his people into streights he will not leave them destitute he will shew them some mercy in such a condition He brought them into the wildernesse and what then hee gave them his Statutes and shewed them his judgements When they were in the wildernesse they had the Cloud the Pillar of fire the Manna the Tabernacle the water out of the rock many great mercies did God bestow on them whilst they were in the Wildernesse Jacob by the hand of God was brought into streights hee must leave his fathers house to secure his life Gen. 27.42 43. lye in the open field all night where the earth was his bed and the stones his bolsters where the wild beasts might have found and devoured him but in this condition the Lord appeared to him and told him what hee would give and do for him it was a good night to Jacob hee met with sweeter greater mercies when hee lay without doors than ever he did by lying in his fathers house God brought Jerusalem into a streight by Senacherib and did hee leave it so and let him sack and spoil it No hee prepared an Angel that was both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a saviour to the Jews and a destroyer to the Assyrians Christ by the Spirit was led into the wildernesse where the tempter set upon him very fiercely and ceased not for forty daies together to shoot his fiery darts against him but did not the Lord mind him in that condition yes he sent Angels unto him Mat. 4.11 Behold Angels came and ministred unto him Obs 2 God is the Law-giver to his people I gave them my Statutes and shewed them my judgements God gave them Laws to govern and direct them both in their worshiping of him and carriage one towards another It was no small mercy that God gave them Statutes and Judgements for no Nation had the like mercy Deut. 4.8 What Nation is there so great that hath Statutes and Judgements so righteous as all this Law which I set before you this day said Moses to them Other Nations had their Statutes and Judgements but either they were not righteous or at best not so righteous as theirs were if some were righteous others were not Here all were righteous Ps 119.128 They are called judgements of righteousnesse Psal 119.7 and Commands that are righteousness v. 172. They are the judgements and commands of the righteous God they are full of righteousnesse and make men righteous If the Law of the twelve Tables among the Romans did exceed all the libraries of Philosophers in weight and worth as Tully said what then did the Statutes and Judgements God gave to this people they exceeded all the Laws that ever were or shall be this made David to value them above thousands of Gold and Silver Psal 119.72 and to pray unto the Lord to open his eyes that hee might see the mysteries and depths were in them vers 18. and 129. and that he would incline his heart to keep them vers 36. God gave them these Laws to shew that hee would bee their governour that they ought to obey him Isa 33.22 The Lord is our Law-giver Obs 3. The great bounty and wisdome of God in making promise of an happy life here and eternal life hereafter to the keepers of the Law to those should observe his Statutes and Judgements 1 His great bounty for suppose a man could perfectly in all things keep the Law and that perpetually he deserves nothing thereby being Gods creature it s his duty to do what hee appoints and commands mans works do not excell nor carry that intrinsecal worth before God as to merit at his hands the life therefore attainable hereby is ratione pacti promissi not from the nature of mans obedience but of Gods promise and so is from his bounty and good-will For God to promise life to mans obedience was great mercy transcending what ever possibly or imaginably could bee therein whereas hee might have commanded all man could do without any promise of life at all neither let any say this Promise was to no purpose because man was not able to keep the Law The fault thereof was not in God nor in the Law but in man himself who had disabled himself and here appears Secondly the Great wisdome of God that made this promise of life to the keepers of the Law that so hee might draw out their indeavours to the utmost and that seeing when they were at the height they fell short of that perfection the Law required they might look for life upon another account viz. the righteousnesse of faith Deut. 30.12 13 14 15. with Rom. 9.30 31 32. and ch 10.5 6 7 8. Therefore the Law finding us uncapable of life through our sin directed us unto Christ where wee might have it through his grace Gal. 3.24 the Law was our Schoolmaster unto Christ that we might be justifyed by faith Vers 12 Moreover also I gave them my Sabbaths to bee a sign between me and them that they might know that I am the Lord which sanctify them Here is another mercy which the Lord bestowed upon this people namely his Sabbaths which were 1 To be a sign between him and them 2 To Evidence that the Lord was hee which sanctified them My Sabbaths To status upon the second of Genesi saith Quod Deus non dederit preceptum illud de observatione Sabbati in principio sed per Mosen datum esse And â—eylin in his History of the Sabbath saith no Patriarks before Moses time did ever observe the Sabbath and he alledges Justin Martyr Ireneus and Tertul. for it He also cites Musculus and Hospinian saying it cannot be proved that the Sabbath was kept by any of the fathers before the Law Vide Ames Medul Theol. l. 2. c. 15. Nam 9.10 Vide Rivetum in decalog The word Sabbath signifies Rest and such Rest as work hath gone before from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cease to bee quiet and give over working it imports not a sitting still or doing nothing but a resting from what formerly was a doing Some by Sabbaths here understand not onely the Sabbath of daies but the Sabbaticall years also the seventh and fiftyeth years which were years of rest But it s more genuine to take Sabbaths here for Sabbatical daies One of which came every week and those Sabbaths were the signes between God and them It may bee inquired whether they had the Sabbath before they came out of Egypt because it s said that God brought them out thence into the wildernesse and gave them his Sabbaths and there bee some of Note who hold that the Sabbath was not given at first but in Moses daies To this inquiry the Answer is that they had the Sabbath before that time of Moses giving the Law at Mount Sinai as appears Exod. 16.23 25 26. On the Sabbath day there was no manna to bee found or gathered and Gen. 2.3 God blessed the seventh day and sanctified it surely this blessing and sanctifying of it was for mans use God needed no day therfore in that place Exod. 16.29 hee saith The Lord hath
given you the Sabbath alluding to the first institution and the word Remember which beginnes the Fourth Commandement imports that the day was given before though much forgotten and neglected And what if there bee no particular testimony which mentions the patriarchs keeping of it before the Law it doth not follow therefore it was not kept There is no mention of keeping it in Joshuah in Judges in Samuel is it therefore a warrantable or good argument to conclude that it was not kept yea if it were granted that they did not keep it doth this prove that they were not required to keep it For Justin Martyr Ireneus Doceant in preteritum justos sabbatizasse aut circumcidisse sic amicos Dei effectos esse Tertul. adversus Iudaeos and Tertullian their scope is to shew that none of the fathers of those times were justified or obtained salvation by keeping of the Sabbath If the Sabbaths were given before how are they said to be given when they were in the wilderness this is answered in the next words To be a sign between me and them The first giving of the Sabbath was to bee a memoriall of the Creation Gen. 2.3 and therefore was observed by the Primitive Fathers whom the Creation of the World did most nearly concern and was in use before Moses daies who was above two thousand years after But when God gave it out again by Moses it was upon another account viz. to bee a sign between him and his people the Jews whom he brought out of Egypt and that upon the Sabbath day as Junius observes A sign The Sabbath was a signe of the true Sabbath wherein we shall rest from the labour of this world So Jerome a sign of love and reconciliation so Vatablus a signe of Holinesse that by the time dedicated to God we might know our selves dedicated to God So Cajetane a sign of difference between the Jews and all other People who were prophane and derided the Jews for loosing the seventh part of their time So Tostat and Sanctius They were distinguished from other Nations by Circumcision and by meats but these were not so visible observable in the eye of the world as their Sabbaths A sign that God had taken this people to himself separated them from Egyptians and others and would have them in a special manner remember their Egyptian deliverance on that day as formerly the Creation It was a sign between God and them they glorified him owning him for their God and he sanctified them owning them for his people So that here was a second edition and as it were a new institution of the Sabbath Because hee brought them out of Egypt with a mighty hand therefore hee commanded them to keep the Sabbath Deut. 5.15 I am the Lord which sanctify them Sanctifying as it referres to God notes sometimes preparation to some special service as Jer. 51.27 28. Prepare the Nations against them the Hebrew is Sanctify the nations against her that is Babylon preparing of the Nations to the destruction of Babylon is sanctifying of them sometimes it notes separation to an holy use as Joel 1.14 Sanctify yee a fast that is separate a time from common imployments to Religious So Christ is said to bee sanctifyed John 10.36 Sometimes it notes making holy Levit. 21.23 I the Lord do sanctify them that is make them holy so John 17.17 Rom. 15.16 we are here to take it in the two last senses I have given them my holy-daies times separated from all Common use and worldly imployments times for drawing near to and worshipping of mee times wherein they ought to bee holy and to minde holy things and so know that it is I which separate them from others and do make them holy a peculiar People unto my self Quest. Whether was not the Sabbath a mutable Ceremony seeing he calls it a sign here Answ That proves it not to bee so for Gen. 9.12 the Rain-bow is called a Token or sign between God and man and that was no mutable Ceremony but continues to the end of the World Besides it s not a sign or type of future Grace something to come but a signe of their deliverance out of Egypt or of the Creation which were things past or a signe of Gods sanctifying them at the present when they met before him on those daies And further signe here by some is put for argumentum or documentum it s a note of your distinction from others of your being my people and of my sanctifying of you Obs 1 When God is in a way of mercy with a people hee hath his moreovers Moreover I gave unto them my Sabbaths Neh. 9. hee reckons up many mercies and vers 22. hee saith Moreover thou gavest them kingdomes and nations so in Isa 30. hee tells them of what mercies they shall have and vers 26. Moreover the light of the Moon shall be as the light c. God doth alwaies perform his promises shewing his faithfulnesse and many times hee gives more than he promises good measure pressed down and running over to shew his bountifulness Obs 2 That of holy times and daies God is the Author I gave them my Sabbaths God blessed and sanctified the seventh day and gave it unto the Jews Gen. 2.3 it is his prerogative to make persons things or times holy it is not in the power of man or any sort of men to make days holy It was no small sin in our fore-fathers that took upon them to make Lent and other times holy and some daies more holy than the Lords day it self The Jewes had no holy daies but at the Lords appointment Obs 3 The Lord gave forth and appointed holy and resting daies upon weighty and considerable grounds alwaies after some great mercy some special thing or other which hee had done As here when hee had brought them out of Egypt drowned Pharaoh and his Host in the deeps then hee gave them out the Sabbath again At first it was instituted after that great and glorious work of the Creation God would have great works and mercies to bee kept in memory So the day wee keep was appointed in memorial of that great work mans redemption by the death and resurrection of Jesus Christ and therefore is honoured with the Title of Lords Day Rev. 1.10 Obs 4 The Sabbath is a day of special concernment to God and his people I gave them my Sabbaths to bee a signe between mee and them As the Rain-bow is a sign of special concernment between God and the world so is the Sabbath It s an argument and evidence that God looks upon them as his People where his Sabbath is and that they acknowledge God their God who keep his Sabbaths By it God keeps alive the memory of his glorious great and gratious works
and by it the people are brought to glorify and magnify his name for those works by it hee distinguisheth his people from the Prophane and by it they distinguish him from the Idol gods in it the Lord sanctifies his People and they in it do worship him it s the day wherein they meet visit and make each other cheerful and glorious let us have more honourable thoughts of the Sabbath and not think it concernes not us if wee bee his people it s still a signe between him and them If wee have no Sabbath or no day answerable to it wee come short of the Jews who had it given unto them as a great mercy I gave unto them my Sabbaths my holy resting daies Obs 5 Sanctification is the work of the Lord and specially of the Lord when people meet on his day Hee gave them his Sabbaths and they were called holy Convocations because on them the people met Levit. 23.3 and why did hee give them those daies that they might know that hee was the Lord which sanctified them There is none which can sanctify persons by way of separation or inherent holinesse but the Lord. Hee assumes this power and priviledge to himself Levit. 20.8 Ezek. 37.28 and his sanctifying is chiefly when People meet on his day Then the Law was read and opened unto them Act. 15.21 Neh. 8.8 then did God appear amongst them and work by the means hee appointed for their sanctification Psal 89.7 God is greatly to bee feared in the Assembly of Saints there hee convinces them of their sinfulnesse and sinful practises there hee beats down their strong holds and captivates their thoughts to the obedience of his will what was it made David openly to proclaim it that a day in Gods Court was better than a thousand one Sabbath day wherein hee had communion with God and found him sanctifying his head and heart was more esteemed of him than a thousand other daies for the Lord saith hee is a sunne and a shield hee inlightens mee hee strengthens mee and so separates my darknesse and weaknesse from mee and makes mee more holy Let us therefore look unto God alone for sanctification and wait upon him on his daies in the solemn assemblies and hee will sanctify us those are daies of his special presence power and blessing Obs 6 Gods people should observe and take notice what God doth in them on Sabbaths when they appear before him they had the Sabbaths given them that they might know the Lord did sanctify them that they might have experience in themselves of the powerfull operations of God in them God observed what they did that day and they were to observe what hee did that day They read the Law and the Prophets and expounded them Act. 13.15 Neh. 8.8 they Prayed Act. 16.13 they discoursed reasoned and perswaded men out of the Scriptures Act. 18.4 they offered Sacrifices Numb 28.2.10 they did sing Psalm 92. the Title These things they did and God observed their spirits in the doing of them hee observed how they sanctifyed the day and himself in the duties of the day and they were to observe what hee did in the Assemblies and in their bosomes This David did Psal 96.6 strength and beauty are in his Sanctuary saith he and Psalm 63.2 hee confesses hee had seen Gods Power and glory there the strength and beauty in one place is the same with Power in the other it s a glorious beautiful work when God sanctifies a sinner it s a work of Power and strength when hee breaks the snares of our lusts the chains of unbeleef and inlarges our hearts quickens comforts strengthens and inlightens us It s a common sin and sicknesse amongst Christians that they heed not what the Lord does in his Ordinances for them and in them they cannot say from experience wee know it is the Lord that sanctifies us most can say this from the Tongue few from the heart 't was not without cause that Solomon said Keep thy foot when thou goest to the house of God and bee more near to hear than to offer the sacrifice of Fools Eccl. 5.1 some thinke hee alludes to Exod. 3.5.30.19 and Josh 5. last Where is mention of putting off their shooes and washing their feet because they were to approach unto the holy God and surely wee had need look to our feet that is our affection foot is put for feet the singular for the plural for we approach near to God when we go to his house wee go to be sanctified and therefore should take heed we defile not our selves Vers 13. But the house of Israel rebelled against mee in the wildernesse they walked not in my statutes and they despised my judgements which if a man do hee shall even live in them and my Sabbaths they greatly polluted then I said I would pour out my fury upon them in the wilderness to consume them Having represented unto them the mercies he conferred on them in the wildernesse here hee declares what their carriage was towards him therein and what his purpose was towards them 1 Their carriage towards him is laid down 1 In General the house of Israel rebelled against me 2 In Special and that in three particulars 1 They walked not in my statutes 2 They despised my judgements 3 They polluted my Sabbaths and that greatly Now all these are aggravated 1 From the place where they were done in the wildernesse where they had special need of Gods protection and provision where they had and saw his miracles daily 2 From the nature of the statutes and judgements given which were such as if done kept they might have lived 2 The Lords purpose towards them was to pour out his fury upon them and consume them and that in the wilderness Little shall I speak of this Vers because in the 8. and 11. verses you have already had most things in it The house of Israel rebelled against me Of their rebellion in the wilderness you may read Deut 1.26.43 Exod. 17.7 with Numb 20.24.27 ch 14. Deut. 9.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reprobavit ex odio abjecit contempsit significat fastidio quodam rem aliquam aut personam ranquam vilem contemptam rejicere The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They despised my judgements The Hebrew word for despise notes rejecting hating villifying they looked upon them as contemptible things and threw them away they did not onely refuse to walk in his Law Psal 78.10 but they despised his judgements and abhorred his Statutes Levit. 26.43 it was such despising as had an abhorrency accompanying it My Sabbaths they greatly polluted Of their Polluting his Sabbaths you may read Exod. 16.27 they went to gather Manna on the Sabbath day one gathered sticks signifies cum sputo quasi rejicere Numb 15.32 they carried burdens and did servile work Jer. 17.22 23. whereas they should have highly prised the Sabbaths resting from doing their own waies finding their own pleasure speaking
plague vers 49. and many by the Amorites in Sâ—ir Deut. 1.44 now notwithstanding so many were destroyed yet all were not he did not make an end of them in the Wildernesse hee did not consummate and perfect his wrath upon them his eye sâ—ared them hee was moved to mercy and had compassion on them Though men have sinned much and God have let out much wrath yet neverthelesse hee hath an eye to spare and an heart to pitty If hee should punish destroy none hee would bee thought to bee like unto sinners Psalm 50.21 if hee should destroy all hee would bee thought to bee cruel to shew therefore that hee is a just God hee cuts off some and to shew he is a mercifull God he spares some In the late powder blow some were destroyed It was the 4th of Jan. 1649. about eight a clock at night some were spared yea wonderfully spared and preserved Vers 18. But I said unto their children in the wildernesse walk yee not in the statutes of your fathers neither observe their Judgements nor defile your selves with their Idols Vers 19 I am the Lord your God walk in my statutes and keep my judgements and do them In the 18. vers God dehorts them from following their fathers waies In the 19. hee exhorts them to follow his waies and shews them the reason why they should do so because he is their God Where the Lord spake thus unto them in the Wilderness is not recorded by Moses but that hee did speak what is in the 18. vers Our Prophet assures us who spake as he was moved by the Spirit you have that is aequivalent thereunto Deut. 5.32 You shall observe to do as the Lord your God hath commanded you you shall not turn aside to the right hand or to the left not to your Fathers on the right hand nor to the Heathen on the left The 19. vers you have Levit. 18.4 5. I am the Lord your God ye shall therefore keep my Statutes and my Judgements Nothing in these verses requires explication Take these observations Obs 1 Children are prone to follow the corrupt decrees counsels and examples of their parents I said walk not in the statutes of your fathers That is in what they decree appoint observe not their judgements that is their Counsels and advisements nor defile your selves with their Idols that is follow not their examples They were addicted much to what their sinful Fathers said or did Of the Kings of Israel its said they did evil as their Fathers had done 2 King 15.9 ch 23.32 ch 24.9 and Jer. 44.17 the Children would sacrifice to and defile themselves with Idols as their Fathers had done Fathers Laws Customes Traditions Examples perswasions counsels are loadstones and draw them strongly to that is evill Obs 2 Posterity are not tyed to the statutes and Judgements of their Fathers or fore-fathers I said walk not in the statutes of your fathers neither observe their Judgements c. Though there bee a strong tye between Parents and Children and they bound by the Command of God to obey their Parents yet when they shal command or counsel them any thing unlawful contrary to the statutes and judgements of God they are not to hearken not to observe or obey them Here is Divine authority for it I said If it bee Gods Command that lead Children to obey Parents and People to obey Magistrates in Lawful things then Gods prohibition must keep them from obeying in unlawful things When Masters or Parents are so wicked as to put their Servants or Children upon lying or swearing to put off their commodities they should remember what God hath said Walk not in their statutes c. This holds especially in matters of Faith and worship mens statutes and judgements must not come in there what is not Divine is no matter for my faith nor rule for my worship Mens chaffe and bran must not come among Gods wheat their weeds and nettles must not come amongst his flowers It is not Popes decrees Canons of counsels judgements of Fathers Votes of Synods Customes of Churches Religion of Auncestors that must tye my Conscience or guide my practice in the worship of God He hath said it who is above them all Walk not in their statutes neither observe their Judgements and defile not your selves with their Idols Men have their Statutes their judgements their inventions and additions to points of Faith and matters of worship which are no other than Idols and will defile Obs 3 That wee are onely to walk in Gods statutes and to keep his Judgements Not mens statutes or judgements I am the Lord your God I have authority over you I am in Covenant with you I have given you statutes and judgements which are right Psalm 19.8 true and good Neh. 9.13 therefore walk in my statutes keep my Judgements when the Israelites walked in other statutes the statutes of the Heathen or the statutes that themselves made the Lord was wroth with them and afflicted them for it 2 King 17.8 19 20. and commanded them to observe his statutes and Ordinances and to do them for evermore vers 37. Josh 24.14 15. Vers 20. And hallow my Sabbaths and they shall be a signe between me and you that you may know that I am the Lord your God In this 20. verse the Lord proceeds in his exhortation of the Children of those rebellious Israelites in the wildernessâ— and exhorts them to hallow his Sabbaths which their Fathers had polluted Hallow my Sabbaths Not make holy but keep holy the Hebrew word is the same with that Exod. 20.8 The hallowing or sanctifying of the Sabbath here consisteth in two things 1 In resting from labour and work Servile work Levit. 23.7 8. that is such work as men may lawfully do on other daies works for gain and profit might not bee done on Sabbath days they were to rest from their own works words and pleasures Isa 58.13 see Exod. 20.10 Nehem. 13.15 Jer. 17.22 Exod. 16.29 cha 31.14 2 In doing those things which God required on that day as meditation on the works of Creation for which it was first instituted Gen. 2.23 remembrance of their servitude in Egypt and deliverance thence Deut. 5.15 meeting in solemn assemblies Levit. 23.3 in which the word was to be read opened and reverently heard Luk. 4.16 Act. 15.31 Ec. 5.1 prayer to be made Acts 16.13 God to be praised Psalm 92. Sacrifices to be offered Numb 28.2 10. and they were to exercise works of mercy on that day Mat. 12.10 11 12. John 5.9 and all these duties they were to do with delight Isa 58.13 They shall be a sign between me and you Of these words you heard in the 12. vers besides what was said there the Sabbath was a sign of the Covenant God made with them to bee their God and to own them for his people for it follows That you may know I am the Lord your God The Sabbath day was the time wherein
blessings but they minded not the holinesse or honourablenesse of the day and this was hiding their eyes from it 2 When men by their sinful practises prophaned the Sabbaths of the Lord they took no notice thereof they did not tell them of their sins convince them of the wickednesse of their doings but connive and wink at their doings Jer. 17.27 there were those did carry in burdens at the gates of Jerusalem on the Sabbath day which God by Jeremy complained of and threatned the destruction of Jerusalem for but the Priests though they knew and saw these things yet they were silent and this was hiding their eies from the Sabbaths of the Lord. 3 Themselves dâ—d those things on the Sabbaths which the law of God did not justify Videntes propâ—lam Sabbatorum diem contumelia affici opus legâ— non permissum perfici in die quietis at quere nolebant cos qui delinquere audâ—bant sed veluti câ—nniventes ocuâ—is dâ—ssimulabant ea videre quae continenter cernebant Prad and they having their pretences and excuses for the same they did not the duties of the Sabbath they did their own pleasure walkt in their own waies and spake their own words contrary to that in Isa 58.13 they did wicked things on that holy day and prophaned the Sabbaths of the Lord vers 8. of this chapter Jer. 23.11 both Prophet and Priest are prophane they did prophanely and so they hid their eies from the Sabbath And I am prophaned amongst them The Prophaning of holy things the holy day and holy name of the Lord are oft mentioned Levit. 22.15 Neh. 3.17 Amos 2.7 Ezek. 20.9.14.22 but here it goes higher and comes to God himself who saith I am prophaned God in his own nature cannot bee prophaned that is incapable of all prophanation but hee is said to bee prophaned when his commands are despised his worship corrupted and evil is spoken of him and his waies God is sanctified when wee fear him in our hearts Isa 8.13 and tremble at his word Isa 66.2 worship him according to his own appointments preserving his worship pure and so live as to cause others to glorify his name 1 Pet. 2.12 Matth. 5.16 when the contrary is done hee is prophaned when men contemn the commands of God break his Laws defile his Sabbaths they prophane the Lord and by such doings cause his name to bee blasphemed by others and in that himself is prophaned Obs 1 That Holy things are to bee kept holy they have violated my Law prophaned mine holy things put no difference between the Holy and Prophane c. This was the evil that holy things were prophaned The Holy Oyle spoken of Exod. 30. must bee kept holy and none must make or compound any like it vers 31 32. so for the holy perfume vers 37. The Passeover was an holy thing and the Lord ordered it so that it might bee kept holy Exod. 12.43 44 48. Strangers and uncircumcised might not eat thereof because that was a defiling of it those who were legally unclean were not to keep the Passeover till they were cleansed Numb 5.2 3. ch 9.6 7. c. they were put off from the fourteenth day of the first month unto the fourteenth day of the second month and so for other of the holy things see what rules God gives and how strict hee was to prevent the prophaning of them Levit. 22.3 4 5 6 7. God threatened to cut off such a soul that should meddle with the holy things being unclean Cut off from Children say some hee should bee without posterity Cut off by an untimely death say others or cut off from God and having inheritance with his people in heaven Hence was it that God committed the Holy things to the charge of the Priests Vide Goodwin Antiqui l. 3. â— 4. Numb 3.28.31 32. and Levites Numb 18.2 3 4 5. and they kept the door of the Lords house 2 Kin. 12.9 and when they were defiled they were not to meddle with the holy things Ezra 2.63 Ezra 44.13 Obs 2 When those are near to God are unfaithful and do not improve their power and interest to preserve the things of God and Ordinances holy its matter of provocation and complaint The Priests here who were officers in his house they dealt unfaithfully and did not to their interest and power lay out themselves to preserve the things of God from prophaning and polluting and that offended the Lord and made him to complain of them Ezek. 44.7 8. God complaines of them there that they brought into his Sanctuary uncircumcised in heart and flesh and polluted it thereby that they did eat fat and bloud which were prohibited most severely Levit. 7.25 26 27. and so broke his Covenant and kept not the charge of his holy things When Nadab and Abihu brought strange fire that is unholy fire such as God commanded not how greatly did it provoke God even so far as to kindle a fire in his wrath and to consume them they were not faithful they defiled themselves their censers and the worship of God with their unholy fire Levit. 10.1 2. you may find the Lord angry with and complaining of some of the Angels of the seven Churches for their unfaithfulnesse and faultinesse this way Revel 2.14 15 16. there God Complaines of the Angel of Pergamos and tells him that hee did not keep out corrupt doctrines that the doctrin of Balaam and the Nicolaitans were suffered amongst them so for the Angel of Thyatira that Jezabel was suffered to teach and seduce the Church and to draw the members thereof to commit fornication and to eat things sacrificed to Idols Here the Lord was offended with the Churches and complaines of them Obs 3 That there is a difference to bee made between person and person when it comes to communion in and participation of holy things It was the Priests sin here that they did not put a difference between the holy and prophane the clean and the unclean This is to bee done both doctrinally and practically 1 Doctrinally the Prophets and Priests were by their teachings to make a difference Jer. 15.19 2 King 13.9 if thou take forth the pretious from the vile then thou shalt bee as my mouth The Vulgar reads it if thou shalt separate the pretious from the vile Si seperaveris pretiosum a vili that is saith Maldonate if thou shalt by thy word sever the elect from the reprobate Pisc Likewise interprets the words doctrinally Si tuis admonitionibus segregari feceris predestinatos a reprobâ—e Si solis piis proposueris promissiones gratiae meae ad consolandum ipsos non etiam impiis if thou shalt hold out my gratious promises onely for the comfort of the godly and not of the wicked then thou shalt bee as my mouth I will own thee for my faithful servant as having spoken and done what I my self would have spoken and done Ezek. 13.22 God is wroth with the
God and this people met God made himself known unto them then by sanctifying of them vers 12. for whom hee is a God unto hee blesses and sanctifies and specially on his Sabbaths then hee heard their Prayers accepted their offerings and let out his loving kindnesse unto them Obs 1 Having and hallowing Gods Sabbaths is a sign and manifestation that God is the God of that people The Jews had the Lords Sabbaths and hee bad them hallow them that so being hallowed they might signify and certify to them that God was their God As Circumcision and the Passeover were signes that the Jews were in Covenant with God so likewise was the Sabbath Exod. 31.13 and because it was a sign of the Covenant between them and God vers 16. God tells them they must observe it for a perpetual Covenant and hence it was that when they violated the Sabbath God accounted it the violation of the Covenant between them Vers 21 Notwithstanding the Children rebelled against me they walked not in my statutes neither kept my Judgements to do them which if a man do he shall even live in them they polluted my Sabbaths Then I said I would pour out my fury upon them to accomplish mine anger against them in the wildernesse Here the successelessenesse of Gods exhortation is evidenced hee pressed them to bee obedient and dutiful to him being their God but they rebelled and would not walk in his statutes nor keep his judgements their Fathers statutes and judgments they would walk in and observe they chose rather to be defiled and dye in their Fathers waies than to be sanctified and live in Gods waies Whereupon God had a purpose to destroy them as hee had formerly to destroy their fathers This Verse is the same with the 13. which hath been opened and the observations given Vers 22. Neverthelesse I with-drew my hand and wrought for my Name sake that it should not be polluted in the sight of the Heathen God having purposed their destruction saw that if hee should proceed thereunto the Heathens would make an ill sense of it and blaspheme his name for prevention wherof hee let fall his purpose and would not destroy them This Verse falls in with the ninth and fourteenth onely this is in it which they have not I with-drew my hand Vatablus hath it retraxi manum meam I drew back my hand Castalio revocavi I recalled it Jun. Trem. Reduceus manum meam bringing back my hand I wrought for my name Gods hand was stretched out and hee pull'd it back again The Hebrew word is in Hiphil And notes thus much I made to return I made mine arm come back again when it was going forth to destroy them Obs Gods people do oft provoke him both fathers and Children and so that they are at the door brink point of destruction and yet he is merciful unto them and that for his name sake When hee cannot shew mercy for their sakes hee will shew mercy for his own names sake In the eighth ver is set down their BUT but they rebelled against mee they would not hearken they would not forsake their Idols whereupon God purposed to destroy them In the ninth vers is Gods BUT but I wrought for my name c. in the 13. vers again is their BVT but the house of Israel rebelled c. then God was angry again and purposed to consume them in the â—4 vers you have Gods BUT again But I wrought for my names sake c. in the 16. vers you have their BUT the third time but they polluted my Sabbaths in the 17. you have Gods Nevertheless or BVT again for its the same in the Original Neverâ—helesse mine eye spared them c. in the 21. vers you have their Notwithstanding or BVT once more the Hebrew is the same with But before Notwithstanding or But the Children rebelled c. and in this 22. verse you have Gods BUT or Neverthelesse answering thereunto Neverthelesse I with-drew my hand and wrought for my names sake Four times in this Chapter you have them provoking God even to their ruine and as many times his sparing of them this last time his hand was stretched out even at the work and had hee strucken one blow had broken them all but hee recalled his hand hee would not let his power fall upon them to crush them in peeces but wrought for his name and their safety If wee have our Buts and Notwithstandings importing rebellion ingratitude and disobedience the Lord hath his Buts and Neverthelesses importing mercy patience and loving kindnesse Vers 23 I lifted up my hand unto them also in the wildernesse that I would scatter them among the Heathen and disperse them through the Countries 24 Because they had not executed my Judgements but had despised my Statutes and had polluted my Sabbaths and their eyes were after their fathers Idols In these two verses you may see 1 A commination backt with an oath in the 23. v. 2 The Reason thereof in the 24. I lifted up my hand unto them in the wilderness Of this Gesture used in swearing you heard before v. 5 6. but where it was done will hardly bee found in Moses writings that God thus lift up his hand and threatned to disperse them some thing like hereunto see in Deut. 4.26 27. ch 28.25.36 37 64. chap. 31.21 22 23 24 25 26. Lev. 26.33 in those places the Lord threatens to scatter them and David tells you hee lift up his hand to do it Psalm 106.26 27. he lift up his hand against them to overthrow them in the wilderness to overthrow their seed also among the nations and to scatter them in the lands Maldonate makes the lifting up the hand here to be in way of threatning not of swearing That I would scatter them among c. Of their scattering and dispersion was spoken in the 5 6 and 12. chapters Because they had not executed my Judgements Some referre these words and the rest in the verse to the time after their entrance into Canaan if then they should not keep Gods judgements and do them hee having performed his Promise unto them hee would scatter and disperse them among the Nations but because the verse speaks of the time past wee must also look at what was done as well as what was to do The Children before mentioned had rebelled and did not keep the judgements of God to do them they polluted his Sabbaths and defiled themselves with their Idols whereupon God thought to have destroyed them in the wildernesse but spared them for his Name sake that the Egyptians and Nations might not blaspheme and pollute his name but knowing that when hee had possest them of Canaan that their children would do as they had done hee lifts up his hand and threatens their driving out of that Land again and dispersion in the Countries and so makes their sinne the principium and fundamentum of their Posterities ruine Their eyes were after
hatred they had against them when therefore they saw that Nebuchadnezzar should come besiedge their City lay all waste and carry them into captivity they insulted over the Jews they said where is your God why doth hee not appear for you defend you against that cruel Oppressor Nebuchadnezzar and deliver you wee see what your God is our Molech our Milchom doth more for us than your God doth for you Zeph. 2.8 I have heard the reproach of Moab and the revilings of the children of Ammon whereby they have reproached my people and magnified themselves against their border Our Prophet is more plain and full bringing in the Ammonites scoffing at the Calamities of the Jews Chap. 25.3 4. Say to the Ammonites hear the word of the Lord Thus saith the Lord God because thou saidst Aha against my Sanctuary when it was prophaned and against the Land of Israel when it was desolate and against the house of Judah when they went into captivity Behold therfore I will deliver thee to the men of the East for a possession c. The sword the sword it is drawn By Sword is meant war all warlike instruments and all those evils attend the same Here is an Epizeuxes a doubling of the word the sword the sword which is emphatical and imports certainty and progresse of it to destroy You Ammonites think the sword is drawn onely against the Jews and that when they are slain it shall bee put up but it s not so The sword the sword is drawn for slaughter of you Ammonites as well as the Jews you have little cause to insult reproach or flatter your-selves you shall bee secure your destruction is decreed its comming onely the Jews is first yours after The word for drawn is Pethuchah solutus est it was bound up before in the sheath now it s loosed Desgaines saith the French From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aperire soâ—vere unsheathed now it s at liberty and in readinesse to do execution even among you Ammonites at my pleasure For the slaughter it is fourbished Not onely was it drawn but it was fourbished Merutah filed scoured 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 marat whence it comes signifies to pluck up hairs or pul out feathers by the roots to excoriate or flea off the skin and metaphorically is applyed to things which contract rust and signifies detergere rubiginem When swords have been long in their sheaths undrawn unused they become rusty that rust is like an hairy or feathery skin upon the blades which must bee removed and that is the fourbishing of them The Sword here was not fourbished for sight but for use for slaughter Letevach ad jugulationem saith Montanus Ad occisionem saith Vatabl. To consume because of the glittering The Hebrew is Lehachil lemaan barack ad sustinendum propter fulgur To sustain by reason of the shining So Mont. Politus est ut sustineat propter fulgorem So Vatabl. and hee gives this sense thereof it is fourbished that it may suffice for the slaughtering of many and that it may terrify with its glittering Politus est ut sufficiat multis interficiendis ut terreat suo fulgore perdendos those that are to bee destroyed The Syriack Exacutus es fulgens Thou art whetted and shining Lavat Ut consumat propter fulgur That it may consume because of the brightnesse or lightening of it The sword and military instruments were so glittering that like lightening they should strike suddain terrour into them and quickly consume them Obs 1 When God is bringing or brings judgements upon his people for their inâ—quities Then the wicked then their enemies take advantage and revile them The Ammonites understanding that Nebuchadnezzar was marching with his Forces to Jerusalem they reproach'd them being glad that the day of their calamity and suffering was at hand The Ammonites were their Neighbours they were quasi fratres coming from the Brother of Abraham yet they reproached the Jews and added affliction to affliction Zeph. 2.8 both Moab and Ammon reviled and reproached the Israelites and magnified themselves against their border The Rabbies say Quando Chaldaei Judaeos ducebant in captivitatem Babyloniam per terram Ammonitarum Moabitarum transibant flentes contristabant affligebant eos dicenteâ— quâ—d malum vos affligitis Iudaei quid ploratis nonne in domum it is patris vestri R Salom. ut habet Lyra. that when the Chaldaeans carried the Jews Captive through the lands of the Moabites and Ammonites the Jews wept and they reproached them saying Why do you afflict your selves why do you weep are you not going to your fathers house they meant Chaldaea which was Abrahams Country and habitation These and many other reproachful speeches doubtlesse they used against the Jews when they were spoild and led into Captivity and magnified themselves against their border They said now their border their land should become theirs and they did take the advantage and invaded their possessions Jerem. 49.1 Concerning the Ammonites Thus saith the Lord. Hath Israel no Sonnes hath hee no heir why then doth their King that is the King of the Ammonites inherit Gad and his People dwell in his Cities that is seeing Israel hath Sonnes and heirs of his own and I have given the possessions of Gad being carried away with the ten Tribes unto Judah and Benjamin why do the Ammonites usurpe and take possession of that is none of their own Thus they reproached and wronged the Jews So likewise did the Edomites Psal 137.7 In the day of Jerusalem that was in the day Nebuchadnezzars forces took and plundered it they cryed Rase it rase it even to the foundation In reproach of and despight to the Jews they cryed out so when Jerusalem was destroyed the adversaries saw her and did mock at her Sabbaths they scoffed at all her festivals religion and worship Where is your God whose daies you have so religiously observed why did hee not defend you from this day of your sufferings either hee was infirme and could not or unfaithfull and would not Obs 2 The Lord takes notice of the enemies reproaching his People He tells the Prophet of the Ammonites reproachings Ezekiel was in Babylon hee knew nothing of it but God heard and observed it Zeph. 2.8 I have heard the reproach of Moab and the revilings of the children of Ammon Gods ear is very open in this case and though his People hear not yet hee heareth Jer. 48.27 hee saith in his indignation unto Moab was not Israel a derision unto thee put it off if thou canst deny it if thou darest I saw it I heard it This is some comfort to the Church and People of God that hee observes not onely the wrongs wicked men do unto his but also the reproaching speeches they utter against his Lam. 3.61 Jeremy comforted himself in this Thou hast heard their reproâ—ch O Lord and all their imaginations against mee When we are reproached and mischief is
would have men so love their wives as to honour them whatever objection lies in the way 1 Pet. 3.7 though the wife bee the weaker vessel yet shee must bee honoured her weaknesse must not hinder her honouring a Venice Glasse is a vessel of more honour in the house than a brasse pot The Husband is to honour his wife by making known bosome secrets to her by taking her counsel and advice by speaking well of her as his glory and crown by trusting her by esteeming of her above others and by taking her part against all others If God did not approve of love in Husbands producing such effects hee would not have said Let her breasts satisfy thee at all times and bee thou ravished alwaies with her love Prov. 5.19 God would have men abound in their love to their wives and because they fall short therein he bids them erre in their love for so is the Hebrew Tishgeh Tamid errabis jugiter thou shalt love thy wife rather too much than too little And did Husbands consider besides Gods command and Christs example how it would further their prayers prevent temptations and honour a married condition they would love their wives more conscientiously sincerely spiritually strongly Obs 3 Our nearest and dearest comforts are in the hand of the Lord to dispose of as he please Behold I take away from thee the desire of thine eyes I have let thee injoy her thus long I have continued her with thee many daies and years but now I take her away shee shall abide with thee no longer a prudent wife is from the Lord given by him hee brought the woman unto Adam Gen. 2.22 and as hee gives hee takes at his pleasure hee took away Sarah from Abraham Gen. 23. Elijah from Elishah 2 King 2.3 and Rachel from Jacob Gen. 35. Wives Husbands Children Friends are onely lent us of the Lord for a season and when that season is expired hee takes them to himself wee should therefore in all such cases look unto the hand of God Obs 4 That God can and sometimes doth suddainly deprive us of our choicest comforts I take away the desire of thine eyes with a stroak There was no antecedent sicknesse no visible symptomes of death but in a moment was Ezekiels wife snatched away How suddainly was the fire kindled that consumed Nadab and Abihu Levit. 10.2 There went out fire from the Lord and devoured them presently was not Sodome overthrown in a moment Lamen 4.6 Did not the Lord strike fourteen thousand and seven hundred with the Plague in a moment Num. 16.44.49 were not all the first-born of the Egyptians smitten and destroyed in an hour at midnight Exo. 12.29 Was not Sisera in a minute deprived of his breath and head Judg. 5.26 God hath a scourge yea many scourges to slay suddainly Job 9.23 hee hath arrows to shoot which wound suddainly Psal 64.8 there is no foresight no preventing of them nor cure of their wound How unexpectedly was Rachel made childlesse Matth. 2.16.18 when Herod slew the children God hath various stroaks and suddain ones to take away us and our comforts by gun-powder by fire c. Mans calamity comes suddainly and he is broken suddainly without remedy Proverbs 6.15 The consideration hereof should cause us 1 To fear the Lord that can strike such stroaks as to deprive us of our chief comforts in a moment wee should sanctify him in our hearts and make him our fear that so he may be a sanctuary unto us to defend us and not a hammer or sword to strike or destroy us 2 Not To promise long continuance of any creature comfort unto our selves use them for the present but expect not much nor long continuance of them 1 Cor. 7.29 The time is short let them that haâ—e wives bâ—e as if they had none Isa 3.22 Cease ye from man whose breath is in his c. 3 To prepare for death Men put off the evil day and are spared in an evil time when the stroak falls suddainly upon them Eccl. 9.12 They spend their daies in wealth and in a moment go down to the grave Job 21.13 which is a sad thing but if men spent their daies in getting grace labouring to win Christ and bee found in him their end would be happy though their death be suddain for blessed are those dye in the Lord Rev. 14.13 live every day therefore as your last day Obs 5 Bitter and great afflictions are not alwaies arguments of Gods hatred and indignation Ezekiel was a Prophet a choice servant of the Lords yet from him doth God take away the desire of his eyes which was a very bitter and grievous affliction if wee consider the aggravations were in it 1 Hee was now in Captivity among Babylonians where his wife was a sweet companion and comfort unto him in the midst of all the troubles reproaches and difficulties he met withall 2 Shee was taken away not in the common way of men and women but by a suddain stroak such stroaks go to the quick wound deep and might have sunk our Prophet had not the Lord given him a little notice of it 3 That it should bee to Type out the destruction of the Temple and City of Jerusalem that God should suddainly strike and take away his wife thereby to represent the suddain ruine of them could not but be grievous to him 4 Hee is forbidden to mourn weep or performe any funerall rites for her might hee have sighed mourned wept that would have eased his heart might hee have used the Jewish Rites and Customes at her death and burial that would have testified respect and love unto her but hee might not do either of them So then by these aggravations you see hee had no light affliction upon him and whatever they were in them was nothing of divine hatred and indignation Aaron was the Saint of the Lord Psalm 106.16 and him the Lord gave a bitter Cup to drink off hee slew two of his Sonnes at once both the eldest Exod. 6.23 and for offering a little kitchin or strange fire which was not prohibited though not commanded being the first time and then forbad him and his other Sonnes to mourn for them Levit. 10.1 2 6. Christ was more than a Prophet than a Saint hee was a Son the onely begotten the wel-beloved yet hee had a cup given him to drink which had more gall and wormwood in it than any yea than all the cups the Prophets and Saints had before or since Afflictions argue not Gods hatred if wee say so wee shall condemn the generation of the righteous and falsify the truth for it s said whom I love I rebuke and chasten Rev. 3.19 Those therefore that have bitter and heavy afflictions should take heed how they yeild unto the perswasions of Satan and corruption saying surely if God loved you hee would never deal so by you Obs 6 That mourning for the dead is not unlawful Ezekiel would have mourned wept and used
Isa 11.10 The root of Jesse shall stand for an Ensigne of the people to him shall the Gentiles seek and his rest shall bee glorious and v. 12. hee shall set up an Ensign c. the Lord Christ was a great gatherer Luke 11.23.14 16 17 21 23. Obs 3 The End of Gods gathering his people out of their scattered condition is that they may sanctify him and that hee may be sanctified by them Gods power faithfulnesse and goodnesse appear in his gathering and bringing them out of enemies hands and so way is made for his praise and honour and that before their enemies 26 And they shall dwell safely therein and shall build houses and plant vineyards yea they shall dwell with confidence when I have executed judgement upon all those c. The word for safely and with confidence is the same Labetach it noteth safety freedome from danger fear and inward confidence boldnesse The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is somewhat short of the meaning The French is Searement surely which is better and reacheth the sense more fully Whether this was made good unto them at their return from Babylon is questionable for they were troubled with Sanballat Tobias and Geshem The work-men had a trowel in one hand and a sword in the other Nehem. 4. Afterwards Alexander the Great came and filled all with fears and they were necessitated to admit him into their City After this also many of them were carried away into Egypt by Ptolomy the Sonne of Lagus In the Maccabees times they had as sharpe and miserable wars as ever and at last were brought under by the Romans Though sometimes they had quiet rest as in the daies of Ptolomaeus Philadelphus yet they had much trouble great fears wars and ruines Some therefore understand this Prophesy of a spirtiual restauration by Christ who when he came in the flesh made way for the comming in of all Nations to injoy perfect peace in himself according to Gen. 50.10 Vnto him shall the gathering of the people be Nations shall flock to him Hereupon said the Lord Christ Joh. 10.16 Other sheep I have which are not c. This restauration began in Christs daies and shall bee perfected at his next comming Obs 1 The Lord will meet with and cut off the enemies of his Church and People yea all of them shall fare alike when I shall have executed my judgement upon those that despise them round about Those that despise contemn and trouble the servants of God judgements are their portion they are thornes and bryars and fire shall consume them See Numb 24.8 Isa 41.11 12. Obs 2 When God separates his people from the wicked and plagues them for their wronging his people then shall they have Glorious times they shall dwell safely build houses plant vineyards dwell securely have confidence c. Obs 3 The Lords scope in comforting his people with sweet Promises in delivering them from their enemies and bestowing choice mercies is that they should acknowledge professe him to be their God and praise him for his goodnesse to them They shall know that I am the c. CHAP. XXIX Vers 1 In the tenth year in the tenth moneth in the twelfth day of the moneth The Word of the Lord came unto mee saying 2 Son of Man set thy face against Pharaoh King of Egypt and Prophesy against him and against all Egypt 3 Speak and say Thus saith the Lord God behold I am against thee Pharaoh King of Egypt the great dragon that lyeth in the middest of his rivers which hath said my river is mine own and I have made it for my self 4 But I will put hooks in thy chaws and I will cause the fish of thy Rivers to stick unto thy seales and I will bring thee up out of the midst of thy rivers and all the fish of thy rivers shall stick unto thy scales 5 And I will leave thee thrown into the wildernesse thee and all the fish of thy rivers thou shalt fall upon the open fields thou shalt not be brought together nor gathered I have given thee for meat to the beasts of the field and to the fowles of the heaven 6 And all the Inhabitants of Egypt shall know that I am the Lord because they have been a staffe of reed to the house of Israel 7 When they took hold of thee by thy hand thou didst break and rent all their shoulder and when they leaned upon thee thou brakest and madest all their loines to bee at a stand EZekiel having Prophesied against the Ammonites Moabites Edomites Philistines Tiryans and Sydonians in the four Antecedent Chapters in this and in the three following he Prophesies against the Egyptians In this Chapter take notice 1 Of an Inscription or preface v. 1 2. 2 Of a Commination against the King of Egypt the Land and people thereof from the 2. to the 13. 3 A Promise of restoring Egypt again v. 13 14 15 16. 4 A Prophesy of giving the land of Egypt unto Nebuchadnezzar from the 16. to the 21. 5 A Promise of mercy to the Jews v. 21. 1 In the tenth year in the tenth moneth in the twelfth day of the Moneth This Prophesy was given to Ezekiel in the tenth year of Jehoiachins captivity six moneths and odde daies before the final destruction of Jerusalem Jerem. 39.2 In the 26. chapt Our Prophet tells you of a Prophesy hee had in the eleventh year of Jehoiachins captivity for hee reckons upon that account Ezek. 1.1 2. and here hee mentions one hee had the year before so that the order of time is not observed but inverted The reasons hereof are made by some to be these 1 Because Tyrus and Zidon was nearer Jerusalem than Egypt was and therefore the Prophet respected the place rather than the time 2 Because Tyrus and Zidon were to bee destroyed before Egypt 3 Because the Prophet had another Prophesy concerning Egypt in the seven and twentieth year of the captivity v. 17. and therefore thought meet to joyn them together 2 Set thy face against Pharaoh King of Egypt Of setting the face towards or against places or persons occasion was given to speak chap. 28.21 chap. 25.2 chap. 20.46 and chap. 6.2 by this posture hee declared whither his Prophesy tended Hee was far from Egypt being in Babylon but looking towards it fixedly was an argument he had something to say concerning it Pharaoh This was a name common to the Kings of Egypt as Caesar was to the Roman Emperours and signifies a King Shindl. in verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Old Egyptian Language as Josephus saith Some make it to signify denegans eum denying him because Pharaoh denyed God Martinius Leigh Others interpret it free because hee was absolute of himself but rather it was nomen dignitatis a name of honour given unto them In the Word you have mention of Pharaoh-Necho 2 King 23.29 that is Pharaoh the lame and of Pharaoh-Hophrah Jerem. 44.30 whom
to act against the promise 196 197. nothing hinders the making them good Pag 572 Persians souldiers Pag 458 Prosperity see riches wealth Providence runs through and over-rules sinful actions Pag 175 554 Punishments they are Gods pleadings 110. though hee forbear long yet hee hath times of punishing 205 246. punisheth where men sin 208. Gods method in punishing Pag 412 Purging evil ones shall bee purged out 114 115 231 343 344 R RIches 495. make proud Pag 497 Rich who their prey Pag 276 Raamah what Pag 475 Raine with-holden Pag 245 Rebukes Pag 417 Retaliation vexers vexed 218. their blood openly shed who shed blood openly 336 wrongers punished by the wronged 412. mockers mocked Pag 483 Reckoning God hath times of reckoning Pag 228 Rivers artificial in Egypt Pag 548 Rowers who meant by them Pag 481 Reproach Jews reproached 199 201. God takes notice of his peoples reproachings 202. punishes for it ibid. what exposes to reproach 216 217. reproaches bring judgements Pag 403 Rabbath 169. hew called and what made Pag 389 Rachil an Hebrew word what it signifies Pag 220 221 Righteous how taken 149. out-side Righteousness secures not Pag 150 Reed the nature of it Pag 556 557 Repentance what leads to it 135 136. When God specially expects it ibid. that from sense of Love is deep general c. 137. it may bee too late 347. How in God Pag 352 Rebellion what 40. It makes God more severe 102. Rebels how dealt with Pag 115 Robes Pag 433 Religion false Religion makes men unnatural 96. It s mad to serve mens interest Pag 99 Revenge see Vengeance Rods how taken 111. rods of tryal come before rods of destruction Pag 160 S. SAbbath whether it were before the Law was given 54. In what sense a signe 55. not a mutable ceremony 56. It s of special concernment 57. prophaneing it 220. hiding eyes from it 259. what was done on that day 58 5â— 70. Of Hallowing it Pag 69 70. Sacrifices services not to bee confided in 80. those may bee hateful to God wee judge grateful 88. they differ from oblations 125. best must the Lord have Pag 130 Sanctifying what it notes 56. its Gods work 58. its chiefly on his own day ibid. 70. of sanctifying and prophaning God 260 what Gods sanctifying himself is Pag 126 127 540 Scripture some parts thereof omitted in the place seemed most proper for them yet are occasionally given forth afterwards 31. that is the sense of it which the spirit intended 256. occasioned by mens sins Pag 332 Scum 334. when it boils in its dangerous Pag 337 343 Seba and Sheba Pag 475 Seeking what it notes Pag 277 Seir what Pag 399 Serving God what it implies Pag 123 Senir variously called Pag 447 Shebna his misery and end Pag 188 189 Sighing 151. a Prophetical sign Pag 152 Sign 374. godly for signes 375 379. what signes do Pag 376 Sion in it God is specially to be worshipped Pag 128 Sin it dis-appoints of mercies promised and near at hand 65. wilfull sinning provokes greatly 84. It s greatly aggravated by circumstances 87 292 301. what makes it bitter 135. It lyes not hid alwayes 178. former sinnes brought to remembrance and how 179. publike sins bring Publike judgements ibid. sin hastens judgement 216. brings sad afflictions 218. it makes gaps 283. open and impudent sinning causes God to renounce 303. its scum 334. open sinning provokes to vengeance 338. It defiles places and persons 340. It makes Cities base 398. sins of Princes shall bee searched out 516. spreads defiles 527. own sins undoe 528. It ruines Princes Pag 559. Sinners upon what account spared 43 44. how its honouring Gods name 44. Gods People may bee such sinners as no hope of mercy may bee left for them Pag 354 Silver Pag 465 Shaphat what it signifies and how taken Pag 211 Ships with oars 449. sailes 453. what 457. metaphorical ships Pag 481 Shiftings answered 349 350 351 352. shifting of judgements 353. shield 459. whence Pag 461 Spicing what Pag 339 Statutes not good what not and what Pag 76 State the glory of it in what Pag 463 Stranger how taken 219. sad to be amongst strangers Pag 568 Souldiers suffer hard things to please men and for little Pag 583 Sufferings God keeps account exactly of his Peoples sufferings 6 7. after sufferings comes mercy Pag 571. Streights Gods People not left in them 51. sinful evasion of them brings into greater 109. means to bee used in them 174. may bee such as men dare not shew sorrow Pag 375 Stones of the Sardius 505. the Topaz ibid. Diamond ibid. Beril Onyx Jasper 506. Saphir Emerald Carbuncle 507 508. of fire Pag 512 Superstition places names and waies superstitions once taken up are not easily laid down Pag 90 Sword what it notes 199 561 furbushing of it Pag 200 Syâ—ne where Pag 563 564 Syrians several sorts Pag 469 470 T. TEraphim what Pag 171 Tannim what it signifies Pag 548 Terumah Pag 124 Tarshish what Pag 463 464 Tabernacle man's Gods Pag 293 Tale-bearers Pag 220 Thoughts there be such in the heart are not of God Pag 99 Teman and Temanites Pag 409 Time of mens doings something is specially noted 7 330. there bee times of shewing mercy to the afflicted 18. when Gods time is come nothing can hinder deliverance 44. holy times are such not by mans but Gods appointment 57. they are upon weighty and special occasions 57. times of war not times of mirth 154. but of fears 158. times of punishing nations 205. reckoning with sinners 228. 246. sin dis-interests in God Pag 232 Trees what by green and dry trees 143. Fir-tree 447. Cedars Pag 448 478 Trembling Pag 434 441. 528. Tydings evil ones what they do Pag 152 Tyrus ancient strong c. 420 421. insultive 421. Tyrians jovial 430. a renowned City 436. her situation 445. by whom built 446. her men skilful in Sea affaires 456. who was Prince of it 488. His Pride Pag 487 Threatnings not beleeved Pag 204 Theevery what is so Pag 274 Tin Pag 465 Treasure Pag 495 Temple Prophaning of it 369 excellency 370 desirable Pag 371 377 Tubal who descended from him Pag 466 Togarmah who from him Pag 468 Thornes wicked men are such and wherein Pag 535 536 537 Trust apt to trust in an arm of flesh 576. See Confidence V. VEngeance what 409. it s ill to seek revenge Pag 411 Unfaithfulnesse in the things of God provokes Pag 261 Unwonted things awaken 369 Godly put upon them Pag 375 Unbeleef makes Prophets dumb Pag 382 W. WArning we should take warning by others sufferings Pag 300 Warres they are the Lords 150 566 his sword ibid. They are matter of mourning 158 distinguisheth not of persons ibid. who makes them successeful 166. They eat up 459. they drive from all Pag 568. Waies wicked waies what Pag 137 Waves Pag 423 Wearying what wearies God and man Pag 342 Weakness God stoops to humane weaknesse Pag 20 21 Wheat of Minnith Pag 471 Whoredome spiritual what it is
r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 299. l. 9. r. shalishim p 208. l. 3 4. r. hiphshituc p. 3â—9 in margent r. Congruunâ— p. 329. l. 16. r. hassir p. 334. l. 14. r. Forsterus p. 343 l. 15. r. Zimmab p. 359. l. 5. r. Saphad l. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 361. l. 7. dele comma after vision and make is afâ—er from l. 8. p. 365. l. 10. r. Psa 647. p. 370 l. 7. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 377. l. 30. r. animus p. 386. l. 20. r. left p. 387 l. â—6 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 39â— l. 12. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 25. r. Shatecha p. 393 l. 16. r. Shindler p. 415. l. 30. r. enmities p 420. l. 8. r. here p. 421 in margent r Masius p. 429 l. 2. r. Kavotollo p. 431 l 9. r. Palaetyrus p. 434 l. last r. lirgaim p. 435 l. 2. r regagn p. 438 l. 6. r. hammaiim p 439 l. 7 r. tachtijoth l. 13 r the living God p. 440 l. 17. r Palaetyrus p. 446 l. 2 r. iophi p. 447 in margent r Quistorpium p 449 l. 12. r Caallonim p 452. l. 32. r. shesh l. 34. r. it was p. â—57 l. 7 r do l. 16. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so l. 24. p. 459. l. 22 anochi magen lak p. 461 l. 17. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 460 l. 25. for impos 〈◊〉 sible r. improbable p. 462. l 2 r. Zidon p. 463 l. 25. 〈◊〉 r. Emporium p. 404 l 5. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 17 Booti p 465. l â—5 r. Barzel berez p. 471. l. 2 r Chadchod p. 472 in margent r. Chalab p. 477 l. 11. r. bemachlulius l. 15 r. teceleth p. 480 l. 37. r destruction p. 481 l 1 r destruction p 486 l. 29. r. for java gabbah p 494 l 16 r sense it without a comma p 499 l. 11 r sovillerunt p. 502 l 34 r 12 have p 503 l 7 r esleve p 506. in marg r fastum p 507. l. 9. r. pantere in marg venereos affectus l 35 r. nophech p. 508 l 24 r apyrotus p 511 l 22. r hassochech p. 514. l. 31 r the p 516 l 5 r Proverb 14 34 p 518 l 32 r lifted p 534 l 28. r 2 Cor. 12 p 535 l 3. r. for Zidon Judah p 542 l. 9. r Scurment p. 557 in margent r. arundmeus p. 518 l 30 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 564. l 8 r. seveneh p. 164 l 34 r Torniellus p. 575 l 37. r ipse p 577 l 5 r. Bashshater p 580 l 29 dele and p 584 l 35. r Kings p 588 l 15 r writ p. 589. l 32 r. Pithchoâ—peh AN Exposition continued UPON THE PROPHESY OF EZEKIEL CHAP. XX. Vers 1 And it came to pass in the seventh Year in the fifth Month the tenth day of the Month that certain of the Elders of Israel came to enquire of the Lord and sate down before me 2 Then came the word of the Lord unto me saying 3 Son of Man speak unto the Elders of Israel and say unto them Thus saith the Lord God are ye come to enquire of me as I live saith the Lord God I will not bee enquired of by you 4 Wilt thou judge them son of man wilt thou judge them cause them to know the abominations of their fathers IN this Chapter you have 1 The Exordium in the first second and part of the third vers 2 A severe reproof or refusal of those that came to the Prophet vers 3 4.31 3 A Relation of Gods dealings with them in Egypt in the Wildernesse and in Canaan and their sinful carriages towards him from the 4. ver to the 33. 4 A denunciation of judgement for their Hypocrisy and other sins mixt with promises of mercy from the 33. to the 45. 5 A parabolical Declaration of the destruction of Judea and Jerusalem from the 45. to the 49. 6 A doleful conclusion of the Prophet v. 49. In the Exordium or Introduction you have 1 The time of this Prophesy punctually set down both the year month and day v. 1. 2 The occasion thereof which was the comming of the Elders to the Prophet to enquire of the Lord. Ibid. 3 The commission the Prophet had to give out this Prophesy vers 2 3. 1 And it came to pass in the seventh 〈◊〉 That is of their Captivity Ezekiel began to Prophesy in the fifth year thereof chap. 1 2. and now it was the seventh year of their Captivity in Babylon and of Zedekiahs reign at Jerusalem and two years and five months before Jerusalem was besieged as appears 2 King 25.1 In the fifth month Joseph Antiq. l. 1. c. 4. The Jews before they came out of Egypt computed their year from the month Tisri or Ethanim which was part of those months wee call September and October but after they came out of Egypt they began their year from the month Nisan which comprehends part of March and part of April Their fifth month was called Ab which had half of July and half of August in it The tenth day of the Month. Often in this prophesy the very day of the Month is set down as chap. 1 2. the fifth day of the fourth month and chap. 8.1 the fifth day of the sixth month and here the tenth day of the fifth month The spirit of God put the Prophet upon an exact Chronology both to strengthen the credit of the Prophesy and to minde them of the many years were yet behind of their Captivity that so they might repent them of their iniquity which had brought them into that condition and patiently submit to the Babylonish yoak which God had put upon them for seventy years Certain of the Elders of Israel came In the eighth chaâ—er 1. the Elders of Judah sate before him and chap. 14.1 Elders of Israel came unto him and so it s here certain of the Elders of Israel came the Hebrew is men of the Elders that is some of the ancient that were or had been Governours and chief amongst them they came from whence from Jerusalem say some Hugo Piscator but they had Jeremy there to consult withal and it s not likely that after Zedekiah and the chief men had broken Covenant with Nebuchadnezzar that men of the Elders at Jerusalem would take a long journey to Babylon to consult with Ezekiel Others therefore say they were of the Captives to whose judgement I should incline if I could see how that is said in the 34. vers and so after might fitly bee applyed unto them It seems probable to mee that some of the Elders at Jerusalem upon the revolt of Zedekiah from Nebuchadnezzar and falling in with the King of Egypt might send to some of the Elders among the Captives to make inquiry of Ezekiel touching their affairs To inquire of the Lord. They came to the Prophet that hee consulting with God might make known his minde unto them They had been now seven years in Captivity
thou so farre from pleading for them that thou possesse them with and present before them the abominations of their fathers which they follow Ut eorum supplicia metuant quorum â—lagitia sequuntur Pintus Of abominations hath been spoken before by Fathers their predecessors Kings and others are meant who were Idolaters Oppressors and profane Observ 1 The Lord keeps an exact account of his peoples sufferings be the time long or short he observes it In the seventh year fifth month and tenth day that was of their captivity The Lord forgate not how long they had been in Babylon he notes how the time of their trouble passes in the 24 of Ezek. v. 1. the ninth year tenth month and tenth day are mentioned in the 29. v. 1. the tenth year tenth month and twelfth day are set down in the 26.1 the eleventh year and first day of the month are specified in the 40. and 1. v. the twenty fifth year of the captivity is named They were Captives in Babylon suffered hard things but God took notice of the time and how the years ran out It s said Israel served Eglon eighteen years Judges 3.14 that Jabin oppressed them twenty years chap. 43. It s not said onely that the woman had a spirit of infirmity but the time is recorded also shee had it eighteen years Luke 13.11 so in John 5.5 not only the man and his infirmity is mentioned but the time also how long thirty eight years so Aeneas is said not onely to have had the palsy but to have kept his bed eigth years Act. 9.33 God tells the years months and daies that his do indure adversity seventy years were determined that they should bee in Babylon Jerem. 29.10 11. and God gave them to see hee observed as well yea better then they how they passed Obs 2 The time of mens doing some things is specially noted by the Lord. These Elders coming to inquire of the Lord the time of it is recorded in the seventh year fifth month and tenth day Though all things bee noted by the Lord yet some things more especially than others See how the actions of Josiah are observed 2 Chron. 34. v. 3. in the eighth year of his reign while hee was yet young hee beganne to seek after the God of David his Father and in the twelfth year hee beganne to purge Judah and Jerusalem from the high places vers 8. in the eighteenth year of his reign hee repaired the house of the Lord his God and kept the great Passeover in that year chap. 39.18 15. when Jeroboam feasted and sacrificed to the Calves hee had made God took notice of the month and day 1 Kings 12.32 it was the eighth month and fifteenth day when Jehoiakim cut the rowl cast it into the fire and burnt it God noted the time of it Jer. 36.22 23. When Esther was taken into the royall house by Ahashnerus the time is eyed by the Lord and recorded chap. 2.16 see Ezra 10.16 2 Chron. 29.17 Esth 9.1 18. Jer. 52.31.39.2 where the times of things are specially recorded Let men take heed what they do and when they do it Mat. 26.15 16. God observed the time when Judas covenanted with the chief Priests to sell Christ for thirty peices of silver from that time forth hee sought opportunity to betray him When the persecution of the Church was God took notice of it Act. 8.1 at that time so Herods slaying of James at that time hee stretched out his hand Acts 12.1 2. Obs 3 Hypocrisy is a close sin and is in those oft times we little think It s found where it was not expected In the Elders of Israel Those here came to Ezekiel pretended piety sate before him as if they would hearken to whatsoever the Lord should say and do it yet they intended no such thing but were resolved to go on in their own waies and to bee as the Babylonians and Heathens as you may see verse 32. that so they might injoy peace and safety They did here like many that are upon marriage who will go to two or three to inquire and have Counsell but are resolved to go on what ever is said unto them so whatever Counsell they should have had given them from the Lord they meant to go on in their wicked ways and this was profound hypocrisy whose wont it is to veile the foulest things with the fairest pretences In Ananias and Sapphira there was dissimulation Sanctissima specie Act. 5. so in those came to Jeremy intreating him to pray for them and to consult with God for them it was a time of affliction and they would do what ever God should say unto them by Jeremy but they dealt Hypocritically with him and God they were resolved to go into Egypt although they sent Jeremy to ask of the Lord whether they should or no he told them they must not go if they did they should perish there and because they would go Jer. 42.20 hee tells them they dissembled in their hearts when they sent him to the Lord to pray for them here was damnable Hypocrisy in them So those that came to Christ Mat. 22.16 17 18. they carried a foule businesse very smoothly Master we know that thou art true and teachest the way of God in truth neither carest thou for any man tell us therefore what thinkest thou is it lawful to give tribute unto Caesar or no here was villany couched under these words they thought to intangle Christ and to have got advantage hereby to have cut him off and therefore perceiving their wickedness he saith why tempt ye me ye Hypocrites There be many it s to bee feared will bee found Hypocrites at last who now frequent the Assemblies and come to hear the word of God but do it not Are there not many who come to hear and sit before the Lord and his Ministers as if they would conform to what hee should give out by them but they hold fast their corrupt opinions vile lusts wretched practises and what is this but Hypocrisy those in the 33 of Ezek. 31 32. they came to the Prophet heard him gave him good words but nothing they would do their hearts went after their covetousness and they were no better than Hypocrites so now c. if men come not with honest hearts intending to do what they hear they come Hypocritically Obs 4 To inquire and ask Counsel of the Prophets and men of God is of ancient standing and warrantable Here the Elders of Israel that had years experience they come to a Prophet Non male egerunt inquirendo sed male inquirendo OEcolampad Their comming was not unlawful or condemnable but their comming sinfully It was a frequent practice of Old to consult with the Prophets 1 Sam. 9.9 1 King 22.15 2 King 8 8. Jer. 21.2 37.7 and their comming to them was comming to the Lord as here they came to inquire of the Lord. Then men look the right way upon the
of Holinesse cover all their wickednesse The Devil is never more Devil than when hee transforms himself into an Angel of light he seeming light being darknesse is devillishly Hypocritical hiding all his hellish darknesse under pretended light and so do all Hypocrites who are his eldest Sonnes under the light of being religious they do all their deeds of darknesse The Jews were an Hypocritical Nation Isa 10.6 Jer. 7.9 10. and therefore God for bids Jeremy to pray for them chap. 14.11 and what if theâ— would pray themselves you have an answer in Job 13.16 God tells you that an Hypocrite shall not come before him that is to have acceptance of his person or hear any comfortable answer from him Christ hath told Hypocrites what they must look for Mat. 23. Woe to you Scribes and Pharisees Hypocrites woes they may look for and must hear of Woe to them for imposing upon God as if hee saw not their close wickednesse Woe to them for abusing Religion to further their Devillish designs Woe to them for deceiving others by their painted shews and professions and woe to them for deceiving themselves Obs 10. The Prophets and Servants of God when they are inquired of by men must not proceed according to their desires or their own apprehensions of them that do so desire but they must wait for the mind of God and do answerably thereunto Wilt â—hou judge them Sonne of man cause them to know the abominations of their Fathers They would have thee inquire of mee for them but I will not bee inquired of they shall not have their desires thou apprehendest they are good and wouldest speak for them but thou must not do after thine own apprehensions thou must attend my pleasure and do what that is and its this make them to know the abominations of their Fathers They did such things as provoked mee to cast these their children into this Babylonish captivity and will they continue in their waies or proceed to worse go thy ways lay before them the abominable things their Fathers have done see what effect that will have with them Minde not their desires stand not upon thine own apprehensions of them I have made known my will unto thee goe thou and make it known unto them without dispute or delay Not the Peoples desires nor the Prophets phancies must bee his direction when hee is to make Answer to those that inquire but the will of God made known by his word and Spirit Vers 5 And say unto them thus saith the Lord God in the day when I chose Israel and lifted up mine hand unto the seed of the house of Jacob and made my self known unto them in the land of Egypt when I lifted up mine hand unto them saying I am the Lord your God Here beginnes the third part of the Chapter which is the Relation of Gods dealing with them and theirs towards him 1 In Egypt from this vers to the 10. 2 In the desert from the 10. to the 27. 3 In Canaan from the 27. to the 33. In the first of these you have sundry choice mercies of God set down with his command and their notorious wickedness The mercies are reckoned up in the 5 6 7 and 9. v. and they are those 1 Gods election of them 2 His revelation of himself unto them 3 His profession of being their God 4 His promise to bring them out of the land of Egypt into the land of Canaan 5 His confirmation of all these by lifting up his hand 6 His sparing of them for his names sake 7 His bringing them forth out of Egypt The command is to cease from Egyptian idolatry vers 7. Their sin was rebellion v. 8. I come now to open the words and so to give you the observations In the day when I chose Israel The Hebrew is in the day of my choosing in Israel Septuagint from what day I chose the house of Israel Day here is not taken in opposition to night as it is Joh. 11.9 10. nor for time indefinitely as Gen. 3.5 but for the time wherein some particular thing was evidenced to bee done By Election Here is not meant the decree or purpose of God to take the Jews to bee his people that was before all time from eternity but the manifestation of that election in the day that I made it appear that I had elected you Election or chusing in the Scripture sometimes referres to things as Deut. 23.16 Gen. 13.11 1 King 18.25 Prov 22.1 sometimes to persons and then it s either to Christ as Isa 42.1 or to Angels as 1 Tim. 5.21 or to men and then it s spoken either of persons who are invisible members of the mystical body of Christ as 2 Thess 2.13 or of a community and visible body and so it is here God chose this Nation of the Jews to bee his Nation and Church Deut. 7.6 to have his Oracles Ordinances and means of grace amongst them In the day when I chose Israel What time this was is to bee searched out It was not that time when God manifested himself to Abraham and bid him get him out of his Countrey to a land he would shew him and hee would make of him a great Nation Gen. 12.1 2. nor that time when hee appeared to Jacob and said I am God the God of thy Father fear not to go down into Egypt for I will there make of thee a great Nation I will go down with thee into Egypt and I will also surely bring thee up again Gen. 46.2 3 4 They were not yet a Nation nor in Egypt of both which the choice here is meant The time then was when God took notice of their hard sufferings in Egypt by the rigorous Taskmasters and appeared to Moses and bid him say to Pharaoh Israel is mâ— son my first-born let my Son go that he may serve mee Exod. 4.12 13. and sent Aaron with him upon that message to Pharaoh chap. 5.1 where they go in to Pharaoh also say Thus saith the Lord God of Israel let my people go that they may hold a feast unto mee in the wildernesse Thou thinkest these people are thine and therefore holdest them in servitude and bondage but the Lord God of heaven is the God of Israel hee challengeth this people to bee his and commands thee to let them go and serve him And lifted up my hand Lifting up the hand is a phrase much mentioned in the book of God it is seven times in this chapter twice in this verse once in the 6. and then it is in the 15 23 28 and 42. verses To lift up the hand notes diverse things and was used in diverse weighty things 1 In blessing Psal 134.2 lift up the hands in the Sanctuary and blesse the Lord Lev. 9.22 Aaron lifted up his hands towards the people and blessed them Luk 24.50 Christ lift up his hands and blessed them 2 In Prayer Psa 63.4 I will lift up my hands in thy name 1
Hosea tells you that after two daies hee will revive his people and in the third day raise them up though they bee like men dead and buried yet God hath his time to revive raise and to cause to live in his sight They were as dry bones in Babylon and served a hard service there but there was a day wherein God gave them rest from their sorrow fears and servitude Isa 14.3 4. The Gentiles were a long time in the wildernesse in a lost and perishing condition Eph. 2.12 there was a time they were without Christ without hope without God in the world but God had a day to manifest his choice of them vers 13. but now in Christ Jesus they who were sometimes a farre off are made nigh there was a now a time a day for them So Zeph 3.16.19 20. Obs 2 The taking of a people to be the Lords is of meer grace and mercy It is Gods own free act In the day when I chose Israel Israel did not chuse him Israel had nothing to affect him but out of his good pleasure hee chose Israel The Lord makes open protestation Deut. 7.7 8. that hee did not set his love upon them nor chuse them because they were more in number than other people but because he loved them and what made God love them were they better than other Nations they came of the Amorites and Hittites they were in their bloud when hee said unto them Live Ezek. 16.3 6. did hee foresee they would beleeve repent and persevere in keeping his commands and honour him above the rest of the world no hee foresaw that they would bee more wicked than the Nations and Countries round about them Eze. 5.6 7. and exceed Sodom Samaria in wickednesse as it is Ezek. 16.47 51 52. what was it then caused God to love chuse this people nothing without God himself all was within doors that stirred him up to do it I will say to them which were not my people thou art my people Hos 2.23 Gods will is the cause and nothing else Rom. 9.18 Hee will have mercy on whom hee will Isa 41.9 I have chosen thee and not cast thee away Obs 3 When Gods people are in troubles he discovers and reveales himself unto them one way or other by one means or other I made my self known unto them in the land of Egypt that was a land and house of bondage to them they met with reproaches threats stripes rigour and hard labour there and when the case was so with them then God unmaskes and shews himself unto them When Josephs brethren were in great trouble then hee made known himself unto them Gen. 45. and so did God unto his people by Moses and Aaron hee made known what Promise and Oath hee had made to Abraham Isaac and Jacob hee made known his tender-heartednesse to them that their cries came up to his ears and that he was affected with their sorrows and would no longer indure the Egyptians to oppress them he made known his mighty power unto them that hee was stronger than Pharaoh and all his strength Deut. 4.34 35. hath God assayed to go and take him a Nation from the middest of another Nation by temptations by signs and by wonders by warre by a mighty hand by a stretched out arm and by great terror according to all that the Lord your God did for you in Egypt before your eyes unto thee it was shewed that thou mightest know that the Lord hee is God The Lord made himself known by these in an eminent manner unto them It is Gods way and wont to appear to his in the time of their calamitie and darkness Isa 54.11 12 13 14. O thou afflicted tossed with tempests and not comforted Behold I will lay thy stones with fair colours and lay thy foundations with Saphires I will make thy windows of Agates and thy gates of Carbuncles and all thy borders of pleasant stones And all thy Children shall bee taught of the Lord and great shall bee the peace of thy Children in righteousnesse shalt thou be established c. What a precious glorious discovery of God was here unto the Church being in a storm So when Rachel wept for her Children and refused to bee comforted because they were not how did the Lord break out of the Clouds and shine when hee said to her refrain thy voice from weeping and thine eyes from tears for thy work shall bee rewarded saith the Lord and they shall come again from the land of the enemie In the time of affliction Gods words and works are more observed take deeper impression indear more unto him therefore hee loves to manifest himself in them Obs 4 God knowing mens weaknesse condiscends for to strengthen and establish them in the assurance of his favour towards them Not onely by word and works did God evidence it that the seed of Abraham Isaac and Jacob were his chosen ones his people which might have sufficed but hee took his oath on 't I lifted up my hand unto the seed of the house of Jacob yea that it might bee the more firm hee doubled it When I lifted up my hand unto them Saying I am the Lord your God For God to tell any people hee hath chosen them argues great favour then to appear unto them and make large manifestations of himself and his good will unto them by words providentiall and wonderful working for them argues more and more favour and then to swear unto them or declare hee hath sworn unto them and not onely to do some few things for them but to bee their God this is height of favour wonderful stooping on Gods part and this hee did to confirm their hearts in assurance of his love God cannot falsify his word much lesse his Oath God did swear that Abraham and his seed might have strong consolation not stagger question his love any more and the Apostle applies it to himself Heb. 6.17 18. to all beleevers who are heirs of the promise and under the oath of God that we might have strong consolation Vers 6 In that day that I lifted up my hand unto them to bring them forth of the Land of Egypt into a land that I had espied for them flowing with milk and honey which is the glory of all lands God having chosen the Jews to bee his people made himself known unto them and professed himself to be their God here hee tells them of the good promise hee made unto them which was to bring them out of Egypt into Canaan The praise and encomium whereof is set out more fully in this ver than in any part of holy writ besides its threefold 1 From the discoverer it was a land of Gods looking out for them 2 From the Commodities it had that in plenty it flowed with milk and honey 3 From the eminency of it above other Lands it is the glory of all Lands Of Lifting up the Hand hath been spoken in the former
Nations Heylin Cosmogrâ— Vide Lyra in Ezek. 20 6 besides women children and such as were not able to fight 2 Sam. 24. this land was the glory of all lands in regard of the fruitfulnesse and plenty of it of which see Deut. 8.7 8 9. cha 32.13 14. Isa 36.17 a land beyond Egypt though some have affirmed the contrary for Deut. 11.10 11 12. the land thou goest in to possesse is not as the land of Egypt from whence ye came out when thou sowedst thy seed and wateredst it with thy foot as a garden of herbes But the land whither thou goest to possesse it is a land of Hells and Vallies and drinketh water of the rain of Heaven A land which the Lord thy God careth for the eyes of the Lord thy God are alwaies upon it from the beginning of the year unto the end thereof This is a divine Testimony and an high praise of it and doth justly intitle it to bee the glory of all lands What our Prophet saith here of Canaan may bee suspected and seems to bee contradicted by Isaiah ch 13.19 where hee calls Babylon the glory of Kingdomes and if that be the glory of them how can Canaan bee the glory of all lands Hee speaks of the City Babylon which was the head of Chaldea and gave denomination to a great part of Mesopotamia and Assyria the walls whereof were two hundred foot high filty Cubits broad and sixty miles in Compass which the Babylonians counted the glory of Kingdomes and boasted of if it did exceed Jerusalem in its greatnesse richnesse strength and populousness yet it fell short of it in other things Jerusalem represented the true Church Gal. 4.26 Heb. 12.22 Babylon the malignant and false Church Rev. 17.5 glorious things were spoken of Jerusalem and it was the faithful City Isa 1.21 the Holy City Isa 52.1 the City of Truth Zach. 8.3 a City of Righteousnesse Isa 1 26. the City of the Lord of Hosts such things were never spoken of Babylon Again if Babylon bee the Glory of Kingdomes it s not said to bee of all kingdomes it might bee the glory of Heathenish Kingdomes it was not the glory of Canaan for there was the Idol Bel other Images and abominable Idolatry Jer. 51.44 47. which eclipsed the other glory it had Again if it bee granted that Babylon was the glory of all Kingdomes and so of Judea or Canaan yet take Canaan in its latitude with all its excellencies and so considered it is the Glory of all Lands and beyond Babylon taken for the City or the Countrey for besides its milk and honey its fruitfulnesse and plenty there was something of an higher nature which made it so For 1 It was the land of promise Heb. 11 9. 2 A type of Heaven Heb. 3.11 3 The land God chose to dwell in Ps 132.13 14. Exo. 15.17 4 In it was the Temple Worship Ordinances and Oracles of God 1 Kin. 6. 8. chapt Whence it was called the Holy Land Zach. 2.12 holy Habitation Exod. 15.13 the land of the Lord Isa 14.2 Ps 85.2 the land of uprightnesse Isa 26.10 the land of Immanuel Isa 8.8 and upon this account it was the glory of all lands For no land besides in all the world was so called as this or had such prerogatives Obs 1 Old mercies should bee minded not onely by those they were first bestowed upon but also by their posterity who had benefit by them also In the former vers and this God mindes them of Old mercies his choice of them his making known himself unto them his professing himself to bee their God his bringing them out of Egypt which were some eight or nine hundred years before and his espying out a land for them which was four hundred years before that for it was in Abrahams daies that God took notice of that land Gen. 12. get thee to a land that I will shew thee vers 7. unto thy seed will I give this land These Old mercies God would have them to mind though they were in Babylon and deprived of that good land God had given them Let men bee in what condition they will Old mercies should not bee forgotten especially signal great emphatical mercies When God shall publikely own a people deliver them from great slavery put them into a state of freedome safety and honour provide all good things for them such mercies ought not to bee forgotten but to bee remembred from generation to generation This was done in Davids dayes Ps 44.1 2. Wee have heard with our ears O God our fathers have told us what worâ— thou didst in their daies in the times of Old how thou didst drive out the Heathen with thy hand Judges 6.13 Fathers told their children of the miracles God had wrought for them and how hee brought them out of Egypt and because men are apt to forget former mercies when they grow old they grow out of minde the Lord laid a charge upon the Jews that they should not forget them Deut. 6.10 11 12. And commanded them to remember the daies of Old and to consider the years of many generations and to inquire of the ancient what he had done for them Deut. 32.7 There bee no works like unto Gods works and they ought to bee had in remembrance David kept them in mind for hee professes to the Lord himself I remember the daies of Old I meditate on all thy works I muse on the work of thy hand he looked back to the daies of Noah of Abraham of Joseph of the Israelites and of Gods dealing with them because the heart is not quickly affected with old mercies and works of God he meditated and mused on them and that till his heart was warmed and stirred up to praise as it is Psal 105.5 remember his marvellous works that hee hath done his wonders and the judgements of his mouth O yee seed of Abraham his servant Obs 2 That Lands Countries and Habitations of People are appointed ordered and disposed of by the Lord hee brings them forth of the land of Egypt into a land that hee had espyed for them All souls and all lands are the Lords and whom hee will hee plants where hee pleases Hee distributes lands and habitations to whom hee thinks meet The earth is the Lords and the fulnesse thereof Psal 24.1 hee is the sole owner thereof the true Lord of the soil and all it brings forth and hee hath given it to the children of men Psal 115.16 hee hath assigned them their several portions Deut. 32.8 the most high divided to the Nations their inheritance when he separated the Sonnes of Adam the most high God being Lord paramount would not have the Sonnes of Adam to live all in one Country or Land but appointed them several lands and Countries to dwel in and set them their bounds and limits as you may see in Gen. 10. especially vers 25. where Eber names his Son Peleg which signifies division because the earth was divided in
his daies After the flood at the building of Babel God confounded the languages and dispersed the posterity of Noah into diverse Lands and set them their bounds Gen. 11.9 and so when hee brought the Israelites into the land of Canaan hee gave them their bounds according to what you find Psal 78.55 Hee cast out the Heathen before them and divided them an inheritance by line and made the Tribes of Israel to dwell in their tents hee drove out and destroyed the Hittites the Girgashites the Amorites the Canaanites the Perizzites the Hâ—vites and the Jebusites seven great and mighty Nations Deut. 7.1 and gave the land unto his people the Jews If God now will drive out the bloudy perfidious and Idolatrous out of Ireland and give it unto others that the seed of his servants may inherit it Martin in the lives of the Kings of England Heylin in his Cosmograph Fox in Act and Monum Grafton Speed and that those which love his name may dwell therein who shall fault and blame him for it and that England hath had right thereunto not onely from Henrie the eighths days who was proclaimed King thereof in Parliament here and in an Irish Parliament likewise if Heylin say true but also from Henry the Seconds Time yea from Edgars who was long before appears by English History Obs 3 The Lord provides and bestows the choicest mercies upon his own people If there bee a land in the World that flowes with milk and Honey that exceeds other lands for plenty and pleâ—santnesse his people shall have it hee espies out Canaan for them that land was too good for Heathens his people must have it When God carried Jacob and his family into Egypt hee provided the good and fat of that land for them Gen. 45.18 yea they were placed in the best of the land chap. 47.11 God fed and filled his with the finest of the wheat Psal 147.14 Moses mentions seven things together in Deut. 32.13 14 15. as honey out of the rock Oyle out of the flinty rock Butter of Kine milk of sheep fat of lambs and Rams of the breed of Bashan and Goats fat of Kidnies of wheat the pure bloud of the grape these the Lord provided for his people and they had all an excellency in them When Gods gives honey oyle butter milk fat flower wine hee giveth the best and purest you may read what choice mercies God bestowed upon this people Ezek. 16.10 11 12 13. they had goodly pleasant things Joel 3.5 the Hebrew is goodly desirable things and David acknowledgeth hee had a goodly heritage Psal 16.6 God had not measured out to him a mean portion but a good yea a goodly heritage that which was so in the eies of all even a wealthy place Psal 66 12. God provided the best places in the Court for Esther and her maidens when in Babylon Esth 2.9.16 so likewise Daniel and the three Children were set in eminent places Dan. 2. 3. ch God made his people to ride tread upon the high places of the earth and of their enemies Deut. 32.13.33.29 Obs 4. Spiritual mercies make a land glorious yea more glorious than all that lands want the same whatever mercies they else injoy Canaan was the glory of all lands not so much for its flowing with milk and honey its great plenty it had as for the spiritual mercies it injoyed There was the Lords presence his Prophets his worship his Oracles and his Ordinances and these made it glorious yea more glorious then all the Nations farre or near Psal 76.1 2. In Judah is God known his name is great in Israel in Salem also is his Tabernacle and his dwelling place is in Sion God was not known in Babylon in Egypt in other Nations his Tabernacle and dwelling place was not amongst them therefore they were not glorious but see what is in the 4. vers Thou art more glorious than the mountains of Prey Thou Judah thou Israel thou Salem thou Sion that hast spiritual mercies and blessings art more glorious than they whatever their glory bee have the Nations abroad goodly towers thou hast the Temple have they stately Cities thou hast Jerusalem the City of God have they wise men thou hast the Prophets have they gods of gold silver and stones thou hast the true living God Jehovah to bee thy God have they humane Laws that are good thou hast Divine Laws that excel have they temporal excellencies thou hast spiritual have they the glory of the world thou hast the glory of Heaven Psal 50.2 Out of Sion the perfection of beauty God hath shined what made Sion so glorious and beautiful it was the presence of God if hee had not been there Sion had been like other mountaines and Canaan like other Nations but his presence was like the Sunne darting out her beams and making all lightsome glorious and beautiful Spiritual mercies are beams and raies of that God who is ten thousand times more bright than the Sunne by these hee shined in Sion and made it the perfection or universality of beauty by these hee shined out of Sion and darkned all the glory of the Nations what or how great soever it was where God and his Ordinances are there is glory and where these are not there is no glory but Egyptian Darknesse a land without the Sun In Canaan was spiritual light and glory There were glorious appearances of God glorious praisings of God glorious conversions of sinners unto God glorious sabbaths and assemblies and glorious beauties of holinesse glorious types of Christ and people who were the glory of God Isa 4.5 and had glorious communion with God There were glorious Truths Ordinances and dispensations of God So then wise Counsellors good Magistrates stout Souldiers rich Merchants industrious Labourers strong Towns stately Houses high Mountaines fertile Vallies pleasant Rivers goodly Corn-fields heards of Cattle flocks of sheep with plenty of all outward things do not make a land so glorious as spiritual mercies do if God Christ Gospel and the Ordinances of it bee in a land they make it glorious and glorious beyond all other things and above all other Nations Let us learn to know our true glory even spiritual mercies and prize them highly though loathed by some like Manna of old and pray that such glory may ever dwell in our Land Vers 7 Then said I unto them cast yee away every man the abominations of his eyes and defile not your selves with the Idols of Egypt I am the Lord your God This Verse is a command wherein you have the Commander the things commanded and the reason thereof 1 The Commander Then said I unto them 2 The things Commanded which are 1 Casting away of abominations where 1 You have a specification of these abominations they are the abominations of their eyes 2 The extent of this act every man 2 Non-defilement of themselves with Egypts Idols 3 The reason I am the Lord your God Then said I to
law was given of which the next verse speaks Into the wilderness God did bring them to try them to humble them and do them good at their latter end Deut. 8.16 Obs 1 That God for the honour of his name shews mercy after mercy to his people deserving no mercy yea deserving destruction In the former verse to prevent the dishonour of his name hee spared them made himself known to them and here hee goes on adding mercy to mercy wherefore I caused them to go forth Obs 2 No length of time no depth of misery no power or policy of adversaries whatsoever can hinder God from delivering his people when his time is come The Jews had been long in Egypt suffered very hard things for the space of one hundred and sixteen years or one hundred twenty one from the time of Josephs death till their departure out of Egypt that house of bondage which was thereabout they were under heavy pressures and great tyranny Pharaoh that great Dragon used all his cunning and power to keep them longer in that condition but notwithstanding all these the Lord caused them to go forth his time was come The like did God for this People when they had been in Babylon seventy years were as dry bones and out of hope Ezek. 37.11 hee opened their graves and caused them to come up out of them and come to the land of Israel vers 12. There is no thing too hard for the Lord to do hee can and will remove all obstructions break through all difficulties and shake the foundations of heaven earth and hell to bring to pass his good pleasure in the time thereof The state of the Jews in Egypt represents mens condition under sin and Satan that in Babylon the condition of Gods Servants under Antichrist Now let men bee never so long in bondage to either or both of them suffer never such hard things let Satan that red Dragon and Antichrist that man of sin improve all their craft skill and power to hold men in darknesse and waies of false worship yet when the Lords day is come hee will cause them to come out of Egyptian bondage and Babylonian darknesse hee will fetch them off from all sinfull practises all invented waies of worship and bring them into his marvellous and glorious light Obs 3 When God doth shew his people special mercy in freeing them from old and special miseries hee doth not wholly exempt them from new miseries though hee caused them to go forth of Egypt yet hee brought them into a Wilderness where they met with hunger thirst danger and death they were freed from Egyptian miseries not from wilderness miseries They thought if once they were freed from their making brick gathering straw and rigid Task-masters they should bee happy but they met with new-hardships new-miseries they did ride upon the back of mercy out of old miseries into new out of an house of bondage into a wildernesse an howling wildernesse a wildernesse that made them howle many a time It s Gods method oft to mingle water with our wine miseries with our mercies crosses with our comforts to lead us out of great streights in much mercy and to lead us into others for tryal David was delivered oft out of streights but shortly after hee was freed from one he was brought into another and that by the same hand which made him say thou hast shewed mee great and soar troubles Psal 71.20 sometimes hee was on the mount of mercies and sometimes in the valley of miseries yea in the valley of the shadow of death take it in a spiritual sense when men are converted do they not meet with hard things are they not brought out of Egypt into a wildernesse where are dangers fiery Serpents Scorpions c. Vers 11 And I gave them my statutes and shewed them my judgements This people being brought out of Egypt and freed from great bondage being in a wildernesse might now phansy a total liberty to themselves and exemption from all obedience to prevent this some fifty daies after their comming out the Lord at Mount Sinai gives them out his Law by which they might be ordered and regulated Of statutes and judgements hath been spoken formerly by them both Morals and Ceremonials are comprehended Shewed them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrew is I made them to know that is I caused them to bee written in the Tables of stone and proclaimed amongst them yea I caused them to bee opened and expounded unto them The Lord made known his mind unto them though not so efficaciously as in these daies Which if a man do he shall live in them In eis or propter ea The doing here is mans keeping observing and obeying these Statutes and judgements and if so hee should not bee punished as transgressors are but live a long and prosperous life and not onely so but an happy and eternal life for if the keeping Gods Statutes and Commands Hebrei de vita eterna intelligunt q.d. qui ad impleverit haec precepta credens in Christum ventutum vivet viâ—a aeterna Varabl Hoc modo etiam Chaldaeus paraphrastos id should reach but unto a temporal prosperous life what benefit had the Jews thereby above the Gentiles who by their justice Civility and Moral vertues obtained great prosperity and length of daies The Lord Christ clears it up unto us that by life promised upon keeping the Law is meant eternal life Luke 10.25 saith a Lawyer to Christ Master what shall I do to inherit eternal life Christ saith What is written in the Law how readest thou hee tells him vers 27. what hee found there and Christ upon it tells him vers 28. that if he did so hee should live that is live eternally There was a righteousnesse of the Law which if men came unto the Law conferred life upon them Gal. 3.12 Rom. 10.5 Lev. 18.5 there was life in them life by them and life from them but because no man could attain unto the righteousnesse of the Law through the weaknesse of the flesh Rom. 8.3 Therefore the Law was so farre from conferring eternal life upon man that it excludes him from that life Rom. 3.20 and takes away the life hee hath Rom. 7.10 the Commandement which was ordained to life hee found to bee unto death that which in it self held out life accidentally and eventially proved death unto him Paul seems to deny any power to be in the Law of giving life Gal. 3.21 if there had been a Law given which could have given life verily righteousness should have been by the Law The impotency is not Originally and intrinsecally in the Law for that is perfect and able to give life to aâ—â—â— to all that keep it Mat. 19.17 Christ makes the keeping the Commandements the entrance into life the fault is in us not in the Law which is Holy just and good if we could keep the Law it could give us life Obs 1 When God brings
their own words and wholly have been taken up in the worship of God and the duties peculiar to the day Obs 1 Such is the corruption of mans nature that nothing will keep it within its bounds but it breaks out against God neglects and abuses the Ordinances and means hee hath appointed for mans salvation But the house of Israel rebelled against me they walked not in my statutes they despised my Judgements and they greatly polluted my Sabbaths These God gave them for their good life salvation but they sleighted perverted polluted them God had done great things for them hee provided for them in the wildernesse manna water shooes cloaths all in a miraculous way so that they could not subsist without him yet they rebell against him despise him Numb 11.20 Cast off his statutes and judgements and prophane his Sabbaths to his face Thus they dealt with the Lord when hee brought them out of Babylon Nehem. 13.15 16. they greatly polluted the Sabbaths of the Lord whereupon saith Nehemiah vers 18. did not your Fathers thus and so bring evil upon us and will you bring more wrath upon Israel by prophaning the Sabbaths Neither the mercies their fathers had when they were brought out of Egypt nor the mercies themselves had when they were brought out of Babylon kept in their Corruptions but they rose to a great height and brake out so farre as to set at nought all his counsels Prov. 1.25 to reject the word of the Lord Jer. 8.9 to mock and misuse his messengers and Prophets 2 Chron. 36.16 to speak stoutly against God Mal. 3.13 yea so strong grew their corruptions that their souls abhorred God Zech. 11.8 Is it not thus in our daies neither miraculous mercies nor wonderful judgements do keep men within bounds or chain up their corruptions but they break out greatly polluting the Lords day despising all or some Ordinances do they not set at nought and reject the whole Counsel of God the very Scriptures do they not mock and misuse the messengers and Ministers of God do they not blaspheme curse and glory in it do they not speak stoutly against Christ and God Do not some turn Jews and others Atheists denying Christ God Surely iniquity abounds and is within little of its perfection the harvest is near sinners are almost full ripe for judgement and ere long God will say thrust in the sickle Obs 2. When men do neglect despise and abuse the ordinances of God and means of grace they provoke God even to their destruction They neglected to walk in Gods statutes they despised his judgements they polluted his Sabbaths and what then Then I said I would pour out my fury upon them to consume them Men think that neglecting and slighting of Ordinances prophaneing of the Lords day and holy things is no such great evil if it bee an evil at all but there is hardly any thing kindles the wrath of God hotter than the casting off despising and abusing the Ordinances and mediums appointed of God for his worship our good comfort and salvation Their sins here of this nature put God into fury which is more than anger or wrath upon pouring out of fury and such pouring out as to consume them Heb. 10.25 26 27. hee tells you of some that did forsake the assemblies cast off the Ordinances of God which was a wilful and provoking sin excluding mercy and hastening judgement and fierce indignation which should destroy When God in his infinite wisdome and mercy hath condescended to mans weaknesse given him Ordinances and mediums wherein hee will bee worshipped and through which hee will do good to the creature and now the foolish creature to neglect despise or prophane them this pierces Gods heart and transformes his patience into fury and puts him into waies of destruction Those despised Moses Law were to dye without mercy and what will be their portion who despise Christ the Gospel and Ordinances thereof see Heb. 12.25 Act. 2.23 every soul that will not hear Christ shall bee destroyed that is whosoever shall not hearken to Christs voice in the Gospel submit to the Ordinances appointed by him therein and worship the Father the way hee hath prescribed hee shall bee destroyed The Corinthians abused and prophaned the Supper of the Lord and were they not smitten and destroyed for that sinne 1 Cor. 1â— 30 Moses had the sword drawn upon him by the Lord himself because he neglected the Circumcision of his Son Exod. 4.24 Vers 14 But I wrought for my name sake that it should not be polluted before the Heathen in whose sight I brought them out Whilest they were in the wildernesse and Moses in the Mount they made a Calfe and fell to Idolatry which exasperated the Lord so that hee thought to destroy them and had not Moses interposed and pressed God with the honour of his name hee had done it Exod. 32.12 Wherefore should the Egyptians speak and say for mischief did hee bring them out to slay them in the Mountaines and to consume them from the face of the earth turn from thy fierce wrath and repent of this evill against thy people God did so and wrought for his name sake Of these words was spoken in the ninth vers Vers 15 Yet also I lifted up my hand unto them in the wildernesse that I would not bring them into the land which I had given them flowing with milk and honey which is the glory of all lands 16 Because they despised my Judgements and walked not in my Statutes but polluted my Sabbaths for their heart went after their Idols 17 Neverthelesse mine eye spared them from destroying them neither did I make an end of them in the Wildernesse In the 15. verse you have mention of Gods swearing that hee would not bring them into Canaan in the 16. the reason thereof In the 17. his indulgence and pity towards them I lifted up my hand unto them c. This was when upon the ill report the Spies had brought upon the land of Canaan the Israelites murmured against Moses and Aaron as you may see Numb 14.28 29 30. and ch 26.65 But here a difficulty ariseth in the 6. vers of this Chapter it s said that God had lift up his hand and so sworn to bring them not onely out of Egppt but into the land of Canaan and here it s said hee had lift up his hand to the contrary that he would not bring them into the land hee had given them so that it seems here is one oath against another and in Numb 14.34 God acknowledges his breach of Promise for hee saith yee shall know my breach of promise I have promised and sworn to bring you into the land of Canaan but you have so sinned against and provoked mee that I will not do it yea have sworn you shall not enter into my rest Psalm 95.11 This difficulty is removed by considering that God did not make promise or swear to those individual men that were
naked for hee shews that all they did was either lost labour as the blessing of an Idol or abomination as swines bloud or dangerous as cutting off a dogges neck or deadly as killing of a man thus God polluted them in their own gifts and doings and made them desolate Thus Christ dealt with the Scribes and Pharisees Mat. 23.13 14 15 16 23 25 27 29. they look for blessings not for woes but they were polluted what ever their confidences were and Christ declares them to bee so and makes them desolate Obs 3 The Lord stripes men of their righteousness and beats them out of their confidences that they might come to him bottome upon him and find him a sure foundation God would make them desolate to the end that they might know that hee was the Lord that they might not trust in their sacrifices but in him the God of them and their sacrifices in him that could shew them their errors and pardon them being shewn when men are deprived of their supposed comforts convinced of the falsenesse of their confidences surrounded with the guilt and evil of their waies they beginne to look where succour is to bee had to runne from the sand to the rock from themselves and al that is their own unto the living God and look at his promises to beleeve them and his Statutes to obey them and so imbracing him for the all-sufficient good abide with and build upon him alone Vers 27 Therefore Sonne of man speak unto the house of Israel and say unto them thus saith the Lord God yet in this your fathers have blasphemed mee in that they have committed a trespass against me 28 For when I had brought them into the Land for the which I lifted up mine hand to give it to them then they saw every high hill and all the thick trees and they offered there their Sacrifices and there they presented the provocation of their offering there also they made their sweet savour and powred out there their drink offerings 29 Then I said unto them what is the high place whereunto ye go and the name thereof is called Bamah unto this day Having spoken of the proceedings between God and this People in Egypt and the wildernesse wee are come now to the passages between them in the land of Canaan For the Lords part hee brought them into the Land ver 28. which is the onely mercy mentioned but it was such a mercy as included a multitude of mercies in it for it was a land flâ—wed with milk and honey the glory of all lands as twice you have it in this Chapter and something of the goodnesse of this Land you may see Deut. 8.7 8 9. and ch 6.10 11. it was the Land that God had lifted up his hand and sware to give them and hee brought them into it without the help of any other people even by his own arme for he destroyed the seven Nations in it Act. 13.19 and he gave them the Lands of the Heathen and they inherited the labour of the People Psalm 105.44 and why did the Lord bring them into this Land the next verse shews that they might observe his statutes and keep his Laws Which thing they did not for 1 They blasphemed him vers 27. 2 They fell to Idolatry vers 28. 3 They Persisted in it vers 29. Yet in this your Fathers have blasphemed me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrew for yet in this is moreover this adhuc hoc Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even to this they sinned and dealt ingratefully not onely till they came to Canaan but in Canaan they were not content with what they had done in Egypt and the wildernesse against me but they continued in their wickednesse and added sin to sin doing worse and worse daily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or Moreover in this and so it notes some hainous and great offence viz. what he mentions in the end of the verse Have blasphemed me invectus est in aliquem atrocibus verbis prebris affecit contumeliâ—si in me fuerunt Cal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrew word signifies to revile with words to reproach and blaspheme The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they provoked me they were contumelious disgracing me The French others and our Translation have it blaspheme which is to hurt the name or fame of any and is a kinde of evil speaking derogating from the glory of God quantum in ipsa est Gods glory or name in it self is inviolable but blasphemy doth what it can to violate it Aquinas makes it to consist Blasphemia est attribuere deo quod ei non convenit vel detrahere ab eo quod ei convenit 1 In attributing to God what is not congruous to him as to say hee is the author of sin Hee sees not hee hath forsaken the earth Ezek. 8.12 hee is like unto man Psalm 50.21 2 In detracting from him what belongs unto him as to deny his providence his omniscience his omnipotence as can hee provide a Table in the Wildernesse Psal 78. â—9 if hee should make windows in heaven could this thing be 2 King 7.2 to which may bee added 3 The doing of such things as cause Gods name to be blasphemed as Rom. 2.24 the name of God is blasphemed among the Gentiles through you as there is practical Atheisme Tit. 1.16 so practical blasphemy In that they have committed a Trespass against me The Hebrew is In their prevaricating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a prevarication against mee The doubling of the word intends the signification and notes the greatnesse of their sin and progress in their wickednesse The Vulgar is seeing that despising they have despised me Cum sprevissent me contemnentes Quandile sesont desbonche contre moy Fr. Transcensio volens contra conscientiam ex contemptu temeritaâ—e contumacia Kirk Invehâ—nces in cultus meâ— veritatem The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notes such prevarication and sinning as hath the will in it hence Piscator renders the words here Prevaricati sunt contra me perfidissime they have perfidiously sinned against me They sinned not ignorantly or of common infirmity but with an high hand Calvin saith it was Delâ—berata insolentia dum ita improbe in deum surrexerunt ac si conspuerent in ejus faciem Jun. saith their sin was speaking against the truth of Gods worship for when People fall to false worship they will disparage if not wholly despise the worship they had before So then here wee may understand both their speaking against the true worship of God and practising contrary thereunto Obs Wilful sinning is a Reproaching a blaspheming of God and provokes him greatly In this your Fathers have blasphemed mee in that they have committed a trespass against mee they have spoken against my worship and runne out to other waies which I forbad them other sinnes they have committed which I could have winked
better than the God of Israel and his Altar And the Name thereof is called Bamah unto this day They desisted not from that Idolatrous name and practice they had taken up but persisted therein they had called those places Bamah and would call them so still they were tenacious of their superstitious opinions names and waies The high places remained till the daies of Josiah 2 Chron. 134.3 Obs 1 Such is the perversenesse of mens natures and spirits that they are not context with what God in his infinite wisdome and goodnesse hath prescribed them in point of worship what is the high place whereunto yee go am not I your God have not I given you an Altar appointed Sacrifices and told you where and how you must sacrifice have not I accepted your Sacrifices when brought according to my direction why do you go out from mee and are not content with what is mine This is the evil of mans nature that it oft rejects what is divine and chuses what is humane it leaves the Creator's and chuses the Creatur's Jer. 2.13 my people have committed two great evils they have forsaken mee the fountain of living waters and hewed them out Cisterns broken Cisterns that can hold no water Obs 2 That Superstitious names waies and practises once taken up are not easily laid down again They had an high place called Bamah and that high place they would go unto and keep that name though the Lord had oft reproved them for it and not onely that but other high places also when the Altar of Damascus the Image of Jealousy and Tammuz were once admitted amongst them they were not suddenly or easily removed again Ephraim having taken up the names of Baalim would not lay them aside till God took them out of her mouth Hos 2.17 Are there not names amongst us kept to this day which sprung from gross Idolatry Vorstegan tells you that Sunday was so called from the Idol of the Sunne unto whose adoration it was dedicated so Monday from the Idol of the Moon Tuesday from the Idol Tuisco Wednesday from the Idol Woden Thursday from the Idol Thor Fryday from the Idol Friga or Frea and Saturday from the Idol Scater not Saturn These were Saxon Idols and they who gave the daies their names and dedicated them unto such Idols sinned greatly and it s not excusable that wee keep their memory still alive calling the daies by such names which are dishonourable to God and Scripture The Rhemists dis-allow these names of the daies they say Sunday is an Heathenish calling as all other of the week daies bee some imposed after the names of Planets as in the Romans time some by the name of certain Idols that the Saxons did worship and to which they dedicated their daies before they were Christians which names the Church used not Vers 30 Wherefore say unto the house of Israel thus saith the Lord God Are ye polluted after the manner of your Fathers and commit ye whoredome after their abominations 31 For when ye offer your gifts when ye make your Sonnes to pass through the fire yee pollute your selves with all your Idols even unto this day and shall I bee enquired of by you O House of Israel As I live saith the Lord God I will not be inquired of by you 32 And that which commeth into your mind shall not bee at all that ye say wee will bee as the Heathen as the families of the Countries to serve wood and stone Here you have besides the Prophets Commission in the beginning of the 30. ver 1 An imputation of their wretched practices unto them they followed the steps of their Fathers they became Idolatrous like them offering their gifts to Idols they caused their children to pass through the fire they persisted in their wickednesse 2 Gods resolution and Oath not to have to do with them shall I be inquired of by you c. v. 31. 3 His frustration of their counsels and designes Vers 32. That which commeth c Are ye polluted after the manner of your fathers The Elders of Israel that were in Babylon came to the Prophet to inquire of the Lord touching the affairs of Jerusalem The Lord commands the Prophet to ask them this question Are ye polluted after the manner of your Fathers intimating that they were and therefore their comming to the Prophet was but a pretence and should speed accordingly OEcolampad reads the words thus do yee not pollute your selves in the way of your Fathers An non in via patrum vestrorum vosmet polluitis An non in via patrum vestrorum polluti estis Vos majorum vestrorum moribus polluti Vatablus are ye not polluted in the way of your Fathers Castalio hath it without an interrogation you are polluted with the manners of your Auncestors but it s best with the interrogation for interrogationes vehementer affirmant Interrogations in Scripture sometimes serve for admiration as Luke 1.34 How shall this bee seeing I know not man sometimes for demonstration Psal 15.1 Lord who shall abide in thy Tabernacle who shall dwell in thy holy hill somtimes they are arguments of Doubting as Luk. 1.18 saith Zachary whereby shall I know this for I am an Old man and my wife well stricken in years Sometimes they note indignation as Exod. 10.3 How long wilt thou refuse to humble thy self before mee let my people go that they may serve me Sometimes they hold out accusation and exprobration as Mal. 3.14 what profit is it that wee have kept his Ordinances and that wee have walked mournfully before the Lord of Hosts here the interrogation notes both indignation and exprâ—bration Are ye polluted after the manner of your Fathers do yee live in their sins and come to inquire of the Prophet and of me by the Prophet I am angry and cannot indure such vile pretences and deep dissimulation And Commit ye whoredome after their Abominations By Whoredome is meant idolatrizing and wherein Idolatry resembles whoredome hath formerly been hinted unto you Chap. 6. v. 9. it s a violating the Covenant between God and his People which is called marriage Jer. 3.14 Hos 2.2 it is to go out from the true God to other gods Deut. 31.16 it is to Sacrifice to Devils Levit. 17.7 to minde wizzards ch 20.6 to seek after our own hearts eyes and inventions Numb 15.39 Psa 106.39 31 When ye offer your gifts The Hebrew is in elevating your gifts by gifts in the 26 v. were understood their first-born but here gifts and first-born are distinct When you offer your gifts when you make your sons pass through the fire These Gifts were those other Oblations appointed in the Law or what ever they voluntarily bestowed upon their Idols as in Ezekiel 16.18 19. When ye make your Sonnes to pass through the fire Of these words something hath been said before in the 16. Chap. 20 21. verses I shall add a little The Heathens were wont in times of
after hee had gathered them out of the Countries Hee did two things 1 He brought them into a Wildernesse 2 Hee pleaded with them there and the manner of his pleading with them is set down 1 To be face to face 2 So as hee pleaded with their fathers in the wildernesse of the land of Egypt Into the wildernesse of the people Not into Babylon which is called a Wildernesse chap. 19.13 for they were already in Babylon Wildernesse of the People doth not signify desertum inter populos but rather desertum a populis as Rom. 1.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the resurrection of the dead that is by the resurrection from the dead so into the wildernesse of the people imports into a wildernesse from the people Vatabl. saith there was a wilderness between Chaldea and Judea unto which the Lord alludes as he brought their Fathers out of Egypt into Arabia deserta so he would bring them out of Babylon into that wildernesse Junius sense of this wildernesse is that God would bring them into such a place as all men would fly from propter horriditatem difficultatem soli Others make the meaning of the words to bee that God would bring them into a most miserable estate they thought they should bee best of all if they turned Heathens but this caused God to bring them into a worser condition than they were I incline to take the words litterally rather than metaphorically because hee speaks of bringing and gathering them out from people and Countries and bringing them into the wildernesse which notes motion from place to place and this wilderness is parallell'd with that of the land of Egypt which was real and not metaphorical There will I plead with you Not onely dispute and reason the case with you Vltionem de vobis sumam Jâ—nathan R. David but also deal with you according to your sinnes I will be revenged on you I will execute my judgements upon you As I punished your Fathers when they were in the wildernesse for their sinnes so will I punish you for your sinnes They smarted for their murmuring lusting whoredome Idolatry rebellion ingratitude and so shall you for doing as your Fathers did Face to Face The Rabbies being very propitious to their own Nation interpret these words thus Solus cum solis sine arbittis ne gentes videant saevas qua de vobis sumptuâ—us sum paenas laetentur Rabb David God alone having them alone separate from the Nations would punish them that they might not see what punishment hee laid upon them and rejoyce thereat but the phrase notes Gods presence and visible manner of punishing them so that it should bee most evident to bee the hand of God As I pleaded with your Fathers in the wilderness of the land of Egypt How God pleaded with them in that wildernesse which belonged to the Egyptians let us search a little 1 Hee pleaded with them speedily Numb 25.1 the people began to commit whoredome with the daughters of Moab and v. 4. the Lord bids Moses take all the heads of the people and hang them up here was quick work So Exod. 32.7.10 Get thee down the people have corrupted themselves let me alone that my wrath may wax hot against them and that I may consume them ver 28. There fell of the people that day about three thousand men 2 Hee pleaded with them severely Numb 21.6 The Lord sent fiery Serpents among the people these bit them so that many dyed Their venemous bitings did so inflame them that they were in a manner burnt to death which was a dreadful judgement before Aaron could take his censer put in incense and make an attonement for the people fourteen thousand and odd were destroyed by the plague Numb 16 46 47 49. which was both sudden and severe pleading with them 3 Immediately hee caused the earth to open her mouth and to swallow up Corah Dathan and Abiram them and all theirs hee sent fire and consumed the two hundred and fifty men that offered incense Numb 16.32 33 35. and so were the fiery Serpents the immediate hand of God 4 Openly Numb 25.4 Take all the heads of the People and hang them up before the Lord against the sun The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make them examples 5 Strongly They could not withstand his pleadings his judgements and stroaks were unavoidable Though Moses and Aaron interposed and pleaded hard with God for them yet multitudes of them perished by the sword plague Serpents fire and earth Thus God pleaded with their fathers and so hee would plead with them Nothing secured their Fathers from his judgements and nothing should secure them Not Babylonians or Babylonish gods not their Prophets or Priests not Prayers or Tears Their Fathers fell in the wildernesse and so should they if not by the same judgements yet by those were not much unlike there should bee an Analogy between them Obs 1 When men seek to avoid straits and dangers by sinfull Policy and waies unwarrantable God meets with them and brings them into greater straits and troubles These Elders thought by becomming as the Heathens were that they should free themselves from all the troubles and evils were like to come upon them for Zedekiahs revolting from Nebuchadnezzar but the Lord told them that hee would bring them into a wildernesse where their condition should bee very miserable and worse than in Babylon whatever they had suffered there for God and their religion Jeroboam was in a strait about the peoples sacrificing at Jerusalem if they went up thither he feared they would be so wrought upon as to return to Rhehoboam from whom they had fallen and kill him To expedite himself out of this strait hee took wicked Counsell set up the Calves at Dan and Bethel telling the People the journey to Jerusalem was too long and tedious for them they had God nearer to them and might worship at an easier rate 1 King 12. but for this sinful policy and subtle design God brought him into greater straits and difficulties as you may see chap. 13.4 and the 14.6 10 11 12. his hand was withered heavy tydings denounced against him and his house and his son dyed Saul was in a great strait when the Philistims had invaded him and God would not answer him he would not wait in this case leaving all to God but runnes into an unlawful practice to relieve himself hee consults with the Witch of Endor and is brought into greater and worse straits then before 1 Sam. 28.17 18 19 20. men in our daies have taken wrong courses to extricate themselves out of dangers and troubles and hath not God brought them into a wildernesse into greater intanglements and worse perplexitys than ever before its good to wait upon God and keep his waie then if dangers and deaths do come there is comfort they finde you in Gods way but if out of that they are great evils in themselves and your being
out of Gods way is worse than all Obs 2 That Gods punishments are his pleadings when hee visits men for their sinnes he pleads with them Every rod of his hath a voice and pleads for God Quoties apparent aliqua signa irae Dei ipse discertat nobiscum Gods strikeings are real pleadings Isa 66.16 by fire and by his sword will the Lord plead with all flesh His punishments are arguments hee uses to convince or confound sinners and whatsoever punishments hee inflicts upon any they are just and righteous for hee never pleads an ill cause they are judicia Dei hee is infinitely wise and as he judgeth aright so he executeth judgement righteously Obs 3 Those be like in sinning must bee like in suffering like as I pleaded with your fathers in the wildernesse of the Land of Egypt so will I plead with you These Jews were their Children and did as their fathers had done Their fathers shook off the God of Israel and chose them an Egyptian god Exod. 32.4 they mingled with the Heathen and learnt their works Psal 106.35 they polluted his Sabbaths caused their children to pass through the fire ver 13. and 26. of this chap. and these their posterity chose Babylonish gods became as the Heathen made their sonnes pass through the fire and trode in their fathers steps v. 30 31 32. Vers 37. And I will cause you to pass under the rod and I will bring you under the bond of the Covenant 38 And I will purge out from among you the rebels and them that transgresse against mee I will bring them forth out of the Country where they sojourn and they shall not enter into the land of Israel and yee shall know that I am the Lord. God being in a judiciary way pleading with this people here he proceeds further in the manner thereof 1 Hee would examine and reduce them to their former state ver 37. 2 Hee would make a Discrimination between them ver 38. I will cause them to pass under the rod. The Hebrew word for Rod is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in this place may signify either a Scepter as frequently it doth in Scripture and is so rendred chap. 19.11 14. or a Shepheards staffe or crook which hee useth among his sheep so it is used Psalm 23.4 If it bee taken the first way the sense is this that though they scattered themselves among the Babylonians and put themselves under Heathenish power yet the Lord would make them pass under the Rod that is come under his Kingly power hee would rule over them they should still bee his subjects But of this hee spake in the 33. vers therefore I conceive Rod here is to be taken in the latter signification that God would deal with them more pastorâ—tio like a Shepheard or Heardsman who were wont to number their Cattle with a wand or Rod which is called passing under the Rod Levit. 27.32 To this purpose is that of Jer. 33.13 In the Cities of the Mountaines in the Cities of the vale and in the Cities of the South and in the land of Benjamin and in the places about Jerusalem and in the Cities of Judah shall the flocks pass again under the hands of him that telleth them When the flocks went into the field or fold and when they went out their practice was to tell them by a Rod in their hand and so they passed under the Rod. Hereunto Christ alludes John 10.3 when hee saith hee calleth his own sheep by name and leadeth them out The meaning then of the Lord here is that hee would take an exact account of them tell them as a shepheard doth his flock and see which were rotten and which were sound Gods rod are afflictions and judgements as you may see Psal 89.32 I will visit their transgressions c. Lamen 3.1 I will bring you under the bond of the Covenant You think to break the bond of the covenant made between me and your Fathers by becoming Babylonians and ceasing to bee my people but it shall not bee I will keep the Covenant and cause you to come under the bond of it and performe that obedience I look for The word for bond is Masoreth from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obstringere ad obedientiam or paenam to bind unto obedience or punishment when men are in Covenant they are bound to obey or to suffer if they disobey Vatablus and others carry it thus that God would deal with them as hee had done with their fathers that hee would make a Covenant with these as hee had done with them and so make it another covenant by which God would bind them up and refer it to the Covenant made in Ezraes daies but rather I conceive the Lord intends the former Covevant especially that mentioned Ezekiel 16.8 when God in a solemn manner took this People to be his in Moses's daies wherein he made good his Promise and Covenant with Abraham and bound them unto him by the Law The Covenant bound them from other gods and waies of worship And I will purge out from among you the Rebels The Septuagint and Vulgar read the words I will chase out the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both to chuse and purge God would number them distinguish them one from another and then purge out those were rebellious they should no longer bee in his flock but bee discovered and declared to the world what they were By Rebels hee means those that cast off God and his works and turned heathens I will bring them forth out of the Country where they sojourn and they shall not enter into the Land c. The Hebrew is Out of the Country of their sojournings or peregrinations I will bring them Some make these words to point out those were then in Judea whom God would bring forth and not suffer to return any more and not onely them but many of those were in Babylon before God suffered not to return into the land of Israel for if we understand these words of the return after the seventy years as they must long before that time were these Jews with Zedekiah brought out of the Land of their sojourning and they with many others were never suffered to enter into that land more for here is a comparing of their return from the Babylonish Captivity to that of their comming out of Egypt Then they were brought into a Wildernesse where their carkasses fell for their rebellions and so never entered the promised Land so here likewise God brought them into a wildernesse pleaded with and consumed many of them who by that means never returned to the land of Israel Obs 1 The Lord doth not onely know but takes special notice of his and doth distinguish them from others I will cause you to pass under the Rod I will examine which are sheep and which are goats and will sever the one from the other Christ knew his sheep his little flock from all the goats of the
as their only King and Lord. There will I accept them The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 volam eos se Montanus renders it I will will them when it referres to God The Heb. root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is bene-velle favere acceptare as here it imports 1 Pardoning and passing by whatever formerly offended 2 Sam. 24.23 when David would offer a sacrifice for his sinne in numbring the People and for stopping the Plague saith Araunah the Lord thy God accept thee that is pardon thy sinne and remove the judgement Jer. 14.12 When they offer burnt offering and an Oblation I will not accept them but I will consume them Non-accepting was Non-pardoning and that appears most clearly Levit. 1.4 Hee shall put his hand upon the head of the burnt offering and it shall bee accepted for him to make the attonement The laying his hand upon the head of the Sacrifice noted the laying of his sins upon the same and it God accepted the Sacrifice his sinnes were forgiven and peace was made but when hee accepted it not there was no pardon no peace When God therefore saith here I will accept them the sense is hee will pardon them 2 Approving receiving with favour and delight Job 42.8 Him will I accept God would hear and regard the prayer of Job for his three friends Eccl. 9.7 Eat thy bread with joy and drink thy Wine with a merry heart for God now accepteth thy works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is well pleased with thee and what thou hast done so Psal 149.4 The Lord taketh pleasure in his People and this also is included here I will accept them that is approve of favour and take delight in them Vatabl. reads it Benigniter eos complectar or benevolentia prosequar I will deal kindly with them and pursue them with favors The French is illec iz seur seray propice I will bee Propitious to them I will remember their sinnes no more I will shew them great kindness Some render the words There will I take pleasure in them When they are come to my holy Mountain to a Church state again being purged from their sins through my Grace I will take pleasure in them as a Husband in a Wife as a Father in his Children There will I require your offerings Formerly the Lord had refused their Offerings and manifested his displeasure against them and their offering as Mal. 1.10 I have no Pleasure in you saith the Lord of Host neither will I accept an Offering at your hands see Amos 5.21 22 Jer. 6. â—0 Isa 66.3 ch 1.11 but now hee would bee so farre from refusing hating and prohibiting of them that he would call for them and accept them Offerings The Hebrew word for Offerings is Terumah which notes any Offering freely given to the Lord and frequently it s put for the Heave-Offering so called because it was lifted up unto the Lord. If wee take it in this sense it s by a Senecdoche put for all their Offerings but we may keep to the words as they are And the first fruits of your Oblations The Hebrew is Veeth reshith mashoshecem the beginning of your elevations Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first-fruits of your separations The Vulg. is initium decimarum vestrarum the beginning of your tenths Vatab. The first fruits of your gifts The Jews say they were to bring the first fruits of seven things onely viz. of Wheat Barley Grapes Figgs Pomegranats Olives and Dates but God was to have whatever opened the wombe first of man or Beast Exod. 13.2 which may also come in amongst first fruits Oblations and Sacrifices do differ thus that is properly an Oblation which is offered etiamsi nihil circa oblatum fiat though nothing bee done to it or about it Sacrifices are offered bur aliquid circa sacrificatum fit something is done to it and about it The Sacrifice was to bee killed flayed cut in peeces or the like By first fâ—uits of Oblations wee may understand the principal and chief Oblations for Reshith notes praecipuum prestantissimum the choicest and most excellent as well as primum the first And Calvin interprets it Florem vel quod excellit in donis vestris that which was the flower and excellency in your gifts So Lavat primitias munerum optima pretiosissima vocat the best and most pretious things they had he calls first fruits With all your holy things The Hebrew is In all your Sanctifications Kodesh sometimes noted the Temple or Sanctuary sometimes their Sacrifices sometimes their Festivities and sometimes whatever was Dedicated to Divine worship Here we may take it in the last sense and so the French carry it En toutes vos choses dediees Vatab likewise reads it in omnibus sacris vestris in all your holy things Calvin expounds it in toto cultu meo in all my worship and so the sense runs well with that before I will require your offerings and the first fruits i. e. The principal of your oblations in all your dedications and holy things and in all my worship Some read the words in omnibus rebus quas conserva veritis mihi in all the things you shall prepare set a part and conserve for me If wee read it with all your holy things the sense is that the sacrifices Temple Priests Solemnities and festivals should be restored Vers 41 I will accept you with your sweet savour Of Sweet Savour or Savour of rest as the Hebrew is you heard in the 28. v. of this chapter and in the 19. v. of the 16. Chapter They should bee pleasing and delightful unto God as a sweet savour is unto man They were wont when at Jerusalem to offer incense and sweet things unto God and hee accepted the same and they should do it again after their return and bee accepted Both they and their Sacrifices should bee a sweet odour unto God this and the like expressions in the old Testament the Apostle alludes unto in Phil. 4.18 2 Cor. 2.15 Eph. 5.2 When I bring you out from the People and gather them out of the Countries c. These words wee had before in the 34. v. where they sounded judgement but here mercy And I will be sanctified in you before the Heathen The Hebrew is I will sanctify my self when sanctification refers to God it imports 1 Vindication of his Name being polluted and dishonoured by the Sonnes of men as Ezek. 36.23 I will sanctify my great name which was prophaned among the Heathen which yet have prophaned in the midst of them 2 Making himself known and acknowledged to be holy just and powerful so it s to bee taken Ezek. 28.22 They shall know that I am the Lord when I shall have executed judgements in her and shall bee sanctified in her so Levit. 10.3 by the fury and judgement upon Nadab Abihu God sanctified himself he made himself known to be a holy just and dreadful Majesty 3. Gods doing of
that which redounds to his honour and praise Laudabor propter meam erga vos misericordiam atque beneficentiam Piscator Gentes laudabunt me propter liberationem vestram Vatablus Cum omnes nationes viderint vos a me esse liberatos sanctum me justum que judicabunt quod facerim quod promiseram Maldon Glorificabor sanctus potens mirabilis predicabor Pradus So A Lapide Pintus Lavater and thus diverse interpreters take it in this place I will bring you out of Babylon into your own Countrey unite you into Church order give you another Temple with all the Ordinances of it sanctify you by my word and Spirit cause you to worship mee with pure worship bringing me the best you have for Sacrifices that so you may praise mee for my goodnesse unto you and the Nations for the great things done for you The Lords bringing them out of the countrys where they were scattered was a great work and filled the Heavens with admiration making them to say The Lord hath done great things for them Psalm 126.2 and the Jews also to say The Lord hath done great things for us v. 3. when the Jews were brought out of Egypt it s said Psa 114.2 Judah was his Sanctuary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Sanctitatem ejus or Sanctificatio ejus and so the French read it Juda fut sa sainctete God separated them from the Egyptians as these from the Babylonians to inhabit their praises and to bee worshipped by them and so they were his Sanctuary and Sanctification God doth Sanctify himself when he doth vouchsafe a people manifestations of his goodnesse wisdome mercy love and faithfulnesse and God is sanctified when a people doth that is pleasing and acceptable to God Numb 20.12 Because ye beleeve not to sanctify mee in the eyes of the children of Israel unbeleef is a non sanctifying of God and beleeving is a sanctifying of him Obs 1 God accounts not Apostates and Idolaters but those are true Israelites to bee his people his Church for in mine holy mountain there shall all the house of Israel bee those were Rebels and would serve wood and stone that would not hearken unto him hee purged out and the house of Israel purged must bee in his holy mountain God esteems those who are Godly true Beleevers Israelites indeed to bee his There bee none but such in the invisible Church Rom. 11.26 Gal. 6.16 but in the visible there bee tares and wheat yet God doth not reckon the tares to bee wheat they are Satans not the Lords Mat. 13.38 there be goats and sheep yet the Lord reckons not the goats to bee sheep Matth. 25.33 Psal 15.1 Lord who shall dwell in thy holy hill hee that walketh uprightly and worketh c. Obs 2 Where-ever Gods people are scattered hee will bring them and all of them into or unto Sion to serve him In mine holy Mountain c. There shall all the house of Israel all of them in the Land serve mee God would bring them out of Babylon into Canaan from Heathenish mountains to his holy Mountain from the World and Synagogues of Satan into the true Church Where-ever God hath any sheep hee will gather them and all of them into his fold These verses do speak and hold out Gods dealing with his People under Christ and the Gospel wherein God would bring them from all Nations to enjoy the great and good things provided for them of which the Evangelical Prophet Isay speaks at large chap. 60. so Zach. ch 8.20 21 22. and hereof spoke our Lord Jesus Christ when hee said John 10.16 Other sheep I have which are not of this fold them also I must bring and they shall hear my voice When the Prodigal was in a far Countrey did not the Lord order things so that hee returned to his fathers house when the sheep was strayed and lost did not the Lord seek it out and bring it home to the fold Luke 15. and did not Christ send out his Apostles into all Nations to gathet in those were given him of the Father Mat. 28.19 20. Obs 3 The Lord is to bee worshipped especially in Sion in his holy Mountain in the solemn assembly There shall all the house of Israel serve mee It s not sinful to worship God any where 1 Tim. 2.8 or alone Matth. 6.6 but chiefly in the Congregation it should bee where his worship is publikely held forth and with the harmoniousnesse of many spirits held up where strangers may come in and see yea say God is here 1 Cor. 14.25 For hee is in the assembly of the Saints Psalm 89.7 This made the Prophet say Isa 2.23 it shall come to pass in the last daies that the mountain of the Lords house shall bee established in the top of the Mountains and shall bee exalted above the hills and all Nations shall flow unto it and many people shall go and say Come yee and let us go up to the Mountain of the Lord to the house of the God of Jacob and hee will teach us of his waies and wee will walk in his paths But in our daies this gracious prophesy hath been greatly crossed for many have said Come let us go from the Mountain of the Lord from the house of the God of Jacob Let us go to our own Mountaine follow our own Teachings and walk in our own paths but God hath made it evident that their mounts are mounts of Corruption their Teachings Delusions their paths crooked and cursed Let us therefore take the Apostles counsel Heb. 10 13 24 25. Let us hold fast the profession of our faith without wavering and let us consider one another to provoke unto love and to good works not forsaking the assembling of our selves together as the manner of some is Nor let us meet as the manner of some is viz. to wickednesse Let us fulfill the Prophesy call upon one another to go up to the Mountain of the Lord c. And say he will teach us his waies and wee will walk in his paths Obs 4 In the Lords mountain in the Church God will shew favour and mercy to his people There will I accept them That is pardon approve of and receive them when wee come to serve the Lord after his own way in Gospel congregations meeting in this name of Christ to know the mind of God and glorify him God is the Master of such assemblies hee dispenseth many mercies and distributes sweetest comforts therein Isa 60.7 they shall come up wâ—th acceptance to mine Altar is spoken of the Gospel times men should come from several quarters to the Christian congregations with acceptance God would meet them there welcome them thither there hee would blesse them see Jer. 31.12 Isa 66.18 2 Cor. 6. as every Christian so every congregation is the Temple of the living God therefore hee told the Church of Corinth hee would dwell in them bee their God and father and they should bee his people his Sonnes and
Daughters God would accept of them as a Father doth of his Children take pleasure in them and let out choice mercies unto them When the Disciples were met Jesus came to them bestowed his peace and Spirit upon them John 20.19.21 22. and see what mercies they met with who served him in his Temple Rev. 7.15 16 17 18. Obs 5 Where the person is accepted of God there the Actions and Sacrifices of that person are acceptable also There I will accept them and there will I require their offerings In Sion God would accept the men and in Sion hee would accept their services If Persons or Congregations bee not accepted of God themselves nothing they do or tender is welcome unto him Gen. 4.5 but if the parties bee under Divine favour their presents and duties are grateful Isa 56.6 7. those that joyned themselves to the Lord and took hold of his Covenant Them saith the Lord Will I bring to my holy Mountain and make them joyfull in my house of prayer their burnt offerings and their Sacrifices shall bee accepted upon mine Altar They being in Covenant with God and offering in Sion unto God he was pleased with them and their offerings Mal. 3.1 3 4. when Christ the messenger of the Covenant should come refine them and bee delighted in by them then should the offerings of Judah and Jerusalem bee pleasant unto the Lord. God is desirous of the prayers praises and almes of a good man who is reconciled unto him they are sweet odours unto him so they are callâ—d in the next vers I will accept you with your sweet savour or savour of rest when God hath these his spirit is at rest being in a manner troubled when hee hath them not Hence prayers of the Godly are likened to incense Psalm 141.2 their bounty to the odour of a sweet smell Phil. 4.18 and their praise is preferred before the sacrificing of an Oxe Psal 69.31 Obs 6 God must have the best tendred up to him in our Sacrâ—fices and Serviceâ— hee calâ—â— for and expects the best from his people I require the first fruits of their Oblations the chief principal and best you have in all your holy â—hings If God have lean lanke lame imperfect Sacrifices offered to him it s a dishonour and offends him Mal. 1.8 if ye offer the blinde for sacrifice is it not evil and if ye offer the Lame and sick is it not evil yes it s very evil it s extreamly evil the interrogation it self portends so much and being a double interrogation doubles the evil What offer it to mee man woâ—ld not accept of such offerings go try Offer it now unto thy Governour that is brought unto mee Go tender it to him will hee bee pleased with thee or accept thy person no I know hee will not and if man sorry sinful man like thy self will not accept such things should I the great God do it God is so far from accepting and shewing favour in this kinde that hee poureth out a curse upon him that doth so ver 14. Cursed bee the deceiver which hath in his flock a male and voweth and sacrificeth unto the Lord a corrupt thing men think if they do something in religion give God a Sacrifice though it be blind lame sickly they shall have a blessing but see how the Lord brands them they are deceivers and whom do they deceive not God but themselves for instead of a blessing they meet with a curse such dealings with God cause him even then when hee uses to bee most propitious to throw forth curses Suitable hereunto is that in Hos 8.13 They Sacrifice flesh for the Sacrifices of mine offerings and eat it but the Lord accepts them not now will hee remember their iniquity and visit their sins if they did bring the best they had yet they had no respect to God but to their own bellies Obs 7 When the Lord brings his People out of a scattered Captive condition into Church order hee expects they should set up all his Ordinances I will require your offerings and the first fruits of your Oblations with all your holy things Circumcision Passeover Sacrifices c. Their being in Babylon was a representation of the Churches condition under Antichrist and as then they being freed from the Babylonish Captivity fell into the waies of worship formerly given out so now Christians being brought out of spiritual Babylon should do the like Neither let any say those gifts are lost which the Churches once had c. Ezra 2.63 those Priests that were put from their places because their Names were not found in the Genealogies the Tirshatha or Governour said They should not eat of the most holy things till there stood up a Priest with the Urim and with Thummim that was never They lost at the Babylonish captivity 1 The Ark with the Mercie Seat and Cherubims 2 The fire from heaven 3 Sheimoh or Divine presence 4 The Urim and Thummim 5 The Spirit of Prophesy These all were wanting in the Second Temple yet they did not forbear to set up and use the Ordinances of God which formerly were appointed Obs 8 The Lord doth those things for his People which makes him honourable amongst them and others I wil bee sanctified in you before the Heathen The mercy and kindnesse he shewed them in bringing them out of Babylon and restoring to them their former injoyments set them on work to praise the Lord and made the Heathens acknowledge that God was faithful to them in keeping his promise Vers 42 And ye shall know that I am the Lord when I shall bring you into the land of Israel into the Countrey for the which I lifted up my hand to give it to your fathers 43 And there shall yee remember your waies and all your doings wherein yee have been defiled and yee shall loath your selves in your own sight for all your evils that yee have committed 44 And yee shall know that I am the Lord when I have wrought with you for my names sake not according to your wicked waies nor according to your corrupt doings O yee house of Israel saith the Lord God In these verses you have the event and sequel of the Lords gracious dealings with this People in bringing them out of their Captivity into their own land again which is 1 Experimental acknowledgement of God and his goodness unto them v. 42.44 2 Conâ—â—deraâ—ion of their former waies v. 43. 3 Humiliation and Repentance for them And ye shall know that I am the Lord. They knew the Lord by the works of creation by the Prophets by the severe judgements he had executed upon them but that knowledge had not affected their hearts and brought them to fear worship and serve the Lord answerably but now upon that great mercy of being delivered out of Babylon which seemed a thing unpossible to them Ezek. 37.11 and being brought into Canaan they should have such knowledge of God as should descend to their
When the Lord gathers up his People out of the world and brings them into near relation to himself into Canaan and Church order hee looks they should review their former waies and bee much affected with them and throughly repent for them There shall ye remember your waies and all your doings wherein c. When brought into Canaan they were not only to eat the milk and honey to behold the glory thereof but they were to remember daies of old their sinnes in Babylon compliances with Babylonians how they had polluted themselves and provoked the Lord and thereupon to mourn kindly for their unkindnesses to him who had shewed such marvellous loving kindnesse unto them When God brings men out of the World now into Sion gives them the Milk and Honey of the Gospel shews them the glory thereof then they look back wonder at their wickedness and loath themselves for it saying who is like unto us in sinne and wickedness and who is like unto our God in grace and goodnesse in pardon and forgivenesse Micah 7.18 when it shall please God to bring the Jews out of that Babylon they are now in unto the true Canaan the Church of Christ they will remember their iniquities their bitter and bloudy doings against Christ mourn and loath themselves for the same Zach. 12.10 Rev. 1.7 Obs 3 Where repentance springs from sense of Love and kindnesse as it is real and deep so its secret and universal they should being brought into Canaan not onely remember their sinnes but they should loath themselves bee displeased so with themselves that they should smite and abhorre themselves and that in their own sight and for all the evils they had committed when no eye saw them they would spread all their sinnes before them and in the sight and sense of them be vile in their own eyes Vers 44. And they shall know that I am the Lord. These words wee had in the 42. v. wherein they were opened and expounded of an experimental knowledge When I have wrought with you for my Names sake Of these words see vers 9.14.22 The Vulgar is Cum benefecero When I shall have done good to you The Hebrew is When I have done to you or With you for my Name sake That is when I have dealt graciously and mercifully with you out of my free grace and for the honour of my name Not according to your wicked waies Of wicked abominations was spoken chap. 8.9 of wicked counsel chap. 11.2 of Wicked way and waies chap. 13.22.18.23 Those are wicked waies which lead from God from truth from just honest and good things In such they had walked long but God would not deal with them according to the wickednesse of their waies Significat aliquid ad imum usque funditus perdere corrumpere depravare quocunque id fiat modo sine medio Nor according to your corrupt doings The word for Corrupt is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to Corrupt even to the bottome throughly and such were they they were not a Little corrupt but totally corrupted in their judgements wills affections words and actions they were like a corrupt spring that sends forth nothing but corrupt waters Ezek. 16.47 Thou wast corrupted more than they in all thy waies Obs 1 The Lord is gratious and merciful unto the Sonnes of men deserving ill at his hands hee deals with them upon the account of his grace not their deserts What did their wicked waies and corrupt doings deserve at his hands but that hee should have poured out his fury and accomplish his anger upon them as it is ch 7.8 but hee wrought with them for his Name sake that is out of his free grace and favour he spared them hee pardoned them hee delivered them out of Babylon and brought them into Canaan When God seeth nothing in the Creature to put him on to shew mercy hee findes enough in his own Name to provoke him thereunto you have it four times in this chapter thrice before and here that hee wrought for his Name sake whatever mercy this people had it was from Divine favour not their desert If it was free Grace brought the Jews out of Babylon into Canaan what is it but freenesse fulnesse and riches of grace to bring men out of the world into the heavenly Canaan Predestination Calling Justification and Glorification are acts of meer grace and favour Eph. 1.5 2 Tim. 1.9 Rom. 3.24 ch 8.30 1 Pet. 5.10 All the Sonnes of men injoy here or expect hereafter is from the bounty favour and mercy of God Psalm 103.8 9 10 11 12. Luke 12.32 to attribute ought to our own wills or indeavours is to derogate from God and darken the glory of his name and free grace Obs 2 God doth therefore deal gratiously with sinners that they may know him experimentally Yee shal know that I am the Lord when I have wrought with you for my Name sake c. God works and so works that hee makes the hearts of men affected with his works and to say Psal 86.8 Among the Gods there is none like unto thee O Lord neither are there any works like unto thy works none so full of Glory so full of grace and mercy none so influential and operative upon the heart It s Gods scope and aim in doing good so freely and fully as hee doth to make himself known to the hearts of his People that so they may bee knit to him provoke them to admire him and live more fully to him Vers 45 Moreover the word of the Lord came unto mee saying 46 Son of Man set thy face towards the South and drop thy word toward the South and Prophesy against the Forrest of the South-field 47 And say to the forrest of the South Hear the word of the Lord Thus saith the Lord God Behold I will kindle a fire in thee and it shal devour every green tree in thee and every dry tree the flaming flame shal not be quenched and all faces from the South to the North shal bee burnt therein 48 And all flesh shal see that I the Lord have kindled it it shal not be quenched These verses are the fifth general part of the chapter viz. a parabolical Declaration of the destruction of Judea and Jerusalem Some refer these words to the next Chapter and make the beginning of that at the 45. v. of this The 45. v. sets before us the Divine Authority of this Prophesy against the Jews that were yet in Canaan the Prophet received it from the Lord it came from God to him before it went out from him to men In this 45. v. wee have 1 The Compellation Son of man of which heretofore 2 A Command to declare and utter the word hee had received set thy face c. Set thy Face Of this Expression in Chapter 4. 3 7. ch 6.2 ch 13.17 Hac phrasi ostendit strenue precidandum ess◠ita ut nullis minis frangatur nec so
revolt some might be there to bring the tribute they paid to the Babylonish King yearly In the 7. vers is the cause of this great sighing laid down which is double 1 Tydings that is of the Babylonish Army comming 2 The effects thereof which are four 1 Melting of hearts 2 Feeblenesse of hands 3 Faintnesse of spirits 4 Weaknesse of knees Such fear should possesse them upon the Tydings of the Babylonish Armies approaching as should make their rocky hearts melt as Snow before the Sunne or fat of Lambs before the fire and the hands spirits and knees of their stoutest men to bee feeble faint and weak so that they should be inept unto all services especially military ones Obs 1 The Goodnesse of the Lord towards a stubborn willfull perishing People in that hee will have the Prophet to see what propheticall signs will do when Prophetical threats did nothing Sigh son of man with the breaking of thy Loynes and with bitterness c. These were Prophetical sighs representing unto them the great evils were comming upon them that so they might consider sigh in like manner for their sinnes and prevent their destruction or else certainly expect the same God laid an heavy burden upon the Prophet to sigh so Obs 2 Ill-tydings sinks the hearts and spirits of Hypocrites and wicked ones When they hear of warres and great Forces comming against them not onely doth their mirth cease but their hearts hands spirits knees fail them When Nebuchadnezzar came their hands were upon their loyns they knew not what to do whither to go where to hide themselves Hath it not been so in Ireland But Psal 112.7 it s said of a godly man Hee shall not be afraid of evil tydings his heart is fixed trusting in the Lord. Vers 8 Again the word of the Lord came unto me saying 9 Son of man Prophesy and say thus saith the Lord say a Sword a Sword is sharpened and also fourbished 10 It is sharpened to make a sore slaughter it is fourbished that it may glitter should we then make mirth It contemneth the rod of my Son as every tree 11 And he hath given it to bee fourbished that it may bee handled this sword is sharpened and it is fourbished to give it into the hand of the slayer 12 Cry and howle Son of man for it shall bee upon my people it shall be upon all the Princes of Israel Terrors by reason of the sword shall be upon my people smite therefore upon thy thigh 13 Because it is a tryal and what if the sword contemn even the Rod it shall be no more saith the Lord God The Lord had said before hee would unsheath his sword and now orders the Prophet to cry out a sword a sword and shews the approaching of it for it was sharpened and fourbished he drew it out for service to slay both people and Princes Vers 9 A sword a sword By sword you may understand all those judgements came with Nebuchadnezzar and his Army or more specially those warlike instruments they prepared and brought with them The word is doubled propter vehementiam et certitudinem Is sharpened and also fourbished If it were blunt before now it was whetted if it was rusty Splendor ensis politi terret Hostes now it s scoured Now Nebuchadnezzar was ready with all his military preparations sharpe and shining full of terrour and fit for execution 10 It s sharpened to make a sore slaughter Hebrew is Ad jugulandum jugulationem to kill a killing that is to make a great slaughter it was both fourbished and sharpened that it might terrify with its glistering and cut more sorely with its sharpenesse Obs When God is bringing judgements upon a people hee will fit instruments for accomplishing of the same and that to purpose Hee will make that which is blunt sharpe that is rusty glittering and those are spiritlesse full of spirit he can make one to chase ten ten one hundred and one hundred a thousand his works shall never fail for want of instruments Should we then make mirth The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel gaudebimus shall wee rejoyce Vatablus saith Quomodo gaudebimus and so Lavater Piscator An gaudebimus shall wee rejoyce no in no case So Pradus O vel quomodo gauderemus Obs 1 Times of warre and judgements are no times for mirth The Sword is unsheathed it s whetted its fourbished its approaching should wee then make mirth that 's as unseasonable as Snow in summer and thunder in winter that is a time for Fasting and Prayer for Sackcloath and ashes for judging our selves and rending our hearts that 's a time to mourn and not to bee merry Isa 22.12 13 14. In that day did the Lord God of Hosts call to weeping and to mourning and to baldnesse and to girding with sack-cloath and behold joy and gladness slaying Oxen and killing Sheep eating flesh and drinking wine c. And it was revealed in mine eares by the Lord of Hosts surely this iniquity shall not be purged from you till ye dye It provokes God exceedingly that man calls for mirth when he calls for mourning Obs 2 The Godly and Faithful both Ministers and People are affected with judgements comming upon Church or State should we then make mirth Isa 22.45 Look away from mee I will weep bitterly labour not to comfort mee because of the spoiling of the daughter of my People for it is a day of trouble and treading down and of perplexity So Jer. 9.1 Oh that my head were waters and mine eyes a fountain of tears c. So Christ wept over Jerusalem Luke 19.41 43 44. for the evils hee saw comming It contemneth the Rod of my Son as every Tree These words are difficult The Hebrew stands thus The rod of my Son contemning every tree The word Rod shebot some render Tribe and so make the sense to bee the Tribe of Judah the Son of God which Nebuchadnezzar the sword of God despised as every tree but thus Tribe Son and every tree do fall in to be the same Others make the sense thus This sword the rod of my Son viz. my people I have appointed to punish them withall and however they have been able to indure other rods yet this is stronger than they and shall not bee broken or frustrated of its end when I shall use it this sense is not to bee despised As if by Son Nebuchadnezzar be meant who being armed with power contemned every tree the green tree and the dry tree the high and the low tree all the men of the land of Israel if Cyrus who delivered Gods people bee stiled but his servant it were much that Nebuchadnezzar who destroyed them should be called his Son Others Jun. and Pol. interpret the words of Christ who is meant by Sonne and rod to bee the sword in Christs hand hee was resolved now to cut down every tree by his judgement and to break this nation in peices by the
Ahab a wall fell upon twenty seven thousand and slew them 1 King 20.30 In times of danger men think of shifting for themselves of hiding here and there but what are Cities Towers Chambers secret places there is no safety in any of them or any other place See Amos 9.2 3. the onely safe hiding place is in the secret place of the most high Psalm 91.1 that is in God himself Psalm 119.114 Thou art my hiding place and shield bee wise then foresee evil comming and hide your selves in this hiding place Prov. 22.3 A prudent man foresees evil and hideth himself Obs 4 When the Lord intends the destruction of a people he will order things accordingly I have set the point of the sword against all your gates Hereby all flying was prevented and if they thought to stand and fight it out with the instruments hee used hee made their hearts to faint he threw stumbling blocks in their waie hee multiplyed their ruines When the Lord is against a Nation hee besiedges them with evils stops and shuts up all doores of hope takes away their hearts makes those things matter of ruine they made account would bee their refuge Jer. 4.9 at that day the heart of the King shall perish and the heart of the Princes and the Priests shal be astonished and the Prophets shall wonder and why the sword reached unto the soul Obs 5 It is the Lords Commission incouragement and Providence which puts life into military undertakings and makes them successeful Go thee one way or other to the right hand or to the left God bid Nebuchadnezzar the Army and Sword go had hee not bid them go been with them in their going and ordered all their undertakings they had been vain and fruitlesse Armies are but instruments and if they do execution upon enemies if they conquer and subdue it is by the hand and power of God Obs 6 Execution of justice upon sinful persons and Nations is pleasing and delightful unto God Hee put on Nebuchadnezzar to go and destroy the Jewish Nation and when hee went hee smote his hands together at it hee rejoyced by this means the Lord eased himself of his adversaries as hee speaks Esay 1.24 rested from his fury and comforted himself they had pleased themselves in their sinnings but wearied God thereby Now God would please himself in punishing them for their sinnes and weary them yea waste them with his judgements Obs 7 That which is matter of mourning unto man is matter of joy unto God This rises from the various sense of the phrase smiting of hands because the sword was come therefore Ezekâ—eâ— was to smite his hands together and manifest mourninâ— and because it was to come God would smite his hands together and manifest Joy Vers 18 The Word of the Lord came unto mee again saying 19 Also thou Son of Man appoint thee two waies that the Sword of the King of Babylon may come both twain shall come forth out of one land and chuse thou a place chuse it at the head of the way to the City 20 Appoint a way that the sword may come to Rabbath of the Ammonites and to Judah in Jerusalem the defenced 21 For the King of Babylon stood at the parting of the way at the head of the two waies to use divination hee made his Arrows bright hee consulted with images hee looked in the liver 22 At his right hand was the divination for Jerusalem to appoint Captaines to open the mouth in the slaughter to lift up the voice with shouting to appoiâ—t battering rams against the Gates to cast a mount and to build a fort 23 And it shall bee unto them as a false divination in their sight to them that have sworn oaths but hee will call to remembrance the iniquity that they may be taken 24 Therefore thou saith the Lord God because ye have made your iniquity to bee remembred in that your transgressions are discovered so that in all your doings your sinnes do appear because I say that ye are come to remembrance ye shall be taken with the hand These words do treat of Nebuchadnezzars consultation about his military undertakings and the way hee took to accomplish the same viz. Divination and the event thereof in respect of the Jews Appoint thee two waies In the fourth chapter the Prophet was to pourtray out Jerusalem upon a tyle and to lay siedge against it here he is commanded to foretel the comming of the King of Babylon not verbally but typically by way of representation and hee must draw out upon the same tyle or some such thing two wayes put before thee or make unto thee two waies That the Sword of the King of Babylon may come Much was said before of the Sword the drawing sharpning fourbishing and slaughtering of it and here is a plain discovery whose Sword it was the sword of a King and the King of Babylon Both twain shall come forth out of one land These Two waies must come out of Babylon he must first draw a line and then branch it out into two as a river runnes a long tract in one Channel and then divides it self into two Chuse thou a place chuse it at the head of the way to the City The Hebrew for Place is Jad vejad baree elige manum saith Mantanus Locum saith Lavater Latus say others Chuse you the hand side or place where the King of Babylon having mustered up his Forces may deliberate and consult what to do whither to go which way to take let it bee at the head of the way where the beginning of the two waies was that was the head of the way 20 Appoint a way that the sword may come to Rabbath Draw out one way leading to Rabbath that so Nebuchadnezzar may see work for his sword there Rabbath was the Royal City and chief City of the Ammonites 2 Sam. 12.26 who were the posterity of Ben-ammi the incestuous son of Lot Genesis 19.38 And to Judah in Jerusalem the defenced That the Sword may come not onely to the Ammonites but also to the Jews which dwelt in Jerusalem a City well fortified Rabbath was strengthened by waters 2 Sam. 12.27 and therefore was called the City of waters but Jerusalem was compassed about with hills Psalm 125.2 had strong Towers and Bulwarks Psalm 48.12 13. and was called a strong City Psalm 31.21 21 For the King of Babylon stood at the parting of the way at the head of the two waies Here is a praeter tense put for the future the King of Babylon had not yet stood there but hee shall stand at the parting of the way El-Em haderech at the mother of the way when a way divides into or begets two ways the Hebrew calls the first way the mother of the other and head of them as here the head of the two waies To use divination He being doubtful what to do whither to go the right hand or left hand way should make a stand where
Jerusalem To open the mouth in the slaughter It may bee read to open the mouth to slaughter so Montan. Lavater and Vatablus read the words and the sense is the Captains should exhort and stir them up to kill and slay their enemies Or if you will take opening the mouth here for making a breach in the wall For slaughter Vid. Junium The Captains should come close besiedge the City make a breach enter and slay and in their entrance and slaying should open their mouths and make shouting as follows To lift up the voice with shouting When great exploits are attempted by men against their enemies oft they shout and make a great noise that so they may daunt and terrify them Doubtlesse the Clamor and shouts of these barbarous Babylonians did much perplex the Jews made their hearts faint and hands feeble to see the Mounts Forts and Battering rammes at their gates could not ut trouble them but when they made breaches in their walls entered and slew men with shouting this affrighted them and sunk their spirits They afflicted Jerusalem with shouting and the Lord threatned Babylon in the same kinde Jer. 51.14 I will fill thee with men as with Caterpillars and they shall lift up a shout against thee Obs 1 The Lord knows things to come most certainly yea as certainly as if done already Hee knew that Nebuchadnezzar would come out of Babylon what way hee would come and where hee would make a stand and consult which hee shews to the Prophet and speaks of as done already ver 21. The King of Babylon stood at the parting of the way at the head of the two waies to use divination The Lord sees things afar off and knows what shall bee in ages to come Hereby hee confounds all Idol Gods and proves himself to bee the true God Isa 41.22 23. Let them bring forth and shew us what shall happen declare to us things for to come shew the things that are to come hereafter that wee may know that yee are Gods if you cannot discover things that lye in the dark if yee cannot foretell what shall bee many years hereafter you are no gods I can do it and therefore am God the true and onely God Isa 46.9 10. I am God and there is none like mee declaring the end from the beginning and from ancient times the things that are not yet done God had foretold things in Moses daies that were not accomplished in Isaiahs and hee foretold things in Isaiahs daies that are not yet all fulfilled See Isay 60. throughout Chap. 65.17 Chap. 66.22 In Peters daies the new Heavens and the new Earth were expected 2 Pet. 3.13 and are not yet given out so many things hath the Lord foretold in the Revelation which wee wait still to see fulfilled Obs 2 That even Heathens when they are in straits doubtful what to do and how to proceed in their undertakings will not neglect but use variety of means for resolution Nebuchadnezzar uses Divination hee makes bright the Arrows consulted his Gods hee looked into the liver These were such means as hee conceived conducible to such a purpose though sinfull Heathens have been forward in their straits and doubts to get resolution Dan. 2.1 2 5 6 9 ch 5.5 6 7 8. It s incident to the nature of Man both Heathens and others to runne to unlawful means in their necessities Gods own People did it Hos 4.12 My people ask counsell at their stocks and their staffe declareth unto them they consulted with their Images which in disgrace the spirit of God calls stocks and from their staves or rods they took divinations Such practises let us abhorre but use those means God approves of and hath appointed for our resolution in our doubts and straits Instead of making bright the Arrows let us purge and make bright our consciences and they will tell us something instead of consulting Teraphims Stocks and Stones let us consult with God and his Servants instead of looking into the Liver of Beasts let us look into the book of God there wee shall finde light to dispel our darknesse and to direct our waies David made Gods Testimonies his delight and Counsellors Psalm 119.24 Obs 3. God over-rules the wicked acts of Men and makes them subservient to his will and ends Nebuchadnezzar uses Divinations which God had forbidden and the Divination might have been at his left hand for Rabbath or Philadelphia which is the same but God had a purpose to bring him to Jerusalem to cast up a mount to build a Fort there to set battering Rammes against the Gates thereof and therefore secretly by his Providence hee ordered the Divination that it should bee at his right hand for Jerusalem whatever the Lot is wheresoever it bee cast the whole disposing thereof is of the Lord Prov. 16.33 Providence runnes through the evil Counsels of men and makes use of them their Counsels and Actions to accomplish the good pleasure and righteous ends of the blessed God by the Arts Policies Methods Wiles Depths Designes of the Devil and devillish men God carries on his own work and nothing puts him or his work out of the way Divinations of Heathens promote the work of Heaven This is a mystery but full of truth and admiration that God makes the worst Tools and Instruments all wicked men and their waies to serve his Providence further his ends and advance his glory the Devil did it in tempting Eve and Judas in betraying Christ 23 And it shall bee unto them as a false Divination in their sight The Jews at Jerusalem would not beleeve this Typical Prophesy of Ezekiel representing the comming of Nebuchadnezzar and besiedging of their City they looked upon what hee said as a false and foolish divination what hath Nebuchadnezzar made bright his Arrows consulted his Teraphims looked into the Liver wee neither care for nor fear him or his comming They saw not Gods hand in these things which ordered them so however superstitious and wicked that Nebuchadnezzar was he was confirmed in his work and way for their ruine To them that have sworn Oathes The Hebrew is Swearing Oathes to them Rabbi David expresses the words thus Propter juramenta juramentorum ipsis for the Oathes upon Oathes made to them The false Prophets had by many Oathes confirmed them that the City should never bee taken whereupon they were secure as men that keep Sabbaths who are at rest The Septuagint turn those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Theodotion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Vulgar render Sabbatorum otium imitans but the words properly rendred should bee thus weeking a week or Sabbatizing a Sabbath This variety rises from the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies seven and thereupon a Sabbath and also to swear In this sense wee take it and the Jews might bee secure upon the Oathes of their false Prophets but whither they made such oathes is doubtful rather because of the Oathes beween them
them to take and ruine them The Lord never lets in publike desolations upon a Church or State til their sins are become publike and incorrigible It was so with Jerusalem at first 2 Chron. 36.14 15 16 17. and it was so with Jerusalem at last Mat. 23.37 38. Their sinnes were publike and God most justly brought publike evils upon them Obs 3 That God hath hands to apprehend sinners withall they shall bee taken with the hand The Babylonish Army was the hand of God and with it hee apprehended the sinners in Sion slew many of them and led the rest Captives into Babylon the instruments God uses to punish his people sinning withall are sometimes called Swords Psalm 17.13 sometimes Axes Saws Rods Staves Isa 10.15 sometimes his Battle-Axe and weapons of war Jer. 51.20 sometimes his Net and Snare Ezek. 17.20 his Pit Chaines chap. 19.4 all which are the hand of God Psalm 17.14 and in the hand of God hee uses them to do that which hands do by these he takes plagues and destroys sinners 25 And thou prophane wicked Prince of Israel whose day is come when iniquity shall have an end 26 Thus saith the Lord God Remove the Diadem and take off the Crown this shall not bee the same exalt him that is low and abase him that is high 27 I will overturn overturn overturn it and it shall bee no more until he come whose right it is and I will give it him These words are an Apostrophe to the Prince of Israel declaring what should befal him and the whole Kingdome of Israel Hee should bee deprived of his Kingly dignity the Kingdome ruined and abide so till the Lord should give it to him it belonged unto Concerning the Prince of Israel he is 1 Described to â—e prophane and wicked 2 The Time is intimated of his misery both which are in the 25. vers Vers 25 And thou prophane wicked Prince of Israel This Prince of Israel was Zedekiah and the titles given him are not your sacred Majesty or your excellencies highnesse but thou prophane wicked Prince his Prophanenesse and wickednesse doubtlesse was great though much bee not specified in the word yet something is set down therein 2 Chron. 36.12 Hee did that which was evil in the sight of the Lord his God and humbled not himself before Jeremiah the Prophet speaking from the mouth of the Lord hee despised the word and Prophet of the Lord and ver 13. hee rebelled against King Nebuchadnezzar who had made him swear by God but hee stiffened his neck and hardned his heart from turning unto the Lord God of Israel Hee prophaned the holy name of God being perfideous and obstinate hee fell in with Pharaoh King of Egypt and sought help of him against Nebuchadnezzar Ezek. 17.15 and so trusted in man and not in God hee was like the other Lyons which learned to catch the prey and devoured men Ezek. 19. and so was cruel bloudy hee did evil according to all that Jehoiakim had done Jer. 52.2 and hee did abominations 2 Chron. 36.8 and in his daies was as gross Idolatry in Jerusalem and in the Temple as ever before Ezek. 8. then was there the Image of jealousy then did the Ancients of Israel worship creeping things abominable Beasts and Idols Then did they worship the Sun towards the East then was Tammuz in the Temple and women weeping for Tammuz so that hee upheld the vilest idolatry that ever Jerusalem had hee was the cause of their total ruine It s not without cause therefore that the Prophet affixes these Titles to the crown Thou prophane wicked Prince of Israel and prophanenesse was not peculiar to the Prince but Prophets Priests and People were under that denomination Jer. 23 15. From the Prophets of Jerusalem is prophaneness gone forth into all the Land the Court-Prophets countenanced and communicated all the Court-prophanenesse and 2 Chr. 36.14 The chief of the Priests and people transgressed very much after all the abominations of the heathen Vatablus reads the words thus tu ad occisionem damnate princeps Israelis And thou O Prince condemned to death and he cites the Chaldy Paraphrast in which it s to the same purpose Tu autem gladio interficiende O thou Prince of Israel who art to bee cut off by the sword Munster differs not from these Tu interfectione digne Thou who art worthy of death So Castalio Tu vero O rei capitalis damnate O thou that art condemned of a Capital crime The Prophet may seem here to forget himself in speaking so opprobriously of the Prince which the Law forbad Exod. 22.28 Eccl. 10.20 they might neither think nor speak evil of the ruler nor wish evil to him and here Ezekiel calls Zedekiah the Prince of Israel prophane and wicked and in so doing hee sinned not for being a Prophet hee was to give out what the Spirit of God gave in and moved him unto So dealt Jeremy by Coniah calling him a despised broken Idol a vessel wherein was no pleasure chap. 22.28 they would not flatter Princes by being false to truth When it s done Ex privato pravo affectu from a private and depraved spirit then its ill Whose day is come when iniquity shall have an end The words in Hebrew are whose day of his is come in time or season an end of iniquity O Zedekiah the day of thy punishment is at hand wherein shall bee an end of thy wickednesse thou shalt no longer bee King but suffer for what thou hast done Some by Iniquity understand punishment and so the sense is Cujus venit tempus quo tempore iniquitas tua finem tibi regni afferet Rabbi David thy day is come when punishment that is destruction shall bee thy end thou and thy Kingship shall be laid in the dust The Hebrew for when is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eth which is of the same signification as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is it notes both time and opportunity of time and whether by iniquity sinne or punishment of sinne hee understood or both is not much materiall God will not suffer thee to go on any longer in thy prophane and wicked courses the time and season is at hand wherein hee will punish thee and so put an end to thy sinning as before Obs 1 That Princes oft times are far from Piety and justice And thou prophane wicked Prince of Israel Of all Princes in the world the Princes of Israel had cause to bee holy and just they were seated where the worship of the true God was they had the Law of Moses and were commanded to read it continually and not to depart from it to the right hand or to the left Deut. 17.18 19 20. they had the Sanedrim the Priests and Prophets to counsell and advise them yet Princes of Israel were prophane they minded not the Law of Moses or the worship of God they despised Priests and Prophets they were wicked they persecuted good men and were
perfidious to other Princes both Johoiakim and Zedekiah were so to Nebuchadnezzar 2 King 24.1 and 20. verses The Prophanenesse and perfidiousnesse of Princes hath been great Among all the Kings of Israel there was none good they followed Jeroboam and Ahab who were prophane and wicked Few among the Kings of Judah were found good How prophane was Pharaoh when hee said who is the Lord that I should obey him Exod. 5.2 how prophane was Belshazzar when hee quaffed in the bowls of the Temple Dan. 5.2 3 4. how prophane was Ahaz that thrust aside the Lords Altar and set up the Damascene Altar 2 King 16. how prophane was Jehoiakim that cut the roll of Jeremy in peeces and cast it into the fire Jer. 36.23 how prophane was Herod who mocked Christ set him at nought and arraied him in a scornful manner Luke 23.11 They were Kings that gave their power and strength to the beast and made war with the Lambe Rev. 17.12 13 14. you may read the horrible prophanenesse of Antiochus in the 1 Macch. 1.46 47 48 49 50 51 52. hee sent letters to Jerusalem to forbid what God had appointed hee commanded them to offer Swines flesh and unclean beasts that they should defile their souls and pollute themselves with uncleannesse that they might forget the Law and change all the Ordinances and if they would not do so they should dye for it Kings and Rulers have been the greatest enemies to the waies of God and Christ they above others have set themselves against them Psalm 2.2 3. Hence they are counselled to be wise and to kiss the Son ver 10.12 Obs 2 That the Prophets and Ministers of God are not to fear the faces or frowns of the greatest but to reprove them sharpely being evidently guilty Thus dealt Ezekiel with Zedekiah Thou prophane and wicked Prince of Israel though hee were great yet hee spares him not but brands him with his wickednesse and sets it upon record for after generations John Baptist did the like by Herod when hee was upon taking his Brother Philips wife hee told him it was unlawful and would bee an incestuous match Mark 6.18 hee was faithful in his ministery and would not flatter Herod himself Neither Magistrates nor Ministers should fear or flatter the greatest because they are Agents for and Embassadors of the great God of heaven in comparison of whom the greatest on earth are as Pot-sheards Obs 3 That as Princes have their times for sinning so there bee times for their suffering Zedekiahs day was come when iniquity should have an end hee had his times to shew his prophanenesse and wickednesse and God had his time to reckon with him for the same Princes may abound in wickednesse go long unpunished but there is a day a time comming wherein they shall smart for their lewdnesse David tells you the day of wicked men is comming Psal 37.13 that is the time and season set for their destruction which Peter expresseth thus 2 Epist 2.3 their judgement lingreth not and their damnation slumbereth not its making towards them and comming on swiftly and will bee bad to them when it comes Jer. 50.27 wo unto them for their day is come the time of their visitation That day is a visiting day God is the visitor and hee will so visit them as shall breed amazement Job 18.20 Bildad speaking of the calamities should befall the wicked in his day saith They that come after him shall be astonished at his day as they that went before were affrighted The day of Gods visiting those are eminently wicked as Princes and great ones is so dreadful as that it affrights the living which behold it and astonisheth the generations come after it You may see what he doth at such times Job 12.17 18 19 21. Psal 76.12 Psal 110.5 he strikes thorough Kings in the day of his wrath 26 Thus saith the Lord God remove the Diadâ—m and take off the Crown This verse contains a judicial sentence against Zedekiah and declaration of mercy towards Jehoiakin Remove the Diadem The Hebrew is Hasir hammitznepheth remove hidarim The verbe here is infinitive which may bee read so Thus saith the Lord to remove the Diadem that is I am now resolved to take the Diadem from Zedekiahs head and to unking him but its usuall among the Hebrews to put infinitives for indicatives and imperatives and therefore some read it auferam I will take it away Others aufer tolle Take away remove the Diadem The word for diadem is Mitznepheth the same with Tzaniph both from Tzanaph to wrap or compass about and sometimes it s expressed by hoods which compassed the heads of women about as Isa 3.23 Sometimes by Myters which compassed the heads of Priests about as Zach. 3.5 Sometimes by Diadem as Isa 28.5 which compassed the head of Kings as here it did Zedekiahs Some would have the high Priest here meant by the word Mitznepheth which they render hidarim and belonged to him Exod. 28.4 but here is no speech of the high Priest it s spoken of the King and notes his Crown not the High Priests Mytre and so the next words import Take off the Crown In Hebrew its Lift up the Crown Diadema est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a circumligando it now sits close to his head and because hee hath strengthened himself by making a league with the Egyptians hee thinks it so fast that it shall not bee removed but lift it up take it away it shall no longer rest there Of the word Crown was spoken before ch 16.12 the word is ghaterah or atarah from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 atar to surround to cover on every side Kings Crowns do compass and cover their heads So did the King of Rabbaths which Joab took from the Kings head 2 Sam. 12.30 the weight of which was a talent of Gold which the Annotations say was sixty pound weight and Ainsworth on Exod. 38.24 saith a Talent weighed one hundred and twenty pounds and Diodate one hundred twenty five whatever the natural weight of the Crown and Diadem was the metaphorical weight exceeded it viz. the Cares Fears and troubles of it were exceeding great Crowns and Diadems were insignia regalia and when the Lord saith to the Prophet Remove the Diadem take off the Crown hee intends not that the Prophet should do any such thing with his own hand but that hee should declare by his Prophesying that now the time was come wherein Zedekiah should bee stript of all his regalities be unkinged and made as another man This shall not be the same This Not this is the Original The Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This shall not bee such This Crown shall not be this mans any longer or this crown shall not be thine O Zedekiah or this Crown viz. this Kingly government shall not be this an end of it is now come thou art the last that shall bee in Judea Junius reads the words thus Haec non futura est hujus
and ruling any more in Judah None of them shall ever come to kingly dignity Vntill he come whose right it is Hebrew is Ad bo asher lo hammishphat which Jun. renders thus Donec venerit is cujus est jus ipsum till hee come whose right it is Aecolamp Donec veniat ei qui judicet untill it come to him who may judge Vatab. Donec is veniat cui jure convenit till hee come to whom of right it belongs The sense is the Crown shall neither fit nor bee fastened to any head till hee come that hath the true right to it and that is neither Nebuchadnezzar nor Zerubbabel nor Aristobulus Alexander or Hyrcanus who assumed Kingly dignity to themselves in time of the Maccabees but Christ the Messiah who is the true heir and successor of David when hee comes hee shall raise up the Kingdome of Judah being miserably afflicted destitute and lost to the eye of the world he changing it into a spiritual Kingdome shall restore it to as high yea an higher glory than ever it had The crown here was reserved and laid up for the Lord Christ who was born King of the Jews Mat. 2.2 to whom the Angel told Mary that the Lord should give the Throne of his Father David and that hee should reign over the house of Jacob for ever and have an endlesse kingdome Luke 1.32 33. upon this account it was that Nathaniel called him the King of Israel John 1.49 and that Christ said The Father hath committed all judgement unto the Sonne John 5.22 The Father had appointed Christ to bee King and Ruler Micah 5.2 gave him power Isa 9.6 hee was to succeed David sit upon his Throne and kingdome to order the same vers 7. and his right thereunto both Matthew in his first Chapter and Luke in his third do clear up shewing how he descended from David And I will give it him Christ when hee comes shall not bee kept off from his right I will give it him and hee shall have the Crown it will fit his head and sit fast upon it though hee come in a mean and low way yet he shall be King and reign Obs 1 The Lord doth lay the glory of Crowns and Scepters in the dust when hee pleases I will overturn overturn overturn it There is no Crown so sure to any Mortals head no Kingdome so stable but the Lord can pluck away the Crown shake the Kingdom to peeces throw out the possessors and dispossesse their Heirs He pulled the Crown from Zedekiahs head he brake his Kingdome in peeces hee threw him out of his Throne deprived him and his Sonnes of ever inheriting more Sometimes the Lord doth suddainly overturn Empires and Kingdomes as Belshazzars by Darius the Median Dan. 5.30 31. Sometimes hee proceeds gradually and so hee did with the Kingdomes of Israel and Judah Hos 5.12 I will bee unto Ephraim as a moth and to the house of Judah as rottennesse a Moth eats up a garment by degrees now it makes one hole in it and anon another so Rottennesse enters by degrees into a Tree first into one branch then another after into the body and root So God by degrees eat up wasted and consumed those Kingdomes But bee it suddainly or gradually hee overturns them when hee pleases God overturned the Persian Monarchy by the Goat which had the notable Horn Dan. 8.5 that was Alexander the Great King of Greece and when hee was grown very great ruled according to his will his Kingdome was broken divided to others and not to his posterity Dan. 11.3 4. the Lord pluckt up his Kingdome and quartered it among those were not his Heires The Lord made the Scepter depart from Egypt Zech. 10.11 hee cut off him held the Scepter from the house of Eden Amos 1.5 hee breakes the staves of the wicked and the Scepters of the Rulers Isa 14.5 Crowns Scepters Kingdomes he tumbles down and laies in the dust Obs 2 When God overturnes Crowns and Kingdomes hee keeps them in such a condition while hee pleases I will overturn overturn overturn and it shall bee no more untill he come whose right it is This was neer five hundred years for from Zedekiahs deposal to the birth of Christ were four hundred ninety and two years which was a long season for his crown and kingdome to lye in darknesse and a desolate condition Hosea told us long since that the children of Israel should abide many daies without a King and without a Prince ch 3 4. the Kingdom of Israel was overturned by the hand of God above one hundred years before the kingdome of Judah and lyes overturned to this day and so hath been above two thousand years in a sad dark distressed condition When Kingdomes Scepters and Thrones are once overturned they are not quickly raised up again Their sinnes were great which caused the Lord to overturn them and hee lets them lye under the punishment of their iniquity many daies and years When Kingdomes are down many struggle to lift them up again to their former dignity glory and greatnesse but it must not it cannot bee till the Lords time come till he please to put forth his hand and do it Obs 3 The Lord Christ the promised Messiah was the true King of Judah and Prince of Sion Vntill hee come whose right it is and I will give it him The Father had appointed him to bee King given him the Kingdome and made it known long before his comming in the flesh Hee was spoken of Gen. 49.10 Hee was the Shiloh the Prosperer unto whom the gathering of the People should bee hee gathered Jewes and Gentiles together Hee was spoken of Numb 24.17 There shall come a star out of Jacob and a Scepter shall rise out of Israel So in Psalm 45.6 7. The Scepter of thy Kingdome is a right Scepter and God hath annointed thee See Isa 11.1 2. ch 42.1 2 3. Jer. 23.6 Ezek. 34.23 24. Dan. 7.14.27 Zach. 9.9 In these places and many other the Kingdome of Christ his right thereunto and the Fathers donation thâ—rof unto him are spoken of The Peoples hearts were towards him and they would have made him a King John 6.15 however hee appeared to the world the Apostles beheld glory and majesty in him John 1.14 2 Pet. 1.16 and Pilate writ over his head This is Jesus the King of the Jews Mâ—t. 27.37 Christ was not a contemptible person whatever men thought of him the Father designed him to bee a King gave him a Kingdome the Prophets foretold his Kingly dignity he was born a King dyed a King he lives and reigns at this day King of Sion and of all Saints Rev. 15.3 wee have no cause to bee ashamed of our King but ought to honour him as wee honour the Father seeing all judgement is committed to him Joh. 5.22 23. Obs 4 The wisdome and goodnesse of the Lord towards his that when hee tells them of the severest judgement hee mingles some mercy I will
overturn overturn overturn Overturn the Church overturn the State overturn them for a long time which was very sad and bitter yet even now when hee is in a full carriere of overturning hee tells them of the comming of Christ who should bee their King wear the Crown and raise up the Kingdome again This was great mercy in the depth of misery if they lost an earthly Kingdome they should have a spiritual one if they lost a prophane and temporal King they should have a King of Righteousnesse an eternal King It is the method of the Lord when hee is bringing in dreadful judgements upon his People that have provoked him bitterly to lay in something that may support and comfort those have served him faithfully Amos 9.8 9 10 11. Behold The eyes of the Lord God are upon the sinfull kingdome and I will destroy it from off the face of the earth saving that I will not utterly destroy the house of Jacob saith the Lord There was mercy mingled with judgement so in the next vers For Lo I will command and I will sift the house of Israel among all Nations like as corn is sifted in a sive yet shall not the least grain fall upon the earth here again is mercy in the midst of judgement So again in the two next verses All the sinners of my People shall dye by the sword which say the evil shall not overtake nor prevent us and what then In that day will I raise up the Tabernacle of David that is fallen and close up the breaches thereof and I will raise up his ruines and I will build it as in the days of old here is goodnesse with severity Obs 5 That how contrary soever Gods actings appear yet he will make good his promises hee is mindful of them and will be faithful The Lord had promised to set up his Sonne Christ to bee King in Sion the hill of his holinesse Psal 2.6 that the Government should bee upon his shoulder Isa 9.6 that hee would cause a branch of Righteousnesse to grow up unto David and hee shall execute judgement and righteousnesse in the land Jer. 33.15 what likelihood was there that these things should bee when the Lord overturns the land plucks up all by the roots and laies all in a dead condition and that for many daies and years They might have thought and said surely This death of the Crown of Church and State will bee the death of all those and other Promises but it was not so though a sentence of death was upon the land upon the Jews yet the living God kept life in the Promises hee minded them and said I will give it to him hee shall have this land the Kingdome and the crown hee shall sit upon Sion reign and execute judgement The actings of God sometimes are such that to mans apprehensions they will make void the Promises of God Psal 77.7 8. saith Asaph will the Lord cast off for ever and will he be favourable no more is his mercy clean gone for ever doth his Promise fail for evermore Gods hand was heavy upon him his proceedings with him such as his soul was greatly afflicted questioned the truth of his Promises and was ready to despair but what saith hee in the tenth verse This was my infirmity There was no infirmity in God hee had not forgotten his Promise it was not out of his sight though out of Asaphs mans faith may fail him sometimes but Gods faithfulnesse never fails him Psalm 89.33 God will not suffer his faithfulnesse to fail Gods operations may have an aspect that way the Devils temptations and our unbeleeving hearts may not onely make us think so but perswade us it is so when as it cannot be so for the Lord will not suffer it hee will not make a lye in his Truth or faithfulnesse so the Hâ—brew is hee is a God cannot lye he is truth speaks truth and not one of his Promises can or shall fail which may afford strong Consolation unto all that are under any promise of God Vers 28 And thou Son of man prophesy and say Thus saith the Lord God concerning the Ammonites and concerning their reproach even say thou The sword the sword is drawn for the slaughter it is fourbished to consume because of the glittering 29 Whiles they see vanity unto thee whiles they divine a lye unto thee to bring thee upon the necks of them that are slain of the wickâ—â—â— whose day is come when their iniquity shall have an end In these verses and the rest to the end is contained the Prophesy against the Ammonites Two waies were spoken of in the 19 20 and 21. vers One leading to the Ammonites the other to the Jews Nebuchadnezzar using divinations to discover unto which of these he should go Divine Providence over-ruled the Divination so that he was to make his military expedition unto Jerusalem Hence least the Ammonites should bee secure and insult over the Jews whose judgements were now comming upon them The Lord commands the Prophet to denounce judgement yea the same judgement unto them In his Prophesy we have 1 The judgement which is the sword ver 28. 2 The Causes of it 1 Reproach ver 28. 2 Impiety and inhumanity ver 29. 3 The place where it shall be vers 30. 4 The Similitudes to which the judgement is likened vers 31. 5 The Event thereof vers 32. 6 The Ratification of the Prophesy ibid. Concerning the Ammonites The Hebrew is Ad filios Hammon To the children of Ammon These Ammonites came of the Jewish Race for they were from Lot and his younger daughter Gen. 19.38 who being with child by him named her Sonne Ben-Ammi who was the Father of the Ammonites and for Lots sake who was the root of them the Lord shewed them kindnesse long after Deut. 2.19 when the Jews came into Canaan they must not distresse them nor meddle with them the Ammonites land was given to the children of Lot for a possession and so the Moabites vers 9. had their land upon that account but the Ammonites though descended from the Jews were bitter enemies to them and made war against them Judg. 11.4 1 Samuel 11.1 2. 2 Chronicles 20.1 They were notorious Idolaters they had Molech and Milchom among them 1 King 11.7 2 King 23.13 They were cruel and bloody Amos 1.13 Concerning their Reproach Some would have the words taken passively here for the reproach they suffred from the Chaldaeans but they are rather to be taken Actively for the Reproach which the Ammonites put upon the Jews So Vatablus understands the words and other interpreters A lapide affirms Opprobrium sive ignominiam Ammonitarum vocat quo Israelem affecerant that the Ammonites upbraided the Jews and their God as weak and unwarlike because Nebuchadnezzar was comming to them and durst not meddle with the Ammonites It s certain the Ammonites bare the Jews no good will and were glad of opportunities to vent that ancient
imagined against us by wicked ones let us make use of this Scripture and comfort our selves therein not breaking out into bitternesse and passion Obs 3 Reproaching and reviling Gods people when they are in affliction draws judgement upon the Reproachers and Revilers The Ammonites reproached the Jews when the Babylonish sword came upon them and here the Prophet must tell them the sword is drawn fourbished for slaughter and consumption of them Reproach in this kinde is a provoking sinne Gods Name Truths Ordinances suffer when his People are reproached for his correcting hand upon them for their iniquities Jer. 48.26 27. Make yee Moab drunken that is let the cup of Gods wrath bee given him let him have judgement after judgement drink so deep of divine fury that he shall not bee able to stand and why was this hee magnified himself against the Lord hee derided Israel verse 27. hee magnified himself against their border Zeph. 2.8 and this is called magnifying himself against the Lord for what is done against his People and their borders is done against him and Moab must be made drunk for it yea Moab also shall wallow in his vomit he also shall be in derision he shall be derided scorned in his misery as a drunken man who lys wallowing in his vomit Moab for reproaching should be reâ—roached yea grievously afflicted yea utterly destroyed Zeph. 2.8 9 Both Moab and Ammon reviled reproached the Jews and magnifyed themselves against their border Therefore as I live saith the Lord of Hosts the God of Israel surely Moab shall bee as Sodome and the Children of Ammon as Gomorrah even the breeding of nettles and saltpits and a perpetual desolation The meaning is not that they should bee consumed by fire from heaven as Sodome and Gomorrah were but they should suffer extream and severe judgements at the hands of the Lord and be perpetually desolate as they were 29 Whiles they see vanity unto thee whiles they divine a lye unto thee The Hebrew is Bachazoth lack shane bicksom lack cazab In seeing to thy self a vain thing in divining to thy self a lye The Septuag runs to that purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In thy vision for vanity and in thy prophesying a lye to thy self The Ammonites like other Nations had their false Prophets Diviners and Soothsayers as you may clearly see from Jerem. 27.3 where the Prophet under the type of bonds and yoaks put upon his neck prophesyeth the subjection of the Nations unto Nebuchadnezzar and among others the Ammonites and verse 9. hee forbids them to hearken to their Prophets Diviners Dreamers Inchanters Sorcerers which told them they should not serve the King of Babylon They held them a sleep by telling them either Nebuchadnez would not come to them or if he did they were a strong people had strong Cities and needed not to fear any enemy But they saw vanity and divined a lye unto them and this is the sense of the words both according to the Hebrew and our translation To bring thee upon the necks of them that are slain Their false Prophets and Diviners put them on to insult over and trample upon the Jews when they were slain by the Chaldaeans assuring them of safety Or thus To give thee to the necks of them that are slain so the Hebrew may bee rendred and then the meaning is thy false Prophets and Diviners by their vanities and lyes do subject thee to the sword of Nebuchadnezzar and make way for thy destruction like the Jews Of the wicked whose day is come These words of the wicked are joyned with the former in the Hebrew El Tzauvere challe reshaim To the necks of the slain of the wicked and so is the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All Translations and Expositors do joyn them and they may refer either to the slain or slayers noting their wickednesse some do refer them to the one some to the other In Hebraeo non est Syntaxis convenientiae ita ut intelligeâ—di sint confossi improbi sed rectâ—onis ut intel igantur conâ—ossi ab improbis Piscat Piscator by wicked understands the Chaldaeans and reads the words thus Eorum qui ab improbis confossi sunt upon the necks of them who are slain by the wicked Whose day is come when their iniquity shall have an end The day of the Jews that was come wherein Gods judgements should cut them off and put an end to their iniquity of these words see ver 25. Obs 1 When the Lord threatens sinful Nations with sore judgements they have those amongst them which divert them from the truth possesse them with delusions and put them upon destructive practises The Ammonites were threatned here with the Babylonish sword but they neither beleeved Ezekiel nor Jeremy who told them the same thing chap. 27. Their false Prophets their Diviners beat them off from it possessed them with vanities and lyes put them upon insulting over the Jews when the hand of the Lord was most heavy upon them and so brought them to suffer by the same sword the Jews did It s just with God to give men and Nations over to beleeve lies and lying Prophets which shall lead them to destruction when they have stopt their ears against the true Prophets Ahab would not beleeve Micaiah but the false Prophets who spake words according to his minde but they were vanity lies and he smarted for it 1 Kin. 22. Obs 2 Though the Lord forbear sinful Nations long yet hee hath his daies and times of reckoning with and punishing of them the Jews day was come and their iniquity had an end The Ammonites day came and their iniquity had an end God punished them severely for their sinnes Ezek. 25. Nebuchadnezzar and the Babylonians were forborn long but God had his time for them Jer. 27.7 All Nations shall serve him and his Sonne and his Sonnes Sonne untill the very time of his land come then many Nations and great Kings shall serve themselves of him Babylon and its King had a time to sinne and a time to suffer God staid many daies yet had his day and came at the day appointed Jer. 50.31 ch 51.13 O thou that dwellest upon many waters abundant in treasures thine end is come and the measure of thy covetousnesse Babylon was insatiably covetous robbing the Nations of their riches but all her wealth could not purchase one daies respit from the wrath of God nor all her waters preserve her from the fire of his indignation the fire God sent in his day burnt up their habitations and lickt up the water of Euphrates whereon Babylon sate God bare long with us and the Nations about us but his day is come hee is visiting wee they have had our times of sinning and now must have our times of suffâ—ring Vers 30 Shall I cause it to return into his sheath I will judge thee in the place where thou wast created in the land of thy nativity 31 And I will pour out
any wickedness In Psal 50.17 18 19 20. many sinnes of the Jews are recited and what was the ground of those sinnes they forgat God vers 22. Consider this ye that forget God See Psalm 106.19 Sicut memoria dei excludit cuncta flagitia ita dei oblivio convehit omnium vitiorum catervam Hierom. 20. Jerem. 13.25 ch 18.15 when men forget God they forget his Law which should regulate their lives and so they live without God and without law they follow the lusts of their own hearts and lye exposed to all evils 13 Behold therefore I have smitten my hand at thy dishonest gain which thou hast made and at thy bloud which hath been in the midst of thee 14 Can thine heart indure or can thine hands be strong in the daies that I shall deal with thee I the Lord have spoken it and will do it 15 And I will scatter thee among the Heathen and disperse thee in the Countries and will consume thy filthiness out of thee 16 And thou shalt take thine inheritance in thy self in the sight of the Heathen and thou shalt know that I am the Lord. Having rehearsed Jerusalems sinnes here the Lord comes to set down his dislike of their waies the judgements should come upon them and the end of those judgements 1 His dislike in the 13. vers 2 The Judgements in the 14. and 1.5 v. 3 The End of them in the 15. and 16. 13 Behold therefore I have smitten mine hand at thy dishonest gain which thou hast made Smiting of hands is sometime a signe of joy as ch 21.17 and sometimes of grief and anger as here God was so provoked with the heinousnesse of their sinnes that hee smites his hands together both to testify his indignation against them and readiness to take vengeance on them when Parents smite their hands at the lewd doings of their children Percurere manus hoc loco non est exhortari sed dolere Mald. Irascentâ— figuram habitum dâ—scribit oratio Prad En signe de dueil French Pecuniam vâ— malis artibus quaesitam it s an argument of Anger and grief not of joy God hath no hand but it s spoken after the manner of men The word for dishonest gain is bitzah from Batzah opened before Montanus renders it avaritiam Covetousness Others mony gotten by fraud and force such gain is dishonest gain The French is avarice that gain comes in by over-reaching by forcing or sinking of others that is dishonest gain when we do not as we would be done unto And at thy bloud which hath been in the midst of thee Here bee onely two sinnes mentioned of all that went before but the other are intended also God smit his hands against them though Principally against these Jerusalem had shed much innocent bloud which cryed to God for vengeance and caused him to smite his hands at her Obs Covetousnesse and Cruelty are sinnes Notavit R David ex majorum traditione â—4 sceleta esse numerata in hoc capite nulli eorum nili soli avaritiae tribui eversionem urbis Prad that do sorely provoke God hee smote his hands at their dishonest gain and bloudy doings His spirit boiled up against them and hee was comming to bee avenged on them The Hebrews say there bee twenty four sinnes reckoned up in this Chapter and that God threatens the destruction of the City onely for Covetousnesse The Jews were a people greedy of gain given to Covetousnesse which makes men cruel and oft bloudy Prov. 1.19 those are greedy of gain they take away the life of the owners they suck their bloud Amos 8.4 they swallow up the needy Mic. 3.2 3. they pluck off their skins break their bones and eat their flesh and if covetous men bee not cruel and bloudy yet they are abhorred of God for their Covetousnesse Psalm 10.3 the wicked blesse the Covetous whom the Lord abhorreth the word for Covetous and that here for dishonest gain are both of the same verbe and differ very little God abhorres the Covetous and smites his hands at Covetousness and so hee doth at bloudiness Psal 5.6 He will abhor the bloudy and deceitful man The Lord abhors them at the present and hee will make it manifest that hee doth abhor them God hath done it in the Gospel 1 Cor. 6.10 Rev. 22.8 there it appears that neither the Covetous nor the bloudy shall inherit the Kingdome of Heaven let us learn of God to smite our hands against these sins 14 Can thine heart indure The Hebrew for indure is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Montanus and Aecolampad render stabit will thy heart stand or consist when I shall deal with thee The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if thine heart shall stand it out but the interrogation is more emphatical Can thine heart stand or indure and carries the force of a negation O Jerusalem thou thinkest that when my judgements come thou shalt bee able to stand under them but bee thine heart never so stout or strong my judgements will be too heavy for thee to bear them when they come thine heart will fail thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. Illiad fail thee of counsel that thou shalt not know what to do and fail thee of strength that thou shalt not bee able to do what thou knowest thine heart will bee in thine heels thou wilt bee more forward to flie than to consult or stand it out upon consultation Can thine hands bee strong Thou thinkest to do some great matters if Nebuchadnezzar draw neer to thy gates thou wilt call upon thy strong men to appear and make resistance but their hands will bee feeble and unserviceable not fit to handle or use weapons of war Jerusalem thou art deluded consider with thy self can thine hands bee strong when I have smitten mine hands against thee canst thou withstand me or bear my judgements when I shall thunder and throw them upon thee with a strong hand what ever phansies possesse thine head thou art not able to do it In the daies that I shall deal with thee In the daies that men have dealt with thee thy Counsell and power have prevailed but what wilt thou do In the daies that I shall deal with thee I that am wonderful in Counsel excellent in working Isa 28 29. I that work and none can hinder ch 43.13 I that am terrible to the Kings of the earth Psal 76.12 I that plead with fire and sword in my hand Isa 66.16 I that make mountains flow and nations to tremble at my presence Isa 64.1 2. I that make fruitful plâ—ces wildernesses and break down Cities Jer. 4.26 what wilt thou do then Those daies are comming upon thee and they will be the saddest daies thou ever mettest with I the Lord have spoken it and will do it Thou maiest hope it shall not bee that I will deal severely with thee in whom I have delighted and upon whom I have bestowed so many mercies
but know I have resolved spoken it and will do it I am not man to repent of what I speak or do Obs 1 Sinful Cities and creatures are apt to confide in one thing or other in their wisdome strength power râ—câ—es friends Jerusalem thought shee had wherewith to keâ—p ff all jâ—â—gements or sufficient to inable her to wrastle with th m â—f they came Can thine heart indure can thine hâ—nds bee stroâ—g Jerusalem thought so had confidence that way else the Lord would not have put these questions to her Ezek â—6 15 Thou didst trust in thy beauty in thy wealth in â—hy â—als in thy Souldiers in thy Counsellors in thy Temple in thy mountaines which were thy beauty In Jeremies daiâ—s its evident that the wise the rich and strong men of Jerusalem did too much confide and glory in their wisdome their riches and strength ch 9.23 Zephany saith of Jerusalem that shee trusted not in the Lord ch 3.2 her confidence was in falsehood Jer. 13.25 that was in things proved false and deceitful one of this kind was the Egyptian strength Isa 30.2 Ezek. 17.17 not onely did Jerusalem confide in falsehoods but Babylon also Isa 47.10 and Rabbah Jer. 49.4 she once trusted in her wickednesse saying none seeth mee The other in her treasures saying who shall come unto me It s not good to lean to our own wisdome to rest upon our owne strength or strength of others who ever makes flesh within or flesh without his arme lies under a curse Jer. 17.5 but he trusts in the Lord and in him only he hath the blessing ver 7. Obs 2 God hath his times to reckon with sinners to make them smart for their evil doings In the daies that I shall deal with thee God had his day to deal with Egypt Ezek. 30.9 as in the day of Egypt hee met with Egyptians in the red sea hee had his day to deal with Midianites Isa 9.4 as in the day of Midian when God smote them by the sword of Gideon Judg. 7. that was the day God dealt with them men have their daies to sin and God hath his daies to smite Ahab had his day to do wickedly and God had his Day to deal with him 1 King 22 34 35. Ahaz had his time to transgress and God had his time to distresse him for his transgressions 2 Chro 28.19 20. Ephraim had his Daies of sinning and God had his Day of rebuke to lay Ephraim desolate Hos 5.9 the Jews had their Day to make a Calf and God had his day to cut off three thousand of them Exod. 32.28 men sinne and think to hear no more of their sinnes but God remembers them and hath his days to visit for them He hath a day for every one is proud and lifted up Isa 2.12 hee hath a day for those decree unrighteous decrees that write grievousnesse that wrong widows and fatherless ones Isa 10.1 2 3. hee hath his Day to deal with them and so to deal with them that they shall not know what to do what will yee do in the day of visitation to whom will yee flie for help and where will yee leave your glory Men will bee thinking what to do whether to flie how to dispose of themselves and what they have but the day of the Lord will bee darkness and distress unto them Whoever takes a time to sinne against God must expect a time wherein God will deal with him for so sinning Rom. 2.6.9 God will render to every man according to his deeds he hath his Day to render tribulation and anguish upon every soul of man that doth evil he hath his Day wherein hee will judge the secrets of men ver 16. would you see good Daies eschew evil and do good seek peace and ensue it 1 Pet. 2.10 11. Note 3 Gods judgements discover the vanity and rottennesse of humane confidences Can thine heart indure Can thine hands bee strong in the daies that I shall deal with thee When I shall bring the sword plague and Famine no thy heart will faint thy hands will bee feeble If at the tydings of judgements their heart melted their hands were feeble every spirit faint and all knees weak as water as it is ch 21.7 what were they at the presence sight and sense of those judgements they were like men without hearts and spirits without hands and legs Gods judgements are fires which consume mens confidences and make them see their own weakness men think they shall stand in the evil day But if they cannot stand against the frownes and fury of the Creature how will they stand before the dreadful Creator if Foot-men horse-men the swellings of Jordan Jer. 12.4 weary sink men what will the Lord of Hosts do if they cannot bear the lesser judgements how will they bear the greater If Bryers and thornes conceit themselves to be Oaks and Cedars can they indure the fire Isa 27.4 they will be burnt to ashes what they said of Jehu 2 Kin. 10.4 Two Kings were not able to stand before him how then shall we stand He is comming with the sword May wicked Cities more fully say of God the old world could not stand before him Sodome and Gomorrah could not stand before him how then shall wee stand Egypt had men like fatted bullocks but when the Northren storme came upon them they turned back they fled away together they did not stand because the day of their calamity was come upon them and thâ— time of their visitation Jer. 46.21 you may see what strong mighty and couragious men will do when God deals with them Joel 2.14 15 16. their hearts could not indure their hands their feet were not strong to act or stand Let us not sinne provoke the Lord by our vain confidences for he is stronger than man Obs 4 That the word of the Lord shall take place whatever mens thoughts are they Thought Nebuchadnezzar would not come or if he did that they and the Egyptians should be able to deal with them and prevent those evils were threatned by the Prophets but I the Lord have spoken it and will do it Where hee hath a mouth to speak hee hath a hand to do It s not any power can hinder I will work and who shall let it Isa 43.13 not Devils or Men can do it neither will the Lord revoke what hee hath said and so prevent judgements intended Isa 31.2 hee is wise and will bring evil and will not call back his words Men often speak threaten and then after eat their words call back their threatnings saying they were uttered in passion inconsiderately and so shew their folly But God when he speakes it s in wisdome his words shall stand and not bee removed or cald back Amos 6.11 Hence is it that Jer. 44 28. the Lord saith They shall know whose word shall stand mine or theirs They shall see in a little time that their words are vanity foolish and come to nothing and that my words
Mother of Harlots and Abominations Rev. 17.5 The seven Churches were once Golden Candlesticks but through their Corruptions and weaknesses they soon degenerated into dross Obs 2 That Men professing godliness and living ungodlily whatever others thoughts are of them or whatever they think of themselves they are not acceptable to God nor fit materials of a Church the house of Israel is to me become drosse they profess my name and so judge themselves good silver pretious in my sight and others accord with them therein but they live wickedly and to mee they are no better than drosse than brasse tin iron and lead too base materials to make a Temple for mee to dwell in or a Candlestick for mee to set a Prophetical light in Such persons whatever profession they make whatever parts or priviledges they have they are no silver but the drosse the excrements of silver which defile disgrace the name the Church the Ordinances of God and must bee separated from the gold and silver 2 Cor. 6.17 as the Prophet saith what is the chaffe to the wheat Jer. 23.28 so what is the drosse to the silver It s fitter for the dung-hill than the Temple Many that appear silver unto men will bee found drosse unto God The best have some drosse in them they are drossy but not drosse Hypocrites and wicked ones are drosse onely Hypocrites are the drosse of silver Obs 3 The greatest part of professors when they come to the tryal will bee found corrupt and naught All they are brasse and tin and iron and lead in the midst of the furnace When they came to bee tryed what mettal they were of they proved all to bee base mettal and drosse The furnace discovered them The Prophets told them what they were Jer. 6.13 chap. 8.10 chap. 9.2 3 4. viz. Covetous false dealers treacherous Lyers Slanderers Deceivers c. Isa 1.4 a sinful Nation a people laden with iniquity a seed of evil doers corrupters c. But they beleeved not the Prophets telling them what they were and what judgements would come upon them for their sinnes but notwithstanding all their wickednesse they cryed the Temple the Temple the Temple Jerem. 7 4. they worshipped God and called themselves Citizens of the holy City Isa 48.1 2. They leaned upon the Lord and said is not the Lord among us Doth not hee own us for his people are not wee his portion and hee our God none evil can come upon us Thus they flattâ—red themselves that they were good mettal and pretious but when the Lord gathered them into the furnace hee found them dross they were no better in the account of God than Sodomites and Gomorrhaeans Isa 1.10 Jer. 23.14 the City and all the Inhabitants of it were a provocation unto him Jer. 32.31 32. and hee was destruction unto it and them In the City was found much dross but little silver much brass tin iron lead but little gold Since the Lord hath put us into the furnace of affliction have not many been discovered to bee dross who appeared silver before Are all those pure mettal which make profession now Most will bee found brazen tinny ironny and leaden the number of sincere and silver-like Christians will bee few What Paul said to the Corinthians 2 Epistle chap. 12. vers 20. that may the Lord say to this City and professors every where I fear least when I come I shall not find you such as I would and that I shall be found unto you such as you would not Look to it that you bee sincere Obs 4 In the degeneracy of a people some do degenerate more than others into a worse condition than the rest Here some were brass some tin some iron some lead and some the dross of silver The house of Israel was degenerated into base mettals which were one worse than another yea into drosse yea dross for so the word is in Hebrew of silver Some were impudent some Hypocritical some murderers some brutish some Idolatrous some Atheistical some unclean and prophane See Ezek. 8.10 11 12 13 14 15 16. Some did great and others greater abominations Some did evil with both hands and that earnestly Mic. 7.3 the best of them were bryars and thornes vers 4. and the rest were Scorpions Ezek. 2.6 and the iniquity of the house of Israel was exceeding great chap. 9.9 when once people do degenerate from their honesty their principles their profession some go further than others Jer. 7.26 they did worse than their fathers chap. 9.3 they proceed from evil to evil they staid not till they became dross yet one was worse dross than another In our daies hath been great degenerating and some are degenerated into brasse some into tin some into iron some into lead some into the drosse of silver Obs 5 Those do degenerate from God and his waies from principles of honesty and equity bee it more or lesse that they do degenerate from them they shall meet with fury and fire from the Lord. Because yee are all become dross I will gather you in mine anger in my fury into the midst of the furnace and blow upon you in the fire of my wrath to melt you to consume you When the Church of Ephesus decayed in her first love that of Pergamos turned aside to doctrines of Balaam and the Nicolaitans that of Thyatira to the teachings and seductions of Jezabel when Sardis abated in her zeal and Laodicea became lukewarm the Lord threatned them severely and at last brake the Candlesticks and put out the lights Rev. 2. and ch 3. be they States Churches Families or persons that degenerate God hath no pleasure in them Heb. 10.38 but will cast them into great tribulation Rev. 2.22 and bee unto them a consuming fire Ezek. 21.31 And David tells you Psal 119.119 that God will put away all the wicked of the earth from him like dross at the last day this hee will do and bee an eternall consuming fire unto them Obs 6 Melting and consuming judgements upon a people are the wrath of God whoever bee the executioners thereof Nebuchadnezzar should besiedge Jerusalem and make it like a furnace to melt and consume the Jews and this the Lord ownes to bee his doing vers 22. and yee shall know that I the Lord have poured out my fury upon you it was not Nebuchadnezzar nor the Armies fury but the fury of the Lord they were onely the vials or vessels by which it was poured out and now if fury have been poured out in Scotland Sept. 3. 1650. were the Scots routed four thousand slain and ten thousand taken it s not the Army hath done it but the Lord who gathered them together as brasse iron lead and tin in a furnace blew upon them in the fire of his wrath melted and consumed them as dross and you must know it was the Lord not man that poured out his fury upon them and those the Lord hath made vessels of mercy unto us who have been
vials of his fury towards them If you will mourn for Gods severity towards them yet rejoyce for his goodnesse towards us Vers 23 And the word of the Lord came unto me saying 24 Son of man say unto her thou art the lâ—nd that is not cleansed nor rained upon in the day of indignation Here begins the third message of the Lord unto the Prophet the 23. vers is the same with the 17. and 1. and wee pass it by 24 Thou art the land that is not cleansed In this vers is laid down the pollution of the land in general in the verses following it is more particularly expressed Expurgare a lordibus Sunt qui putent significare munditiem nitentem Pagnin Kirker opponitur verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word for Cleansed is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to purge from filthiness and so to purge as to make shining and beautiful Judaea the land here meant had been oft cleansing but was never throughly cleansed Hezekiah and Josiah made the greatest cleansings but all the sinne was not purged out in their daies they took away the Objects and Mediums of sinne viz. the Idols Images Groves and high places but the People continued wicked they did not cleanse their hands nor hearts and turn to the Lord but returned to their former and worse abominations when those good Kings were gone The Lord had sent them many Prophets who dealt with them several waies to draw them to repentance sometimes they allured them by sweet promises and invitations sometimes they threatned them with sharpe judgements sometimes they pressed them with strong arguments Jer. 4.1 3 4. Ezek. 18.31 32. Somâ—times they spake plainly to them sometimes parabolically sometimes they wept and sighed to the breaking of their loyns doing strange things to affect them Ezek. 17.2 Jer. 4.19 9. â— Ezek. 21.6 12.5.6 4.1 2 3. c. besides these things God oft sent sweeping and fierce judgements amongst them Isa 24. Amos 1. and 4. chap. Famine sword Pestilence and notwithstanding all these they returned not to the Lord but the Land that is the People of it did remain uncleansed they were like a land wherein was nothing but weeds nettles bryars and thorns Obj. Isa 26.10 it s called a land of uprightnesse and if so how is it here said its a land not cleansed Ans The Hebrew is in terrâ rectitudinum in the land where men are taught right things right worshipping of God right dealing with men right walking in their several relations or the land of uprightnesse for that they ought to have done uprightly but in that land they dealt unjustly and filled that land with sin Jer. 51.5 or the land of uprightness for that it had been so Isa 1.21 Nor rained upon in the day of indignation God had oft with-held the former and latter rain from them and afflicted the land with great drought Isa 24.6 7. Psal 68.9 1 King 18.5 2 Kin. 8.1 Jerem. 14.4 Amos 4.7 and hee threatned Vid. Sanctium in Ioelem Prolegomenon Isa 5.6 to command the clouds to rain no rain upon it and it was so in Joels daies chap. 1.9 10 11. who lived in Manasses time as the Rabbies said and that was a time of indignation and sorely distressed them so that man and beast suffered much In Jerem. daies also who lived in the times of Jehoiachim Jehoiakin and Zedekiah were the raines denied unto the land so that by reason of drought Judah mourned the gates thereof languished Jerusalem cryed the Nobles and their little ones were ashamed confounded and covered their heads Jer. 14.1 2 3. Or thus wee may understand these words Judaea thou art a polluted filthy land nothing hath prevailed with thee to cleanse thee and thou shalt not be rained upon in the day of mine indignation that is thou shalt have no mercy when the fire of my wrath is kindled thou shalt have no rain to quench it in my wrath I will not remember mercy Obs 1 The Lord takes notice of places what they are whither cleansed or not cleansed Thou art the land not cleansed Thou art full of Bryars and thornes full of vermine and wilde beasts Ezek. 2.6 Isa 9.18 it was full of wicked and vile men which did defile the land Ezek. 7.23 the land is full of bloudy crimes the City is full of violence There is not a land City Town or family in the whole earth but the eye of the Lord is upon it and hee sees what it is whether it bee defiled and how greatly defiled hee knew what Sodome and Gomorrha were before hee sent fire from heaven upon them Hee knew how polluted Canaan was by the nations before hee brought the Jews into it Deut. 9.4 5. hee took notice of Ammon Moab Seir Edom Philistia Tyre Sidon and Babylon hee saw what cages of unclean birds they were Hos 6.10 I have seen an horrible thing in the house of Israel Hee saw what the ancients of Israel did Ezek. 8.11 hee saw folly in the Prophets of Samaria and an horrible thing in the Prophets of Jerusalem they strengthened the hands of evil doers Jer. 23.13 14. Obs 2 When Lands have had means of cleansing and are not cleansed they are matter of indignation and exprobration unto God Judaea had the Prophets sometimes good magistrates it had great mercies great judgements solemn fasts Isa 58.3 Joel 1.14 but was still uncleansed therefore saith the Lord Thou art the land that is not cleansed The word Thou notes Gods indignation at them and his Exprobration of them When a ground is full of thornes bryars nettles vermine and wilde beasts and the Husband mans servants cannot with all their art and pains rid the ground of them that ground exasperates the Husband-man and makes him say this is the ground will not bee cleansed that brings forth nothing is good so was it here with Judea Is 5.4 what could have been done more to my vineyard that I have not done in it wherefore when I looked for grapes brought it forth wilde grapes it retained its sowrenesse notwithstanding all done Ezek. 24.13 Because I have purged thee and thou wast not purged thou shalt not be purged from thy filthinesse any more Seeing I have used means to purge thee and thou wilt not bee purged seeing thou art obstinate and there is lewdnesse in thy filthinesse there shall no more purgative means bee afforded thee but I will bring my fury and cause it to rest upon thee And when it s thus its dreadfull Jer. 13.27 woe unto thee Jerusalem wilt thou not bee made clean Obs 3 The Lord hath his day and time to judge and punish lands uncleansed people unreformed in the day of indignation Though the Lord bear long with a sinful nation yet hee will not bear alwaies the time comes at last that his hot anger breaks out and damnifies This day of indignation was when the Lord called the Babylonish army to the walls of
Jerusalem Jer. 4.6 7 9 13. Jerem. 52.4 Zeph. 1.14 15. The ten Tribes not hearkning to the Prophets and Seers but proceeding in their wicked waies 2 King 17.12 13. found the Lord had a day to send Salmanaser who spoiled the Land besiedged Samaria three years and carried them away Captive into Assyria which was the verifying of Isaiahs prophesy against them chap. 17.4 In that day it shall come to pass that the glory of Jacob shall be made thin and the fatness of his flesh shall wax lean The glory and fat of Jacob were their Princes Counsellors Souldiers wealth and strong holds which the Assyrian deprived them of and made Jacob thin and lean God had his day to visit Egypt by shaking his hand over it Isa 19.16 The Lord had his day to make Tyre forgotten seventy years according to the daies of one King Isa 23.15 about that time which Nebuchadnezzar took Jerusalem hee also took Tyre and the great merchandizing of it was interrupted seventy years so long as the Jews were in Babylon which Isaiah calls the daies of one King The daies of Kings and so other men who lived at ease were usually counted seventy years or thus according to the daies of one Kingdome that is the daies of the Babylonian Kingdome from the time of taking Tyre for seventy years after that Kingdome ceased and Darius the Median took it Dan. 5.31 Obs 4 When a land and people retain their filthinesse and rest uncleansed after mercies judgements and means used to do them good God doth not onely with-hold mercy but deny hope of mercy Judea was the land uncleansed and shee should have no rain in the day of Indignation Her sinnes kept back the rain in a litteral sense Jer. 3.2 3. and cut off the hope of rain in a metaphorical sense Zeph. 1.17 18. I will bring distresse upon men that they shall walk like blind men because they have sinned against the Lord They shall see nothing tending to their comfort but all working against them for it follows Their bloud shall be poured out as dust and their flesh as the dung neither their silver nor their gold shall bee able to deliver them in the day of the Lords wrath but the whole land shall be devoured by the fire of his jealousy Gold and silver will do much but nothing in the day of wrath Prov. 11.4 that place in Isa 8.21 22. is observable They shall passe through it hardly bestead and hungry and it shall come to pass when they shall bee hungry they shall fret themselves and curse their King and their God and look upwards and they shall look unto the earth and behold trouble and darknesse c. When Senacherib or Nebuchadnezzar should invade the Land the Famine should bee so great and the men of Judea so hungry that they should fret and curse their King their God The one because he prevented not their misery the other because he delivered them not out of it and they should look up to heaven down to the Church and find help from neither nor hope of mercy any where trouble darknesse anguish were before them and they should bee driven to them they disgrace the true Prophets vers 18. they listened to false Prophets and Lyars ver 19. they tryed not them and their doctrin by the Law and Testimonies ver 20. therefore God brought evil upon them yea such evil as they were helpless and hopeless Vers 25 Thero is a conspiracy of her Prophets in the midst thereof like a roaring Lyon ravening the prey they have devoured souls they have taken the treasure and pretious things they have made her many widows in the midst thereof In this vers and the 28. you have the sins of the Prophets expressed which defiled the land and made it to bee called the land uncleansed and they are 1 Conspiracy 2 Cruelty like roaring lyons c. 3 Murther and that of soules they have devoured c. 4 Covetousness they have taken the treasure and the pretious things 5 Inhumanity or impiety they have made her many widows 6 Flattery and lying ver 28. A conspiracy of her Prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est ligare colligare metaphorice dicitur de animorum colligatione conjurare facere ligam The Hebrew for Conspiracy is kesher which is from a root or word which signifies to bind to tye together as Jer. 51.63 Isa 49.16 and metaphorically is referred to the minds of men combining together as 1 Sam. 18.2 The Soul of Jonathan was knit with the soul of David Nick-sherah ligata erat was united bound to inleagued with the soul of David and 2 Sam. 15.31 Ahithophel is among the Conspirators with Absolom backsherim in conspirationibus his minde with others were united in a conspiracy against David so 2 Kin. 12.20 Jehoash his Servants arose and made a Conspiracy The Hebrew is They conspired a Conspiracy they were all of one heart and minde and it was to kill their Master Here the Prophets had a Conspiracy it s spoken of the evil Prophets they met in Jerusalem they consulted and consented to prophesy the same thing that none should Prophesy otherwise Nequis secu◠doceat quam ipsi ita uno ore mentiantur utque oppugnent prophetas Dei. Lavat if they did they would cry them down and those should follow them thus they made a Conspiracy against the true Prophets and those were truely religious opposing God and godliness You may read how they set themselves against Jeremy chap. 26.8 and stirred up the Princes and people against him ver 13. how they prophesyed the same things Jer. 23.17 chap. 6.14 Like a roaring Lyon ravening the prey Lyons are fierce and cruel especially when hungry and it s observed of them that they first roar Vid. Sanct. in Isa 31.4 whereby they scare men and beast and then hunt after the prey So these Prophets did roar against the true Prophets and their followers Jer. 26.11 This man is worthy to dye not to bee silenced imprisoned or banished but to dye nothing but death will suffice them they were greedy of the prey and said he should surely dye ver 8. They have devoured souls Soules that is men Pestilentibus doctrinis aeternae damnationi bnoxios reddebant by a Synecdoche of the part for the whole They preached dreams and visions of their own heads whereby they seduced 〈◊〉 undid multitudes Ezek. 13.10 Jerem. 14.13 chap. 23.13 when Prophets do not tell people of their sinnes they destroy them Ezek. 3.18 and so when they present their own phansies instead of Gods word Jerem. 23.22 with 32. had they delivered the word of God they should have turned men from their evil waies but by their lies and dreams they made them to erre They have taken the treasure and pretious things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrew word for Treasure is Cosen which Montanus renders robur strength and so it s used Isa 33.6 and riches
treasure robur gloriam In iis robur hominum consistit tempore angustiae are called cosen because men put their confidence in them and make them their strength Prov. 10.15 Psal 52.7 the word is used for treasure and riches Prov. 15.6 in the house of the righteous is Cosen rabh much treasure much riches or much strength here its treasure and the French is Les richesses Aecolam Thesaurum and others Opes Pretious things Pretious things Jakar notes things much set by as a good name 1 Sam. 18.30 things beloved Jer. 31.20 Ephraim my dear son Ben iakkir 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my dearly beloved son saith the Septuagint Things of great worth Prov. 20.15 Isa 28.16 Jerem. 20 5. here it notes things of worth and dear unto them These Prophets were false and would not Prophesy unlesse the people gave them and gave them choice things Hence Micah saith the Prophets divined for mony chap. 3.11 and prepared warre for them would not put into their mouths They did not take by force or steal away their treasures but they carried it so that the People must give and they had their treasure and pretious things They were not content with what was their stipends Varia habebanâ— pecuniae aucupia But as Lavater speaks they had waies arts devices to get such things The word Jakar signifies also glory and honour Dan. 26.37 Esth 1.20 and so its rendreâ— here by Montanus Lavater Aecolamp and the French Translation The sense then is this that these false Prophets were ambitious minding high places and popular glory They have made her many widows Those men would not bee of their mindes hearken to their Prophesies countenance and maintain them with their treasures and pretious things they prepared warre for them they stirred up the powers and people who were of their own way to hate them and deal unkindly with them Isa 66.5 Hear the word of the Lord yee that tremble at his word your brethren that hated you that cast you out for my name sake c. There were some trembled at the word of the Lord the word of the true Prophets and durst not side with the false Prophets their doctrines or practises these therefore were hated of their brethren that were their Disciples and cast out so Ezek. 11.15 They said get yee farre from the Lord unto us is this land given in possession You have nothing to do here in Judea or Jerusalem here is no liberty for you bee gone or dye for it Now because many did venture to stay they prevailed so that they were put to death and by this means they made many widows They also used to incourage the Princes to warre as 1 King 22. the false Prophets put on Ahab to go up to Ramoth Gilead and promised him successe in that warre but he fell and many other with him and hereby they made many widows Obs 1 In Jerusalem were wicked and false Prophets Jerusalem was the holy City the City of God the place where Gods name was recorded a type of the Church of God in all ages yet there even there were such Prophets and holds it out clearly to us that there will be false Prophets in the Church of God alwaies In Christs time there were such Mat. 7.15 Beware of False Prophets which come to you in sheeps cloathing In Pauls time there were such Act. 13.6 There was one Bar-jesus a Jew and a false Prophet In Johns time there were such 1 John 4.1 Many false Prophets are gone out into the world so many went out then that there is a generation of them to this day and that generation will not cease so long as the Lord hath a Church in this world there will bee found false Prophets even at dooms day Obs 2 Jerusalems Prophets may be yea sometimes are against Jerusalem There is a conspiracy in her Prophets in the midst thereof Those thought themselves the chief Prophets in Jerusalem met consulted and agreed together to preach the same things to set themselves against the Prophets and Professors differed from them as being unsafe and unsound and to stir up authority against them The meetings of Prophets are not alwaies for the welfare of Sion here was a Councel of them but it was for mischief That they thought was very lawful the Spirit of God calls a Conspiracy Such was that meeting of the chief Priests Scribes and Elders in the palace of the High Priest where they consulted against Christ Matth. 26.3 4. and that wherein they agreed that if any did confesse that hee was Christ hee should bee put out of the Synagogue John 9.22 was not the Council of Trent a conspiracy of Prophets who pretended they were for Jerusalem but were in truth against Jerusalem Did not they agree together that who ever preached any thing contrary to their Canons and Articles should bee anathematized did they not stir up Princes and Powers of the world to punish those they judged Sectaries Schismaticks and Heretical Mr. Foxes Acts and Monuments do testify the truth thereof Have not the Prophets of our Jerusalem gone too far this way Obs 3 God takes special notice of the sinnes of Prophets they are first mentioned in the general Corruption that was of all sorts There were Priests Princes Peoples sins but the Prophets are set in the front they provoked God greatly they did most hurt Jer. 23.15 From the Prophets of Jerusalem is prophaneness gone forth into all the land They were corrupt springs that corrupted the whole Jewish earth with the streames of their false doctrines and example of their sinful practises Their sins are very much spoken of in the word and set upon record they dealt falsely Jer. 6.13 they belyed the Lord Jer. 5.12 13. they taught rebellion against the Lord Jerem. 28.16 ch 29.32 they strengthened the hands of evil doers so that none returned from his wickednesse Jer. 23.14 they were light and treacherous Zeph. 3.4 they deluded the people and murdered their souls Jerem. 8.11 Ezek. 12.10 they were exceeding Covetous and greedy of gain from every quarter Isa 56.11 Micah 3 5. they made the people forget the name of the Lord Jer. 23 27. they were Foxes and dealt very suâ—tlely Ezek. 13.4 They being defiled with such sins defiled the land thereby kindled the indignation of the Lord and made him to say concerning them Behold I will feed them with wormwood and make them drink the water of gall Jer. 23.15 and would consume them by sword and famine chap. 14.15 Obs 4 That the men who should openly declare against sin do openly commit sinne There is a conspiracy of her Prophets in the midst therof They roared like Lyons not caring who heard or saw them they made many widows in the midst of Jerusalem They sinned notorious sins and were not ashamed of them Jer. 23.11 Both Prophet and Priest are prophane in mine house have I found their wickednesse saith the Lord in the Temple the most publike
were like Lyons ravening the prey Tyranni nominabantur Lycaones portae finxerunt principes propter saevitâ—â— mutari in lupos and the Princes were like wolves ravening the prey wolves are more ignoble than Lyons and the Princes were worse than the false Prophets they ravened sorer than they To shed bloud Of this sinne mention is made in the 4 6 9 12. verses of this Chapter It s a sinne in any but especially in Princes who should protect their subjects from violence and bloud and rather venture the sheding of their own bloud than suffer the peoples to be wrongfully shed but now the Princes were so wicked that like wolves they destroyed and devoured their own sheep by breaking Covenants made with other Princes and so drawing upon them barbarous Nations By receiving bribes and hearkening to tales they gave way to the execution of innocent ones by which sinne they destroyed the lives of men their persons and the image of God for which thing no recompence can bee made nor ought to bee taken if it could bee made Numb 35.31 hee that shed bloud unjustly was to have his bloud shed whatsoever he were And to destroy souls Soules are not in the power of Princes or other men to destroy or hurt Mat. 10.28 They are the Lords Ezek. 18.4 and he only hath power over them Princes here are said to destroy souls because they do what lies in their power to destroy them or we may take souls here Synechdochically for the whole man they shed bloud to destroy men When the bloud of men is spilt they are destroyed To get dishonest gain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Heb. is rendred by Mont. ad appetendum concupiscentiam to desire a lust or to satisfy a lust and in the Margent he hath it thus ut avare sectentur avaritiam that they might covetously or greedily follow Covetousness Ut faciant quaestum say others that they might make gain The French is Pour ensuiure le gam en avarice to follow gain in covetousnesse These Princes did covet the wealth of the People and found out waies to cut them off that so they might injoy their estates These words dishonest gain wee had in the 13. vers and therefore shall forbear to adde any thing more about them Obs 1 That when Prophets and Priests are corrupt the Magistrates are not sound in the 25. vers the Prophets were like Lyons they devoured souls in the 26. the Priests violated the Law and prophaned the holy things and here the Princes were like wolves shedding bloud When the heads in the Ecclesiastick estate are evil those in the Civil estate are seldome good when Prophets and Priests do wickedly Princes will quickly learn to follow them They have great influence into the Courts and hearts of Princes Obs 2 When Magistrates and Rulers are covetous they are insatiably Covetous and will be cruel to satisfy their covetous lusts The Princes were greedy of gain and to get it they like wolves did ravine the prey shed bloud destroy souls They being Princes had great revenues but they were not content with what was their own they cast their eies and thoughts upon what the people had and let out their desires after the same and Covetous desires brought forth oppression in Taxes and cruelty in making away and cutting off many rich ones under pretence of delinquency that they might injoy their lands and livings When men are greedy of gain they will take away the life of the owners thereof Prov. 1.19 Ahab and Jezabel took away the life of Naboth for his vineyard which they greedily coveted 1 King 21.19 Solomon tells you that a wicked Ruler is like a roaring Lyon and a ranging Bear he is a great oppressor Pro. 28.15 16. he threatens them fills them with fears and dayly is plucking away their estates from them he rangeth here for a prey one day and there for a prey another day and is never satisfied till hee hath devoured them and theirs Zeph. 3.3 Her Princes within her are roaring Lyons her Judges are evening wolves they gnaw not the bones till the Morrow they devour the men one day their estates the next day the flesh will not suffice them but they must eat up bones and all Covetousnesse is an insatiable horse-leech that cries give give and will break all Laws Bonds Relations to injoy what it desires There was much in it when the Lord forbade Kings to multiply gold and silver greatly to themselves Deut. 17.17 hee foresaw that if their hearts were carried out strongly after such things that they having power in their hands would oppresse shed bloud destroy souls and all for to get dishonest gain Isaiah therefore calls such Princes Theeves ch 1.23 they robbed they murthered the people to inrich themselves Vespasian was such a Theif to the Roman state who put in the greatest Offices the greatest extortioners whom he used like spunges to fill them while dry and to crush out their liquor when they were full Sueronius in Vespasiano when they were grown rich then hee spoiled them It s needful to pray for Rulers that they may fear God hate Covetousnesse and never prove roaring Lyons nor ravening wolves 28 And her Prophets have daubed them with untempered morter seeing vanity and divining lies unto them saying thus saith the Lord God when the Lord hath not spoken Here wee have the Prophets brought in again where besides those sins mentioned vers 25. you have an addition of their flattery and lying Have daubed them with untempered morter Of these words see before cha 13.10.11 I shall give you the various readings Montanus liniebant eos insulso they daubed them with that was unsavoury Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scholion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. Liniebant eos absque temperamento Vatabl. Oblinunt eis crustam insulsam Jun. Pisc Obduâ—unt eis ineptum tâ—ctorium Lavat Complanabant eos luto infirmo French Les plastroyent sans est offe Munst Linierunt eis caementum insulsum Taphel imports a thing unseasoned weak inept to adhere and cleave to a thing and quickly falling off having no â—enacitie in it When Plaisterers lay loam or sand upon a wall Materiam notat quae ad compingendum inutilis est quaeque cito decidit and there be nothing binding therein ere long it falls off again though for the present it covers deformities and makes it seem goodly So these Prophets flattered the Princes and great ones and plaistered over their vile practises with smooth and fair words incouraging them in their waies and promising them safety which they did having countenance and maintenance from them Mic. 3.11 and upon hopes of greater preferment but it proved otherwise for when the winds and storms of divine displeasure came both Prophets Princes and the untempered morter fell together Seeing vanity and divining lies unto them saying Thus saith c. These words were formerly spoken of cha 13.6 7. they told the
use slander Frâ—a fait extorsion par violence fraud force any way to accomplish their wills and desires And exercised robbery These words are the same in the Hebrew with those chapt 18.12 hath spoiled by violence There the verbe is in the singular number and the substantive in the Plural here the Verbe is in the Plural and the Substantive in the Singular number They did steal and get from one another what they could secretly or openly which was violence and robbery and this they did frequently they were exercised in it And have vexed the Poor and Needy The word for vexed here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same with oppressed or used oppression of which with the other words Poor and Needy was spoken chap. 18.7.12 ch 16.49 the Poor and Needy should have been counselled comforted not vexed or oppressed Yea They have oppressed the stranger wrongfully Of Oppressing the stranger hath already been spoken in the 7. vers of this chapter The Hebrew for wrongfully is belo mishphat absque judicio without right The French is Sans au cune jugement without any justice or equity They did injustly oppresse the stranger against all law add right There was no justice amongst them in their dealings with natives or strangers only fraud and force took place Obs 1 That People are usually such as those over them in Church and State are The Prophets the Priests the Princes were wicked and the People were like unto them The Prophets were covetous and thereupon oppressed taking the treasure and pretious things vers 25. the Priests violated the Law and prophaned the name of the Lord ver 26. The Princes for dishonest gain did dishonest and cruel things vers 27. and here the People were like them covetous using oppression and exercising robbery Micah 3.11 the heads thereof that is of Sion judge for reward and the Priests thereof teach for hire and the Prophets thereof divine for mony Here the chief in the state and Church had their eies upon the reward the hire the mony and to enjoy the same they would do say any thing Covetousness is the root of all evil and causeth all sorts of men in whom it s found to comply with the humors of others for its own interest and to make a prey of those do oppose the same and were not the people suitable unto these that were over them Jer. 5.31 The Prophets Prophesy falsely and the Priests bear rule by their means and my people love to have it so the false Prophets by their lies and flatteries did strengthen the wicked Priests in their practices they took into their hands so the words may bee read more power than they should Accipiebant munera ad suas manus Mont. in Margent and gifts which they should not and the people love to have it so they love to hear the Prophets lies and to feed the Priests with gifts to bear them up in their waies cha 6.13 from the least of them to the greatest of them every one is given to Covetousnesse and from the Prophet even unto the Priest The word for prophanation is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dissimulare dolose agere as well as profane agere every one dealeth falsely and how came it to bee so the people learned it of those in place Jer. 23.15 From the Prophets of Jerusalem is Prophanenesse gone forth into all the Land the word may bee rendred hypocrisy dissimulation deceit the false Prophets were notorious Hypocrites Deceivers themselves and they infected all the Land with their leaven It was the Prophets and Priests principally that made the Kings glad with their wickednesse and the Princes with their lies Hos 7.3 and when a Prince or Ruler hearkens to lies all his servants are wicked Prov. 29.12 Wicked Prophets and Priests make wicked Princes wicked Princes make wicked servants and wicked Subjects They tell them tales lies accusing unto them those are contrary to their waies designes and interest or not forwarders thereof whereupon Princes set their servants creatures agents on work to obstruct and pervert justice to intrap and crush such persons This was much practised in late daies The Prelates possest the Princes with their lies and falsehoods concerning the book of sports on the Lords day concerning Altars â—nd Altar-worship and they quickly infected all their Servants and too many of their Subjects therwith so that if the Prophets Priests and Princes be naught the people are too like unto them Obs 2 Covetous Practises in deceiving of or in getting and griping from others is plain thee very the people of the land have used oppression or deceit as your margents have it and exercised robbery When Covetousnesse puts men upon deceitfull practises as to use false weights false lights false measures its robbery so when corrupt counterfeit imbased materials bee put off for sound and good bee it in monies cloathing corn meal wines flesh fish any vendible commoditie it s in the judgement of God robbery so exacting of Fees expedition money taking advantages of mens necessities of forfeitures of Bonds or lands with-holding of servants and labourers wages altering of wills forgeing of deeds warrants Luke 19.8 Levit. 19.13 thou shalt not defraud thy neighbour neither rob him the wages of him that is hired shall not abide with thee all night untill the morning the word for defraud notes wresting and plucking from a man and is the same with the word for oppressing here so that he who oppresseth who wrests any thing from another by subtlety hee plaies the Theif hee robs him so for the hired mans wages when the time agreed upon for paiment comes you must not defer one night one day longer its oppression its robbery and cries out against men James 5.4 when many for greedinesse of gain bought and sold in the Temple Christ called them Theeves you have made it saith Christ A den of theeves Mat. 21.13 the Priests for gain gave way to others to buy and sell doves and other things which were of use for offerings sacrifices they made them who bought the same for such purposes pay dearly for them and for this they were called theeves not simply for being in the Temple it was their Covetous practises their deceiving their griping that made Christ brand them with that name When men out of Covetousnesse do grate upon others defraud and over-reach them in bargaining or otherwise they are robbers and such doings is called robbery Amos 3.10 They know not to do right saith the Lord who store up violence and robbery in their Palaces they were so exercised with Covetous practises that they knew not to do right onely they were acquainted with theevery Niniveh was such a City Nahum 3.1 it is full of lies and robbery all shops all places in it were full of them I fear London is too like Niniveh full of lies and robbery are not mens hearts tongues hands exercised with covetous practises
heathenish opinions which they were in danger of having the Nations round about them but God had given them good doctrin Prov. 4.2 right words Psal 33.4 lively oracles Act. 7.38 faithful commands Psal 119.86 sure testimonies Psalm 93.5 such as they were to try all doctrines and opinions by Isa 8.20 2 Pure worship which was as a hedge between them and the Heathens Deut. 6.13 14. Thou shalt fear the Lord thy God and serve him and shalt swear by his name yee shall not go after other gods the gods of the people that are round about you verse 17 18. you shall diligently keep the Commandements of the Lord your God and his Testimonies and his statutes which hee hath commanded thee and thou shalt do that which is right and good in the sight of the Lord that it may bee well with thee 2 King 17.36 37. God had appointed them a pure way of worship which hedged them in from all false waies of worship from bringing in ought of their own and others 3 Good Laws Deut. 4.8 what nation is there so great that hath Statutes and judgements so righteous No Nation under heaven had such Laws to bee governed by as the Jews had and those Laws were hedges against all injustice they might not wrong one another nor strangers 4 God had given them good Prophets Priests and Princes for their safety to bee an hedge unto them The Prophets were to preserve the doctrine sound the Priests to keep the worship pure and the Princes to see justice impartially executed Elijah a good Prophet was the horseman and Chariot of Israel 2 King 2.12 chap. 13.14 the Priests were mediators between God and the people Joel 2.17 the Princes were the strength of the Land Prov. 29.4 Thus you see what the hedge was and if you would have it more briefly it was the Covenant made between God and this people hee had promised to be their God and to protect them they had promised to bee his people and to walk in his waies Now when they transgressed the Covenant the hedge was broken and gaps were made The Hebrew for Gaps is bapperetz in the breach from paratz to divide and break through They had now broke through the Hedge and made many Gaps which appears thus 1 The Doctrin was corrupted there was much chaffe mingled with the Wheat Jer. 23.28 false prophets gave in that to bee divine which was from their own hearts spirits heads Ezek. 13.2 3. They prophesied lies Jer. 14.14 the providence of God was denyed and his omnipresence Ezek. 8.12 The Lord seeth us not hee hath for saken the earth so his justice Ezek. 18. They said his waies were not equall the fathers had eaten sowre grapes and the childrens teeth were set on edge vers 2. 25. they taught the people to swear by a false god even by Baal Jer. 12.26 2 For the Worship That was greatly corrupted The Sanctuary was defiled with detestable things Ezek. 5.11 they had brought Images and Idols near to the Temple and into the Temple Ezek. 8. they had high places and Altars in every street Ezek. 16. they burnt incense to other gods and worshipped the works of their own hands Jerem. 1.16 The Statutes of Omry were kept and the works of the house of Ahab Micah 6.16 and the fear or worship of God was taught by the precepts of men Isa 29.13 3 The Laws were wrested and perverted so that there was no justice Mic. 3.9 They abhor judgement and pervert all equity all that was right equal just they oppressed or suppressed and would not let it take place so that according to Isaiah judgement was turned away backward and justice stood farre off they thrust them out of doors out of their gates and Cities and when they pressed hard to come in there was no admission the doors and gates were lockt and bolted upon them equity could not enter Isa 59.14 only oppression was let in Isa 5.7 4 For The men who should have been as strong stakes to keep up the hedge they were rotten The Prophets were Lyons Jer. 23.14 the Priests corrupters and wicked Lam. 4.13 the Princes were rebellious and companions of Theeves Isa 1.23 and all of them brake Covenant with God Ezek. 16.59 so that its evident the hedge was broken and gaps made To make up the hedge and stand in the gap What that is falls in now to be considered and it lies in these things 1 In publike opposing those corruptions were crept in and practised amongst them When of old the Jews had broken down the hedge by making a Calfe Moses appeared for God against this wickednesse hee seized upon the Calf Exod. 32. burnt it ground it to powder made the people drink it sharpely reproved Aaron and stood in the gate of the Campe saying who is on the Lords side let him come unto mee and when the Sonnes of Levi came to him he commissioned them to slay the Idolaters and this was the beginning of making up the breach so when Josiah beganne to purge Judah and Jerusalem from the high places the groves images and Altars that were therein then was the hedge making up which they had broken down 2 Chron. 34.3 4. In Nehemiahs daies when the hedge was new made about them there were some began to tread down the hedge and make a gap therein by doing unlawful things on the Lords day whereupon the zeal of Nehemiah was kindled so that hee contended with the Nobles of Judah who countenanced them and did violence to the Sabbath themselves Saying what evil thing is this that yee do and prophane the Sabbath Neh. 13.15 16 17 18. 2 In mourning for such breaches and deprecating the wrath and judgements due for the same When the Calfe was made and the people worshipped it now the hedge was down Gods wrath ready to break in upon them and to consume them Exod. 32.10 but Moses being affected much with what they had done and with what God was about to do he falls to praying and interceding for the People Lord why doth thy wrath wax hot against thy people c. wherefore should the Egyptians speak and say for mischief did hee bring them out to slay them in the mountains c. turn from thy feirce wrath and repent of this evil against thy People and he did so vers 14. now this act of Moses was standing in the breach and making up the hedge Psalm 106.23 it kept out the fury of the Lord from breaking in upon them The intercession of Gods servants is a strong hedge and wall to prevent judgements Therefore when the Lord was resolved upon the destruction of the Jews he forbade Jeremy to pray for them ch 7.16 Pray not thou for this people neither lift up cry nor prayer for them neither make intercession to me for I will not hear thee Intercession or deprecation is an obstructing of God in his way The Vulgar hath it Ne obsistas mihi do not thou stop or oppose
of this verse wee have had before chap. 21.31 ch 19.12 ch 9.10.16.43 Obs 1 When a people is universally corrupt the hedges of religion and justice trod down and none appears to make up those hedges God will certainly visit that people with his judgements Prophets Priests Princes and people were degenerated and greatly corrupted all hedges down God looked for some or other to appear against the corruptions were amongst them and because there was none therefore he would pour out his indignation upon them and consume them with the fire of his wrath and they found it so shortly after Lam. 2.4 ch 4.11 they and their foundations were devoured Obs 2 That God in his severest judgements is most just I have or will recompense their own way upon their head God did not punish them for others waies but for their own it was their own evil doings brought his judgements upon them he did them no wrong when sword famine plague fire consumed them what ever dreadful judgements have fallen out in our daies in this or other nations let us justify the Lord hee hath recompensed mens own waies upon their heads he is righteous in all his works and holy in all his waies CHAP. XXIII 1 The word of the Lord came again unto me saying 2 Son of man there were two women the daughters of one mother 3 And they committed whoredomes in Egypt they committed whoredomes in their youth there were their breasts pressed and there they bruised the teats of their virginity 4 And the names of them were Aholah the Elder and Aholibah her sister and they were mine and they bare sonnes and daughters thus were their names Samaria is Aholah and Jerusalam Aholibah IN this chapter are contained these generals 1 A Complaint of or prophesy against the idolatry and wickednesse of the whole body of the Jews under the names of Aholah and Aholibah shewing their several sinnes and the greatnesse of Aholibahs above Aholahs 2 Denunciation of judgement against them and their destruction 1 The Word of the Lord came c. This verse shews our Prophet spake not out of his own heart or spirit as the false Prophets did it was the spirit of the Lord brought the word of the Lord unto him and hee spake as he was moved by the Spirit which shews the divine authority of this prophesy 2 There were two women the daughters of one Mother The Jews were at first one people till the days of Rhehoboam and then they were divided Ten Tribes fell off to Jeroboam which frequently after were called Ephraim and Israel or the children of Israel the house of Israel The other two Tribes were called Judah and the house of Judah One was the Kingdome of Israel the other the kingdome of Judah These two are the two women here mentioned The word for Women is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to forget they are so called from their forgetfulnesse and these metaphorical women Israel and Judah forgat their God greatly and thereupon are called Nashim women or forgetters The Daughters of one Mother In the Scripture language the whole of things is tearmed the Mother and the parts thereof Daughters Ezek. 21.21 The King of Babylon stood at the mother of the way so is the Hebrew while the way was intire and one it was called the Mother and when it divided into parts those parts were as the daughters of that mother The whole body of the Jews was as the one Mother and when that body divided into two Kingdomes those Kingdomes were as the Daughters of that Mother When they were in Egypt and a long time after they were as one woman but in Rhehoboams daies this woman grew big brought forth Twins and so became one mother of two daughters 1 King 12. Vers 3 They committed whoredomes in Egypt They being in the loins of their mother forsook the God of Abraham Isaac and Jacob and fell in love with the Egyptian gods Josh 24.14 Ezek. 20.7 8. They committed whoredomes in their youth This Jewish Nation at her first beginning while young and little plaied the Harlot and defiled her self with the Egyptian idolatry what she did is set out by way of aggravation shee sinned in her youth or these sisters sinned betimes their spirits were carried out that way early and that in Egypt or house of bondage and suffering There were their breasts pressed and there they bruised the teats of their virginity In this Metaphorical whoredome Puellae dum viâ—gines sunt ubera solida turgentia habent quae simul atque virginitatem amittunt comprimuntur quodammodo franguntur Maldon hee alludes to the corporal When Virgins are defiled their breasts suffer also they are more loose and hanging whereas before they were erecta integra virginali pudore stantia and so natural signes of chastity The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There their breasts fell there they were unvirgined the meaning is this that quickly after the Jews came into Egypt the Egyptians prevailed with them by Flatteries or threats to imbrace their Idolatrous worship whereby they lost their chastity and became like the nations 4 The names of them were Aholah the Elder Here hee comes to the Names of these women and shews you who they were The name of the one was Aholah and this Aholah was Samaria the chief City of the Ten Tribes where the Kings of Israel had their chief residency Aholah is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Tent or Tabernacle and Aholah is Tabernaculum suum his own or their own Tabernacle that is Samaria or the ten Tribes have not mee or my worship amongst them they have devised a worship of their own set up Golden Calves at Dan and Bethel they have forsaken my Temple and set up their own Tabernacle and dwell by themselves separate from me The Elder The Hebrew is not Elder but the greater This woman Aholah had ten Tribes the other onely two this wee had ch 16.46 where it s said Thine Elder sister is Samaria Aholibah her sister Thus is the name of the other woman Aholahs sister was Aholibah which signifies my Tabernacle or dwelling in her and this was Jerusalem where the Temple and worship of the Lord were what was done there the Lord himself appointed and that was the place he chose Psa 132.13 14. They were mine I tyed them unto mee by a Covenant Ezek. 16.8 I became their God and they became my people the Hebr. is They were for mee that is for mee alone for no other God no other way of worship than what I should prescribe them And they bare Sons and Daughters God blessed them so that they multiplyed greatly they had many Sonnes and many Daughters Ezek. 16.7 I caused thee to multiply as the bud of the field Obs 1 That going after false waies of worship is in Gods account whoredome they committed whoredomes when they bowed to any of the false Gods in Egypt
sonnes and their daughters and burn up their houses with fire 48 Thus will I cause lewdnesse to cease out of the land that all women may bee taught not to do after your lewdness 49 And they shall recompense your lewdnesse upon you and yee shall bear the sinnes of your Idols and yee shall know that I am the Lord God In these verses the judgements of God upon those Harlots are further set out and amplified with the events thereof 1 They shall bee punished like adulteresses and murtheresses v. 45. 2 They shall be carried into captivity and spoiled v. 46. 3 They their Sons and daughters shall bee stoned and slain v. 47. and their houses burnt ibid. The Events or effects are 1 Cessation of lewdnesse v. 48. 2 Instruction of other women to take heed of doing the like ibid. 3 Conviction of the equity of Gods dealings v. 49. 45 And the righteous men The Assyrians and Babylonians who destroyed Samaria and Jerusalem are called righteous or just men not that they were so really but comparatively they are stiled so in respect of the Jews they were such Ezek. 5.6 7. chap. 16.27 47. who exceeded the Nations in wickednesse or because they were Gods instruments to execute his just judgements upon them especially for their perfidiousnesse with those Nations They shall judge them after the manner of adulteresses and after the manner of women that shed bloud Adulteresses were punished with death under the Law Lev. 20.10 Deut. 22.22 and the death was stoning John 8.5 7. else Christ would not have commissioned them to have thrown stones at the woman if they had been faultlesse themselves and as these were to dye for their uncleannesse so were those that shed blood Of these words see chap. 16.38 46 I will bring up a company upon them I brought up an Army against Samaria and destroyed it and so I will do with Jerusalem I will bring the Babylonians upon her who shall spoil her by stoning slaughtering burning and removing her into Captivity No enemies can stirre out of their countrey to mischief others till the Lord call and bring them and when hee doth so sad effects follow they lay all waste making Cities heaps and pleasant Lands wildernesses Of this 46. and 47. vers see chap 16.40 41. 48 Then will I cause lewdnesse to cease out of the land When the Lord should have accomplished his judgements upon these Harlots when Aholah and Aholibah should be destroyed then idolatry should cease and be no more in the Land then sacrificing their children to idols and shedding of blood should be no more heard of Gods judgements will silence wickednesse and take away evil from the land That all women may bee taught not to do after your lewdness By Women here understand Cities Provinces Nations which seeing the just judgements of God upon these whorish women Aholah and Aholibah might learn to beware of such sinnes and not to go out from God having once given up themselves to him least they draw such severe and shamefull punishments upon themselves Obs Gods Judgements are teaching things hee brought dreadful judgements upon Aholah and Aholibah that all women might bee taught thereby Gideon by thorns and bryers taught the men of Succoth Judges 8.16 and God by his peircing judgements teaches the Nations hee punisheth one City that others may take warning There is no judgement of God upon any City Nation or people but it speaks and teaches Micah 6.9 hear ye the rod it hath a voice a teaching voice 1 It Teaches all who are guilty of the same sinnes and not visited with the same judgements to admire the long suffering and goodnesse of God towards them 2 It Teaches those presently to consider their waies turn to the Lord by repentance who are guilty of such sins least the Lord being now in a way of judgement should break out also upon them and make them examples of his justice 3 It Teaches others to fear and fly from such practises as bring such destructive judgements When Samaria and Jerusalem shall be destroyed by dreadful judgements for their confidence in armes of flesh by confederating with other nations for their idolatry cruelty prophaneness and perfidiousnesse will not other Cities fear to do the like will not every City learn to see what is the reward of wickedness in the sufferings of others This Gods judgements teach sinners to do that so they may consult for their credit and safety 49 And they shall recompense your lewdnesse upon you The Hebrew is And they shall put your filthinesse and lewdthinesse upon you that is the Nations and Cities round about shall concur with the Babylonians to punish you for your wickednesse to bring upon you the merit of your sinnes or thus they shall approve of what the Lord doth in destroying of you saying all is the fruit and just recompense of your own doings And ye shall bear the sins of your idols Their Idols did not sin but they sinned with their Idols and the fruit of those sins they must eat the punishment due to them they must bear there is a near connexion between sinne and punishment they have the same names so v. 35. Obs Gods proceeding with sinners in judgement righteously brings them to acknowledge the equity of his dealing with them when the just punishment of your lewdnesse and idolatry shall bee upon you ye shall know that I am the Lord God who observed all your waies who waited long for your repentance who have dealt justly with you in all the evils I have brought upon you you cannot but justify me and condemn your selves CHAP. XXIV Vers 1 Again in the ninth year in the tenth month in the tenth day of the month the word of the Lord came unto me saying 2 Son of man write thee the name of the day even of this same day the King of Babylon set himself against Jerusalem this same day 3 And utter a parable unto the rebellious house and say unto them thus saith the Lord God set on a pot set it on and also pour water into it 4 Gather the peices thereof into it even every good peice the thigh and the shoulder fill it with the choice bones 5 Take the choice of the flock and burn also the bones under it and make it boyle well and let him seeth the bones of it therein THis Chapter is conceived to bee the last prophesy against the Kingdome of Judah before the final destruction thereof which with the great Calamity thereof is set out under the type of a boyling pot and the death of the Prophets wife In the Chapter is contained a double prophesy 1 That of the boyling pot and the interpretation thereof to the 15. v. 2 That of Ezekiels wife dying suddainly his not mourning for her and the explication thereof from the 15. ver to the end In the verses before us we have 1 The Time of this prophesy v. 1 2 The Occasion ver 2. which was the
King of Babylons setting himself against Jerusalem 3 The Prophesy it self in the 3 4 5. ver 1 In the ninth year the tenth month and the tenth day thereof Our Prophet being in Babylon reckons from the ninth year of the Captivity the time that Jehoiachin himself and others were brought into Babylon Ezek. 1.2 ch 8.1 and not from the Time of Zedekiahs reign though it were the ninth year tenth month and tenth day thereof for that day the one was carried away the other was made King It concerned them in Babylon to keep account of their captivity The word of the Lord came unto me saying Hee had nothing of his own to give out that day but the word of the Lord came to him the spirit of the Lord brought it and with such power that he must write and speak 2 Write thee the name of the day even of this same day The Hebrew is Write the name of the day and the body or substance of the same day it was a day wherein something considerable and substantial was acting God would have the Prophet write the day not onely to adde weight to his Prophesy but to stir them up to bee affected and to see how the providential hand of God ordered things at a great distance The King of Babylon set himself against Jerusalem this same day Here was the Occasion or cause of his writing down the day and so prophesying upon it Nebuchadnezzar was that day sitting down before Jerusalem as you may clearly see 1 King 25.1 Jer. 39.1 ch 52.4 when Nebuchadnezzar was upon a warlike expedition hee knew not whether he should go to Rabbath or Jerusalem chap. 21.21 but hee was ordered by a divine hand to lay siedge to Jerusalem the tenth day of the tenth month in the ninth year which Ezekiel could not possibly know had not the Lord revealed it This was a businesse of high concernment to the Jews in Judea and those in Babylon The Hebrew for set himself is Samach which Montanus renders adjunxit se Others Corroboravit se fulcivit se and the French Est fortifié he joyned strengthened and fortified himself against Jerusalem Obs 1 The Lord takes notice of what men do and can make known the same to whom hee pleases at what distance soever Nebuchadnezzar and his Forces were in Judea sitting down before Jerusalem and this the Lord revealed to Ezekiel being in Babylon It was declared to Elisha whether the King of Syria would march and where hee would pitch his Campe 2 Kin. 6.9 10. The death of Herod in Judea was discovered to Joseph being in Egypt Mat. 2.19 20. and when Moses was in Midian the Lord told him that all the men were dead in Egypt which sought his life Exod. 4.19 Obs 2 There bee some things and times the Lord would have his take special notice of and keep the Chronology thereof Ezekiel must write the year the month and day of Jerusalems besiedging In the ninth year the tenth month the tenth day the King of Babylon set himself against Jerusalem that was a sad businesse and a sad time When God hath been upon executing great judgements or shewing great mercies the daies and months have been recorded The day and Month of Noahs entrance into the Ark and of his comming out again are mentioned Gen. 7.11 chap. 8.14 16. The Time of the Jews going out of Egypt you have punctually set down Exod. 12.41 42. so the Time of their passing over Jordan Josh 4.19 of Solomons building the Temple 2 Chron. 3.2 Of Hamans plot to destroy the Jews Esth 3.8 13. and several other things the year month and day stand recorded Which shews they were providential not casuall that the wisdome and power of God were interested in them whoever were the instruments and that being so exactly set down Posterity should not forget them And questionlesse the Lord expects that wee should keep a Chronology of the great and remarkeable things done by him for us as the fight at Marston-more July 2.1644 at Naseby the 14. of June 1645. at Maidstone 2 June 1648. Scots routed in England August 17. 1648. Ormond beaten from Dublin August 2. 1649. c. 3 Utter a Parable unto the rebellious The Hebrew is Speak thou parabolically to the house of rebellion a parable That is speak thou darkely unto them that they may the better attend and make the more diligent inquiry after the meaning of what thou deliverest Of Parable and Proverbs formerly have been spoken chap. 17.2 and of the rebellious house chap. 2.5 Set on a Pot set it on It s for Cooks to set on Pots put in water then the meat Ezekiel hee must bid them set on a Pot a strange work for a Prophet and because strange it would make the People minde it the more and search out the mystery By this Pot is meant Jerusalem Ezek. 11.3 This City is the Caldron Hassin it s the same word is here for Pot which notes strength comprehensivenesse and Durablenesse so Jerusalem was strong comprehended much and was more durable than other places when besiedged Not Jerusalem simply but under judgement was the Pot. And also pour water into it When Pots are set over the fire they put in and fill them with water that so what ever they please may bee boiled therein By this water is meant the afflictions and Judgements in which as in water God would boil Jerusalem Now the King of Babylon was set down round about it had straitly besiedged it and variety of Calamities were upon it and the waters of affliction begun to be hot So Calamities are called Isa 8.7 4 Gather the peeces thereof into it When the Cook hath set on the Pot filled it with water then hee takes the several peices of flesh which are to bee boiled and puts them into the Pot and they are called the peices thereof because they are to be boiled therein Even every good peice the thigh and the shoulder Here the people or Commonwealth of Israel is likened unto a body dissected as the Levites Concubine was Judges 19.29 and they must take the good or principal peices those that were the strength and support of the body and head as the thighs and Shoulders that is the Nobles Councellors Priests and chief Souldiers amongst them Fill it with the choice bones The Hebrew is Electione ossium imple fill it with the choicenesse of bones which Rabbi David interprets as wee do fill it with choice bones that is with choice peices because the peices saith hee are cut secundum ossa according to the bones This Pot must not have a peice or two a bone or two put into it but must bee filled with the choicest peices and bones were in all the body 5 Take the choice of the Flock By the Choice may bee understood the King himself who is the Head of the flock or the fat and wealthy ones The Vulgar hath it Pinguissimum pecus assume take the fattest of the Cattle
work is thine and thou hast determined to see it done yet upon second thoughts thou maiest change thy resolutions when thou shalt consider that I Jerusalem am thy City and the onely City thou hast chosen in all the world and wilt thou bring an Heathenish King and an Army to destroy mee and the Temple where thou dwellest and art worshipped surely it cannot bee Lam. 4.12 This conceit of hers is blown away by these words I will not go back thou art a bloudy City thy scum is not gone out of thee thou art filthy and in thy filthinesse is lewdnesse obstinacy thou goest not back from thy wicked doings I will not go back from doing what I have purposed The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not retract what I have said and purposed Non subtraham me I will not withdraw my self from it Avenarius renders the words thus Non feriabor I will not make holy daie and cease to prosecute what I have determined Neither will I spare 5. Jerusalem might yet say The Lord is merciful though hee bee angry and in his anger bring the enemy to my Gates hee will not keep his anger alwaies when I shall fast weep pray hee will bee intreated hee will pardon spare and not suffer mee to bee destroyed This refuge is here made uselesse Neither will I spare fasting prayers and tears shall do her no good Jerem. 14.12 when Jerusalems children should fast God would not hear their cry no nor Jeremy for them cha 11.14 nor Ezekiel cha 9.8 9 10. though themselves their Prophets should importune God hee saith As for mee my eye shall not spare neither will I have pitty thou hast caused my fury to come up to take vengeance and I will bee avenged on thee I will not abstain from revenge so the word signifies Neither will I repent 6 Thou hast oft repented thee when thou hast been upon destroying designes Jonah 3.10 Hos 11.8 Ezek. 20.8 9.13 14 17 22. and I hope thou wilt repent thee of what thou art about if thou dost not repent before my destruction thou wiâ—t repent after it that thou hast dealt so by me This strong-hold is here battered down Neither will I repent what though I have oft repented mee of the evil I purposed to bring upon thee and thy Children must I alwaies bee upon those tearms with thee No no Jerusalem my repentings have not causâ—d thee to repent my repenting shall now cease Jer. 15.6 I will stretch out my hand against thee and destroy thee I am weary with repenting I will neither repent when thou art destroying nor when thou art destroyed it will bee an case to me to see thee and thy children consumed Repentance sometimes in Scripture is attributed to God and then it s spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the manner of men and it must warily bee understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so as God may not bee wronged in mens apprehensions thereby In mens repentance there is griefe change quia fefellit eventus non antea Previsus something falls out they did not foresee David Repents of murthering Vriah defiling Bathshebah because that fell out in it hee did not foresee as the blaspheming Gods name and the sword it brought upon his house hereupon hee changed his minde was affected with grief these things are not in God hee foresees all events he grieves not hee changes not therefore in this sense he cannot bee said to repent Theodoret speaks right when he saith Panitentia in Deo nihil aliud est quam mutatio dispensationis ejus it is a change of Gods dispensation if God had not destroyed Jerusalem hee should have been said to repent His repentance is alteration of things and actions no change of his purpose and will In humane Repentance there is the change of the will in divine Repentance there is the willing of a change and that in the thing not in the will or Counsel of God which are unchangeable Here God would not change the thing I will not repent According to thy waies and according to thy doings shall they judge thee 7 Jerusalem might yet say if it bee so that thou wilt not repent and shew mercy unto mee thou wilt shew thy self a cruel and mercilesse God This imputation is here prevented According to thy waies and doings shalt thou bee dealt with all if thy judgements bee sharpe and dreadful thou hast deserved them the equity of my proceedings shall bee so conspicuous that all the world shall clear mee and say the fault is thine own that thou sufferest such hard things thou hast done such wickednesses lewdnesses abominations that God is righteous in consuming of thee all is suitable to thy waies These words They shall judge thee By the Septuagint are rendred in the first person singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will judge thee and so by the Vulgar By Junius in the second person judicaberis Thou shalt bee judged By others as here they shall judge thee that is the Babylonians and these several readings or rendrings of the word make up but one and the same sense Thou shalt bee judged that is by the Lord and the Babylonians who are his instruments to execute his pleasure Ezek. 23.24 I will set judgement before them and they shall judge thee I will make known to them my purpose of utter destroying thee and they shall do it Obs 1 Great sinners do not beleeve judgements threatned but are apt to shift them off and flatter themselves with hopes of mercy Jerusalem had great scum God threatned to consume her and her scum in the fire but shee beleeved it not shee shifted off all threatnings shee still expected peace and safety Jerusalems Prophets had so bewitched and possest her with thoughts of peace and security from evil coming upon her Jerem. 23.17 that nothing Jeremy or Ezekiel threatned could bee heard therefore saith God here I the Lord have spoken it it shall come to pass c. thou thinkest I will not do it that I will recal my threats spare thee and repent such vain thoughts lodged in Jerusalem Jerem. 4.14 and such vain speeches were uttered by Judah Thou sayest because I am innocent surely his anger shall turn from mee Jer. 2.35 Jerusalem and Judah thought said they were innocent and therupon shifted off all was threatned flattered themselves with hopes of mercy but they were guilty yea more guilty than all the Nations and Cities round about them Ezek. 5.5 6. and had such judgements comming upon them as never had any the like vers 9 10. which they would not beleeve though the Lord himself told them thereof for Jerem. 5.12 They belyed the Lord and said it is not hee neither shall evil come upon us neither shall wee see sword nor famine We shall do well enough in this City and if they should come wee will appear before him with our sacrifices and wee shall bee delivered Jerem. 7.10 wicked men do flatter themselves
your strength The French L'orgueil de vostre Empire and so the Vulgar Superbiam imperii vestri the pride of your Empire The Temple was a strong place in which the Jews put so much confidence as that they thought it standing they should for ever be safe they prided themselves in it and cryed The Temple of the Lord the Temple of the Lord The Temple of the Lord Jerem. 7.4 They thought none able to harm them and destroy that Temple If wee read the words The Excellency of your strength as Junius or your strong excellency as Piscator the sense is That though they had other strong holds and Towers yet none like unto the Temple that excelled all not onely in strength but in renown It was for the structâ—re the wonder of the world fifteen hundred thousand having been imployed seven years in the building thereof 1 King 5.15 it bare the Name of the Lord 1 King 8.29 in it God dwelt Psa 80 1. of it he had a specâ—al caâ—e 1 Kin. 9.3 and it was the excellency of Jacob Amos 6.8 The desire of your eyes Some understand by these words Their Wives but most Interpreters expound them of the Temple which seems to mee to bee the truest interpretation for Ezekiels wife typed out the Temple and as shee was the desire of his eyes so was the Temple of the Jews eyes and the words of this vers do give countenance and life to this sense I will prophane my Sanctuary the excellency of your strength the desire of your eyes What was the excellency of their strength it was the desire of their eyes viz. the Sanctuary By desire of the eies is meant id quod amatur et in deliciis habetur that which is affected and delighted in and such was the Temple or Sanctuary Psal 96.6 strength and beauty are in his sanctuary there was material and spiritual beauty Psal 27.4 there David desired to dwell all the daies of his life to behold the beauty of the Lord the Temple was the desire of his eyes when hee was shut out of it see how he thirsted after it Psal 63.1 2. so of Jonah when he was in the fishes belly hee looked towards the holy Temple Jonah 2.4 it was beautiful in it self and had the beauty of holinesse in it the beautiful Ordinances and worship of God so that hence Sion was called the perfection of beauty Psalm 50.2 and the Joy of the whole earth Psal 48.2 In Lament 1.7 it s said Jerusalem remembred in the daies of her affliction and of her miseries all her pleasant things the Hebrew is all her desirable things that she had in the daies of old and the Temple was one of them yea the most desirable of all her desirables And that which your soul pittieth Mashmall Naphshechem that which your souls indulge and favour viz. the Temple which they dearly affected and would not by any means that it should bee destroyed or prophaned by Heathens The Vulgar hath it super quo pavet anima vestra That for which your souls are afraid men are jealous of that is dear unto them least it should bee violated Isaiah fore-seeing by a Prophetical eye what would befall the Temple shows how his soul pittied it Isa 64.11 Our holy and our beautiful house where our fathers praised thee is burnt up with fire and all our pleasant things are laid waste The prophaning of the Temple which was Holy full of glory and beauty the place of prayer and praise went nearer the heart of this great Prophet than any thing else So Jeremy Lamen 2.7 declares what pitty hee had for the house of the Lord the Lord hath cast off his Altar hee hath abhorred his Sanctuary hee hath given up into the hand of the enemy the walls of her Palaces they have made a noise in the house of the Lord as in the day of a solemn feast The Temple lay heavy upon Daniels heart chap. 9.17 These words by some are referred to their children whom their souls pittied and would have spared but of them are the words following And your Sonnes and your Daughters whom ye have left shall fall by the sword When the Babylonians should come prophane and destroy the Temple many of their Children should suffer and perish some by famine some by Plague some by other Calamities and casualties and those that were remaining he tells them they should fall by the sword The Lord would take from them not onely the Temple but all things that were dear unto them their City their Kingdome their wives their children 22 And ye shall do as I have done ye shall not cover your lips nor eat the bread of men You wonder at mee that I mourn not for my wife being taken from mee by a suddain stroak but ere long you will cease to wonder at me and finde the case to bee yours when the enemies shall come take away the Temple your wives and children what things soever are dearest to you then you will be so confounded and amazed that you will have neither hearts nor opportunity to change your garments and accompany your dead to the grave but rather throw them out into the streets and shift for your lives Then you will remember mee make no Lamentation for your dead then you will not pull off your tires from your heads nor the shooes from your feet nor cover your lips nor eat the bread of mourners then you will use no funeral rites or gestures 23 But ye shall pine away for your iniquities The word for pineing away is from Makak to dissolve and melt away to consume corrupt to bee filthy loathsome because those things which do corrupt fiunt tandem foetida at last become stinking and unsavoury So these Jews their spirits flesh fat and strength should consume pine away till they became even loathsome and that for their iniquities that is the punishment of their iniquities for so the word is frequently used as Isa 53.6 and 2 King 7.9 some mischief will come upon us the Hebrew is iniquity that is mischief or punishment And mourn one towards another In this ver he had said ye shall not mourn nor weep and here as with the same breath he affirms they should mourn one towards another Though the words run so there is no contradiction in them Though they could not mourn openly and in a funeral way yet they should mourn inwardly and so as to pine away themselves You here in Babylon when the report comes of taking the City of burning the Temple and of the spoiling of all the desireable things in them by Nebuchadnezzars forces you will be in such a streight as that you will not dare to mourn for fear of the Babylonians who will indanger your liberties and lives if you lament the successes and doings of their King So that what with Gods judgements upon them at Jerusalem and the fear of the enemies both there and in Babylon neither Jews in Jerusalem nor in Babylon
should dare to mourn or express any tokens of sorrow how full soever their hearts were thereof But when they were in secret a man with his brother for so is the Hebrew then they should open their minds one towards another and mourn 24 Thus Ezekiel is to you a sign The Hebrew is Lemopheth in portentum for some prodigious thing Mopheth it notes a visible sign presageing good or evil and so accordingly is pleasing to the sight or horrible it s that is unusuall Preter Naturam fore-shewing somewhat to come Ezekiel not mourning for the death of his wife was a sign to them that they should bee in such perplexity as not to mourn for their Temple City and desireable things which should bee pulled from them by a suddain stroak of God The Hebrew have Oth and Mopheth which comming together are rendred signum prodigium as Isa 20.3 that is Oth or a sign which is not preter naturam as to cure the sick Martinius in lex verb. signum that is Mopheth or a prodigy which is preter naturam as to raise the dead and do strange things According to all that he hath done shall yee do You have beheld Ezekiels doings and wondred at them hee hath but preached what ye are to do and the time is at hand wherein he shall see you acting over the same things Obs 1 The resting in holy things causes God to remove them how dear soever they bee unto us I will prophane my Sanctuary the excellency of your strength the desire of your eyes and that which your soul pittieth you confide in the outward means you are taken with the outward splendor of the ceremonies and pompe of the Temple but the spirituall true worship yee minde not the Temple City and State are dearer unto you than I am they have your eies your hearts your souls when I am neglected I have honoured you with my sanctuary and all the holy things in it belonging to it but you have not honoured mee why is the Temple and not my self The excellency of your strength why is that the desire of your eies and not my self who fill the Temple with my glory why is that the pitty of your souls being troubled that it should bee laid in the dust and not my honour my glory my name which are prophaned amongst you and laid in the dust Obs 2 That sometime mens sinnes bring them into such streights that though they have lost their dearest comforts yet they dare not outwardly manifest any sorrow for them God would take away the Temple the Excellency of their strength the desire of their eyes the pitty of their souls their Sonnes and daughters and they should not dare to mourn or weep openly but should secretly pine away and come to nothing It was sad to loose their dearest comforts and more sad that they might not case their hearts by tears or sighings and most sad that they must shew no respect to their dead friends by any funeral rites This sad condition had Jeremy told them of chap. 16.6 7. Both the great and the small shall dye in the land they shall not bee buried neither shall men lament for them nor cut themselves nor make themselves bald for them neither shall men tear themselves for them in mourning to comfort them for the dead neither shall men give them the cup of consolation to drink for their Father or for their Mother they should be in such streights through the fury and violence of their enemies whom their sinnes had brought upon them that they should not dare to mourn for their dead and the great evils upon them Obs 3 God may and doth put his own faithful servants upon hard and unwonted things thereby to declare what shall bee the condition of the wicked Thus Ezekiel is to you a sign hee hath had his dearest comfort taken away by an extraordinary stroak he hath not been suffered to mourn or weep therefore and why so that hee may bee a sign unto you you would not bee taught by my doctrin now you must bee taught by my example according to all that hee hath done shall yee do The things are harsh and unnatural that I have done but it s for your sakes that I am put upon them and yee shall do as I have Thus Isaiah was put upon it to walk naked and bare-foot three years which was hard and reproachful and why That hee might bee for a sign and wonder upon Egypt and Ethiopia Isa 20.3 Some may think God deals ill with his Servants in putting them upon harsh reproachful unnatural ridiculous things but know all souls are the Lords and hee may command them what hee please they have comfort in their obedience what ever men think or say of them when as those they are made signs unto have nothing but bitternesse and terrors Obs 4 Signes accomplished convince men of the truth and just proceedings of God When this commeth yee shall know that I am the Lord God by the fulfilling what this sign foretold yee shall bee so convinced as to acknowledge Ezekiel was a true sign made so by mee and that I have dealt justly with you for your iniquities in bringing you into such streights as not to dare to mourn openly for your miseries if Ezekiel have nothing to object against mee from whom being innocent I took away the desire of his eyes and forbad him to mourn for her what can you object against me being so guilty as none more If I rend away your desirable things and hem you about so with my judgements and enemies that you shall not dare to mourn Vers 25 Also thou Son of man shall it not bee in the day when I take from them their strength the joy of their glory the desire of their eies and that whereupon they set their minds their Sons and their Daughters 26 That hee that escapeth in that day shall come unto thee to cause thee to hear it with thine ears 27 In that day shall thy mouth bee opened to him which is escaped and thou shalt speak and be no more dumb and thou shalt bee a sign unto them and they shall know that I am the Lord. In these words you may perceive 1 A Repetition of the taking away what was dearest to the Jews v. 25. 2 The Events thereupon which are 1 Tidings thereof brought to the Prophet ver 26. 2 Freedome of prophesying in Ezekiel v. 27. 3 Conviction of the People ibid. 25 When I take from them their strength What in the 21. vers hee called The excellency of their strength here he calls their strength that was the Temple it was strong but should not have been their strength the God of the Temple should have been their hope and confidence The joy of their glory The word for joy is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is oblectationem habere in animo to have inward delight in the mind and that without external gesture The
Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sublevationem the lifting up of your glory The Temple was their glory and that cheared and lifted up their hearts both Junius and Piscator have it gaudium ornatus eorum the joy of their ornament the Temple was their ornament Ezek. 7.20 nothing did so become and adorn them as their Temple did and that worship which God appointed to bee in it but they corrupted that worship stained their glory and joyed sinfully therein The desire of their eyes They took pleasure in beholding the Temple which was a stately building beautified with pretious stones and gold of Parvaim 2 Chron. 3.6 8. The second Temple took them much Matth. 24.1 Luke 21.5 yet that was inferiour to the first Temple The material Temples were very dear unto the Jews And that whereupon they set their minds In the Hebrew it is Veeth massa naphsham which Montanus renders Elevationem animae eorum the lifting up of their souls or minds id ad quod attollunt anâ—mam suam that unto which they lift up their soul So Junius The Vulgar Super quo requiescunt animae eorum That on which their souls do rest Stephen in phrasibus Hebraicis renders the place thus In quod elevatur animas eorum aut onus animae ipsorum That their hearts are lifted up unto or that which is the burden of their souls and pressed them most as the Temple and their children they were perplexed about the losse of these This phrase of setting the minde upon a thing imports 2 Sam. 18.3 1 Over-prizing of the thing when the mind is set upon a thing that is valued every man values what his lust is set upon 2 Adhering to it when the minde is set upon a thing it cleaves to it and fixes upon it 1 Sam. 9.20 set not thy minde on them 3 Taking content and delight in a thing seeking no further Col. 3.2 set your affections upon things above 26 Hee that escapeth in that day shall come unto thee to cause c. The Lord in his wise providence ordered it so that some three years after this Prophesy there came one who escaped at the delivery up of Jerusalem unto Nebuchadnezzar and brought tidings that the City was smitten Ezek. 33.21 which was half a year after the smiting of it if you compare this place in Ezekiel with Jer. 52.6 2 King 25.3 To cause thee to hear it with thine ears The Hebrew is To the hearing of the ears not to tell what hee hath heard as some Rabbins would have it but to tell in the ears of Ezekiel what hee had seen and been an eye witnesse thereof it s not improbable but that they had heard some rumor of it before it being half a year since the taking of that City and desolation of all things This man therefore came to inform Ezekiel of the certainty of all things had passed 27 In that day shall thy mouth bee opened to him that is escaped and thou shalt be no more dumbe That Ezekiel was dumbe and prophesied not at all till the man brought tidings of Jerusalems destruction is not the sense of this place for in the 26. chapter hee saith The Word of the Lord came unto him in the eleventh year in the first day of the month the meaning then is this that as to the Jews hee ceased Prophesying and was as a dumb man unto them God gave him not the gift nor called him to speak any more unto them they beleeved not what hee had prophesied unto them but gave ear to false Prophets who seduced them telling them that they should shortly return and Jerusalem should not bee destroied but when the news came to our Prophet that God had fulfilled what hee had Prophesyed against the City and Temple then God put his word into his mouth again and he spake freely and boldly And thou shalt bee a sign unto them As thou hast oft been a sign unto them sometimes representing an Army laying siedge against a City chap. 4. sometimes a Barber shaveing the hair chap. 5. sometimes a man removing his stuffe chap. 12. sometimes representing a mourner chap. 21.6 sometimes a condition wherein there must not bee mourning as vers 16 17 18. of this chapter so here hee must bee a sign unto them by his silence all the time from this chapter to the day that tydings came of the taking and smiting of Jerusalem he was for a sign unto them They shall know that I am the Lord. Those are here in Babylon those escape the Famine Pestilence sword shall know that I am the Lord and sent thee to Prophesy that I am the Lord and have made good what thou didst Prophesy that I am the Lord and have punished them justly for their iniquities Obs 1 That our Natures are prone to over-prize adhere to and rest in external priviledges and mercies The Temple they doted upon they made it their strength their glory the joy of their glory the desire of their eyes they set their minds upon that and their Sonnes and Daughters these had their thoughts affections and hearts they ran out strongly unto them their souls were lift up unto them they looked at their Temple as their strength against all enemies as their joy at home and their glory abroad so for their children they made idols of them setting them up in their hearts and their hearts upon them Hos 9.11 their children were their glory they gloried in them their hearts were set upon them because children are parts of their Parents coming out of their loines because they bear their image are their hopes perpetuate their lives names and memories therefore they let out their hearts too far towards them and set their minds upon them and not onely on these but on other things also as riches Psalm 62.10 If riches increase set not your hearts upon them as they increase usually mens affections and desires increase towards them so that they come to trust in them Psalm 52.7 Hee trusted in the abundance of his riches they were his security against all dangers all enemies There is scarce any thing wee have of any moment but wee are apt to set our mindes and hearts thereon hence wee are commanded to keep our hearts with all diligence Prov. 4.23 The Hebrew is above all keeping keep that The lesse wee set our mindes upon the creatures the longer wee are like to injoy them the more we set our minds upon them the sooner they may be pulled away God will not indure any thing to deprive him of his interest in the heart Obs 2 God hath his times to take away mercies priviledges idolized and confided in In the day when I take from them their strength the joy of their glory the desire of their eyes and that whereupon they set their minds c. God took away the Temple their children hee had his day for them both 1 Sam. 4.3 the Jews trusted in the Ark and idolized that Let
us fetch the Ark of the Covenant of the Lord out of Shiloh unto us that when it commeth amongst us it may save us out of the hand of our enemies But God had a day quickly after that to deprive them of it vers 11. The Ark of God was taken the Philistims took it and slew thirty thousand footmen Ephraim gloried in his children but God had his time to pluck them away Hos 9.11 12. Their glory shall flee away like a bird from the birth and from the won be and from the conception though they bring up their children yet will I bereave them and there shall not bee a man left their priding themselves in their children and increase made the Lord to diminish them hee took his times for that purpose when Jonas idolized the gourd the Lord had his day to smite it Jon. 4.7 Jacob was over fond of Joseph and God had his day to send him far from him Gen. 37. Obs 3 That when God is most angry executing his severest judgements then even then some are spared some finde mercy When the Lord should take away the Temple City their Sonnes and daughters and make good all the dreadful threatnings given out by Jeremy and Ezekiel against the Jews by Plague Famine Sword Wilde Beasts which was as black and sad a time as ever they saw even then some escaped Hee that escapeth in that day It was hard for any to escape when such an Army of Babylonians so cruel and bitter had lain so long round about Jerusalem watching as Lyons for the prey yet some did escape Jeremy saith Lament 2.22 in the day of the Lords anger none escaped or remained hee doth not mean absolutely none for himself escaped and divers others his meaning is that they were few in comparison of those who suffered Since the beginning of the World hath it been heard that God was so severe in any judgement executed upon the Sonnes of men as to shew no tokens of Mercy when hee drowned the World hee shewed great mercy to Noah and his Family when hee consumed Sodome and Gomorrah to ashes hee gave Lot and his Daughters their lives for a prey and when hee made Jerusalem here a spectacle of his vengeance hee made an out-let and escape for some he is a God that in wrath remembers mercy and doubtlesse in that great overflowing and drowning made in the low Countries at this time as he hath shewed much severity so he hath not forgotten mercy Obs 4 God at his pleasure puts singular honour upon his faithful servants the Prophets Hee tells Ezekiel that when hee shall have accomplished what hee had prophesyed against Jerusalem that hee should bee informed thereof that hee would give some or others their lives for a prey that they might bring him tydings thereof and so lift up his head against all his adversaries who looked upon and counted him a false Prophet Herein was great honour put upon the Prophet hee that escapeth shall come unto thee to cause thee to hear it c. So God honoured Abraham in telling him what hee was about to do unto Sodome Gen. 18.17 Shall I hide from Abraham that thing which I do no hee is a Prophet a friend of mine my faithful servant and hee would not conceal the matter from him So Amos 3.7 The Lord revealeth his secrets to his Servants the Prophets hee sends a messenger unto them even his holy Spirit to acquaint them with what hee is doing and with what hee hath done so hee sent an Angel to Joseph to tell him that Herod was dead who sought the life of the young child Mat. 2.20 Obs 5 God hath his times of shutting and opening the mouths of his Prophets Thou shalt speak and bee no more dumbe after this time the Prophet was as a dumb man towards the Jews because they beleeved not his Prophesies entertained him not as a Prophet but sleighted mocked and scorned him for those unusual Passages of his which the Lord put him upon therefore the Lord took him off from being a Prophet unto them he had no more word for them the false Prophets went on still but the true Prophet is silenced mens sinnes do cause the Lord to stop the mouths of his Prophets their unbeleef unprofitablenesse perverse constructions they make of what is said and done by them their hearkening to lies errors and vain visions of false Prophets do discourage them and cause them to bee silent Thus Peoples untoward carriages made Jeremy resolve to bee silent and Preach no more in the Name of the Lord Jerem. 20.9 The Prophets then had and the Prophets now have great discouragements and cause enough to bee silent and God may cause them to bee as dumb unto them removing them into corners or taking them away the peoples sinnes rob them of spiritual mercies Ezek. 3.26 I will make thy Tongue cleave to the roof of thy mouth that thou shalt be dumbe and shalt not be to them a reprover for they are a rebellious house Their sinne deprived them of Prophesy and made the Prophet dumb Let us look to it that our sinnes deprive not us thereof and make our Prophets dumbe God may in justice make them dumb to us and open their mouths to others If you would still hear the Prophets speaking unto you let the Lord see you practising what they present unto you in his name yea let the Lord hear you praying for them and then see what is written and promised Isa 30.19 20 21. then your Teachers shall not bee removed into corners but your eyes shall see them and your ears shall hear them Obs 6 That Prophets when they are discouraged silenced and become signes unto the People they are to be patient waiting upon the Lord to make good what they have spoken in his name and for the opening of their mouths again Ezekiel was a sign unto them being silenced and discouraged hee was patient expecting that God should accomplish what hee had prophesyed and open his mouth again which hee did In that day shall thy mouth be opened to him that is escaped CHAP. XXV Vers 1 The word of the Lord came again unto me saying 2 Son of Man set thy face against the Ammonites and Prophesy against them 3 And say unto the Ammonites hear the word of the Lord God Thus saith the Lord God Because thou saidst Aha against my Sanctuary when it was prophaned and against the land of Israel when it was desolate and against the house of Judah when they went into captivity 4 Behold therefore I will deliver thee to the men of the east for a possession and they shall set their Palaces in thee and make their dwellings in thee they shall eat thy fruit and they shall drink thy milke 5 And I will make Rabbah a stable for Camels and the Ammonites a couching place for flocks and yee shall know that I am the Lord. 6 For thus saith the Lord God because thou hast clapped thine
hands and stamped with the feet and rejoyced in heart with all thy despight against the Land of Israel 7 Behold therefore I will stretch out my hand upon thee and will deliver thee for a spoil to the Heathen and I will cut the off from the People and I will cause thee to perish out of the Countries I will destroy thee and thou shalt know that I am the Lord. IN this Prophesy of Ezekiel are four things chiefly considerable The first is The destruction of the Jewish state by the Babylonians which our Prophet having declared in the 21 Chapters preceding hee comes now to the second general head which is threatning of Judgement to other Nations for their Pride and insulting over the Jews in their misery and this hee doth in the eight next chapters from the beginning of this to the 33. In this Chapter our Prophet denounceth the judgements of God against four of those Nations which were enemies to the Jews as 1 The Ammonites 2 The Moabites 3 The Edomites 4 The Philistims In these words read is a Prophesy against the Ammonites wherein 1 Their sins are propounded vers 3. 6. 2 Their judgements vers 4 5 7. 3 The End why God would bring such judgements upon them v. 5 7. 1 The Word of the Lord came again unto me saying Being taken off from prophesying against the Jews for the present hee receives Commission now to Prophesy against the Gentiles who accused the God of the Jews either of weaknesse that hee could not defend his City and Temple or of malice towards his People whom if hee could deliver yet hee left to the spoil of enemies The Lord therefore would have them know that hee is neither weak nor malicious but the great God of Heaven and Earth who in justice punished his own people for their sins and would not spare them being guilty and therefore commands Ezekiel now to declare his judgements against them 2 Set thy face against the Ammonites In ch 6.2 God bids him set his face towards the mountains of Israel cha 3.17 against the daughters of his People Haec locutio significat fitmum fixum habere propositum aliquid faciendi Stephan in Phrasib Hebra In ch 20.40 God bid him set his face towards the South cha 4.3 hee bids him set it against the City and now to set it against the Ammonites This phrase to set the face against one imports a full and fixed resolution of doing a thing Ezekiel must now resolve to look sowerly upon the Nations and Prophesy as harsh things against them as hee had formerly done against the Jews Jer. 44.11 I will set my face against you for evil and to cut off all Judah God was resolved not to behold them with a countenance promising mercy but with a Countenance threatning judgement and utter destruction So Ezekiel must set his face against the Ammonites and prophesy no pleasing things but sad bitter and destructive The Ammonites had an incestuous beginning they came from Lot and his younger daughter who named her Sonne Ben-Ammi who was the Father of the children of Ammon Gen. 19.38 they were bitter and bloudy enemies to the Jews 2 Chron. 20.1 Amos 1.13 2 Sam. 10.3 4 6. their countrey was strong well peopled and full of Cities Numb 21.24 Judg. 11.33 3 Say unto the Ammonites hear the word of the Lord God How the Ammonites should hear Ezekiel being in Babylon and they farre off from him is inquirable When hee had denounced the judgements of God against them and lest this Prophesy upon record by some Babylonians or Jews it might bee convaied unto them The words hear the word of the Lord import not that they should hear it at that instant when hee prophesyed but that they should in time know what the minde of the Lord was towards them And doubtlesse hee was commanded thus to say and Prophesy for the Jews sake that they hearing Ezekiel declare and denounce such judgements against the Ammonites who had insulted over them might in some measure be comforted thereby Because thou saidst Aha against my Sanctuary when it was prophaned When the Sanctuary was by the Babylonians taken and destroyed the Ammonites as one man or one woman said Aha they rejoyced at it and scoffed at the Jews The Hebrew word for Aha is Haeach which is interjectio gaudentis insultantis a note of one rejoycing and insulting Ps 35.25 it s rendred Ah so would wee have it and Psalm 40.15 Aha Aha they rejoyced and insulted in the misery of David So these Ammonites that should have grieved at the prophaneing of the Sanctuary and the holy things thereof and at the sufferings of Gods people they sported themselves thereat and said so would we have it wee are glad to see this day where now is your God what are you the better for all your sacrificing and worship who hath the true Religion you or us Zeph. 2.8 They reviled and reproached the people of God and magnified themselves against their borders they spake evil of them in the day of their calamity and added affliction to their affliction Lament 2.16 All thine enemies have opened their mouth against thee they hisse and gnash the teeth they say wee have swallowed her up this is the day wee looked for The Septuagint for Aha is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yee have been glad The Latine Expositors turn it Euge Euge they commended the Heathen for what they did against the Temple and people of the Lord. The French Ha Ha they laughed at the prophanation of the Temple and great miseries of the Jews Against the Land of Israel when it was desolate The ten Tribes long before were lead into Captivity by Salmaneser 2 King 17.5 6. and when their land was over-run by the Heathens and they carried away these Ammonites did shew Hostiles animos then they cryed Aha and not onely then but also Against the house of Judah when they went into Captivity The House of Judah went into captivity by degrees some with Jehoiakim some with Jehoiachin and the residue with Zedekiah and still when any of them were carried away captive the Ammonites were glad of it but especially at the last when all was laid waste City Temple Land when Zedekiah and the people were all led into captivity then they belch'd out their Sarcasmes and bitter taunts 4 I will deliver thee to the men of the East for a Possession The Hebr. is To the Sonnes of the East Whom they were mens thoughts are various Vatablus makes them the Medes and Persians Some think them to bee the Kedarites who are called the men of the East Jerem 49.28 Others judge them to bee the Arabians which descended from Abraham by Keturah and were sent Eastward Gen. 25.6 but there is no sound reason why wee should not conceive them to bee the Babylonians who were not fully North from them but North-East And therefore as they were called sometimes a winde out of
whom it seems meet unto him v. 5. Obs 5 Cities and places which are hâ—nourable among men for their sinnes God poures contempt upon and puts them into base conditions Rabbath that was a royal City hee makes a stable for Camels Isa 13.19 20 21. Babylon the glory of kingdomes the beauty of the Chaldees excellency shall bee as when God overthrew Sodome and Gomorrah wilde beasts of the Desert shall lye there and their houses shall bee full of doleful creatures Owles shall dwell there and Satyres shall dance there for Satyres the Chaldee saith Dragons Jerome Devils So spiritual Babylon Rev. 18.4 It s fallen it s fallen and become the habitation of Devils and hold of every foule spirit and a cage of every unclean and hateful bird Rome that was so famous is or shall bee a base contemptible place a dungeon for Devils a prison for foul spirits a cage for the worst of Birds Have not the Palaces of Prelates and their Cathedrals been made stables for horses in our daies and Prisons for malefactors Vers 8 Thus saith the Lord God because that Moab and Seir do say bâ—hold the house of Judah is like unto all the Heathen 9 Therefore Behold I will open the side of Moab from the Cities from his Cities which are on his frontiers the glory of the Countrey Beth-jeshemoth Baalmeon and Kiriathaim 10 Unto the men of the East with the Ammonites and will give them in possession that the Ammonites may not be remembred among the Nations 11 And I will execute judgements upon Moab and they shall know that I am the Lord. In these verses you have our Prophet denouncing judgements against the Moabites Where comes to be considered 1 Their sin v. 8. 2 The Judgements themselves v. 9 10. 3 The End of those judgements v. 11. 8 Because that Moab The Moabites were brethren to the Ammonites descending from Lot and his eldest Daughter Gen. 19.37 as the Ammonites did from him and his youngest they abode not in the waies and worship of the true God long but fell to idolatry Judg. 10.8 were bitter enemies unto the Jews Balack that hired Balaam to curse them was King of these Moabites Numb 22.4 they were men of might Exod. 15.15 and had the Jews under eighteen years in the days of Eglon another of their Kings Judg. 3.14 whom Ehud slew and after him ten thousand of the Moabites all men of valour v. 21 22 29. they infested the Jews much and oft were there warres between them and the Jews 1 Sam. 14.47 2 Sam. 8.2 2 King 3.7 2 Chron. 20.10 11. In their land Moses dyed and was buried Deut. 34.5 6. from them descended virtuous Ruth ch 1.4 of whom also Christ came Mat. 1.5 And Seir. Seir was a part of Edom Gen. 32.3 the land of Seir the Country of Edom or feild of Edom it was a mountainous part of Edom Gen. 14.6 it s called Mount Seir and that from Seir the Horite Prince of the country as Bonfrerius observes from Gen. 36.20 The Horites or Horims were driven out by Esau Deu. 2.22 So that he and his posterity possessed it having that name before Esau was Seir an hairy rough man and that place was mountainous and rough where hee sate down The house of Judah is like unto all the Heathen The Jews said they have stood upon 't that their God was the only true God better and mightier than all the Gods of the Nations that they were a people so dear to him that he would defend them and their City having his Temple his Worship his Prophets Isa 4.5 chap. 31.5 but wee see their Prophets are Lyars they are deluded with vain considences and their God hath forsaken them hee hath not dealt better by them than our Gods have done by us he hath exposed yea delivered them into the hands of their bloody and barbarous enemies So that Judah is like unto all the Heathen who have not met with worse usage from the Babylonians than the Jews themselves have Thus Moab blasphemed and magnified himself against the Lord deriding Israel and skipping for joy Jer. 48.26 27. 9 I will open the side of Moab from the Cities c. The word for side is Chetheph which signifies a shoulder and metaphorically the side or strength of any thing Here by side is meant the strong Cities of Moab the Frontier towns which were as the shoulders and sides to the Countrey These God would open hee would break their ribs and shoulders and make way into the heart and bowels of their Countrey Jer. 48.25 The horn of Moab is cut off and his Arm is broken Moabs hornes and armes were his Frontier Towns Castles and Forts hee had to keep out the enemy but the Lord would break these by the Chaldaean and let him into their Land The Glory of the Countrey The Hebrew for Glory is Tzebi from Tzabah tumescere inflare To swell to be lifted up because those things which are our glory and ornament usually do puff us up and make us to swell The Cities here mentioned were the glory of the Moabites Beth-jeshimoth This City was neer Jordan in the plain of Moab between which and Abel-shittim the Israelites pitched their last tents before they entred into Canaan Numb 33.49 it was part of Reubens inheritance at first Josh 13.20 and signifies domum solitudinis The house of solitarinesse Baal-meon This was another City belonging unto them it s mentioned Numb 32.38 1 Chron. 5.8 The Septuagint renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the Fountain Eusebius saith it was a great village Juxta montem calidarum aquarum nigh a mountain of hot waters Bonfrerius interprets it Habitaculum Baalis Kiriathaim It was in the Tribe of Reuben Josh 13.19 formerly possessed with Gyants Gen. 14.5 rebuilt or beautified by the Children of Reuben Numb 32.37 and after the ten Tribes were carried away who had driven out the Amorites the Moabites repossessed it Vide Bonfrerium being formerly expelled thence by the Amorites The word signifies Occursus meetings or two Cities because two Cities met together in it 10 Unto the men of the East with the Ammonites c. God would make way through Moabs chief Cities for the Babylonians who were men of the East that they should come in and take their Countrey in possession The Hebrew for with the Ammonites is against the Sons of Ammon God would so deal with the Moabites as hee had done with the Ammonites The Men of the East should come and take possession of both their Countries That the Ammonites may not bee remembred among the Nations God would so spoil and waste the Nations of the Moabites and Ammonites that not onely themselves should perish but the memory of them 11 And I will execute judgement upon Moab They think I am a God like the gods of the Nations but they shall finde my hand so heavy upon them bee so broken and ruined that they shall know I am far different from all the
it was as great an honour to the Countrey where it was as a Crown to a Kings head In Canaan were great and goodly Cities Deut. 6.10 In Midian were Cities and goodly Castles Numb 31.10 and these were the Ornaments and glory of those places Obs 6 Strong-holds Cities Nations are the Lords and hee gives them to whom hee will As hee gave the Ammonites so the Moabites Countrey unto the men of the East and that for a possession Ezek. 29.19 Behold I will give the land of Egypt unto Nebuchadnezzar King of Babylon What had the Lord to do with Egypt was it not Pharaohs had hee any right to dispose of it to another King yes hee had more right to it than Pharaoh himself Jerem. 10.7 he is the King of Nations and may take from one and give to another at his pleasure Hee took the Kingdome out of Rhehoboams hands and gave it unto Jeroboam even ten Tribes 1 King 11.35 hee took the Land of Canaan from others and gave it unto Abraham and his seed Gen. 13.12 14 15. afterward hee took it from them and gave it with the great City thereof into the hands of the Babylonians Jer. 32.3 and with it every strong hold Hab. 1.10 and after seventy years gave it again unto the Jews Vers 12. Thus saith the Lord God because that Edom hath dealt against the house of Judah by taking vengeance and hath greatly offended and revenged himself upon them 13 Therefore thus saith the Lord God I will also stretch out mine hand upon Edom and will cut off man and beast from it and will make it desolate from Teman and they of Dedan shall fall by the sword 14 And I will lay my vengeance upon Edom by the hand of my people Israel and they shall do in Sodome according to mine anger and according to my fury and they shall know my vengeance saith the Lord God These verses contain a Prophesy against the Edomites who are the third sort of enemies to the Jews mentioned in this Chapter Here likewise as before you have 1 Their sin v. 12. 2 Their Judgements v. 13. 3 The Efficient and instrumental causes v. 14. 4 The End of those judgements ibid. 12 Because that Edom hath dealt against the house of Judah By Edom are meant the Edomites or Idumaeans who descended from Esau who Gen. 36.8 9. is called Edom and the Father of the Edomites which name hee had either from his red skin and hair Gen. 25.25 or rather from his selling his birth-right for red-pottage vers 30. make mee to eat min-haadom haadom hazzeh of that râ—d that red he was cruell and prophane not unlike unto him were his posterity the Edomites who ever bare ill will to the house of Jacob When the Jews came out of Egypt Moses sent to the King of Edom to let them have passage through their Countrey but hee refused and came out in hostile manner against them though they were his brethren Numb 20.14 18 20. It was Doeg an Edomite that fell upon the Priests and slew them 1 Sam. 22.19 That the Edomites unkindnesse might not lye upon the spirits of the Jews and beget ill bloud in them the Lord made a Law that they should not abhor an Edomite because they were their brethren Deut. 23.7 he took care that there might bee brotherly love between them but there was very little Edom hath dealt against the house of Judah by taking vengeance What cause the Edomites had to deal revengefully with the Jews we must inquire They being borderers upon the Jews Josh 15.1 and full of enmity against them did many times vex and prejudice them whereupon when Saul was King he fought against them as being their common enemies with others 1 Sam. 14.47 and David slew all their Males lying upon them six months with his Army 1 Kin. 11.15 16. and made them tributary putting garrisons in all parts of their Countrey 2 Sam. 8.14 After this in Jehorams daies they revolted and made themselves a King and hereupon were smitten by Jehoram and his forces 2 King 8.20 21. Amaziah also in his daies slew ten thousand of them 2 King 14.7 and other ten thousand did the children of Judah carry away Captive and threw them off the top of a rock and broke them in peices 2 Chron. 25.11 12. these things together with that ancient grudge they had against them for Jacobs getting the blessing and birth-right from Esau their Father made them splenetive and to seek revenge and therefore when they had any opportunity they used violence and shed innocent bloud Joel 3.19 and when the Babylonians came against the Jews carried them away Captive the Edomites rejoyced at it incouraged them against the Jews and said of Jerusalem Rase it rase it even to the foundation thereof Psalm 137.7 they were as the Babylonians Obad. ver 11. Thoâ— waste as one of them look what spirit was in a Babylonian the same was in an Edomite did they speak proudly so did the Edomites ver 12. did they enter the gates of Jerusalem and lay hands on the prey so did the Edomites ver 13. did they cut off many so did the Edomites they cut off those that did escape and delivered up those remained in the day of distresse ver 14. Thus they dealt against the house of Judah by taking vengeance The Hebrew for taking vengeance is in revenging a revenge Edom was greedy of revenge and set upon it so much the doubling of the word imports And hath greatly offended and revenged himself upon them Turpiter se dare ita ut propter culpam ceu poenam nondum expiatam affletur ceu exibiletur ab hominibus Avenar Vide Kirker in verbo Asham In the Hebrew its vaijeshmu ashom deliquerunt delinquendo they offended in offending that is they greatly offended Asham signifies to do wickedly shamefully and also to make desolate Ezek. 6.6 because abominable sinnes do bring desolation Junius renders the words thus and do make themselves guilty indesinenter for ever they so offended as that there was no pardon no mercy for them Piscator Reatum magnum contraxerunt They contracted great guilt Their revenging themselves upon the Jews made them exceeding guilty 1 The Jews were their brethren Obadiah 10. Amos 1.11 2 They were their neighbours Idumaea and Judaea bordered upon one another Mark 3.8 3 They were Confederates with the Jews Jer. 27.3 An Edomitish Embassadour was at Jerusalem who together with the Embassadours of the other Kings there mentioned were strengthening themselves with Zedekiah against Nebuchadnezzar Obad. 7. They therefore to revenge themselves for former wrongs done them upon the Jews and that in the day of their calamity this made their sin exceeding sinful 13 I will also stretch out my hand upon Edom. In the 7. vers the Lord had said that hee would stretch out his hand upon Ammon that is hee would severely punish it so now also hee would stretch it out upon Edom and make it
the Philistines had perpetual enmity against them and upon all occasions manifested it OEcomlap Ad destruendum inimicitias eternas To destroy the eternal hatreds which were between them The Philistims now made account so to destroy the Jews as that they should never bee troubled or harmed by them more The French translation falls in with this sense whence it is Pour destruction d'inimitiez immortelles for the destruction of the immortal enemies Our Translation is good which saith The old hatred they hated the Jews from the beginning Gen 26.18 the Philistims stopped the Wells Abraham had digged and contended with Isaac when his Servants digged new ones so that hee named one Esek the other Situah that is Contention and hatred ver 20 21 and after the Jews obtaining many victories over them their hatred increased and especially for Davids slaying their Gâ—liah 1 Sam. 17. burning their images 2 Sam. 5.21 and killing their four Gyants 2 Sam. 21. and making them tributaries They knew that the Jews and Jerusalem had plagued them many years and now out of that old hatred they bare to it and them they would destroy both 16 I will stretch out my hand upon the Philistines Of stretching out the hand the 7. 13. vers gave occasion to speak God had forborn them notwithstanding all their enmity and evil doings against the Jews but now he would appear and punish them his hand should bring destruction upon them I will cut off the Cherethims They were a people dwelling near the Sea coast in Palestina warlike and fierce they had been subdued by David and served him 2 Sam. 8.18 chap. 15.18 chap. 20.7 It s conceived they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Davidis Davids guard Some derive their name from Carath excindere because they were men of might able to cut off and destroy Symmachus and Theodotion render the word Cherethims 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destroyers what ever they were God here threatens their ruine and so in Zephan 2.5 Woe unto the inhabitants of the sea coast the nation of the Cherethites And destroy the remnant of the Sea coast Those that dwelt upon the Coast of the Mediterranean Sea in the Hebrew it is The remnant of the Haven of the Sea that is the Philistines whose bounds were the Sea 17 And I will execute great vengeance upon them In the 11. vers the Lord said hee would execute judgements upon Moab in the 14. vers hee would lay vengeance upon Edom and here hee will execute great vengeance upon the Philistines and Cherethims The Hebrew is Nekamoth gedoloth great vengeances they are such as do destroy and are without mercy With furious rebukes In the Hebrew its with rebukes of fury God would lay aside all mercy and pitty hee would not onely bee angry but wrathful hot fiery Chemah which is fury a calore dicitur for both jacham chamam from one of which it comes signify to grow hot and fury is nothing else but fervor irae the heat and height of Anger and in such a mood would God rebuke them they should not have verbal rebukes but reall rebukes Obs 1 Enmity once bred between Nations dyeth not away but groweth up and vents it self upon all occasions The Philistines took the actions done by the Jews against them so ill that they hated them grew in their hatred and shewed their hatefulnesse of them when ever they had opportunity In the 15. vers there bee several gradations 1 They hated the Jews 2 Their hatred continued they would not lay it down but let it proceed from generation to generation it was old hatred such as had been in their Fathers grand-fathers great grand-fathers and their predecessors many hundred years 3 It was not a secret hatred but such as put them upon revenge and brake out in action 4 Such as was not content with a few revengeful actions but carried them on to trade in such actions they dealt by revenge it was their constant practice 5 Their Heart was in the same they were given to it set upon it 6 Their hatred was joyned with despight they did insult and dominere over the Jews in their affliction And 7 Their end was the destroying and rooting out of the Jewish nation they took vengeance with a despightful heart to destroy it for the old hatred They neighbouring upon the Jews did oft infest them in Ahaz daies they invaded the South of Judah took Beth-shemesh and Ajalon and Gederoth and Shocho with the villages thereof and Timnah with the villages thereof Gimzo also and the villages thereof and dwelt there 2 Chron. 28.18 their hatred to the Jews was implacable and immortal when enmity began once between Judah and Israel it lasted from age to age There was war between Jeroboam and Rhehoboam all their daies 1 King 14.30 so for Asa and Baasha there was nothing between them but acts of hatred and hostility 1 King 15.32 Obs 2 Those that hate oppose and evil intreat the people of God hee will be revenged on and that severely The Philistines dealt despightfully and revengefully with the Jews and therefore the Lord would cut them off execute great vengeance upon them and that with furious rebukes Gods people are dear unto him he that touches them touches the apple of Gods eye Zech. 2.8 because the Ammonites Moabites Edomites dealt injuriously with the Jews therefore God laid his vengeance upon them cut them off and rooted them out The Egyptians tyrannized over them in their minority and God drowned them in the bottome of the Red Sea for it Sooner or later God met with and plagued all the Nations round about the Jews who dealt unkindly and despightfully with them The Babylonians were called of God to punish the Jews for their wickednesse but because they carried it bloudily and insultingly against the people of God Ier. 50.11 therefore the Lord destroyed Babylon and took vengeance on her v. 15. even vengeance of his temple v. 28. God is now at this time revenging the wrongs of his people done by Anti-Christ and the Anti-Christian party CHAP. XXVI Vers 1 And it came to pass in the eleventh year in the first day of the month that the word of the Lord came unto mee saying 2 Son of man because that Tyrus hath said against Jerusalem Aha shee is broken that was the gates of the people shee is turned unto mee I shall bee replenished now she is laid waste 3 Therefore thus saith the Lord God behold I am against thee O Tyrus and will cause many Nations to come up against thee as the Sea causeth his waves to come up 4 And they shall destroy the walls of Tyrus and break down her Towers I will also scrape her dust from her and make her like the top of a rock 5 It shall be a place for the spreading of nets in the midst of the Sea for I have spoken it saith the Lord God and it shall become a spoil to the Nations 6 And her daughters
cease c. and the sound of thy Harps c. The Tyrians being a rich people were jovial and merry Ezek. 28.13 they had their Tabrets and Pipes their Harpes and Songs they so abounded in mirth and musick that their City was called the joyous City Isa 23.7 is this your joyous City they were given to delights and sensuality God would cause their mirth to cease Jerem. 5.10 he would take away the voice of mirth the voice of gladnesse c. God would turn their mirth into mourning their Songs into howlings they should be for a long season in a darksome and suffering condition 14 Thou shalt be built no more These words we must not take simply absolutely for then they will contradict Isa 23.15 16. where its foretold that after seventy years Tyre should bee again and sing The minde then of the words is this thou shalt bee built no more to bee the metropolis of a Kingdome or thou shalt bee built no more with that strength and glory thou wast before or thou shalt bee built no more to injoy the same name for that City built afterwards in the same place was called Palatyrus or thou shalt be built no more that is for a long time the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes a Jubilee or long time Obs 1 Things difficult and impossible in the apprehensions of men are accomplished by the Lord Tyrus was a strong City upon a rock in the Sea had strong walls Towers Garrisons indured a siedge of thirteen years yet was taken and levelled with the ground which to men seem'd incredible and impossible Therefore let not Princes Merchants Citizens confide in their strong holds abundance of wealth or any humane foundation Obs 2 The Lord makes places of renown contemptible and subjects them to Vulgar and inconsiderable uses Tyrus was a famous City the Mart of Nations her Merchants were Princes her trâ—ffiquers the honourable of the earth Isa 23.3 8 and God made her like the top of a rock a place for fishermen to spread nets upon Obs 3 Wealthy Cities are usually given to mirth and sensual delights which God will make to cease Tyrus was rich and shee had her songs musick and sinful delights which God made in time to cease Vers 15 Thus saith the Lord God to Tyrus shall not the Isles shake at the sound of thy fall when the wounded cry when the slaughter is made in the midst of thee 16 Then all the Princes of the Sea shall come down from their thrones and lay away their robes and put off their broydered garments they shall cloath themselves with trembling they shall sit upon the ground and tremble at every moment and bee astonished at thee 17 And they shall take up a lamentation for thee and say to thee how art thou destroyed thou that wast inhabited of Sea-fareing men the renowned City which was strong in the Sea shee and her Inhabitants which cause their terror to be on all that haunt it 18 Now shall the Isles tremble in the day of thy fall yea the Isles that are in the Sea shall bee troubled at thy departure 19 For thus saith the Lord God when I shall make thee a desolate City like the Cities that are not inhabited when I shall bring up the deep upon thee and great waters shall cover thee 20 When I shall bring thee down with them that descend into the pit with the people of old time and shall set thee in the low parts of the earth in places desolate of old with them that go down to the pit that thou bee not inhabited and I shall set glory in the land of the living 21 I will make thee a terror and thou shalt be no more though thou be sought for yet shalt thou never bee found again saith the Lord God In these verses the Prophet proceeds in laying down events and consequences of Tyrus destruction As 1 The shaking and trembling of the Islanders vers 15 16 18 21. 2 Their mourning and Lamentation for Tyrus v. 17. 3 Desolatnesse of the place v. 19. 4 Oblivion she should be forgotten v. 20 21. so destroyed as not to be found 15 Shall not the Isles shake at the sound of thy fall They look at thee as impregnable being fortified by art and nature beyond all other Cities and places but when they shall hear of thy fall they shall tremble fearing that ruine will be their portion if the enemy shall besiedge and assault them shall not the Isles shake its an interrogation which imports they will shake and shake greatly When the wounded cry when the slaughter is made in the midst of thee When great Cities are taken oft many are slain and many are sorely wounded and when the men in the neighbour Islands should hear of their sufferings cries and fall of the City they should bee troubled and stand amazed The Hebrew for slaughter is double Behareg hereg In interficiendo interfectione in slaughtering with a slaughter The slaughter was great 16 Then all the Princes of the Sea shall come down from their Thrones Tyrus was upon the Mediterranean Sea and that had many Islands Lavater tells us of eight viz. Rhodes Cyprus Crete Sicilie Melita Sardinia Samos Chius and others are mentioned Act. 27. in some of these were Princes and they should bewail the fall of Tyrus or these were the principal Islands of the Sea and had many principal Marriners which sailed from Port to Port and were as Princes and Commanders of that Sea both they and the Governours of the Islands shall bee straitened and affected with the condition of Tyre there was wont to bee great trading between them and Tyrus which now should cease And lay away their robes The Hebrew for their Robes is Meileehem pallia sua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meil by the Septuagint is rendred sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a coat Exod. 28.4 sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 39.22 Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Sam. 13.18 Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Sam. 15.27 Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 2.12 Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 1.20 Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa 61.10 and here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 however the Septuagint expresse it by various words it signifies such a garment quo superinduebantur honoratiores as men of quality did wear And put off their broidered garments Kirker in verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 French Desuestiront seurs vestemens de brodery In the Hebrew its Their garments of broidery and so runs the French of the word rickmah broidery was spoken Ezek. 16.10 these they should put off pashat which is the word for putting off notes vim impetum a forcible putting off they should through anger and grief pull off their rich coats with a violence and throw them aside when the news of Tyrus ruine came unto them They shall cloath themselves with trembling They shall bee greatly afraid trembling shall take hold of them they shall
onely bee warrantable but of singular advantage unto Common-wealths and Cities Obs 2 Great trading makes places rich and famous Tyrus had Merchants from all parts and they brought in all sorts of pretious Commodities so that shee was replenished and glorious Shee was full of wealth and famous in all parts Babylon had trading with many Nations and shee abounded in treasures Jerem. 51.13 When Jerusalem was the gates of the people when all Nations came into her then she abounded in wealth and fame Obs 3 True happinesse lies not in the abundance of outward things Tyrus hâ—d what the world could afford men of wisdome skill and strength choice helmets and shields horses horse-men and mules horns of ivory and ebeny gold silver pretious stones Emeralds Agates Coral the choicest wheat honey oyle and Balm shee had pretious cloaths râ—ch apparel the mâ—ltitude of all riches in her yet heathenish and near unto destruction Isa 23.11 The Lord hath given a commandement against the Merchant City to destroy the strong holds thereof outward things make not happy Psalm 144.15 Vers 26 Thy rowers have brought thee into great waters the East winde hath broken thee in the midst of the Seas 27 Thy Riches and thy Fairs thy Merchandise thy Marriners and thy Pilots thy Calkers and thy occupiers of thy merchandise and all thy men of warre that are in thee and in all thy company which is in the midst of thee shall fall into the midst of the Seas in the day of thy ruine 28 The suburbs shall shake at the sound of the cry of thy Pilots 29 And all that handle the Oare the Marriners and all the Pilots of the Sea shall come down from their ships they shall stand upon the land 30 And shall cause their voice to bee heard against thee and shall cry bitterly and shall cast up dust upon their heads they shall wallow themselves in the ashes 31 And they shall make themselves utterly bald for thee and gird them with Sackcloath and they shall weep for thee with bitternesse of heart and bitter wailing 32 And in their wailing they shall take up a lamentation for thee and lament over thee saying what City in like Tyrus like the destroyed in the midst of the Sea 33 When thy wares went forth out of the Seas thou filledst many people thou didest inrich the Kings of the earth with the multitude of thy riches and of thy Merchandise 34 In the time when thou shalt be broken by the Seas in the depths of thy waters thy merchandise and all thy company in the midst of thee shall fall 35 All the inhabitants of the Isles shall bee astonished at thee and their Kings shall be sore afraid they shall bee troubled in their countenance 36 The Merchants among the people shall hiss at thee thou shalt be a terror and never shalt be any more Having shown the great wealth and dignity of Tyrus here the Prophet comes to the second general part of the Chapter viz. to shew the irrecoverable fall of Tyrus In these words we have 1 The distinction it self of Tyrus 2 The Effects and events that follow This distinction of Tyrus is set out 1 By way of Metaphor or similitude which is implied in the 26. v. Tyrus is likened unto a ship at Sea that suffers by the winds and waters and so perisheth being laden with rich Commodities 2 From the moving cause thereof viz. her Rowers ibid. 3 The Instrument or means the East wind 2 The Effects 1 Losse of all v. 27.34 2 The mourning of Pilots and Marriners v. 28 29 30 31 32 33. with the manner thereof 3 The influence it had upon forreiners astonishment fear trouble it produced in some v. 35. and hissing in others vers 36. 26 Thy Rowers have brought thee c. This verse is wholly Metaphoricall by Rowers are meant the Great men that ruled and governed Tyrus who were to the City as rowers to a ship They by their Pride wicked counsells and wretched lives caused God to bring a long siedge upon her and ruine at last which are called great waters The East winde hath broken thee That was Nebuchadnezzar who came with a great Army from the East besiedged took and ruined Tyre hee dealt with that Metaphorical ship as a rough East wind doth with a ship at Sea breaks it and sinks it 27 Shall all fall into the midst of the Sea c. The Hebrew is The heart of the Sea all the wealth greatnesse and glory of Tyrus should be drowned in the Sea 28 The Suburbs shall shake The word for Suburbs is Migresheth and Migrash saith Pagnine is a village out of the City By Suburbs here you understand all the villages and Colonies belonging unto Tyre when the Pilots the Prince and Governours thereof should cry for the ruine of it then should all the Towns Villages Colonies were under her command bee troubled and shake for fear Obs 1 Nothing humane can protect a sinful City and People from the judgements of God Tyrus was as strong a place as the world had her walls towers ships wise strong men could not do it Tyrus was as rich a place as any under heaven shee had a multitude of all riches yet these kept her not from being brought into great waters what power or art of man can keep off the winde from a ship when it is at Sea It s not in the power of all the Sea-men or Marriners in the world to do it neither can any number of men or all men keep off a judgement of God when it is comming upon a sinfull place Let us not confide in humane things Obs 2 The ruine of Cities and States is chiefly from the Princes and Governours in the same Thy Rowers they sit in the chief places they have brought thee into great waters they brought War Famine desolation upon Tyrus Zedekiah and his Nobles breaking with Nebuchadnezzar brought Judaea and Jerusalem into great waters Pharaohs sin brought all the plagues upon Egypt when Governours are wilful covetous weak ignorant carelesse given to their lusts and pleasures they may quickly overthrow all Rhehoboams folly caused that rent in Israel as never was made up again It was Ahaz sin that brought Judah into deep waters 2 Chron. 28.19 The Lord brought Judah low because of Ahaz King of Israel for hee made Judah naked and transgressed sore against the Lord. Obs 3 That Cities and States grown rich and renowned have their periods Tyrus was replenished with the rarities of the world shee had all excellent things in her and was very glorious but what became of her and all she had were not her riches her glory laid in the Seas in the day of her ruine v. 27. shee hâ—d her daies for rising and a day for her ruine all the glory bravery and wealth of this great strong and beautiful City was on a suddain in a day buried in the deep Sea Obs 4 When the Lord brings his judgements upon sinfull Cities
ruine The words are spoken of God humano more as men search and find out things so God is here said to do his finding out is making known things Obs 1 Princes and men in supream power are honourable they are Cherubs or Cherubims next unto God In whose word they have many honourable Titles given them They are called shields Hos 4.18 the word for Rulers is shields in the Hebrew and shields of the earth Psalm 47.9 they protect the state where they live Ezek. 17.3 they are named Eagles and Cedars Psal 82.6 they are termed gods and children of the most high God ownes them for his children and calls them Gods which is an height of honour Obs 2 That Kings and potentates have their places priviledges and power that they may bee protectors of the people Thou art the annointed Cherub that covereth hee was on the throne that hee might spread his wings of protection over his subjects both at Sea and land Magistrates should bee as Hens to the Chickens as fathers to their children they are called not onely Fathers but Nursing fathers Isa 49.23 the word in Hebrew is Omenajick thy Nursers or Nourishers and notes faithful nursing they should make it their businesse to preserve and provide for their people as Nurses do for their Nurse-child seeing daily that it bee kept from dangers and want nothing such a Nurseing-father was David Psal 78.72 hee fed them according to the integrity of his heart and guided them by the skilfulnesse of his hands Davids heart and hands were at work for the good of the people Such a Nursing Father was Moses whom the Lord would have to carry the People in his bosome as a Nursing father beareth the sucking childe Numb 11.12 God would have Kings Princes Magistrates to deal tenderly with the People they should bee as Cherubs unto them spreading the wings of protection and justice over them and when they do otherwise hee is wroth with them Zeph. 3.1 2 3. Mic. 3.1 2 3 4. when instead of fathers they are Lyons instead of Angels they are Devils to the people God is sorely displeased and will destroy them Obs 3 That Princes are exalted by God and depend upon him I have set thee so its God that raises them and cloaths them with honour and Majesty Prov. 8.15 16. By mee Kings reign and Princes decree justice by me Princes rule and Nobles even all the Judges of the earth Here is mention of Kings Princes Nobles Judges what Power soever any or all of these have the highest or subordinate they have from God who is the fountain of all power as well as of being Hee is Lord of heaven and earth hee is chief governour among Angels and men Psalm 22.28 and he sets up in Tyrus and in Babylon in Egypt and in Jerusalem whom hee pleases They should consider who sets them up on whom they depend and serve him with fear ruling for the Lord Which because they do not they grow proud insolent tyrannical and therefore the same hand that set them up throws them down Dan. 2.21 Obs 4 God mindes the places were Princes dwell and the pompe they live in Thou waste upon the holy Mountain of God thou hast walked up and down in the midst of the stones of fire Thine habitation hath been in a strong fortified City thou hast lived in great state and glory having thy Pallace glistering with Carbuncles and other pretious stones 1 King 22.39 God took notice of the Ivory house which Ahab built for his state Solomons house throne overlaid with the best gold his Pompe and State God observed and caused to bee recorded 1 King the 7. and 10. chap. and because great ones pride themselves in their seats and Palaces God threatens to smite their winter houses and their summer houses and tells them that their ivory houses shall perish and their great houses have an end Amos 3.15 Obs 5 Princes and States are prosperous and successeful in their undertakings whilst they are free from iniquities Thou wast perfect in thy waies from the day thou wast created till iniquity was found So long as thou keptst thy self from unjust and wicked acts thou didst speed well in all thy enterprises at Sea and Land The Lord blesses Heathen Kings while they do just things It s righteousnesse exalts a Nation even any Nation Prov. 14.3 4. David told Solomon what was the way for him and his Kingdome to prosper 2. Chron. 22.13 hee must fulfil the Statutes and judgements of the Lord and then hee should prosper in all that hee did and whither soever hee turned himself 1 Kin. 2.3 Hezekiah was free from iniquities unjust and cruel acts and hear what the Spirit of the Lord saith of him 2 Chron. 32.30 he prospered in all his works Ob. 6 Great and grievous sins may bee in Princes and States undiscovered but the Lord will search them out and make them known Till iniquity was found in thee The Prince of Tyrus his sinne was secret and hidden from the world kept within doors in his own chamber Palace City or Territories but the Lord found it out and made discovery of it to the Prophet and the Prophet to the world The great ones of Judah thought themselves innocent yet God found the bloud of innocents upon their skirts and hee found it not by secret search by digging that is by taking much pains to find it out but so soon as hee came hee spied it upon their skirts and made it known Jerem. 2.34 men plot mischief do works of darknesse and think they shall not bee seen Isa 29 15. but the Lord sees will finde it out and bring it into the light David sinned in secret but the Lord saw it and proclaimed it to the world Obs 7 Wickednesse blasts prosperous Princes and flourishing States Thou wast perfect in thy waies till iniquity was found in thee That caused all to wither His exalting himself to bee as God his insulting over others in their misery and his injust actions caused the Lord to threaten and bring desolation Iniquity is the canker and plague of prosperity Many Princes and States which were fat and flourishing have been made lean thereby Jeroboams iniquities lost him five hundred thousand men at once 2 Chron. 13.8 9 17. When iniquity was found in Zedekiah breaking with Nebuchadnezzar and relying upon the King of Egypt what said the Lord shall hee prosper or shall hee scape that doth such things Ezek. 17.15 no hee shall never prosper more It s said of Jotham that hee became mighty hee prospered greatly and what was the cause 2 Chron. 27.6 it was because hee prepared his waies before the Lord or established them before him hee lookt to it that hee did nothing but what God commanded and approved hee would not defile his heart or hands with iniquity therefore hee grew mighty and left a flourishing Kingdome But when Ahaz his Son came to it who did wickedly you may see how the Syrians Israelites
King of Tyrus hee was a Sea mark to direct Kings and others who sit at the stern that they sail not that way hee did least they suffer shipwrack Thus God makes men serviceable after their death who were sinful and mischievous in their life time Obs 7 Sinful practises defile mens chiefest excellencies and glories and expose them to defilement Thou hast defiled thy Sanctuaries by the iniquity of thy traffique Covetousnesse lying deceit violence pride luxury and such like sins attended their trading and these sinnes defiled the City the Court the Crown their Temples their worship and what ever was pretious unto them Sin is of a spreading nature defiling us and all wee have yea exposing all to ruine and destruction see Ezek. 5.11 the 7.24 the Jews defiled Gods Sanctuary with sin therefore God would expose them to be defiled by Heathens Obs 8 Mens own sins do breed their woes bring them into contemptible conditions and to utter destruction This Princes sinnes kindled the fire of Gods indignation in the midst of his City Palace and Sanctuaries and such a fire as devoured him and brought him to ashes Wood breeds the worms which eat it up Garments the moaths which consume them Men by their follies contract those distempers and diseases which rend them from the land of the living and enfranchise them among the dead It s the sin of a Nation that tears out the bowels of it and laies all the pleasant things therein waste It s Princes sinnes which shakes the Crown from their heads their injustice Tyranny covetousnesse prophanenesse throws them out of their Thrones leads them with scorn and causeth the Lord to pour his indignation upon them There is no Nation City or family roasted in the fire of divine dreadful judgements but themselves do bring the same upon themselves Israel destroyed her self Hos 13.9 that was by her Calves and idolatrous worship Ireland hath destroyed it self by her treachery and bloody doings and search into it you shall finde that Scotland hath destroyed it self by its own iniquities So Worcester by its own acts hath brought woes upon it self c. Many are brought to ashes at this time to bondage base and contemptible conditions because they fed upon ashes made lies their refuge doing dishonourable things Isa 26.11 the fire of their enemies shall devour them their sins were the material fire that they brought c. Obs 9 Gods judgements upon wicked Princes and places oft are such as that they become matter of astonishment and terror to others All that know thee among the People shall bee astonished at thee thou shalt be a terror Whosoever should hear what God had done to Tyrus and the Prince thereof should bee amazed thereat and tremble chap. 26.15 hee is terrible to the Kings of the earth Psalm 76.12 and makes them terrours to others Vers 20 Again The word of the Lord came unto me saying 21 Son of Man set thy face against Zidon and prophesy against it 22 And say thus saith the Lord God behold I am against thee O Zidon and I will bee glorified in the midst of thee and they shall know that I am the Lord when I shall have executed judgements in her and shall bee sanctified in her 23 For I will send into her pestilence and blood into her streets and the wounded shall be judged in the midst of her by the sword upon her on every side and they shall know that I am the Lord. In these words you have a Prophesy against Zidon which is the third general part of the Chapter the authority of it is in the 20. v. and the Prophets Commission in the 21. v. the Prophesy it self in the 22. and 23. where destruction is threatned to Zidon by Pestilence and Sword and the Ends of Gods judgements declared 21 Set thy face against Zidon The word for to set notes a setting on purpose not carelesly Arte cura studio Vilalp but composedly intensively Amos 9.4 I will set mine eies upon them for evil and not for good Though formerly I have seriously and purposely set my self to do them good yet now I will with as much seriousnesse and resolvednesse set mine eies upon them or against them for evil I will look sowrely upon them So the Prophet must fix his face upon Zidon and look severely sutable to the judgement he had to threaten against it Zidon Of Zidon was spoken chap. 27.8 it was seated at the foot of Mount Libanus and terminated the bounds of Canaan in the North-west Justin saith it was built by the Phenicians and called Sidon from the multitude of fishes were there-abouts for they call a fish Zidon It was a rich and potent City having its King for Ethbaal the father of that wicked woman Jezabel was King of the Zidonians 1 King 16.31 They were idolaters for Ashtoreth was the goddess of the Zidonians De Diis Syris Syntag 2.6.2 1 Kin. 11.5 and Selden judges those four hundred Prophets of the groves which did eat at Jezabels Table to be the Prophets of this goddesse These Zidonians were for their manners and wickednesse like to the Tyrians no better than Thornes and Bryars unto the Jews and hence Ezekiel is commanded to Prophesy against them as Jeremy was Chapter 25.15.22 22 Behold I am against thee Some read the words thus Behold I come to thee not to shew thee kindnesse not to protect or comfort thee but I come to punish to destroy thee The words may also bee read Behold I am above thee or over thee thou art strong wise wealthy secure but I am above thee and thou canst not escape my hands But to take the words as here they are I am against thee thou hast mee thy enemy hitherto I have been thy friend caused thee to grow great and prosper but now I am against thee it s not men or Angels but I the Lord of all in heaven and earth that have the command of all creatures in my hand that shake the foundations of the earth and lay waste Kingdomes Cities at my pleasure even I am against thee And I will be glorified in the midst of thee Montanus reads the word glorified actively I will glorifye my self in the midst of thee thou hast dishonoured me by thy sins given mine honour unto Idols but now I will punish thee severely for what thou hast done and so vindicate my name make thee know that I am a God differing from thy false Gods and goddesses The Septuagint reads the word passively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so wee and many others I will be glorified and the sense is this I am against Zidon I will fight her get the victory over her by executing my judgements upon her and so I shall bee glorified by all that see my hand upon her God is glorified when hee punisheth evill doers and cuts them off Exod. 14.4 I will bee honoured upon Pharaoh and all his host v. 17. upon his Charets and his Horsemen and
how was this done by drowning them in the midst of the Sea v. 27 28 and God is glorified when others take notice of his power justice judgements and praise and fear him as it is Exod. 15.1.14 When men do conquer others all the friends of the Conqueror do rejoyce and triumph with him they go or send to him as 2 Sam. 8.10 and give him thanks for what hee hath done which is an honouring of him and it is no lesse that his enemies fear him And they shall know that I am the Lord when I have executed Judgements in her The End of Gods judgements is to bring men to a right knowledge of him When Zidon should receive the punishments due to her sinnes then shee would know that is acknowledge God to bee above all Idol gods that hee onely was worthy to bee feared adored praised and obeyed And shall be sanctified in her In chap. 20.41 wee had these words I will bee sanctified in you where they were opened They may bee taken here actively or passively I will sanctify my self in her that is I will do that in Zidon execute such judgements in her as shall declare to all Nations that I am an holy God hateing all sin that my name is holy and reverend in this sense they are taken actively passively thus whereas my name hath suffered by the Zidonians and many have thought mee no better than the Idol gods that I take little care of the world wink at men in their wickednesse and am like unto them when my judgements are upon Zidon it will bee otherwise then they will have high and honourable thoughts of mee then they will declare mee to bee a just and righteous God and so the holy God shall bee sanctified in Righteousnesse as it is Isa 5.16 that is made known to bee holy for his righteous judgements 23 For I will send into her Pestilence These are the judgements with which God would visit Zidon The word for Pestilence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deber which Interpreters make to signifye speech death and order as well as the Plague and that to have all these in it for the Plague is a speaking judgement it speaks out Gods severity it speaks unto us to repent presently It s a dreadful judgement few scape that have it and it hath order in it for that it goeth from house to house City to City and oft sweeps away all And bloud into her streets The Babylonians should besiedge Zidon and after the Pestilence had devoured many they should take the City stay the Citizens and fill the streets with blood dead and wounded bodies And the wounded shall be judged in the midst of her When Towns and Cities are besiedged many from within make attempts to raise the siedge or break through whereupon they come to bee wounded if not slain so here many were wounded upon such attempts and after the City was taken they were judged to death The Hebrew is veniphlal chalal cadet vulneratus the wounded man shall fall in the midst of her and so the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By the Sword upon her on every side There should neither bee any articles or tearms of peace offered them nor any way of escape bee left them The Souldiers should compass her about on every side so that whoever attempted to flye and get away should fall into their hands Obs 1 That great flourishing and strong Cities may have God their enemy and so their enemy as to declare and proclaim war against them Son of man set thy face against Zidon tell that great City what the Lord saith Behold I am against thee O Zidon I am comming in a martial way against thee and will consume thee to ashes Obs 2 Gods aim and end in his judgements is to make himself known what a dreadful just and holy God he is and that hee may bee declared by men to bee so God would destroy Zidon by pestilence and warre that hee might be glorified and sanctified in her shee would not give glory to God before the Lord would therefore fetch his glory out of her by his judgements and cause others should see the same to confesse him to bee a God of power justice and holinesse Psalm 9.16 The Lord is known by the judgement hee executeth There bee characters of his power justice and holinesse in them that men must needs take notice of them if they bee not Atheistical If others will not fear praise worship adore the Lord whose hand hath lately been lifted up so eminently yet let us do it God must be glorified and sanctified one way or other Let us therefore say Great and marvailous are thy works Lord God Almighty just and true are thy waies O thou King of Saints who shall not fear thee O Lord and glorify thy name Obs 3 What judgements soever come into or upon Cities and persons it s the Lord that sends them thither that brings them upon them I will send into her Pestilence and blood into her streets It s the Lord gives commissions as to the Prophets to prophesy judgements against a City so to the judgements themselves to come to and upon them If in Worcester dead bodies and bloud filled the streets if all houses were plundered if armies bee routed thousands slain it s the Lords doing let none stumble by looking at the instruments they are the sword in Gods hand he causes it to wound and to kill Vers 24 And there shall bee no more a pricking bryar unto the house of Israel nor any grieving thorne of all that are round about them that despised them and they shall know that I am the Lord God 25 Thus saith the Lord God when I shall have gathered the house of Israel from the people among whom they are scattered and shall bee sanctified in them in the sight of the Heathen then shall they dwell in their land that I have given to my servant Jacob. 26 And they shall dwell safely therein and shall build houses and plant vineyards yea they shall dwell with confidence when I have executed judgements upon all those that despise them round about them and they shall know that I am the Lord their God These verses are a Prophesy of grace and mercy to the Church of God being the last general part of the Chapter where first you have the things prophesied of which are 1 Freedome from molestations by enemies v. 24. 2 Collection of the Jews out of the places they were dispersed into v. 25. 3 Habitation in the land given to Jacob v. 25. 4 Safety and Prosperity v. 26. 2 The Time when these things shall bee v. 26. after judgements executed upon their enemies 3 The End of this comfortable Prophesy and sweet Promises in it and that is the knowledge and profession of God ver 24. 26. There shall be no more a pricking bryar The word for Bryar in the holy language is Sillon a thorn a sting a bryar and metaphorically
taken away Husbandmen and Gardiners are glad when the bryars and brambles are pulled up from the corn flowers and plants among which they grew The losse of good men is a great losse as of Josiah a good King but the losse of wicked Kings is no losse its gain to a State and matter of rejoycing they are great brambles and there is much a do to pull them up but being up and perishing multitudes shout for joy who were scratched and oppressed by them Obs 4 Those bee the Lords Deputies and Rulers under him should see to it that bryars and brambles over-run not all the field and vineyard of God They do grow high great spread and are like to indanger much if they bee not dealt withall There bee thornes and bryars in all places There bee State brambles Citie Thornes and Church Bryars such were in the Church of Galatia which Paul wisheth were cut off Gal. 5.12 because they scratched and troubled them and Davids resolution was to thrust away as thornes all the Sonnes of Belial who troubled the State and City of Jerusalem 2 Sam. 23.6 and Psalm 101.6 hee saith I will early destroy all the wicked of the land that I may cut off all wicked doers from the City of the Lord. Here was a man after Gods own heart that would not suffer pricking thornes and grieving bryars Some more particular observations from the words of the vers Obs 1 The Church and people of God live amongst thorns They dwell in the midst of wicked men All that were round about them were pricking bryars and grieving thornes The Church is a Lilly among thornes Cant. 2.2 Jerusalem was amidst heathenish Nations Christ and his Apostles were among Scribes and Pharisees whose spirits were thorny Hence take these inferences 1 Then Gods people ought to take heed how they walk Men who live and walk among bryars and thornes had need have their eyes in their heads they may otherwise bee quickly intangled in the bryars and miserably scratched Matth. 10.16 bee wise as Serpents c. they live among thorns 2 Then it is not strange if Gods people be scratched somtimes by wicked men They will tear and rend their Names states Comforts peace priviledges c. David Jeremy Paul were sufficiently scratched by such bryars and thornes who so toucheth them had need be fenced with iron and the staff of a spear 3 Then see a reason why the people of God cannot carry on the work and things of God with more speed they dwell amongst thornes and when thornes are in the way things move slowly When good seed was sown the thornes hindred the growth of it When Joshuah went about taking Ai there was Achan a great thorn in the way When Nehemiah was in the work of the Temple Tobias and Sanballat were thornes in the way The motions of Parliament and Army were not so speedy because they met with great thornes and brambles in their waies Obs 2 The Church and people of God shall not alwaies bee among bryars and thornes They shall have a time of freedome There shall bee no more a pricking bryar and a grieving thorne Ezek. 34.28 They shall no more bee a prey to the Heathen c. this was made good to the Jews in the letter after their return The Nations which had been thornes to them the Lord destroyed This Promise referres also to the Gospel times the Lord is making way for it now When enemies have power strength Counsel are active and successeful then they are thorny and grievous but the Lord is dis-appointing his Churches enemies and consuming them as bryars and Thornes Isa 27.4 This is matter of Comfort to the Church that although shee have been long among bryars thornes and hath been much offended by them yea wounded yet there is a time she shall be freed from them it is approaching and makes haste Luk. 18.7 8. the Israelites were freed from the Egyptians and Lot from the Sodomites who were thornes yea terrible ones unto them This should draw out our spirits in Prayer unto the Lord to hasten the time and that he would make good what hee hath promised Isa 55.13 Instead of the thorn shall come up the fir-tree and instead of the bryar shall come up the Mirtle-tree Let us Pray earnestly that God would give us fir-trees and mirtle-trees in the room of our bryars and thornes Good Magistrates and good Ministers instead of those have been no better than thornes and bryars unto us Obs 3 Wicked men have ill thoughts of Gods people They sleight them These Bryars and Thornes the wicked round about the house of Israel despised them and scorned them Psal 79.4 Wee are become a reproach to our neighbours a scorn and derision to them that are round about us Wicked men are proud the waies of God are contrary unto them and their waies Hence they despise his waies and those walk in them Vers 25 Thus saith the Lord God when I shall have gathered the house of Israel from the people among whom they are scattered c. This people of God the Jews were scattered into the Eastern Countries over several Provinces of the King of Babylon and here the Lord promiseth to gather them out therof and to return them to their own land And shall bee sanctified in them in the sight of the Heathen Of Sanctifying was spoken in the 22. v. The Hebrew is When I shall sanctifye my self that is make known my self by my judgements upon them for their sinnes by seventy years captivity and cause the Heathen to confesse that I am a just and righteous God which will bee when they shall see mee gather them up again and bring them out with a strong hand then they will say he hath not utterly cast them off though hee hath severely punished them The words may bee taken passively as here they are read when I shall be sanctified in them or by them when they shall see me remembring my Promises made unto them and begin to make way for their deliverance then shall they praise my name and rejoyce in me their God and tel the heathens God hath not forgotten them Obs 1 Gods people have no fixed certain habitation in this world but are subject to scatterings They were removed out of their land carried into Babylon so the Church Acts 8.1 was scattered throughout all the regions of Judaea and Samaria Heb. 11.37 They wandered about in sheeps-skins and goat-skins being destitute afflicted tormented Obs 2 When ever Gods people are scattered abroad in the world hee hath a care of them and will sanctify his name in bringing them into a safe and happy condition they shall bee brought into Canaan that is into the Church which Canaan represents As the Jews were gathered out of Babylon and the Provinces thereof into their own land so shall all the Elect bee brought into the Church of God where is peace safety and confidence where they shall finde God an habitation a vineyard
at the end thereof hee would shew them mercy This is that Jeremy speaks of chap. 46.25 26. The Lord of Hosts the God of Issael saith behold I will punish the multitude of No that was a great City in Egypt afterward called Alexandria and Pharaoh and Egypt with their gods and their Kings even Pharaoh and all them that trust in him that was Johanan and all the Jews who fled into Egypt for safety contrary to the mind and counsel of Jeremy chap. 42.19 20 21 22. and I will deliver them into the hand of those that seek their lives and into the hand of Nebuchadrezzar King of Babylon and into the hand of his servants here you have the judgement of God upon Egypt Egyptians and the Jews trusting in them but now what followes And afterwards it shall bee inhabited as in the daies of old after forty years suffering Egypt should receive her scattered ones and become a Kingdome again 14 And I will bring again the captivity of Egypt Here the abstract is put for the Concrete Captivity for Captives so you have it Jerem. 48.47 I will bring again the captivity of Moab and Ezek. 39.25 I will bring again the captivity of Jacob that is the Captives of Jacob the Captives of Moab and the Captives of Egypt or Egyptian Captives And will cause them to return into the land of Pathros Maldonate makes Pathros a City towards the South borders of Egypt furthest off from Chaldaea Bonfrerius judges it to bee that City in Egypt called Babylon but here it s called The Land of Pathros and Jerem. 44.1 The Country of Pathros where the Jews which fled into Egypt dwelt and though it were distinct from Egypt Isa 11.11 for it s said there God shall recover his People from Assyria from Egypt and from Pathros yet it was in the land of Egypt Jerem. 44.15 The Jews dwelt in the land of Egypt in Pathros Junius conceives this Country to bee near unto Arabia Petraea and by Jerome it was reputed formerly to be Nemus Arabiae a wood of Arabia Pathros its most probable was so called from Pathrusim the Son of Misraim Gen. 10.14 as all Egypt was called Misraim from the father so might some part be called Pathros from the Son viz. that part lay between the Red-Sea and the Mediterranean Sea and as God had carried them out that way so he would bring them again the same way Into the land of their habitation The Hebrew for Habitation is Mecuratham Negotiationum tuarum the land of thy tradings where they did buy and sell for the word is from Machar to sell and deliver wares to others Piscator hath the words thus into the land of their commerce The Egyptians dealt in fine linnen broidered works flax silk and other rich commodities now God would bring them into the land of their trading again Obs 1 The goodnesse and mercy of God extends to heathens he hath a care of them in their Captivity and after they have suffered his appointed time hee will shew kindnesse to them The Egyptians after forty years scattering shall bee gathered Isa 19.23 24 25. In that day shall there bee an high way out of Egypt to Assyria and the Assyrian shall come into Egypt and the Egyptian into Assyria and the Egyptians shall serve with the Assyrians In that day shall Israel bee the third with Egypt and with Assyria even a blessing in the midst of the Land whom the Lord of Host shall bless saying blessed be Egypt my People and Assyria the work of my hand and Israel mine inheritance The Assyrians Egyptians and Israelites had their daies and times of suffering and God had his daies and times of shewing mercy to those Heathen Nations as well as to Israel It s blessed bee Egypt my People and blessed be Assyria the work of my hand and blessed be Israel mine inheritance Obs 2 The afflictions of nations and Persons may be long yet not without end they may suffer seven and seven years yea twenty thirty fourty years together which is a long time and then see an end of their suffrings At the end of forty years will I gather c. the Egyptians were Captives forty years to the King of Babylon the Israelites were in bondage to the Philistims forty years Judg. 13.1 and then there came an end of their slavery they and many other Nations were captives to the King of Babylon seventy years which was a long time to sufferers but when they were run out their captivities ended Jerem. 25.11 God sometimes lengthens out the afflictions of people very much for ends best known unto himself as Gen. 15.13 God said unto Abraham know of a surety that thy seed shall bee a stranger in a land that is not theirs and shall serve them and they shall afflict them four hundred years here was a long season to bee afflicted but then it had an end Jehoiachin was thirty seven years a prisoner in Babylon but in the twelfth moneth of that year hee was set at liberty Jerem. 52.31 the man in the Gospel had been afflicted thirty eight years with an infirmity Joh. 5.5 and then hee was delivered from it Though warres famines plagues Captivities diseases and other afflictions may bee long yet they are not they shall not bee for ever they must have an end Ob. 3 That God sometimes deals more favourable with heathens than with his own people At the end of forty years will I gather the Egyptians but it was the end of seventy years before hee gathered the Jews out of Babylon his own people were thirty years or near upon longer under the Babylonish yoak than the Egyptians There was just cause for this Gods people had sinned worse than the Heathens and so provoked him above them Ezek. 5.6 Jerusalem hath changed my judgements into wickednesse more than the Nations and my statutes more than the Countries round about her there were no people near or far off who did like unto the Jews they forsook God the fountain of living waters and trusted in Pharaoh that great Dragon and in his rivers of waters Obs 4 Nothing is too hard for God or can hinder the fulfilling of his will The Egyptians were scattered among the nations here a family and there a family and that forty years together so mingled with the people of other Countries that they had well nigh forgotten Egypt and had so drunk in the manners and customes of the places where they lived that they were naturalized thereunto they were so rooted among the Nations that it seemed impossible to pluck them up and plant them in their own Countries yet notwithstanding these things saith God I will gather the Egyptians from the people whither they were scattered It s like the Babylonians and other Nations that had them held them under and made advantage of their labours made laws against their flight or departure and struggled hard to detain them as they of old in Moses daies did to retain the
Jews but whatever opposition was made or difficulty appeared in the way God said I will bring again the Captivity of Egypt Had they bound them all in fetters laid them in dungeons set guards of souldiers to have kept them all these should not have hindered the reduction of them for as Jehoshaphat acknowledged in his prayer God rules over all the Kingdomes of the Heathens and in his hand there is power and might so that none is able to withstand him 2 Chron. 20.6 no King no Counsel no Countrey no Army no created power is able to withstand him The Jewes who had laien longer in Babylon and were like dry bones in the grave without hope Ezek. 37.11 but God made good his word hee brought them out with a strong hand breaking in peices gates of brass and cutting insunder bars of Iron Obs 5 It s the same hand the same God that drives men out of their Countries and comforts into deep and long afflictions abroad and brings them back out of the same to injoy their countries and comforts God scattered the Egyptians among the Nations hee threw them forty years into Captivity and hee brought them out again from the Nations and from their Captivity into the land of Pathros into the land of their Commerce God lead them out and hee brought them in hee afflicted them and hee comforted them God conducted them outward and inward as the losse of their Countrey was a great affliction unto them so the repossessing of it was a greater consolation unto them God threw the Jews into Babylon those deep and brackish waters they were so long pickled in and he brought them out again to the sweet waters of the Sanctuary Long afflictions have comfortable ends the Jews seventy years sufferings ended in everlasting kindnesses Isa 54.8 They shall be there a base Kingdome The word for Base is Shephalah which the Septuagint render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Montanus humile a vile base low Kingdome Martinius saith humile is quod non est elevatum a terra it should be like a low Shrub that is little above the earth such as that Kingdome Ezek. 17.6 of low stature Some Kingdomes are great high like Cedars of Lebanon and oakes of Bashan Others are small like vines and Shrubs that creep upon the earth Such a Kingdom should the Egyptians be They were not free but in subjection to the Babylonians Persians Alexander the Great to Ptolomy the Romans who made Egypt a Province after that it was under the Saracens and Turks 15 It shall be the basest of Kingdomes Not onely shall it bee base as many Kingdomes are especially after warres but it shall bee the basest of Kingdomes It should have lesse power dignity and liberty than other Kingdomes Neither shall it exalt it self any more above the Nations It had got power and Dominion over other Nations the Pharaohs of Egypt had power over the land of Judaea and the Kings of Judah 2 King 23.33 34 35. and other Nations but after this it became an underling and nothing remarkable is mentioned about it in the word of God here God put a band of iron and brass upon this Kingdome to keep it from rising again it shall not exalt it self any more above the Nations For I will diminish them that they shall not rule over the Nations I will make the Egyptians few and the Kingdome little The Hebrew for Diminish is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maat to make little or few in number When either or both of these are done there is a diminishing Their number might increase yet they bee diminished in power liberty and dignity so that other Nations should look upon them as contemptible Obs 1 When Kingdomes are ruined brought to utter desolation and have lain so a long time God is able to raise them up again Egypt was made desolate from one end to another man and beast cut off the Egyptians scattered into remote parts yet what saith the Lord They shall be there a Kingdom Egypt shall bee possessed again inhabited become a Kingdome after forty years desolation God can raise up great structures out of heapes and ruines When a Kingdome is brought to ashes the Lord can out of those ashes bring forth another The Lord causes Kingdomes to cease Hos 1.4 hee plucks them up Dan. 11.4 Jer. 1.10 and hee plants and builds them up again Jer. 18.9 Judea and Jerusalem lay waste seventy years and then God returned the Jews from Babylon built their City planted their land made them a people again Obs 2 The wise providence of God in restoring and ordering of Kingdomes mingles judgement with mercie They should bee a Kingdome but a base Kingdome they should want that dignity power and Liberty they had formerly So the Kingdome of Judah after Josiahs daies was low and base Ezek. 17.6 14. Pharaoh and Nebuchadrezzar kept it under It s from the Lord what condition Kingdomes shall bee in they shall be honourable or base as he pleases Obs 3 Those that lift up themselves above others shall proportionably be brought down beneath others Egypt exalted it self above the Nations they were proud haughty insolent but Egypt exceeded them therein and what came thereof it shall be the basest of the Kingdomes consider what Kingdomes is basest amongst them all and Egypt shall be baser than that it as was the highest in pride so it should be the lowest through baseness and most contemptible The Lord poures out contempt upon Kingdomes and Kings Nebuchadnezzar was a Son of pride and did not God drive him out from among men and make that proud King graze among the beasts and abase him proportionable to his Pride and cause him to say those that walk in pride he is able to abase Dan. 4. and in his time he will abase all such he hath abased Kingdomes Kings and Potentates in our daies who sweld with Pride The learned Jews tells us what God saith of every man whose spirit is lift up Ego ipso non simul possimus habitare in mundo Buxtorf Apoth Hebr. 16 And it shall be no more the confidence of the house of Israel Whilst Egypt flourished abounding with men horses and charets the Jews had an eye unto them and leaned much upon them Isa 30.2.31.1.36.6 9. Ezek. 17.15 but the Lord laid it waste brake the pride of its power made it base and kept it in that condition that the Jews might not confide in it for when they hung so upon the Egyptians for help that drew them on to their Idolatrous practises and to break the leagues they had made with others Which bringeth their iniquity to remembrance The Hebrew is Mazcir gnavon or avon which Montanus renders Commone factor iniquitatis the remembrancer of iniquity The Vulgar hath it docentes iniquitatem teaching iniquity and so refer it to the Egyptians who being familiar with the Jews taught them to do evil but the words refer to confidence which brought their iniquity to remembrance
viz. that they should forsake God trust in an arm of flâ—sh hearken unto Idolaters c. When they shall look after them Had the Egyptians been restored to their former glory and power the Jews would have been looking after them trusted in and expected help from them but being low base in subjection to others they would neither look at them nor lean upon them but leave them as men do a broken staffe Obs 1 Gods own people are apt to confide in an arm of flesh The house of Israel made Egypt its confidence Asa relyed on the King of Syria 2 Chron. 16.7 The Jews were very prone to this sin sometimes they trusted in their fenced Cities as Jerem. 5.17 sometimes in their land of peace as Jer. 12.5 Sometimes in their multitudes of men as Hos 10.13 Sometimes in their own glory and greatnesse as Ezek. 16.15 Sometimes in their priviledges as Jer. 7.4 Sometimes in their own wisdome Jerem. 8.8 and sometimes in others as the Assyrians 2 Chron. 28.16 and the Egyptians as Ezek. 17.15 this shewed their trust in God was little and made him say Jerem. 13.25 Thou hast forgotten mee and trusted in falsehood Bachshater is a lye in things that promise help and safety but cannot make them good they will deceive you bee a lye and falshood unto you This practise of theirs made the Lord to say Jer. 2.36 Why gaddest thou about so much to change thy waie thou also shalt bee ashamed of Egypt as thou wast ashamed of Assyria They had formerly trusted to the Assyrians who instead of helping distressed them 2 Chron. 28.20 and so should the Egyptians for it follows thou shalt go forth from him and thine hands upon thine head that is lamenting thy disappointment for the Lord hath reâ—â—cted thy confidences and thou shalt not prosper in them that iâ— thou shalt fail of them and bee undone by them Let us take heed of bottoming upon any thing beneath the Lord for Jer. 17.5 a curse is pronounced upon the man that trusteth in man and maketh flesh his arme and whose heart departeth from the Lord his heart is gone from the Lord who trusteth in any creature Obs 2 Creature confidence brings former sins to remembrance When the house of Israel looked to Egypt for help that is trusted in them then their former iniquity was brought to minde that occasioned God to remember other sinnes When a wife leaves her husband or a Souldier his Commander this remindes them of former miscarriages and so when Gods people leave him for an Arm of flesh this revives the memory of old iniquities Ezek. 21.24 it s said they made their iniquity to bee remembred and how came that by discovery of their transgressions some new sins appeared and they caused the former to be rem mbred New sinnes are editions of the old Bankerupts by some latter acts bring former debts into question and men by some new latter sinne occasion God to bring their former sins into view Obs 3 That the Lord for the good of his people brings down proud Nations and keeps them in servile conditions Egypt lifted up it self above the Nations but God brake it in peices made it base yea the basest of Kingdomes decreeing it should not bee exalted but abide so and why that the house of Israel might not confide any more in it that their iniquity might not by so doing bee brought to remembrance that they might know the Lord to bee above all Nations Princes and Powers whatsoever and trust in him Here was wonderful goodnesse in God towards his Church and people that hee would keep under Egypt to prevent their sinning and punishing and to draw them to trust in himself Had Egypt been set in its former power glory and greatnesse the eye and heart of the house of Israel would have been looking that way iniquity been brought to mind and their confidence taken off from God now rather than such things should be Egypt shall be made base and contemptible and kept in that condition There was a time when wee confided too much in Scotland God hath broken that nation in peices and will keep it in a low condition that we may learn not to depend upon Nations but the God of Nations Vers 17 And it came to pass in the seven and twentieth year in the first Moneth in the first day of the moneth the word of the Lord came unto me saying 18 Son of Man Nebuchadrezzar King of Babylon caused his Army to serve a great service against Tyrus every head was made bald and every shoulder was peeled yet had hee no wages nor his Army for Tyrus for the service that he had served against it 19 Therefore thus saith the Lord God behold I will give the land of Egypt unto Nebuchadrezzar King of Babylon and hee shall take her multitude and take her spoil and take her prey and it shall be the wages for his Army 20 I have given him the land of Egypt for his labour wherewâ—th hee served against it because they wrought for me saith the Lord God These verses comprehend the fourth general part of the Chapter which is a Prophesie of giving Egypt unto Nebuchadrezzar King of Babylon wherein is set down 1 The Time of this Prophesy when it was v. 17. 2 The cause why God gave Egypt to Nebuchadrezzar v. 18 20. 3 The Donation it self v. 19 20. Egypt and the wealth of it are given him to pay his Army In the seven and twentieth year in the first moneth in the first day of the moneth This Prophesy was sixteen years and upwards after the former but being of the same nature is here conjoyned with it though hee had many others between them It was in the twenty seventh year of Jehoiachins captivity sixteen years after the destruction of Jerusalem and shortly after the taking of Tyrus The punctuall time is here set down that so the Chronology of things done might bee known and observed 18 Nebuchadrezzar King of Babylon caused his Army to serve a great service against Tyrus Tyrus was a strong City upon a Rock in the Sea well walled and towred seven hundred paces from the Continent abounding with ships to supply all things needful and to secure her by Sea so that in the eye of man it was invincible Nebuchadrezzar besiedged this City with a vast army thirteen years Joseph Antiq. l. 10. c. 10. at the end of the Chapt. Spatium illud quod erat a littore ad Tyrum usque constravit aggere reddiditque solidum Nebuchadrezzar ut ad ipsos usque muros milites pedesti itinere procurrerent Sanct. which Josephus confirmes from other Historians Diocles in the second book of his Persian History and Philostratus in his Phenician and Indian History make mention of this King saying that hee overcame the City of Tyre at the end of thirteen years at such time as Ithobald reigned over the Tyrians In this time hee filled up that space of the Sea which
Princes and wicked people is pleasing unto God Hee set Nebuchadrezzar and his Army on work to besiedge Tyre to rase it to the ground hee paid them their wages for it which convinces that the work was pleasing unto him when men are at great cost and charges in setting many a work its argument they take pleasure in such work so was it here the work the Babylonish Army did was a pleasure unto God hee gave them all Egypt for that service God delights as well in executing judgement as in exercising mercy therefore Jerem. 48.10 hee curseth those should bee negligent in or backward to the slaughter of the Moabites God sent the Chaldaeans to destroy the Moabites and his heart was so much in this work that hee would have it done throughly and to quicken up the Chaldaeans to it hee pronounces a curse upon them if they should forbear to do it or not do it to purpose So that Jerem. 50.25 The Lord hath opened his armory and hath brought forth the weapons of his indignation for this is the work of the Lord God of hosts in the land of the Chaldaeans come against her from the utmost border These words the Lord speaks concerning the destruction of Babylon which was a work very pleasing to him hee opened his Armory brought forth his weapons cal'd men from all parts to come and take those weapons and imploy them against her like some mighty Prince the Lord doth here who when he will war against some strong place opens his armory and magazin bringing forth all his warlike instruments his ammunition and artillery hee calls his Souldiers to take them saying Come this is the work I have called thee to viz. to storm this Castle to destroy this Town this is the work I take pleasure to see done Ver. 21 In that day will I cause the born of the house of Israel to bud forth and I will give thee the opening of the mouth in the middest of them and they shall know that I am the Lord. This Chapter according to Junius ended at the 17. ver where hee beginnes the thirtieth Chapter but according to our Translation this is the last verse of this Chapter and its a pretious Promise of Mercy to the house of Israel and to the Prophet In the words you have 1 The things promised which are 1 Restitution of power to the tribe of Judah I will cause the Horn c. 2 Liberty of Prophesying to Ezekiel I will give thee the opening of the mouth 2 The End of his so doing they shall know c. 3 The Time when in that day 21 In that day When the Egyptians were subdued and the Babylonish Monarchy quieted and setled in peace as shortly after Nebuchadrezzars return from Egypt it was for he dying Evilmerodach came to the Throne and then was the day Day notes not onely twelve hours or four and twenty but frequently a short time as Deut. 9.1 Hear O Israel thou art to pass over Jordan this day that was shortly within some few years or months for they passed not over Jordan till Joshuahs daies when Moses was dead and he governed Josh 3. so here day is put for some space of time after the destruction of Egypt Will I cause the horn of the house of Israel to bud forth Horne is proper to a beast but metaphorically is applied to men and in holy write signifies sometimes dignity and glory as Job 16 15. I defiled my horn in the dust what ever made mee glorious honourable and respected amongst men that have I laid aside and counted no more of than the Dunghil or dust I sit upon Sometimes Kings and Kingdoms as Dan. 8.21 The rough goat is the King of Grecia and the great horn that is between his eyes is the first King viz. Alexander the Great and Psalm 132.17 There will I make the horn of David to bud the Horn of David was the Kingdome of David Sometimes strength and power Jerem. 48.25 The Horn of Moab is cut off his army is broken that horn of Moab was the strength of Moab Lam. 2.3 He hath cut off in his fierce anger all the Horn of Israel that is all the strength and power of Israel Sometimes it notes also outward felicity liberty and plenty Psal 148.14 He exalteth the horn of his People that is hee makes them happy hee gives them freedome and plenty of all things and therein exalt their horn Here all these senses may bee taken in God would make the horn of the house of Israel that is the King and Kingdom to rise up again to dignity strength and happinesse This was in part made good in the three children and Daniel or when Jehoiachin was brought out of Prison and his Throne set above the Thrones of all the Kings who were with him in Babylon Jeremy 52.31 32 33 34. then doubtlesse had the Jews some Liberty and Priviledges granted them which caused matter of rejoycing more fully in Zerubbabel when hee brought them out of Babylon but chiefly in Christ and the Gospel times This Horn is budding still and shall bud to the end of the world The Kingdome of Christ shall flourish and grow stronger as the Hornes of a beast do yearly I will give thee the opening of the mouth in the midst of them Ezekiel had been silent and dumbe twice before chap. 3.24 and chap. 24.27 and here again it s implyed God would give him the opening of the Mouth or an open Mouth By Opening the Mouth wee may understand 1 Libertatem loquendi Freedome of Speech Thou speakest things darkely now Timida titubante voce But when these Prophesies are fulfilled and the Horne of the house of Israel beginnes to bud then shalt thou have more freedome of speech and bee troubled no more at the false Prophets which sought to disparage thee 2 Materiam loquendi Matter of speaking When Jechoniah or Jehoiachin should have his Prison Garments changed and be set above other Princes some freedome granted the Jews here would bee matter for praise and rejoycing 3 Occasionem loquendi Opportunity of speaking When an Occasion is given unto man to speak The Rabbins call that pitheh peh The opening of the mouth Grot. c. 6. 15 Thou shalt come openly into the Assemblies having matter freedome and opportunity to praise me They shall know that I am the Lord. They referres not onely to the house of Israel but to the Babylonians also when they should see the things Prophesied of done then they should acknowledge the Lord. The Horn of Israel budded in the midst of the Babylonians and the Prophets mouth was opened in the midst of them therefore they should as well as the Jews know that I am the Lord. Obs 1 That after the destruction of enemies God shews mercy to the Jews Egyptians were no friends to the house of Israel When Egypt therefore should bee spoiled and brought under the Babylonians then would hee make the Horn of Israel
to bud In that day or after that time when his justice had fallen upon Egyptians then his Mercy should bee extended to Israel Jerem. 50.4 5. when the Medes and Persians should have laid Babylon waste and made her land desolate what then In those daies and at that time saith the Lord the Children of Israel shall come they and the children of Judah together going and weeping that is for gladnesse for the mercy vouchsafed them they shall go and seek the Lord their God they shall aske the way to Zion with their faces thitherward When the Babylonians were brought into bondage then God gave the Jews their liberty Isa 10.26 27. when the Assyrians should bee destroyed then should the Jews bee eased of their burdens Obs 2 How low weak afflicted soever the Church bee God is able to raise it up to bring it to glory strength and to a flourishing condition The house of Israel was low and much afflicted the Horn of it weak and hardly visible yet God caused the Horn thereof to bud When we look upon some beasts they have no hornes but in a short time their heads do bud and bring forth hornes which are their strength So God in a little time would cause the glory strength happinesse of his Church and People to appear though at that time they lay in the dust The Church of God looks oft times like a dry and dead tree but his divine influences makes it bud blossome and flourish Isa 35.1 the desert shall rejoyce and blossome as the rose it shall blossome abundantly When Sion was turned into a wildernesse he made it like Eden and her desert like the garden of God Isa 51.3 when the Church was in the most desolate and hopelesse condition hee made it glorious beautiful and strong when the Tabernacle of David was quite fallen nothing but ruines and breaches discernable what said the Lord in that day will I raise up the Tabernacle of David that is fallen and close up the breaches thereof and I will raise up his ruines and I will build it This was done litterally after their return out of Babylon when the second Temple was built and the two Tribes of Judah and Benjamin grew up into one body but spiritually in Christs time not in the resurrection of his body from the grave but in bringing in the Gentiles after his ascention to make up all the breaches and ruines were made in the Jewish state so it s applyed Act. 15.16 God that gives being to things that are not can give more glorious and excellent beings to things that are Obs 3 When God shews kindnesse to his Church hee gives his Prophets and Servants matter freedome and opportunity of speaking and professing the true faith publikely When the Lord caused the horn of the house of Israel to bud when he shewed favour to his people then hee gave Ezekiel the opening of the mouth In the times of enemies prevailing Prophets are silent or prophesy faintly if they have matter to utter they want freedome they whisper mutter and speak as it were clauso ore and oft have not opportunity to do so much Amos 5.13 they are necessitated to be silent but when times grow better and God shines upon his people then the Prophets are full of matter free to speak and want not seasons to declare the goodnesse of God then they are not afraid or ashamed openly to professe the Truth and to praise the Lord. The opening of the mouth is the gift of God the illnesse of the people and times may shut the mouths of Prophets but none can open them but God Since God began to shew mercy to his people in this land hath he not vouchsafed the opening of the mouth to his Prophets their mouths were shut in the Prelates daies but now there is a great opening Blessed be the Lord for it Obs 4 The end of Gods shewing kindnesse to his Church and opening the mouthes of his Prophets is that hee may have honour and glory thereby from all sorts And they shall know that I am the Lord They Babylonians they Jews shall acknowledge that I have done these things and that I am the Lord. FINIS A Table containing the Principall things in the precedent Expositions A ABomination of the Eyes what Pag 31 32. Abundance happinesse lies not in it 479. Dangerous Pag 525 Abstract oft rendred by the concrete Pag 121 122 Accepting what it imports Pag 123 124 Action Actions of men are over-ruled by the Lord. 175. see youth Pag 554 Adultery The Punishment thereof Pag 307 Adonai what it notes Pag 486 Affliction God hath times to shew mercy in them 18. hee reveals himself by one way means or other to the afflicted 19. what brings sad afflictions 218. may bee long yet are not endlesse 571. in them persons do strange things 311. they are cups 312. bitternesse argue not hatred Pag 365 366 Aholah what Pag 291 Aha what it notes Pag 386 Aholibah what Pag 292 Agate whence named Pag 471 Alienate what Alienates God Pag 303 Altars high places Pag 89 Affections Conjugal pleâ—sing to God Pag 363 Ammonites their Original 198 386. Enemies to the Jews ibid. they reproached them 199. insulted over their miseries 387. how called 389. their despight Pag 391 Arme stretching out of Gods arm what it notes Pag 101 Army nothing without Gods assistance 554. it and its Commanders may labour serve and suffer much and yet bee disappointed 584. they are Gods instruments Pag 585 Apostates their punishment and evil of Apostacy 103. God accounts not them his Pag 127 Aram who descended from him Pag 469 470 Arvad a City and where Pag 455 B BAbylon a description of it Pag 25. Babylonians how called Pag 388 Bamah what Pag 89 Baalmeon Pag 401 Bashan Pag 448 Blasphemy wherein it consists Pag 83 Balm Pag 472 Best God must have the best sacrifices and services Pag 130 Bed the bed of love what 299. when defiled 302. two sorts of beds Pag 322 Bethie Shimoth a City and where Pag 401 Boiling-pot 329 331. sinners boiled in it to purpose Pag 333 Beauty of wisdome what 498 subject to spoil 501. perfection of beauty in what 50â— marr'd by what Pag 525 Bryars who are such Pag 534. 535 536. C CAlamus what Pag 474 Calamity suddain and what it should work 365. laughing at Calamitie grievous 395. why we should not Pag 396 397 Chronology of some things and times specially to be â—oted 330 546. best kept in adversity Pag 582 Carim what it signifies Pag 173 Camels their strength and nature Pag 390 Captivity what the Jews lost then Pag 132 Cassia what Pag 473 Chittim and the Isles thereof Pag 450 Canaan upon what account said to flow with milk and honey 22 23. of what length and breadth 24. Commendations of it ibid. wherein it excelled Babylon 25 26. what sorts of people in it 271 differenced from other lands 443. Godly shall bee brought in to it Pag 541 Christ hee hath
Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quia scrutatus est because it hath searched out and examined them Vulgar Quia probatus est it s a sword proved and will do the work Pagnine qui ad probationem eductus est it is brought forth to tryal Tygurin Quoniam explorator est because it is a Tryer. Others have it Tryal the sword and Terrors accompanying it should bee a Tryal to them and such a Tryal as they never had they had had the sword at their gates before but had profitted little by it Now they should finde and feel the sword more glistering sharpe and destructive than ever And what if the sword contemn even the Rod it shall be no more Interpreters are perplexed about these words as they are in the Original and what to make of them as translated I know not Those words The Sword and more are not in the Text and puzzle the sense The Hebrew is thus And what if also the Rod despising hath not been that is what if the Rod heretofore or hitherto hath not been a despising rod but rather despised as Zedekiah and his Nobles despised the Oath and Covenant made with Nebuchadnezzar chap. 17.16 yet now it should bee a despising rod and so it suits with that in the 10. v. The Rod of my Son despising every tree and that in the 12. ver It shall be upon all the Princes of Israel and with that in Habbakkuk ch 1.10 They shall scoffe at the Kings and the Princes shall be a scorn unto them they shall deride every strong hold Or thus There is cause thou shouldest cry howle smite upon thy thigh because the sword shall be a tryal and what also if it shall not bee a despising Rod if it bee a trying Rod there is cause enough to mourn but it shall bee a despising Rod and so there is more cause to mourn If this Rod make them not try their waies repent and turn it shall bee a Rod to despise the stoutest of them and to destroy them Obs 1 That the judgements of God are Tryals they discover and make known what people are The fire tries the mettals and declares what is good silver good gold and what is reprobate Deut. 8.2 God kept them forty years in the wildernesse to prove them and know what was in their hearts the hard things they met with there discovered some to bee murmurers some Idolaters some Fornicators some backsliders Isa 8.21 It shall come to pass that when they shall be hungry they shall fret themselves and curse their King and their God when evil was upon them then their wickednesse appeared so Jehoram 2 King 6.33 belched out his vilenesse in a time of distresse saying this evil is of the Lord what should I wait for the Lord any longer hee is a cruel God destroies the people with famine and puts them upon eating their own Children therefore I le wait no longer on him When great winds are abroad they tell you what trees are sound or rotten Obs 2 God tryes before he destroyes Rods of Tryal come before Rods of destruction When the sword is drawn fourbished and whet the Lord tries men thereby whether they will consider their waies repent and turn unto him before hee cut and destroy therewith Tydings and terrors of the sword precede the stroaks of it Amos 4.6 9. the Lord sent a famine amongst them but they returned not unto him hee tryed them what they would do hee looked for their return 2 Chron. 7.13 14. If I shut up heaven that there bee no rain or if I command the Locust to devour the Land or if I send pestilence among my People if my People which are called by my name shall humble c. God tryes his people by threatnings by bringing judgements neer unto them by inflicting lesser judgements upon them before hee makes an utter destruction of them that they may learn righteousness humble themselves and so either prevent the judgements or have them turned into mercies Obs 3 When rods of tryal do us no good then follows rods of Destruction when the trying rod hath been despised then comes the despising rod the rod that will not regard young or old high or low Prince or People At first God did lightly afflict Zebulun and Nepthali but that being in vain afterwards hee afflicts them more grievously Isa 9.1 When Dimon profited not by her first stroaks God laid more upon her Isa 15.9 when smiting the lintell of the Door and shaking the Posts did not prevail then did the Lord cut and slay with the Sword Amos 9.1 If fear work not hee hath a pit if that do it not hee hath a snare Isa 24.17 18 when Paternal chastisements profit not God hath destroying judgements hee will deal then with men not as peccantes liberos but hostes manifestos Vers 14 Thou therefore son of man prophesy and smite thine hands together and let the sword bee doubled the third time the sword of the slain it is the sword of the great men that are slain which entreth into their privy Chambers 15 I have set the point of the sword against all their Gates that their hearts may faint and their ruines bee multiplyed Ah it is made bright it is wrapt up for the slaughter 16 Go thee one way or other either on the right hand or on the left whithersoever thy face is set 17 I will also smite mine hands together and I will cause my fury to rest I the Lord have said it The Instruments causes and end of the sad judgements comming upon the Jews being formerly declared here the manner and circumstances thereof are laid down Smite thine hands together The Hebrew is Smite hand to hand Caph notes the concavity and hollownesse of any thing and so the hollow and palme of the hand Whither this smiting of hands imports sorrow or joy is questioned some make it to signify joy prefiguring the pleasure of God in executing judgement upon the Jews but when smiting or clapping of hands is referred to the creature to express joy other words are used as Saphack Job 27.23 Lam. 2.15 Macha Psal 98.8 Isa 55.12 Takang or Takah Psal 47.1 Nehem. 3.19 Besides this the Prophet was in a mourning frame vers 10. when the sword is comming should wee then make mirth and chap. 6.11 smiting with the hand imported sorrow and so I conceive it doth here smite thine hands together once twice thrice oft for the evils that are comming Let the sword be doubled the third time The word for doubled is Caphal which signifies also to repeat iterate reply The sense is let the sword come the second and third time Some read the words thus iterabitur gladius tertio The Sword shall come the third time Others iteretur gladius tertietur Let it bee iterated and tertiated Nebuchadnezzar had come twice before in Jehoiakims and Jehoiakins daies and after came in Zedekiahs carrying him away to Babylon and this is made the minde of
the Lord in these words but because two of these were past and the Lord speaks of the time to come wee may understand them of the sword of Nebuchadnezzar upon Zedekiah 2 Chron. 36. of the sword of Johanan against Ishmael and the Jews for murdering Gedaliah Jerem. 41. and the sword of Nebuzaradan when hee laid all waste carried all away leaving onely a few to bee vine dressers and husbandmen Jer. 52. The doubling and trebling of the sword may note the oft comming of it so Vatablus non semel sed iterum atque iterum feriat Let it come again and again striking more deâ—dly stroaks The Sword of the slain A Sword that is ready to slay to slay the great ones and to make great slaughter of them when many are slain by the sword that sword is the sword of the slain or slaying sword It is the sword of the great men that are slain It is a sword appointed to slay the great men in the Hebr. it s in the singular number the sword of the great man slain or of great slaying l'e spees de grand occision a sword that shall spare none Which entereth into their privy Chambers The Hebrew is Hachodereth lahem Cubiculans eis Chambering or lodging with them Cheder is a Chamber any secret close place it notes the inwards of mans heart or soul Prov. 18.8 the Sword should enter into their chambers into their bowels and souls the fear of it should possesse them The Septuagint express it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt cast them into fear or amazement The sword shall first enter into the secret of your souls and fill you with terrors and after enter into your bodies and take away your lives 15 I have set the point of the Sword against all their Gates The word for point is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which interpreters render splendor clamor terror slaughter and these are all like the point â—f a sword to those are besieged properly it notes the point or edge of the sword which God set against all their Gates their publike gates of the City round about and the priâ—â—re gates of their several houses every where should the Sword bee both in City and Countrey where they had Gates any rule or power That their heart may faint In times of great fears and dangers mens hearts do often faint and fail them when they have most need of heart they are without hearts God sent and set his sword for to dissolve and melt their hearts so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated to faint signifies all their spirit vigor and courage should be dissolved and so they should bee faint feeble heartless the Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That their heart might bee hurt or wounded And their ruines be multiplyed In the Hebrew it is To multiply offences the Souldiers would offend them the sword would offend them their straits would offend them the slain would offend them they met with nothing but offences at which they stumbling fell also If wee take the words passively as they stand the meaning is that their destructions might be many that multitudes of them might fall It is wrapt up for the slaughter This expression seems unsuitable for a sword and Expositors are put to it to make out the meaning of it The word is Meuttah from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Cover cloath put on to hasten and were better rendred it is put on or hastened for slaughter then cloathed or wrapt up for slaughter its harsh to say cloathed with the hilt or wrapt up in the belt Sanct. makes the cloathing for slaughter to bee the fitting of it thereto Vers 16 Go thee one way or other either on the right hand or on the c. Here by an Apostrophe the Lord speaks to the Sword and under that to the Army of the Chaldeans commissioning that and them to go through the Land of Judea and to execute his pleasure The words in the Hebrew runne thus Vnite thy self right hand thy self put or set thy self left-hand thy self Whithersoever thy faces are prepared That is sword unite thy self to the Souldiers Souldiers unite your selves together go the right hand or left hand way which you have most mind unto which way your spirits incline you most to onâ—ly see to it that you execute my pleasure upon all you meet Bee not afraid at what befell Senacherib when he went against Jerusalem I was against him but I am with you 17 I will also smite my hands together In this verse is Gods approbation of what the Chaldeans sword and Army should do They should conquer and destroy the Jewish Nation and hee would rejoyce in it Smiting of hands before expressed grief and here it s an expression of joy so it s used chapter 25.6 It notes not onely Gods approbation of the Babylonians undertakings but his incouragement of them to that work that so hee might execute his vengeance upon them and be at rest as it follows I will cause my fury to rest Gods fury was stirred against them and boiled in him and when this fury should bee poured out upon them by the Chaldeans Army then should hee bee at ease and comforted as it is Ezek. 5.13 where these words were spoken to Obs 1 It s no new thing for the Prophets of the Lord to prophesy in Sack-cloath Ezekiel must Prophesy and smite his hands together in token of mourning and heavinesse our Prophet was in sack-cloath being a Captive in Babylon seeing the sad judgements were comming upon Jerusalem So Jeremy Hosea Joel Amos had mournful spirits and Prophesied in Sack-cloath they smote their hands together and dropped out sad things The times were black in their daies they are not clear now is not the sword comming the third time is it not putting on for slaughter shall not the Prophets mourn and smite their hands together Obs 2 Where the word prevails not to reform a people there the judgements of God will come in one after another to the destruction of a People Prophesy and let the sword be doubled the third time Heâ— had oft Prophesied but there appeared no Repentance no râ—turning to God therefore let the sword come again and again Had they repented of their sinnes God would have repented of the evils intended Jer. 18.7 8. but when People go on in their sinnes God will go on in his judgements even to destruction See Leviticus 26. 21 22 31 32 33 Deuteronomy 28.62 Obs 3 When God will punish sinners for their wickednesse there is no hiding place to secure them from the stroak of God be they great or mean ones that is the sword of the great men which entereth into their privy Chambers what ever holes recesses vaults hiding places they had the sword would find them out God knows where men are when hid and his hand can reach them as well as his eye see them when the Syrians fled to Aphek to secure themselves from the Sword of
righteousnesse and the Contents before the 149 Psalm insinuate that the Church hath power to rule the consciences of men 4 When the word is constrained to speak that was never intended of God when a sense is drawn from it that was never included in it Tyrabosco Patriarke of Venice preaching on the miracle of loaves and fishes made the sense of Phillips words Two hundred penny-worth of bread will not suffice to bee this That all the mysteries of the Old and New Testament are not enough to inlighten the peoples blind and ignorant mindes without the seven Sacraments which hee made to bee the meaning of Andrews words White in his way to the Church p. 42. There is a boy here which hath five loaves and two fishes What forced senses have men put upon those scriptures Tell the Church and This is my body That is the sense of Scripture which the spirit intended if any other sense bee imposed on or extracted from the word it s a violation of it and so it speakes not the minde of God but the pleasure and phansies of men They have prophaned mine holy things By Holy things the Lord means the Sacrifices and Oblations which they were to order according to the institution and rules given them from God Non rite perficiebant quae ad eorum pertinebant ministerium by Moses but what was holy upon a Legal account they esteemed common and sleighted which was a prophaning of them In the 8. vers God told Jerusalem shee had despised his holy things and here he tells the Priests they had prophaned them that is they had ordinary thoughts and esteem of them and handled them so as became not holy things When the holy things were eaten of out of season or by persons unfit under legal uncleannesse they were prophaned Leviticus 19 8. chapter 22. from the first to the 16. They have put no difference between the holy and prophane The Law tells us what things and persons are said to bee holy or prophane clean or unclean as you may see Levit. 11. through out Numb 18.11 12 13. Deut. 14. from the 3. to the 22. Levit. 19.7 8. ch 21. 22. The Priests should have instructed the people what meats were lawful for them what not what Sacrifices were fit to bee brought to the Lord and what not who were worthy and who not to eat of the holy things and to approach unto the Holy God This is acknowledged to have been the duty of the Priests from Levit. 10.10 11. Ezek. 44.23 where mention is made of Teaching and from Haggai the 2.11 12 13. where they practised it and told them what was unholy and unclean but this is not all contained in this Text for the Hebrew word Badal rendred here to put difference imports power and authority to separate persons and things one from another as Gen. 1.4 the Lord divided or separated the light from the darknesse Deut. 4.41 Moses severed three Cities on this side Jordan 2 Chron. 2.10 Then Amaziah separated them and Ainsworth reads those words Levit. 10.10 That yee may separate between the holy and prophane by that power God had put into their hands they were to keep the wicked and prophane from the Holy things to separate them from the Congregation and so the word is used Ezra 10.8 The Priests sinned in that they did not teach the people what was legally holy and legally prophane and also in that they did not put forth that power they had to preserve the holy things of God pure These Priests therefore that withstood Vzziah the King attempting to offer incense upon the Altar and thrust him out of the Sanctuary when the Leprosy appeared in his fore-head they did their duty and kept the things of God unpolluted 2 Chron. 26.20 it was unlawful for him to offer incense unlawâ—ull for him being Leprous to be in that place where the incense was to be offered and had not the Priests had power it had been unlawful in them to have thrust him out Neither have they shewed difference between the clean and the unclean The Hebrew word for shewing difference is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fecerunt scire they did not make to know they neglected to teach and instruct them which was a sin inexcusable but more than so may bee gathered out of this word they did not make them to know experimentally by inflicting censures what the difference was between the clean and the unclean They had three sorts of Excommunication the lesser called Niddui the middle sort called Cherem and the greatest called Sammatha He who was defiled with Leprosy was to bee removed out of the Campe of Israel the Campe of the Priests and the Camp of God Hee was defiled with an issue was to bee removed out of the Campe of God and the Campe of the Priests but not out of the Campe of Israel Hee that was defiled by the touch of a dead body was onely to bee removed out of the Campe of God Weemes in Christian Synagogue Now it s like the Priests failed in doing their part in some of these they suffered those were legally unclean to come amongst those were legally clean and did not by removal of them make them to know what a mercy it was to bee clean and what an evil to bee unclean It s said Judges 8.16 that Giâ—eon took Bryers and Thornes and with them hee taught the men of Succoth vajioaoh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cognoscere fecit hee made them to know by what they felt and suffered hee made them to know so the Priests should have made them to know by their removal from the Campe and holy things of God what the great difference was between the clean and unclean I have met with one Author who reads the words thus Vid. Gillespi in his Aarons rod blossoming p. 119 Neither have they broken or divided between the clean and the unclean And have hid their eies from my Sabbaths The Hebrew word for Hid is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alam which properly is spoken of them that have watery blear and bloud-shot eyes Proprie dicitude oculis limis seu lippis qui non clare vident ob marcorem vel velamen in illis contractum Avenarius that they cannot see well as Avanerius saith such eies had those Priests that they could not see The Ordinary acception of the word is to hide or cover The Sept. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have covered their eies from my Sabbaths The Vulgar is averterunt they have turned away their eies This Expression of hiding their eyes hath these things in it First They did not mind the holinesse and honour of the Sabbath That was a day to bee sanctified in a special manner Exod. 20.8 Levit. 23.3 Ezek. 20.20 they should have called the Sabbath a delight holy and honourable Isa 58.13 for it was a day as for honouring of God so for Gods honouring them with his presence and