Babylon They were wicked Proud Idolatrous oppressive and insulted against Gods people and the Lord brake them in peices and gave them to the men of the East God that made the earth gives it to
send out to them and they brought into her what commodities were Merchantable Shee was a Merchant City Isa 23.8 the Merchants of Zidon traded with her ver 2. The Hebrew is to many Isles the people prepared many vendible commodities which the Isles took off their hands so that hereby her wealth was greatly increased and her Merchants like Princes Isa 23.8 and this was another dignity of Tyrus Thou hast said I am of perfect beauty Chelilat tophi of universal beauty I am so built that I want nothing to adde unto my beauty its perfect What God said of Sion Psalm 50.2 that shee was the perfection of beauty the same said Tyrus of her self which was her sinne that shee war neatly and strongly built was her glory but that shee was proud hereof was her sinne and shame for who can say I am of perfect beauty but the Lord 4 Thy borders are in the midst of the Seas Some Cities border upon Hills Vallies Woods Rivers but Tyrus had no such borders her borders were in the midst or as the Hebrew is In the heart of the Seas None could come to her by land being half a mile or seven hundred paces from the Continent but Alexander in his time made a passage into Tyrus by filling up the Sea This was the glory of Tyrus that she was compassed about with the Seas and sate as a virgin City and Queen regent in the deeps Thy builders have perfected thy beauty Who were the Builders of Tyrus we finde not in Scripture but Adrichomius following Berosus and the Traditions of the Antient tells us that one Tyrus the seventh of Japhets Sonnes built it a little after the floud and that from him it was called Tyrus This seems very probable because it was before Joshuahs daies as appears Josh 19.29 But whether hee or the Sidonians built it is not clear but who ever were the Builders they were Masters of Architecture and nothing was left undone quod ad ornatum munitionem urbis pertinuit The Sidonians were men of skill Artists in hewing and building 1 King 5.6 5 They have made all thy ship-boards of fir-trees of Senir Having shewed the dignity of Tyrus from the situation structure and trading now hee comes to set it out from the shipping of it The Tyrians abounded in ships and are thought to bee the first Authors of Navigation Pliny saith Lib. 5. c 12. the Phenitians were famous for the invention navalium bellicarum artium of the navigatory and military art and Tybullus saith that Tyrus first committed a ship to Sea Lib. 1. Eleg 7. primo ratem ventis credere docta Tyrus Vide Sands Relat. 3. Editi 1627. l. 3. p. 214 Vide Quister prim in loc Tyrus was the Metropolis of Phaenicia Thy ship-boards Luach is a table or plank and Col luchocam is all the planks on both sides of the ships there must bee thick and strong planks to make a ship Some render the word traustra that is seats whereon rowers sit in ships boats or gallies Of fir-trees of Senir The word Beroshim for Fir-trees some render it Cedars but 1 King 5.8 Isa 37.24 Fir-trees and Cedars have distinct names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Cedar and Berosh the fir-tree which is a tree tall and strong therefore great men are likened unto it Nahum 2.3 the fir-trees shall be terribly shaken that is the men in place and honour Planks of fir it s observed are smooth will cleave close together and so were counted then fittest for shipping these fir trees were taken from Senir a Mount which had many names Deut. 3.9 Moses called it Hermon the Sidonians Shirion or Syrion the Amorites Shenir Others Hor and some Sion Stephanus in Onomast interprets it dormiens lucerna the Chaldee calls it the Snow Mount because the snow used to continue upon it Our Prophet here makes it a mount of Fir-trees They have taken Cedars from Lebanon This Mountain is partly in Canaan and partly in Syria or Phaenicia Solomon sent to Hyram to hew him Cedar Trees out of Lebanon that was from that part of the Mount which runne along in Syria and Phaenicia Some make it a Mount in Syria so high that in the midst of the summer it preserves the snow on the top of it which is fetched thence to Tyrus Mart. Lexic made use of to cool their summer cups and sold to others for the same purpose It s called Lebanon the learned conceive because of its snowy whitenesse Laban in Hebrew is White thence Lebanon Jerem. 18.14 Can a man leave the snow of Lebanon It abounded with Cedars which are strong durable and tall Ezek. 17.22 they are said to be high and men in high places are compared to high Cedars exposed to windes storms shakings and ruine more than others by reason of their tallnesse and strength they were the fitter for shipping To make Masts for thee The Mast is arbor navis qua vela sustinentur the tree in the ship which bears up the Sails In Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it stands upright in the ship Hesyc calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the right or strait wood of the ship In Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it signifies a Merchant quasi arbor mercateria 6 Of the Oakes of Baeshan Bashan was a land beyond Jordan which bred mighty men and was called the land of Gyants Deut. 3.13 Og was King thereof whose bed-stead of iron was nine Cubits in length and four in breadth vers 11. this country was large and fell partly to Manasseh vers 14. and partly to Gad 1 Chron. 5.11 16. it was a rich soil and fruitful the Lambs and Rams of it are set out in scripture with an emphasis Deut. 32.14 the breed of Bashan it bred lusty strong and fat Cattle hence great ones and rich men are likened to the Bulls of Bashan Psalm 22.12 to Kine of Bashan Amos 4.1 the mighty ones and Princes of the earth are called fatlings of Bashan Ezek. 39.18 This land as it bred Men and Beasts of strength and stature so Trees likewise especially Oakes which are set out by way of distinction from others as Oakes of Bashan Isa 2.13 by which strong and great men are set out Zech. 11.2 The Hebrew for Oakes is Allonim which some have rendred Pine-trees some Chesnut-trees some fir-trees but most Oakes for Bashan was a woody Countrey and did abound with Oakes and Allon signifies an Oake Josh 24.26 Isa 6.13 Callonim as Oakes Have they made thine Oares The Tyrians made their ships so that when the wind served not or not sufficiently they might row with Oares and so make the more speed upon occasions Their Oares were made of choice Oake which was firm and lasting Mishshotim Oares it s from Shut which signifies discurrere cursitare The Oares helped on the motion of the ship and served to tow her in where winds would not suffer The company
Jews but whatever opposition was made or difficulty appeared in the way God said I will bring again the Captivity of Egypt Had they bound them all in fetters laid them in dungeons set guards of souldiers to have kept them all these should not have hindered the reduction of them for as Jehoshaphat acknowledged in his prayer God rules over all the Kingdomes of the Heathens and in his hand there is power and might so that none is able to withstand him 2 Chron. 20.6 no King no Counsel no Countrey no Army no created power is able to withstand him The Jewes who had laien longer in Babylon and were like dry bones in the grave without hope Ezek. 37.11 but God made good his word hee brought them out with a strong hand breaking in peices gates of brass and cutting insunder bars of Iron Obs 5 It s the same hand the same God that drives men out of their Countries and comforts into deep and long afflictions abroad and brings them back out of the same to injoy their countries and comforts God scattered the Egyptians among the Nations hee threw them forty years into Captivity and hee brought them out again from the Nations and from their Captivity into the land of Pathros into the land of their Commerce God lead them out and hee brought them in hee afflicted them and hee comforted them God conducted them outward and inward as the losse of their Countrey was a great affliction unto them so the repossessing of it was a greater consolation unto them God threw the Jews into Babylon those deep and brackish waters they were so long pickled in and he brought them out again to the sweet waters of the Sanctuary Long afflictions have comfortable ends the Jews seventy years sufferings ended in everlasting kindnesses Isa 54.8 They shall be there a base Kingdome The word for Base is Shephalah which the Septuagint render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Montanus humile a vile base low Kingdome Martinius saith humile is quod non est elevatum a terra it should be like a low Shrub that is little above the earth such as that Kingdome Ezek. 17.6 of low stature Some Kingdomes are great high like Cedars of Lebanon and oakes of Bashan Others are small like vines and Shrubs that creep upon the earth Such a Kingdom should the Egyptians be They were not free but in subjection to the Babylonians Persians Alexander the Great to Ptolomy the Romans who made Egypt a Province after that it was under the Saracens and Turks 15 It shall be the basest of Kingdomes Not onely shall it bee base as many Kingdomes are especially after warres but it shall bee the basest of Kingdomes It should have lesse power dignity and liberty than other Kingdomes Neither shall it exalt it self any more above the Nations It had got power and Dominion over other Nations the Pharaohs of Egypt had power over the land of Judaea and the Kings of Judah 2 King 23.33 34 35. and other Nations but after this it became an underling and nothing remarkable is mentioned about it in the word of God here God put a band of iron and brass upon this Kingdome to keep it from rising again it shall not exalt it self any more above the Nations For I will diminish them that they shall not rule over the Nations I will make the Egyptians few and the Kingdome little The Hebrew for Diminish is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maat to make little or few in number When either or both of these are done there is a diminishing Their number might increase yet they bee diminished in power liberty and dignity so that other Nations should look upon them as contemptible Obs 1 When Kingdomes are ruined brought to utter desolation and have lain so a long time God is able to raise them up again Egypt was made desolate from one end to another man and beast cut off the Egyptians scattered into remote parts yet what saith the Lord They shall be there a Kingdom Egypt shall bee possessed again inhabited become a Kingdome after forty years desolation God can raise up great structures out of heapes and ruines When a Kingdome is brought to ashes the Lord can out of those ashes bring forth another The Lord causes Kingdomes to cease Hos 1.4 hee plucks them up Dan. 11.4 Jer. 1.10 and hee plants and builds them up again Jer. 18.9 Judea and Jerusalem lay waste seventy years and then God returned the Jews from Babylon built their City planted their land made them a people again Obs 2 The wise providence of God in restoring and ordering of Kingdomes mingles judgement with mercie They should bee a Kingdome but a base Kingdome they should want that dignity power and Liberty they had formerly So the Kingdome of Judah after Josiahs daies was low and base Ezek. 17.6 14. Pharaoh and Nebuchadrezzar kept it under It s from the Lord what condition Kingdomes shall bee in they shall be honourable or base as he pleases Obs 3 Those that lift up themselves above others shall proportionably be brought down beneath others Egypt exalted it self above the Nations they were proud haughty insolent but Egypt exceeded them therein and what came thereof it shall be the basest of the Kingdomes consider what Kingdomes is basest amongst them all and Egypt shall be baser than that it as was the highest in pride so it should be the lowest through baseness and most contemptible The Lord poures out contempt upon Kingdomes and Kings Nebuchadnezzar was a Son of pride and did not God drive him out from among men and make that proud King graze among the beasts and abase him proportionable to his Pride and cause him to say those that walk in pride he is able to abase Dan. 4. and in his time he will abase all such he hath abased Kingdomes Kings and Potentates in our daies who sweld with Pride The learned Jews tells us what God saith of every man whose spirit is lift up Ego ipso non simul possimus habitare in mundo Buxtorf Apoth Hebr. 16 And it shall be no more the confidence of the house of Israel Whilst Egypt flourished abounding with men horses and charets the Jews had an eye unto them and leaned much upon them Isa 30.2.31.1.36.6 9. Ezek. 17.15 but the Lord laid it waste brake the pride of its power made it base and kept it in that condition that the Jews might not confide in it for when they hung so upon the Egyptians for help that drew them on to their Idolatrous practises and to break the leagues they had made with others Which bringeth their iniquity to remembrance The Hebrew is Mazcir gnavon or avon which Montanus renders Commone factor iniquitatis the remembrancer of iniquity The Vulgar hath it docentes iniquitatem teaching iniquity and so refer it to the Egyptians who being familiar with the Jews taught them to do evil but the words refer to confidence which brought their iniquity to remembrance
was between the shoare and Tyrus with solid materials so that the Souldiers might foot it even to the walls of Tyre which cost much sweat and labour and was a great service besides all the rest of their labour watchings and sufferings of heat and cold To lye so many winters and Summers there doing ordinary and exâ—raordinary things was a great service especially their filling up the Sea which the Tyrians laughed at and thought impossible Every head was made bald The Hebrew for bald is Mukrach from karach to pull off the haires and it notes natural baldnesse as well as accidental the shedding of the hair and the plucking off the hair The Souldiers by continual wearing their head-peices did shed and wear off their hairs Some through sicknesse and upon other occasions might become bald And every shoulder was peeled By the daily carrying of stones timber earth and other things necessary for the siedge and taking of Tyrus their shoulders were peeled Cethepth signifies not onely the shoulder but the side also and Piscator renders the words omne latus every side was made naked their garments were worn out and their sides bare worn and peeled Yet had he no wages nor his Army for Tyrus This long siedge cost Nebuchadrezzar dear it exhausted the Babylonish Treasure greatly insomuch that had hee taken Tyrus with all the wealth of it it would hardly have recompenced his vast expences but the Tyrians when they saw themselves in danger conveighed away by Sea their choicest things to Carthage and neighbouring Islands as Lavater insinuates and when they could hold their City no longer threw their remaining substance into the Sea so that when it was taken Nebuchadrezzar and his Army found little or nothing considerable therein therefore it s here said he had no wages nor his Army For the service he had served against it The King and Souldiers having lain thirteen years before Tyrus which shewed their resolutenesse and looked for answerable recompence for so long difficult dangerous and expensive service but because they were disappointed in Tyrus therefore the Lord thought upon them and provided for them elsewhere 19 Behold I will give the land of Egypt unto Nebuchadrezzar Egypt was a rich Countrey abounding with Corn Cattle and wealth of all sorts this Countrey did the Lord give unto Nebuchadrezzar and his Army for that they had done him service in executing his judgements upon the Tyrians He shall take her multitude Multitudes of men were worn out and consumed in the long siedge of Tyre and therefore God would give the King of Babylon Egypts multitude shee was populous and her multitude must serve him forty years The Hebrew word Hamon signifies multitude of people and multitude of riches Nebuchadrezzar should take both And take her spoile The Hebrew is Shalal Shelalah spoliabit spolium ejus hee shall spoile her spoil Spoile is whatsoever may bee removed taken or driven away as Corn Cattle housholdstuffe garments Jewels plate plants ware c. The Babylonian should strip Egypt of all her glory And take her prey In Hebrew its bazaz bizzah praedabitur praedam ejus hee shall prey her prey The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall captivate her Captivity The French is Ravira but in he shall take away the booty or prey The words being doubled before and here import that Nebuchadrezzar should throughly spoil and prey upon Egypt It shall be the wages for his Army Seeing his Army had so little in Tyre it shall have enough in Egypt nothing here shall bee conveyed away imbezelled or kept from him and his Army the whole wealth of Egypt shall be theirs 20 For his labour The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peullah sometimes signifies the thing produced by work and labour as Psalm 17.4 but here and in other places it notes ipsam operationem the very working and efficiency it self 2 Chron. 15.7 your work shall be rewarded that is your labour and pains Because they wrought for me They looked at their King who commanded and carried them forth to that work not unto Jehovah the Lord of heaven and earth who set both him and them on work to execute his judgements threatned against Tyre and in that they did fulfil them they are said to work for God Materially they did serve his purpose and providence in the destruction of Tyre but formally and intentionally they did serve their own wills and lusts God had a righteous end and attained it by them they had an evil end and obtained it vitioso modo Vid. Aquin. 1. 2 q. 114. in an ill way Isa 10.6 7. the ssyrians had one meaning God another yet he wrought for the Lord. Obs 1 That men in misery keep account exactly of their sufferings Ezekiel was in Captivity and many other Jews who diligently heeded how the years passed in the 27 year that was of the Captivity Ezekiel and the rest forgot not how long they had been under the Babylonish yoke Men are best Chronologers in adversity Obs 2 When God is upon doing great things usually hee doth make them known unto some of his servants one way or other When hee was upon destroying Sodome hee made it known unto Abraham Gen. 18.17 when about to destroy Elies house hee revealed it to Samuel 1 Sam. 3.11 12. the strange things befell Nebuchadnezzar were revealed to Daniel chap. 4. and the Lord shewed John things to come Rev. 1 1-and here hee hides not from Ezekiel that hee will give all Egypt to Nebuchadrezzar This was so frequent of old that Amos said surely the Lord will do nothing but he revealeth his secret to his servants the Prophets Amos 3.7 hardly did God ever any considerable things but hee gave some hints of it to his servants The drowning of the world the Jews Captivity in Egypt their comming out of it their suffering by Nebuâ—hadnezzar their return out of Babylon c. were all hinted and made known to Noah Abraham Moses Isaiah Jeremy and others Obs 3 Princes have power to lead out and imploy their subjects against forrainers when there is cause of warring with them The King of Babylon caused his Army to serve against Tyrus and before that against Jerusalem many hundred of miles did he bring out his Army to do him service against the Jews and Tyrians Had hee no particular cause this was cause enough that God stirred up his spirit to execute his judgements upon those had desperately provoked him Obs 4 That Heathenish souldiers have undergone very hard things yea hazarded their lives to please their heathenish Commanders and all for a temporall reward Nebuchadrezzars Army served a great service thirteen years together to lye before a City was hard their heads were made bald their shoulders were peeled they laboured hard carried heavy burdens they watched they suffered heat and cold and all this for hope of good plunder in Tyrus If Heathens would do and indure so much for their Commander who was an Idolater an
it incourages hardens and justifies the wicked it ruines souls it gratifies Satan and therefore exposes men to visible and unavoidable judgements You know how God met with Julian and other Apostates since his time that men should cast off God is wonder to heaven and earth Jer. 2.12 13. Be astonished O ye heavens at this my people have forsaken me and because they did so Lyons roared upon them and laid them waste v. 15. Egyptians took the crown from their head v. 16 17. It bred astonishment in Paul that the Galatians were so soon removed from him that called them into the grace of Christ to another Gospel Gal. 1.6 they had Apostatizing Spirits minding another Gospel another Christ another way to salvation than hee delivered to them And may it not bee matter of astonishment to us that many are so shaken that they have cast off our God our Christ our Gospel our Ordinances and have found out another Gospel another Christ and another way to salvation than ever But it is to bee feared some remarkable and unavoidable judgements are near unto them God hath no pleasure in those draw back Heb. 10.38 They have cast off the thing that is good the enemy shall pursue them Hos 8.3 These Elders have purposed to become like the Heathen and God sware presently to punish them openly and irresistibly what will hee then do to those have actually withdrawn from him and his waies surely his wrath will smoak against them Let us take heed in these declining times of falling away from God and his waies Beware of Carnal policy which was the thing here put these Elders upon it Beware of Carnal Relations and unmortified lusts which made Spira and Spalato revolt so foulely beware of Promotion and greatnesse which made H. the fourth of France to turn Papist beware of false Teachers corrupt opinions which have made many among us to go so far from God and his waies Keep innocency count all the glory and greatnesse of the world as nothing prize truth and the waies of God highly cleave fully to Christ live by faith prove all things and hold fast what is good so shall there never bee an evil heart in you of unbeleef to depart from the living God Vers 34 And I will bring you out from the people and will gather you out of the Countries wherein ye are scattered with a mighty hand and with a stretched out arm and with fury poured out These words do hold out no good unto them but declare that what they hoped to bee a mercy should prove a judgement They thought that if they were scattered up and down among the Babylonians and quitted the Jewish worship they should bee safe and live as happily as Babylonians but God would not loose his right and priviledge he would rule over them and here he shews the manner of it again and that more fully I will bring you out c. I will bring you out from the people Diverse Expositors by People or Nations understand the Ammonites Moabites Tyrians Egyptians Idumeans and Edomites and cite the 40. of Jeremy v. 11 12. and the 43.7 and so make the Prophet to mean it of the Jewes dispersed into those places upon the siedge spoiling and taking of Jerusalem by Nebuchadnezzar in the times of Jehoiachin and Zedekiah but our Prophet and these Elders being in Babylon hee speaks of the Babylonians among whom these captive Elders and Jews were dispersed and sought to be like unto them that so they might be the safer but God gathered them out from them and would not suffer them to become Babylonians Besides this was in the seventh year of the Captivity as appears vers 1. of this chapter and at that time Jerusalem stood Zedekiah was reigning and the people were not scattered into those Nations mentioned for Zedekiah reigned eleven years 2 Chro. 36.11 and nothing is said of any dispersion when Jehoiachin was taken away and Zedekiah set up It s also further added here I will gather you out of the Countries wherein ye are scattered He speaks of those were scattered at that time There were many Provinces into which they had scattered or were upon scattering themselves Vatabl sense is thus I will gather you out of the Nations inter quas est is captivi Obs Where-ever wicked men hide themselves or sharke for their own safety God will finde them out and bring them forth to punishment These Elders and the rest of the Captives that were wicked thought by lurking amongst the Babylonians and conforming to them in state and religious affairs they should bee safe and well but saith the Lord live were you will shift for your selves what you can bee as the Heathen and carry it as close as may be I will find you out and bring you forth from them with strength and punish you to purpose Gods eyes run to and fro throughout the earth and hee quickly spies where sinners lye hid and brings them forth to justice at his pleasure Amos 9.2 3 4. Though they dig into hell thence shall mine hand take them though they climbe up to heaven thence will I bring them down Though they hide themselves in the top of Carmel I will search and take them out thence and though they be hid from my sight in the bottome of the Sea thence will I command the Serpent and hee shall bite them And though they go into captivity before their enemies thence will I command the sword and it shall slay them The sense of these words is thus much that whereas other creatures can shift and secure themselves from their enemies the Conies and creeping things by hideing themselves in the holes of the earth the birds by flying up into the clouds and heavens the beasts by running to the hills and woods the fish by sinking down to the bottome of the sea men that have offended God cannot secure themselves any where Gods eyes are set upon them for evil and his hand is against them Isa 28.15 they were at agreement with death and hell and thought the overflowing scourge should not come unto them but ver 18. Your Covenant with death shall bee disanulled and your agreement with Hell shall not stand when the overflowing scourge shall passe through then shall yee bee trodden down by it Babel ascended above the height of the clouds yet was brought down to hell Isa 14.14 15. Jer. 51.53 the high places and hills whither the Jews oft betook themselves did not secure them Jer. 12.12 let sinners hide themselves in any place their sinne will finde them out Numb 32.23 they cannot escape the peircing eye or punishing hand of God Vers 35 And I will bring you into the wildernesse of the people and there will I plead with you face to face 36 Like as I pleaded with your fathers in the wildernesse of the Land of Egypt so will I plead with you saith the Lord God These verses tell us what God did with them
after hee had gathered them out of the Countries Hee did two things 1 He brought them into a Wildernesse 2 Hee pleaded with them there and the manner of his pleading with them is set down 1 To be face to face 2 So as hee pleaded with their fathers in the wildernesse of the land of Egypt Into the wildernesse of the people Not into Babylon which is called a Wildernesse chap. 19.13 for they were already in Babylon Wildernesse of the People doth not signify desertum inter populos but rather desertum a populis as Rom. 1.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the resurrection of the dead that is by the resurrection from the dead so into the wildernesse of the people imports into a wildernesse from the people Vatabl. saith there was a wilderness between Chaldea and Judea unto which the Lord alludes as he brought their Fathers out of Egypt into Arabia deserta so he would bring them out of Babylon into that wildernesse Junius sense of this wildernesse is that God would bring them into such a place as all men would fly from propter horriditatem difficultatem soli Others make the meaning of the words to bee that God would bring them into a most miserable estate they thought they should bee best of all if they turned Heathens but this caused God to bring them into a worser condition than they were I incline to take the words litterally rather than metaphorically because hee speaks of bringing and gathering them out from people and Countries and bringing them into the wildernesse which notes motion from place to place and this wilderness is parallell'd with that of the land of Egypt which was real and not metaphorical There will I plead with you Not onely dispute and reason the case with you Vltionem de vobis sumam Jâ—nathan R. David but also deal with you according to your sinnes I will be revenged on you I will execute my judgements upon you As I punished your Fathers when they were in the wildernesse for their sinnes so will I punish you for your sinnes They smarted for their murmuring lusting whoredome Idolatry rebellion ingratitude and so shall you for doing as your Fathers did Face to Face The Rabbies being very propitious to their own Nation interpret these words thus Solus cum solis sine arbittis ne gentes videant saevas qua de vobis sumptuâ—us sum paenas laetentur Rabb David God alone having them alone separate from the Nations would punish them that they might not see what punishment hee laid upon them and rejoyce thereat but the phrase notes Gods presence and visible manner of punishing them so that it should bee most evident to bee the hand of God As I pleaded with your Fathers in the wilderness of the land of Egypt How God pleaded with them in that wildernesse which belonged to the Egyptians let us search a little 1 Hee pleaded with them speedily Numb 25.1 the people began to commit whoredome with the daughters of Moab and v. 4. the Lord bids Moses take all the heads of the people and hang them up here was quick work So Exod. 32.7.10 Get thee down the people have corrupted themselves let me alone that my wrath may wax hot against them and that I may consume them ver 28. There fell of the people that day about three thousand men 2 Hee pleaded with them severely Numb 21.6 The Lord sent fiery Serpents among the people these bit them so that many dyed Their venemous bitings did so inflame them that they were in a manner burnt to death which was a dreadful judgement before Aaron could take his censer put in incense and make an attonement for the people fourteen thousand and odd were destroyed by the plague Numb 16 46 47 49. which was both sudden and severe pleading with them 3 Immediately hee caused the earth to open her mouth and to swallow up Corah Dathan and Abiram them and all theirs hee sent fire and consumed the two hundred and fifty men that offered incense Numb 16.32 33 35. and so were the fiery Serpents the immediate hand of God 4 Openly Numb 25.4 Take all the heads of the People and hang them up before the Lord against the sun The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make them examples 5 Strongly They could not withstand his pleadings his judgements and stroaks were unavoidable Though Moses and Aaron interposed and pleaded hard with God for them yet multitudes of them perished by the sword plague Serpents fire and earth Thus God pleaded with their fathers and so hee would plead with them Nothing secured their Fathers from his judgements and nothing should secure them Not Babylonians or Babylonish gods not their Prophets or Priests not Prayers or Tears Their Fathers fell in the wildernesse and so should they if not by the same judgements yet by those were not much unlike there should bee an Analogy between them Obs 1 When men seek to avoid straits and dangers by sinfull Policy and waies unwarrantable God meets with them and brings them into greater straits and troubles These Elders thought by becomming as the Heathens were that they should free themselves from all the troubles and evils were like to come upon them for Zedekiahs revolting from Nebuchadnezzar but the Lord told them that hee would bring them into a wildernesse where their condition should bee very miserable and worse than in Babylon whatever they had suffered there for God and their religion Jeroboam was in a strait about the peoples sacrificing at Jerusalem if they went up thither he feared they would be so wrought upon as to return to Rhehoboam from whom they had fallen and kill him To expedite himself out of this strait hee took wicked Counsell set up the Calves at Dan and Bethel telling the People the journey to Jerusalem was too long and tedious for them they had God nearer to them and might worship at an easier rate 1 King 12. but for this sinful policy and subtle design God brought him into greater straits and difficulties as you may see chap. 13.4 and the 14.6 10 11 12. his hand was withered heavy tydings denounced against him and his house and his son dyed Saul was in a great strait when the Philistims had invaded him and God would not answer him he would not wait in this case leaving all to God but runnes into an unlawful practice to relieve himself hee consults with the Witch of Endor and is brought into greater and worse straits then before 1 Sam. 28.17 18 19 20. men in our daies have taken wrong courses to extricate themselves out of dangers and troubles and hath not God brought them into a wildernesse into greater intanglements and worse perplexitys than ever before its good to wait upon God and keep his waie then if dangers and deaths do come there is comfort they finde you in Gods way but if out of that they are great evils in themselves and your being