seems to keep as close to the letter as any and is confirm'd as to the first part of it by the Chaldee Paraphrase as to the latter by some of the learned Iews It may be brought nearer to the foregoing thus The Inhabitant of Zaanan came not forth in the mourning of Beth-ezel he shall take his guess from you that is by you of Beth-ezel or Saphir learn what shall be his own condition In these expositions the names are taken as proper to places so called which seems the plainest way against which is denounced that the like evils shall overtake them The others look on them rather as Epithers or names put only in respect to the present occasion to denote Samaria or Ierusalem or Iudah or others A learned Iew of that opinion to this purpose that as for the Daughter of Iudah which would not stir abroad to condole with her neighbour but kept at home still and quiet the enemy should take from them the quiet and tranquillity of their Kingdom and remove them away into captivity so rendring that which our render standing by stability tranquilLity or quiet habitation To the same purpose some Christians also as Arias Montanus Iunius and Tremellius thus render The Inhabitant of the place abounding with flocks or cattle shall not go forth there shall be mourning in the places neer adjoining which receive from you their subsistence The Vulgar Latin thus she went not out that dwelleth in the going out the house adjoining shall receive lamentation of you which stood to her self In such variety of expositions and more may be found the reader may have liberty of choosing he will be hardly able to reconcile them 12 12 For the inhabitant of Maroth waited carefully for good but evill came down from the Lord unto the gate of Ierusalem For the inhabitant of Maroth waited carefully c. That is expected that good should come but it came not but on the contrary evill came c. The margin has was grieved the word signifying both to expect or wait for and to be grieved or be in pain or sorrow as a Women in travel They were seazed on with grief or sorrow because for so the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ci properly signifies evill came down c. Maroth therefore seems to be a City in the neighbourhood of Ierusalem or one that had dependance on it and so could not but be involved in calamity when that was distressed and so grieved for good that is for its want and being deprived of that good which it hoped for or once enjoy'd by the coming of evil down unto the gate of Ierusalem or as far as the chief City Ierusalem it self See ver 9. The name of Maroth Some will have here by transposition of letters put for Ramoth viz. the Cities singly called Ramah of which there were more in the lands of Iudah and Benjamin and so to comprehend them all put in the plural number and called Maroth bitter or bitternesses from the bitter calamities that should befal them Others translate the word Rough places Others Bitternesses Others think the whole Kingdom of Iudah by this name design'd in respect to the many evils in her and sorrows that were to come upon them But the taking it otherwise then for the proper name of a City doth as in the forenamed and following places but open a way to more uncertain conjectures and doubtful interpretations 13 O thou inhabitant of Lachish bind the chariot to the swift beast she is the beginning of the sin to the Daughter of Zion for the transgressions of Israel were found in thee O thou inhabitant of Lachish bind the chariot to the swift Beast c. Lachish is said to have been a City of Iudah nigh to the border of the ten Tribes and so reckoned up among the Cities belonging to Iudah Ios. XV. 39. against which Sennacherib King of Assyria laid seige 2 Kin. XVIII 13 14 and Isai. XXXVI 1 2. and said to have been one of the last defenced Cities that remained of the Cities of Iudah when Nebuchadnezzar King of Babylon came up with his Armies to fight against Ierusalem and against all the Cities of Iudah that were left Ier. XXXIV 7. Denouncing against this City the evills that were to come upon it he bids the inhabitants thereof to bind the chariot to the swift Beast as Horses Mules or the like or sadle the swift Beast that is say Some with good probability Prepare for speedy flight from the Enemy which shall come upon you or to go away out of your Country Others think that t is spoken to them by way of derision You that were wont so to do viz. to bind the chariot to the swift Beast as formerly abounding in such things and priding themselves therein do so now as much as to say that the case was now altered with them and they were not able to do as they were wont to do when they could at pleasure call for their Chariots and Horses Others take it as if they were bid to make ready Chariots at the command of the conquering Enemy to conveigh his messengers from Lachish to Ierusalem to demand the City to be rendred up to him as he did Is. XXXVI 2. The Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Retom rendred bind is no where else found in Scripture but as a learned Iew saith the sense requires that it be so taken The Latin Translation indeed renders the words otherwise viz. Tumult of the Chariot of astonishment to the inhabitants of Lachish But why the Author thereof should render this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Retom Tumult or the Greek a noise or the following word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Recesh astonishment no reason is given by those that follow that Translation As for the first word wherever besides in this place a Noun of the same root is found it signifies a planet whether Broom a pliable plant that is easily bound or as Others will Iuniper but never any thing like tumult or noise and so for the second it is not found but in the signification either of horses or such like swift beast or else of wealth and riches whether in Cattel or other goods But it may be observ'd as to the first that the same theam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ratam in the Arabick tongue which is of great affinity with the Hebrew signifies both to break or dash and beat in pieces from which the notion of tumult and noise or crashing is not much different and also to tye or bind on For the second word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Recesh whether he took it to be of nigh signification to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Regez not much different in found and signifying fear trembling and great commotion or what other reason he had to render it as he does is uncertain for the Greek takes it for horses or
and when such things were done by Adrian who built there a City which he called Aelia and built up and down in several places Idols Temples But however this Prophecy may seem to him and others to extend it self so far and then to the utmost of the letter to have been fulfilled or the whole of what is here said done yet we may justly look upon it as limited to a shorter time and sufficiently as to making good these descriptions of great desolation fulfilled in the destruction of Ierusalem and the Temple by the Chaldeans by whom the City and Temple were made heaps of rubbish or dust Neh. IV. 2. 2 Kin. XXV and 2 Chron. XXXVI 19. in the time of King Zedekiah till when though it was before spoken it seems to have bin differred on their repentance as is intimated in the forecited Ier. XXVI 19. though to the other also in respect of the things done agreeable to these expressions it may not unfitly be applied See also R. Saadias his Arab translation And the mountains of the house shall be Chappels or houses of other worships or as some say a wood CHAP. IV. VER 1. But in the last daies it shall come to pass 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 BVt in the last daies it shall come to pass that the mountain of the house of the Lord c. According to Gods usual method in the midst of judgment remembring mercy here are to those grievous judgments before denounced subjoined gracious promises of great mercy In the foregoing words he threatneth an utter desolation to the mountain of the Lord here he promiseth a gracious restauration establishment and exaltation in those the obstinate sinners are given to understand the severity of Gods unavoidable judgments to them in these penitent believers are given to expect his mercies that never fail those who are qualified to receive them How far the mountain of the house in the foregoing words and the mountain of the house of the Lord in these agree or differ in what is signified by that expression will appear in what shall follow In the last daies c. That by the last daies though more generally may be signified any time to come after yet are here meant the daies or time of Messiah or Christ is so far agreed on both by Some Iews of as good authority as any giving I suppose the common receiv'd opinion among them and most Christians that if any think otherwise we have not reason to be swayed by their authority But though both Iews and Christians so far agree as to the signification of the words yet in their applying them is there great difference the Iews denying the promised Messiah to be yet come the Christians believing and acknowledging him to be long since come the Iews looking for his Kingdom as of this World the Christians looking on it as Spiritual and so what the Iews say is not performed understanding the words literally according to the outward sound the Christians acknowledge to have been already made good and according to the true meaning and import of the words in an higher and Spiritual meaning understood as they ought to be performed All the advantage that we may expect from the Iews is a concession that such or such passages have respect to the promised Messiah or to Christ and his times how they are accomplisht we must learn from the History of the New Testament and Christian Interpreters In the second chapter of Isaiah ver 2. c. we have much the like expressions as here as if one of these Prophets had borrowed words from the other Whether one did make use of the others expressions as of words already known to the People or for what end we need not further enquire t is sufficient to know that Gods Prophets did not steal his word one from another as t is said of those false Prophets Ier. XXIII 30. but that being all full of power by the Spirit of the Lord chap. III. 8. they spake as they were moved by that Spirit which representing to them sometimes like visions moved them to utter and declare them in like words and expressions So Isaiah and Micah here so in Obadiah ver 4. c. and Ierem. XLIX 9. 16. and in the one and other are they the words of the same living God suggesting to them what to speak and inspiring them to declare the same things in the same language The mountain of the house of the Lord c. That is according to the letter the mountain on which the Temple call'd the house of the Lord stood viz mount Sion or that part called mount Moriah Of this the Iews understanding it the soberer of them to omit some wilder and absurd expressions at least though we may think they meant not to be understood literally as if hill should be set on hill for exalting it observe that by saying it shall be established on the top of the mountains and exalted above the hills is not to be understood that it should be increased in measure of height but should be made illustrious by glorious priviledges confer'd on it tokens of Gods peculiar grace and favour and presence in it and the Temple on it in consideration and admiration of which many People should with reverence and respect look towards it and in great multitudes flow unto it for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nahar◠in the Original seems to signifie both these first to look or set the eyes upon and secondly to flow like waters of a river continually flowing in this latter sense it is as by our so by most Interpreters rendred but some learned Iews prefer the former The scope of both will be much one viz. to shew what great respect and regard and affection People shall have to it as to a place more eminent and desirable then all others by reason of the Glory that God shall confer on it and the priviledges that he shall bestow on and in it Those priviledges here promised are so great as that the Iews minding temporal concerns do not acknowledge to have been under the second Temple after their return from captivity made good and therefore yet expect the coming of a Messiah under whom they shall enjoy them But Christians looking on them as concerning Spiritual things acknowledge them to be already made good by the coming of Christ and setting up his spiritual Kingdom by the preaching of the Gospel and the gathering of People to it If we look on the place here called the mountain of the house of the Lord according to the sound of the letter even that was highly exalted and made illustrious filled with his Glory at his coming the glory of the latter house standing on that according to what is Prophesied Haggai II. 9. greater then
of the former made so not so much by the external pompe of it as by his presence and the miracles by him and his Apostles wrought and the Holy Ghost and many graces by him confer'd in it And with what respect People may be said to have looked up to it and flowed unto it appears by that early conversion of so many out of every Nation under Heaven as are reckon'd up Act. II. 5 9 41 46 47. Chap. IV. 4. This if we should so far restrain the name of the mount of the house of the Lord sufficiently proves this Prophecy in great measure made good in respect to what was done in it and about it But that we may see the more evident fâ—lfilling of the whole it will be convenient to take those words in a larger acception with many if not most of Christian Interpreters so as to denote the Church or Kingdom of Christ which from thence had its rise and of which that mountain and house of the Lord or Temple was a type so that it may well bear its name which also in the words of Christ Matth. V. 14. may be compared to a City that is set on a hill more illustrious indeed then Ierusalem it self or any the most eminently placed and exalted Cities yea Kingdoms and then in the large spreading of the Doctrine of it by so many converts and so many Nations looking and flocking unto it will the utmost that can be expected from the words be made good What is said shall be established a learned Iew observes to be an expression denoting continuance or perpetuity that it shall continually remain on its settlement and this well agrees to the Church of Christ of which he saith Vpon this Rock will I build my Câ—urch and the Gates of Hell shall not prevail against it Mat. XVI 18. Some of great note from of old by the mountain of the Lords house will have Christ himself to be here understood but whether it be understood of Christ the head or the Church his body that Temple built upon the foundation of the Apostles and Prophets Iesus Chrsit himself being the chief Corner-Stone in whom all the building fitly framed together groweth unto an holy Temple of the Lord as they are one so the scope and meaning will be one although the former acception of the words is most followed 2 And many nations shall come and say Come and let us go up to the mountain of the Lord and to the house of the God of Iacob and he will teach us of his waies and we will walk in his paths for the Law shall go forth of Zion and the word of the Lord from Ierusalem And many Nations shall come and say Come let us go up c. In what multitudes and with what zeal and affection not only Iews but Gentiles also whom God promised to Christ for his inheritance Psal. II. now made one willing People of God Psal. CX 3. the middle wall of partition which before separated them being broken down should flock to the Church of Christ he here expresseth in that they should mutually exhort one another saying Come c. The thing signified being done though those words should not be expresly by them spoken is that which makes good the expression although we cannot doubt but oft among them such exhortations to stir up one another to embrace the Doctrine of Christ have been in words us'd as well as we hear Andrew exhorting his Brother Simon and Pâ—ilip Nathaniel and the Woman of Samaria those of that City to come unto Christ. Nor need we look on it as any sufficient ground of cavil for the Iews that all these Nations came not in person up to Ierusalem and the mountain where the Temple stood that is not the thing required but the coming in to Christ and embracing the Gospel which began first to be preached at Sion and from thence went forth into other Nations is though done at the greatest distance from Ierusalem a going up to the mountain of the Lord exalted above all other mountains the Church which now extends it self wide on the face of the whole earth where they may now as properly and acceptably worship God as formerly in the Court of the Gentiles at the mount of the material house of the Lord. That hour is now come Ioh. IV. 21 23. The house of God is the Church 1 Tim. I. 15. And he will teach us of his waies and we will walk in his paths c. The end which they are to propose in their coming into the Church is here shewed to be not that they may obtain Wealth Worldly honour and Dignities but that they may learn his will that they may know how they ought to walk and accordingly they must resolve to walk in his waies which lead to Salvation and true happiness which he alone teacheth They seek not Temporal but Spiritual good things for his Kingdom as he declareth is not of this World Iohn XVIII 36. The mistake of those things which were to be expected from Christ at his coming did at first keep the Iews from acknowledging him and ever since hinders them from coming in to him To learn of his waies and walk in his paths is not that felicity which can satisfie their expectations from him but here we are taught that that ought to be the chief thing desired in his Church and Kingdom that we may know his waies be happy in practicing doing accordingly otherwise to know them will be vain For the Law shall go forth of Zion c. These words which by most are taken for the words of the Prophet though by Others for the words of those People speaking among themselves the matter will be all one declare the reason why they should go up to the Mountain of the Lord that they might learn his waies viz. because there only should be had and thence proceed the true and clear knowledg of God and his waies Of old the Law went forth from Mount Sinai and then seated it self as it were in Sion and was even the peculiar of the Iews for then he shewed his word unto Iacob his statutes and Iudgments unto Israel but dealt not so with any other Nation and as for his Iudgments they were not known to them Psal. CXLVII 19 20. but in the last daies here spoken of the times of Christ it was to go forth of Zion and from Ierusalem there first to be divulged but not confined to it but to be preached all the World over and communicated to all nations according to our Saviours Commission to his Disciples that they should go and teach all Nations Mat. XXVIII 19. which being accordingly by them who were to be witnesses to him both in Ierusalem and in all Iudea and in Samaria and unto the uttermost parts of the Earth executed their sound went into all the Earth and their words to the ends
of the World Rom. X. 17 18. and that Law that Word viz. the Gospel which by this means went forth of Zion and Ierusalem must all of all Nations that will learn of the waies of God and be instructed rightly to walk in his paths embrace and attend to as the only Doctrine that teacheth what ought to be known of him and his will and how to please him and so to obtain those good things promised to the obedient subjects of his Kingdom 3 ¶ And he shall judge among many People and rebuke strong Nations afar off and they shall beat their swords into plow-shares and their spears into pruning hooks Nation shall not lift up a sword against Nation neither shall they learn Warr any more And he shall judge among many People and rebuke c. Who is this that shall judge and rebuke The Lord say some mentioned last in the foregoing words his Word say Others there likewise mentioned which without doubt shall be done by the mediation of one constituted by him which shall divulge such truths as should be received from him Others Sion or the Mountain or house of the Lord that is the Church Some Iews of great learning and Authority among them expresly say Messiah though not expressed is here meant according to the manner of Scripture leaving the person which is necessarily understood unnamed that he is the teacher in the former words the judge and rebuker in these spoken of and so diverse Christians and this way taken comprehends all the rest God in the Church judging by Christ and he by his word for the Father having set Christ as King upon his holy hill of Sion Psal. II. 6. hath committed to him all Judgment and the Scepter by which he judgeth or rebuketh among People is his Word by which he instructeth them in his waies and governeth them and by this he shall judge distinguish and teach them to discern between right and wrong that they may walk in the waies and observe the rules of Justice and Charity whensoever or wheresoever they be or live and rebuke them that do otherwise then they ought that they may amend their waies The King Messiah saith a learned Iew shall as Lord over all nations judge among them so as that if any have quarrels or differences with others they shall make addresses or refer the matter to him and he shall bid him that hath done wrong to do right to his Neighbour He shall compose all quarrels and differences between them He shall judge and rebuke not by the sword or spear and violence but by his word and Spirit The effect of which his so judging and rebuking shall be that being wrought on and disciplinated by his word they shall lay aside all Animosities and dissensions and desire to live in peace one with another which is expressed by saying they shall beat their Swords into plow-shares c. i. e. they shall be so averse from Warr one with another that they shall turn their Instruments of Warr as having no more need of them or resolving no more to use them into such as are proper and necessary for times of peace an expression contrary to what is us'd Ioel III. 10. for expressing times of Warr and tumult Beat your Plow-shares into Swords c. This being promised as the effect of Christs reigning and the Preaching of the Gospel which we call the Word of God the Iew who acknowledges not Christ to be yet come requires us to shew how this hath been made good under the Gospel that so we may prove this Prophecy to have been made good and so Christ to be come For answer to which objection several things are said as first that these words are figurativly to be understood not precisely according to the sound of the letter not so much of outward peace in the World as of inward peace of Conscience that peace which being justified by Faith we have in God Rom. V. I. that which Christ promiseth to his that they shall have in him though they have trouble in the World Ioh. XVI 33. and this peace have Christians alwaies found and shall find in Christ he left it with his and will continue it to them Secondly that the Gospel is a Doctrine of peace commending it to Men and disposing their minds to it so that whosoever as much as lieth in them live not peaceably with all Men Rom. XII 18. live not according to the rules thereof and Animosities Wars and dissensions argue a deficiency of Faith in Men and that they have not ascended up to the Mountain of the house of the Lord nor learned as they ought his waies to walk in them But seeing the word of Christ instructeth to bear wrongs and not to revenge c. and disposeth to peace and requireth it it may be well said that by the preaching thereof Men should be so dispos'd as that they should beat their Swords into ◠low-shares c. that they should not leavy Warr any more Thirdly Some think this made good in that about the time of Christs coming there was peace in the known World under Augustus in token of which the gates of the Temple of Ianus at Rome were shut as after again under Nero c. but that peace seems to others not much to respect this peace as not being an effect of Preaching the Gospel Fourthly it may seem rather to have been fulfilled in what is said that when great multitudes were converted to Christ by the preaching of the Gospel they were all of one heart and one Soul Act. IV. 32. and as the Doctrine farther diffus'd it self so did also peace and charity among all those many and of different Nations that received it so far as that it was a Note and character of Christians acknowledged by the unbelieving Heathens who were forced to say of them with envy and admiration See how they mutually love one another If it continued not so it argues as we said in Men a falling as from their first love so too much from the Faith and is a sign of those perillous times that the Apostle foretold should come in the last daies 2 Tim. III. 1. c. They that faithfully adhere to Christ and sincerely love him will still be known to be his by their loving one another and living peaceably as far as is possible with all Men and of such only to some seems this Prophecy to be spoken and to have respect not generally to all Men but to the Godly and true Believers who have alwaies endeavoured and alwaies will endeavour to make it good and shew it fulfill'd in themselves If any think not these answers sufficient but expect a more literal fulfilling of the words by a general peace in the World they must expect what time will hereafter produce and if they be the Iews that this answer may suffice them and that there is
of Some who would have this Epithet given to them as the posterity of halting Iacob Gen. XXXII 31. and perhaps then that of Others too who would have it to denote their wavering or unsteadfastness in their Religion and the service of God in which regard they are elsewhere said to halt 1 Kin. XVIII 21. though the word be there different in the Original although such halting was cause of their other halting or fainting under afflictions thereby pulled on them The word here us'd is elsewhere also us'd for fainting or failing for want of strength to go upright as Psal. XXXVIII 17. and Ier. XX. 10. And in Zephaniah III. 19. the same Epithet is us'd that is here and in the same sense and hath the same word subjoyned to it viz. her that is driven out c. I will gather her that is driven out from her own Country and from the more visible presence of God and his protection which they had in manifest manner formerly enjoyed cast out by God and from him whom being her husband she had like an Adulteress forsaken and dispersed among the Nations And her that I have afflicted sent evills and afflictions upon and evill intreated for the Sins of my People as the Chaldee adds These Epithets here being in the Feminine Gender it may be inquired what the Person or Substantive understood to which they are to be applied is whether the house of Iacob or the Kingdom of Israel without distinguishing between that of Iudah and that of the ten Tribes as some Iews do applying the first to the one and the second to the other or Synagogue or Congregation or Daughter of Sion or Ierusalem mentioned ver 8. Or else whether the Feminine Gender here be put as usually for the Neuter and so may be rendred or understood whatsoever halteth c. i. e. all that halt and are driven out all Israel all or any of them who are in such condition But which will still be to the same sense and purpose if we shall as a learned Iew directs for the better perceiving the meaning of these words compare them with what is said Ezek. XXXIV 16. I will seek that which was lost and bring again that which was driven away and will bind up that which was broken and will strengthen that which was sick c. where the Epithers are as here in the Feminine Gender her that was lost c. and manifestly agree to Sheep or Cattel to which the weak of Gods Flock that is of the People of Israel are compar'd and withall consider how it is the usual custom of the Scriptures to call Gods People his Sheep and to compare such as are distressed or go astray among them to silly weak or lost Sheep as Ier. L. 6. My People hath been lost Sheep and ver 17. Israel is a scattered Sheep considering I say these things it may seem very agreeable to understand here likewise Sheep or Cattel the weak or distressed of Israel Gods peculiar flock and then will this Prophecy appear manifestly to be fulfilled in what Christ saith Matth. XV. 24. that he was sent to the lost Sheep of the house of Israel and his commanding his Apostles to go to the lost Sheep of the house of Israel and to preach to them saying the Kingdom of Heaven is at hand and to heal the Sick to cleanse the Lepers to raise the Dead and to cast out Devils Matth. X. 6. c. This his bringing them into his fold the Church by his own Preaching and that of his Apostles and Disciples was a more signal and illustrious assembling of her that halted and gathering her that was driven out and afflicted then any restauration of theirs or bringing them home to their own Country from among the Nations where they were dispersed That did but make way for this greater healing of their breaches and better benefit to them in description of which proceeding he saies ver 7. 7 And I will make her that halted a remnant and her that was cast far off a strong nation and the Lord shall reign over them in Mount Zion from henceforth even for ever And I will make her that halted a remnant c. God reserving them for better things though they be distressed and dispersed will not suffer them utterly to fail and be lost or perish but so preserve them that there shall be a remnant that shall return and increase yea tho now they be cast far off and seemingly in a lost condition they shall become a strong Nation Which promise may appear manifestly made good in the flourishing and growing condition of the Church from beginnings low in the sight of Men growing to such a height and greatness as it hath attained both for extent multitude and power by the calling into it first the lost Sheep of Israel that remnant according to the Election of grace that should be saved Rom. IX 27. and XI 3. in so great multitudes as appears by the History of the Acts of the Apostles and then those of the Gentiles also which were before aliens from the common wealth of Israel and strangers from the covenants of promise and so every way far off out of all parts of the World in such abundance as it is ever since to this day as that in all regards they may be justly call'd not only a remnant which should continue without fear of failing but a strong Nation against which the gates of Hell it self have never since been or ever shall be able to prevail that we may not confine this appellation of a strong Nation only to the Apostles who were for the effecting of this endued with power from on high and with a mouth and wisdome which no adversaries were able to gainsay or g resist as Some seem to do nor yet to the strength and undaunted courage of the Martyrs but extend it as due to the whole Church in regard to their multitude above any Nation and their Spiritual strength This part of this Prophecy though it might seem as Some will partly fulfill'd in the return of the Iews from the Babylonish Captivity and that form of a Kingdom which under Zorobabel they were restored to and under the second Temple which was then built yet do the following words plainly shew that it cannot be said to have been wholly then fulfill'd and that what was then done in the restoring of Iews and Israelites from their dispersion was but to prepare and make way for greater things after to be done under Christ for the making good of what is here promised for it follows and the Lord shall reign over them in Sion from henceforth even for ever Now that this hath not been according to the letter and in any temporal respect fulfill'd to the Iews is manifest all form of government being long since cut off from them and Zion that place properly so called in the hands of
their Enemies sometimes one Nation sometimes another having born rule there But take Zion as it is usual for the Church and in that God hath from the first beginning reigned and ever doth and for ever shall reign over his in Christ in it It is said of Christ Luc. I. 33. that he should reign over the house of Iacob his Church for ever and that of his Kingdom there shall be no end Wherefore Some not absurdly make these words an argument for proof of the Divinity of Christ because he is here call'd by Iehovah the proper Name of God It will be all one to say the Lord i. e. God the Father in Christ shall reign or Christ the Lord shall reign or reigneth over his in Sion he and his Father being one What hath been intimated in these words will farther be confirm'd in the next verse 8 ¶ And thou O tower of the flock the strong hold of the Daughter of Zion unto thee shall it come even the first dominion the Kingdom shall come to the Daughter of Ierusalem And thou O Tower of the Flock the strong hold of the Daughter of Zion c. O Tower of the Flock The word rendred Flock and so otherwise signifying being in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eder there is some difference between Expositours concerning the Interpretation of it Some looking on it as the proper name of a place A place so call'd is mentioned Gen. XXXV 21. beyond which it is said Israel i. e. Iacob spread his tent after he had journyed from Bethlehem about a miles distance from it where they conceive the Shepherds to have been abiding when the Angel brought to them the good tidings of Christs birth and so of that his Kingdom that first dominion here spoken of Others taking Bethleâ—em it self to be meant by it will have what is here prophecied to be the same that is repeated chapter V. verse 2. and there to be explained But others think it the Name of a Tower at the gate in the walls of Ierusalem call'd the Sheep gate Nehemiah III. 32. through which some conceive Christ to have rid into Ierusalem when he was received with Hosanna's But by others more probably is here thought to be designed the Tower of David or rather all Ierusalem it self which was as it were the Tower and fold of Gods Flock Israel because say Some of the Iews all Israel there convened or were gathered together three times in the year as a flock in their fold and the same to be likewise called in the words subjoined the strong hold of the Daughter of Sion The word rendred strong-hold is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ophel which beside this signification is also the proper name of a Place at Ierusalem or in the wall thereof as Nehem. III. 26. c. and 2 Chron. XXVII 3. and XXXIII 14. It hath also the signification of obscurity darkness attributed by Some to it as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aphal another word of like sound signifies and is accordingly here interpreted though to no perspicuous sense which we shall not here therefore insist on but take it as by Ours well rendred to denote whole Ierusalem though perhaps properly signifying a part thereof And that which then we are to take notice of is that as the name Ierusalem it self and Zion are taken in the Prophetical Scriptures not only precisely for those places properly so called but for the Church of Christ of which they were types and figures and which had its first visible rise and beginning in or from them and thence spread it self so that these and other like denominations and appellations given to them sometimes may and ought to be applied to that and understood of it and that the Prophecies seeming to be spoken to them do contain more then can be restrained or limited to them and necessarily are to be expounded of it and in such latitude must these appellations of Tower of the Flock and strong hold of the Daughter of Sion be here taken And indeed they more deservedly agree to that which is the fold of Christs Sheep and that mountain established in the top of the mountains and exalted above all hills ver 1. that Temple so firmly built on a Rock that nothing can shake it nor the gates of Hell prevail against it then they ever did to that Ierusalem of mens building though in its time the glory of the whole Earth and after by Man again destroyed This it will be necessary to do that we may see how the following promise hath been made good To this it evidently hath but not to that and to this therefore 't will appear more properly to belong then to that The promise made is Vnto thee shall it come c. Vnto thee shall it come even the first dominion of c. Some of the Iews by a nice observation of the accent in the word rendred shall it come so distinguish the words as if this word had reference to the remnant of halting Israel of her that was cast far off mentioned in the foregoing verse and so the words to found Vnto thee shall it that is that remnant that halted or of her that halted c. come and to thee shall come the first dominion which is the Kingdom of the Daughter of Ierusalem But Others of them will not have here any consideration to be had of that distinction but rather the two Verbs of the same signification to be referred to the same Subject to wit the first dominion only for confirmation sake and to sound Vnto thee shall arrive and come the first dominion c. i. e. Vnto thee shall certainly come the first Dominion which shall be the Kingdom to the Daughter of Ierusalem or such as was the Kingdom of the Daughter of Ierusalem And this Emphasis is well expressed in our Translation by some little transposition of the words and understanding the last as a repetition of the former that this Kingdom or Dominion should come to the Daughter of Ierusalem But this makes no great difference or difficulty It is to be enquired what is meant by the first Dominion how that came to Ierusalem or in whom what is promised was to be made good By the first Dominion may be understood such a Dominion and Kingdom as was at first to them under David and Solomon so the Iews mostly understand it or the chief Dominion or thirdly that the Dominion should in that first place come to the Daughter of Zion or Ierusalem Now how in any of these senses or all of them it came or it was to come to them and in whom it was seated or in whom it was to be or is made good to them is the main enquiry In Zorobabel first say some Iews and under the second Temple it was made good to them But sure Zorobabel never ruled in that greatness
also in another respect viz. that they shall end in joy Ioh. XVI 21. for there even in Babylon where she might fear utterly to perish and that her name and posterity should utterly be cut off doth the Lord promise to save her and redeem her out of the hand of her Enemies that had done such despite unto her So that here is joined to a certain denunciation of judgment a certain promise of deliverance again from it that they may not despair under what they shall suffer but with patience and comfort expect the joyful issue in Gods good time which is also the scope of the following words But before we proceed to them we may take notice of a different exposition of the ninth verse from what has been given which we then omitted that we might not interrupt the sense it is of Iewish Interpreters of good authority among them fastening another signification on the word rendred cry aloud to wit Why dost thou seek to make friends to thee viz. the Aegyptians and Assyrians that they may save thee from those evills which God for thy rebelling against him hath threatned to send on thee and why do's the approach of the Enemy affright thee Dost thou not consider that he is thy King and Counsellour and that in turning to him would be thy only safety But now forgetting him and seeking to others and finding them not able to save thee paâ—gs have taken hold of thee and thou art greatly distressed and thou hast great cause so to be Be in pain therefore and bow down thy self as fainting under sorrow for now according as he hath determined shalt thou go into captivity but he then that is thy King still when he hath so humbled thee will in the midst of judgment remember mercy and deliver thee c. This according to that rendring would be the nearest meaning but this Interpretation though antient is by few followed But following our Translation with which most others agree there may also be given another exposition somthing different from the former Now why dost thou cry out c. Is there not a King in thee Hast thou not counsellours and directours to save thee These she once asked Give me a King and Princes Hos. XIII 10. and she had them and in them trusted but now doubting that they are not able to save her and fearing the force of her Enemies she in anguish as a Woman in travail deservedly for for all that they can do to help her She shall be driven from her home and led away captive to Babylon Yet that she may not despair she is assured of help from the Lord who when she hath been made to know how vain all other helps are will shew his power in delivering her even then when there seemed no hope to be left to her and so will there be a plain connexion also between these and the following words But the first exposition may seem the plainest 11 ¶ Now also many Nations are gathered against thee that say Let her be defiled and let our eye look upon Zion Now also many Nations c. In these words and the following he gives a father representation to her of what evill shall befall her for a time and then an assurance that she shall in the end overcome all that afflict her and by the might of the Lord prevail over them and bring them under But though this be evidently the Scope of this and the following verses yet for making it plain are some difficulties to be cleared as first who those many Nations were that are spoken of secondly when they here spoken of had these promises of victory made good to them and before some forms of expression in the words are to be explained for the better understanding the ground of these queries and the solving of them Those many Nations that are gathered against Zion shall say Let her be defiled The word signifieth sometimes pollution or defilement by Sin so Ier. III. 1. Shall not the Land be greatly polluted and Numb XXXV 33. Ye shall not pollute the Land wherein ye are for blood it defileth the Land And this signification seem they to respect not only who render it as Ours or they more manifestly who render She shall Sin or be wicked and they again who render shall be condemned or be guilty or be obnoxious but they also who render Let her be stoned viz. as a defiled adulteress and perhaps the Greek also who looking not so much on the signification of the words as their meaning render it Let us insult although they change both number and gender For what will be the intent of all these but as much as to say Let her be looked on as defiled with Sins and made loathsome to her God and so being forsaken by him let her be dealt with as such despitefully used and destroyed that we may insult over her we cannot now doubt of being able so to use her But then defiled here will be referred not only to express her guilt but rather the miserable condition they hope to bring her to in polluting her with bloud and slaughter and contemptuously using her without respect to her former holiness and as much as in them lies abolishing all signs thereof In much like sense seems the word desiling though the word in the Hebrew be differing yet of like signification to be taken for contemptuous using or destroying as it is said Iosiah defiled the high places 2 Kin. XXIII 8. Ez. VII 24. God threatens that their holy places should be defiled by the heathen and Ps. LXXXIX 39. Thou hast profaned his Crown by casting it to the ground In much like sense may the word here be understood It has also another signification of doing hypocritically or being an hypocrite and Some here chuse to take that So the Tigurine version she was an hypocrite The intention must still be Let her have the condemnation or punishment of or be used as a profane hypocrite for the word is not of the Preter-tense but of the Future and is rather after this notion to sound She is or let her be then She was or hath bin In fine it is an expression of their desires that all manner of mischief and shame might befall her to her utter desolation like theirs Psal. CXXXVII 7 and their hopes to see it that they may rejoice at it and insult over her as is farther expressed by the next words and let our Eye look upon Zion let us see our desire upon her as the word is likewise used Psal. LIV. 7. 12 But they know not the thoughts of the Lord neither understand they his Counsel for he shall gather them as the sheaves into the floor 13 Arise and thresh O Daughter of Zion for I will make thine horn Iron and I will make thy hoofs brass and thou shalt beat in pieces many People and I will consecrate their gain unto the Lord
and their substance unto the Lord of the whole Earth But they know not the thoughts of the Lord c. So they thought and so they wished as was aforesaid that Zion should by their hands be laid perpetually desolate but the Lord had other ends to chastise his People by them but then to return their malice on their own heads and to bring that final destruction which they intended to others on themselves Such difference betwixt Gods counsel and thoughts and the thoughts of the Enemies of his People which he makes use of sometimes for humbling and chastising his People see likewise described Isa. X. 5. and following verses He when he hath done his work by his Enemies shall again in mercy receive his People into favour and destroy those to whom for a time he gave power over them which destruction he expresseth by saying he will gather them as sheaves into his floor and bidding the Daughter of Zion in his might to arise and thresh them trample on and triumph over them for that he will enable her so to do for that end he will make her horn Iron and her hoofs Brass that she may beat in pieces many People that is he will give her irresistible strength and power so to do In these expressions the like to which are else where used is manifestly alluded to the custome in those Countries both of old and still to bring the corn after it is gathered in made up in sheaves into a floor in an open place and then laying the sheaves in order to lead about oxen over them drawing after them a pair of dented Iron wheels or as in some places planks stuck with sharp flints driven into them that so the Corn may be trodden or forced out by the hoofes of the Oxen and the straw by the wheels or flints broken in small parts like chaff and then the Corn purged from the straw is laid up for the use of Men and the straw for the ordinary food for their Cattel This custom is elsewhere alluded to in Scripture Deu. XXV 4. This being observed it easily will appear to be the meaning as was said that their Enemies should be gathered for destruction and they should have power given them to bring them under utterly subdue them Some learned Men because the expression is borrowed from the treading out of Corn which the Oxen do not by the use of their horns but their feet and hoofes think it more convenient here not to understand by horn the horns on the head although by these strength is else where rendred but the horny substance on the feet of the Cattel to wit their hoofes which by saying he will make Iron and Brass is meant as also if the word horn be properly understood that he will give them unwearied strength and irresistible power in subjecting and prevailing over their Enemies The Chaldee therefore without mentioning horn or hoofe renders I will make the People in thee strong as Iron and their remnant firm as Brass The subduing of their Enemies seems farther expressed by the following words also and I will consecrate their gain unto the Lord c. Of consecrating or devoting spoils and goods taken from Enemies read in Numb XXXI 28. and ver 50. c. and Ios. VI. 17. and 19. and to omit the custome of other Nations in consecrating spoils taken from their Enemies to their Gods Nebuchadnezzar may seem to have consecrated the vessels taken out of the Lords house to his Idols for he carried of the vessels out of the House of the Lord to Babylon and put them in his Temple at Babylon 2 Chron. XXXVI 7. in the house of his Gods Ezra I. 7. That which we take notice of is that the consecrating and devoting the goods and spoils of the Enemies imports and is a signal and memorial of their defeat and destruction So that the words are a repetition or continuation of Gods promise of victory to his People over those many Nations which should be gathered against them and of his denuntiation of destruction to those Nations But then who are by those Nations meant and how or when this Prophecy was or was to be made good on them are the things to be inquired and they may be joined together First as for those Nations Some insisting on the particle now in what is said Now also many Nations are gathered against thee as if it denoted something nigher at hand then the Chaldeans coming against Ierusalem and to be done before that will have to be understood those that came up in the Army of Senacherib King of Assyria in the fourteenth year of King Hezekiah whose gathering together and taunting insulting speeches and threats against Ierusalem are described in the X. and XXXVI and XXXVII Chapters of Isaiah as also 2 Kings XVIII 19. And that the prophecy of destruction to those Nations with its expressions was made good on them they prove from the History in the forecited places which saith that when they were gathered together to set upon Ierusalem the Angel of the Lord went forth slew in the night an Hundred fourscore and five Thousand in the Camp of the Assyrians and all the leaders and Captains so that Senacherib after all his proud brags and insultations returned home with shame unto his own land To what may be objected that here the Daughter of Zion is bid to arise and thresh c. and that she should beat in pieces many People but that she had no hand in this but all was done by the Angel of the Lord it may be answered that what was done by the Lord for her sake though by other instruments is not unfitly attributed to her and she is called to trample on and triumph over them whom in her behalf and for her sake he had brought under her feet it may be well said that the Lord had by his utter destraction of them devoted them and their gain and substance to himself So that we need not inquire after the truth of what Some affirme perhaps without any good grounds that Hezekiah consecrated to the Lord many spoils taken from those Assyrians though it may be taken notice of what is said 2 Chron. XXXII 23. that upon the victory many brought gifts unto the Lord to Ierusalem But Others think that there ought not that stresse here to be put on the Particle Now as to the designing of the time but that the import thereof here is for assurance that what is spoken shall as certainly come to pass in the time by God determined as if it were already done and therefore that to be said to be done now which was a good while after without fail to be done Some Others therefore understand by the many Nations such as were in the Army of the Chaldeans by whom Ierusalem was taken and destroyed and the Iews carried away to Babel But what victory had the Iews ever
contrary the one may seem to mans reason or the other to his interest not raising doubts or scruples against either and acquiescing in his revealed truths and will without searching after the hidden things of God or things too high for men to comprehend Others most of the Jews render the word according to a signification of it used in their Rabbins to walk in secret i. e. in sâ—ncerity and uprightly as heedfully in secret where no eye of man sees as in publick in the sight of all so making it their end to please God and approve themselves to him not to make a Pharisaïcal shew before men or gain applause from them Such behaviour as our Saviour commends in Alms Prayer Fasting and consequently all such acts of Piety as require not men but God which sees in secret to be witness to and judge of them Mat. VI. 1. c. This little differs from the former meaning they necessarily go together sinceriâ—y and humility and they cannot be one without the other both excluding all pride and ostentation and stubbornness and contradicting There are other Translations which render to walk sollicitous with God others to be ready or prepared to walk with God We need not go to prove that the word hath these significations as welâ— as the two former for as long as it signifies either of the former either of these will be included in the meaning and not ill express it for whosoever walketh humbly or sincerely with God will be very sollicitous in the performance of his duty that he avoid all things offensive to God contrary to his will or word and be very diligent also in serving him ready to assent to all that he shall say and to submit to all that he shall require his obedience in The words however taken manifestly as we said refer to the Commandments of the first Table comprehending as a learned Jew notes the acknowledging of one God and the loving him with all the heart and with all the soul and so plainly agrees with that sum of that Table given by our Saviour in the forecited Mar. XII 29 30. The Lord our God is one Lord and thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy mind and with all thy strength the performance of which together with the other summing up the second Table which there follows but is here put in the first place as they cannot be separated by any that will please God and walk uprightly with him the Scribe there saith agreeable to what is here intimated is more then all burnt offerings and sacrifices which were never required nor accepted but as subservient to these necessary duties at all times and at all places good and required whereas those were not in themselves absolutely good nor required nor accepted but with regard to time and place and other circumstances yea when not rightly offer'd abominated even such as were otherwise permitted by the Law how much more such which God commanded not neither came into his heart such as some in the foregoing verse mentioned Now the Jews or Israelâ—tes as appears by the following verses stood guilty of the neglect and breach of all these duties of doing justly v. 10. c. of loving mercy v. 12. of walking humbly sincerely or carefully with God v. 16. and so long as they continued so it waâ— in vaâ— for them to enquire with what Sacrifices they may come before the Lord or he may be pleased and appeased If they should offer all things most dear to them they shall not be able to appease him or turn away his wrath He continues to cry out against them for their sins and threaten them with his severe judgments as the following part of the Chapter declares 9 The Lords voice crieth unto the Ciâ—y and the man of Wisdom shall sâ—e thy name Hear ye the rod and who hath appointed it The Lords voice crieth unto the City and the man of Wisdom shall see thy name Hear ye the rod and who hath appointed it That there is difficulty in this verse appears by the different expositions that are given of it according to the several judgments of Interpreters The plainest amongst which seems that which is given by divers both Jews and Christians agreeable to what our Translators read in the Text which a learned Jew thus expounds By the City is meant either Samaria or Ierusalem and whereas in the Text is said only Wisdom there is to be supplied Man the man of Wisdom will see thy name i. e. will apprehend the greatness of thy power and learn it and that which he cries or proclaims is what is said Hear the rod i. e. take notice of the punishment and know who hath stirred it up and prepared or ordered it using the name of rod for punishment because punishment is inflicted by it or it is an instrument of punishing Another much to the same purpose The Lords voice that is the word of the Prophet prophesying in the name of the Lord cries to the City that is the People of the City viz. Ierusalem or Samaria calling on them to return by repentance but when I the Prophet saies he proclaim thy words in the midst of that City only he that is a man of Wisdom among them will see in the midst of his heart thy glorious name and that it is meet to bow before it when the Prophet mentions it and mentions his word but other men will not see and that man of Wisdom saith to them Hear the rod i. e. the rod of punishment saying hear how grievous this decree is and hear who hath appointed this decree to bring it for he that hath appointed it can bring it to pass as he hath appointed it because there is power in his hand These explications seem to give the meaning of the words in the plaineâ—t sense and most agreeable to the letter of the words of any yet will it be expedient for the judging of this to take notice of others given by Interpreters both ancient and of great authority The Chalde Paraphase thus expounds them Wâ—th their voice the Prophets of the Lord cry unto the City and the Teaclers fear the name of the Lord. Hear ô King and Rulers and the rest of the People of the Land A Jewish Rabbin notes that he interprets not according to the letter yet need we not therefore with some who approve the sense by him given conjecture that he read the words in the Hebrew text otherwise then they are now given he might take the liberty of a Paraphraser to give more at large not tying himself close up to the words that which he took to be the meaning Only we may observe that what those before rendred to see he will have to signify fear and so do others also as we shall see and what is by them
Heathen and the waies of the Kings of Israel II Kings XVI 2 3 c. we may well think that not only in his time in which also our Prophet lived and uttered part of his Prophesies but in the succeeding times of Hezekiah also at least till the Reformation by him made there were great corruptions of manners among the People as well of Iudah as Israel to both which it is said he propheâ—ied as appears out of the History and the great need there was of a reformation both of their worship and manners and the great pains and care that Hezekiah was pâ—t to in effecting it as appears II Kings XVIII 4. and II Chron. XXIX 3 c. and his declaration of their great wickedness and the heavy judgments that they had thereby pulled on Iudah and Ierusalem expressed there v. 8 9. in much like terms as we have here c. VI. v. 16. viz. that the Lord delivereth them to trouble to astonishment and hissing c. so that as our Prophet Micah even in the times of Hezekiah prophesied and spake to all the People of Iudah saying that Zion should be plowed like a field and Ierusalem should become heaps by which means Hezekiah was moved to fear and besought the Lord and to the utmost of his power sought to reform what was amiss and the Lord repented him of the evil which he had pronounced against them Jer. XXVI 18 19. So may it be perceived that in the times before Manasseh there was occasion enough for the Prophet to utter this complaint But whatever the times that he particularly speaks of were the corruption of them it appears was very great which he thus both bewaileth and describeth Wo is me for I am as when they have gathered the Summer fruits c. or as in the Margin as the gatherings of Summer as likewise the Syriack Version hath it Some of the ancient Translations otherwise The Greek as he that gathereth ears let fall in the harvest the vulgar Latin as he that gathereth in Autumn the clusters of the viâ—tage and modern Interpreters also differently as when the Summer fruits are intercepted or taken away so that a Traveller seeking such wherewith to refresh himself can find none These all however they differ in the expression of their meaning yet seem not much to differ about the signification of the words in the Hebrew but all do take the first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Asphe to have in it the signification of gathering and the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kaits the signification of Summer or Summer fruits and in the intention of the expression they likewise as they are usually expounded seem to agree viz. that it is to denote the paucity of godly men then among them that there were no such remaining among them as were to be accounted of So that if the words be looked on as spoken in the Prophets own person it will seem a complaint much like that of Eliah 1 Kings XIX 10. That he even he was left alone that truly and sincerely worshipped God and he could scarce find any other or a bewailing of his condition that it was his lot to live or prophesy in such a time wherein there were very few good and pious men to be found It was as hard and rare to find them as good figs or grapes after the time of in-gathering or vintage Which makes him wish that he had lived in those former times when there were such as were like the first ripe fruits excelling in their kind and they not a few but as a full harvest or vintage Or if as spoken in the person of the people of God or his Church or Nation as a learned Jew speaks which seems most convenient and agreeable to the place then will it be a complaint of that Church or Company of the paucity of truly pious men in her as rare and hard to find as good fruit after the Summer fruits are diligently gathered in or clusters of grapes after the vintage few will be found and those not very good For so we may well suppose the quaâ—ity and imperfection of those that are to be found to be in these words complained of as well as their paucity for number This the fore-mentioned learned Jew well suggests to us by his saying that by the gatherings of the Summer or Summer fruits are meant or signified such fallings or fruits as are gathered up by the poor which either falling in time of gathering and so being fouled sullied marred or stained or otherwise naught the owners think not worth the taking up or gathering them in but leave them behind for who so will to take them up So that here by this similitude seems intimated not only that there were but few good men left but that those few also that went for such and had some good thing in them yet came far short of those good men in former ages as short as fallings or refuse fruits left behind of those that were carefully gathered for their goodness or some few sowre grapes left on a Vine do of such a cluster as a man would chuse to eat So R. Salomon observes the Câ—alde Paraphrast by the gatherings of Summer fruits to have understood while he renders the last figs ill refuse figs. Better might be desired but scarce found that is it which he saies my soul desires the first ripe fruit i. e. such truly virtuous men as the primitive times did produce such as excelled other men as far as the first and kindly ripe fruits do such after-growing unkindly fruits as come not at all to maturity and perfection That by first ripe fruit such of the best sort and most grateful in their kind are meant is manifestly more agreeable to the use of the like expression Hos. IX 10. and to the sense of the place then with some to understand it of unripe fruit not yet come to maturity as if the Prophet should say that seeing the scarcity of good men and difficulty to find them he was content even with such as he could find for he rather with earnest longing doth desire better then he could find What reason he had for his complaint thus made in his own or the Churches name in figurative terms in the next words he farther explains saying 2 The good man is perished out of the earth and there is none upright among men they all lie in wait for blood they hunt every man his brother with a net The good man is perished out of the Earth or as in the Margin the godly or merciful man Our English word good weâ—l answers to the Hebrew word in the Originâ—l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chasid which signifying both a hoâ—y godly or pious man or a kind merâ—ifull man hath occasioned some little difference betwixt Interpreters some rendring it the holy or godly man others the kind or mercifull man To both these is the