Between the chambers was the widness of twenty cubits Not between the side-chambers themselves but between them and those over against them Some had better entertainment then others some were to be in the chambers others in the widness or empty place Vers 11. Toward the place that was left See before vers 9. It was five cubits round about Vers 12. The building that was before the separate place Piscator makes the separate place to be Spatium resectum The Hebrew is ante faciem segmenti before the face of the Partition for it was particula respecta è suo atrio Toward the West Hebrew i s the Sea that is the Mediterranean-sea which lay Westward Vers 13 14 15. Containing the measures of the house the building before the seperate place the Walks Galleries and Porches of the Court and they were 100. cubits in length and 100. cubits in breadth Every thing here was measured and nothing neglected so exact was the Lord in Temple-work Vers 16. The Windows were covered Solomon made for the Temple Windows of narrow lights but not covered Sanctius saith they were covered Quia in retis modum erant fabricatae cancellato ordine aut in pertuso ligno frequentibus perfossae foraminibus They might be covered with lettises shuttings or curtains which might be remov'd at pleasure Vers 17. Within and without by measure Hebrew is measures Not onely the outside but inside also is measured the heighth breadth and length The Lord Christ will measure Christians of what heighth breadth and depth they are Their actions affections and graces will be measured Rev. 11.1 Vers 18. And it was made with Cherubâ—ms The Cherubims import the presence of the Angels in the Church 1 Cor. 11.10 Their Communion with the Saints in worship 1 Cor. 10.20 Rev. 5.11 7.11 12. Their Ministration unto or for them Heb 1.14 They are for the Lord of the Temple and those wait upon him there They look towards the Palm-trees and their wisdome and strength is laid out for their good Vers 19. So that the Face of a Man was toward the Palm-tree on the one side and the Face of a Lion c. Of the Cherubims faces see Chap. 1.10 what is said there In the 18 19 20 25 26. the Palm-trees are mentioned again which are ever green growing tending â—â—wards though pressed down with weight and signs of victory and great joy being carried in the hand or worn on the head and are ornaments to the place where they are figuring what the persons in this Temple should be Psal 92. 12 13 14. Joh. 12.13 Rev. 7.9 by sufferings and pressures they mount upwards overcome are fill'd with joy 2 Cor. 1.5 Acts 5.41 and so are great ornaments to the Church of God Of the Altar In the 22. vers it 's said The Altar of wood was three Cubits high and the ength thereof two Cubits and the corners thereof and the length thereof and the walls thereof were of wood and he said unto me This is the Table that is before the Lord. This Altar was the Altar of Incense and stood before the Oracle or Sanctum Sanctorum Such an Altar was in Moses days made for the Tabernacle Exod. 37.25 He made the Incense Altar In the Temple of Solomon also there was an Altar of Incense 2 Chron. 26.16 Vzziah went into the Temple of the Lord to burn Incense upon the Incense-Altar This Altar was a representation or Type of Christ who is said to be our Altar Heb. 13.10 and in many things it did represent him 1. Though it were of wood yet it was Of Shitten wood Exod. 30.1 which the Septuagints render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of incorruptible wood So Christ his humane nature was incorruptible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it saw no corruption Act. 13.35 2. This Altar of Incense which Ezek. saw was larger then that under the Law it was two Cubits in length that but one it was three Cubits in height that but two as appears Exod. 37.25 This held out that the worship of God in Christs time should be inlarged it was among the Jews onely before but then it should be among the Gentiles also Mal. 1.11 From the rising of the sun unto the going down of the same my Name shall be great among the Gentiles and in every place Incense shall be offered to my name 1 Tim. 2.8 I will that men pray every where Under Christ the Incense-Altar was to be every where 3. Sweet Incense was offered up to God pure Incense Exod. 37.29 upon this Altar Exod. 30.7 8. where the people pray'd the Priest offered Incense Luk. 1.9 10. and when we pray Christ offers up our prayers with the Incense and perfume of his merits Rev. 8.3 4. The prayers of the Saints ascend up before God out of the Angel's hand who was Christ The Golden Altar for so the Altar of Incense is call'd Num. 4.11 Christ perfumes the prayers and services of his Saints with his merits and so presents them unto his Father It 's said Eph. 5.2 Christ hath given himself for us an offering and a sacrifice to God for a sweet smelling savour So that what ever he presents to the Father or is presented in his Name from the Saints is pleasing and acceptable to him All the imperfections and impurities of them are done away by him 4. Upon this Altar was incense morning and evening it was a perpetual Incense Exod. 30.7 8. So Christ our Altar offers up prayers perpetually for us Heb. 7.25 He ever liveth to make intercessiom for his 5. This Altar of Incense had horns Exod. 30.2 3. At every corner thereof was an horn which sets out the strength and power of Christ Rev. 9.13 I heard a voice from the four horns of the Golden Altar which was Christ whose power is in all the quarters of the World Christ's intercession with the Father is powerful to descry the enemies of his people and to deliver them This Altar is said to be the Table that is before the Lord. There is something in this expression worthy consideration 1. That poor sinful weak unworthy creatures may come to Christ not onely as an Altar to have their prayers presented unto God but as a Table to have refreshing for their souls There the hungry may have meat and the thirsty drink He is the bread and water of life His flesh is meat indeed his blood is drink indeed Joh. 6 35.55 He hath a Kingdome and a Table for his Luk. 22.30 He feeds them and leads them to living fountains of water Rev. 7.17 He hath hidden Manna for his and a Tree of Life to refresh them with Rev. 2.7 17. 2. That the Lord himself is delighted and satisfied in and with Christ as we are with a Table full of dainties having the choisest meats and choisest drinks Mat 3.17 This is my beloved Son in whâ—m I am well pleased with his person with his graces with his offices with his actions with his sufferings with
teacheth in all good things Here is large Provision made for the Gospel Ministers Whatever good things people possess they ought to communicate a part thereof to their Teachers something is due to the Teachers and it's duty in the Taught to pay it The Ministers are to have Meat and Chambers accommodations to eat their Meâ—t in 1 Cor. 9 13 14. Do ye not know that they which Minister about holy things live of the things of the Temple and they which wait at the Altar are partakers with the Altar Even so hath the Lord ordained that they which Preach the Gospel should live of the Gospel Here is a Divine Ordinance for Minister's maintenance It 's also here hinted to us that the Priests were to eat of the best of the most holy things that it the Tythes and Offerings which were to be of the best Mal. 1.8 14. And certainly under the Gospel the Ministers of it are not to be turn'd off with the meanest and worst of things if you have choise spirituals from them is it not equal they should have answerable temporals from you Holy things were to be laid in holy places holy offerings and holy garments were not to be laid any where but in the holy place Under the Law some places were holy but under the Gospel holiness of places is taken away according to what was Prophesied Mal. 1.11 From the rising of the sun even unto the going down of the same my Name shall be great among the Gentiles and in every place Incense shall be offered unto my name and a pure offering And according to that Paul gave out 1 Tim. 2.8 I will that men pray every where lifting up holy hands he makes all places alike for the outward Celebration of Worship yet the Truths and things of the Gospel are to be laid up in holy places that is in holy Hearts James 4.8 Draw nigh to God and he will draw nigh to you cleanse your hands ye sinners and purify your hearts ye double minded Holy hearts are fit places for God Christ Spirit Gospel and all the Ordinances of it James 1.21 1 Pet. 2.1 2. 1 Cor. 11.28 Heb. 10.22 These plâ—ces shew that holy hearts are requisite for holy things So that of Christ Mat. 7.6 Give not that which is holy unto the dogs neither cast ye your pearls before swine their hearts are foul and so uncapable of holy things they are not fit repositories for such things Here is in the 13. verse mention made of three Offerings The Meat-offeâ—ing the Sin offering and the Trespass-offering 1. The Meat-offering it was of fine Flower Oyle and Frankincense or onely of fiâ—e Flower and Oyle and then it was to be Bâ—ked Fryed or Sodden no Leaven or Honey was to be used therewith but every Meat-offering was to be seasoned with salt see Levit. 2. per totum Or it was of Ears of Corn the first-fruits Ears dryed by the fire even Corn beaten out of full Ears vers 14. Part of this Meat-offering the Priests were to burn upon the Altar for a sweet savour and the rest they were to eat in the holy place Levit. 6.15 16. 2. The Sin-offering whether a Bullock or any other beast was most holy yea whatsoever touched the flesh thereof was holy Some of the blood of it was to be brought into the Tabernacle of the Congregation to reconcile withall in the most holy place which was not to be eaten but burnt The Priests and all the Males among the Priests were to eat of this sacrifice c. Levit. 6.25 26 27 28 29 30. 3. The Trespass-offering There was one and the same Law for this and the Sin-offering it was to be kill'd where the Burnt-offering was and the blood to be sprinkled round about upon the Altar what was to be burnt and what to be eaten by the Priests you may see Levit. 7.1 2 3 4 5 6 7. These Offerings were types of Christ who is our true Meat-offering the bread of life the nourishment of every hungry and thirsty soul His flesh and his blood are meat and drink indeed at his Table we feed upon him crucified and so our Meat-offering he is our Sin-offering and Trespass-offering 2 Cor. 5.21 He was made sin for us that is a Sin offering that we might be made the righteousness of God in him See Heb. 10.12 14. In the 14. vers it 's said The Priests must not go out of the holy place into the outward Court which comprehends this mystery in it viz. That the Ministers of the Gospel those have given up themselves to Christ and the Church ought not go out from their spirituall imployment unto the world and worldly affaires but to mind that great work they are call'd unto For who is sufficiâ—nt for such things 2 Cor. 2.16 Paul instructed Timothy and in him all others in this truth 2 Tim. 2.4 No man that warreth intangleth himself with the affairs of this life that he may please him who hath chosen him to be a Souldier When men are call'd to be Souldiers they must mind their Souldiery not other things it will not please their Captains and Commâ—nders they cannot discharge their trust So Ministers having a great Captain and Commander the Lord Christ who hath chosen them to be his Souldiers they must mind their spiritual Souldiery they must not trouble or distract themselves with the cares or affairs of the world if they do they can neither be faithful to their interest nor please their Lord and Master Rom. 12.7 Those that Minister must wait on their Ministring and those that teach on their teaching they must not wait upon or meddle with other things Col. 4.17 Publicis insudare debent qui nomen dedêre militiae Souldiers might not intangle themselves about Husbandry Cattle Merchandising or other affairs but they were to mind the publick The Priests when they approached to God had other garments on then at other times they had holy garments on them they might not come nigh God but in holy garments afterwards they changed their garments when they were to deal with the people Which informs us that the Ministers of the Gospel ought to have other frames of Spirit in them when they are nearer unto God in the duties of his worship then at other times then they are to put on holy garments they should be cloath'd with zeal fear and other holy affections They are to discharge their office with gravity and authority that their Ministery be not despised God will be sâ—nctâ—fied in them that come near unto him they must not come in their old garments with old ordinary spirits but with holy garments holy spirits sâ—nctifying God in their hearts making him their fear and dread and carâ—y themselves as Ambassadors of God standing and pleading for him But when they are out of publique administrations they may put on other garments they must be cloathed with humility love bowels of mercy meekness long-suffering as 2 Tim. 2.24 25. In
far differing from theirs and Ezekiel must declare the Lords not his own thoughts unto them And 1. He charges them with their sinfull practices 2. Denyes them the possession of the Land Ye eat with the bloud It was commanded before the Law was given That they should not eat bloud Gen 9.4 Levit 19.26 That is neither bloud let out from the flesh nor bloud with the flesh one reason is given Levit. 17.14 Ye shall eat the bloud of no manner of flesh for the life of all flesh is the bloud thereof The Hebrew is Nephesh the soul of all flesh is the bloud thereof Nephesh is put sometime for the whole man as Gen 46.26 All the souls of the house of Jacob that is all the persons sometimes for the more noble part of man viz the reasonable soul Mat. 10.28 Fear not them which kill the body but are not able to kill the soul Sometimes for the affections as Deut 6.5 Thou shalt love the Lord with all thy heart and with all thy soul Sometimes for the life as Isa 53.12 He hath poured out his soul unto death that was his life John 10.15 and so it s rendred and to be taken in the place cited the life of all flesh is the bloud thereof bloud properly is not the life or soul of flesh but the life or soul is said to be in the bloud or bloud Propter spiritus vitales animales qui animae organa virtutis ejus vehicula sunt sanguine evaporant Another reason why they might not eat bloud Duet in Gen cap. 9.4 is in the 11. vers of that Chap. I have given it to you upon the Altar to make an atonement for your souls for it is the bloud that maketh an atonement for the soul The bloud being to be offered upon the Altar represented the bloud of Christ which was to be shed for the remission of sins Matth. 26.28 and therefore not to be eaten A third reason was that they might not be cruell and bloudy minded but might in a special manner take heed of shedding mans bloud which is the ground of the prohibition Gen 9.4 5. But they minded neither the prohibition it self nor the reasons of it they did eat with the bloud that is they did eat the flesh with the bloud in it or they did eat the bloud drawn out from the flesh Some make question in these dayes whether they may eat bloud and the ground of it is from Acts 15.29 where it s ordered that Christians should abstain from bloud and things strangled But those that scruple eating of bloud do not scruple the eating of things strangled as Fowls and Rabbits and there is as much reason for that as the other as for the thing it self I shall only say what Christ saith Matth. 15.11 Not that which goeth into the mouth defileth a man but that which cometh out of the mouth this defileth a man And Paul Titus 1.15 Vnto the pure all things are pure And 1 Tim. 4.4 Every creature of God is good and nothing to be refused if it be received with thanksgiving And lift up your eyes towards your idols Idolatry was forbidden in the Law with great severity Deut 17.2 3 4 5. Exod 22.20 Chap 20.4 5. yet these Jews minded idols and affected them Of lifting up the eyes to Idols see Chap. 18.6 it notes adoration of them and expectation of help from them And shed bloud Shedding of bloud was a grievous sin and here it may be understood either of their oppressing innocent ones taking away their lives illegally or else of their children which they offered to Molech which was forbidden unto them Levit. 18.21 of which bloudy sacrifices was spoken Ezek 16.20 21. And shall ye possesse the Land This is a stinging interrogation intimating that whoever possessed it they should not What do you look to possesse the Land that do such things that are so impious and prophane Did I nâ—t cast Heathens for their wickedness out of the Land you are in and do you think to continue in it that have exceeded them in wickednesse Ezek 5.6 No no the Land is not for you Abraham did not such things you are not his seed therefore you shall not inherit the Land Vers 26. Ye stand upon your sword Not you are in arms to defend your selves against Babylonians but you trust in your strength are ready for spoil violence and shedding of innocent bloud When any offended them in word or deed they meditated revenge and laboured by the sword to right themselves there was no place for justice but the Land was full of bloody crimes Ezek 7.23 Ye work abomination Of Abominations and what sins are so call'd was spoken Chap 5. vers 9. Chap 18. vers 12 13. In the 3. Observation Ye do that is detestable and loathsome to the very senses And ye defile every one his neighbours wife Adultery was a grievous sin and punishable with death Levit. 20.10 Deut. 22.22 yet this sin was frequent amongst them Jer 5.7 8. Cap. 7.9 9.2 That honourable state of marriage was abused and the bed defiled and it was a common and universal practice amongst them every one defiled his neighbours wife And shall ye possesse the Land Do ye trust in your swords violate all justice shed innocent blood do abominable things defile your neighbours wives and yet presume you shall possesse the Land O impudent creatures brazen-faced sinners what vain perswasions have you taken up its madness for you to dream of possessing the Land rather then such as ye shall inherit it it shall lye desolate without inhabitant The word here for to possesse is Jarash which is a word contrariae significationis that signifies contrary things as to possess and dispossess Josh 23.5 The Lord shall drive them from out of your sight and ye shall possesse their Land Here Jarash signifies to drive out and to possess when the Lord saith Shall ye possesse the Land his meaning is they shall be dispossessed of it and driven out of it First Observe Men in great misery under grievous afflictions are apt to flatter and deceive themselves with one vain confidence or other These Jews were conquered by the Babylonians had their City Temple Strong holds and pleasant places all laid waste they were a company of poor people that inhabited the wastes of the Land yet they flattered themselves with this conceit that they should inherit and possesse the Land and why there was a number a multitude of them Abraham was one and he inherited the Land we are many and it s given to us Their afflicted condition might have wrought other apprehensions in them and made them see and say All the chief Ones of the Land are cut off or carryed away captives the Land is fallen into Nebuchadnezzars hands we are his servants and slaves left to Till the Land and dresse the Vineyards that so a revenue may be raised for him but as for our selves we are like
Whale in the Red Sea Thirdly Observe God designes the place of Tyrants suffering and divides the spoyle of them to whom he pleases I will leave thee upon the Land I will cast thee forth upon the open field I will cause all the Fowls of the Heaven to remain upon thee and I will fill the Beasts of the whole earth with thee God drew this Whale out of his Waters unto the place where he and all the Fish adhered unto him were slain and made a spoil to all sorts of people Fourthly Observe When God is in a way of judgement with wicked Princes sometimes he shews exceeding great severity towards them and theirs I will lay thy flesh upon the Mountains and fill the valleys with thy height Thou and thine shall be slain in all places no safety in the Mountains or Vallyes I will also water with thy bloud the Land wherein thou swimmest their bloud should be so shed as to make the Land drunk with it in Vatablus it is inebriabo terram cruore sanguinis tui Vers 7. And when I shall put thee out I will cover the Heaven and make the stars thereof dark Here the Prophet comes to shew the events of this dreadfull and severe judgement of God When I shall put thee out because to shew in extinctione tua Cava or Caba notes such a putting out as is of fire or a Candle when God should extinguish Pharoahs life then should there be no quiet peace joy safety but altogether fighing weeping complaining howling and sad lamentations so great should be the grief and misery of the Egyptiaâ—s that all things should seem dark unto them In extream sorrows visus deficit and persons think the day to be night are destitute of counsel and know-not which way to turn them It s usual in Scripture to set out times of mourning and misery by such expressions as you have here and in the following verse as Joel 3.15 Isai 13.10 Mark 13.24 25. Luke 21.25 Amos 8.9 I will cover the Sun with a cloud and the Moon shall not give her light God hath the power over the Clouds and he can call them forth at his pleasure to do him what service he please he would keep the comfortable beams of the Sun and Moon from them they had darknesse on every side the very Heavens Sun Moon and Starres hid their faces from them Vers 8. All the bright lights of Heaven will I make dark over thee The Hebrew is all the lights of light they should have no benefit by these bright and shining lights of Heaven Mourners use to cover their heads and faces and so the lights of Heaven are as darknesse unto them or they shall seem affected with the sore judgements are upon thee The Vulgar is Omnia luminaria Coeli merere faciam super te I will make all the lights of Heaven to mourn over thee Septuagint All the bright lights of Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And set darknesse upon thy Land Darknesse is frequently in the word used for affliction and grief a sad condition and God would set Egypt yea settle it under darknesse it should be kept in a mourning and miserable condition Vers 9. I will also vex the hearts of many people The word for to vex is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caass which signifies not only to move to anger but also to grieve when people should hear how Pharoah a great King was conquered and his Kingdom laid utterly wast this would grieve vex them especially when they consider how great Nebuchadnezzar became hereby having all Egypt and the adjacent parts under him When I shall bring thy destruction among the Nations The word for thy destruction is Shibreca Contritionem tuam thy breaking for which the Septuagint hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy captivity The French Ta ruine Thy ruine The Nations thought Egypt impossible to be totally broken and ruined being fortifyed so with Cityes Rivers and the Sea The News of its destruction would vex them to the heart Vers 10. Yea I will make many people amazed at thee When Gods dealings with Pharoah his severe judgements upon him and his came abroad among the people they were amazed not knowing what to think speak or do When strange and dreadful things come suddenly to us they surprise our judgements and we are at a stand And their Kings shall be horribly afraid for thee The People should be amazed and the Kings afraid Chap. 30.4 The Sword shall come upon Egypt and great pâ—in shall be in Ethiopia so in Lybia Lydia and Chub they and their King should be horribly afraid The word to fear is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saor which notes great fear even such fear as is cum erectione pilorum as makes the hair to stand up and the Word is double here They shall fear with a fear be exceedingly afraid for Nebuchadnezzars prevailing over Pharoah When the great Whale is taken the lesser fishes have cause to fear When I shall brandish my Sword before them The Hebrew is Begnophphi Charbi When I shall cause my Sword to fly before them that is in military Language When I shall brandish my Sword before them When Nebuchadnezzar came with his forces to Egypt at the appointment of God and subdued it then he brandished his sword before them And they shall tremble at every moment These words we had in the Chap. 26.16 where they were opened they shall be in a continued fear trembling from day to day least Nebuchadnezzar should fall upon them and bring them to Pharoahs condition Every man for his own life in the day of thy fall When the Sword is abroad mens lives are at stake and when it hath shed so much bloud as to water a Land to fill up valleys and make it reach to mountains who would not fear least his life and bloud go next When a great King and Kingdome falls by the Sword its matter sufficient to make neighbouring Kings and Kingdomes to fear themselves First Observe Great Ones are lights in the world and God extinguisheth those lights at his pleasure When I shall put thee out Princes and great Ones are examples which most follow Beacons upon a Hill Suns in their Orbs which many admire and follow though they light them downward towards the pit of darknesse These be such great lights that men dare not snuff reprove them but God he extinguisheth them he lighted them up and he puts them out Secondly Observe When God puts out great lights breaks the Candlesticks they stood in that is destroyes great Kings and their Kingdoms then sad events do follow then the living and senselesse creatures are troubled Heaven and Earth affected those neer and those far off disquieted Dreadfull judgements have dismall consequents When God destroyed Pharoah and his Army laid waste Egypt then darknesse was upon the Heavens Sun Moon and Stars then darkness was upon the Land then the hearts of many were vexed then Kings were horribly
the 30. vers to the end Vers 1. Again the word of the Lord came unto me saying Vers 2. Son of man speak unto the children of thy people Ezekiel being taken off by the Lord from prophesying to the Jews Ch 24.27 he was imployed two years upwards in prophesying to other Nations as appears by comparing Ch 24.1 with Ch. 32.1 having done with them here he is Cōmission'd again to prophesie to the Jews Son of man speak unto thy people cease now to speak any more to the Nations which are strangers to thee speak to thine own people to the Jews which are of the same root stock and kinred with thy self The Hebrew is to the sons of thy people It s observable God saith not to the children of my people or to the Jews but to thy people God did disown them they were so stubborn and disobedient that he would not acknowledge them for his Oft in this prophesie they are call'd Ezekiels people Chap 3.11 Chap 13.17 and four times in this Chapter in this 2. vers the 12.17 30. in all these verses its the children of thy people When the Jews sinned that grievous sin in making the Calf God disown'd them and said to Moses Go get thee down for thy people have corrupted themselves Exod 32.7 Sin makes breaches between the nearest relations and causes God to disown his own people and his own institutions Isa 1.14 The new Moons and the appointed Feasts my soul hateth When I bring the sword upon a Land By sword is meant war and the evils do attend it as Chap. 6.3 14.17 29.8 30.4 32.11 The Hebrew is thus A Land when I shall bring upon it the sword here is a Nominative Case viz Erez put absolute and Sanctius saith when a Pronoun follows that Nominative must be put in the place and Case of the Pronoun as our translation hath done saying I will bring a sword not upon it but upon the Land Land is not put for Judaea but indefinitely for any Land If the people of the Land take a man of their Coasts and set him for their watchman When a Land is in danger of being invaded the peoples care is to chose out one or other to set him in some eminent place for a watchman Montanus and the Vulgar render the word Mikzehem de novissimis suis They take one of the lowest and meanest rank but Katzah notes the border and extream part of a Land or any other thing It s better as our translation hath it a man of their Coasts or borders where the enemy was like to make his first approach A watchman Tzopheh is from Tzaphah which is accurately to observe to open the eyes and fixedly to behold an object and take special notice thereof so is a watchman to do 2 Sam. 13.34 The young man that kept the watch lift up his eyes and looked and behold there came much people He did not barely look but lift up his eyes and looked he made an accurate observation So 2 Sam. 18.24 The watchman went up to the roof over the gate unto the wall and lift up his eyes and looked and behold a man running alone he put forth himself to the utmost to make a discovery his eyes were intent upon it Vers 3. If when he seeth the sword come upon the Land c. This verse sets out the office of the watchman which is 1. To look diligently about him whether there be any danger approaching any enemy neer at hand coming to invade or make attempts against the Land 2. If so he is to blow the Trumpet presently and to give warning thereof stirring up all to procure publique safety He blow the Trumpet The Hebrew word to blow is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Takah which signifies to fasten but when it s joyn'd with the word Manus it notes to strike the hand or strike hands when with the word Shophar a Trumpet it signifies to blow as 2 Sam 2.28 Joab blew a Trumpet so 1 Sam. 13.3 Saul blew the Trumpet and Joel 2.1 Blow the Trumpet in Zion Trumpets of old were made of the horns of Beasts of Brasse and Silver And warn the people The blowing of the Trumpet was a warning to the people to look to themselves but this warning was not only by the voice of the Trumpet but also by the voice of the watchman for having blown the Trumpet upon the discovery and approach of an enemy the watchman was to shift for his life and liberty by returning to his people and so to call upon them to provide for publique safety The word in Hebrew for warning is Zahar which signifies to shine illuminate and metaphorically to warn because when a man is warned he is instructed and hath light given in unto him Vers 4. Then whosoever heareth the sound of the Trumpet and taketh not warning if the sword come and take him away Many are so taken up with the world that though they hear of danger at hand yet they will not hear but venture so long that they are caught the sword comes and takes them away The Hebrew is he that hearing heareth His bloud shall be upon his own head He hath no cause to blame the watchman he blew the Trumpet and warned him the fault is in himself that he took not the warning that he made not haste to secure his own life he is guilty of his own death and hath voluntarily brought it upon himself the whole fault is his own that is the meaning of this phrase His bloud shall be upon him or upon his own head which is frequent in Scripture Josh 2.19 It shall be that whosoever goeth out of the doors of thy house into the street his bloud shall be upon his head and we will be guiltlesse that is he shall be guilty of his own death not we 1 Kings 2.37 On the day thou goest out and passest over the Brook Kidron thou shalt surely dye thy bloud shall be upon thine own head thou shalt be the cause of thine own death not I said Solomon to Shimei Vers 5. He heard the sound of the Trumpet and took not warning his bloud shall be upon him Here the reason is given why he is guilty of his own death because he was within the sound of the Trumpet he heard it that proclaimed the danger was at hand but he was secure minding his profit or pleasure and took not warning But he that taketh warning shall deliver his soul He that gives heed to the blowing of the Trumpet and presently hastens into the City or flyes for his life he shall deliver his soul from the hands of the enemies coming he shall be safe the word for to deliver is from Malat which signifies fuga sibi Consulere to provide for ones self by flight saith Avenarius he doth so deliver his soul that is himself for soul here is put by a Synecdoche for a mans selfe Vers 6. But if the watchman
is likelyest to make way for the message they bring of what kind soever Here the Prophet was to warn them to tell them of their sins and the danger of them and who would not receive an admonition from God when it comes in his name backed with his authority when God in it seeks our good the freedom of us from death and damnation the bringing of us unto glory and salvation and especially when the soul of the watchman lyeth at stake for the sinner if he do not admonish the sinner Can any sinner be so obstinate as not to consider relent and return when God shall send one in his name unto him and the Prophet shall say Sir I come from God unto you and my life is at stake for you if I tell you not of your sins I am a lost man give me leave therefore to deal plainly with you you are covetous unclean proud froward ignorant unbelieving having a form of Godl nesse without the power and unlesse you take another course and serve the living God otherwise the you do you will perish soul and body eternally but if yâ—u will hearken I will shew you the good and right way the way everlasting which will make you blessed for ever When a watchman comes and deals thus with a sinner hath he cause to be angry No he hath cause to fall down and say Of a truth God is in you and with you I thank you for your counsell and seasonable admonitions and through the grace of God I will improve them and turn to that God who is so gracious and would have sinners come to the knowledge of the truth and be saved Ninthly Observe The Lord knowes who are wicked When I say to the wicked man The world calls them wicked who are righteous and those righteous who are wicked but it is not so with the Lord he knows who is an hypocrite who is covetous who is a lyar a formalist an enemy to grace and holinesse Known unto the Lord are all his works Acts 15.18 And he knoweth who are his 2 Tim 2.19 and who are not his there is not one Goat in the world but the Lord knows him not a Wolfe or Lyon but he takes notice of them he knew the house of Israel better then Ezekiel who dwelt amongst them whom he said was wicked was so indeed It matters not much what the world saith of men it call'd Paul a Babler Acts 17.18 An Heretick Acts 24.14 A Pestilent Fellow vers 5. But what said God of him Acts 9.15 He is a chosen Vessel unto me to bear my name before the Gentiles and Kings and the children of Israel Jobs friends and the Devil said Job was an hypocrite but God said He was a perfect man fearing God and eschewing evill Job 1.1 That men are what God who cannot lye who cannot be deceived pronounces them to be if he in his word do call a â—an for an hypocrite an unbeliever covetous proud c. he is so Tenthly Observe The Power of life and death is in the hand of the Lord. When I say unto the wicked O wicked man thou shalt surely dye God hath authority over the lives of men and can pronounce a sentence of death upon them at his pleasure He Commission'd Saul to smite Amalek to slay man and woman infant and suckling Oxe and Sheep Camel and Asse 1 Sam. 15.3 Whâ—n Ahab let Benhadad go a man that God had appointed to destruction therefore saith he Thy life shall go for his and thy people for his people 1 Kings 20.42 The power of life and death God challengeth to himself Deut. 32.39 I kill and I make alive I wound I heal neither is there any that can deliver out of mine hand By this argument he proves himself to be God and it s none but God that kills or gives life Psal 68.20 Vnto God the Lord belong the issues from death The Hebrew is Lammaneth Totzaoth Exitus ad mortem the goings out to death its God that turns the key and le ts out the breath it s he puts a period to the life of the Creature would any live let them fear the Lord and depart from evill for The fear of the Lord prolongeth dayes Prov 10.27 Moses uses this argument to perswade them to love obey and cleave to the Lord He is thy life and length of thy dayes Deut. 30.20 Men have their lives from God and he draws the thread of them out to what length he please and therefore men should love fear obey and cleave to that God if they do not he will cut the thread of their lives asunder Prov. 10.27 The years of the wicked shall be shortned by one sicknesse judgement or other their dayes and years shall be shortned of what they might have been Eleventhly Observe Those watchmen that are unfaithfull in their places and do not tell the people of their sins and danger their account will be dreadful If thou doe not speak to warn the wicked from his way his bloud will I require at thy hand If a politicall watchman be unfaithful so that a man perish by the sword without warning his bloud lyeth upon the watchmans head and if the Ecclesiastical watchman be unfaithful and do not warn the wicked upon what pretence soever the bloud of that wicked man dying in his sins will be required of the watchman it lyes upon his head and he must answer for it the case of this latter watchman will be more dangerous then of the former because the one is to answer for the life of a man the other for the soul of a man which is of great price Let lazy sleepy perfidious watchmen look to it they suffer men to perish through their default and their bloud lives souls stand ingaged for the sâ—me Twelfthly Observe The failing of the watchman will not excuse or priviledge the wicked man If thou dost not speak to warn the wicked from his way that wicked man shall dye in his iniquity Though he be not told that he is in a wrong way though he pretend ignorance that will not serve turn he shall dye in his iniquity warn'd or unwarn'd the watchman hath not done his duty what then must this exempt the wicked man from punishment No he hath not done his duty he should have minded studyed the Law of God walked according to that and have made it a Lamp unto his feet and a light unto his paths Psal 119.105 But his neglect of his duty and ignorance rather will aggravate then extenuate his fault the Law was near unto him and he might have known what was forbidden and so have avoided the same Thirteenthly Observe Those that regard not the warning of the watchmen they bring certain destruction upon themselves Whosoever hears the sound of the Trumpet and takes not warning his bloud shall be upon his own head If the enemy cut off that man he himself is guilty of his own death not the political
watchman And so in the Church-State if the wicked man be warned of his way and turn not from it he shall dye in his iniquity his bloud lyes at his own dore upon his own head the watchman is free Fourteenthly Observe There is great necessity that the watchmen deal faithfully and tell the people of their danger and sin Their souls their bloud lye at stake upon it if they be not faithfull their lives their souls go for it Those watchmen that are silent are cruel bloudy and soul-murthering men they murther the souls of the people and their own souls also those that speak that cry aloud that tell the people throughly of their sins not fearing their frowns nor respecting their favours that so if it be possible they may save their souls these are the most faithful watchmen Many wonder that the spiritual watchmen are so zealous particular that they open the nature of sin so much threaten such terrible judgements of God against sinners and preach damnation unto them that they are so frequent in such wayes but cease to wonder their souls are in jeopardy if they do it not If a mans whole estate were in hazard if he did not tell such a man that he were a lyar a drunkard and would he forfeit his estate through silence No he would tell him of his sins again and again The watchmans soul lyeth at pawn and he forfeits that if he should not tell sinners of their sins and warn them to turn from them Hence was it that Paul said Necessity is laid upon me and we unto me if I preach not the Gospel 1 Cor. 9.16 he preached and warned sinners night and day Acts 20.31 Lastly Observe That the watchmen warning the people and the people taking warning they do both secure themselves If the watâ—hman Politicâ—l or Spiâ—itual blow the Trumpet warn the â—â—ople he shall deliver his own soul if the people take waâ—ning they deliver their souls Safety lyes in warning and it hearkning to waâ—ning let not the watchmen of God be sleepy or silent but warn the people constantly that so they may save themselves and others Verses 10 11. Therefore O thou Son of man speak unto the house of Israel Thus ye speak saying if our transgressions and our sins be upon us and we pine away in them how should we then live Say unto them As I live saith the Lord God I have no pleasure in the death of the wicked but that the wicked turn from his way and live turn ye turn ye from your evil wayes for why will ye dye O house of Israel HEre begins the second Generall part of the Chapter which is a confirmation of the Prophet against those Calumnies the Jews made against the truth and justice of God The first is in the 10. vers The second in the 17. and 20. verses The Calumnie they raised against the truth of God was this in the 5. verse its said he that takes warning when the watchman gives it shall deliver his soul this said the Jews had not truth in it for Chap. 24.23 The Prophet had told them they should pine away for their iniquities therefore there was no hope for them though they took warning at the watchmans mouth we are appointed to destruction and it s in vain to mind what the watchman saith This is answered in the 11. verse But to open the words Vers 10. Therefore O thou son of man speak unto the house of Israel God had set Ezekiel to be a watchman unto the house of Israel to observe their sins and tell them thereof and here he commands him to do his duty speak unto the house of Israel thus The house of Israel was not now the 10 Tribes but the 2 Tribes left of the 10. If our transgressions and our sins be upon us Jerusalem being now taken or upon the taking the Jews were more sensible of their sins and so felt the weight of them in that sad judgement was upon them or coming upon them By transgressions and sins not only the guilt but the punishment of them is meant they had felt much in the time of Jerusalems siedge and more now in the taking of it God visited their iniquities upon their heads And we pine away in them When Gods hand is upon persons for their sins they consume and moulder away the pain and anguish they are under melts their fat eats up their strength and brings them to skin and bone Nemakkim it is from Muk or Makak which is to grow lean to become feeble to be dissolved in Mareorem into corruption or rottenness How should we then live The Jews seeing Jerusalem now in the enemies hand and themselves going into captivity speak desparingly saying We are like never to see good day but must pine away under the judgements that are upon us how should we then live its in vain to warn us and tell us of repenting and turning to the Lord we must dye in the condition we are in Vers 11. Say unto them As I live saith the Lord God This oath of God hath been spoken of Chap. 16.48 Ch 5. vers 11. It s the oath which God most uses Life is the most precious of all things and that God swares by as sure as I live or am the living God it is true which I say or let me not be the living God if I speak false you think I am a hard Master that you shall pine away in your sins and find no mercy though you should repent and return you are greatly deceived As I live saith the Lord c. He swares not by a truth that was question Numb 14.11 Nor by his Omnipotency for that was doubted of Ps 78.19 but by his life which was never in questioned The Learned observe that when this word Chai is referred to God so that himselfe swares or men sware by him it s written with Patach under it as here and in other places but when it is referred to men then it s written Chai with Tzere as Gen 42.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By the life of Pharaoh or as sure as Pharaoh lives So in 2 Sam. 11.11 You have them both together in 1 Sam. 20.3 Chai Jehovah vechei Naph shecha As the Lord liveth and as thy soul liveth I have no pleasure in the death of the wicked but that c. The Septuagint reads the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not The Vulgar is Nolo mortem impit I am unwilling the wicked should dye the French ie u'appette point I covet not am not greedy of the death of the wicked Junius Si delector If I delight in the death of the wicked Vatablus Piscator Non delector I delight not in the death of the wicked or I am not delighted therewith Montanus hath it Si volam in morte impii If I shall will in the death of the wicked for so runs the Hebrew Im Echphotz bemoth Harashang The word Chaphetz signifies to
a prey and my flock became meat to every beast of the field because there was no shepherd neither did my shepherds search for my flock but the shepherds fed themselves and fed not my flock Therefore O ye shepherds hear the word of the Lord Thus saith the Lord God Behold I am against the shepherds and I will require my flock at their hand and cause them to cease from feeding the flock neither shall the Shepherds feed themselves any more for I will deliver my flock from their mouth that they may not be meat for them THese verses set out the judgments threatned against the shepherds of Israel for their prementioned sins In the words take 1. Gods particular Application of himself to the shepherds vers 7 9. 2. The certainty of their punishment vers 8. As I live c. 3. A Repetition of their former sins vers 8. 4. A Specification of their judgements or punishments vers 10. Vers 7. Therefore ye shepherds hear the word of the Lord. These words are again in the 9. ver and shew the great indignation was in the breast of God against these shepherds O ye Princes Priests and Prophets seeing ye have done such things and neglected what you should have done hear the word of the Lord he is vehemently displeased with you and can hold no longer Vers 8. As I live saith the Lord God surely The Hebrew is I living if not the sense whereof is this Let me not be the living God but be laid aside as some idol or false god if I do not punish these Shepherds which have dealt so with my flock Because my flock became a prey The word for prey is Baz which signifies spoyling and such spoyling as is cum conculcatione despectu direpti Kirker with treading down and despising the thing spoiled they vilified the flock of God and spoyled them of what they had And my flock became meat to every beast of the field Wicked men are here call'd beasts and beasts of the field for that they range up and down to get a prey and when they have gotten it tear and rend it in pieces as a Lyon or Bear doth a Lamb or sheep There was no Shepherd Not simply no shepherd but no shepherd that did his duty as the next words shew Neither did my shepherds search for the flock he saith My shepherds because they were in Gods stead to look after his flock but they fed themselves not the flock they made Laws imposed burthens and found out wayes to enrich themselves and impoverish the people Vers 10. Behold I am against the shepherds In this verse the punishments of these shepherds are enumerated and this is the first viz Gods enmity against them they being great Princes Priests and Prophets kept all in such awe that none durst appear in word or action against them if any did they were soon crushed Wherefore saith the Lord Behold I am against the shepherds I that am the Governour of Nations the Lord of Heaven and Earth and so the Dread Soveraigne of Princes Priests and Prophets even I that am Jehovah that gave being to all creatures and can take away all again am against them The Hebrew is Behold I to the shepherds that is I come to set my self against them the Vulgar is Behold I am above them others have the words thus Ecce ego contra istos Pastores Behold I am against these shepherds I will require my flock at their hand Not only will I have account of them what is become of my flock but I will have recompence for every one that is wounded weak lost or slain I will require at your hand limb for limb blood for blood and life for life This is the second punishment mentioned And cause them to cease from feeding the flock Here is a third punishment and it s no less then displacing of them some were cut off by the hand of justice Jer 52.10 11 24 25 26 27. Lamen 5.12 Others were carryed away captive and held in chains and bonds as Zedekiah Jechoniah and many besides Neither shall the shepherds feed themselves any more Here is a fourth punishment they should be depriv'd of those opportunities they had to enrich themselves they made a prey of the flock eating the fat cloathing themselves with the wool and killing those that were fed they made advantage of the flock only seeking themselves not the good of it but they should not do so any longer For I will deliver my flock from their mouth They have been feeding upon and devouring my flock a long time but now I will do by them as a shepherd doth by a Lamb in a Lyons or Bears mouth Amos 3.12 1 Sam 17.34 35. David delivered the Lamb so God would pull his flock out of these Lyons and Bears mouths which is a gracious promise of the deliverance of his people That they may not be meat for them Being once delivered they shall no more be spoiled and devoured by such Tyrants as they were but shall enjoy liberty and safety First Observe When there are no faithfull shepherds the flock is a prey to all sorts of beasts My flock became meat to every beast of the field because there was no shepherd The Princes Nobles Priests Prophets and all their under Officers made a prey of the flock The flock was amongst wild beasts of all sorts and they did eat the Milk sheer the Fleece and devour the flesh of the Flock No State-Officers no Church-Officers were faithfull unto the Flock but all in place and power made a prey of it it s the nature of Dogs Foxes Wolves Bears Lyons and such Beasts to suck the bloud crush the bones and devoure the flesh of the Lambs and Sheep Kings in Daniel 7.17 are call'd beasts Rev 13.1 there is mention made of a Beast which rose up out of the Sea having seven heads and ten horns and of a beast rose up out of the earth which had two horns like a Lamb but spake like a Dragon these two Beasts denote the Ecclesiastical and Political powers and how they dealt with the people you may read in that Chapter When Gods Flock is without faithful shepherds they are a spoil to Sea-Beasts and Land-Beasts to all Beasts whatsoever Secondly Observe That the sins of Magistrates and Ministers in seeking themselves neglecting and wronging the flock do greatly provoke God bring certain and severe judgements upon themselves Behold I am against the shepherds I that am higher stronger greater then them all even I and all my attributes are against them I will call them to account and have satisfaction for all the wrong and violence they have done I will deprive them of their sweet Morsels and throw them with shame out of their places These are severe judgements which God swears by no less thâ—n his own life that he will bring upon them God commits great trust unto them and when they are unfaithful God visits severely for it
Jer 25.34 35 36. Howl ye shepherds cry and wallow your selves in the ashes ye principal of the Flock for the dayes of your slaughter and of your dispersions are accomplished and ye shall fall like a pleasant vessel They should have no way to flee or escape cry and howl they might their Pastures should be spoiled and themselves destroyed The shepherds had been preserved like a pleasant vessel in the hand of God he esteem'd them but now being so vile they should fall be broken and not esteemed at all See Jer. 23.1 2. Zech 11.17 This hath been made good in our dayes against the Political and Ecclesiastical shepherds have not our Princes Nobles Prelates and their Officers for their feeding themselves not feeding the Flock for their ruling them by force and cruelty have they not had God against them been deprived of their fat and sweet morsels have they not been turn'd out of their places and suffered justly for their demerits The oppressions in State and Church were such that the Flock had perished had not God appeared for it against those Lyons and Wolves their sins were provoking and drew the fury of God upon them Thirdly Observe Those sheep that are under oppressing and devouring shepherds God will relieve and set at liberty I will deliver my flock from their mouth that they may not be meat for them Many years had his Flock been molested by wicked Princes Priests and Prophets they had eaten up many of his Flock and the rest were in danger of devouring but the Lord had a care of them and pull'd them out of their jawes the poor sheep could not withstand their violence They were like young Lyons among the flocks which go through tread down and tear them in pieces and none can deliver Micah 5.8 But though the sheep had no man able to deliver them from these Lyon-like shepherds yet God was able to do it and did it he was a Lyon to these Lyons and tore them in pieces rescuing his Flock It s not long since we were under such shepherds who made us meat to their teeth eating up our Estates Liberties and Lives they oppressed and devoured us and who durst appear for us if any did they felt the jaws and claws of these Lyons but God at last arose for us and hath driven away those shepherds and delivered us from being meat to their mouths Verses 11 12 13 14 15 16. For thus saith the Lord God behold I even I will both search my sheep and seek them out As a shepherd seeketh out his flock in the day that he is among his sheep that are scattered so will I seek out my sheep and will deliver them out of all places where they have been scattered in the cloudy and dark day And I will bring them out from the people and gather them from the Countreys and will bring them to their own land and feed them upon the mountains of Israel by the rivers and in all the inhabited places of the Countrey I will feed them in a good Pasture and upon the high mountains of Israel shall their fold be there shall they lye in a good fold and in a fat Pasture shall they feed upon the mountains of Israel I will feed my flock and I will cause them to lye down saith the Lord God I will seek that which was lost and bring again that which was driven away and will bind up that which was broken and will strengthen that which was sick but I will destroy the fat and the strong I will feed them with judgement THese verses set before us Gods care and comfortable provision for his Flock which is the second generall part of this Chapter and they have in them First Gracious promises 1. A promise of seeking out the sheep vers 11 12 16. 2. A promise of reducing them vers 13 16. 3. A promise of feeding them being reduced vers 13 14 15. 4. A promise of healing the broken and the sick ver 16. Secondly A Declaration how God will deal with the fat and strong ones vers 16. Vers 11. Behold I even I will both search my sheep and seek them out You think much to look after my sheep but Behold I even I that am the great shepherd the great God infinitely distanced from you will both search and seek them out The word for search is Bikker which the Septuagint renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will require it notes searching out what they had done with them and requiring them at their hand Junius hath it Reposcam and the French ie redemanderay mes brebis I will earnestly ask again my sheep and seek them out with understanding and judgement so Darash signifies Vers 12. As a shepherd seeketh out his flock in the day that he is among his sheep that are scattered so will I seek c. When some great storms by wind rain thunder lightning or wilde Beasts have been in the field among the flock and they are scattered here and there then the shepherd hastens to them sees whether any be wanting and if so seeks up and down till he finds them and so brings them together again which is a great mercy to the scattered sheep and as great a comfort to the shepherd so would God seek out his sheep that were scattered into severall places and would deliver them They had met with storms and wilde Beasts which had devided and scattered them and God like a choice shepherd would seek them out and have a special care of them In the cloudy and dark day The Hebrew is Beiom gnanan vagnaraphel In the day of a cloud and of darkness thick darknesse so the word signifies It was a day of a cloud or a cloudy day when the Chaldaean army besieged Jerusalem then many were scattered and driven into neighbour Nations and it was a day of thick darknesse when the City was broken up the Temple burnt Zedekiah's eyes put out the Princes and Nobles put to death many carried captive into Babylon and the rest dispersed into woods caves mountains and other places Vers 13. And I will bring them out from the people and gather them from the Countreys God finding his sheep scattered into several Nations where they met with hardships he graciously promises to bring them out of those Nations they should not alwayes be amongst their enemies who were no better then wilde Beasts unto them This hath an aspect to Gods gathering his Elect out of the several quarters of the world And will bring them to their own land and feed them upon the mountains of Israel by the rivers Being gathered out of forraign Lands God would bring them into their own Land viz into Canaan a Type of the Church they should both possess their Land and be put into a Church condition again and he would feed them with his Word Ordinances and put them into a better State then ever This refers to the times of Christ and the Gospel then
toward his servants and his indignation towards his enemies God will put a difference between his people and his enemies for the one he will put forth his power for their good and for the other he will let out his indignation for their destruction Thirdly Observe God takes notice how the hearts of men stand towards his people whether they love them or hate them Esau and his posterity hated Jacob and his posterity and this the Lord noted not only doth he observe what they do to his but also what spirits they have towards his Esther 9.1 The Jews had rule over them that hated them The Lord regarded the spirits of the Babylonians how malicious they were towards the Jewes Fourthly Observe The nature of hatred is lasting and destructive Thou hast had a perpetuall hatred and hast shed the bloud of the children of Israel This hatred had lasted above 1200 years it was an hatred of Ages it ran through Generation after Generation and lasted from Esau's dayes to the Babylonish captivity and notwithstanding it was so old yet it had so much spirit and life in it as to shed the bloud of Israelites Hatred is implacable and seeks the utter extirpation of what it hates Cain hated Abel and slew him the Jews hated Christ and they were restless till they had cut him off from the Land of the living David tells you Psal 25.19 what is the true nature of hatred saith he They hate me with cruell hatred not that any hatred is gentle For the mercies of the wicked are cruell Pro 12.10 but all hatred is cruell and bloudy it would tear the party hated in pieces and shred him as hearbs for the pot Fifthly Observe God is much incensed against them who deal harshly with his people being in a suffering condition These Edomites were bitter and bloudy to the Israelites when they were in great affliction deprived of all their outward comforts and fled for their lives they being Cognati faederati vicini should upon those accounts have had pity on them or if not on those respects yet for that they were men and what befalls one condition of men may befall another but they shewed them no mercy they shed their bloud in the day of their calamity and therefore God was wroth laid waste their Cityes and shed their bloud Obad 10. For thy violence against thy brother Jacob shame shall cover thee and thou shalt be cut off for ever Thus God made good what he gave out by the mouth of Solomon Pro 17.5 He that is glad at calamity shall not be unpunished Verses 6 7 8 9. Therefore as I live saith the Lord God I will prepare thee unto bloud and bloud shall pursue thee sith thou hast not hated bloud even bloud shall pursue thee Thus will I make Mount Seir most desolate and cut off from it him that passeth out and him that returneth And I will fill his mountains with his slain men in thy hills and in thy valleyes and in all thy rivers shall they fall that are slain with the sword I will make thee perpetuall desolations and thy Cityes shall not return and ye shall know that I am the Lord. IN these verses Gods proceeding against the Edomites is more particularly laid down 1. Here is the destruction of themselves vers 6. 8. 2. The desolation and misery of their Countrey vers 7. 9. 3. The confirmation of both these by an oath vers 6. Vers 6. Therefore as I live saith the Lord God Of this divine oath hath oft been spoken it s used sometimes to confirm promises as Isa 49.18 19. but most frequently to confirm threatnings which are hardly believed Seeing thou hast been unbrotherlike unnatural to the Jews in shedding of their bloud Therefore as I live as sure as I am the living God I will prepare thee to bloud thou thinkest thy self secure and that no mischief shall come upon thee but let not me be the living God if you escape so I will prepare thee unto bloud The Hebrew is Because I will make thee unto bloud that is I will fit thee prepare thee unto bloud I will order things so that thy bloud shall be shed Efficiam ut gladio cadas Thou shalt be cut off by the sword And bloud shall pursue thee Gods oath we may refer to these words and read the verse thus As I live saith the Lord God because I will prepare thee unto bloud even bloud shall pursue thee By bloud here we may understand either the bloud of the Jews which they had shed and cryed for vengeance like the bloud of Abel or by bloud may be meant bloudy men those are thine enemies they shall pursue thee and shed thy bloud without pity Sith thou hast not hated bloud The Hebrew is im lo dam sanetha si non sanguinem odio habueris so Montanus Some make these words im lo to carry the form of an oath thus If thou dost not suffer for thy hatred of thy brethren let me not be the true God Several wayes men render these words but Piscators the French and our translation are most approveable Because or Sith thou hast not hated bloud or If thou hatest not bloud The Edomites did not hate shedding of bloud but were glad of that opportunity they had to cut off the Jews that so they might ingratiate themselves with the Babylonians Vers 7. Thus will I make Mount Seir most desolate Mount Seir is put for the Land of Idumea which was a pleasant and fruitfull Land but this would God make desolation even desolation that is most desolate it should be void of inhabitants And cut off from it him that passeth out and him that returneth God would do by Idumea as men do by a Wood cut down the great Trees and the lesser even every Tree and every Bush so not only the great Ones in Idumea but the meaner sort such as travelled from place to place to get a living those that carried out commodities and those that brought them in they should all be cut off there should be none left to tread in her paths Vers 8. And I will fill his Mountains with his slain men Idumea had many mountains which formerly were fill'd with sheep and oxen but now they should be fill'd with the carkasses of slain men which shews the greatnesse of the slaughter that should be made of the Idumeans Such a generall destruction of them there should be as that in all places the dead should lye in the hills in the valleys and in the rivers they fled to those places to secure themselves from the Chaldaean Army and there they slew them and made them meat for the Fowles of Heaven and Fish in the waters Vers 9. I will make thee perpetual desolations There is another Scripture speaking thus much that Edom should not only be desolate but desolate for ever as Jerem 49.17 18. it should be made like Sodom and Gomorrah none should abide or dwell there
5.16 And to love those that are regenerate 1 John 5.1 and these doing so God their Father hath a special care of them and love unto them Matth. 6.26.32 Luke 11.13 Chap 12.32 Will I give you will I put within you The new heart and new spirit comes from God he that to the Authour of every good and perfect gift is the Author of the same Now in the working of this new heart and new spirit there be several Attributes of God set on work As First His infinite mercy That he should mind sinners who have old rotten filthy hard dead hearts within them so at enmity with God that they would pull him out of Heaven had they power to do it for God to mind such hearts and spirits and make them new so as to affect him and his wayes argues unspeakable mercy loving kindness superabundant It was a time of love when God saw Jerusalem in her bloud and said unto her live Ezek 10. It was infinite love infinite mercy for him to pity Jerusalem in such a case and to say so unto her the same it is when God makes of an old heart a new heart of an old spirit a new spirit Secondly Gods infinite power is imployed in this work The making of a dead heart to live a blind heart to see an old heart and spirit to become new requires an omnipotent arm By the preaching of the word men have great convictions strong resolutions and are perswaded almost to be Christians but those convictions and resolutions dye away and they never come altogether to be Christians altogether to be new hearted and new spirited till the Lord put forth his allmighty power and create new hearts and spirits in them it s a work of creation Psal 51.10 2 Cor. 4.6 Eph. 2.10 And such hearts and spirits are call'd new creatures Gal 6.15 2 Cor 5.17 Thirdly Infinite wisdome The heart of man is deceitfull above all things and desperately wicked who can know it Jer 17.9 It s beyond the knowledge of man it hath so many windings turnings pretences shifts arguments wiles depths methods as that none but God knows it he being infinitely wise can answer all the objections arguments and subtle distinctions of the heart so that it shall be silent Mans heart whilest its old hath the cunning of the old Serpent in it and pleads hard to keep its old principles its old ungodly lusts its old ignorance its old darkness its old formal wayes of worship its old fleshly confidences its old delights and pleasures its old company its old customes its old aims and ends which were selfe it musters up many arguments to defend these and who can convince the heart of the evill of these and take it off from them but God by his infinite wisdome To make an heart or spirit which hath so many oldnesses in it new argues more skill and wisdome then dwels in any creature Fourthly His Infinite holinesse and purity When God takes an old heart which is as dark as hell as stinking as any Sepulchre Math 23.27 an old spirit which is as unclean and loathsome as the Devils are when he takes these and makes them new he scatters darkness abolisheth death separating filthinesse and instead thereof brings in marveilous light 1 Pet. 2.9 A glorious life Ephes 4.18 And true holinesse vers 24. which import that God is light without darknesse life without possibility of dying holinesse without any spot or imperfection When the wind cleanseth the aire infected pestilential and stinking it argues the wind is pure when a vessel or house is noysome and one cleanses and sweetens them as not enduring them in that condition it argues their cleanlinesse and if they could make them new it would argue it much more so here God makes them new He puts them into the fire that they may be refined and partake of his holinesse Heb 12.10 Its Gods holy arme which makes an unholy heart to become holy and glorious in holinesse The dignity and excellency of this new heart and new spirit is worthy the notice First It s that doth discriminate and difference a man from all others They that have old hearts old spirits and new hearts new spirits differ as much from them as light from darknesse life from death holinesse from filthinesse a man with a new heart a new spirit is a living man whereas others be dead Ephes 2.1 He is a seeing man whereas others be blind 1 Jok 5.20 1 Cor 2.14 He is pure whereas others are filthy 1 Pet. 2.9 Tit 1.15 Hereby a man is differenced from all profane civill and moral men from all gifted men from all hypocrites what specious forms of religion and holinesse soever they have whoever hath a new spirit is distinguished from all other spirits yea from the Devils who are but unclean spirits Secondly It doth ennoble a man A new heart and new spirit doth not only distinguish from others but makes more excellent then others Prov 12.26 The righteous is more excellent then his neighbour Righteousnesse is one of the qualities in the new heart in the new spirit Eph 4.23 24. and that Nobilitates a man such a one is born not of blood that is not of the Princes and Nobles of the world who stand upon their blood and greatnesse nor of the will of the flesh that is not in the ordinary way nor of the will of man viz not by education and School principles but of God John 1.13 He is descended from the highest the King of Kings he is of the most Royal blood even the blood of God Acts 20.28 Others are vile but he is precious Jerem 15.19 2 Pet. 1.1 He is partaker of the Divine Nature and lives the life of God 2 Pet. 1.4 Ephes 4.18 Thirdly It fills them where it is with new joyes New things affect much when the Apostles had new tongues given them they were greatly affected therewith and when men have new hearts new spirits they abound in joy the greater the mercy the more full the joy If when a sinner is converted there be joy in Heaven what joy is in the sinners heart then When Christ came to Zacheus and gave him a new heart a new spirit he was fill'd with joy Luke 19. and new joyes Before his joy was to get money by any means and treasure it up now his joy was to disperse make satisfaction and to give away vers 8 9. His new heart begat in him new joyes and inabled him to joy in that he could not do not think of before without sadness So Paul when he had a new heart and spirit he had new joyes fullnesse of them in those things he could not rejoyce in before 2 Cor. 7.4 I am filled with comfort I am exceeding joyfull in all our tribulations Chap 12.10 He took pleasure in infirmities in reproaches in necessities in persecutions in distresses Here 's the excellency of a new heart and a new spirit it fills with
7. These spiritual fishers have large waters to fish in and are to be frequent in fishing from Engedi even to Eneglaim They shall be a place to spread forth nets from East to West They are to fish the whole Sea Go and teach all Nations The whole world is a Sea of fish and the nets must be spread not lie still The Fishers may dry and mend their nets but then they must throw them into the deep and be fishing for their Lord and Master Paul charges Timothy to preach the Word to be instant in season and out of season to take all opportunities to catch fish with the net of the Gospel 2 Tim. 4.2 Observ 8. These Gospel Fishers do catch some fish of all sorts some great some small some old some young When they spread forth their nets their fish shall be according to their kinde some of every kinde shall be caught in their nets Mat. 13.47 saith Christ The Kingdom of Heaven is like unto a net cast into the Sea and gathereth of every kinde The Gospel preached gains upon all sorts of people the Priests Acts 6.7 and Sergius Paulus Acts 13.12 were great fishes caught in this net but Lydia and the Damsel Acts 1.6 with Onesimus and many others were little fishes Nicodemus John 3. the Eunuch Acts 8. and the Elect Lady 2 John were great fishes and though not many wise men after the flesh not many mighty not many noble are called and caught with this net yet some are Some Jews some Gentiles some Bond-men c. Verse 11. But the myrie places thereof and the marishes thereof c. Near unto Rivers and Seas are myrie places and marishes and they being at a distance from the channel where in these waters of the Sanctuary run were not healed made wholesome and useful for fish but they are left to barrenness which is the sense of these words They shall be given to salt for salt causeth barrenness and is a sign thereof Deut. 29.23 Judg. 9.45 Psal 107.34 He turns a fruitfull land into barrenness the Hebrew is saltness Those that are slothful impenitent that go on in filthy practices trust to their own righteousness refusing and neglecting these waters shall never be healed but be barren fruitlâ—ss and accursed Verse 12. Vpon the bank shall grow all trees for meat It is a known thing to Historians and Travellers that on the banks of the Dead Sea or Lacus Asphaltites the place where Sodom and the other Cities were destroyed do grow trees which in shew yield goodly fruit yet not edible for being touched it proves ashes and smoak deceiving the expectation of him that gathers the same but these waters coming hither beget better trees and better fruit even trees for meat Neither tree nor fruit should disappoint them for the leaves of these trees should not fade they should always be green and flourishing neitheir should the fruit be consumed they should always have fruit upon them For as the sap and greeness of those trees continued so the fruit would continue no rottenness would cause it to fall no winds or storms should blow it down It shall bring forth new fruit according to its moneths Every moneth should these trees bring forth new fruit The word jebaccer is rendred by some primo genita edeut aut primo genitabunt they shall yield their first-begotten not onely shall they yield fruit monethly but excellent and choice fruit ripe fruit fit for meat And because this seems strange and impossible that trees every moneth should have ripe fruit he shews in the next words whence it is Because their waters they issued out of the Sanctuary These waters were no ordinary waters but such as had a fructifying vertue in them beyond all other waters and made the trees about it to bear twelve times a year representing that chrystal River that proceeded out of the Throne of God and of the Lambs on either side of which grew the tree of life which bore twelve manner of fruits and yielded fruit every moneth Rev. 22.12 And the fruit thereof shall be for meat and the leaves thereof for medicine He shews the excellency of these trees They shall have nothing useless Their fruit is for meat and their leaves for medicine The good works and holy lives of Believers are for meat and medicine unto others Observ 1. Wicked men are myrie and muddy Creatures Those that are ungodly are no better then myrie places and marishes which are unsavoury loathsome and dangerous breeding Frogs Toads and other Vermine Such are all wicked men their throat is an open Sepulchre Rom. 3.13 their words are corrupt deceitful and poysonous themselves are loathsome Prov. 13.5 they trust in their own righteousness which is as filthy rags Isa 64.6 they have corrupt mindes as Jannes and Jambres had 2 Tim. 3.8 they are full of noysom lusts subtilty and all malice as Elymas was Act. 13.10 they have eyes full of adultery 2 Pet. 2.14 they are swine and love to wallow in the mire ver 22. they breed nothing but vermine base thoughts vile affections and produce onely what is evil Paul describes them fully unto us Rom. 1.29 30 31. and in 2 Tim. 3.2 3 4 5. Observ 2. Those places and persons to which the waters of the Sanctuary do not come or coming do not heal are designed to barrenness and so to destruction Verse 11. But the myrie places thereof and the marishes thereof shall not be healed Either the waters came not to them or if they did they refused they neglected them and so were given to salt made like Sodom barren and accursed Some places have not the waters of the Sanctuary the Doctrine of the Gospel and they are barren and perish for want of the same as Tyre and Sidon Some places have them and because they are impenitent unbelieving and will not receive the truth with the love of it because they will not drink these waters therefore they are given to salt they are barren and must perish So it was with Capernaum and Jerusalem Mat. 11.23 and 23.37 38. and so is it with many places in this Nation I fear John 3.19 This is the condemnation that light is come into the world and men love darkness rather then light because their deeds are evil They stick in the mud and filth of their own sins and will not receive the soul-saving truths of the Gospel Observ 3. That the Saints true Christian Believers are not barren but fruitful trees Every one of them is a fruitful tree and yields good fruit All the trees are for meat their fruit is for meat For whom for Christ Cant. 4.16 Let my Beloved come into his garden and eat his pleasant fruits Cant. 6.2 He is gone to feed in the gardens that is to feed upon the fruit of his Churches And for others even all men Gal. 6.10 their fruit is good Mat. 5.16 and 7.17 they are acceptable to God and man through their fruitfulness Phil. 4.18 and
Tribes written upon them Rev. 21.12 3. It s discribed from the compass of it ver 35. It was round about eighteen thousand measures Take measures for Cubits and then it was not above six Miles in compass but if we take them for reeds as divers do then the compass of this City is thirty two miles and almost an half But far short of the compass of the new Jerulalem that great City which was fifteen th◠〈◊〉 miles about for so many miles do twelve thousand furlongs amount unto both the City which John saw measured and that Ezekiel saw measured were four square comely firm and durable the Court is four-square Ezek. 40.47 the holy oblation was so Ezek. 48.20 and so was the City 4. It s discribed from the name verse 35. The name of the City from that day shall be Jehovah Shammah The Lord is there From the day of its building and inhabitation it shall be called so Many Cities have had glorious and significant names as Nicopolis Tit. 3.12 which signifies the Victorious City Nazareth Luk. 4.16 notes sanctified or separated Bethsaida Mat. 11.21 the house of fruits or meats Bethlehem Luke 2.4 the house of bread Jerusalem the Vision of peace but they fall short of this name Jehovah Shammah Some make the meaning of these words the name of the City shall be The Lord is there to be this that God would be in the City not that the City was or shall be ever called so as it is said of Christ his name shall be called Wonderful Councellor the Mighty God the Everlasting Father the Prince of Peace he was so but not called by those names and so this City it shall have God in it there present yet not be so named but I see nothing hinders but it may both be so called and have God in it and because God is there therefore to be so called The name Jehovah is a glorious and fearful name Deut. 28.58 Junius hath the words thus nomen gloriosissimum summe reverendum istud that name most gloriously and highly to be reverenced Bernard calls it Nomen Majestatium a Majestical name Philo lib. 3. de vita Mosis saith quod si quis nomen Dei blasphemaverit hominum deorumque domino abusus fuerit vel nomen ejus intempestive protulerit noxam luat capite and presently after Quomodo meretur veniam qui 〈◊〉 abutitur sanctissimo dei nomine tantum ad explendum sermonem non aliter quam prophanis vocibus Some observe that the Jews after their return from Babylon had such high reverential thoughts of the Name Jehovah that they thought it not fit to be pronounced but used the name Adonai in the stead thereof least it should be prophaned This glorious majestical and most holy name is given to this City What is meant by this City is of concernment to know Some by it understand Jerusalem litterally as it was rebuilt by the Jews after their return together with the civil state in which the Prince governed by civil Laws just Weights and measures but such a City as is here described was never built by the Jews after their captivity To let that opinion pass some do make this City Ezekiel saw to be a moddle and platform of that City the Jews who should be called converted and brought to their own land again should build and inhabit but because the Jews return to their own land is denyed by some questioned by many and doubted by most whither ever a City as that here is held out viz. of thirty two miles compass shall be built by them it is safest to interpret this City typically and in this sense Interpreters are not all of a mind for some make it to be a representative of Heaven and the amplitude or graces thereof others make it to be a representation of the Church under the Gospel in the former times thereof especially yet short of that City the Heavenly Jerusalem which John saw Chap. 21. for though this City and that agree in some things yet they differ in many I shall shew you some difference between them 1. The gates of Ezekiels City had no Angels to keep it in but at the twelve gates of Johns City there were twelve Angels to keep them Rev. 21.12 2. In Ezekiels City there was a Temple but in Johns there is none Rev. 21.22 3. The materials of Ezekiels Cities were inferiour to those of Johns which were gold pearl and precious stones Rev. 21.18 to 22. 4. The Waters of this City came from under the Threshold of the Temple and from the Southside of the Altar but Johns City had a pure River of Water of life clear as chrystal which proceeded from the throne of God and of the lamb Rev. 22.1 5. Ezekiels City had all trees for meat and medicine on both sides of the banks of the River Johns had one by the tree of life which bears twelve manner of fruits Rev. 22.2 6. The light and glory of Ezekiels City fell short of that which Johns had Rev. 21.23 for it had no need of the Sun nor of the Moon to shine in it for the glory of God did lighten it and the Lamb is the light thereof 7. Ezekiels City was not half so great as Johns the one being onely eighteen thousand measures in compass and the other twelve thousand furlongs in length breadth and height Rev. 21.16 8. Johns City had a Wall of twelve foundations and in them the names of the twelve Apostles Ezekiels City had a Wall Chap. 40.5 but no names in it of Prophets or Apostles Now notwithstanding this City John saw the new Jerusalem exceeded that our prophet saw very much yet they both represent the Church of Christ here on earth and it will not be denyed but that they may in part represent it in Heaven By this City of Ezekiel I conceive is pointed out into us the glorious state of the Christian Church in the latter days it hath been a long time said to war under Antichrist and his instruments the breaches and ruines of it at this day are great and the face of such a City hardly visible but when the times of Antichrists destruction and the Jews conversion do come then shall this City be built then shall Sion be in her glory the Christian Church shall be then in a greater glory then formerly If the coming in of the Gentiles at first began the foundation of this City what will the fulness of the Gentiles be when that is come Rom. 11.25 but a glorious addition to this City and then when the fulness of the Jews shall be added to the Christian Church to this City what will that be but life from the dead vers 15. The perfecting of this City wherein shall be a Temple suitable which John minds us of Rev. 11.1 Where the Temple Altar and Worshippers are measured and its observable where there is mention of measuring and so building a Temple respect is had