strength Chap 24.21 The mountain of Israel shall be desolate that none shall passe through The Land of Israel was full of mountains which were not barren but some for Pasture some for Vines some for Cedars and other Trees and some for Cattle when they were so many paths were made to the mountains and they were frequently visited but they should be desolate without Cattle Trees Vines or any to passe by or through them none should come over the mountains to worship at Jerusalem Vers 29. Then shall they know that I am the Lord when I have laid the land most desolate because of all their abominations which they have committed Here the finall cause of Gods destroying them and their Land is pointed out and that is the glory of God in their acknowledging his just proceedings before they said His wayes were not equall but now they should acknowledge the equity of his wayes and that they had deserved such things First Observe When God is resolved upon punishing a people there is no place or refuge to secure them from his stroakes and judgements Here were men got into waste places into open fields into forts and caves yet none of these secured them the Lord had sworn to destroy them and the sword finds out those in the waste and ruinous places the wild beasts finding others in the open fields devoure them and those were got into the forts and hid in caves the pestilence and famine consum'd they thought to flye and hide themselves from the vengeance of God but it could not be had they gone down to the bottome of the Sea yea down to Hell God would have met with them there Amos 9.2 3 4. No Town no Fort no Field no Cave can protect that person whom God pursues if men and beasts cannot come at him God hath the Arrowes of famine and pestilence to shoot into his sides and liver Let us take heed how we offend God and provoke him to set upon our destruction there is no place person or priviledge can protect us from his stroke let us get into Christ hide our selves in him in the clefts of that rock then we shall be safe whatsoever storms are abroad Secondly Observe It s mens sins which lay Lands waste and bring remarkable judgements upon them Canaan was laid desolate the pomp of her strength ceased the mountains had none to pass by or over them yea The Land was laid most desolate and why because of all their abominations Their sins exceeded the sins of the Heathens and they had answerable judgements their manifold abominations brought manifold judgements They had the best Land in the world and should have been the best people but they degenerated and provoked God so by their abominations that he made their plagues wonderfull great and of long continuance Deut 28.59 Seaventy years did they suffer and the Land also which suffering they brought upon themselves and the Land as the Lord tells them Zech 7.14 They laid the pleasant Land desolate they by their abominations did it they caused the Temple to be burnt the testimonies of divine presence to be removed the Cityes fields and mountains to be desolate Thirdly Observe By severe judgements God convinces men of the equity of his way and causes them to give glory to his name Then shall they know that I am the Lord when I have laid the Land most desolate because of all c. Severe judgements awaken conscience sharpen the understanding and cause men to search judge and condemn themselves and withall to justifie the Lord they have influence into Heathens Jer 22.8 9. Many Nations shall passe by this City and they shall say every man to his neighbour wherefore hath the Lord done this unto this great City Then they shall answer because they have forsaken the Covenant of the Lord their God and worshipped other gods and served them Thus they justified God and gave him glory when they saw his terrible judgements upon Jerusalem and the Land of Canaan Verses 30 31. Also thou son of man the children of thy people still are talking against thee by the walls and in the doors of the houses and speak one to another every one to his brother saying Come I pray you and hear what is the word that cometh forth from the Lord. And they come unto thee as the people cometh and they sit before thee as my people and they hear thy words but they will not do them for with their mouth they shew much love but their heart goeth after their covetousness IN these verses and the rest to the end of the Chapter is contained a reproof or complaint of the captives in Babylon for their detraction hypocrisie and covetousness 1. Their detraction in the 30. Vers 2. Their hypocrisie in the end of the 30. and most of the 31. 3. Their covetousness in the end of the 31. Vers 30. The children of thy people It s not the children of my people God would not own them they were so wicked but the children of thy people Of these words before vers 2. Still are speaking against thee by the walls and in the dores of the houses To speak against God or man is to detract from them and disparage them 2 Chron. 32.16 Senacherib by his servants spake against the Lord and against Hezekiah and that they said was detracting from the power of God and truth of what Hezekiah had said Acts 28.22 As concerning this Sect we know that it is every where spoken against that is it s disparaged and condemned for a wicked Sect. Numb 12.1 Myriam and Aaron spake against Moses because of the Ethiopian woman and said hath the Lord indeed spoken only by Moses hath he not also spoken by us Their speaking against Moses was detracting from him So here their speaking against Ezekiel was to defame and disparage him and this they did openly and privately by the walls where any met and in their dores where friends met Some take the words thus the children of thy people are speaking of thee by the walls and in their dores they give thee good words and consult of coming to thee but I conceive the former sense best And speak one to another every one to his brother saying Come I pray you and hear what is the word that cometh forth from the Lord. Though they vilified the Prophet yet now one being come to him that had escaped at the destruction of Jerusalem they excite and stir up one the other to go to the Prophet and hear what he had to say The smiting of Jerusalem was a great affliction unto them and they hoped to hear somewhat from him to refresh and comfort them especially seeing that he had spent three years in speaking against the Nations and said nothing unto them Vers 31. And they come unto thee as the people cometh They flocked to the Prophet in Troops as people use to do to publique places for religion or pleasure they hasten thither crowd
shall yeeld her increase When there have been seasonable rains the earth hath brought forth abundantly in some places thirty in some sixty in some a hundred fold The word for increase is Jebul from Jabal to bring because the earth doth bring profit to the owners thereof By Tree and Earth we may understand the higher and meaner sort of people who under the Gospel and showrs of it should become fruitfull And they shall be safe in their Land In the 25. vers it s said They shall dwell safely in the wildernesse and here They shall be safe in their Land they should have safety every where and the words are repeated to shew the certainty thereof When I have broken the bands of their yoke This yoke was the Babylonish captivity which is call'd a yoke Jerem 30.8 and it lay heavily upon them Isa 47.6 The bands of this yoke were the Babylonish powers Nebuchadrezzar his Princes and Officers but God did break the Babylonish Empire in pieces by Cyrus and Darius and so took the yoke off their necks setting them at liberty Yokes are burdensome restrictive and reproachfull this breaking yokes and bands and bringing the Jews out of Babylon typed out the spiritual liberty of the Church in Christs time when Antichristian bands and yokes should be broken and people brought out of spiritual Babylon And delivered them out of the hands of those that served themselves of them The Hebrew is And shall deliver them out of the hands of them who made them to serve the Babylonians made the Jews to serve and work for them being captives among them Exigebant servitutem ab ipsis they exacted service of them their dealings with the Jews were like the Egyptians who were cruel taskmasters over them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Avad saith Lavater saevitiem in aliquem exercere significat tanquam in servam First Observe Temporal and Spiritual blessings are from God he makes people blessed and gives them what blessings he pleases I will make them and the places round about my hill a blessing Gen 9.1 God blessed Noah and his sons and said unto them be fruitfull multiply and replenish the earth here God is the Authour of temporal blessings Gen 12.2 Of Abraham God said I will blesse thee and make thy name great and thou shalt be a blessing and I will blesse them that blesse thee and curse him that curseth thee and in thee shall all familyes of the earth be blessed Here God shews himself Authour of temporal and spiritual blessings its peculiar unto God to blesse Balak was out when he said of Balaam I wot that he whom thou blessest is blessed and he whom thou cursest is cursed Numb 22.6 No it s not in the power of any creature to blesse or curse men and Devils may utter words of blessing or cursing but they cannot make blessed or cursed its God who turns blessings into curses Mal 2.2 and curses into blessings Nehem 13.2 Secondly Observe Others faire the better for the Churches sake I will make the places round about my hill a blessing On the Hill of Sion was the Temple the place where God recorded his Name there were the solemn assemblies the divine ordinances Gods presence and all that were near in Judaea yea the Nations round about had some blessing and benefit thereby they heard of the God of Israel that he differed from all idol gods they heard of his Laws that they were more righteous then the Laws of the Nations they saw his Sabbaths how strictly they were kept they heard of the Prophets that were in Jerusalem and Israel did not Naaman a Syrian get a blessing from Elisha 2 Kings 5. The wisdome of Solomon had influence into all the places round about Sion yea into all the Countries far off The Queen of Sheba heard thereof and it was a blessing unto her from any Nation they might come to Sion become Proselites and enjoy what mercies the Jews themselves enjoyed Micah 4.1 2. In the last dayes it shall come to passe that the Mountain of the house of the Lord shall be established in the top of the Mountains and it shall be exalted above the hills and people shall flow unto it and many Nations shall come and say Come let us go up unto the Mountain of the Lord and to the house of the God of Jacob and he will teach us of his wayes and we will walk in his Statutes for the Law shall go forth of Zion and the word of the Lord from Jerusalem These things are spoken of Christs times when the Church should be very eminent and conspicuous like the highest of hills when the Law of faith and the Gospel should go out of Sion and Jerusalem and be a blessing unto all Nations Thirdly Observe Gods blessings are seasonable both temporal and spiritual are in due time I will cause the showre to come down in his season when it shall be a blessing do much good there shall be showres of blessing Levit 26.4 I will give you rain in due season and the Land shall yield her increase and the Trees of the field shall yield their fruit Those rains are seasonable which cause fruitfulness those are unseasonable rains which hinder or destroy the fruit of the Trees and encrease of the earth The Lord observes times and seasons to do sinners good both for body and soul Isa 30.18 He waits that he may be gracious he waits for fit seasons wherein his mercies may come with advantage and acceptance unto men Isa 55.10 11. As the rain cometh down and the snow from Heaven and returneth not thither but watereth the earth and maketh it bring forth and bud which is an argument it came in season so shall my word be that goeth out of my mouth it shall not return unto me void but it shall accomplish that which I please it shall prosper in the thing whereto I sent it God gives his word seasonably as he doth the rain Tit 1.3 God hath in due times manifested his word through preaching the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his own times and those are the due times the seasonablest times Gal. 4.4 When the fullnesse of the time was come God sent forth his Son made of a woman Christs birth was at the fullness of time when it was most seasonable so his death Rom 5.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in due time or according to the season Christ dyed for the ungodly Psal 72.6 He shall come down like rain upon the mown grasse as the showres that water the earth As Solomon was to the people by his wisdome and justice like seasonable rains to the grasse and earth much more is God and Christ so to the Church what seasonable dews droppings and influences of the Spirit hath it from them which make it to grow green and flourish Let us wait for his showres and influences none can give them but himself and when he gives them it s in season Fourthly Observe
abundantly Isa 30.2 Vers 36. Then the Heathen that are left round about you shall know that I the Lord build the ruined places and plant that that was desolate I the Lord have spoken it and will do it GOd having through his grace pardoned his people brought them to Sion and bestowed many blessings upon them here the end of all is set down and that is the glorifying of God not only by the Jews but also by the very Heathens Then the heathen that are left round about you After Nebuchadnezzar had laid Jerusalem and Judea waste he fell upon the Ammonites Moabites Edomites Philistims Tyrians and Egyptians and spoyled them therefore our Prophet saith The Heathen that are left some escaped and remained untill the Jews restauration Shall know that I the Lord build the ruined Places They should be so convinced by the return of the Jews and the mercies they enjoyed that they should acknowledg it to be the hand of God that he was faithfull in making good his promise to his people able to save and bountiful in bestowing such mercies upon them The word to build is Banah which sâ—gnifies to build an house distinguished into it's several rooms and parts the Cityes Towns and Houses every where had been ruined and God raised them up again And plant that that was desolate The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to plant signifies the putting of Trees Vines Shrubs or any plants into the earth and to cover them so with earth that they remain fixt therein The Orchards Gardens Vineyards Olive-yards Places of pleasure and profit were laid desolate the Trees Plants Herbs and Flowers were all cut down or pulled up by the roots those place God did re-plant and made as usefull and delightfull as ever I the Lord have spoken it and will do it I have purposed it in my self I have spoken it by Ezekiel and I will do it the Hebrew is I have done it a Preter Tense for a Future which is frequent as Isa 46.11 I have purposed The Hebrew is Jatzarti I have formed I have created the Preter Tense for the Future as the former and following words do shew I have spoken it I will also bring it to passe I will form or create it I will also do it First Observe That though judgement begin at Gods house yet it ends not there The Babylonians first fell upon the Jews and destroyed them and after proceeded to the Heathens they cut off many Nations of them The Sword first did eat the flesh of Jews and then the flesh of Ammonites Moabites Edomites c. When the green Trees are lopped then the Axe cuts down the dry Trees wicked men and Nations are glad when it goes ill with the Church People of God but usually when God hath corrected his own he breaks the Horns the Back and Bones of their and his enemies The Cup of Gods fury began at Jerusalem but it stayed not there it passed thence to Egypt to the mingled people to Vz Philistia Ashkelon Azzah Ekron and Ashdod c. To all the Kings of the North and to all the Kingdoms of the world upon the face of the earth Jer 25.15 16 17 18 19 20 21 22 23 24 25 26. It were an unrighteous thing if God should judge his friends and spare his enemyes and this he acknowledgeth vers 29. Lo I begin to bring evill on the City which is called by my name and should ye the Heathens be utterly unpunished ye shall not be unpunished for I will call for a sword upon all the Inhabitants of the earth saith the Lord of Hosts Secondly Observe Some works of God are so convincing that they cause even Heathens to see and acknowledge the hand of God in them and so to glorifie him The bringing the Jews out of Babylon the re-planting them in Canaan the re-building of their waste places peopling of them re-built and making their Countrey like the Garden of Eden convinced the Heathens so that they said and acknowledged It was the Lord had done these things which was a glorifying of his name Psal 126.1 2. The Babylonians and others said The Lord hath done great things for them when he turned their captivity There is so much of Gods wisdome power mercy bounty in some of his works that they constrain all that behold them to acknowledge him in them see Nehem 9.16 Psal 98.1 2. Isa 52.9 10. Thirdly Observe That Architecture and Husbandry are the work of the Lord. I build the ruined places and plant that that was desolate There is no House no City built but the Lord hath the chief hand therein Psal 127.1 Except the Lord build the house they labour in vain that build it All is nothing without the counsel assistance and blessing of God he teacheth the Carpenters and Masons their Art he inables them to work and blesses them working So for Husbandmen it is God that doth instruct them to discretion and teach them Isa 28.26 they have all their ploughing sowing and planting skill from him This cometh forth from the Lord of Hosts who is wonderfull in counsell and excellent in working vers 29. If a Land be well built with Houses Cityes Castles it is the Lord that builded them if it be well tilled and planted with Orchards Gardens Vineyards and Nurseries of young Trees it is the Lord that hath tilled and planted them mens Art and Industry are nothing without him Fourthly Observe Gods purposes and promises shall take effect and certainly be fullfilled God is faithfull in what he saith and will perform the same I the Lord have spoken it and will do it He will not go back from his word change his purposes and counsels or falsifie his promises Isa 31.2 He will not call back his words Isa 14.27 The Lord of Hosts hath purposed and who shall disanull it Isa 46.10 My counsell shall stand and I will do all my pleasure Jer 32.42 I will bring upon them all the good that I have promised them There is none wiser than God to advise him so as to alter his purposes or counsels there are none stronger than God to hinder him from making good what he hath purposed and promised Isa 43.13 I will work and who shall let it All the Babylonians could not hinder Gods setting his people at liberty all the wild beasts bryars and thorns in Canaan could not hinder him from bringing them in and making the Land like Eden plentifull and pleasant all the policy and power of Tobiah Sanballat and others could not hinder the building of the Temple and Walls of the City God had promised Jerusalem should be re-built and fenced that the Jews should have their Temple to worship in again and they had them Vers 37. Thus saith the Lord God I will yet for this be enquired of by the house of Israel to do it for them I will increase them with men like a flock THe word iddaresh is from Darash which signifies to make
was said unto them Ye are not my people there it shall be said unto them Ye are the sons of the living God This is spoken of the Land of Canaan There he did disown them and there he would own them again Testimony to this truth gives Jeremy Chap. 50.4 5. In those dayes and in that time saith the Lord the children of Israel shall come they and all the children of Judah together going and wâ—eping they shall go and seek the Lord their God They shall ask the way to Zion with their faces thitherward saying Come and let us joyn our selves to the Lord in a perpetual Covenant That in Isa 2.2 3. speaks to the same purpose and most clearly that Isa 11.11 And it shall come to passe in that day that the Lord shall set his hand again the second time to recover the remnant of his people which shall be left from Assiria and from Egypt and from Pathros and from Chush and from Elam and from Shinar and from Hamath and from the Ilands of the Sea And in the 12. And he shall set up an Ensign for the nations and shall assemble the outcasts of Israel and gather together the dispersed of Judah from the four corners of the earth Here is mention of a second gathering of them from Assyria which hath not yet been fulfilled but shall when the Lamb stand upon Mount Sion with his 144000 sealed out of all the Tribes Rev. 14.1 Chap. 7.4 Consider Isa 65.17 18 19 21 22. Thirdly Observe The Lord knows how to and can reconcile divided Nations I will make them one Nation in the land upon the mountains of Israel The Jews were divided into two Nations or Kingdoms There was the Kingdom of Israel and the Kingdom of Judah and they were at great enmity such enmity that they would have no commerce one with another Joh. 4.9 The ten Tribes went under the name of Samaritans the other were call'd Jews They were of divers Religions ver 22. They had their Calves at Dan and Bethel the true worship was at Jerusalem The enmity grew so great between them that they were at open Wars and sought the destruction of one another Those of Israel and Samaria slew in Judah 120000 valiant men in one day and carryed away captive of their brethren 200000 women sons and daughters and those they slew was in a rage reached up to heaven 2 Chron. 28.6 8 9. Now notwithstanding all the rage fury enmity bitterness was in them one against another God knows how to reconcile them and make them one Nation one People so that Ephraim shall not envy Judah and Judah shall not vex Ephraim Isa 11.13 but they shall agree and cordially love one another The Jews and Gentiles were at a greater distance than the Jews amongst themselves yet God knew how to reconcile them and did it Eph. 2.12 13 14 15 16. Vers 23. Neither shall they defile themselves any more with their idols nor with their detestable things nor with any of their transgressions but I will save them out of all their dwelling places wherein they have sinned and will cleanse them so shall theybe my people and I will be their God IN this verse there lyeth before us 1. The renouncing of their Idolatrous wayes and other evils 2. Deliverance of them from the places they were captive in 3. Spiritual cleansing or Sanctification of them 4. Renewal of the Covenant between them and God Neither shall they defile themselves any more with their Idols The Jews were much addicted to Idolatry no sooner were they out of Egypt but they parted with their earings to make a Calf Exod. 32.34 When they were in the Wilderness they joyned themselves to Baal-Peor Numb 25.3 In time of the Judges when in the Land of Canaac they served other Gods Judg. 10.13 And after the rent of Jeroboam the ten Tribes did worship the Calves at Dan and Bethel 1 King 12.29 30. Judah also trod in the same steps committing Adultery with stones and with stocks Jer. 3.8 9. But when they should be united into one Nation and Kingdom again Israel should cease from her Calves and Judah from her Idols they should no more go a whoring after them whereby they defiled themselves and the Land Nor with their detestable things nor with any of their transgressions Sanctius thinks these three words Idols Detestable things Transgressions to signifie one and the same thing to set forth the sinfulness of Idols and false Religions they are detestable and cause the greatest Breaches between God and Men. The word for Transgression is Pesha which notes Apostacy Rebellion a proud and malicious violating of a Command We may by Transgressions here understand not only their Idolatries but their other capital and crying sins When God pleases to call and convert the Jews and from them into one Nation then they shall loath themselves and their former doings But I will save them out of all their dwelling places wherein they have sinned They were scattered up and down into divers Countries and into several parts in those Countries where they setled themselves and sâ—nn'd by conforming to the Heathen amongst whom they dwelt Ezek. 20.32 Jer. 44.8 But in what Countries soever they were the Lord would have an eye to them and deliver them And will cleanse them The word in Hebrew for cleansing is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Taher which is contrary to Tamee signifying to defile pollute and because a thing defiled hath lost its beauty some make Taher to import Munditiem nitentem shining or beautiful cleansing for when the filth of things is taken away there is a splendor and beauty God saith here He will cleanse them that is from their Idolatry and other sins by the bloud of Christ and by his holy Spirit So shall they be my people and I will be their God Now they lie in a desolate condition and are looked at as cast off of God yea themselves conclude they are cut off from me ver 11. But when they are gathered out of the Countries where they are dispersed and cleansed from their iniquities then will I manifest to all the World That they are my people and that I am their God they themselves shall see and know it They shall acknowledge me to be their God and I will acknowledge them to be my people The Covenant between us shall be renewed and manifested First Observe from the two verses before this and the next That when God begins to shew mercy to his people afflicted He multiplies mercies upon them He would take them from among the Heathen bring them into their own Land make them one Nation set one King over them continue them in the same condition take their hearts off from Iâ—â—s cleanse them from their defilements take them into Covenant with himself give them David to be their King and keep them in doing of his will Here is a series of many and great mercies The like you had Chap. 36.24 25
Antichrist Some make David to be the Prophet prophesying of Gog Ps 9.5 Thou hast destroyed the wicked one that is thou shalt destroy Gog that or the wicked one call'd by some Antichrist whom Gog was a type of To this accords that in Isa 11.4 With the breath of his lips shall he slay the wicked Gog in the Type and Antichrist in the Antitype 2 Thess 2.8 Beside this place in Isa some fix upon Isa 17.12 13 14. and make that a Prophesie of Gog. Some took Ps 68.14 When the Almighty Scattered Kings i. e. Gog and Magog Rivet in Lat. in locum Jerem. 1 14. Out of the North an evil shall break forth upon all the Inhabitants of the Land It 's granted Gog was to come out of the North quarters v. 15. of this 38 of Ezek. and so was Nebuchadnezzar Jer. 10.22 He speaks rather of Nebuchadnezzar than of Gog Moreover his Prophesie was but a little before Ezekiels dayes and much of it in his dayes whereas here it 's said Of whom I have spoken in old time by my servants the Prophets of Israel Others therefore referr it to the Prophesie of Enoch mentioned Jude 14. who spake of the Lords coming with 10000 of his Saints but nothing of Gog is there specified That in Joel 3 is more satisfying as to the business in hand Viz. v. 2.9.11.14 I will gather all Nations and will bring them down into the Valley of Jehoshaphat and will plead with them there for my people and for my heritage Israel whom they have scattered among the Nations and spoyled my Land c. This we may conceive was prophesied of Gog. 1. Because the Jewes were to come out of Captivity into their own Land before this was done It 's probable that therefore Gog and the Nations conspir'd together to invade and destroy them because they were setled safely in their Land v. 1. 2. Because Gog was to fall upon the Mountains of Israel to perish in the Land of Judaea Ezek 39.4 Thou shalt fall upon the Mountains of Israel thou and all thy bands and the people that is with thee To which agrees that of Joel 3.12 13. Let the Heathen be wakened and come up to the valley of Jehoshaphat for there will I sit to judge the Heathen round about put ye in the sickle for the harvest is ripe c. 3. Because of the like effects Ezekiel saith when Gog and his Army shall be destroyed there shall be a great shaking in the Land of Israel v. 19. So Joel 3.15 16. at the destruction of the Nations and their Princes the Sun and the Moon shall be darkned and the Stars shall withdraw their shining The Lord also shall roar out of Sion and utter his voice from Jerusalem and the heaven and the earth shall shake but the Lord will be the hope of his people and the strength of the Children of Israel If it be said Joel is but one Prophet and the Text speaks of Prophets and so of them as if it were a common thing amongst them to prophesie of or against Gog. To this may be answered that most of the Prophets might speak of Gog though they writ not of him for all which the Prophets prophesied did neither themselves nor others alwayes pen and here it 's said by whom I have spoken not by whom I have written Moses spake what was not written Hebr. 11.24 25 26 27. So Enoch Jude v. 14 15. as Christ himself did Joh. 21.25 By my servants in Hebrew is In or by the hand of my servants and for in those dayes many years it 's in the dayes of those years they did prophesie of Gog that God would bring him upon the Jewes First Observe The Lord doth infallibly kâ—ow things to come He revealed to the Pâ—ophets of old this Gog here spoken of hundreds of years before he was neither was God deceived for in the time appointed he came He whose understanding is infinite Psal 147.5 must needs know all things past present and to come should any thing be unknown to God his understanding should not be infinite Mans knowledge is borrowed from Creatures to which he gives neither beeing nor operation but God's knowledge is from himself He knows all that is possible in his Power and all that is future in his Will Creatures can neither bee nor operate without Him He hath such clear vision of all things that his knowledge must needs be certain Should he be deceived in any particular there should be darkness in him but He is light and in him there is no darkness at all 1 Joh. 1.5 Secondly Observe The Prophets delivered many things which were not recorded The Prophets of Israel spake of Gog and yet we cannot find any direct satisfying place in holy Writ concerning him In Mat. 27.9 you have words cited for Jeremie's which you cannot find in all his Prophesies the words are these Then was fulfilled that which was spoken by Jeremy the Prophet saying And they took the 30 pieces of silver the price of him that was valued whom they of the children of Israel did value Matthew saith not that which was written but that which was spoken Jeremy had delivered these words and many other doubtless which are no where to be found And if any ask How came Matthew by them He had them by Tradition say some others by Revelation which is safest to say Solomon he spake of Trees from the Cedar-tree that is in Lebanon even unto the Hysop that springeth out of the wall He spake also of Beasts and of Fowls and of Creeping things and of Fishes 1 King 4.33 but what he said of these is not to be found or known Had not Paul helped us to that blessed truth of Christ It is more blessed to give than to receive Act. 20.35 we had never met with it Thirdly Observe Those God sends to make known his mind to men he owns honours and protects My servants the Prophets of Israel Those had spoken against Gog and made known his mind teaching him God owns for his servants honours them with this Title Prophets of Israel and being his he hath a special care of them Psal 105.15 Do my Prophets no harm If the servants and Embassadors of Earthly Princes be honourable and have protection from them much more are the servants and Embassadors of the King of Glory honorable and under Divine Protection If David would not put up the wrong done to his servants he sent to Hanun 2 Sam. 10. Neither will God let the wrongs done to his servants the Prophets of Israel go unpunished 2 Chron. 36.16 Fourthly Observe It s not an accidental or casual thing that enemies do come against the Church The Lord brought Gog against this People and the Prophets had prophesied many years that God would do so They made it known to the world what God had decreed to do Gog could not have stir'd or mov'd one foot towards the Land of Israel unless God had appointed
Allmighty God Rev 19.15 Pauls sufferings made him famous Phil 1.13 much more Christs Fifthly He had extraordinary Titles as Immanuel Isa 7.14 The stone of Israel Gen 49.24 The Lord our Righteousnesse Jer 23.6 The power and wisdom of God 1 Cor. 1.24 The heir of all things Heb 1.2 King of Kings and Lord of Lords Revel 59.16 The Light of the world John 8.12 The glory of Israel Luke 2.32 The Prince of Life Acts 3.15 Judge of quick and dead Acts 10.42 The Image of the invisible God Col 1.15 The Head over all things Ephes 1.22 The Lamb of God John 1.29 The Mediator between God and man 1 Tim. 1.5 The Sun of righteousnesse Mal. 4.2 His name is wonderful Counsellour the mighty God the everlasting Father the Prince of peace Isa 9.6 Sixthly He had extraordinary honour When he was brought into the world God commanded all the Angels to worship him Heb. 1.6 He stir'd up the spirits of the wise men of the East directing them by a star to come and worship him Mat. 2.11 When he was baptized Heaven was opened the Spirit descended like a Dove and a voice from Heaven said This is my beloved Son in whom I am well pleased Matth 3.16 17. When he was transfigured Moses and Elias appeared unto him and the same voice of the Father was heard again with some addition This is my beloved Son in whom I am well pleased hear him and he committed all judgement to the Son that so all men should honour the Son even as they honour the Father John 5.23 Take this plant of renown for the Christian Church and it is renowned for that it is planted in Christ Col 2.7 Eph. 4.15 bears the name of Christ James 2 7. is his Spouse Rev 21.9 John 3.29 under his Government Eph 5.24 freed from the bondage of the Ceremonial Law Gal 4.1 2 3 4 5. hath cleerer manifestations of Gods love in Christ Eph 2.7 extends further then ever the Jewish Church did to the Gentiles to all Nations Isa 54.1 2 3. chap 60.3 chap 62.2 Rev 21.24 25. and had such miraculous effusion of the Spirit upon many of the members of it Acts 2.3 4. 1 Cor 12.8 9 10. and is the habitation of God Ephes 2.22 visible and irremoveable as Mount Sion Mich 4.1 2. Matth 16.18 The ground and pillar of truth 1 Tim 3.15 And they shall be no more consumed with hunger in the Land In Jacobs dayes there was a great famine and his family had been consumed if Egypt had not afforded releif In Davids dayes many suffered by the three years famine then 2 Sam 21.1 There was a sore famine in Ahabs dayes 1 Kings 18.2 and questionless many perished with hunger in the siege of Jerusalem Lam 4.9 and many who were scattered abroad not having to satisfie their hunger became a prey to hunger it self The promise here is They shall no more be consumed with hunger they shall have plenty of all good things there shall be no corporal nor spiritual hunger there Teachers had been removed into corners Isa 30.20 There Prophets had been cut off and were glad to be hid in Caves 1 Kings 18.4 but God would set up shepherds over them which should feed them and they should not be lacking Jerem 23.4 Their eyes should see them Isa 30.20 The word for consumed is Asuppe from Asâ—ph which signifies to gather together to take away and to consume In time of famine men get together consult how to relieve themselves and when all means fail the famine consumes them and takes them away The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They shall not be few in number they shall have abundance and multiply Neither bear the shame of the heathen any more The Hebrew word for shame is Celemmah which signifies reproach the Babylonians and others where the Jewes were scattered did reproach them and said Sing us one of the songs of Sion Psal 137.3 You are the holy people have holy ordinances and holy songs sing us one of those songs you thought your selves safe in your holy City that your God would protect you from all the Nations but where is your God what 's become of your City Temple and Confidences are you not in our hands are you not in bondage and captivity ye are servants unto us and shall never be at liberty more thus did they bear the shame of the Heathen they were a reproach a proverb a taunt and a curse in all places Jer 24.18 but God would set them at liberty roule away their reproach and make them honourable They should be a praise Zeph 3.19 At that time I will undo all that afflict thee and I will save her that halteth and gather her that was driven out and I will get them praise and fame in every Land where they have been put to shame And vers 20. I will make you a name and a praise among all people of the earth when I turn back your captivity First Observe The Lord Christ himself his renown and that the Church hath by him is from the Lord. I will raise up a plant of renown Christ is call'd The Word John 1.1 and God made that Word flesh vers 14. He is call'd a Rod a Branch Isa 11.1 and God caused that Rod to come out of the stem of Jesse and that Branch to grow out of his roots God planted Christ at first in the Virgins womb and from thence he grew up through Gods wise disposing of things to be a plant of renown And Luke 1.32 The Angel said to Mary he shall be great and shall be called the Son of the Highest and the Lord shall give him the Throne of his Father David This God performed and so made him a man a plant of renown he gave Christ to the Church he planted him in Sion Isa 28.16 and so all the glory the Church had by him which was and is exceeding much came originally from the Lord Christ is therefore call'd The gift of God John 4.10 Secondly Observe Christ is fruitfull and yeelds good fruit He is a plant of renown were this plant barren or did it bear evill fruit it could not be a plant of renown it would be a plant of contempt This plant is that Tree of Life Rev 22.2 which bare twelve manner of fruits and yielded her fruit every month No barrenness at all was on this Tree it had plenty and variety of fruit Summer and Winter and the goodness of this fruit the Church will tell you of Cant 2.3 I sat under his shadow with great delight his fruit was sweet to my taste If the shadow of this Tree was very delightsome certainly the fruit of this Tree was exceeding sweet The man sick of the Palsie found the sweet of this fruit when Christ said unto him Son be of good cheer thy sins are forgiven thee Mat 9.2 Thousands can tell you how sweet the fruit of this Tree hath been to their tasts to their souls Acts 10.38
be nothing but the very Land I will take that for a possession so shall I enrich my self inlarge my borders and become great Such thoughts and hopes were once in Tyrus she looked to be made by the sufferings of Jerusalem Ezek 26.2 Tyrus said against Jerusalem she is broken that was the Gates of the people she is turned unto me I shall be replenished now she is laid waste Tyrus expected that Jerusalem being ruined all the trading should come to her that the great concourse of people Jerusalem had should enter her Gates and tread her Streets Obadiah tells us that the Edomites laid hands on the Jewish substance in the day of their calamity vers 13. They coveted their wealth thirsted after their Land and sought to advance themselves by their ruins Secondly Observe The desires hopes and expectations of the wicked come to naught The Edomites coveted Canaan hoped and waited for it but the Lord was there and disappointed them they were shortly after the destruction of Jerusalem destroyed by the Babylonians Jer 27.3 6. God had given them into Nebuchadnezzars hand David tells you Psal 112.10 That the desire of the wicked shall perish and Solomon saith Prov 10.28 That the expectation of the wicked shall perish they desire and expect the fulfilling of their desires but themselves their desires and expectations come to naught in Prov 11.23 Solomon hath a strange expression it s this The expectation of the wicked is wrath Do men look for wrath No but the event of their expectation is such they meet with the wrath of God these Edomites looked for the Land of the Jews and lost their own Thirdly Observe The Lord keeps and disposes of Lands as he pleases He was in Canaan The Lord was there he was patron of it he kept it out of the Edomites hands he reserved it for his people again Hence Obadiah ver 17. saith The house of Jacob shall possesse their possessions They shall come again and inhabit their Countrey which God reserved for them Jer. 49.1 2. When the ten Tribes were carryed away the Ammonites who dwelt neer the Tribe of Gad intruded into it and the Cityes of it but see what God saith in vers 2. Behold the dayes come saith the Lord that I will cause an Alarm of war to be heard in Rabbah of the Ammonites and it shall be a desolate heap and her Daughters that is lesser Towns shall be burnt with fire then shall Israel be heir unto them that were his heirs Israel shall return out of captivity and possess his own Land and the Ammonites also which for a season got part of his Fourthly Observe Whatever the fate of a Land is whatever calamities it lyes under yet the Lord is not far from it he is in it Judaea was laid waste the Temple and Cityes in it ruined man and beast cut off enemies on all sides seeking to get it in whole or in part and notwithstanding it was in such a case in such danger The Lord was there God is said to dwell in darknesse Ps 18.11 He made darknesse his secret place Here was a Land of darknesse and God hid himself in it he was there though the Edomites saw him not When Babylonians lay waste Sion drive out the inhabitants thereof yet they cannot drive out God he is in Sion and will abide in Sion The Bear out of the wood not long since was wasting and the wild beast of the field devouring they drove many out of our Sion but they could not drive God out he was here when the face of all things was lamentable Vers 11. Therefore as I live saith the Lord God I will even do according to thine anger and according to thine envy which thou hast used out of thy hatred against them and I will make my self known amongst them when I have judged thee In this and the two next verses you have a further discovery of Mount Seirs sins and how God would deal with the inhabitants thereof and all confirmed by oath I will even do according to thine anger Thou hast been angry with my people yea angry unto death and I will do accordingly not that God would be angry but he would punish them severely for their anger Anger is not a boyling of the bloud and spirits about the heart as some have made it for that is rather an effect then the nature of it Ira est appetitio reddendi malum ei qui malum retulit It s an inordinate desire of returning evill to him whom we conceive hath wronged us And according to thine envy The Edomites envyed the Jews who prospered into a Kingdom and grew renowned Ezek 16.13 14. The nature of envy is to grieve at the good of another man and to think it an evill to our selves that we are exceeded by others in any thing Invidia est tristitia de bono alieno aestimato ut malo proprio quatenus per bonum alienum apprehendimus nos ab altero superci an envious man is afflicted that any is equall to him or above him Which thou hast used out of thy hatred against them Hatred is an enmity of the appetite to things or persons apprehended contrary to its good and contentment The Edomites looked at the Jews as enemies as contrary to their good and content and so hated them There is a twofold hatred or rather two degrees of hatred the first is aversion which only flies from what is hated we hate Toads Serpents and such venomous creatures and flye from them the second is persecution which pursues the thing hated to destruction the one respects the evill simply the other the thing or person in which the evill is apprehended to be with this last kind or degree of hatred were the Edomites infected and so envying them sought their ruine And I will make my self known amongst them when I have judged thee I will execute judgement upon thee deliver thee and thy wealth into the hands of thine enemies and my servants shall behold my glory in punishing thee and my mercy in delivering them my people shall know what a God I am when I have visited you for your hatred envy and wrath against them they shall find me a God exercising mercy as you have found me a God executing judgements as I have made my self known to you in my power and justice so I will make my self known to them in mercy and loving kindness First Observe One sinful affection sets others on work The Edomites hatred set their anger envy on work They used these out of their hatred of the Jews they hated them and that hatred stir'd up their anger to do them harm and their envy to persecute them unto death The Apostle saith of love 1 Cor. 13.4 5. It envies not it is not easily provoked it thinks no evill But hatred envies is easily provoked and thinks nothing but evill it s a root of bitterness and brings forth bitter fruit it makes use of
other affections to accomplish its ends Jealousie kindles anger and casts forth hatred fear sets grief and despair on work The affections are seated so near one another in the heart that if one move sinfully the rest are ready to stir and accompany the same Let us look well to our affections for they are dangerous things Solomon knew it and therefore Prov 4.23 counsels us to keep our hearts with all diligence Secondly Observe God will deal with men not only according to their evill actions but according to their evill affections also I will even do according to thine anger and according to thine envy Men are convinced they must be responsive for evill actions but not so for evill affections The Lord puts it out of doubt here and swears to it As I live saith the Lord God I will even do according to thine anger c. Mat 5.22 He that is angry with his brother without a cause shall be in danger of judgment Rev 21.8 The fearfull shall have their part in the Lake which burneth with fire and brimstone Edoms rejoycing is mentioned Obad 12. among the sins caused God to cut her off John 3.19 This is the condemnation that light is come into the world and men love darknesse God will deal with men for their sinful fear sinful joy and sinful love for sinfull affections as well as sinfull actions Hence are we counselled to put away all bitternesse wrath and anger Ephes 4.31 To mortifie inordinate affection Coloss 3.5 Thirdly Observe After the insulting enemies of Sion are punished God will shew kindnesse unto Sion she shall have expressions of his love I will make my selfe known amongst them that is those of Sion after I have judged thee that is the Edomites they insulted over the Jews and added affliction to affliction which the Lord visited them for and then comforted his afflicted people The Babylonians were bitter enemies to the Jews they insulted over them and said Sing us one of the songs of Sion Psal 137.3 for which you may see how God would deal with them Isa 13. The Medes should destroy them and that without pitty and what then Chap 14.12 3. The Lord will have mercy on Jacob and will yet chuse Israel and set them in their own Land they shall rule over their oppressors and have rest from their sorrows After Sennacheribs Army was destroyed by the Angel of the Lord which insulted over the Jews and spake blasphemous things against God and Hezekiah did not God express love to Hezekiah and in him to all the Jews in granting him fifteen years more unto his dayes Isa 37. 38. When God had judged the Egyptians he brought forth the Jews seated them in Canaan and shewed them not a little kindnesse there Acts 7.7 Verses 12 13. And thou shalt know that I am the Lord and that I have heard all thy blasphemies which thou hast spoken against the mountains of Israel saying They are laid desolate they are given us to consume Thus with your mouth ye have boasted against me and have multiplied your words against me I have heard them THeir blasphemies against God and Israel are here set down and the notice God took of them Vers 12. Thou shalt know that I am the Lord and that I have heard all thy blasphemies The Hebrew is thus Thou shalt know that I the Lord have heard all thy blasphemies The Edomites spake freely against the Jews thinking God had cast them off and cared not for them but when he should judge and punish them then they should be convinced that he had heard their blasphemies The word for blasphemy is Neatzah from Naatz to despise contemptuously to provoke Kirker saith it s to provoke contumeliis convitiis verbis maledicis with reproachful and cursed speeches Junius hath it omnes irritationes tuas all thy provocations the Septuagint French and others have it blasphemies Which thou hast spoken against the mountains of Israel By mountains of Israel the Land and people of Israel are intended that Land was full of mountains and among others there was the mountain of the Lord Psal 24.3 and they spake against that mountain with the rest Saying they are laid desolate Are these words so evill as that they should be judged blasphemy its not to be doubted but they said more though it be not here expressed Obad vers 12. Edom spake proudly in the day of Jerusalems distresse She insulted and gloryed in the sufferings and desolations of the people and Land Where is your Temple and City said they that stood on Mount Sion where are the Cattel that fed upon the Mountains and were for sacrifices They are laid desolate now where will you have sacrifices and whither will ye go to sacrifice Thus they spake blasphemously They are given us to consume The Jews are now destroyed and gone into captivity they shall never return to take possession of these mountains again they are now given to us to be a prey but who gave them they declare not God did not give them unto the Edomites and no other could for the Land was the Lords they took the Mountains of Israel their covetous hearts would have them vers 10. and what would they do with them Consume them saith our Translation but the Hebrew is Leaclah ad commedendum to eat that is to bring them under our power and to make use of for our good Vers 13. Thus with your mouth ye have boasted against me Ye have magnified against me saith the Hebrew you have spoken great words your mouth hath been wide open against me and hath lift you up above me or against me Obad 12. is thus Thou hast magnified thy mouth which is rendred Thou hast spoken proudly Qui impudenter obloquuntur alteri subsannant illum jactando seipsos dicuntur magnificare os suum Jer 48.26 Moab magnified against the Lord that is magnified his mouth against him by speaking arrogant words Ezek 25.8 Moab said Behold the house of Judah is like unto all the Heathen When men speak proudly insolently against God or his people they do magnifie with their mouths or magnifie their mouths And have multiplyed their words against me They spake much more then is expressed They multiply words The Hebrew word for multiply here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athar which signifies Verba fundere magna copia verba fortia as in prayer these Edomites did multiply words words against the Lord and their words were stout against him I have heard them Though you thought me shut up in the Heavens that I could not hear at so great a distance or that I minded not the affairs of the world especially what words one Nation speaks against another yet saith God I have heard them First Observe The Lord takes notice of all the bitter reproachfull and provoking speeches which wicked ones do utter against the Church and People of God I have heard all thy blasphemies which thou hast spoken against the Mountains
one hundred twenty and seven Provinces Esther 8.5 with Chap. 1â— 1. and so it seemed impossible that these should be drawn out and carried to Canaan which was so far off especially for them who were seated neer India but what saith the Lord to this I will take you from among the heathen He would but put forth his hand and lay hold of them saying Come go with me and it should be done he would gather them out of all Countreys as an Hen gathers her Chickens that are dispersed up and down among the Bushes Trees or Weeds in an Orchard And as he carried them upon Eagles wings from Egypt to Canaan so would he bring them upon the same wings from Babylon to Canaan This work God is upon in these dayes of Christ he is bringing out of all Nations some unto Christ and gathering them into spirituall Canaan Vers 25. Then will I sprinkle clean water upon you and ye shall be clean from all your filthinesse and from all your idols will I cleanse you WE are now come to the last generall part of this Chapter which consists in the multiplication of promises both Spiritual and Temporal with the ground of them The Spiritual are 1. Remission of sins vers 25 29 33. 2. Regeneration vers 26. 3. Sanctification vers 27. 4. Renovation of the Covenant between God and them vers 28. 5. Repentance vers 31. The Temporal are 1. Repossession of their Land vers 28. 2. Plentifull maintenance vers 29 30. 3. Re-edifying of their Cityes and waste places vers 33 35. 4. Increase of men vers 37 38. The ground of all these sweet and great promises is Gods free grace not mans desert vers 32. Then will I sprinkle clean water upon you When they were call'd and come out of Babylon then would the Lord sprinkle clean water upon them The Jews by water mean the abundance of outward things Some others interpret it of the water in baptisme but neither doth abundance of outwards nor the water of baptisme cleanse from the pollution of idols For after their return from Babylon Jason sent money for the sacrifice of Hercules he Menelaus and others fell to the customs of the Gentiles desired to be like them in all things they set not by the honour of their Fathers but liked the glory of the Gentiles best of all 2 Maccab. 4. And are not many baptized ones amongst the Papists and others idolaters Some other sense of the word therefore must we seek out By water the bloud of Christ is intended say the best Expositors Some make Grace the thing but that 's too general unlesse we limit it to the bloud of Christ which of Grace is given to wash sinners with These words I will sprinkle clean water upon you have some allusion unto the waters mingled with the ashes of the red Cow which being sprinkled by a branch of Hyssope upon the unclean party he was cleansed and this water was call'd The water of separation or purification for sin Numb 19.9 The Septuagint call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The water of sprinkling and so the 18. and 19. verses expresse it This red Cow figured out Christ in his afflictions and sufferings and the water mingled with the ashes of it the bloud of Christ which from hence is call'd The bloud of sprinkling Heb 12.24 The water they used in sprinkling was clean water running or spring water free from all filth so the bloud of Christ is pure he was without sin any blemish or spot his bloud was precious and pure 1 Pet 1.19 and here it s called clean water This sprinkling of clean water upon them is the application of the bloud of Christ by the Spirit of God as the Priest was to take of the bloud of the red Heifer with his finger and to sprinkle it so God by the hand and finger of his Spirit doth take and sprinkle the bloud of Christ that is apply the fruit and benefit of it unto the hearts of men 1 Cor 6.11 And ye shall be clean There be three things among other which water serveth for viz to cool to nourish to cleanse 1. It quencheth thirst caused by heat and so coole the like doth the bloud of Christ being drunk by faith John 7.37 2. It nourisheth and causeth growth and Christs bloud doth the same John 6.55 3. It cleanseth which is the use of it here mentioned water washeth away the filth of garments vessels and persons so the bloud of Christ is a cleansing thing Heb 9.13 14. If the bloud of Bulls and of Goats and the ashes of an Heâ—fer sprinkling the unclean sanctifieth to the purifying of the flesh How much more shall the bloud of Christ who through the eternall Spirit offered himselfe without spot to God purge your consciences from dead works to serve the living God The argument is a minori ad majus if the bloud of typical sacrifices could do that to the flesh for which they were appointed much more the bloud of Christ the true sacrifice will do that to the soul and conscience for which it was appointed viz purge away the guilt of sin otherwise the honour and efficacy of the Type should be greater than the honour and efficacy of the Substance which the Apostle denyes when he tells us Types were shadows of good things to come Heb 10 1. This cleansing is the remission of their sins through the bloud of Christ or the justifying of their persons so as they are before God without spot or fault Col. 1.14 Rom 5.9 Rev 14.5 When sins are forgiven the persons are clean in the fight of God From all your filthinesse and from all your idols will I cleanse you They had State defilements and Temple defilements Family and Personal filthinesses Zeph 3.3 4. Micah 3.9 10 11. Ezekiel 22. Jer 6.13 Chap 7.9 Whatever their filthinesses were God would cleanse them and because idolatry is a sin which exceedingly defiles and provokes the Lord to jealousie Exod 20.5 To fury vers 18. of this Chap and they might apprehend there was no mercy for them therefore the Lord mentions the filthinesse of idols and tells them He will cleanse them from that filthinesse It s not material water washes from the filth of idolatry but spiritual water First Observe When it pleases God to gather his people out of Babylon and to bring them to Sion then he will multiply mercies upon them and do for them great things I will gather you from among the heathen out of all Countreyâ— and bring you into your own Land and then will I sprinkle you with clean water then will I give you a new heart then will I put my Spirit into you then will I call for the Corn and multiply the fruit of the tree and increase of the field After great afflictions God bestowes great kindnesses after sharp sufferings he gives solid comforts Isa 54.7 For a small moment have I forsaken thee but with great mercies will I
then they will remember their evill doings their bitterness against Christians and bloudynesse against Christ and loath themselves for the same Zech. 12.10 Rev. 1.7 Thirdly Observe Where repentance comes it makes a change in mens judgments affections and lives They should loath themselves in their own sight for their iniquities and for their abominations What they approved of before delighted in and practised that they should look upon as abominable loath and turn from Repentance begins in mens minds and judgements altering them and when they are altered the affections and conversation will alter when the Prodigall repented there was a change inward and outward Vers 32. Not for your sakes do I this saith the Lord God be it known unto you be ashamed and confounded for your own wayes O house of Israel IN this Verse is comprehended the ground of all the gracious and great Promises specified in the words before and following And 1. It is expressed Negatively It is not for your sakes 2. Implyed Affirmatively It is for the Lords sake Not for your sakes do I this God saw nothing in them to move him to bring them out of Babylon or to do ought for them in Babylon but he beheld that in them which might have moved him to destroy them he saw how they profaned his holy name among the Babylonians vers 21. he saw how they intended to turn heathens and worship wood and stone Ezek. 20.32 Being Gods people they thought God was bound to do much for their sakes and that he should not deal justly with them if he did not mind them do for them see how they expostulated with God Isa 58.3 Wherefore have we fasted and thou seest it not wherefore have we afflicted our soul and thou takest no knowledge They did in effect tell God he dealt not well with them they deserved better things at his hands than they had therefore said the Lord here Not for your sakes do I this Be it known unto you Take notice that what conceits soever ye have of your own worth or deserts because ye are my people and of the seed of Abraham my friend yet I do not bring you out of Babylon for your worth or merits sake I do nothing upon that account and proclaim it openly unto you and all the world Be ashamed and confounded for your own wayes Your wayes are so far from meriting at my hands that they merit not at the hands of men they are of that nature as you ought to be ashamed and confounded for them of the words ashamed and confounded was spoken Chap. 16.52 54 61. First Observe Men are apt to think they deserve something at Gods hands The house of Israel thought she had suffered a long and sore captivity and having fasted and mourned every fift and seaventh month throughout the seaventy years Zech 7.5 she conceived God now should deal unkindly yea unjustly if he should not do some great thing for her now it was just for him to remember all her tears sighs prayes fastings and sufferings to set her at liberty and give her repossession of her Land rewarding her with old and new priviledges Matth. 7.22 Many will say to me in that day Lord Lord have not we prophesied in thy name and in thy name have cast out Devils and in thy name done many wonderfull works They thought they had merited Heaven by their doings and looked for some wonderful reward for their wonderful works The labourers which came into the Vineyard at the third and sixt hours thought they deserved more of the Lord of the Vineyard than they that went in at the ninth and eleventh hours Matth. 20. Prone is corrupt nature to conceit it merits somewhat at the hands of God But Secondly Observe Mens wayes are such as they ought to be ashamed of themselves and fear destruction from God for them Be ashamed and confounded for your own wayes O house of Israel they are such as you should blush at and loath to behold and make you fear least my judgements should sieze upon you for them Nehem. 9.30 31. What saith he of them Lord thou gavest them into the hand of the people of the Lands that is thou didst cast them into captivity for their own wayes and what then Neverthelesse for thy great mercies sake thou didst not utterly consume them They had cause to fear consuming had not mercy and great mercy stepped in they had been utterly consumed So Jeremy Lament 3.22 It is of the Lords mercies that we are not consumed If it be mercy that our persons are not destroyed what do our works or wayes deserve from him Thirdly Observe The Promises God makes unto and the mercies he bestows upon his people are free and for his own sake Not for your sakes do I this saith the Lord God be it known unto you I have promised To sprinkle you with clean water to put a new heart into you to give you my spirit to save you from all your iniquities to bring you again to Sion to give you many mercies there to do you much good but these I do not for your sakes you deserve them not but for mine own sake for mine own honour and name as vers 22. I do not this O house of Israel for your sakes but for mine holy names sake For mans sake come judgements the earth was cursed for Adams sake Gen 3.17 For Achans sake the Israelites fell and fled Josh 7. For Jonas sake the Sea was tempestous Jon 1.4.12 But when mercies come at Land or Sea it is for the Lords own sake He made all things for himself Prov 16.4 for his own names sake and what good soever he doth to any Nations or Persons is not for your sakes but for his own holy names sake When the Jews were neer destruction he wrought for his names sake Ezek 20.9 So when we were neer to destruction oft times in these Nations the Lord wrought for his own names sake not for our sakes Let us give God the glory of what he hath done for our Nation and for our selves and say Help us O God of our salvation for the glory of thy name and deliver us and purge away our sins for thy names sake Vers 33 34 35. Thus saith the Lord God In the day that I shall have cleansed you from all your iniquities I will also cause you to dwell in the Cities and the wastes shall be builded And the desolate Land shall be tilled whereas it lay desolate in the sight of all that passed by And they shall say this Land that was desolate is become like the Garden of Eden and the waste and desolate and ruined Cities are become fenced and are inhabited IN these Verses the Lord proceeds in Temporal Promises and tells them what he will do for them after he hath cleansed them from their sins 1. Their Cityes and waste places shall be re-edified 2. Their Cityes shall be inhabited 3. Tillage of the Land 4.
the first Vision unto Ezekiel and so he doth in this last he was a Master-builder and appointed of God to build the House Zech. 6.12 13. Thus speaks the Lord of Hosts saying Behold the Man whose Name is the Branch that is Christ he shall grow up out of his place and he shall build the Temple of the Lord even he shall build the Temple of the Lord and he shall bear the glory And that this Man was Christ his appearance declares for it was like the appearance of Brass and so Christ Revel 1.15 is said to appear His feet were like unto fine Brass and here his countenance or whole body appeared like unto Brass that is free from spot beautiful bright and shining Christ was without blemish or spot 1 Pet. 1.19 He was holy harmless undefiled Heb. 7.26 He was fairer then the children of men Psal 45.2 With a line of Flax in his hand and a measuring Reed These be the Instruments which this man had a Line and a measuring Reed Such Instruments are proper to Architects and Master-Builders and being in the hand of Christ do demonstrate him to be the chief Builder of the Church The line of Flax was to measure the great spaces of the ground viz. the Floors Court and Compass of the Buildings and Walls The Reed was to measure the Buildings the thickness length and breadth of them Of such a Line and Reed is spoken of in Zech. 2.1 2. Rev 11.1 Chap. 21.15 A Reed is smooth round and light and therefore fit for measuring they were plentiful in those parts And he stood in the Gate The Hebrew is he standing in the Gate His posture was * Stabat quasi ad Ministerium accinctus Standing his place was in the Gate He stood there to direct the Prophet to shew him the measures of the Temple and other things to manifest he hath command of the Temple and may keep out and let in whom he pleased Versâ— 4. And the Man said unto me Son of Man Behold with thine eyes c. In this verse the end of the Vision is held forth which is that Ezekiel throughly understanding the things comprehended in it might communicate them to others Here the Lord Christ is call'd Man for that in time he was to be incarnate and the Son of Man speaks to Ezekiel and commands him two things 1. To give the most diligent and best attention as possible might be and therefore calls for not only the eyes and ears but the heart also Behold with thine eyes and hear with thine ears and set thine heart upon all that I shall shew thee his heart must go with his senses and seriously ponder what was presented Some things were to be seen some things were to be heard and all to be considered and why he was brought thither for that end 2. To make known what he should see hear and observe Declare them to the House of Israel he must not keep things to himself but publish them to others to the Church and People of Israel First Observe The Lord keeps an exact account of the time of his Church and Peoples sufferings He is the best and most punctual Chronologer of all in Heaven and Earth Men and Angels may mistake misreckon but the Lord doth not cannot In the 25. year of our captivity in the beginning of the year in the 10. day of the month in the 14. year after the City was smitten in the self same day Here the Years the Months and Days of the Jews captivity was observed of the Lord. When we are in misery and suffering conditions we think God forgets us Psal 79.5 Psal 89.46 but he takes notice of every Hour Day Month and Year Secondly Observe When the Church is low in the worst most desperate and deplorable condition even then the Lord hath a care of his Church Now the Temple City and Land of Canaan were utterly laid wast the people many of them destroyed the rest in Babylon without hope of ever seeing their own Country ch 37.11 In this condition the Lord appears to Ezekiel and gives him a most singular and excellent Vision concerning the Restauration of the Church the Extent Dignity and Glory of it whereby he shewed both the Prophet and the People whose hearts were fill'd with sorrow When the Church is in the Wilderness under persecution in Egypt or Babylon the Lord is solicitous for it Zech. 1.14 I am jealous for Jerusalem and for Zion with a great jealousie Thirdly Observe The Church is Mount Sion or Mount Sion is the Church wherein God makes known his mind for the comfort of his Ezekiel was carried in spirit into the Land of Israel and set there upon a very high Mountain viz. Mount Sion which typed out the Church of God and there he had this glorious vision there sweet consolation was given forth for the afflicted The Church is sometimes call'd a Garden and Fountain sealed as Cantic 4.12 Sometimes a Vineyard Mat. 20.1 Sometimes an House 1 Tim. 3.15 Sometimes a City Psal 46.4 Isai 60.14 Sometimes a Mountain Psal 2.6 And it 's so call'd for the hieghth the glory and the strength of it Mountains are high conspicuous and strong and so is the Church On Mountains is good aire so likewise is in the Church Hills are nearer heaven then other places they are below the Church is above the World Fourthly Observe The Church is well seated and well ordered Vpon which was as the frame of a City it 's seated upon a Mountain the Mountain of Gods Decree Power and Truth it 's well ordered for it 's as the frame of a City where every thing is in his right place and all fitly joyned together Psal 122.3 Jerusalem is builded as a City that is compacted together and the Church is a body fitly joyned together and compacted Ephes 4.16 Hence strength and beauty are to the Church it being so seated and so united The one made Christ say The gates of hell shall not prevail against it Mat. 16. and the other made Salomon to say It was beautiful as Tirzah and comely as Jerusalem Cant. 6.4 Fifthly Observe The Man Christ who is sinless and glorious is the chief Builder and exact Measurer of the Church and things belonging to it Behold a Man whose appearance was like the appearance of Brass with a Line of Flax in his hand and a Measuring-reed Christ without spot full of glory and wisdome is the Master-builder Mat. 16.18 chap. 21.33 Hab. 3.3 Prophets Apostles Ministers are his Servants Under-officers instructed directed and rewarded by him He is Architectus the Line and Reed are in his hand he measures all the Trees and Stones used in this Building the outward and inward Courts with all their appurtenances He was the Son of Joseph a Carpenter and some mystery might lye in that Sixthly Observe The way into Sion and unto the Father is by Christ he stands in the gate of the Temple ready to receive any
should come and be found fit for entrance he had his Line and Reed in his hand to measure them None unmeasured might enter Hence it is that Christ saith Joh. 14.6 I am the way and no man comes to the Father but by me And Joh. 10 9. I am the Door by me if any man enter in he shall be saved and shall go in and out and find Pasture Christ is the Lord of the fold and field by him they enter in by him they are led out to the good Pastures and led in again He will not suffer any thing that defileth to enter into the Fold the Temple the New-Jerusalem Rev. 21.27 Seventhly Observe The Lord Christ when Divine things are presented unto us would have us Attent Intent and Apply the whole heart unto them Such things as are of weight slightness and trifling about them are intolerable therefore it 's said here Son of man behold with thine eyes and hear with thine ears let thy senses be wholly taken up with these things and set thine heart upon all that I shall shew thee thine heart also must be fixed upon every thing shewn thee thou must let nothing pass without due observation As Ezekiel was to do thus about the things of his Vision so should all Ministers and Christians about the things of the Gospel which are Revelations of the mind of God by Christ It 's oft said therein Who hath eares to hear let him hear Mat. 13.9 43. Mark 7.16 Luke 14.35 and in other places intimating that if men have either inward or outward eares they should hearken to the things of God They are Divine and may infinitely advantage or infinitely prejudice us if they be not well heeded if we be not attent unto them intent upon them and heartily closing with them better we had never had them It will be easier for Sodome and Gomorrha at the day of judgement then for such let us mind therefore and mind to purpose all things shewn us of Christ let us set our senses and whole hearts upon them Eightly Observe What the Lord Christ reveales unto his servants the Prophets and Ministers they must not reserve to themselves but communicate to others for their Instruction Edification and Comfort Declare all that thou seest to the House of Israel he must not see hear observe for himself but for the House of Israel for the Church and People of God Mat. 10.27 saith Christ to his Disciples What I tell you in darkness that speak ye in the light and what ye hear in the ear that preach ye upon the house-tops whatever I have imparted unto you that do ye impart unto others take the best advantages ye can to make the same known The servants of God and Christ must not onely utter what they receive but utter All they receive Act. 20.27 Paul kept back Nothing was profitable for them but declared to them all the Councel of God Vers 5. And behold a Wall on the outside of the house round about and in the mans hand a measuring-reed of six Cubits long by the Cubit and an hand breadth so he measured the breadth of the building one reed and the height one reed Great houses and Cities have walls 1 King 3.1 and 6.5 so this house had a Wall round about it By this wall we may understand the wall of Gods protection which is round about the Church This wall was in height and thickness alike 6 Cubits high and 6 Cubits thick it was strong securing the house Ezek. law God who is stronger then all is the defence of the Church Psal 125.2 Babylons wall which was 100. Cubits high and 30. Foot broad sufficed not to preserve her from ruins that wall was battred and level'd with the ground but Jehovah the Lord of Hosts is the wall about this building and such a wall as all the powers of the World and Hell cannot shake or batter Zech. 9.8 I will encamp about thine house And Zech. 2.5 I will be unto Jerusalem a wall of fire râ—und about saith the Lord. The Church of God having such a wall is secure and invincible The Church is call'd an House not a Tabernacle because of Gods inhabitation of it and his fixed abiding there Psal 132.13 14. The Lord hath chosen Sion he hath desired it for his habitation This is my rest for ever here will I dwell for I have desired it Sion notes the Church in all ages there is Gods house there is the desire of his soul there he rests he hath no rest in all the world but in Sion The measuring reed in the hand of the man is the same with the reed in John's hand Rev. 11.1 Those that exercise Architecture use lines and reeds to measure things therewith and so doth Christ here The line and reed in his hand is the Word or Everlasting Gospel which Rev. 21.15 is call'd a golden-reed right strong and inflexible with this he measures the Church and all things belong unto it by the Word he sets out the nature greatness power priviledges and characters of the Church by this he measures out the qualifications liberty and power of Members and Officers therein Hence the Word is call'd a Rule or Canon Phil. 3.16 The Hebrew is Kene hammiddah shesh ammoth baammah vetophath a reed of measure of six cubits in a cubit and of a hand breadth Whether these words an hand breadth should be joyn'd to the 6. cubits taken joyntly or to each cubit distinct by it self is doubtful that in the 43. Chap. v. 13. seems to make the hand 's breadth to be added to each cubit for it saith a cubit is a cubit and a hands breadth This we may understand of the Legal or Sanctuary cubit not the common one which was less by a hands breadth then the other this being 5. th' other 6. hands breadth Hence some deny that the hands breadth must be added to each cubit for then there will be 7. cubits those 6 hands breadth making another cubit They will have the reed 6 cubits long and an hands breadth over the 6. part of a cubit more A cubit is that length between the elbow and top of the middle finger now this space being longer in some men and shorter in others no certainty can be determin'd especially when men differ in their heads more then in their armes for some make a cubit to be 5. handfulls some 6. some a yard and some an ell or ells some a foot and half The line and reed are in Christs hand the virtue and benefit of them is from Him This line and reed being the Word hath it's efficacy from Christ out of his hand it 's un-efficacious un-beneficial but being in his hand his power and spirit going with it it measures out and fits materials for this spiritual Building The book written within and sealed with 7. seals could none open but Christ Rev. 1.3 5. and as none could open it but he so none can make it
common conversation and converse with the people they ought not to be high and haughty lording it over Gods heritage 1 Pet. 5.3 but to be ensamples to the flock of wisdom charity patience faith and holiness They are to become all things to all men that they may win some to Christ Vers 15 16 17 18 19 20. 15. Now when he had made an end of measuring the inner house he brought me forth toward the Gate whose prospect is toward the East and measured it round about 16. He measured the East-side with the measuring reed five hundred reeds with the measuring reed round about 17. He measured the North-side five hundred reeds with a measuring reed round about 18. He measured the South-side five hundred reeds with the measuring reed 19. He turned about to the West-side and measured five hundred reeds with the measuring reed 20. He measured it by the four sides it had a Wall round about five hundred reeds long and five hundred broad to make a separation between the Sanctuary and the prophane place THe 15. vers shews us how exact a Building the Church is it 's an house measured within and without When Christ had done measuring the inner house he comes forth and measures the outward parts Nothing is left unmeasuâ—ed Solomons House or Temple was not so exactly built and measured as the Church of Christ is That is God's Building 1 Cor. 3.9 and he exceeded Solomon in wisdome and so in building See what a structure the New Jerusalem is Rev. 21.10 c. which makes good that Psal 102.16 When the Lord shall build up Sion he shall appear in his glory There is difference among Interpreters about the reeds mentioned in the 16 17 18 19. vers Some would have them to be so many cubits onely from that in Ezek 40.47 where it 's said the Courts was an hundred cubits long and an hundred cubits broad Others would not have five hundred reeds or cubits to be on any one side but that all the sides measured made up the sum be it five hundred cubits or five hundred reeds But most interpreters are of the mind that each side was not onely of five hundred cubits but five hundred reeds The words for measuring reed are Bickushi hamiddah In calamo mensuâ—ae which was the great reed saith Alapide of six cubits whereas the vulgar reed was onely of five cubits that this reed was six cubits is clear from Chap. 40.5 So that the five hundred reeds were three thousand cubits and the four sides came to twelve thousand cubits which shews how spatious and vast the Temple was From these verses are presented to us 1. The Extent and latitude of the Church which should be in all quarters of the world under Christ He measur'd the Gate to the East and the East-side to make known the Eastern people should be of the Christian Church He measured the North-side shewing thereby that the Northern parts should come thither He measured the South and West-sides assuring us thereby that the people of those parts should come unto Sion Christ sent his Apostles to all Nâ—tions Mat. 28.19 They went East West North and South inlarging the borders of the Gospel inviting and bringing in the Gentiles daily Mark 16.15 Goe into all the world and Preach the Gospel to every creature The Church of Christ is all the world over The sound of the Apostles went into all the earth that is all parts of the earth and their words to the end of the world Rom. 10.18 2. The Stability and Firmness of the Church The Temple here measured was a perfect square five hundred reeds on the East-side five hundred reeds on the West-side five hundred reeds on the North-side and as many on the South-side Buildings which are four square are most stable firm and lasting Things or persons who are firm constant and compleat are tearm'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such is the Church 't is stable and permanent The gates of Hell cannot prevail against it Mat. 16.18 It 's built upon Christ the chief corner stone Ephes 2.20 And is established in righteousness Isa 54.14 3. The Lustre and Beauty of the Church Great buildings in the form of a Square are beautiful and gloriors such was that Ezekiel saw it was a Quadrature every side proportionable holding forth beauty and glory Cant. 6.4 saith Christ of his Church Thou art beautiful O my Love as Tirzah comely as Jerusalem Tirzah and Jerusalem were chief Cities in Canaan for at one Kings of Israel kept their Courts 1 Kings 14.17 And at the other Kings of Judah dwelt These Cities had much beauty and comeliness in them and unto them Christ likens his Church Certainly the Church is the most beautiful and glorious thing in the world to them who have eyes to see it many saw no beauty in Christ Isa 53.2 but Christ was beautiful and glorious to them who had eyes to see it Joh 1.14 And many see no beauty no glory in the Church of Christ but where spiritual eyes are there they are seen The Church it set out by a Golden Candlestick Rev. 1.20 and that hath lustre beauty and glory It 's set out by a woman cloathed with the Sun Rev. 12.1 and what lustre beauty and glory can there be wanting It 's set out by a Bride the Lambs Wife When the Bride of a great Prince hath on her royal apparel and is deck'd with all her Ornaments and Jewels Is she not beautiful glorious and shining Such is the Church arayed with fine linnen the righteousness of Saints Rev. 19 8. Such is New Jerusalem having the glory of God Rev. 21.9 10 11. 4. The Safety of the Church This Temple had a wall round about five hundred reeds long and five hundred reeds broad sufficient for the defence of it on every side And the Church in the Gospel-times hath a wall about it long and broad a wall thai reacheth from East to West from North to South a wall higher then the Heavens deeper then Hell and broader then the Earth viz. The power and providence of God Isa 27.3 I the Lord do keep it lest any hurt it I will keep it night and day Here is a wall better then that of Wood Ezek. 41.22 then that of Stone Prov. 24.31 then that of Iron Ezek. 4.3 then that of Brass Jer. 1.18 Such walls have been battered and broken undermin'd or climb'd over but this wall is not subject to any of them The wall of New Jerusalem is great and high Rev. 21.12 sufficient to secure all that be within 5. The Sanctity of the Church This wall as it was a wall of security so of separation it was to separate between the Sanctuary and the profane place that those in the profane place might not come into the Sanctuary where the holy ones and holy things were The Church of God is a company call'd out of and separate from the world who have given up themselves unto God and
Christ The Corrinthians were called out of the world to be Saints 1 Cor. 1.2 And the Macedonian Churches gave up themselves to the Lord 2 Cor. 8.5 So that all the Churches of God are a chosen generation an holy nation 1 Pet. 2.9 Cant. 4.7 Unholy ones who are without in the profane world should not enter into the Church God hath set a wall of discipline to keep them out that the Church may not be defiled by them It 's said of the New Jerusalem That there shall in no wise any thing enter into it that defileth the Angels will keep them out for at the twelve Gates thereof will be twelve Angels Rev. 21.12 who will let none in but Saints so that all her people shall be righteous Isa 60.21 The EXPOSITION continued upon the Remaining Chapters of EZEKIEL CHAP. XLIII Vers 1 2 3 4 5 6. 1. Afterwards he brought me to the Gate even the Gate that looketh toward the East 2. And behold the glory of the God of Israel came from the way of the East and his voice was like a noise of many waters and the earth shined with his glory 3. And it was according to the appearance of the vision which I saw even according to the vision that I saw when I came to destroy the City and the visions were like the vision that I saw by the river Chebar and I fell upon my face 4. And the glory of the Lord came into the house by the way of the Gate whose prospect is towards the East 5. So the spirit took me up and brought me into the inner Court and behold the glory of the Lord filled the house 6. And I heard him speaking unto me out of the house and the man stood by me THIS Chapter and the next in general speaks of the Ministery and Sacred Worship of the new Temple more particularly in this 43. Chapter we have 1. A New Vision in the first 6. verses 2. The speech of the Lord unto the Prophet from the 7. vers to the end of the Chapter Concerning the New Vision things considerable are 1. The time when it was 2. The place where it was 3. The object of this Vision where we are to note 1. The place whence it came 2. The sign of it 3. The effects of it 4. The resemblance of it 5. The receptacle of it 4. The Consequents of it which are 1. The Spirit 's raising up the Prophet 2. His leading him into the inner Court 3. The filling of the Temple with glory 4. The Lord 's speaking to the Prophet 5. The presence of Christ with the Prophet For the 1. When it was that Ezekiel had this Vision Not at his first coming to the Temple but after he had been led from place to place seen the several Gates Courts Chambers Parts Appurtenances Ornaments of the Temple and all exactly measured within and without after those things he had this Vision Which insinuates thus much that after men have waited upon Christ followed him and learned the nature and condition of the Church invisible and visible then the Lord affords Visions of himself and his glory when men come first to Sion enter into Church-fellowship they must not think to see the glory of God till they are acquainted with the inward glory and outward beauty of the Church till they understand the measuring of Christ therein Those that are in the Church in due time see glory It 's good to be there and to wait being there 2. The place was at the East-gate He was brought from the West-side of the Temple to the East-gate where he had this Vision coming out of the East Christ is Sol justitiae the Sun of righteousness and the Sun's motion is from the East Westward So here this glorious Vision came out of the East and entred by the East-gate which led directly to the Sanctum Sanctorum It 's the Lord Christ brings us out of darkness to light and shews us the way into the Temple and Most Holy place 3. The object Glory Behold the glory of the God of Israel That was some figure image or manifestation representing the glory of God In Chap. 1.26 27. Ezek. saw the likeness of a Throne of a man of fire And Chap. 8.4 Chap. 10.18 There were visions where he beheld the glory of the God of Israel and the glory departing that is some representation of his glories which was leaving the Temple and them signifying that God was wroth with them and departing from them But here the glory was coming to them importing that God's wrath was laid down their sins pardoned and he gratiously reconciled unto them It was sin caus'd the glory to depart mans wickedness draws the glory away but nothing in or of man caus'd the glory to return It 's said the glory came it came freely un-deservedly un-expectedly there was cause of great mourning when it departed and there was as great cause of rejoycing when it returned Whence came it from the way of the East Christ's star was seen in the East Mat. 2.2 His coming was from thence Zechar. 3.8 Chap. 6.12 Christ is call'd Tzemach which the Septuag render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Vulg. Oriens that is the East Because Christ should come from heaven and inlighten the dark world as the Sun doth when it riseth in the East Luke in his 1. Chap. vers 78. calls Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render the Day-spring and may be rendred the East for the day springs in the East first be it East or day-spring it 's from on High Christ came from heaven to bring light into the blind world Hence saith Christ Joh. 8.12 I am the light of the world the great light the Sun of it which râ—sing in the East shines into the utmost parts of the West The next thing it the sign of the glory And that was a voice such a voice as was like the noise of many waters in the 1 Chap. vers 24. When the Cherubims went the noise of their wings was like the noise of great waters As the voice of the almighty waters use to roar and make a great noise Jer. 31.35 and 51.55 Such waters are strong and there is no resistance of them men cannot row or sail against them This voice minds us of the voice of Christ in the Gospel The sound whereof went into all the earth Rom. 10.18 Rev. 1.18 Christ's voice is said to be as the sound of many waters it was strong and irresistible He taught them with Majesty and Authority Mat. 7.29 They were not able to answer him Mat. 22.46 Joh. 8.9 not to withstand the wisdome and truths he put into his disciples Luk. 21.15 Act. 6.10 Rev. 11.5 Christ's voice in the Gospel is an efficacious voice The Effects of it were two First The earth shined with his glory Before the coming of Christ the world was full of Heathenish and Hellish darkness and Canaan was full of Types Ceremonies and Shadows
unto him The humble find mercy and are raised when the proud meet with judgment and are thrown down The 2. consequent is The Spirit leading of him and that was into the inner Court He had led him into several places and now leads him into the inner Court whereby he came to understand the mysteries of and behold the glory in the Temple which none are able to do without the leading of the Spirit None destitute of the Spirit can enter into the Church to understand the things thereof and behold the glory thercin 1 Cor. 2.14 15. 2 Cor. 3.18 It 's the Spirit makes men discern spiritual things it 's the Spirit that leads us from knowledge to knowledge from mystery to mystery and from glory to glory he leads into the Temple and into the inner Court he reveals the deep and glorious things of God unto the Saints The 3. is the filling of the house and that with glory vers 3. Behold the glory of the Lord filled the house There was aboundance of glory in it the Temple and Sanctum Sanctorum were full of it This leads us to consider not onely the Temple re-built after the Babylonish Captivity which the Lord said by Haggai Chap. 2.7 that he would fill it with glory And that the glory of it sh uld be greater then of the former house vers 9. which was fulfilled in Christ's bodily presence there but it leads us also unto Christ who was filâ—'d with the glory of the Spirit and fullness of the Deity Col. 2.9 and unto the Church of Christ which is fill'd with the glory of the Gospel for it is glorious and hath shining light in it 2 Cor. 4.4 but chiefly unto the New Jerusalem wherein a greater glory is expected to be seen then hath ever yet been there will be aboundance of grace and glorious effusions of the spirit See how glorâ—ous the New Jerusalem is Rev. 21. The 4. thing is the Lord speaking unto Ezekiel vers 6. And I heard him speaking unto me The Hebrew is I heard a Saying to me from the house a saying from the glory or from the Lord being in that Glory which fill'd the house The Temple saith Vatablus the Sanctum Sanctorum saith Maldonate but we understand it of both As the glory was in the Temple so the voice came from the Temple The Lord spake not of the Temple as Lyra would have it but from or out of the TempIe The thing pointed out hereby is this That God reveals and makes known his mind in his house in the Church he speakes from the Temple unto his Isa 66.6 A Voice from the Temple a voice of the Lord. There God discover'd his displeasure towards his enemies and his good will towards his servants In Judah is God known Psal 76. There his mind is known The law goes forth out of Zion and the word of the Lord from Jerusalem Isa 2.3 Where his Church is there is his presence there he utters his voice there he opens his mind Why did David desire to dwell in the house of the Lord all days of his life but to behold the beauty of the Lord which appeared there eminently and to inquire in his Temple because the Lord there spake and answered the desires of his servants Psal 27.4 When he was troubled at the prosperity of the wicked what did he then but enter into the Sanctuary of God and there he was resolved he understood their end Psal 73.17 The Spirit and Christ spake in the Churches and to the Churches Rev. 2. and 3 Chap. And in the 16. Chap. vers 1. A great voice was heard out of the Temple And the Man stood by me The Hebrew is And a Man was standing by me Some make this Man to be an Angel but it was he mentioned Chap. 40.3 The Man whose appearance was like the appearance of brass with a line of flax in his hand and a measuring-reed This was Christ the Master-builder Zech. 6.12 Behold the Man whose name is the Branch he shall grow up out of this place and he shall build the Temple of the Lord. This Man stood by Ezek. to assist incourage and interpret things unto him Whence cometh this Observation That the Lord Christ who is the chief Architech in Temple-work stands by his Prophets and Servants who are imployed therein When the Temple was first built many were imploy'd therein but they were not left to their own wisdom and skill Solomon was principâ—l therein he was present counselled directed and assisted therefore it 's said he built the house of the Lord 1 King 6.2 So in Ezekiel's Temple a Type of the Gospel-Temple Christ was present he counselled directed assisted he stood by the Prophet he stood by the Apostles Mat. 28.20 Lo I am with you always even unto the end of the world He stood by Paul Acts 18.10 I am with thee so Chap. 23.11 And Paul doth acknowledge it 2 Tim. 4.16 17. All men forsook me they shew'd their unfaithfulness Notwithstanding the Lord stood with me and strengthened me he was about Temple-work for it follows that by me the Preaching might be fully known and that all the Gentiles might fully hear Christ was with him to instruct incourage and bless him and his labors Christ walkes in the midst of the Churches and holds the stars thereof in his right hand Rev. 2.1 And Chap. 5.6 it 's said In the midst of the Elders stoâ—d a Lamb. There be two things worthy notice from the 5 and 6. verses considered together The 1. Is the distinction of Subsistences in the Divine Nature and Essence Here are 3. distinct Ones named 1. The Spirit which took up Ezekiel 2. The glory of the Lord whom he heard speaking out of the house which was the Father 3. The Man standing by him which was Christ Here is the Spirit Father and Son who as they have distinct personalities so distinct operations The Spirits work is raising up the Fathers speaking and the Sons assisting or standing by The 2. thing is the gradual proceedings of God in carrying on his from mercy to mercy Here be 5. steps of mercy The 1. Is the Spirit taking up the Prophet being fallen upon his face Had any one come and raised the Prophet being down it had been kindness Especially if Daniel Zorobabel or some Elder of Israel had done it but one greater and better then them all did it viz. the Spirit of God This was great mercy The 2. Is the Spirit leading of him into the inner Court He did not raise him and then leave him but led him And whither not into the outward Court but into the inner Court This was a further mercy a choise mercy to be brought so near the Temple The 3. Step was a sight of glory he saw the glory of the Lord filling the house this was a grand mercy which none of the Jews besides himself saw As when Christ was transfigured and the Mountain shin'd with the glory of his
neither be corner foundation or wall-stones Jem 51.26 and the stones of Sion which are pretious and living they begin to creep out of the dust of contempt and to appear like the stars of the morning now there is a spirit of prayer more then formerly and more then ordinary for the accomplishment of this vision and great expectation raised in many to see such a spiritual Temple Fifthly Observe The end of making known the laws and ways of God's house is that they may be observed and practised Ezekiel must shew them and write in their sight the forms laws and ordâ—nances of the house that they may keep and do them God propounds not divine things onely to be known but chiefly to be done It 's not enough to know virtue but men must endeavour to have it and to do virtuously Did a man know all the forms comings in and goings out of God's house all the laws and ordinances thereof and not observe them it would not advantage him at all but make his condemnation the greater The end of humane laws and ordinances is observation else they are no better then cyphers So the end of God's laws is keeping and doing of them it 's not knowing nor hearing nor praising but practise which commends them Disobedience is a dishonour to God to his house to his laws Let us hearken to James in this case Chap. 1.22 his counsel is good Be ye doers of the word and not hearers only deceiving your own selves Vers 12. This is the law of the house upon the top of the mountain the whole limit thereof round about shall be most holy c. Sanctius reads the words thus This is the law of the house upon the top of the mountain and there makes the distinction from the following words Others make it before and refer the words upon the top of the mountain to the latter words not the former There is no considerable difference whether the note of distinction be in the one or the other place For the house was upon the top of a mountain Chap. 40.2 6. The law of this house viz. the fabrick mountain and whole compass thereof was holiness It 's here said to be most holy The Hebrew is Sanctitas sanctorum The holiness of holiness The Hebrews do double the word when they intend a superlative as a Servant of Servants Gen. 9.25 that is most servile a King of Kings Ezra 7.12 that is the most eminent and greatest of Kings and here the holiness of holiness that is the most holy Such was this house and the mountain whereon it stood and the compass of it round about which was by a wall of 500. reeds long and so many broad or thereby was the separation made between the Sanctuary and the prophane place Chap. 42.20 This house was to be the habitation of God his Throne a representation of New Jerusalem and Heaven it self therefore it is styl'd not onely hold but most holy First Observe The Church of God hath a good Foundation It 's an house upon a mountain and that is strong Job 39.28 Rocks and mountains are strong places they stand immovable The rock or mountain on which the Church is founded and built is the Lord Christ himself 1 Cor. 3.11 call'd a mountain Dan. 2.35 A precious corner stone a sure foundation Isa 28.16 A rock 1 Cor. 10. 4. The strength of Israel 1 Sam. 15.29 The root of David Rev. 22.16 and upholder of all things Heb. 1.3 He upholds the world and the Church Secondly Observe The Church of God is eminent and conspicuous It 's on the top of a mountain and that mountain was very high Chap. 40.2 where he saw this Temple which holds forth the visibility and eminency of the Church under the Gospel Isa 2.2 It shall come to pass in the last days that the mountain of the Lord's house shall be established in the top of the mountains and shall be exalted above the hills and all nations shall flow unto it When one mountain is laid upon another the uppermost must be very eminent the Church here is call'd a mountain and this mountain is seated upon the top of another mountain even that mountain that fills all the earth Dan. 2.35 It must therefore of necessity be high and be seen of the nations for it 's Prophesied that all nations shall flow unto it This suits with that Rev. 21.24 Thirdly Observe The whole Church of God is to be made up of holy materials The house upon the top of the mountain the whole circuit thereof round about shall be mâ—st holy There must not be one part of the house profane another part holy but the whole house and every part thereof must be holy Isa 35.8 There shall be the way of holiness the unclean shall not pass over it the purity of that way will be such as wicked ones will not dare to tread in it Joel 3.16 17. The Lord shall roar out of Sion and utter his voice from Jerusalem and the heavens and the earth shall shake terrible doings there shall be but the Lord will be the hope of his people and the strength of the children of Israel So shall ye know that I am the Lord your God dwelling in Zion my holy mountain then shalâ— Jerusalem be holy that is all Jerusalem shall then be holy and there shall no strangers pass thorow her any more to pollute and defile her Then shall every pot in Jerusalem and Judah be holiness unto the Lord as Zech. speaks Chap. 14.21 Then shall be shut out all dogs sorcerers whoremongers muâ—derers Idolaters and lovers with makers of lies as John saith Rev. 22.15 and whatever defileth Rev. 21.27 Peter calls them of this Temple lively stones 1 Pet. 2.5 John calls them seal'd ones Rev. 7.4 Such as had the Fathers name written in their foreheads Rev. 14.1 Precious stones Rev. 21.19 Ephes 2.19 20 21.22 Fourthly Observe The law of this house which is holiness is specially to be observed The verse begins and ends alike This is the law of the house bebold This is the law of this house Hujus domus so Vatablus Istius domus so Junius As the house is emphatical so is the law of it set out with an Ecce Behold This is the law of it holiness of holiness All in this house hath a law of holiness writ in it or upon it If any thing or person could come in here without holiness such things and persons would be cast out as unclean as the man was who came into the Marriage-Supper without a Wedding Garment Mat. 22.12 13. They violate the law of holiness and must suffer for it but such shall not be suffered to enter Rev. 21.27 There shall in no wise enter into it any thing that defileth no false doctrine no humane inventions or will-worship shall be there no profane person no formalist or hypocrite shall get in there but they who are written in the Lambs book of life vers 12.
it still shut why stands it not open for vers 2. It 's said This Gate shall be shut it shall not be opened and no man shall enter in by it and why because the God of Israel hath entred in by it therefore it shall be shut Answ 1. It is shut In Principis dignitatem for the honour of the Prince Great persons and Princes have their Gates shut all must not come at and see them it was an honour to the Spouse that she was A Garden inclosed a Spring shut up a Fountain sealed Cant. 4.12 2. In Principis usum that he might go in and out at his pleasure that he might let in and keep out whom he pleased the wise Virgins were let in by the Bridgroom but the foolish were kept out for the door was shut Mat. 25.10 11. In the New Jerusalem no unclean thing could enter though the Gates stood open and out of heaven no clean thing shall be kept though the Gate be shut Christ hath the key to open it for Saints He opened it for Stephen Act. 7.56 Behold I see heaven opened and the Son of Man standing at the right-hand of God He opened it for Peter Act. 10.11 3 It may be said to be shut in regard of Christ's long continuance there before his return It 's said vers 3. He shall enter by the way of the Porch of the Gate and shall go out by the way of the same Christ will come again he is entred into heaven and there he will and must abide till the time of restitution of all things Act. 3.21 Act. 1.11 Heb. 9.28 Christ who entred by this Gate was not onely Man but God he was the Lord God of Israel Jehovah that he might open heaven for sinners and man that he might enter himself This Gate was for the Prince that he might sit in it to eat bread before the Lord. Aaron the High-priest was to eat sacred flesh and bread in the door of the Tabernacle Levit. 8.31 Exod. 29.32 This sitting and eating bread there and that before the Lord leads us to a double consideration of Christ 1. His sitting in heaven at the right-hand of Majesty Heb. 1.3 Having finished the work was given him to do he ascended oh high and had the greatest glory he sat at God's own right-hand in heavenly places far above all principalities and powers and might and dominion and every thing that is named not onely in this world but also in that which is to come Ephes 1.20 21. 2. His communion with and happiness in the Lord which is held forth in his eating bread before the Lord. The communion and happiness the Saints have with and in Christ is set out by eating and drinking Luk. 22.29 30. I appoint unto you a kingdome as my Father hath appointed unto me that ye may eat and drink at my Table and sit on Thrones c. so Mat. 26.29 That is that ye may have sweet communion with me and be happy in the fruition of me as I am in the fruition of my Father and communion with him Vers 4 5 6 7 8 4. Then brought he we the way of the North gate before the house and I looked and behold the glory of the Lord filled the house of the Lord and I fell upon my face 5. And the Lord said unto me Son of man mark well and behold with thine eyes and hear with thine ears all that I shall say unto thee concerning all the Ordinances of the house of the Lord and all the Laws thereof and mark well the entring in of the house with every going forth of the Sanctuary 6. And thou shalt say to the rebellious even to the house of Israel Thus saith the Lord God O ye house of Israel Let it suffice you of all your abominations 7. In that ye have brought into my Sanctuary strangers uncircumcised in heart and uncircumcised in flesh to be in my Sanctuary to pollute it even my house when ye offer my bread the fat and the bloud and they have broken my covenant because of all your abomination 8. And ye have not kept the charge of my holy things but ye have set keepers of my charge in my Sanctuary for your selves BEfore the reproof of the Priests the 2d thing considerable in the Chapter Here be 3. things to be minded concerning Ezekiel 1. His sight of glory 2. The effects of that sight 3. The command laid upon him 1. For the sight of Glory being brought to the North-gate he saw the glory of the Lord fill'd the house that was some visible sight of his glorious presence touching this was spoken in the 43. Chap. vers 5. The effect was He fell upon his face as before the sight of glory humbles and prepares to receive the commands of the Lord. When the glory and Mâ—jesty of God is seen and apprehended the heart is stricken with awe and reverence of God and the party so affected is humbled before God and so made fit for impression of Divine commands As here it follows Vers 5. And the Lord said unto me Son of man mark well and behold c. In the 40. Chap. vers 4. we had the substance of this verse and partly the very words Here God requires the inward and outward parts the heart and senses Those words Mark well are in the Hebrew Set thine heart so that the heart the ears and eyes are to be attentive and incentive on what God commands The heart must not wander the ear be heavy nor the eye rove when God speaks and Temple-work is in hand The holy God and holy things are exactly to be observed and heeded by all but especially by those are officers in his house as Ezekiel was they must attend to all the Ordinances and Laws of God's house for they must make them known to others and walk by them themselves they must know how to behave themselves in the house of God and teâ—ch others so to do Especially they must mark well the enâ—â—ing of the house that is they must be careful who they admit to be in it and to partake of the Ordinances of it lest both it and they be defiled they must mark every going forth of the Sanctuary so that none go out at the same door they entrâ—d that they go forwards not backwards that they leave not the house of God but be looked after Vers 6. And thou shalt say to the rebellious even to the house c. Ezekiel being prepared must go and execute the command of God which was to reprove the house of Israel and chiefly the Priests The sins they are reproved of be 1. Rebellion 2. Abominations 3. Bringing in unworthy persons into the Sanctuary to pollute it 4. Their sinful Sacrificing 5. Breaking of Covenant 6. Neglecting of their charge and committing the same to others Of the Rebellious house of Israel and their abominations formerly hath been spoken It 's said here vers 6. Let it suffice you of all
and Moabites from entring into the house of God which was grounded upon special reasons Deut. 23.3 4. But here s a general law prohibiting all strangers whatsoever to enter into the Sanctuary and bear office there none ungodly uncircumcised in heart or flesh would he have to enter or minister unto him And not onely so but the Levites themselves which were corrupted must be put from their offices Many of the Priests after the ten Tribes revolted set up Calves and Idolatrized complyed much with them and the sinful practises of the Times and were defil'd with the pollutions of them and so went far from God and his pure ways hearkening to the commands of wicked Kings 2 Kings 16.11 therefore they must be thrust from the dignity of Priest-hood into the covert service of the Sanctuary they must bear their iniquity the punishment of their sins viz. loss of their places they must no longer minister unto God be Sacerdotes Dei but Ministri populi they must be Porters of the Gates Slayers of the Sacrifices and Keepers of the Utensils belonged unto the Sanctuary These were inferior and mean offices Their departing from God's ways their drawing the people to sin and offending the Church made God swear against them for so that expression I lift up my hand against them is to be understood lay shame upon them and cause them to serve in the basest sevices wherein mercy appeared also in that he did not absolutely reject them Those sin through infirmity and repent do find mercy Vers 15 16. 15. But the Priests the Levites the sons of Zadock that kept the charge of my Sanctuary when the children of Israel went astray from me they shall come near to me to minister unto me and they shall stand before me to offer unto me the fat and the bloud saith the Lord God 16. They shall enter into my Sanctuary and they shall come near to my Table to minister unto me and they shall keep my charge THE other Priests being said aside from all Priestly performances for their Apostasie from God and for their pollutions here it 's declar'd what Priests God would accept of viz. The sons of Zadock who was the first High-priest in Solomon's Temple whose posterity was faithful and constant in evil and Apostatizing times When the ten Tribes went a whoring from God and many Priests the sons of Ishamar were led aside by the commands of Ahaz and Manasseh These kept the charge of the Sanctuary and would not for fear flattery or favour depart from the laws and rites of God's house these were the men must come near to God and minister unto him in the Sanctuary Come near to my Table By Table is meant the Altar Ezek. 41.22 The Altar of wood is said to be the Table before the Lord and not onely the Altar for Incense was God's Table but that also which was for Burnt-offerings Mal. 1.7 12. that was a Table for God's bread and meat First Observe The Lord takes notice of those serve in his house who are false and who are faithful in corrupt and apostatizing times The sons of Zadock they kept the charge of my Sanctuary when the children of Israel went astray from me Those forsoke me followed Jeroboam and the Calves but the others would not leave my house my service they kept their stations and were constant This was their honour that they were stedfast in the way and work of the Lord and it was a blot and reproach to them that fell off for Lord brands them to be Revolters Hos 5.1 2. Secondly Observe God takes pleasure in and honours those are faithful and constant in his service The sons of Zadock were such and God saith of them They shall enter into my Sanctuary they shall come near unto me they shall stand before me they shall minister to me at my Table they shall keep my charge By these expressions they are much honour'd and God's pleasure in them much manifested Those Priests Prophets Ministers who are back-sliders revolters Apostates are a dishonour to God and burden to his Spirit Of such though they repented it 's said v 13. They shall not come near unto me to do the office of a Priest unto me nor to come near to any of my holy thing in the Most Holy place but they shall bear their shame and their abominations which they have conmitted God will neither honour them nor have any pleasure in them he honours and takes pleasure in those have been true to him and faithful Vers 17 18 19 20 21 22. 17. And it shall come to pass that when they enter in at the Gates of the inner Court they shall be cloathed with linnen garments and no wool shall come upon them whilst they minister in the Gates of the inner Court and within 18. They shall have linnen bonnets upon their heads and shall have linnen breeches upon their loyns they shall not gird themselves with any thing that causeth sweat 19. And when they go forth into the outer Court even into the outer Court to the people they shall put off their garments wherein they ministred and lay them in the Holy Chambers and they shall put on other garments and they shall not sanctifie the people with their garments 20. Neither shall they shave their heads nor suffer their locks to grow long they shall onely poll their heads 21. Neither shall any Priest drink wine when they enter into the inner Court 22. Neither shall they take for their wives a widow or her that is put away but they shall take maidens of the seed of the house of Israel or a widow that had a Priest before HEre and in the following verses are certain rules and instructions given forth for the Priests and the first is Concerning their Vestures and attire When the sons of Zadock come to minister unto the Lord they must be cloathed all in linnen no woollen garments must be upon them as it was in Moses days Exod. 28 42 43. Exod. 39.27 28 29. Levit. 16.4 They had linnen bonnets linnen breeches linnen girdles and linnen coats woollen was not permitted them because Quod lâ—neum est minus purum est quà m quod lineum And as those linnen garments which Aaron and his sons had noted out the purity and innocency of Christ so these the sons of Zadock had noted out the purity and innocency of the Ministers under Christ and the Gospel The twenty four Elders were cloathed in white rayment Rev. 4.4 And those served the Lord in his Temple were arayed with white robes Rev. 7.13 15. The Ministers of Christ ought to be holy chast unblameable and patterns of virtue unto others 1 Tim. 4.12 2 Tim. 2.22 Tit. 1.7 8. When they savour the things of the flesh they are brutish and have on woollen garments which should not be They are to avoid all things may make them infamous and to hear ill Sweat is an unsavory thing they must not wear any
it is due by the light of nature 1 Cor. 9.9 The mouth of the Ox that treadeth out the corn must not be muzled and by the light of the Gospel vers 14. the Lord hath ordained that they who preach the Gospel should live of the Gospel Verse 11. The Priests that are sanctified The Priests were first to be separated Numb 8.14 Deut. 10.8 Heb. 5.1 and their separation was from common persons things and ends They were to be for an holy God holy services and for holy ends 2. They were to be sanctified and consecrated unto God Exod. 30.30 Levit. 21.10 3. They were to approach and come near unto God Levit. 31.17 Numb 4.19 Ezek. 43.19 4. They were to offer the sacrifice which the people were to bring unto them otherwise they were not accepted Levit. 5.8.10 Verse 15 16 17 18 19 20. And the five thousand that are left in the breadth over against the five and twenty thousand shall be a prophane place for the City for dwelling and for suburbs and the City shall be in the midst thereof And these shall be the measures thereof the North side four thousand and five hundred and the South side four thousand and five hundred and on the East side four thousand and five hundred and the West side four thousand and five hundred And the Suburbs of the City shall be towards the North two hundred and fifty and towards the South two hundred and fifty and towards the East two hundred and fifty and towards the West two hundred and fifty And the residue in length over against the oblation of the holy portion shall be ten thousand Eastward and ten thousand Westward and it shall be over against the oblation of the holy portion and the increase thereof shall be for food unto them that serve the City And they that serve the City shall serve it out of all the Tribes of Israel All the oblation shall be five and twenty thousand by five and twenty thousand ye shall offer the holy oblation four square with the possession of the City THe place where the City was to be is called a prophane place not simply and absolutely so but respectively as compared with the possessions of the Priests and Levites for in Scripture sence that is counted common uncircumcised or prophane which is compared with that is more holy in Levit. 19.23 Israel prophanus est ad sacerdotem This place then though it were prophane in respect of the portion of the Priests and Levites yet was it holy in part for it was part of the holy portion Chap. 45.1 and a type of the Heavenly Jerusalem The City was to be in the midst of it and was four square having four thousand and five hundred Cubits say some reeds say others and so was of vast extent The Suburbs also on each part of it were alike of two hundred and fifty measures a piece It s said verse 18. that the increase of the ten thousand measures East-ward and West-ward shall be for food to them that serve the City God is careful of and bountiful to those shall serve him if any shall come to this City the Church of God and serve him and his people there they are provided for before hand God hath allotted out ten thousand reeds of land East and West which he will blesse so as it shall increase and that increase shall be for them in the Apostles times when the Church was grown numerous there was not any among them which lacked God provided for them by stirring up the hearts of owners to sell lands and houses Act. 4.34 35. and not onely here are we to look at the temporary provision God makes for the faithful but that eternal reward also which they shall have in Heaven the citie which hath foundations Heb. 11.10 where they shall have an exceeding and eternal weight of glory 2 Cor. 4 17. The 19. vers dictates three things unto us First that the Citizens of this City are holy men not common prophane men they are Israelites not Gibeonites Sanctam urbem communes homines non inhabitabunt Oecol Rev. 21.27 There shall in no wise enter into it any thing that shall defile those that keep the Comands of God shall enter into this City Rev. 22.14 Dogs Sorcerers Whoremongers Murderers â—dolaters Lyars shall be shut out ver 15. Secondly that they are men chosen not out of one or two Tribes but out of every Tribe they that serve this City must be out of all the Tribes God did not take some onely out of Judah and Ephraim the great and more honourable Tribes but some out of the other and lesser Tribes God is a free Agent and may take where when and whome he pleases Rev. 7. some were sealed out of every Tribe Thirdly those that are of this City are to be serviceable they are to improve their Talents what ever they be for the good of the City they that serve the City shall serve it out of all the Tribes of Israel the Apostles were servants to this City and they went up and down into all the Tribes of Israel to serve this City Ministers and Christians should now expend themselves for the Church of God and labour to bring some into it out of all parts God gives gifts and graces to Ministers and others for this end that they should be serviceable to the City of God 1 Pet. 4.10 as every one hath received the gift of God even so minister the same one to another as good Stewards of the manifold grace of God Vers 20. The whole of the holy oblation made a four-square every square being five and twenty thousand reeds The City which John saw lay four-square Rev. 21.16 such a figure hath beauty and stability in it and represented the beautifulness and stableness of the Church Cant. 6.16 Mat. 16.18 Verse 21 22. And the residue shall be for the Prince on the one side and on the other of the holy oblation and of the possession of the City over against the five and twenty thousand of the oblation towards the East borders and Westward over against the five and twenty thousand towards the West borders over against the portion for the Prince and it shall be the holy oblation and the Sanctuary of the house shall be in the midst thereof Moreover from the possession of the Levites and from the possession of the City being in the midst of that which is the Princes between the border of Judah and the border of Benjamin shall be for the Prince THe Prince here spoken of is the same with him Chap. 45.7 8. interpreted to be neither any civil Prince nor the high Priest but the Lord Christ who is King of Sion Whatever of the holy oblation was not for the Sanctuary Priests Levites and the City was the Princes and what was beyond the holy oblation was his His Territories extend far and such is the dignity of his person as that the father hath given
unto the Jews and the one thousand two hundred and sixty days put for years are drawing to an end and God is about some great things to be done in the world and will ere long break forth That by this City is represented the Church some Rabbins themselves do acknowledge for though they deny our Christ to be the Messiah because he never built them such a Temple and City as Ezekiel describes yet they acknowledge this City and Temple to be understood not corporally or literally but mystically and spiritually And the Talmudists affirm That by Jerusalem we are to understand the gathering of the Gentiles to Christ or the whole body of Christians There be several things observable concerning this City or Church of Christ 1. That it is well and strongly founded usually Cities are built upon hills and mountains which are the strongest parts of the earth and so was this City chap. 40.2 Ezekiel saw the frame of this City upon a very high mountain and on such a mountain is the Christian Cfiurch built on the mountain of Gods Decree and Power on the mountain of Righteousness and Truth it s built upon Christ the rock of ages such a rock as the gates of hell cannot shake or shatter John tells us of this City the new Jerusalem that it had twelve foundations three on every square which were sure firm and would never fail The Lord Christ the holy Scriptures and the Doctrine of the holy Prophets and Apostles must fall to the ground before the Church shall be ruined 2 Tim. 2.19 2. It is comely and beautiful Cities which are built four square especially are so and such was this City it had four thousand and five hundred measures on each quarter there was nothing unfightly on any of the four quarters they were all parallel and had gates alike in them which presented it very delightful to the eye the Church of Christ is comely and beautiful its built not of unhewen stones or timber but such as are well hewen and orderly laid together Hence the Church of Corinth is called Gods building 1 Cor. 3.9 and the Church in general the City of the living God Heb. 12.22 The Church is such a building such a City as is full uf comeliness and beauty it s a congregation of Saints Psal 149.1 It s the garden of Christ Cant. 4.12 his Kingdom Matth. 13.41 his Spouse whom himself saith is fair yea the fairest among women Cant. 1.8 pleasant verse 16. and beautiful 7.1 the Church is Christs body Eph. 1.23 the Spirits Temple 1 Cor. 3.16 and therefore hath curious work in it very glorious and beautiful What David said of Sion Psal 50.2 that it was the perfection of beauty is most true of the Church under Christ and in Christ it s the perfection of beauty Heb. 10.14 By one offering he hath perfected for ever them that are sanctified 3. The greatness and amplitude of this City it had four thousand and five hundred measures Eastward West North and Southward it was eighteen thousand measures in compass which sets out the greatness and vast extent of the Church of Christ Zach. 10.10 God saith he will bring the Jews from Egypt and Assyria and so multiply them that place shall not be found for them Isa 49.20 The children shall say in thine ears that is in the ears of the Church the place is too strait for me give place that I may dwell The Christian Church is spoken of which should multiply so that their habitation must be enlarged as it is Isa 54.1 2 3. Now the tents and curtains of Sions habitation are stretched to the ends of the earth Psal 2.8 Mal. 1.11 From the rising of the sun unto the going down thereof 4. The City hath access unto it from all parts great Cities have many gates East gates West gates North gates and South gates so had this City twelve gates in every quarter three which signifies unto us the great access should be unto the Church of Christ from all parts not onely Jews should come out of the twelve Tribes to enter and dwell in this City and be under the Government of it but multitudes of Gentiles out of all nations and quarters of the world should do so Rev. 7. John saw not onely twelve thousand Jews enter in at each gate but a great multitude also which no man could number of all Nations kindreds peoples Tongues The Jews were numerable forty four thousand but the Gentiles were above so many millions the number of them which entered by the gates was innumerable 5. The happiness of this City which is from the Lords inhabiting there and giving it its denomination the name of it shall be Jehovah Shammah The Lord is there Alexandria was not so happy in Alexander nor Constantinople so happy in Constantine nor Jerusalem in Solomon as this City shall be in Jehovah We read in sacred Scripture of a golden City Isa 14.4 of a Royal City 1 Sam. 27.5 of a renowned City Ezek. 26.17 But their glory and happiness was a shadow to the glory and happiness of this City they were cities without God Jehovah was not there but here will the Lord himself be These words Jehovah Shammah import 1. The presence of God in the Church and that is a happiness to have his presence when God left the Temple and City of Jerusalem that was their great misery Hos 9.12 His presence in Heaven makes it Heaven and his presence in the Church makes it happy Thus saith the Lord I am returned unto Sion and will dwell in the midst of Jerusalem and Jerusalem shall be called a City of truth and the mountain of the Lord of Hosts the holy mountain Gods presence makes it a City of Truth and an holy mountain and that City is happy which hath truth and holiness in it Zech. 8.3 2. His continuance in it he will not be ut hospes in diversorio sed ut haeres in patrimonio he will dwell there he will not leave this city nor depart from it as he did from Jerusalem of old and as he did from the Jews after their captivity Jer. 32.40 I will not turn away from them to do them good Ezek. 37.26 I will set my sanctuary in the midst of them for evermore Rev. 7.15 He that sitteth upon the throne shall dwell with them It is the happiness of a Saint to have the Comforter and his great happiness to have the same abide with him and that for ever Joh. 14.16 So it s the happiness of the Christian to have Christs presence and exceeding happiness to have it for ever 3. His upholding and preserving of it the Church is Gods building 1 Cor. 3.9 He said in Isaiahs days I will lay thy stones with fair colours and lay thy foundations with Saphires I will make thy windâ—ws of Agates and thy gates of Carbuncles and all thy border of pleasant stones Isa 54.11 12. and when the Lord shall do this he will
be Jehovah Shammah he will uphold and preserve that building Matth. 16.18 Vpon this rock will I build my Church and the gates of hell shall not prevail In ecclesia est Deus qui est suum esse omnium rerum esse praeservare He is the keeper of Israel Ps 121.4 I will keep this city from being besieged stormed or plundered 4. His making himself and his mind known in an especial manner as he did to Moses Exod. 6.3 I appeared to Abraham unto Isaac and unto Jacob by the name of God Almighty but by my name Jehovah was I not known unto them but unto Moses he was known by that name and imparted his mind unto him above others So shall it be in this city Isa 11.9 The earth shall be full of the knowledge of Jehovah Isa 52.6 My people shall know my name Isa 60.16 Thou shalt know that is the Church that the Lord I Jehovah am thy Saviour They in Judah Israel Salem and Sion had other knowledge of God and his Name then the Nations had and they of this city shall have peculiar knowledge of God what others had in the ear they shall have in the eye what others had in the head they shall have in the heart Christ will make great and glorious discoveries of himself and of his mind unto the citizens of this city Rev. 11.19 The temple of God was opened in Heaven and there was seen in his Temple the Ark of the Testament Christ is the Temple of God and his Temple was opened in Heaven that is the Church frequently called Heaven in this Book of the Revelation The Ark in the Old Testament-Temple which had the Table of the Law and the pot of Manna in it typed out Christ the Gospel and mysteries thereof which held out that Christ the spiritual Ark shall not be hid Jehovah Shammah God is present in Christ and Christ will so open himself to this city that himself Father and mysteries of the Gospel will be more plain and manifest then ever 5. His ruling and governing of this City and it s a happy city which hath Jehovah Christ the King of Righteousness to govern it Zech. 14.9 Jehovah shall be King over all the earth and in that day there shall be one Lord not many Lords but one Lord even the Lord Jesus Christ Ezek. 37.22 One King shall be King to them all to all the converted Jews and Gentiles which make this city of God Zech. 6.13 it is said of Christ there that he shall build the Temple of the Lord and he shall hear the glory and shall sit and rule upon his Throne Christ shall bear the glory not onely for building the Temple and the city but also for ruling because he will rule righteously and faithfully to the satisfaction of all Isa 11.5 Righteousness shall be the girdle of his loins and faithfulness the girdle of his reins This girdle he never puts off but is girt therewith always shewing his readiness to be faithful and righteous in his government 6. The pouring out of his Spirit Jehovah is there to pour that out more fully what men had formerly was onely the first fruits of the Spirit Rom. 8.23 A few had it poured out upon them but then will be a more plentiful effusion all the Citizens of this City shall be filled with the Spirit Zech. 12.8 He that is feeble among them at that day shall be as David and the house of David shall be as God and the Angel of the Lord before them then shall the weakest by the Spirit of Christ abound in gifts and graces and be as David who excelled all in his days and his house shall be as God that is full of the Spirit or as the Angels that is having such grace qualities and estimation 7. The making the City and Citizens honorable and glorious then shall it be the renowned royal and golden City guilded with the beams of Christs glorious presence from the head commeth glory to the body A Wife shineth radiis mariti Christ gloria patris sui and this City with the glory and beauty of Christ His presence made the glory of the latter Temple and City greater then the glory of the former and this presence in this Temple and City will make the glory of it grrater then that of the larter Temple and City for then he was there in a state of humiliation but he shall not be so in this he will be in his reigning state and his citizens will be honorable Zech. 9.16 They shall be as the stones of a Crown lifted up not as common stones but as the stones of a Crown and not as stones of a Crown falling to the earth but as stones of a Crown lifted up to be put on the head of a King O quanta dignitas horum civium How great is the honour of these Citizens They are brought in Rev. 5.10 speaking of it themselves Thou hast made us unto our God Kings and Priests and we shall reign on the earth And this is not all the honour for besides this they shall have every one three honourable names for Christ Rev. 3.12 will write upon them the name of his God and the name of the City of God and his own new name 8. The keeping them in unity and love The Citizens shall then be of one minde Zech. 14.9 In that day there shall be one Lord and his name one the invocation and Worship of his Name shall be one then shall that be fulfilled Zeph. 3.9 Then will I turn to the people a pure language that they may all call upon the name of the Lord to serve him with one consent The Hebrew is with One shoulder A metaphor taken ftom Oxen in the Yoke which draw together as with one shoulder so these Citizens shall joyntly and unanimously knit together and worship the Lord Christ There shall be no Schisms names of distinction as now there are far if when Christ left the World the Saints were all of one heart Act. 2.32 Much more so shall it be in this City when Christ shall be in the midst thereof and guide them by his Spirit into all truth 9. These words Jehovah Shammah import the great delight the Lord will take in this City and the Citizens threof in the Church and members thereof Isa 60.4 She shall be called Hephzi-bah that is my delight is in her Then it will appear the Church is his pleasant portion Jer. 12.10 And the dearly beloved of his soul Verse 7. His glory Isa 46.13 The throne of his glory Jer. 14.21 Yea the crown of his glory Isa 62.3 He will delight in them to do them good to communicate himself unto them Revel 7.15 16 17. He that sitteth on the Throne shall dwell among them They shall hunger no more neither thirst any more neither shall the sun light on them nor any heat For the Lamb which it in the midst of the Throne shall feed them and shall