reverently Gods Name is great glorious excellent holy and dreadful and ought to bee reverenced Psal 111.9 3 When Occasion is given to the wicked to speak evil of God and his waies as 2 Sam. 12.14 David by his sinnes gave great occasion to the enemies of the Lord to blaspheme So Ezek. 36.21 the Jews by their sinful carriage caused the name of God to bee prophaned among the heathen Had the Lord then destroyed this people in Egypt according as he purposed the Egyptians and other Nations would have slighted him spoken evil of his doings blasphemed his name and wounded his honour Therefore though this people deserved to dye in the way of justice yet God spared them in the way of mercy for the honour of his name Quae. Seeing God purposed to destroy them and did it not is not his will alterable and inefficacious Ans The Counsels Purposes Decrees of God are unalterable and do take place Psal 33.11 Isa 14.27 ch 43.13 ch 46.10 Mal. 3.6 Heb. 6.17 for that said and done here it s more humano God saw cause sufficient to move him to their destruction but seeing what evil was like to come on 't he would not destroy them had the Lord decreed it before the world it must have taken place no change or alteration could have been Before the Heathen The Hebrew is in the eies of the Heathen God would not have them to see or behold any thing which might occasion them to dishonour him hee would not slay his people in their sight but made himself known by his word and mighty works unto the Jews in the sight of the Heathen so that hereby he was known unto both Obs 1 The Lord spares and saves sinners deserving death even for his name sake but I wrought for my name sake thou for thy Rebellion Idolatry and other sinnes didst deserve to dye and I could almost have cut thee off but for my mercy and name sake I spared and saved thee Jsa 48.8 9. I knew that thou wouldest deal very treacherously and wast called a transgressour from the womb that is worthy so to bee called seeing as soon as ever thou camest out of the womb of Egypt in which thou wast shut up as a child in the womb thou fellest to Idolatry here was enough to have caused God to stifle this childe but what follows For my name sake will I deferre mine anger and for my praise will I refrain for thee that I cut thee not off Nothing in this metaphorical childe this Jewish people moved him to shew mercy but his own Name his own Praise prevailed with him to preserve them from destruction Gods honour and glory are strong arguments to move him to shew mercy to his people This the servants of God have known and made use of in their streights when Jerusalem was in a manner laid desolate and the jealousy of God burnt like fire what argument did the Church use then to move God to shew mercy but his name and glory of it Psalm 79.9 Help us O God of our salvation for the glory of thy name and deliver us and purge away our sins for thy Names sake The Church was low weak beset with enemies and sinnes at once and now it would have help deliverance pardon and upon the account of Gods name for thy name sake help us for thy name sake deliver us for thy name sake purge away our sinnes What hurt would it be to Gods name if hee did it not it would not bee glorious but dishonoured for in the next verse its said Wherefore should the Heathen say where is their God they trusted in their God and hee is a non-helping God a Non-delivering God a Non-pardoning God This was the argument Joshuah used when Israel fell before their enemies Lord what wilt thou do unto thy great name Gods name was pretious to Joshuah but more pretious to God himself Josh 7.9 and he did great things for his name sake When the people forgat the multitude of great mercies they had in Egypt and provoked him at the Sea even at the red Sea and deserved to bee drowned in it and that their bloud should have skarletted the waters thereof what saith the Text Psal 106.8 Neverthelesse he saved them for his name sake When nothing induced him to do it Vide Muscul in locum the honour of his Name did that hee might appear faithful merciful powerful God did not save them for their prayers for their faith for their fathers sakes for their righteousnesse or for their enemies sakes being very malicious and wicked but for his own Name sake God doth more upon that account alone than upon the account of all the rest You may hear the Lord speak graciously to this purpose Isa 4.3.25 I even I am hee that blotteth out thy transgressions for mine own sake here is I twice one I referring to them it s I that blot out their transgressions and none besides the other referres to God I blot them out for mine own sake not your sakes God doth all freely Obs 2 God's sparing of his people and preventing the reproaches blasphemies and mischiefes would come by his destroying of them is an honouring and sanctifying of his name I wrought satih God that my name might not bee polluted before the Heathen that is that it might bee honoured and sanctified in their sight God doth often spare his people being ripe for destruction that the enemy might not blaspheme and prophane his name and when hee doth so hee honours his name Deut. 32.26 27. God saith there hee would scatter and destroy his people but why did hee it not hee feared the wrath of the enemy least their adversaries should behave themselves strangely and least they should say our hand is high and the Lord hath not done all this God foresaw what they would say and do if he should have used them as instruments to punish his children they would have been very outragious bloudy and cruel and when they had vented all their malice against them and done whatever they would they would have denyed Gods hand to have been therein and arrogated all to themselves which had been a great dishonour to God hee therefore prevents their blaspheming by sparing of his people and so provides for the honour of his Name Moses once and twice put God upon it to take heed hee caused not the Egyptians to speak evil of him and his waies when hee was upon the designe of destroying his people for their sinnes Exod. 32.10 11 12. Numb 14.12 13 14 15 16. God deals with his people sometimes not after the ordinary rule and course of his proceedings but in a prerogative way hee spares them though their sinnes be great because their enemies would bee proud arrogant bloudy and blasphemous and hath hee not spared England upon this account Obs 3 That notwithstanding the sins of Gods people hee shews them kindness openly and in the face of their enemies though the
impediri sinat Lavater dispose thy self to and bee undaunted in what thou art to Prophesy and them thou art to Prophesy against speak then like a man of God and sent from God not regarding the frowns or threats of any Towards the South Babylon was North from Jerusalem Jerem. 1.14 and our Prophet being there and having declared the mind of God against those Elders came subtlely to inquire of him hee is here commanded to set his face Towards the South that was towards Jerusalem and Judea Drop thy word towards the South The word for South Aecolampad renders Theinan Junius dextram Others Austrum meridiem The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the right hand and Ierusalem lay on the right hand when in Mesopotamia they stood with their Fâ—ces towards the East Natuph est guttatim effundere vel emittere 2 Sam. 2â— 10 Praeceptum auriculis hee instill are memento Hor. l. 1. Ep. 8. Gâ—â—ta cavat lapidem non vi sed saepe cadendo In the Hebrew is not thy word but onely thus drop towards the South The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies the dropping of the Clouds or rain which falls by drops and metaphorically is put for prophesying and preaching and Vatablus saith the Chaldy paraphrase hath it vaticinare Prophesy and so it is expressed in the next words of this verse Prophesy against the forrest of the South which are exegetical of what was before Preaching or Prophesying is likened to rain or the droppings thereof 1 In respect of the flowing and succession of one drop after another Judges 5.4 The Heavens dropped the clouds also dropped water So in Prophesying there is one word one truth after another he that Prophesyeth effundit verba 2 In respect of the influence thereof the drops soak into the earth so words have influence into mens eares and hearts Deut. 32.2 My Doctrin shal drop as the Rain my speech shall distil as the dew as the smal rain upon the tender hearb and as the showres upon the grass as the rains and dews insinuate themselves into the grass and ground so do words into the heads and hearts of men Psal 119.130 the entrance of thy word giveth light 3 In respect of the trouble and hurt that oft rains and droppings produce Prov. 27.15 A continuall dropping in a very rainy day and a contentious woman are alike alike grievous troublesome wasting and wearying so Prophesying of judgements and destruction is grievous and troubles much it s like great rains and drops 2 Chron. 34.25 my wrath shall be poured out upon this place the Original is shall drop upon this place there should bee a storm and such great drops of Gods wrath as should consume it Towards the South The word here for South is Dorom quasi habitatio alta because the Sunne goeth high there and after in the verse you have Negef for the South the word signifies a drie place and metonymically it s put for the South because of the great heat of the Sun there Judges 1.15 saith Achsah to Caleb her father Thou hast given me Azatz hannegef a South Land that is a Land of drought give me springs of water Prophesy against the Forrest of the South-Field That is against Jerusalem and those that dwelt in Judea The Hebrew for Forrest is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sylva a wood and Judea or Jerusalem is compared to a Forrest or wood 1 For the number of those in it in a wood are a multitude of trees Jer. 46.23 They shall cut down her forrest saith the Lord though it cannot be searched because they are more then the Grashoppers and are innumerable it s spoken of the People of Egypt so they of â—udea were many 2 In a wood and forrest is no order the trees stand confusedly so now there was no order amongst them all run into confusion Micah 7.6 The Son dishonoureth the Father the Daughter riseth up against her mother the Daughter in Law against the Mother in Law a mans enemies are they of his owne house 3 In a Forrest Trees are fruitlesse or if fruitful its wilde fruit those trees bear they are for the Axe and fire Ezek. 15.6 such were the men in Judea trees that bare no fruit or evil fruit Isa 9.17 Every one is an Hypocrite and an evil doer aad every mouth speaketh folly see Mic. 7.3 4. 4 Forrests and Woods are Dâ—uns of Wilde Beasts Psalm 104.20 Jer. 5.6 and Jerusalem was full of Wilde beasts Zeph. 3.3 4. Ezek. 22.25 27. Mic. 3.10 Ezek. 7.23 The Land is full of bloudy crimes the City is full of violence Jer. 7.9 10 11. There was Robbing Murdering and all Abominations Obs 1 When God calls men to Prophesy or Preach they are to prepare for it and undauntedly to proceed therein Sonne of man set thy face towards the South and drop thy word c. Hee must fit himself for that work and what ever he met with in the work hee must not bee discouraged but go on as one sent out and commissioned by the Lord thus did Peter and John Act. 4.19 20. Obs 2 Gods word shall not be in vain which is given out against hard-hearted sinners Drop thy word towards the South and Prophesy against the Forrest They would not admit the Dews of the word for their good they must feel the droppings of it for their ruine Men cannot keep the rain from falling upon the earth and rocks Neither can they keep off the threats of God from falling upon them and theirs and when they fall they will bee terrible unto them Isa 55.10 11. as the rain hath its end when it falls so hath the word hee sends forth and causeth to bee dropped if hee drop a word of wrath that drop will eat into the most stony heart and consume it at last Zach. 1.6 Gods words took hold of their fathers the Prophets dropped out such terrible drops of judgement as consumed them Let Judea bee as a Forrest full of trees and mighty ones too if God once drop his word against it down must these rees Hos 6.5 God hewed them by his Prophets and slew them by the judgements of his mouth Obs 3 Gods Threats and Judgements are irrespective and impartial Prophesy against the Forrest The whole Forrest and highest trees in it as well as the Shrubs and bushes Wicked Citties and Countries are no other in Gods account than a Forrest of wilde and fruitlesse trees which hee laies his Axe unto to cut down for the fire 47 And say to the Forrest of the South thus saith the Lord c. After a Command of the Prophet to speak and the forrest to hear you have the Parabolical declaration it self of the destruction of Jerusalem where you may take notice 1 Of the judgement which is fire 2 The Author of it I will kindle a fire 3 The Place where in thee 4 The effect of this fire it should devour every tree both green
wrath and for reproach Many Nations since the fall of man for their sins are defunct extinct and buried in the darknesse of oblivion Obs 5 Judgements come not upon Nations without the Lord but because the Lord hath appointed them The Ammonitish Nation must bee fuel for the fire no more remembred and why For I the Lord have spoken I that am faithful and will not falsity my word I that am able and can inflict what is threatned I have spoken decreed and appointed such things and they must come to pass CHAP. XXII Vers 1 Moreover the word of the Lord came unto mee saying 2 Now thou son of man wilt thou judge wilt thou judge the bloudy City yea thou shalt shew her all her Abominations 3 Then say thou Thus saith the Lord God the City shedeth bloud in the midst of it that her time may come and maketh Idols against her self to defile her self 4 Thou art become guilty in thy bloud that thou hast shed and hast defiled thy self in thine idols which thou hast made and thou hast caused thy daies to draw neer and art come even unto thy years therefore have I made thee a reproach unto the Heathen and a mocking to all Countries 5 Those that bee near and those that bee far from thee shall mock thee which art infamous and much vexed 6 Behold the Princes of Israel every one were in thee to their power to shed bloud 7 In thee have they set light by Father and mother in the midst of thee have they dealt by oppression with the stranger in thee have they vexed the Fatherlesse and the widow 8 Thou hast despised mine holy things and prophaned my Sabbaths 9 In thee are men that carry tales to shed bloud and in thee they eat upon the mountains in the midst of thee they commit lewdness 10 In thee they have discovered their fathers nakednesse in thee have they humbled her that was set apart for pollution 11 And one hath committed Abomination with his Neighbours wife and another hath lewdly defiled his daughter in Law and another in thee hath humbled his sister his fathers daughter 12 In thee have they taken gifts to shed bloud thou hast taken usury and increase and thou hast greedily gained of thy Neighbour by extortion and hast forgotten mee saith the Lord God IN this 22 Chapter you have three messages of the Lord to the Prophet The 1 Is from the beginning to the 17. vers wherein a large Catalogue of Jerusalems sins are set down with intermixture and addition of some threatnings and judgements 2 Is from the 17. vers to the 23. wherein is declared what the house of Israel is likened unto and what the Lord will do with it 3 Is from the 23. to the end wherein is laid forth the general corruption of all sorts both Prophets Priests Princes and people with certainty of their destruction 1 Moreover the word of the Lord c. Prophets stir not till God stirres them after God speaks to them they may speak to others God hath more still to communicate unto Prophets notwithstanding he hath communicated much Moreover the word c. besides all delivered this I have had from the Lord. 2 Wilt thou judge Wilt thou judge the bloudy City The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shaphat signifies to judge and because in judging two parties are to bee dealt withall one wronging the other wronged hence the word notes sometimes to plead for to defend sometimes to sentence and punish In this place the former of these is most suitable Son of man wilt thou excuse defend and plead for this City I tell thee its a bloudy City a City that hath wronged me and must not bee pleaded for Of these words were spoken before ch 20.4 If wee read them as Montanus Aecolampadius and some others do thus wilt thou not judge wilt thou not judge the bloudy City that is wilt thou not reprove and tell it throughly of its iniquities what wilt thou faint give over and winke at the wickednesse thou seest is it not a part of thy prophetical office to lift up thy voice like a trumpet and to tell my People of their transgressions remember thine office connive not at their sinnes but cry out against them In this sense it affords this note That Propheticall men are oft discouraged ready to cease from their work and need to bee roused and quickned thereunto by the Lord. The bloudy City The Hebrew is The City of blouds Jerusalem which is so called because shee had shed much innocent bloud and was become very cruel Jer. 19.4 yee have filled this place with the bloud of Innocents and 2 King 21.16 Manasses shed so much innocent bloud therein that hee filled Jerusalem from one end to the other therewith yea so bloudy was Jerusalem that she filled the land with bloud and bloudy crimes Ezek 7.23 ch 9.9 and how bloudy this City was appears in the 3 4 6 9. vers of this chapter Obs The sinnes of a City and Nation may bee such that God will not have his Prophets to plead or intercede for them but to cry out against them Sonne of Man wilt thou judge wilt thou judge the bloudy City I know thou art very charitable and ready to speak for them but the City is so bloudy and full of Abominations that I will not have thee to appear or move for them but thou must set their sinnes in order before them and thunder out my judgements against them When there is a fulnesse of sinne so that its universal in all sorts sinners are grown impudent and obstinate then the Lord stops his ears and the mouths of his Prophets hee will have no pleading for such a people This was the case of Jerusalem sinne had spread it self through all rankes of people as you shall finde in this Chapter and her Children were impudent and hard hearted Ezekiel 3. verse 7. 3 The City sheddeth bloud in the midst of it that her time may come Jerusalem shed bloud in the midst of her self so is the Hebr. That is publice impune sine timore publikely fearlesly freely against law and light of nature without all shame That her time may come She fills up the measure of her sinnes that so the time of her destruction may make haste And maketh Idols against her self In the former words was a violation of the second table and in these is a violation of the first Of the word gillulim Idols or dung-hill Gods hath been spoken in former Chapters The Septuagint hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 devices Jerusalem devised Idols and waies of worship shee fetched in the gods of other Nations and devised some of her own but they were against her self shee thought they made for her but they tended to her destruction 4 Thou art become guilty in thy bloud that thou hast shed The word for guilty is ashamt and the Original asham signifies to do wickedly shamefully Jerusalem in shedding
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
all funeral rites amongst the Jews not superstitious if hee had not been forbidden by the Lord. Hee was not Stoical without affection neither are the people of God now unnatural they do and may mourn for their dead so it be neither excessively nor despairingly Davids mourning for Absolom and Rachels for her children were too excessive and the Thessalonians too hopelesse 1 Thes 4.13 Paul allowed them to sorrow and mourn for their dead but not as others which had no Hope Christianity doth not abolish but moderate and direct affections Christ himself wept for Lazarus when he was dead his weeping was with moderation and hope Many forget themselves in this kind and give so much scope to their Passions that they offend God shame their professions and hazard their own health But wee should remember what Solomon commends unto us Prov. 16.32 Better is he that ruleth his spirit than he that takes a City the bridleing our spirits and keeping our affections hath a great excellency in it Obs 7 A gratious spirit will deny it self and obey God in difficult cases and that speedily too No sooner had God made good his word in taking away Ezekiels wife but hee did what the Lord commanded Nature prompted him to mourn to weep for his wife but hee denies the dictates of nature and is content to seem unnatural for God his credit and love to his wife called upon him to shew respect unto her dead corps as others did in that kinde by funeral Rites but he prefers Gods command before his credit love and respect to his wife and is willing to bear the censures and reproachings of the people in this Case his wife dyes in the night and next morning hee appears in his wonted habit and tire hee sheds no tears puts off no shooes covers not his Lip eats not the bread of men or mourners shews no sign of sorrow but was in as sweet and settled a posture as if there had been no stroak in his family hee was the same his wife being dead as hee was shee being living her death that was so dear to him that was so strange and suddain that was in such a place made no alteration in him and upon this ground onely because God had commanded it should be so Here is a rare example of Obedience and that in a difficult case Obedience to God is alwaies commendable but especially when hard things are commanded The many difficulties Abraham brake through to sacrifice his Sonne made his obedience so acceptable Gen. 22. Moses refusing the honours dignities treasures and temptations of Egypt and Pharaohs Court his choosing an afflicted condition and reproached godliness indeared him and his obedience unto the Lord Heb. 11. when servants suffer for well-doing and go on cheerfully in their work honouring the Gospel this is acceptable with God 1 Pet. 2.19 Vers 19 And the People said unto mee wilt thou not tell us what these things are to us that thou doest so 20 Then I answered them The word of the Lord came unto me saying 21 Speake unto the house of Israel Thus saith the Lord God Behold I will prophane my Sanctuary the excellency of your strength the desire of your eies and that which your soule pittieth and your Sonnes and your Daughters whom ye have left shall fall by the sword 22 And yee shall do as I have done yee shall not cover your lips nor eat the bread of men 23 And your tires shall bee upon your heads and your shooes upon your feet yee shall not mourn nor weep but yee shall pine away for your iniquities and mourn one towards another 24 Thus Ezekiel is to you a signe according to all that hee hath done shall yee do and when this commeth yee shall know that I am the Lord. Having in the former verses spoken typically and darkely here he comes to open and interpret what hee had said and wee have before us 1 The Occasion of his interpreting those hyeroglyphicall passages v. 19. 2 The Interpretation it self in the 21 22 23 24. 19 Wilt thou not tell us what these things are The People seeing Ezekiels wife suddainly struck dead and hee not affected with it which was not onely contrary to the Jewish Custome but even to nature it self they are startled at these things and set upon the Prophet in a heat and will know what was in these strange things We know there is some mystery in them they have relation unto us and wee are unquiet restlesse in our spirits till wee know what it is wilt thou not tell us Ezekiel hide it not from us what ever it bee wee must know it This was the thing God aimed at in putting Ezekiel upon things unusuall and unnaturall to provoke them thereby to consider and make a special inquiry into them Unwonted things do awaken breed admiration and cause examination men search into the meaning of such things When Ezekiel sighed to the breaking of his Loines chap. 21.7 they said wherefore sighest thou when Ezekiel was put upon removing digging a hole through the wall and carried his stuffe upon his shoulder as stuffe for captivity God said to him Son of man hath not the house of Israel said to thee what doest thou chap. 12.9 God expected such strange doings should affect them and make them consider vers 3. and inquire into the matter ordinary things are sleighted when extraordinaries have answerable operations 21 Behold I will prophane my Sanctuary By Ezekiels wife was tiped out the Temple and what was desirable and by her suddain death the destruction of the same The Temple was as dear to the Jews as Ezekiels wife was unto him God would bring the Chaldaeans into it and they should prophane it with the bloud of those they found in it for many fled thither for refuge and then set it on fire The Jews had prophaned it with Idols and idolatrous worship Ezek. 8. by comming into it with the guilt of notorious sinnes upon them Jerem. 7 9 10. and now Heathens should enter into it defile and destroy it the thought whereof made the Psalmist long before to complain saying O God the Heathen are come into thine inheritance thine Holy Temple have they defiled they have laid Jerusalem on heaps Psalm 79.1 The defiling the Temple was grievous to pre-science to remote apprehensions what was it then to those had the present sight of it The Septuagint reads the words in Ezekiel thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will pollute my holy things that is I will cause the Heathens to come and prophane the Temple the Altar and all the holy things belonging thereunto yea so to prophane them as to lay them all waste The Excellency of your strength The Hebrew is Geoon uzzechem superbiam fortitudinis vestrae The pride of your strength Gaon signifies Majesty Excellency Pride from gaah to bee lifted up to excel to grow Proud The Translation Vatablus follows hath it Gloriam fortitudinis vestrae the glory of
was between the shoare and Tyrus with solid materials so that the Souldiers might foot it even to the walls of Tyre which cost much sweat and labour and was a great service besides all the rest of their labour watchings and sufferings of heat and cold To lye so many winters and Summers there doing ordinary and exâ—raordinary things was a great service especially their filling up the Sea which the Tyrians laughed at and thought impossible Every head was made bald The Hebrew for bald is Mukrach from karach to pull off the haires and it notes natural baldnesse as well as accidental the shedding of the hair and the plucking off the hair The Souldiers by continual wearing their head-peices did shed and wear off their hairs Some through sicknesse and upon other occasions might become bald And every shoulder was peeled By the daily carrying of stones timber earth and other things necessary for the siedge and taking of Tyrus their shoulders were peeled Cethepth signifies not onely the shoulder but the side also and Piscator renders the words omne latus every side was made naked their garments were worn out and their sides bare worn and peeled Yet had he no wages nor his Army for Tyrus This long siedge cost Nebuchadrezzar dear it exhausted the Babylonish Treasure greatly insomuch that had hee taken Tyrus with all the wealth of it it would hardly have recompenced his vast expences but the Tyrians when they saw themselves in danger conveighed away by Sea their choicest things to Carthage and neighbouring Islands as Lavater insinuates and when they could hold their City no longer threw their remaining substance into the Sea so that when it was taken Nebuchadrezzar and his Army found little or nothing considerable therein therefore it s here said he had no wages nor his Army For the service he had served against it The King and Souldiers having lain thirteen years before Tyrus which shewed their resolutenesse and looked for answerable recompence for so long difficult dangerous and expensive service but because they were disappointed in Tyrus therefore the Lord thought upon them and provided for them elsewhere 19 Behold I will give the land of Egypt unto Nebuchadrezzar Egypt was a rich Countrey abounding with Corn Cattle and wealth of all sorts this Countrey did the Lord give unto Nebuchadrezzar and his Army for that they had done him service in executing his judgements upon the Tyrians He shall take her multitude Multitudes of men were worn out and consumed in the long siedge of Tyre and therefore God would give the King of Babylon Egypts multitude shee was populous and her multitude must serve him forty years The Hebrew word Hamon signifies multitude of people and multitude of riches Nebuchadrezzar should take both And take her spoile The Hebrew is Shalal Shelalah spoliabit spolium ejus hee shall spoile her spoil Spoile is whatsoever may bee removed taken or driven away as Corn Cattle housholdstuffe garments Jewels plate plants ware c. The Babylonian should strip Egypt of all her glory And take her prey In Hebrew its bazaz bizzah praedabitur praedam ejus hee shall prey her prey The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall captivate her Captivity The French is Ravira but in he shall take away the booty or prey The words being doubled before and here import that Nebuchadrezzar should throughly spoil and prey upon Egypt It shall be the wages for his Army Seeing his Army had so little in Tyre it shall have enough in Egypt nothing here shall bee conveyed away imbezelled or kept from him and his Army the whole wealth of Egypt shall be theirs 20 For his labour The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peullah sometimes signifies the thing produced by work and labour as Psalm 17.4 but here and in other places it notes ipsam operationem the very working and efficiency it self 2 Chron. 15.7 your work shall be rewarded that is your labour and pains Because they wrought for me They looked at their King who commanded and carried them forth to that work not unto Jehovah the Lord of heaven and earth who set both him and them on work to execute his judgements threatned against Tyre and in that they did fulfil them they are said to work for God Materially they did serve his purpose and providence in the destruction of Tyre but formally and intentionally they did serve their own wills and lusts God had a righteous end and attained it by them they had an evil end and obtained it vitioso modo Vid. Aquin. 1. 2 q. 114. in an ill way Isa 10.6 7. the ssyrians had one meaning God another yet he wrought for the Lord. Obs 1 That men in misery keep account exactly of their sufferings Ezekiel was in Captivity and many other Jews who diligently heeded how the years passed in the 27 year that was of the Captivity Ezekiel and the rest forgot not how long they had been under the Babylonish yoke Men are best Chronologers in adversity Obs 2 When God is upon doing great things usually hee doth make them known unto some of his servants one way or other When hee was upon destroying Sodome hee made it known unto Abraham Gen. 18.17 when about to destroy Elies house hee revealed it to Samuel 1 Sam. 3.11 12. the strange things befell Nebuchadnezzar were revealed to Daniel chap. 4. and the Lord shewed John things to come Rev. 1 1-and here hee hides not from Ezekiel that hee will give all Egypt to Nebuchadrezzar This was so frequent of old that Amos said surely the Lord will do nothing but he revealeth his secret to his servants the Prophets Amos 3.7 hardly did God ever any considerable things but hee gave some hints of it to his servants The drowning of the world the Jews Captivity in Egypt their comming out of it their suffering by Nebuâ—hadnezzar their return out of Babylon c. were all hinted and made known to Noah Abraham Moses Isaiah Jeremy and others Obs 3 Princes have power to lead out and imploy their subjects against forrainers when there is cause of warring with them The King of Babylon caused his Army to serve against Tyrus and before that against Jerusalem many hundred of miles did he bring out his Army to do him service against the Jews and Tyrians Had hee no particular cause this was cause enough that God stirred up his spirit to execute his judgements upon those had desperately provoked him Obs 4 That Heathenish souldiers have undergone very hard things yea hazarded their lives to please their heathenish Commanders and all for a temporall reward Nebuchadrezzars Army served a great service thirteen years together to lye before a City was hard their heads were made bald their shoulders were peeled they laboured hard carried heavy burdens they watched they suffered heat and cold and all this for hope of good plunder in Tyrus If Heathens would do and indure so much for their Commander who was an Idolater an
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
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
the false Prophets had possessed them with hopes of returning to Jerusalem which should abide and not bee destroyed as Jeremiah had said and therefore some think they came to inquire what should become of them Others make the ground of their coming to the Prophet and inquiring to bee the rumors of if not the preparation for war by Nebuchadnezzar because the Jews at Jerusalem had rebelled and broken Covenant with him Hereupon they thought it might go ill with themselves that they might suffer very hard things if not bee cut off by the Babylonians and therefore came to the Prophet to inquire what would bee the issue of things It s probable they were in danger through the perfidiousnesse of their Brethren at Jerusalem and that the consideration thereof might have some influence into their comming to the Prophet but there was more than so They now to secure themselves thought and resolved of a sinful way v. 32. Wee will be as the Heathen as the families of the Countries to serve wood and stone they conceived that if they conformed to the Babylonian worship they should bee taken for good subjects and bee safe whatever befell them at Jerusalem for their provocation of the Babylonish King This they concealed from the Prophet and come to him to inquire seeing they were now more odious to the Babylonians than before Zedâ—kiah's breaking Covenant whether it were not better and safer for them to disperse than to live in bodies and multitudes together which caused envy hatred and great danger at that time as they pretended But they dissembled deeply for while they lived together they could not so easily desert the Jewish Religion and imbrace the Babylonish Idolatry There would bee special observation of it and bitter reprehension for it But if they had the Prophets counsel and consent to scatter themselves and fix their habitations here and there they thought they might do it without any noise or check And sate down before me The Hebrew for before mee is ad facies meas before my faces that is in my presence expecting some answer from mee 2 Then came the word of the Lord unto mee The Hebrew is and the word of the Lord hath been to me Saying Hebrew is to say the spirit moved him that hee might speak to others There being an opportunity and season for speaking the spirit came upon him and informed him touching the mind of God and commissioned him to deliver it 3 Son of Man He saith not Ezekiel but Son of man to minde him of his original that hee was his creature and ought to hearken too and observe the Laws of his Creatour of this appellation hath been spoken heretofore Speak unto the Elders of Israel Here is a command laid upon the Prophet the Lord commands him to speak and puts into his mouth what he shall speak False Prophets were neither sent of the Lord nor spake from the Lord chap. 13.36 Are yee come to inquire of mee Or Do yee come to inquire of me The words are an interrogation and this interrogation imports distast at their coming do you come to inquire of me your hearts are not right in this matter you play the Hypocrites and dissemble egregiously for you pretend to honour me in asking Counsel at my mouth and that if you knew my mind you would do it whereas you are resolved before hand what to do let my Counsels bee what they will O you dissemblers yee are come to try and tempt mee whither I will give out what suits with your intentions and resolutions if so you will imbrace it but if not my Counsells must be rejected and your own established As I live saith the Lord God I will not be inquired of by you This Hypocritical carriage of theirs did so displease yea provoke the Lord that hee sweares hee will not bee enquired of by them Had they come in truth and simplicity of Heart intending to hearken to the Lord and obey his voice whatever hee had advised them hee would have been inquired of by them but being they had fallacious spirits and came in a way of mockage unto God therefore he deals roundly and severely with them and bindes it with an Oath that he will not be enquired of by them But they did inquire of God they came to the Prophet to inquire of him vers 1. how then is it true that the Lord saith and swears hee will not bee inquired of by them The meaning of those words is I will not answer them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non respondebo vobis Je ne vous respondray point So Montanus in the margent let them inquire ask what they please I will not answer them and so it s all one as if I were not inquired of so the Septuagint Vulgar and French have it though they do ask they shall not obtain they shall not prevail I will not answer or if I do it shall not bee ad votum vestrum not such an answer as you would have 4 Wilt thou judge them c. Besides the Appellation this verse consists of an interrogation and an injunction The interrogation is double wilt thou judge them wilt thou judge them The injunction cause them to know the abominations c. In this vers the Lord doth anticipate and prevent the Prophet who having good thoughts of these Elders of Israel that came to inquire of the Lord was ready to plead for them when hee saw the Lord so severe and resolute against them as not to vouchsafe them an answer Lord what 's the matter these men are conscientious they do their duty they come to consult for the good of the people they would do nothing being in a strait and danger without thee Lord bee not so peremptory listen unto them and give them a gracious Answer God foreseeing that the Prophet would bee their patron and plead for them hee takes him off from this by saying wilt thou judge them that is wilt thou deem them to bee honest sincere plain hearted men that come with a purpose to know and obey the will of God thou art deceived they are deep dissemblers devillish polititians pretending one thing and intending another they come not out of duty or conscience but to get countenance from me and thee to cloak their cursed designs therefore parly not with them plead not for them bee not troubled about them pray not to mee in behalfe of them So that this interrogation carries the force of a Negation and prohibition with it The word Judge is frequently used for pleading as in Jerem. 5.28 Isa 1.17 Psal 72.4 Ezek. 22.2.23.36 and so we have interpreted it here The doubling of the words Piscator an excusabis Patrocineris eâ—s castalio wilt thou judge them wilt thou judge them sets out the hainousnesse of their sin and the severity of the Lord that would not suffer the Prophet to plead for them Cause them to know the abominations of their Fathers Bee
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
Prophets when they look at God in them and what hee saith by them with resolution to follow the same what though now there bee no Prophets nor Apostles immediately inspired and infallible to consult withall yet there bee Pastors and Teachers with whom Christ hath promised to bee to the end of the world who are given to perfect and edifye the body of Christ and therefore upon consultation with them you may bee helped to that light which of your selves you cannot attain unto Obs 5â— The Prophets were to give out the Lords mind in his name and words unto those they were sent unto speak unto the Elders of Israel and say thus saith the Lord God hee might not speak his own minde his own words in his own name hee must not say thus saith Ezekiel but thus saith the Lord this gave weight and authority to the word and bred the greater reverence in the hearts of the hearers That which is from the Lord hath a Divine stampe upon it a Divine power in it but that is mans is like himself frail and feeble you may refuse it without any considerable prejudice but not so with the word of the Lord. Obs 6 How closely soever men carry their wicked devices with what colours soever they varnish and paint them over though they may can delude and deceive men even Prophets yet they cannot impose upon God and deceive him Ezekiel was out-reached by these old Foxes these Hypocritical Elders because hee could not see into their Hearts discern their intentions but the Lord whose eye peirceth into the depths saw what was within and detected their foul insides notwithstanding their pious pretences are you come to inquire of mee whom do you think I am what a God do you make of mee am I like unto man such as your selves No No I know your hearts yee Hypocrites How dare you come into my presence to inquire of mee when you are resolved to go on in your own waies The Lord knew they had Idols in their hearts Ezek. 14.1 2 3. they were Elders of Israel likewise great men oft times are great Hypocrites they think being crafty to go beyond God and his Prophets but it cannot bee hee knows upon what grounds with what purpose intentions resolutions men come to hear his word to ask Counsell oâ— his servants look to your selves spirits and all your waies God seeth and knoweth all and if you bee not sincere upright without guile and hypocrisy hee will finde you out and detect you Obs 7 When mâ—n come to God or his Ordinances with hypocritical hearts they get nâ—thing of him hee is so far from accepting and hearing of them that hee rejects them and resolves not to answer them Come ye to inquire of mee as I live I will not bee inquired of by you Do you think to have mine ear my countenance my heart my hand to do for you No you shall have nothing at all of mee bee gone I will afford you no answer though you bee Elders of Israel yet you are Hypocrites and they are odious to mee bee they of the highest rank or lowest it s not your hoary heads will move mee seeing you have Hypocritical hearts you are resolved to go on in your ways and I am resolved to go on in my way I will not answer you come oft sit long before the Prophet if you will answer of mee you shall have none none suitable to your desires and expectations Job speaking of an Hypocrite saith Will God hear his cry when trouble comes upon him chap. 27.9 at such a time hee will cry and cry hand but will God hear him No God hath no pleasure in Hypocrites therefore saith Ezekiel 8.18 though they cry in mine ears with a loud voice yet will I not hear them the like you have in Micah 3.4 If mens hearts bee not upright sincere let them pray and cry in prayer let them hear and hear attentively let them come to a Prophet to aske Counsell and wait God respects them not will not answer them the upright in their way are his delight Prov. 11.20 hee delights in their persons their presence their prayers in doing for them Prov. 10.29 the way of the Lord is strength to the upright what 's the way of the Lord prayer hearing of the word asking counsell of his Prophets and servants are the waies of the Lord in these hee appears is found le ts out strength but it is when men are upright not hypocriticall come not therefore resolved to go on in your own waies but as Peter saith Lay aside all malice all guile and hypocrisies envies and evil speaking and as new born babes c. Obs 8 Hypocrites and wicked men may carry themselves so as to deceive the Prophets and servants of God These Elders by their comming putting the Prophet on to inquire of the Lord for them sitting before him for an answer bred such good thoughts of them in the Prophets mind as that when God told him hee would not bee inquired at by them hee was ready to plead for them and excuse them from being Hypocrites wondering the Lord should bee so hot and resolute against them as not to vouchsafe them an answer Hee thought they were good men and worthy of better entertainment at the hands of God then they had but hee was deceived Simon Magus demeaned himself so that hee begate a good esteem in the heart of Philip and was admitted to Baptisme Act. 8.13 In Johns days many got into the Church who seemed Saints but were Hypocrites 1 John 2.19 they went out from us that they might be made manifest John and others had had good opinions of them but were deluded by them False Apostles got into the Church of Ephesus and for a time had gained too much upon the Angel thereof Rev. 2.2 When the Captains and people came to Jeremy in a smooth way promising to do what ever the Lord should say by him they insinuated so farre into him that they prevailed with him to inquire of the Lord for them but they juggled with him Jer. 42. Prophets and Ministers may be and are deceived oft with the specious pretences of naughty men because they would not bee uncharitable they are many times too credulous Obs 9 Hypocrites are not to bee pleaded for Wilt thoâ— judge them son of man wilt thou judge them God would not have the Prophet to plead for or excuse them Hypocrites are so odious in Gods eye that hee takes it unkindly when his Prophets and Ministers appear for them iâ— they have thoughts that way he dislikes it forbids them This double interrogation is a double negation These Hypocrites would have drawn in God and the Prophet to have countenanced their vile intentions therefore God would neither answer them nor suffer his Prophet to speak for them Hypocrites are not alwaies the greatest of sinners but they are ever the worst of sinners because they pretend to bee holy and under pretence
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
Tim. 2.8 I will that men pray every where lifting up holy hands and Psal 88.9 Heman saith he called upon God daily and stretched out his hands unto him Lamen 2.19 Lift up thine hands unto him for the life of thy children Levare manum est signum gratiae auxilii sumpta figura dâ—cendi a porrigentibus manum infirmioribus ad opem ferendam Pradus Gestus est ejus qui potentiam robur suum exerit Vatablus 3. It notes open mercy favour aid Isa 49.22 I will lift up my hand to the Gentiles that is I will reach unto them the Gospel and by the power and grace of it bring them to Sion In this sense it is to bee taken Psal 10.12 O God lift up thy hand forget not the humble that is evidence thy power and help the humble and afflicted against their oppressors 4 To lift up the hand imports threatning hurting smiting Psal 106.26 hee lifted up his hand against them to overthrow them in the wilderness when men are angry with others and threaten to do them harm to ruine them they oft lift up their hands and fists against them thus it signifies in Mich. 5.9 Ezek. 44.12 5 To lift up the hand implies swearing it was a gesture used in that sacred act Gen. 14.22 Deut. 32.40 it is expressed so in Esa 3.7 in that day shall hee swear the Hebrew is lift up the hand The first and second sense pertains not to this place and though some would have it meant of Gods lifting up his hand to help the Israelites out of their bondage by the smiting of Pharaoh and the Egyptians yet to mee the last sense seems most suitable and lifting up the hand here imports swearing the Chaldee is juravi it referres to what you have Exod. 6.8 I will bring you to the Land concerning which I did swear or lift up my hand to give it to Abraham to Isaac and to Jacob. God had promised and sworn to them that hee would bring their seed out of Egypt into Canaan Gen. 50.24.15.7.14.16 Unto the seed of the house of Jacob. Montanus reads the words for the seed of the house of Jacob Super semen domus Jacob. Vatablus upon or on the seed Here it s unto the seed Gods promise and oath was for them over them and unto them By Seed is meant the posterity of Jacob. God had told Jacob that his seed should bee as the dust of the earth Gen. 28.14 and his seed did greatly multiply in Egypt Exo. 1.7 and his seed is called sometimes the seed of Israel Isa 45.25 and seed of the house of Israel Jer. 23.8 sometimes the seed of Jacob Psal 22.23 and here the seed of the house of Jacob because Jacob or Israel was the root stock family out of which the Jews in Egypt sprung And made my self known unto them Great were the afflictions of the Jews in Egypt they were like men in a storm at Sea and that in a dark night when day breaks it is some refreshing and such was Gods making himself known unto them This making himself known unto them was for their deliverance God appeared to Moses in the burning bush and told him who hee was and what hee was about to do Exod. 3.2.6 7 8. hee had promised Abraham Isaac and Jacob to give their seed the land of Canaan and now he was come to give being to that promise to make himself known by his name Jehovah which they knew not in this sense they saw not that promise fulfilled but Moses Aaron and their seed should now see it chap. 6.3.8 God would put forth his mighty power and by a strong hand bring them forth ver 1. God made himself known to them by Moses who was Gods messenger and instrument to speak and do what hee pleased Psal 103.7 he made known his waies unto Moses his acts unto the children of Israel Gods pitty faithfulnesse and power were abundantly made known After the Lord had appeared to Moses answered all his Objections hee made against undertaking the difficult work of delivering the People and joynd Aaron with him for his assistant In the 4. chap. they gather all the Elders of Israel together they told them all the words God had spoken and did the signs by which God had confirmed the words concerning their deliverance which the people beleeved bowed and worshipped God ver 29 30 31. here God was made known unto them I am the Lord your God Hebrew is I Jehovah your God The first is absolute the second relative Of Jehovah I have spoken heretofore it notes Gods nature and being which is of its self within its self and dependent upon none all other beings are from him and depend on him according to what you have Rom. 11.36 of him through him and to him are all things and Act. 17.28 in him we live move and have our beings Your God This is a great word and hath great mercy in it an ingageing word tying God and all his attributes to them your God to counsell you your God to protect you your God to deliver you your God to comfort you your God to plead for you your God to teach you your God to set up my name and worship among you your God to bless you with the dews of heaven and fulness of the earth your God to hear your prayers and to make you happy While they were in Egypt God professed himself to bee their God Exod. 6.7 I will take you to mee for a people and I will bee to you a God and yee shall know that I am the Lord your God Hee would not bee a Titular God unto them like the Heathens Gods but they should have experience of him and his Attributes hee would do by them and for them as a God in Covenant Obs 1 There bee times when the Lord is pleased to shew mercy to people in misery and great afflictions In the day that I chose thee Israel was in a distressed condition in Egypt in a very low estate Their lives were imbittered with hard bondage insomuch that they sighed and cryed Exod. 4.23 and now at this time and being in this condition God heard their groanings looked upon and had respect unto them now hee chose them ver 24 25. therefore Isaiah saith cha 48.10 God chose them in the furnace of affliction times of misery are times of Gods shewing mercy when they were in a hot fiery furnace ready to bee consumed to ashes no likely-hood of escaping yet even then did the Lord appear and manifest his choice of them Ezek. 16. when this people were in their bloud filth nakedness saith God I passed by thee and looked upon thee and behold thy time was the time of love I spread my skirt over thee and covered thy nakednesse vers 8. at that time God took this people into favour God hath his day to bind up the breach of his people and to heal the stroak of their wound Isa 30.26
vers The land of Egypt The Hebrew is the land of Mizraim so Egypt is constantly called in the Old Testament and thrice the land of Ham Psal 105.23 27. 106.22 and once the Tabernacle of Ham Psal 78.51 Misraim was the Sonne of Ham who possessed that part of Africa and from him it was called Mizraim or the land of Mitzraim and sometimes the land of Ham who was his father Paraeas in Gen. chap. 10. Josephus saith the Egyptians in his time was called Mesraei by the Eastern people In the Septuagint it s rendred Egypt so called from one Egyptus who reigned there some 390. years after the Israelites came out of Egypt This Land was very plentiful and in Josephs daies supplyed Jacobs Family with Corn Joseph l 1. contra Appionem when the Famine was great for the fruitfulness thereof it was called Horreum populi Romani but to the Jews it was an house of bondage Into a land that I had espyed for them This land was Canaan which God looked out for them amongst all lands in the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Explorare circumcundo circumquaque the Hebrew word signifies to search out by wandring over and viewing on every side so did the Lord here hee took special notice of this land his eies did run to and fro throughout the earth to see what land was the chiefest and Canaan was the land he pitched upon The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To a land which I had prepared for them God had long before prepared and provided this land Israel was his Son his first born and like a loving and provident Parent he provided a land and habitation for him Flowing with milk and honey This Encomium of this land is eighteen several times in the book of God four times in Exodus as chap. 3.8.17 ch 13.5 chap. 33.3 Once in Leviticus chap. 20.24 twice in Numbers chap. 13.27 chap. 14.8 six times in Deuteronomy ch 6.3 ch 11.9 cha 26.9.15 ch 27.3 chap. 31.20 twice in Jer. ch 11.5 and ch 32.22 once in Josh ch 5.6 and twice in this Chapter in this vers and the 15. Doubtless the land of Canaan abounded with milk and honey as may appear by Gen. 18.8 Prov. 27.27 1 Sam. 14.26 2 Sam. 17.29 but the phrase here of flowing with milk and honey is proverbial and notes plenty of all good and pretious things as you may see Joel 3.18 Amos 9.13 and in Job plenty is set out by rivers floods and brooks of honey and butter chap. 20.17 and it is clear that the fruits of the earth were called Milk and honey Numb 13.26 27. when the Spies that searched the Land came back and brought of the fruit thereof they said Surely it floweth with milk and honey and this is the fruit of it the figs pomegranates and grapes were part of the Milk and Honey So that Synechdochically here by Milk and Hony are understood all good things needful and delightful This plenty is set out by Milk and Honey rather than by other things 1 Because they are most common serving old and young all sorts of people Milk is food for Babes and for those whose age hath so infeebled their stomacks as that they cannot bear strong meat 2 They are alwaies in a readiness Other meats usually require much time to fit them for our tastes 3 They are sweet and pleasant though other things be so as Oyle and Wine yet not comparable to Milk and Honey That Canaan did abound with all good things see Deut. 8.7 8 9. verses where it is called a good Land in which they should not want any thing this was partly from the nature of the air and soil the one being very wholesome and the other very fat and partly from the peculiar blessing of God upon the Jews hee gave them the former and the latter rains he made the Land in the sixth year to bring forth fruit for three years Levit. 25.18 19 20 21. ch 26.3 4 5. Deut. 11.13 14 15. which blessing for their sinnes God hath taken away as hee threatned Levit. 26 20. Deut. 28.38 39 40. therefore they are deceived that think or say Judea was no fertile place Rabsakeh who was an enemy to the Jews and their God yet acknowledged their Land to bee a fertile Land 2 King 18.31 32. what ever mens conceits are of it now it was a land flowed with milk and honey which proverbial speech was of use also among others to set out plenty and fruitfulnesse by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fluit lacte campus fluit vino fluit apum nectare Eurip in Bac. his Mella virescenti conflagrant pinguia canna Lac etiam plenis manet potibila rivis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is decus ornam ntuÌ„ gloria from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intumuit Tertul. in poemat de paradiso Which is the glory of all Lands The Hebrew is Which is the Ornament of all lands the honour ornament or glory of all The Septuagint have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Honey-comb Fâ—vus est ultra omnes terras Symmach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aqu. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Edit Prima 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Edit Secunda Theod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fortitudo Others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Desi lerium est incolis omnium aliarum regionum Desiderabilis pre omnibus terris Calvin Kick. in verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was so fruitful and pleasant a land that it was like an Honey-comb wonderful sweet to the inhabitants Vatablus calls it desiderabilis the land to bee desired above all lands Kicker interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of that which affects the minde and sense and invites to the loving of it affording pleasure and delight The Spirit of God calls it the a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 land of desire thrice Psal 106.24 Jer. 3.19 Zach 7.14 So the Hebrew is and so the margent hath it a b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good Land Deut. 8.7 an c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exceeding good land Numb 14.7 it was not only a good land but a land that exceeded in goodnesse That good land Deut. 4.22 the words are very emphaticall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that land that good that In Dan. 11. it is twice tearmed the glorious land vers 16.41 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the land of ornament or the land of glory yea that glory which no other land attained unto The land is thought to bee situated in the midst of the world being very temperate neither too hot nor too cold It is computed to bee two hundred miles in length and not above fifty in breadth It had thirty one Kings in it when Joshua smote it when hee brought the Jews to possesse it Josh 12. and in Davids daies there were found in Israel and Judah for so it was then divided 1300000 fighting men Boemus in the manners and customes of all
them For Then The Hebrew is And I said to them Where the Lord said thus to them wee do not finde The words refer to the time of their being in Egypt and nothing is recorded in Exodus that the Lord spake thus unto them before they departed Egypt They were a long time in Egypt and though Moses mention not this passage yet our Prophet assures us that the Lord said so whence we may take this observation Obs That many things said and done by the Lord and his Servants though omitted in those places seemed most proper for them in penning the Scriptures yet are occasionally given forth in other places as this verse spoken by the Lord when they were in Egypt omitted by Moses and now given out to Ezekiel in Babylon and recorded by him in this place Henochs Prophesy being uttered in the infancy of the world was either unknown to or passed over if known by Moses Jude 14 the Prophets and Apostles till Judes time and then it was recorded upon the occasion of the scoffing and prophaneness of that time The Names of Jannes and Jambres who withstood Moses were not taken into the Text till Pauls time 2. Tim. 3.8 so Moses his refusing to bee called the Sonne of Pharaohs Daughter his chusing rather to suffer affliction with the people of God then to injoy the pleasures of sin for a season his esteeming the reproach of Christ greater riches than the treasures in Egypt and his eyeing the recompence of reward were not historised by himself nor mentioned by any other till the Apostle set them down Heb. 11.24 25 26. these things they had by the Spirit not by tradition Cast ye away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of these words hath been largely spoken in the 18. chapter Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 31. Cast away from you all your transgressions the word is there the same Every man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vir a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deductum quia prior est essentia ipsa sua viragine Kicker 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Hebrew its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man let man cast away that is let every one hath the name or nature of man do so it s from a word signifies essence or being and is often put indefinitely for any man as Hos 2.10 none shall deliver her out of my hand the Hebrew is Not a man that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abominatio execratio Symmach renders abominations Nauseas the Vulgar offensiones not any man shall do it and for every man Psal 62.12 thou rendrest to every man according to his works the word for every man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a man that is to every man whoever he be The abominations of his eyes Of Abominations formerly These abominations were their Idols things abominable and to bee abhorred They are here called the abominations of their eies because their eies were lift up unto them Rabbi David observat propterea additum esse oculorum quod oculi sint cordis internuntii atque ideo peccatorum ejus complices Pradus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is chapter 18.6 12. and went a whoring after them chap. 6.9 their eyes were taken with the form beauty ornaments of the Idols and so let in that to their hearts which inflamed and provoked them to Idolatry And defile not your selves with the Idols of Egypt Of the word defile see chap. 5.11 with the Idols of Egypt the Hebrew is in the idols of Egypt that is in the Idolatry of the Egyptians in their defilements do not you defile your selves The Septuagint renders it in the superstition of Egypt Jun. Trem. hath it with the dirty or dung-hill gods of Egypt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Piscat with the dung of the Egyptians They were so addicted to Idolatry and superstition that they made Gods of every thing In idolis Egypti Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in superstitionibus Egypti Aqui. inquinamenta stercoreis diit Agypti stercoribus Egyptiorum Vide Answ in locum A Lap. even of Beetles that live in and feed upon Dung Exod. 12.12 Against all the gods of Egypt I will execute judgement They had many Gods and Idols Isa 19.1 they had images of the house of the Sunne and houses of Gods Jerem. 43.13 These gods of theirs were all thrown down and broken in the night the Israelites came out of Egypt say the Jews which was the judgement executed upon them The Jews living in Egypt fell into their superstitions and Idolatries as appears clearly by that you have in Josh 24.14 Now therefore fear the Lord and serve him in sincerity and truth and put away the Gods which your fathers served on the other side of the flood and in Egypt Their fathers were not only Idolaters in Mesopotamia which was beyond the floud that is Euphrate also in Egypt There they were notorious Idolaters and no sooner were they come out of Egypt but they would have a calf an Egyptian God to whom they might attribute the honour of their Egyptian deliverance Exod. 32.4 I am the Lord your God In the Preface to the Ten Commandements you have these words I am the Lord thy God which is a strong reason why they should have no other Gods before him and so here are the reason why they should cast away their Idols and not defile themselves any more with them The strength of the argument runnes thus I am the Lord of all creatures it belongs to mee to give Lawes and command what I please There is no God besides my selfe I allow none in heaven or earth to bee set up and acknowledged for God by any much less by you whose God I am in a more special manner whom I have chosen for my people and made as it were my Temple to dwell in therefore cast yee away all Idols all false gods defile not your selves with them but be a holy people unto mee your God who hate all such things and delight in holinesse Obs 1 That the posterity of good men by living amongst Idolaters and conversing with them do in time drink in their Opinions and manners and become like unto them The Jews who were the posterity of Abraham Isaac and Jacob the Holy seed by living in Egypt and conversing with Egyptians they learnt their opinions and practices they delighted in and served the Egyptian Gods Their Fathers Piety Precepts Lavater saith God suffered them so long to bee oppressed by Pharaoh because they had learnt the Idolatry of Egypt Examples did not antidote them sufficiently against this Contagion Superstition Idolatry and prophanenesse are prevalent things Solomon himself the Sonne of David was caught in this snare 1 King 11.4 it is said of the Israelites after they came out of Egypt that they mingled among the Heathen and learned their works yea served their Idols Psal 106.35 36. by dwelling amongst them they were transformed into their likeness
Jews had rebelled against God and the Egyptians would have rejoyced in their ruine yet in their sight God made himself known unto them in bringing them forth out of the land of Egypt God would have the Egyptians see that hee could bee kinde to his people though they were disobedient unto him that hee would not break with them though they broke with him When the Jews were in Babylon under great displeasure of God for their sinnes yet God did shew them such favour and do such things for them that their enemies were convinced and said The Lord hath done great things for them Psal 126.2 he made known his salvation and openly shewed his salvation in the sight of the Heathen Psalm 98.2 this the Lord doth as to magnifye his own name to rejoyce the hearts of his people and to gain upon them so to vex and consume the wicked Psalm 112.10 the wicked shall see it and bee grieved hee shall gnash with his teeth and melt away hath not this been Gods method with us notwithstanding our sins and ill deserts hath he not openly made known himself to us shewed us kindnesse in the sight of our enemies have they not seen it grieved guashed their teeth and melted away they have seen Gods kindnesses to us and we have seen Gods vengeance on them Vers 10 Wherefore I caused them to go forth out of the land of Egypt and brought them into the Wilderness 11 And I gave them my Statutes and shewed them my Judgements which if a man do he shall live in them Having seen and heard of Gods dealings with them and theirs with him in Egypt Now wee are led to consider their mutual dealings each with other in the Wildernesse which reacheth to the 27. vers Where he shews in general 1 What Benefits he had bestowed upon them 2 What their sinful deportment was towards him 3 How worthy they were to perish if the Lord had not shewed them mercy for his name sake In these two verses you have 1 Their Eduction out of Egypt 2 Their introduction into the wildernesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 The Donation or promulgation of the law I caused them to go forth Eduxi eos in Hiphil feci exire Vulgar ejeci The Vulgar is I cast them forth or drove them forth which shews their backwardnesse to leave that land where they were born had habitations and other accommodations It s like many of them neither thought of the promise made to their fathers nor of the promised land but thought Egypt a good land yea a Land flowing with milk and honey as they called it Numb 16.13 onely they were troubled at the hard labour the Egyptians held them to but the word here imports not any violence but a powerful bringing of them forth we will inquire 1 How the Lord brought them forth 2 When. 1 How It was not in an ordinary way but in a way full of extraordinaries To do it the Lord came down from heaven Exod. 3.8 that was in the vision of the burning bush hee prepared Moses Aaron and the people by signs and miracles to leave Egypt and because all the power and wisdomes that Pharaoh and Egypt had was imployed to retaine the Jews there they being utterly averse from their departure the Lord sent strange and dreadful plagues one after another till their spirits were brought off to let them go Ex. 12.30 31 32 33. Pharaoh was resolved not to let them go hee had so much profit by their service unlesse it were by a strong hand Exod. 3.19 and God was resolved to bring them out and therefore he did arise put forth his power and by strength of hand brought them out Exo. 13.3 by an high hand ch 14.8 by mighty power and a stretched out arm Deut. 9.29 You have it fully set down in Deut. 4.34 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God took them from the midst of another Nation by temptations by signes by wonders and by war and by a mighty hand and by a stretched out arm and by great terrors There was great strife between God and Pharaoh who should have this people as there was between Michael and the Devil about the body of Moses Pharaoh pulled hard to hold them in Egypt but God out-pulled Pharaoh and pulled them out of Egypt and so caused them to go forth 2 When. You have the time punctually set down in Exo. 12.40 41. where its said at the end of the 430. years River in Exod. even the self same day they went out not that they were 430. years in Egypt for they were there but two hundred ten or two hundred and fifteen as Chronologies inform upon good account The 430. years are to begin from the time of the promise made to Abraham which Stephen tells us Act. 7.2 was before hee dwelt in Charran even while hee was in Vr and but seventy years old from which time to the going out of Egypt were four hundred and thirty years two hundred and fiftteen or two hundred and twenty whereof were run out before Jacob went down into Egypt from the promise made to Abraham to Isaack's birth were thirty years some make it but twenty five they then reckon from his time of departing out of Haran for hee was an hundred years old when Isaack was born Gen. 21.5 and from thence to the birth of Jacob were sixty years Gen. 25.26 and from thence to Jacobs going into Egypt one hundred and thirty years Gen. 47.9 which summed up make 220. at least 215. and so the rest of the 430. they were in Egypt and at the just time they were accomplished the Lord brought them out to shew his faithfulnesse as it appears Deut. 7.8 And brought them into the wildernesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Per antiphrasin sic dictum quasi locus a sermone remotus There is mention made of one Wildernesse before they passed through the Red Sea Exod. 14.11 and of other wildernesses after they had passed the same as the wildernesse of Sin Exod. 16.1 the wildernesse of Paran Numb 13.3 which doubtlesse was but one though diversly called from the several parts it bordered upon A wildernesse is a desolate solitary place where is no way where are no comforts but where are many dangers Deut. 8.15 it was a great and terrible wildernesse wherein were fiery Serpents and Scorpions drought and no water it had many wild beasts in it and therefore was called the howling wildernesse Deut. 32.10 Jeremy tells you chap. 2.6 this wildernesse was a land of deserts and of Pits but not pits would hold any water for hee addes it was a land of drought and of the shadow of death a land that no man passed through and where no man dwelt while they were in this wildernesse they were in danger of death or in such streights as that they desired death The Wilderness here meant was the wildernese of Sin which was not far from Sinai where the
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
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
at but when they sinne wilfully despising mee my Laws my worship they reproach blaspheme provoke mee so that they shall hear of it Son of man go and speak to the house of Israel go and tell them how they have dealt with mee and how I take it Such sins did deserve death Num. 15.30 31. The soul that doth ought presumptuously whether he be born in the Land or a stranger the same reproacheth the Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it s the same word is here for Blasphemed and may as well bee rendred so as reproacheth for hee that reproacheth the Lord blasphemes him and hee that blasphemes him reproacheth him they are joyned together 2 King 19.22 and what then That Soul shall bee cut off from among his people because hee hath despised the word of the Lord and hath broken his Commandement that soul shall utterly bee cut off There was no mercy for those sinned in that manner Heb. 10.26 28. many I fear commit such trespasses in these daies by speaking against Providence Ordinances Scriptures Angels Christ God himself and so sin away mercy and their own souls at once David prayed that God would keep him back from presumptuous sinnes Psal 19.13 and wee had need do it for there is that in our natures which carries us on strongly towards them as much as they did him remember what Solomon saith Prov. 28. Happy is the man that feareth alwaies but hee that hardeneth his heart that presumeth that is wilful pertinacious shall fall into mischief into mischievous sinnes into mischievous judgements chap. 13.13 Who so despiseth the word shall bee destroyed but hee that feareth the Commandement shall bee rewarded hee that sleights the word and waies of God destruction is his portion but he that fears to violate the command of God shall bee rewarded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee shall have peace safety a man by despising or fearing the word command of God doth neither hurt the one nor advantage the other but hee may hee doth hurt or advantage himself and that greatly 28 Then they saw every high Hill c. In this verse you have the Idolatry they fell into when they came into the Land of Canaan with the degrees thereof First Their Leaving of God and looking unto the Hills Iis locis arboribus quae prae caeteris erant insignes aliquid divinitatis in esse purabant Gentes Ideo ibi idolis sacrificabant Mariana yea every high hill and all the thick trees they gave liberty to their eies to spy out places suitable to their Idolatrous thoughts on hills and places beset with thick trees the Heathens worshipped and their Hearts and eyes were towards such places 2 Their making Altars and sacrificing there they offered there their Sacrifices c. they should not have sacrificed any where but in the place God appointed which was first the Tabernacle afterwards the Temple but they spied out hills groves thickets set up Altars and sacrificed on them those offerings which were peculiar unto God 3 Their Continuance and expencefulnesse therein they offered Sacrifices They poured out there their drink offerings 4 Their Content and delight they took therein there also they made their sweet savour The provocation of their Offering The Hebrew is The indignation and anger of their Corban 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Korban omne donum significat quod ad sacros usus offertur de pecoribus frugibus aliisque rebus Mincha Non tam late patet sed de frugibus terrae tantum in elligitur that is their approaching gift or offering Jun. hath it irritamentum oblationis suae the irritation of their oblation Piscat Oblationes irritantes provoking oblations because by them they did provoke God to anger to judgements There is a figure in these words called Hyppalage which is such a transposing of words as that is said of one which should bee said of the other as here provocation of offerings for Offerings provoking There also they made their sweet savour The Original for sweet savour is Reach nichochehem The Odour of their rests Odores grotos suos their acceptable odours when they had offered these they thought the Lord smelt a sweet savour was well pleased with them and so rested in them which phansied rest was pleasing to them though it lasted not neither had reality in it for their incense or sweet savour was a provocation to God Obs 1 That what the Lord promiseth hee makes good how difficult or impossible soever it seems to man The Lord had promised them Canaan and how should they come to it they were bond-men in Egypt there is a red Sea a vast wildernesse between Egypt and Canaan and beside Canaan had strong men in it sonnes of Anack Cities walled and great several Kings to oppose and keep them out but notwithstanding all these difficulties God having promised to bring them in hee did it when I had brought them into the Land for the which I lifted up my hand to give it to them His hand that was lift up to confirm them it should be done was let out for the doing thereof that hand could take away all doubts could also take away all difficulties There is nothing too hard for the Lord hee will work and who shall who can let it Isa 43.13 As hee is gracious to Promise so faithfull and able to perform and doth in due time make good whatever hee hath promised though it seem impossible hee said a Virgin should bring forth Isa 7.14 and was it not made good Mat. 1.18 that Abraham who was aged should have a Childe and his seed bee as the starres of Heaven and were not both made good Gen. 21.2 Exod. 12.37 Numb 11.21 not one word fail'd of all that God promised Moses 1 King 8.56 this should make us beleeve the promises of God what ever flesh and bloud objects Obs 2 Mens habitations are given and assigned unto them of the Lord I brought them into the Land I gave it them If men bee removed from place to place seated here or there the hand of the Lord is in it if they have commodious pleasant gainful habitations if they dwell safely under vines and fig-trees as it is 1 King 4.25 it s the Lords doing his providence disposed it so and wee should be thankful in and for our habitations and minde the heavenly Canaan and those mansions mentioned Joh. 14.2 prepared for those do beleeve and glorify God out of which when once we are possessed of them wee shall never bee removed Obs 3 Circumstances of time and place do aggravate mens sinnes and make them hainous When I had brought them into the Land then they saw every high hill there they offered sacrifices there they presented the provocation of their offerings there they made their sweet savour there they poured out their drink offerings here bee four theres every one aggravating and accenting their sinnes This was ingratitude with a witnesse that the Lord should
bring them into such a land as flowed with milk and honey and they should bestow the milk and honey upon Idols into such a land as was the glory of all lands and they should defile it and make it abominable as it is Jer. 2.7 I brought you into a plentiful Countrey to eat the fruit thereof and the goodness therof but when ye entered ye defiled my Land made mine heritage an abomination This this made their sin exceeding sinful and the Lord to set the emphasis upon it There in Canaan the Land I espied out for them they sinned there in Canaan where I fulfilled my promise made to their Fathers and them they sinned There in Canaan out of which I drove mighty Nations for their sakes they sinned There in Canaan the Land I chose to dwell in they set up Altars and diverted my Sacrifices Offerings and sweet savours unto them There where I looked they should have become an holy people unto mee they became like the Nations and worse than the Nations round about them Sinning after great mercies bestowed and where they were bestowed makes sinne sinful above measure Obs 4 When men go out from Gods truths Ordinances and waies of worship they are restlesse and run from opinion to opinion and from one way to another they saw every high hill and all the thick trees they ran from hill to hill from tree to tree and were not long satisfied any where when they had found an hill pleased them set up an Altar there and sacrificed a while they grow to dislike of that place and that Altar then they must to another hill have another Altar which had its time and then that was left and to the thick trees they go and there they fall in with the worshippers and waies there in practice and so from Altar to Altar from place to place and not satisfied Ezek. 16.29 and its just with God that those men who go out from him and off from the waies and forms of worship hee hath prescribed depriving him of his legislativenesse therein should be given up unto restlessenesse of Spirit This is abundantly verified among the Papists where they runne from Saint to Saint from Altar to Altar and from one order of Fryers and Jesuits to another yea this hath been signally fulfilled amongst us in our daies wherein many having left and cast off Gods waies and worship have runne into variety of opinions and practises they have seen every hill every tree every Altar every way and may it not bee said as of the unclean spirits in the Gospel they have walked in dry places sought rest and found none Mens waies opinions intentions are dry things and have no rest in them Onely Gods waies and Ordinances have vertue in them to moisten quicken comfort and satisfy us Mic. 2.7 Do not my words do good to him that walketh uprightly what ever the sickly phansies of men are Gods words and waies are good and they onely do good to the sonnes of men that walk uprightly Prov. 10.29 The way of the Lord is strength to the upright not to those turn aside to the whimsies phansies and wills of men Obs 5 That may bee offensive and hateful to God which men judge to bee grateful and acceptable They presented the provocation of their offerings or provoking offerings whom did they provoke even the Lord whom they concluded they greatly pleased for it follows there they made also their sweet savour They made account their sweet savours would bee sweet in the nostrils of God but they were stinking and loathsome because not offered where they should have been offered Suffitum quidebuerat esse benae fragrantiae reddiderint saetidum suis corruptelis Calv. nor as God had appointed nor came from hearts beleeving and obedient They were at great pains and charges in their sacrifices offerings sweet savours and what was the issue of it instead of pleasing they provoked God Amos 5.21 22. I hate I despise your feast days and I will not smell in your solemn assemblies though you offer met burnt offerings and your meat offerings I will not accept them neither will I regard the peace offerings of your fat beasts 24 Let judgement run down as waters and righteousnesse as a mighty stream they thought that notwithstanding all their injustice that their sacrifices and services should be accepted but God was so far from it hee despised and hated them the like you have in Jer. 6.20 let us take heed least wee provoke God by our sacrifices while wee think wee please him If they bee not from gracious hearts tendered up in faith according to rule and for his glory he will say as it is Isa 57.6 should I receive comfort in these 29 Then I said unto them What is the high place whereunto yee go Here the Lord doth reprove them for and seek to reclaim them from their Idolatry you know that place I have chosen where my Tabernacle is the Altar I have appointed for sacrifices what is the high place whither yee go Significâ—t excelsum alta vel fanum in nemore erectum Pradus Aedificium quod cunque a terra exaltatum aut in loco excellentiori positum ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shindl. Some serch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so make the lews guilty of bringing in this name su erticus practice into the Iewish worship from the Heathens what is it for what do you there why transgresse you my statutes and keep not to them To this effect and purpose the Lord spake by his Prophets unto them The word for High place is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that high or the high place Some think it an high Altar or a Chappel built in a wood or on an high hill It was the practice of the Gentiles upon hills and under green trees to build Altars with steps or ascensions to go up by which the Jews imitated contrary to command for God had bid them to make an Altar of earth unto him and where hee should appoint and if of stone it must not be of hewen stone neither might his Altar have any steps Exod. 20.24 25 26. Neither was the Altar of God ever cal'd Bama an high place but Mizbeach the Sacrificatory or the place of slaying and sacrificing But the Jews falling to Heathenish Customes and practises learned their names and imposed them upon their Altars called them Bamaes or Bamoths When God therefore saith What is the high place or Bama hee doth reprove and upbraid them for their Idolatry what madnesse is this in you that you have forsaken the Temple and Altar of God to go to the Bamaes the high places hills and trees of Heathens that you prefer their ways before mine what is it you finde there that you cannot keep your habitations and content your selves with what I have appointed you Are the gods of the Nations and their high places
publick Calamity Apud veteres in more positum erat ut in summis reipublicae calamitatibus penes quos aut civitatis aut gentis imperium esset ii liberorum carissimi ultoribus daemonibus jugulati sanguinum quasi pretio publicum exitium pestemque redinaerent qui vero cum ad sacrificium devovebantur eos mysticis quibusdam ceremoniis adhibitis jugulabant Euseb de preparat Evang. l. 1 Lactant. l 1. c 21. to sacrifice their Children saith Euseb And Lactantius tells of Pescennius Fertus saying that the Carthaginians did Sacrifice men to Saturn and being overcome by Agathoeles King of the Sicilians thinking their God was angry with them they offered two hundred Noble mens Sonnes to pacifye him Sometimes they killed them sometimes they drowned them and sometimes they burnt them This practice of sacrificing their children to pacify their provoked gods some affirm to be taken up from Abrahams sacrificing of his Son with which God was so well pleased that he gave forth a large Eulogy of him for it But it s not probable that it proceeded thence for the Lord suffered not Abraham to do it and prohibited by a severe law the doing of such a thing viz. the sacrificing of their children to Idols Lev. 20.2 It was more likely from the Devil in their Oracles for Plutarch tels of the Lacedemonians who being greatly afflicted with the Plague In paralellis c. 66. Cited by Peter Mart. upon the Kings had an Answer from the Oracle of Apollo that the Plague should cease if they sacrificed a Virgin chosen out of the chiefe of the Nobility Doubtlesse it was Satan put this into the Hearts of men for hee was a murderer from the beginning and delighteth much in shedding of mans bloud especially in honour to himself Psal 106.37 for such sacrifices were to him and his Tertul. in Scorpiaco Some sacrificed men to Diana some to Mercury some to Saturn whom diverse think and affirm to bee Molech the Idol the Jews sacrificed their Children unto Vide Petrum Martyr in 2 King 3. Ainsworth in Lev. 18.21 They admitted the Heathenish Idol and the Heathenish practice 2 King 16.3 Ahaz made his Sonnes to pass through the fire according to the abominations of the Heathen and it was to Molech that he and others made their Children pass through the fire unto ch 23.10 This Molech was a great brazen Idol having a calves head and hands to receive whatever was offered it being hollow had seven distinct cavities in it The 1 For those offered fine flower 2 For those offered Turtles 3 For those offered A Sheep 4 For those offered A Ram. 5 For those offered A Calf 6 For those offered An Oxe 7 For those offered Their Children For the Children offered It is conceived they were burnt alive in that hollow place they were put into or upon or else they were put into the Armes of the Idol and rosted to death in them at the doing whereof they made hideous noises with Kettles or Drummes that the screechings and cries of the Children might not bee heard Tam barbaros tam immanes fuisse homines ut particidium suum id est tetrum execrabile humano generi facimus sacrificium vocarent quum teneras atque innocentes animas quae maxime est aetas parentibus dulcior sine ullo respectu pietatis extinguerent immanitatemque omnium bestiarum quae tamen faetus suos amant feritate fuperarent O dementiam insanabilem quid illis isti dii amplius facere possent si essent iratissimi quam faciunt propitii quunâ— suos cultores patricidiis inquinant orbitatibus mactant humanis sensibus spoliant Lactantius de falsa religio l. 1. And shall I bee enquired of by you O house of Israel c. These words you had in the 3. v. they need not now to bee opened only there is Elders of Israel and here it s O house of Israel Obs 1 The waies of our fore-fathers are not alwaies to be trodden in and followed are yee polluted after the manner of your fathers and commit ye whoredome after their abominations Here the Lord is angry with them accuses and upbraids them for following their fathers It s not alwaies unlawful so to do Josiah walked in all the waies of David his Father and turned not aside to the right hand or to the left 2 King 22.2 so Hezekiah did according to all that David his Father did chap. 18.3 men that are good and walk in the waies of God they may bee followed Solomon commends them that walk in the way of Good men and keep the paths of the righteous Prov. 2.20 but when men forsake the waies of truth mercy and righteousnesse fall to false worship unjust and unwarrantable practices Children ought not to tread in their fathers steps if they do they will pollute themselves and provoke God against them as these did here fore-fathers are not to bee followed in doctrin worship or manners further than they follow the word and Christ Paul that great Apostle would not have any to follow him further than hee followed Christ 1 Corinthans 11.1 The Thessalonians followed Paul Sylvanus Timothy but they followed the Lord also and these men no otherwise than they followed him if men will follow their fathers they must see to it that they were sound in the Faith sound in their worship and sound in their lives for the exhortation is Joh. 3. Ep. v. 11. To follow not that which is evil but that which is good Hee that doth good is of God he that doth evil hath not seen God and Heb. 6.12 Bee followers of them who through faith and patience inherit the promises Obs 2 That Children to uphold the customes and practices of their fathers will part with things dear and do unnaturally especially if pretence of religion come in The fathers of these in Babylon they were Idolaters they sacrificed their children to Idols under pretence of the more acceptance and to uphold such customes and doing of their Fathers the children part with their dear and tender infants do impious unjust and inhumane things cause their little ones to pass through the fire to bee burnt to ashes in honour of their fained and false Deities Superstition and Idolatry make men unnatural Beasts will preserve their young and venture their lives to save their little ones Tantum religio potuit suadere malorum Quae peper it saepe scelerosa atque impia facta Nonne satius est pecudum more vivere quam deos tam impios tam prophanos tam sanguinarios colere Lact. when men do willingly destroy theirs under pretence of religion and put them to such Cruel tortures The Papists do uphold the sinful waies of their fore-fathers at dear rates and are unnatural in whipping of themselves If these and Jews did part with dear things to maintain the wicked waies of their fathers and do unnaturally unjustly to keep them up what condemnation will it bee to us
the Land of Israel Vers 39 As for you O house of Israel Thus saith the Lord God go ye serve ye every man his Idols and hereafter also if yee will not hearken unto me but pollute ye my holy name no more with your gifts and with your Idols This Verse speaks fully to the Elders of Israel that came to inquire of the Lord yet were resolved in their hearts to bee as the Heathen and to serve wood and stone outwardly at least seeing it is so saith God go serve every man his Idols and pollute my name no more Go ye serve every one his Idols These words may be taken for an ironical concession a yeilding that which the Lord would not have done which is frequent in Scripture as Amos 4.4 Come to Bethel and transgress at Gilgal multiply transgression Mat. 23.32 Fill yee up the measure of your Fathers Eccl. 11.9 1 King 22 15. 1 Cor. 15.32 Jer. 7.21 in all these places is an ironical concession which the Scripture uses to affect mens consciences the more with the wickednesse of their waies So here Go serve your idols God commands them not to serve Idols then it had been lawful but by this Ironical concession would affect them more fully with the evil of their Idolatry and so take them off there-from This is a good sense of the words but they are rather a rejection of them seeing you are such dissemblers and have your hearts set upon Idols go your waies take your fill of them and so the Lord utterly cast them off and left them to perish And hereafter also if ye will not hearken unto me Sanctius thinks here is a figure called Aposiopesis which is a suddain breaking off the Speech with concealment of some special thing expected as Luke 13.9 if it bear fruit here is somewhat kept in which any hearing the words expect as if it bear fruit it should not bee cut downâ— so 2 Sam. 5.8 whosoever getteth up to the gutter and smiteth the Jebusites the Lame the blind hated of Davids soul what then here 's no more the speech is broken off somthing left to expectation which is given out 1 Chron. 11.6 hee shall bee chief and Captain Here seems something to bee concealed if yee will not hearken unto mee ye shall be scattered cursed or slaine But wee may read the words thus referring and hereafter to the former words Go ye serve ye every one his Idols even hereafter and then read the other words thus seeing you will not hearken unto mee or have not hearkened unto mee and thus divers Expositors read them and the sense lyeth fair this way Go serve your Idols hereafter seeing yee will not hearken unto me But pollute ye my holy name no more with your gifts and with your Idols The Hebrew is And Pollute ye which accords with the reading of the former words mentioned you have pretended that by your Idols set up in my stead and the gifts you have offered to them or by them to mee that you have honoured my name but by joyning them and mee together you have Polluted my name I had rather you should bee open Idolaters then that by your hypocritical practises dividing between mee and your Idols you should cause my Name to bee polluted and disgraced either bee perfect Idolaters or perfectly for mee give not my glory to Idols pretending you worship mee My Holy Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Hebrew it is The Name of my Holiness so in Amos 2.7 Levit. 20.3 Ezek. 36.20 and in most places where mention is made of Gods Holy Name by Name is meant Gods worship Attributes and Titles which are holy or himself as Sanctius affirms who is holiness Obs 1 God doth Punish Hypocrites and Idolaters with spiritual judgements Go ye serve ye every one his Idols The House of Israel whom these Elders represented were Hypocritical and Idolatrous set upon Idols and God gave them over to them Ephraim was of this humour thus leavened and see how God dealt with him Hos 4.17 hee is joyned to Idols let him alone hee likes and loves them let him live and dye with them and chap. 8.11 Ephraim hath made many Altars to sinne Altars shall bee unto him to sinne hee shall have Altars enough hee is greedy of them and his greedy Appetite shall bee answered this was a spiritual plague and judgement upon him to bee given up of God to his own hearts lusts Obs 2 Those that will not hear God shall bee rejected of God which is dreadful go ye serve every man his Idol I will have no more to do with you my Temple mine Altar mine Ordinances are no longer for you None of you shall have my presence worship or acceptance where men will not be reclaimed they must bee rejected Here they would not hearken unto God and therefore hee bids them bee gone 2 King 17.15 They rejected his statutes and his Covenant that hee made with their Fathers and his Testimonies which hee testifyed against them and they followed vanity and became vaine and went after the Heathen c. therefore the Lord was very angry with Israel and removed them out of his sight vers 18. onely he left Judah and because Judah would not be reclaimed the Lord rejected all the seed of Israel and cast them out of his sight vers 20. So in Jerem. 23. when they would not hearken to the Lord who forbid them their mocking of the true Prophets and listening to false ones what saith the Lord therefore behold I even I wiâ—â— utterly forget you and will forsake you and the City that I gave you and your fathers and cast you out of my presence and I will bring an everlasting reproach upon you When God rejects its grievous No sorer judgement can befall the sons of men This David knew and therefore advised his Son Solomon to keep close to God if he did otherwise God would cast him off for ever 1 Chron. 28.9 Obs 3 There is no halving no dividing between God and idols God and the Creature in matters of Worship and Religion Pollute yee my holy Name no more with your gifts and with your idols You joyn mee and them together thinking that I am pleased honoured thereby but I am provoked and my holy name is polluted I abhor such doings Seeing your Idols must have some honour and I the rest I will have none get yee to your Idols let them have all I like it better that you should bee wholly for them then divide between mee and them I can brook no partner in my worship I must have the whole heart the whole soul the whole body and strength of all else I will have none 1 King 18.21 when the People stood halting between two opinions and were sometimes for God and sometimes for Baal it pleased neither God nor Elijah therefore saith the Prophet How long will yee halt between two thoughts or two branches for Sagnish signifies ramum a
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
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
and dry 5 The kinde or manner of this fire inextinguishable the flaming flame shall not be quenched I will kindle a fire in thee By fire is meant that warlike invasion by the Babylonians who by sword and what accompanied it laid all wast Every green tree and every dry tree Jerome makes these to bee Saints and Sinners So some others expound the green tree of the Righteous and dry Tree of the Wicked but Ezek. 9.4 the righteous mourned for all the abominations were in Jerusalem and were marked that they might not be destroyed It s better therefore to understand by green Tree the rich and wealthy the young and lusty the high and mighty and by the Dry Tree the Old Poor and such as were underlings and inconsiderable Or by them you may understand all sorts of People as by green trees and dry trees all sorts of trees in a forrest or wood are meant The flaming flame shall not be quenched The Hebrew is The flame of flame the duplication of the word notes the intention of it a vehement flame such as should continue and by no art power or policy be extinct the affliction should be wonderful sore and lasting The war begat famine famine the plague plague death here was a flame of a flame They strove by the Egyptians to quench that fire but could not All faces from the South to the North shall be burnt therein Not all destroyed or be ashamed onely but all through fear famine and diseases should appear as dry withered and burnt up from one end of the land to the other Obs 1 The Lord sends fierce judgements upon his own People for their wickednesse which do consume all sorts of them I will kindle a fire in thee In thee Jerusalem in thee Judea who gloriest in thy Princes in thy Nobles in thy Souldiers in thy Priviledges and Church-ship which shall devour every green tree and every dry tree As a fire devoures all before it so do Gods judgements Let houses be strong or weak great or small trees be green or dry fire conquers them and brings them to ashes So doth Gods judgements ruine People bee they high or low weak or strong rulers or subjects and dries up the Spirits of those that are living Lament 4.8 Their visage is blacker than a Coal they are not known in the streets their skin cleaveth to their bones it is withered it is become like a stick See Isa 24.4.5 6. Obs 2 Gods judgements once begunne can not be staid by the skil or power of the creature The flaming fire shall not bee quenched they used all their Policy and Power to divert the Babylonians from comming to remove them being come but nothing prevailed Gods fires are not extinguishable by the Arts Counsels or strengths of men As we cannot avoid his judgements threatned so wee cannot remove them inflicted if hee send a spirit of division among brethren who can cast out that spirit if he Commission the Sword to walk abroad who can command it into the Scabberd againe And to keep home If hee cause a burning heat in the Body who can quench that heat but himself Vers 48. And all flesh shall see that I the Lord have kindled it it shall not bee quenched All flesh By a Synecdoche of the genus or the species flesh is put for men and by all flesh hee intends the people in the Regions round about and Chaldeans themselves Shall see That is shall acknowledge that this war this destructive judgement is not humane but divine When strange and dreadful things are done men inquire into the causes If Mountains bee set on fire fire and brimstone come down from heaven they will see and say this is the hand of the Lord. It shall not be quenched God would continue the burning of this fire till it had consumed what hee had appointed to consumption Not their Prayers Tears or bloud should extinguish it hee that kindled it onely could quench it only he that calleth for and causeth war can cease wars Obs It s one main end of Gods severe judgements upon Cities Nations and People to make them know and acknowledge that hee is the causer and continuer of them yea that they are unremoveable without his hand Vers 49 Then said I Ah Lord God They say of me doth he not speak Parables Here is the last part of the chapter viz. a doleful conclusion of the Prophet wherein hee complains of the course and reproachful usage hee had amongst the People they mockt and scoffed at him and his Parables they told him they were dreams and phansies of his own what did hee tell them of the South and Forrest of the South field of fire and flaming flame of green and dry trees these were dark things visions and divinations of his own head and as for them they would not heed what hee said his words savoured more of man than of God setting forth his wit more than any thing else Doth he not speak Parables Jun. and Trem. have it Nonne est artifex parabolorum iste Is not he an Artist in Parabolizing Piscat Annon excogitator parabolorum est is he not a deviser of Parables hee vexes us with such things gives us words we understand not Obs 1 The Prophets and messengers of God are subject to scorn and reproach even from those they are sent unto Jer. 18.18 2 Chron. 36.16 Isa 8.18 Obs 2 When the messengers of God are burdened with the revilings scoffes and reproaches of men their refuge is to go unto God and ease themselves in his bosome as the Prophet here doth Obs 3 When Prophesies and Preachings are not pleasing to the people they are not willing to understand what is delivered They say doth he not speak parables they knew what fire forrest flame green and dry trees meant but because it was a sad prophesy and struck at their interests they would not understand they put off all as mystical and aenigmatical AN Exposition continued UPON THE PROPHESY OF EZEKIEL CHAP. XXI Vers 1 And the word of the came Lord unto me saying 2 Son of man set thy face towards Jerusalem and drop thy word toward the holy places and Prophesy against the land of Israel 3 And say to the Land of Israel Thus saith the Lord Behold I am against thee and wil draw forth my sword out of his sheath and wil cut off from thee the righteous and the wicked 4 Seeing then that I will cut off from thee the righteous and the wicked therefore shall my sword go forth out of his sheath against all flesh from the South to the North. 5 That all flesh may know that I the Lord have drawn forth my Sword out of his sheath It shall not return any more IN this Chapter is a double Prophesy One against the land of Israel and what was therein from the 1. v. to the 28. 2 Another against the Ammonites from the 28. to the end Ver. 1 And the word of the Lord
came unto me saying The Hebrew for Came unto me is was unto me that is was put into mee by divine inspiration hee spake not of himself but from God Vers 2 Son of man set thy Face towards Jerusalem drop thy Word and Prophesy Of these words see the former Chapter vers 46. where they were spoken of Towards the Holy Places The Temple which is put plurally because of the severall Partitions of it the Sanctum and Sanctum Sanctorum with the buildings contigual to it which the Jews esteemed holy Here hee shews what in the end of the former Chapter he meant by the South Forrest of the South and South-field viz. The land of Israel Judea and the Temple Obs Holinesse of Places will not priviledge unholy People Sanctuaries are no protections against Divine justice Canaan was the holy Land Jerusalem the holy City and the Temple more Holy than both yet Son of Man set thy face towards Jerusalem and drop thy word toward the holy places and prophesy against the Land of Israel and say thus saith the Lord Behold I am against thee c. I will bring the Babylonish Army upon thee which shall utterly destroy thee Vers 3 Behold I am against thee Here was sad tidings to hear that God was against Jerusalem see chap. 5.8 And will draw forth my Sword By Sword is meant War and the grievous evils accompany it Lev. 26.33 And will cut off from thee the righteous and the wicked The Septuagint reads the words otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will destroy out of thee the unjust and lawless The Chaldy hath it I will cause thy just ones to go out of thee that I may destroy the wicked but the Hebrew is The righteous and the wicked How this can bee understood of a man truely righteous I finde not for Psalm 5.12 The Lord blesseth the righteous and compasseth him with favour as with a shield if hee cut him off how doth hee compass him with favour and favour as a shield how doth hee protect him Gen. 18.23 25. Wilt thou destroy the righteous with the wicked far bee it from thee shall not the Judge of the earth do right said Abraham to God Hee thought it an unjust and grievous evil that God should cut off the righteous and wicked together and the truely righteous were marked Ezek. 9.4 that they might not bee slain Junius Piseat polan. Divers Expositors herefore make the righteous here to bee such as were reputed so seemed to bee so but were not in truth so Pradus saith Vatem justos appellâ—sse per catachresin eos qui tales videbantur cum revera sontes essent supplicium mererentur and so righteous is taken Mat. 9.13 Mat 8.12 Luk. 2.48 I am not come to call the righteous c. The holy Scripture speaks often according to the opinions and apprehensions are had of men or what they have of themselves Luke 18.9 the Pharisees thought themselves righteous and were reputed so but fell short of true righteousness These were lesse wicked than others and so appeared righteous Vers 4 My Sword shall go forth out of his sheath against all flesh from the South to the North. This verse is the same for substance with vers 47. of the Precedent Chapter fire there is the same with sword here green tree and dry tree the same with righteous and wicked the burning up of all faces from the North to the South the same with the words going out against all flesh Vers 5. That all flesh may know c. All flesh was to bee cut off in Judea that all flesh in other lands might know the severe judgements of God Obs 1 That wars are the Lords They come not without his Commission he sends them orders them and ends them at his pleasure I will draw forth my Sword out of his sheath My Sword vers 4. shall go forth against all flesh from the South to the North and vers 5 it shall not return any more i. e. Till it had accomplished the Lords will Nebuchadnezzar and his Army was the sword Babylon the sheath God brought them out of their own Countrey into the land of Israel which hee laid waste-from one end to the other and then having finished the work of the Lord hee returned Obs 2 Outside righteousness doth not secure men from the judgements of God I will cut off from thee the righteous and the wicked Such righteousnesse findes not favour with God It s no better in his account than wickednesse Labour for true righteousnesse What if Josiah fell in warre and other righteous ones have been cut off in publike calamities yet know Mors illis non poena sed gloria est Obs 3 From the 4. vers The Lord is severe in his judgements at last He bare long with the Jews but now hee would unsheath his sword and cut off the righteous and the wicked from the Land yea all flesh from the South to the North. None should escape his stroak hee would finde them out where ever hid Obs 4 From the 5. vers That Gods end in bringing judgements upon a Nation is to make known his Power Justice and severity against sinners and their sinful waies that all flesh may know that I the Lord have drawn forth my sword out of his sheath There is a knowledge of God by his works as well as by his word and by his judgements as well as by his mercies When Nebuchadnezzar and his Army the great Sword of God should come and cut them down all men should see and say God is c. Vers 6 Sigh therefore thou Son of man with the breaking of thy loyns and with bitterness sigh before their eyes 7 And it shall bee when they say unto thee wherefore sighest thou that thou shalt answer for the Tydings because it cometh and every heart shall melt and all hands shall bee feeble and every spirit shall faint and all knees shall bee weak as water Behold it commeth and shall be brought to pass saith the Lord God Here is a Command laid upon the Prophet which is to sigh The manner of it is threefold 1 With breaking of loynes 2 With Bitterness 3 Before their eies With the breaking of thy Loynes Sigh as if thy loyns were broken Sigh greatly It s suitable to that in Isa 21.3 My Loynes are filled with pain pangs have taken hold upon me as the pangs of a woman that travaileth a Woman in travail thinks her back broken her loyns loosed and sighs grievously yea bitterly as if her self childe or both were loosing their lives So should the Prophet sigh here really not fainedly deeply not superficially bitterly not to ease himself Before their eyes How could this bee when as Ezekiel was in Babylon and they at Jerusalem It s probable there were some of Jerusalem came to see and hear how things would go with them there seeing they had lately revolted from Nebuchadnezzar or if it were before the
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
iron rod and sword hee had in his hand The father speaks concerning his son to the Prophet and the 11. v. strengthens this interpretation Hee hath given it to be fourbished Who is that hee but the Son and who gave it into the hand of the slayer but he and that was Nebuchadnezzar Obs 1 Christ hath Rods and judgements in his hand the rod of my Son Christ is not all mercie though full of mercy the father hath committed all judgement unto him Rev. 6.16 the Lambe hath wrath in him as well as meeknesse Christ is a Lyon to tear in peices as well as a Samaritan c. Psal 2.12 Obs 2 When sinners profit not but are worse under lesser judgements this provokes Christ to bring forth more heavy judgements The Rod of my Son contemning every tree Though they stood it out against other rods they should not bee able to do so against this when the Axe comes to the root of Trees they must down a knife they may despise but an Ax despises them Obs 3 Some judgements are so grievous as they sweep away all This rod despised every tree the strongest Oakes the tallest Cedars the King Princes Nobles Counsellers Souldiers Artificers c. Obs 4 From the 11. v. Enemies cannot hurt unlesse they have power and furniture given them The Sword was fitted for and given into the hand of the slayer Nebuchadnezzar could not have stird destroyed a man in the Land of Israel unless Christ had impoured him Pilate had no power but what was given him No man or Nation hath power against another unlesse they bee armed from God or Christ Had the Jews kept in with them none should ever have harm'd them Vers 12 Cry and howl Son of man The word for Cry is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to cry out propter angustiam compressionem animi Jer. 30.15 why cryest thou for the affliction afflictions straitned and pressed the spirit of Jacob so that be cryed out you have the word in Ezek. 9.8 ch 11.13 where it notes crying from sorrow and pressure of minde Howle Beasts do howle when pinched with hunger or suffer some great misery The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Abenacius hath affinity with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words which signify night Quando aliquis est in summa augustia ut fere ad nihilum redigatur non habet preter noctem tenebras molestiatum tuâ—e incipit ululare plorare and reduction in a manner to nothing and when men are incompassed with great calamities and ready to perish then they howl Isa 65 14. they shall cry for sorrow of heart and howle for vexation of spirit the Hebrew is for breaking of spirit when their spirits should bee broken and they ready to sink and be ruined then they should howle For it shall be upon my people The Hebr. is Hajetha it hath been upon my People its usual with the Hebrew to put a praeter-tense for the future to signify the certainty of the thing and so it s here The French is il est fait pour mon peuple The Sword is made for my people to eat their flesh and drink their bloud Upon all the Princes of Israel In the 11. Chapter 1. you have Princes of the People The word there is Sar whence our English word Sir which is as much as Prince or Lord here its Princes of Israel the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nesiee from Nasa to prefer lift up set on high Montanus hath it in cunctis praelatis Israel upon all the preferred ones of Israel The Vulgar In cunctis ducibus Israel upon all the Dukes of Israel Others upon all the Princes Terrors by reason of the Sword The word for Terrors is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is variously rendered The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and referres it to all the Princes of Israel dwelling or sojourning there Theodoret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those that dwell nigh me The Vulgar is qui fugerant the sword shall bee upon all the Princes and Potentateâ— that should fly Montan. hath it timores ob gladium fears by reason of the sword The French Crainte de glaive fear of the sword shall bee upon my people Castal Terrores a gladio imminent populo meo Terrors from the sword hang over the heads of my people Vatablus Pavores ingruent ab hoc gladio in Populum meum Aecolampad Formidines ad gladium erunt populo meo So Piscat Formidines propter gladium Lavater Terrores gladii erunt Populo meo Junius and Polanus read the word thus Detrusi in gladium sunt saith one erunt saith the other cum populo meo and in the margent of your Bibles it is So they are thrust down to the sword with my People that is the Princes shall fare no better than the People but together with them shall bee cut off The reading wee have I like best and most Expositors agree in it and so the word is rendred Lam. 2.22 Jer. 6.25 The sword of the enemy and fear is on every side Smite therefore upon thy thigh In the 6 Chapter 11. v. the Lord commanded the Prophet to smite with his hand stampe with his foot and here to smite upon his thigh which were gestures to expresse grief and sorrow Traxit ex intimo ventre suspirium dentibus frendit icit femur Plautus in Truculento in great and sad calamities Tundebant faemora palmis they smote upon their thighs with their hands Obs 1 The Calamities of wars are matter of great mourning and sad gestures cry howle smite upon thy thigh Jer. 4.6 7 8. God would bring evil from the North upon them Nebuchadnezzar the Lyon was comming for this gird you with sackcloath lament and howle Obs 2 The sword makes no distinction of Persons it shall be upon my People and upon all the Princes of Israel They should finde no more favor than others not any not the greatest of them should be exempted from the evils of the sword Jer. 52.10 the King of Babylon slew the Sons of Zedekiah before his eyes he slew also all the Princes of Judah in Riblah Then he put out the eies of Zedekiah Obs 3 Times of war are times of fears terrors by reason of the sword shall be upon my People The sword drawn is a terrible thing Josh 2.9 ch 10.12 Jer. 15.8 chapter 46.3 4 5. chapter 49.24 29. The sword is Magor-missobib fear round about it makes families towns Cities Nations to fear and tremble when the sword is without there is terror within and such terrour oft times as is destructive Deut. 32.25 mens hearts meditate such terrors as bereave them of their wits senses lives 13 Because it is a tryal The word for Tryal is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bochan from Bachan to Prove examine Try By the Septuagint here it s rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it is justified
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
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
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
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
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
are the words of wisdome weighty and stable Zeph. 1.6 Did not my words and my statutes take hold of your fathers what God said was accomplished and they could not but acknowledge it Like as the Lord of hosts thought to do unto us so hath he dealt with us 15 And I will scatter thee among the Heathen and disperse thee in the Countries Of their scattering and dispersing hath formerly been spoken It was a great comfort to them to have their solemn meetings at Jerusalem and in the Temple and as great an affliction to bee deprived of them and scattered as dust and chaffe among the Heathens whose language they understood not and whose religion was abomination to the God of Israel And will consume thy filthiness out of thee The Hebrew is I will make thy filthiness to fail out of thee so Montanus I will make an end of thy filthiness thou art now so defiled with Idols bloud and other abominations that thou art as an heap and bundle of filthiness even the filthy City but I will throw thee into the furnace of affliction and cause thy filthinesse to depart from thee By filthinesse wee may understand filthy ones Purgabo expiabâ—que suppliciiâ— scelera tua Mal. the abstract being put for the concrete Jerusalem had many filthy persons in it and God would by his judgements consume them Obs The Lord by his judgements doth purge out of Cities and Nations the wicked and makes them and their wickednesse to cease I will consume thy filthiness out of thee that is thy filthy ones with their filthiness God brought the sword famine Pestilence upon Jerusalem and by these did cut off and consume the filthy ones there See Ezek. 5.12 Jer. 14.15 ch 16 4. Ezek. 13.14 God by his judgements destroyed Jerusalem and so caused her filthiness to bee at an end Ezek. 16.40 41. They shâ—ll stone thee with stones thrust thee through with swords burn thine houses with fire and execute judgements upon thee in the sight of many women and I wil cause thee to cease from playing the Harlot The same judgements you have Ezek. 23.47 and by them he would cause lewdnesse to cease out of the Land vers 48. By his judgements the Lord consumes the filthy out of the City and land and filthiness out of the Saints 16 And thou shalt take thine inheritance in thy self Hebr. is thus Venichalte bach haereditabis in te thou shalt inherit in thy self Thou shalt be thine own inheritance Heretofore thou wast mine inheritance but it shall bee so no longer I will cast thee off being so filthy as thou art and thou shalt have no inheritance in mee but in thy self Some making the word to bee from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est possidere haerediâ—aâ—re to prophane do render it in the first person thus vulnerabo te I will wound thee So Symmachus Contaminabo te I will defile thee and prophane thee So Theodition The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will possesse in thee that is I will have a people for my possession among you when you are scattered abroad among the Heathens It s true God had a people among them when they were in Babylon but the Hebrew is not in the first person Piscator hath it thus Prâ—fana efficieris in te Thou shalt bee made prophane in thy self thou shalt bee cast off by mee into banishment and bee no other in mine account than a common and prophane people I will account of thee so and deal accordingly with thee so the words are to bee understood Isa 43.28 ch 47.6 where the Lord is said to prophane the Princes and pollute his inheritance This sense may well stand with the first for if God made them a prophane and common people they had no inheritance in him but their inheritance was in themselves In the sight of the Heathen Heathens shall see that thou art a people cast off of thy God for thy wickednesse and exposed to reproach cursing and as great miseries as ever any people were Obs 1 That the wickednesse of Gods people doth dis-interest them in God it makes God dis-own them and leave them to themselves They might think and say they were still the people the inheritance of God that they had interest in him but thou shalt take thine inheritance in thy self I disclaim thee I cast thee off as prophane and look upon thee no otherwise than I do upon Heathens In the margent of the French Bible you have these words je ne seray plus ton heritage I will bee no longer thine heritage It was the wickednesse of the ten Tribes which made the Lord to say Lo-ammi yee are not my people and I will not bee your God Hos 1.9 In which Prophet you may read largely of their sinnes the 8. chap. ver 3. tells you that Israel had cast off the thing that was good viz. the worship of God and vers 5. thy calfe O Samaria hath cast thee off that is thy false worship hath made mee to cast thee off to declare thee to bee none of my City and thy people to bee none of mine In the twelfth of Jeremy you have that beares witness fully to this observation vers 7 8 9. I have forsaken mine house I have left mine heritage I have given the dearly beloved of my soul into the hand of her enemies mine heritage is to mee as a Lyon in the Forrest it cryeth out against mee therefore have I hated it Mine heritage unto mee is as a speckled bird the birds round about are against her come ye assemble all the beasts of the field come to devoure The meaning of these words is this that the Jews were once very dear to God even as dear as any wife can be to an Husband but because like Lyons they carried it stoutly against God and cryed out against him his Prophets therfore he forsook them hated them and gave them into the hands of the Babylonians and because Jerusalem was as a speckled bird in the eye of God through her variety of Gods Altars Superstitions and Idolatres therefore God caused the Birds of all the Nations to hoot at and hate her even as Birds do a speckled Bird inviting them and all the Beasts of the field to come and devoure her and why all this They dealt treacherously ver 1. they were Hypocritical vers 2. they were wicked ver 4. The Jews had been a people pretious in the sight of God and honourable Isa 43.4 Jerusalem his habitation and the people of it his inheritance and his glory whom hee protected Isa 4.5 yet by their sinnes they provoked God so as that he gave his strength into Captivity and his glory into the enemies hands Psal 78.61 Obs 2 That Gods judgements bring People to the knowledge of God It rises from the former vers and this laid together God would scatter them consume them cast them off leave them
to themselves and they should know that hee was the Lord Psalm 9.16 The Lord is known by executing Judgements His power his justice and soveraignty are known thereby and so men are made to fear and stand in awe of him When God is silent and speaks not by his judgements men think hee is like themselves Psal 50.21 and are imboldened to sin Eccl. 8.11 but when God thunders by his judgements they have other apprehensions of him 1 Sam. 6.19 20. Vers 17 And the word of the Lord came unto me saying 18 Sonne of maâ— the house of Israel is to mee become dross all they are brasse and Tin and Iron and Lead in the midst of the turnaceâ— they are even the drosse of silver 19 Therefore thus saith the Lord God because yee are all become drosse behold therefore I will gather you into the midst of Jerusalem 20 As they gather silver and Brasse and Iron and Lead and Tin into the midst of the furnace to blow the fire upon it to melt it so will I gather you in mine anger and my fury and I will leave you there and melt you 21 Yea I will gather you and blow upon you in the fire of my wrath and ye shall be melted in the midst thereof 22 As Silver is melted in the midst of the furnace so shall yee be melted in the midst thereof and yee shall know that I the Lord have poured out my fury upon you In these words is the Lords second message to Ezekiel wherin is set forth First The Degenerate estate of the Jews under the similitude of dross vers 18. 2 Gods judicial peoceeding with them being dross vers 19 20 21 22. 1 Hee would gather them together 2 Blow upon them 3 Melt them 3 The End of his so dealing with them vers 22. Vers 17 And the word of the Lord came unto me saying These words we have had oft and in the 1. v. of this chapter God being upon bringing judgements upon his People gives them notice thereof by his Prophets Hee speakes before hee strikes 18 The house of Israel is to me become dross The house of Israel viz. the Jewes had been of high account with God they were once his chosen People above all others Deut. 7.6 they were once a Kingdome of Priests and an holy Nation Exod. 19.6 they were once so honourable and pretious that God gave and destroyed other Nations for their sakes Isa 43.4 they were once his portion his inheritance Deut. 32.9 Isa 19.25 they were once his vineyard and pleasant plant Isa 5.7 they were once a people near unto him Psal 148.14 the dearly beloved of his soul Jer. 12.7 his peculiar people Exod. 19.5 but now they were become dross they had degenerated from their former faithfulnesse justice honesty sincerity and purity Quicquid de a geâ—to â—â—iove metâ—llo dum igne eâ— quitur expuâ—gatur The word for drosse is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sig which is whatsoever the fire separates from any mettal Kirk saith its Sordes quae de mettallis igni retrocedit quam scoriam appellamus Mettals have some thing of an heterogeneall nature to themselves which being separated by fire or any other way is that wee call drosse The house of Israel here is not said to bee drossy but to bee dross its fit therefore to see wherein the resemblance lies between them 1 The Drosse Obscures the lustre and glory of the mettal yea Covers it up so that it appears not rust and filth compass and hide the gold so that neither the nature or lustre of it can bee seen So the house of Israel was such at this time that no gold no silver appeared Jer. 5.1 Run ye to and fro through the streets of Jerusalem see now and know and seek in the broad places thereof if hee can find a man if there bee any that executeth judgement that seeketh the truth Jâ—r 9. â— They bee all adulterers an assembly of treacherous men Ier. 8.10 Zeph. 3.7 they rose early and corrupted all their doings Jer. 6.28 they are all greivous revolters walking with slanders they are brass and iron they are all corrupters There was no pure mettal appeared amongst them especially gold or silver If there were some righteous just holy faithful ones amongst them they lay hid under the dross 2 Dross is a deceiving thing its like mettal but is not mettal the dross of silver is like it and so the dross of Gold is like it but the dross is neither silver nor gold so The house of Israel was deceitful hypocritical like Saints but not Saints see Isa 10.6 ch 58.2 cha 9.17 every one is an Hypocrite and an evil doer every mouth speaketh folly they professed themselves to be the people of God yet were not such as they seemed to be Jer. 7.2 4 9 10. they were like potsheards covered with silver dross Pro. 26.23 3 Dross is not bettered by the fire put it into the fire time after time it abides so still God had oft put the Jews into the furnace of affliction and heat the furnace sometimes very hot but they were the same still They had been in the Egyptian fire 2 King 23.33 in the Syrian and Chaldean fire chap 24.2 and other fires but none of them did them any good Jer. 5.3 Thou hast stricken them but they have not greived thou hast consumed them but they have refused to receive correction and not onely did the Prophet complain thus but the Lord himself chap. 2.30 In vain have I smitten their children they received no correction they were nothing the better for all Gods blows and fires dross they were and dross they continued 4 Dross is a worthlesse thing it s of no value base vile contemptible such was The house of Israel and chief in it Jer. 24.8 Zedekiah the King his Princes and the rest of Jerusalem were as evill figgs which could not bee eaten the Kingdome was base Ezek. 17.14 the City an Harlot ch 16.35 she changed the judgements of God into wickednesse more than the Nations chap. 5.6 and was more vile than Sodom and Samaria chap. 16.47 5 It s uselesse and to be rejected The Jews now were so corrupted so wicked so unprofitable that the Lord was casting them off and out Jer. 6.30 Reprobate silver shall men call them because the Lord hath rejected them As the wood of the vine when fruitless is not fit for any thing but the fire Ezek. 15. so the dross of silver is not fit for any thing but rejection The house of Israel being become dross the Lord saith Jer. 7.15 I will cast you out of my sight as I have cast out all your brethren even the whole Seed of Ephraim the ten Tribes they proved dross and the Lord cast them away and now hee would cast Judah and Benjamin out of his sight and when he did it they were the off-scouring and refuse in the midst of Heathens Lam. 3.45 6 Dross is an
offensive thing rust eats into the mettal indangers that and makes the Gold-smith to kindle the fire to separate it from the Gold and Silver So wicked men are offensive to God and good men and cause the Lord to bring his fiery judgements to separate between the pretious and the vile The wickednesse of the House of Israel caused God to bring the sword Famine Plague Captivity and by these to purge out and consume the filthiness of Ierusalem All they are brass and Tin and Iron and Lead Before hee had said they were Dross how doth hee now call them Brasse Iron Tin Lead These are good mettals True in themselves they are so but compare them with Silver or Gold they are but as Dross base mettals so Tin is reckoned in Scripture account Isa 1.25 so brasse iron and lead are reputed Jer. 6.28 29. when pure Religion Judgement and Righteousnesse were in the house and City of Israel then shee was Silver Pretious and good mettal but falling to Idolatry Oppression and Prophanenesse her silver became Drosse and her children became Brasse that is impudent and hard-hearted Ezek. 3.7 Tinne that is hypocritical being all in shew nothing in substance Eze. 33.31 iron that is Cruel Bloudy inflexible so were the great ones men in place Ezek. 34.24 Zeph. 3.3 4. Jer. 5.5 Lead that is sottish and stupid Jer. 4.22 ch 8.9 they have reâ—ected the word of the Lord and what wisdome is in them That which should have inlightened them and made them wise that they rejected and so were foolish and sottish In the midst of the furnace In the eleventh Chapter 3. and 7. verses the City is called a Cauldron and the People the flesh to bee boiled in it and here it s called the Furnace and the People the Brasse tin iron lead to bee melted in it God would make Jerusalem a furnace of affliction and cast the drosse and base mettal into it The Jews had so degenerated from the golden and silvery purity of their Fathers that they had no pretiousnesse in them nothing left but Drosse or that which was base as dross They are even the Drosse of silver Their Fathers were Tin beleevers sincere worshippers just dealers Covenant keepers and so were like unto silver pretious pure white desirable but these their children were drosse even the drosse of Silver faithlesse hypocritical unjust perjured The Nations were drosse but not the drosse of silver they were never of higher account than brasse tin iron lead only the Jews were accounted silver and now they were become the drosse of silver worse than the nations 2 Kin. 21.9 19 I will gather you into the midst of Jerusalem 20 As they gather silver and brasse and iron and lead and tin into the midst of the furnace The Hebrew is I will gather you with the gathering of silver that is with such a gathering that like as the founder silver or Gold-smith when hee would prove the mettals digged out of the Mines what they are and separate the dregs and drosse from them hee gathers them together and puts them into the furnace So would the Lord do by the Jews hee would gather them from all parts of Judea into Jerusalem which was the furnace when God brought Nebuchadnezzar with his Army to besiedge it To blow the fire upon it and to melt it When the mettals are in the Furnace then the founder causes the fire to be blown the heat to bee heightened till the mettalls be melted that so the scum and dross being taken away they may bee malleable and useful So will I gather you in mine anger and in my fury and I will leave you there and melt you The Lord finding his people to bee drosse or mingled with base mettals hee was greatly provoked and so in his anger and fury gathered them into the furnace and there left them to be melted The fire God used in the melting of them was Famine Plague and Sword which melted many of them and then the burning coales scattered over the City Ezek. 10.2 which melted the furnace and them that were left in it 21 I will gather you and blow upon you in the fire of my wrath The word for blow upon you is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naphachti the same with that in the 20. vers that like as the founder blows and gives not over blowing till the mettals are melted and the dregs separated so the Lord he would blow upon them that is exercise them with severe Judgements one after another till they should bee melted and consumed and the vile separated from the pretious This Expression of blowing upon them in the fire of his wrath is the same with that in the former chap. vers 31. I will blow against thee in the fire of my wrath when God blows against any hee blows upon them and the breath of his nostrils burns as fire 22 As silver is melted in the midst of the furnace so shall ye be melted in the midst thereof Their melting is oft spoken of in the 20 21. and here God was serious in the business and resolved upon it nothing should now prevent it not the intercession of Moses and Samuel Jer. 51.1 And ye shall know that I the Lord have poured out my fury upon you Though the greatest part were consumed by those sad and severe judgements God brought upon them yet some escaped some were carried into Babylon another furnace to melt out their remaining dross and they were made to know and acknowledge that the Lord had poured out his fury upon them Of pouring out fury or fury poured out See chap. 20.33 Obs 1 That Churches or States may degenerate from their pretiousnesse and purity into vilenesse and prophaneness The house of Israel is become drosse even the drosse of silver it was so degerated that it went beyond others in wickednesse which made Isaiah to wonder chap. 1.21 22 23. How is the faithful City become an Harlot Quam magna ea facta meretrix Muscul not simply an Harlot but a great and notorious Harlot it was full of judgement and righteousnesse lodged in it but instead of these now there was oppression and murder Thy silver is become drosse thy wine is mixed with water thy money is counterfeit and thy wine corrupt or thus whatever was pure in thee is now corrupted the Law is corrupted with false Expositions the worship is corrupted with Idols and humane traditions justice is corrupted with bribery and bloudy oppressions chastity and sobriety are corrupted with lewd and unclean practises Jerusalem had lost her excellency and was become loathsome as a filthy Harlot doing the work of an imperious whorish woman Ezek. 16.30 Jer. 7.9 10 11. She justified her self in her sinful and shameful practises and made the house of God a den of theeves Rome was once a golden City for her faith and holinesse Rom. 1.8 chap. 16.19 but now is so corrupt in Doctrin Worship and Manners that shee is become the
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
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
place of worship there they set up their Idols and detestable things Ezek. 7.20 when Prophets and men in near relations to God are naught they proceed from sinne to sinne from degree to degree of the same sinne till they become impudent These Prophets conspired against those were good in Jerusalem they were cruel murtherous Covetous inhumane and that in the midst of Jerusalem they blushed not at any or all these sinnes they proceeded so in their Covetousnesse that they got the treasure and pretious things the people had Thus was it with the Popish Clergy they got the best lands woods waters habitations Ab Episcopis sanguis in ipsis templis fusus sit propter loci dignitatem Lavater they got the treasure and pretious things yea so covetous were they that they occasioned that Proverbe a mortuis tributum exigere to scrape from the dead and so openly wicked they were that in their Temples and Cathedrals they strove so for place as they shed bloud Vers 26 Her Priests have violated my Law and have prophaned mine holy things they have put no difference between the holy and prophane neither have they shewed difference between the unclean and the clean and have hid their eyes from my Sabbaths and I am prophaned amongst them In the former vers you had the Prophets sins here you have the Priests and they are four 1 Violation of the Law 2 Prophanation of holy things 3 Neglect of duty which is twofold 1 They did not make difference between the holy and prophane the clean c. 2 They Minded not the Lords Sabbaths but hid their eies from them Her Priests have violated my Law The Priests were to bee men of knowledge Mal. 2.7 and to teach the People the true sense of the Law 2 Chron. 15.3 Deut 17.9 10 11. for the Priests taught and not onely the Levites Mic. 3.11 but now the Priests were so blind and ignorant that they knew not God Jer. 2.8 so intemperate that they erred in the things of God Isa 28.7 and rejecting true knowledge are said to forget the law Hos 4.6 and here to violate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Surripuerunt legem meam The Septuagint reads it They have contemned my Law they set light by it Lavater hath it thus they have stollen or taken away my Law to which sense Vatablus agrees for because they were bound to teach the Law and did it not they are said furtum fecisse legi to have stoln away the Law The Hebrew word chamas signifies Cum deberent populum legem docere non fecerunt iâ—aque legem illi quodummodo furati sunt Maldon Violenter discerpserunt legem meam Violenter tractant legem Vim faciunt legi On t fait overage a maloy to take away to offer violence injuste tractare to handle a thing unjustly The Priests did handle the Law Jer. 2.8 but they handled it unjustly they wrested and forced it to speak their sense to countenance their practises they cared not for the true sense nor sought after that but such senses as would please and suit with the times and mens humours The Law or word of God is violated First When men do wrong point it and so marr the sense and alter it as those that to make way for the opinion of the souls sleeping do put the point after the word day I say unto thee to day whereas the right pointing is at Thee not at day I say unto thee to day shalt thou be with mee in Paradise Luk. 23.43 that is thy soul shall not lye dormant in or with thy body till the day of resurrection but shall this very day pass into Paradise So Rev. 13.8 the mis-pointing causes an error in the sense it s said there that All shall worship the Beast whose names are not written in the book of life of the Lamb. There is the comma and then follows slain from the foundation of the world Montanus puts the Comma after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereas the Comma or pointing should bee after slain which refers to Lambe and not to the following words for those words relate to the names written in the Book and the sense stands thus whose names are not written in the book of life from the foundation of the world 2 When something of man is added to it or detracted from it The Scribes and Pharises joyned their Traditions with the commandements of God and thereby offered such wrong unto them that Christ tells them they made them of none effect Matth. 15.6 they put so much chaffe to Gods wheat that it rather choaked than nourished the People they put so much water of their own to his wine that there were no spirits at all in it The Jews had joyned the Statutes of the Heathen with the Statutes of the Lord 2 King 17.8 and the Statutes of Omri were observed Micah 6.16 The Septuagint in the 5. of Genesis have added one hundred years more to the age of the Fathers before they begate Children than is in the Original They have also added much to the end of Job which the Hebrew hath not The Post-scripts after Pauls Epistles are not Canonical but additions of those writ the Epistles or of some others and they have little truth in them See Mr. Perkins upon the sixth Chapter of the Epistle to the Galatians on the conclusion Some Anabaptists in former times Glassius in phisol tract de purit textus in N. T. p. 229 230 231. Edit secunda 1643. rejected all in the last chapter of Mark from the ninth vers to the end and others have added unto the 14. vers 3 When the Translation is erroneous The Septuagint hath failed in many places and the Vulgar in most Lindanus a Popish prelate saith It hath monstrous corruptions of all sorts scarce one Coppy can bee found that hath one book of Scripture undefiled and whole Many points are translated too intricately and darkly some improperly and abusively some not so fully nor so well and truely Sundry places are thrust out from their plain and natural sense The Translator possible was no Latinist but a smattering Grecian In our Old Translation there were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many errors as in Mal. 2.16 White in his way to the Church p. 29 If thou hatest her put her â—way saith the Lord God of Israel whereas hee hated puting away so in 1 Corinthians 12.28 its helâ—ers governours whâ—râ—as it s in the Greek helps governmenâ—s and ouâ— last Traâ—slaâ—ion which is the best extant is faulty in this place reading those words thus Helpes in Government which was done to countenance all the Assistants Prelates had in their government and not onely there but in other places also as Jer. 33.16 it s thus translated This is the name wherewith shee shall bee called The Lord our righteousnesse Montan. Junius Vulgar Vatabl. Mariano whereas the Hebrew is vezeh asher jickra lah he who shall call her is the Lord our
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
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
is there not much fraud griping and catching advantages in most shops places and persons when will the time come that this City may bee called a City of righteousnesse the faithful City If you do finde your hearts carried out greedily after gain and desire to be rich consider these places of Scripture Prov. 28.20 Hee that maketh haste to be rich shall not bee innocent Lo jinnakeh non erâ—t impunis hee shall not go without punishment God will plague him one way or other send some secret curse into his heart or estate if not some outward visible judgement Prov. 20.21 An inheritance may bee gotten hastily at the beginning but the end thereof shall not bee blessed Men may think God blesses them loves them they thrive they get great estates but marke the end the end of an estate so gotten shall not be blessed how many get great estates in this City and their children spend it shamefully when they are gone Jerem. 17 11. He that getteth riches and not by right shall leave them in the midst of his daies and at his end shall bee a fool hee promises long life to himself but hee shall soon bee pluckt away and bee declared to bee a fool Luke 12.19.20 Soul thou hast much goods laid up for many years eat drink and bee merry hee thought hee should live long but what followed Thou fool this night thy soul shall bee required of thee then whose shall those things bee thou hast provâ—ded it may bee you think your children shall have what you get bâ—t its more than you know if you will beleeve David Psal 39.6 suppose your heir do can you tell what hee will prove its more than Solomon could tell Eccl. 2.19 who knoweth whether hee shall be a wise man or a fool 1 Tim. 6.9 read study minde those verses well they have much in them Obs 3 Who are a prey and spoil to the rich and great its the poor needy and strangers the people of the land vexed and oppressed them Those had States purses and power they dealt wrongfully with others The Scripture sets out this evil by various expressions Men are said to have An Evil eye against the poor Deut. 15.9 To set their eyes against the poor Psa 10.8 To Lye in wait to catch the poor Psa 10.9 To devise devises to destroy the poor with lying words when he speakes right Isa 32.7 To shame the counsel of the poor Psa 14.6 To despise the poor James 2.6 To mock the poor Prov. 17.5 To hate the poor Prov. 14.20 To Rule and Lord it over the poor Prov. 22.7 To bend their bow to cast down the poor Psal 37.14 To grind the faces of the poor Isa 3.15 To turn aside the poor in the gate Amos 5.12 To take away the right from the poor and needy Isa 10.2 To tread upon the poor Amos 5.11 To sell the poor for shoes Amos 2.6 To rob the poor because he is poor Prov. 22.22 To take away his house violently Job 20.19 To devour the poor secretly Hab. 3.14 To oppresse the poor crush the needy Amos 4.1 To swallow up the needy Amos 8.4 To turn aside the stranger from his right Mal. 3.5 To oppresse him as here To slay him Psal 94.6 The Lord takes special notice of the Poor and mens carriages towards them take heed then that the spoil of the poor bee not found in your houses as it s said Isa 3.14 and that their bloud be not found on your skirts Jer. 2.34 for the Lord will arise for the oppression of the poor and sighing of the needy Psa 12.5 hee will maintain their right Psal 140.12 Let your hearts and eies bee towards them let your hands bee stretched out to do them good for blessed is hee that considereth the poor Psal 41.1 and who so hath mercy on them is happy Prov. 14.21 be not of that generation Prov. 30.14 Vers 30 And I sought for a man amongst them that should make up the hedge and stand in the gap before me for the Land that I should not destroy it but I found none The Lord having made a large catalogue of Jerusalems sinnes and shewn an universal corruption of all sorts of men what could bee expected but that hee should proceed to the destruction of them But that hee might more fully justify his proceedings towards these that were already in captivity and likewise towards them that were yet remaining hee tells them what hee did hee sought for some one or other to have appeared interceded and prevented judgements Hee looked some course should have-been taken the land being so guilty to have kept off destroying judgements and seeing there was none minded the publike good doing ought that might occasion God to spare them the fault was in themselves and not in him that they were wholly ruined And I sought for a man amongst them The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to seek magno studio conatu ambulatione pedibus non verbis as Kirker observes An earnest diligent seeking a running up and down to finde out a thing So here the Lord made a diligent search hee went up and down from Prophet to Priest from Priest to Prince from Prince to People to see if hee could find out any man It s spoken of the Lord after the manner of men and is suitable to that expression 2 Chro. 16.9 the eyes of the Lord run to and fro throughout the whole earth that is Divine Providence exactly observes all things in the world especially what men do and here God looked earnestly upon all sorts of men to see if any stirred to interpose and stand in the gap The French is J'aj demandi d' ' entre eux quilque homine I demanded some one among them I called for a man to come forth and see if he could prevent those judgements were coming upon them That should make up the hedge The Hebrew is Goder gader hedging an hedge Vulg. Qui interponeret sepem The words are metaphorical and the metaphor is taken from vineyards gardens and places inclosed which use to have fences and hedges about them to preserve them from every thing might harm them both men and beasts The Jews were Gods vineyard Isa 5.1 and he had fenced and hedged them vers 2.5 they were Gods garden and hee had inclosed them Cant. 4.12 The fence hedge or wall about this people was 1 Gods protection of them hee had a special care of them being his Church and people above all others as the City Jerusalem had a wall about it Nehem. 1.3 so God was a wall to the Citizens thereof Zach. 2.5 a wall of fire round about them Isa 27.3 least any should hurt his vineyard he kept it night and day hee watched over it continually and preserved it 2 Those things and means God had given them to bee an hedge or wall unto them as 1 Sound doctrin which was as an hedge to keep out all errors corrupt and
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
hedge fully made up Obs 3 When the hedge is down gaps are made and judgements ready to come in upon a people the Lord looks that one or other should appear put forth himself to prevent those Judgements I sought for a man to make up the hedge to stand in the gap before mee for the land that I should not destroy it Jer. 8.6 I hearkened and heard but they spake not aright God expected they should have repented and some at least to have said what have I done and what have I done Oh I have trodden down the hedge of Jerusalem made many gaps therein I see Gods judgements comming in thereat now I will labour to make up the hedge stop the gaps divert Gods wrath and bring things to their primitive condition this God lookt for and would have been glad to have heard So in Isa 59.13 14 15. the hedge was down gaps were made God was displeased and now hee looked that one or other should have shewed a publike spirit opposed the sinful practises and deprecated judgements he looks in all the gaps round about and vers 16. Hee saw that there was no man and wondred that there was no intercessor none to meet God to set upon him by prayer and strong arguments to with-hold his judgements 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies obviare occurrere verbis seu corpore The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There was no helper none to help up the hedge being down none to help keep out the floods of Gods wrath none to help the State or Church in that tottering condition it was none to settle their foundations and bring things into a right order Obs 4 Making up the hedge and standing in the gaps is the way to save a Land from destruction Let men oppose the sinful practises in a Land deprecate the judgements of God and reduce things to the primitive condition to what is required in the Word and then the Lord will spare a sinful Nation a guilty City Jer. 5.1 run to and fro through the streets of Jâ—rusalem and see now and know and seâ—k in the broad places thereof if yee can finde a man if there bee any that executeth judgement that seeketh the truth and I will Pardon The hedge of justice was broken down they had good Laws but they were violated by all sorts now if any man would have appeared against injustice and falshood and seen justice executed and so made up the breach the Lord would not only have with-held judgements but have pardoned In such a case one man may do much Moses stood in the Gap and diverted the wrath of God Psalm 106.23 the hedge of Religion and Worship was broken down by a golden Calfe and hee made it up Numb 16.41 42. the people murmured rose up against Moses and Aaron trod down the hedge of authority whereupon the plague brake in upon them Presently Aaron steps into the gap makes up the hedge and stops the plague vers 47 48. That they did was honourable and they were repairers of breaches Wee through infinite mercy have had some Mosesses and Aarons to make up our hedges raise up our foundations to stop some gaps but all our gaps are not yet stopped Are there not gaps in the hedge of doctrine if it were not so how come in such erroneous blasphemous and wilde opinions amongst us Are there not Gaps in the hedges of Civil and Ecclesiastical authority Do not multitudes trample upon Magistracy and Ministry all Powers both Humane and Divine Are there not Gaps in the worship of God Do not too many tread down all Churches all Ordinances yea the very Scriptures Are there not Gaps in the hedge of Justice through which the Bulls of Bashan enter which oppresse the Poor and crush the needy Amos 4.1 Are there not Gaps in the hedge of Love is not that bond of perfection broken Are there not bitter envyings and strife amongst us Do wee not bite and devour one another Are there not Gaps in the Hedge of Conscience is not the peace broken between God and your soules doth not Satan come in oft at that Gap and disturbe you Are there not Gaps also in your several Relations whereby he gets advantage Surely if our eyes bee in our heads we may see Gaps enough Let us make up the breaches stop all Gaps in the publike and private hedges Otherwise God will break in upon us by his judgements Levit. 26.18 19. If yee will not hearken unto mee I will punish you seven times more for your sinnes and I will break the pride of your Power Obs 5 That in times of general corruption in Church and state its hard to finde a man of a publike spirit to oppose those corruptions to wrestle with God for mercy and to bring things to their Original condition The Lord sought for a man amongst them that should make up the hedge and stand in the gap but hee found none Isa 59.4 none calleth for justice nor any pleadeth for truth The Judges and great ones did oppresse the People and none appeared publikely for them to plead their cause and reprove the oppressors Many disliked the carriage of things but they had no spirit to oppose they were not valiant for the truth as Jeremy saith ch 9.3 therefore Isa 63.5 God saith I looked and there was none to help and I wondred that there was none to uphold He doth not say simply there were none but none to help none to uphold the State and Church were sinking and not a man stepped out to put to his shoulder to help support them God looked for and sought for such a man but could find none and to convince them of the truth thereof hee bids them see and seek all Jerusalem over if there were a man that executeth judgement Neither God nor men could finde In common corruptions and Calamities few have hearts to appear for the publike good against over-spreading evils sinful prudence or fear of crushing makes them silent and lye hid Eccl. 4.1 the oppressions under the Sunne were great the tears of the oppressed many but there was no Comforter none pittied them none appeared for them none used any means to relieve them Verse 31 Therefore have I poured out mine indignation upon them I have consumed them with the fire of my wrath their own waies have I recompensed upon their heads saith the Lord God Seeing they were guilty of such sinnes as are mentioned in the chapter and so universally corrupt the Lord in this last verse denounces judgements against them The Verbes are in the preter tense I have poured out I have consumed I have recompensed So hee had done upon those in Captivity but hee speaks of those in the Chapter who were then at Jerusalem and its usual in the Hebrew to put a preter tense for the future to note the certainty of a thing and so here God saith hee had done so because certainly hee would do so The words
it 2 King 17.5 6. and after burnt it as Lavater observes Vers 11 And when her sister Aholibah saw this shee was more corrupt in her inordinate love than shee and in her whoredomes more than her sister in her whoredomes 12 Shee doted upon the Assyrians her neighbours Captains and Rulers cloathed most gorgeously horse-men riding upon horses all of them desirable young men 13 Then I saw that shee was defiled that they took both one way 14 And that shee increased her whoredomes for when shee saw men pourtrayed upon the wall the images of the Chaldaeans pourtrayed with vermilion 15 Girded with girdles upon their loines exceeding in dyed attire upon their heads all of them Princes to look to after the manner of the Babylonians of Chaldaea the land of their nativity 16 And as soon as shee saw them with her eies shee doted upon them and sent messengers unto them into Chaldaea 17 And the Babylonians came to her into the bed of Love and they defiled her with their whoredome and she was polluted with them and her minde was alienated from them 18 So shee discovered her whoredomes and discovered her nakedness then my mind was alienated from her like as my mind was alienated from her sister 19 Yet shee multiplyed her whoredomes in calling to remembrance the daies of her youth wherein shee had played the harlot in the land of Egypt 20 For shee doted upon their paramours whose flesh is as the flesh of asses and whose issue is like the issue of horses 21 Thus thou calledst to remembrance the lewdnesse of thy youth in bruising thy teats by the Egyptians for the paps of thy youth Having set out Aholahs sins in the former verses here he comes to Aholibahs sinnes and the events of them Her sinnes were 1 Her not taking warning by her Sister to amend but growing worse ver 11. 2 Her Confederacy and Idolatry with 1 The Assyrians ver 12. who are described 1 From their nearnesse neighbours 2 From their Titles or Offices Captains Rulers 3 From their habit cloathed most gorgeously 4 From their ranke horse-men riding upon c. 5 From their age and comlinesse all of them desireable young men 2 The Chaldaeans vers 14. which idolatry is set out 1 From the occasion of it viz. pictures or images which are described vers 14. 1 From their colouring vermilion 2 Their form girded dyed attire c. 3 Aspect Princes to look to 4 Pattern and place ver 15. 2 From the haste she made thereunto vers 16.17 3 The Egyptians vers 19. which is aggravated from the violence of her affection ver 20. The Events were 1 Gods displeasure ver 13. 2 Alienation of his minde from her ver 18. 3 Alienation of Aholibahs minde from the Chaldaeâ—ns ver 17. Vers 11 She was more corrupt in her inordinate love than she The Hebrew is Corrupit amorem suum prae illa shee corrupted her love more than shee The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shee corrupted her desire shee was more filthy and vile in her dotings and violent loves than her sister Corruptiùs exarsit amore suo quam illa Pisc Jerusalem was more addicted unto idols than Samaria And in her whoredomes more than her sister in her whoredomes In the Original its her whoredomes were before or more than the whoredomes of her sister shee exceeded Samaria and other places in her idolatries as you may see Ezek. 16.47 thou wast corrupt more than they all in thy waies Vers 12 She doted upon the Assyrians For Assyrians the Text saith the Sonnes of Assur this you have verified 2 King 16.7 8. when Ahaz hired Tiglath Pilezer King of Assyria with the gold and silver of the Temple to come and help him Cloathed most gorgeously In the Hebrew its Lebushe miclol cloathed with an absolute garment with every kinde of comely cloathing Junius hath it cloathed most perfectly with every kinde of pretious garments Desireable young men Bachure chemed the elect of desire saith the Text such men as desire it self would choose they were no ordinary men but such as were comely amiable even men of desires very desirable Vers 14 Pourtrayed with vermilion The Hebrew for vermilion is shashar which signifies red colour with which any thing is painted The Rabbies say its minium red lead it s but twice used in the holy Scriptures in Jer. 22.14 and here Some render it Indico which abounds in those parts and the French hath it peints d'azure painted with blew 15 All of them Princes to look to The word for Princes is sholishim which Montanus renders Triarii quasi tertii a rege Those that were of the third rank or dignity from the King 2 King 7.2 then a Lord on whose hand the King leaned answered the word is hashalish one that was a man in place third from the King 17 The Babylonians came to her into the bed of love and defiled her with their whoredome This is spoken of Metaphorical whoredome the Jews sent to the Babylonians to enter into league with them and that being done they brought in their Babylonish Idols and worship amongst them and taught the Jews to sacrifice unto them and so defiled the Temple and Ordinances the bed of love Ahaz brought in the Altar from Damascus which did defile 2 King 16. Her mind was alienated from them In the Hebrew it is Her soul was removed from them the Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Her soul departed from them The French Son desir se de partit d'iceux Her desire departed from them shee grew weary of them and fell in with the Egyptians 2 King 24. those shee had doted upon before now shee affected no longer Luxata est anima ejus her soul was loosed from them and as a thing out of joynt 19 In calling to mind the daies of her youth That is shee remembred and together with her remembring exercised her former spiritual whoredome 20 She doted upon their paramours The word for Paramours is Pillagshehem pilgesh or pillegesh is a Concubine or half wife one for the bed not for the government of the house Montanus renders the word here Pellices corum their harlots The Egyptians had the nighbouring Nations leagueing it with them and imitating their idolatry these were Egypts Concubines whores Now Aholibah or Jerusalem doted upon these also or rather thus shee doted above their paramours above their Concubines more than they shee was carried more strongly towards the Egyptians than other Nations Whose flesh is as the flesh of Asses and whose issue is as the issue of Horses Here Rem inhonestam honest is verbis exprimit The Egyptians were great of flesh Ezek. 16.26 they were like Asses and Horses Quae inter omnia animalia habent maxima genitalia burning in lust given to filthinesse and idolatry hereby is set out the strength and wealth of Egypt which provoked the Jews to make leagues with them As whores lust after those are strongest and ablest to satisfy their
chap. 20.13.16 and chap. 22.8 One thing here is to bee considered viz. the time when they did defile the Sanctuary and prophane the Sabbaths it s said in the same day what day that was the next verse tells us more fully 39 When they had slain their children to their idols then they came the same day into my Sanctuary to prophane it It was unnatural and barbarous for them to slay their children impious to offer them to idols to Devils and to do those things upon the Sabbath days wherein they were to rest from ordinary works how extreamly wicked and abominable was it and then after such evils to come into the Temple and appear before God as if they had done no wickedness but well what height of iniquity was here It was as if a woman playing the whore with another should immediately come from him to her Husband pretending conjugal love The bloud of their children was yet hot upon their hands and fresh upon their skirts and in that pickle they came into the Temple to have communion with God in his worship Loe Thus have they done in the midst of mine house They have not onely set up Idols in Hills and Groves offered their children to Molech in the valley of Hinnom but they have set up Idols in the Temple and have sacrificed their children to them there So I find some interpreters to understand these words Maldonate saith Etiam in ipso Templo filios suos sacrificaverunt and hee grounds it upon Jer. 7.30 Ezek. 8.10 11. which places prove there were Idols in the Temple that they sacrificed unto them but not that they sacrificed their children there but rather came with the guilt of their childrens bloud upon them into the Temple and so polluted it and the worship of it Obs 1 That wicked ones make little or no conscience of horrible sinnes or holy duties they do pass from the one to the other immediately When Aholah and Aholibah had slain their children to their idols the same day they came into the sanctuary and joyned in the duties of the place and day from shedding of bloud and sacrificing to Idols they step into the Temple and worship of God Had not their Consciences been seared they would have accused them and told them they were unclean not fit to meddle with holy things that they might look for vengeance every hour who had done such things and that if they came before the Lord hee would bee a consuming fire unto them but they go boldly and impudently into his presence not being troubled for what they had done nor considering how they polluted holy things So in Jerem. 7.9 10. they did steal murther commit adultery swear falsely burn incense to Baal walk after other gods and then come presently and stand before him in his house and say wee are delivered they passed from wicked practises unto holy duties making no conscience of the one or the other Obs 2 The Lord takes notice how men draw near to him on his daies in the duties of his worship when they slew their Children to their Idols then they came to my Sanctuary the same day they defiled themselves with bloud and idolatry on my Sabbaths and in those defilements they came to worship mee Jer. 7.10 God observed them there how they came in their sinnes and stood before him they were notoriously wicked and thrust into the Temple worship and into the presence of God as if they had been innocent and as acceptable to God as any Men may deceive others and themselves but they cannot deceive the Lord hee sees their spirits knows them intus in cute whether they come before him with bloudy idolatrous unclean prophane covetous proud froward and malicious hearts or no whether they come unprepared in the guilt of former or present sinnes Obs 3 Prophaning of holy things is wronging of God provokes greatly and causes him to set an emphasis thereon When they had sinned and so came into the Sanctuary and prophaned that and the Sabbath saith God This they have done unto mee Loe Thus have they done in the midst of mine house God takes the wrong done to his house worship and day as done unto himself for hee dwelt in the Temple instituted the worship and day had stamped holinesse upon them and therefore the defiling and prophaning of them hee counted the defiling and prophaning of his name and of himself and it did so sorely offend him that he sets a double mark or brand thereupon This have they done to mee Thus have they done in my house Three waies especially are holy things defiled prophaned 1 When men come in their sinnes without purging themselves and preparing for them James 4.8 if men draw near to God without cleansing their hands and purifying their hearts God will not draw near them hee will not touch unclean things they will defile him 2 When we mingle ought of ours therewith Additions of humane things are pollutions of divine things when they brought ought into the Temple which God appointed not that was a defiling that and the worship thereof when Nadab and Abihu put strange fire into the censers they defiled them the worship and provoked God to their destruction Levit. 10. and when they set their threshold with Gods threshold they defiled his name and worship Ezek. 43.7 8. 3 When holy things are handled irreverently The Bethshemites in a rude manner peeped into the Ark and prophaned it which caused the Lord to smite them with suddain death 1 Sam. 6.19 Hence it is that Solomon gives Counsel Eccl. 5.1 that men should keep their feet when they go to the house of God why then because they are to bee conversant in holy things and if they look not well to their affections they will play the fools and prophane those holy things and procure a curse instead of a blessing 40 And furthermore that yee have sent for men to come from far unto whom a messenger was sent and loe they came They were not content to do wickedly themselves but they sent to and invited others the Chaldaeans Assyrians and Egyptians These Metaphorical Harlots were wanton with those did provoke them thereto and also provoked others a farre off to wantonize with them according to what you had Ezek. 16.33 the meaning is they sent for men of other Nations to make leagues with them and being come admitted their idols and idolatrous waies of worship as appeared vers 7. For whom thou didst wash thy self paintedst thine eyes and deckedst thy self with Ornaments Here is set forth the practice of whores they wash they paint they deck themselves for their lovers and so did these City Harlots Aholah and Aholibah they fitted themselves for the Babylonians and Egyptians their courtings and loves Paintedst thine eyes The Hebr. word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cachal is onely in this place and signifies to colour to paint with stibium or Red Montanus renders the words Thou hast coloured thine
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
filthinesse of the people filthy people make all like themselves Obs 2 Destructive judgements upon sinful places are pleasing unto God hee incouraged the Chaldaeans to heap on wood to kindle the fire Consume the flesh and to spice it well Execution of justice destruction of sinful Cities and persons it s a Sacrifice well pleasing to God delighting him as much as any spiced meats do the pallates of men When Jehu had executed justice upon Ahabs Sonnes and Baals Priests see what the Lord said 2 King 10.30 Because thou hast done well in executing that which is right in mine eyes and hast done unto the house of Ahab all that was in mine heart thy children of the fourth generation shall sit on the Throne of Israel was not the destruction of those wicked ones very pleasing unto the Lord when he rewarded it so well 12 She hath wearied her self with lies Montanus renders the Hebrew thus injuriis se afflictavit shee hath afflicted or wearied her self with injuries that is with wronging others Vatablus in his notes hath it thus in mendaciis laboravit shee hath wearied her self and that aliis inferendo injuriam Her self is not in the Original The words may therefore refer to God and so both Junius and Piscator read them she hath wearied me with her lies and vexations I often reproved her for her sinnes threatned her by my Prophets visited her with my judgements but all was to no purpose if at any time shee promised amendment it was hypocritically she performed it not or shee took those waies and courses pleased not mee nor profited her self and in those shee both wearied mee and her self The word for lies signifies iniquity vanity as lye Her great scum went not forth of her In the sixth vers the words are whose scum is not gone out of it here her great scum went not out of her what course soever shee took to advantage her self her scum rather increased than diminished shee pretended oft to part with her scum but never did Her scum shall be in the fire Seeing her scum and rust for so the word may bee interpreted will not bee gotten out of her shee shall be served like the unclean vessels that were to pass through the fire Numb 31.22 23. so this Pot or City should bee burnt with fire and so her scum and rust should be consumed with her Obs 1 Wicked vain sinful practices do weary God and those that do use them shee hath wearied mee shee hath wearied her self with lies that is with her wretched doings I have oft presented mercy to her shee refused it I have oft called upon her to turn from her idolatry unjust and bloody doings but shee hath had a deaf ear I have waited long for her repentance and shee hath dissembled with mee and is grown impenitent I am weary of waiting any longer Isa 65.2 3. I have spread out my hands all the day to a rebellions people which walketh in a way that is not good after their own thoughts a People that provoketh mee to anger continually to my face c. How could it bee but that God should bee weary of such people and such doings God tells her shee had wearied him with her iniquities Isa 43.24 O Jacob Israel Jerusalem thine iniquities are so great many oft iterated that I am weary of beholding of hearing of bearing them any longer Others have wearied mee with their words Mal. 2.17 but you have wearied me with your lying words and wicked deeds When my fury hath been kindled in mee so that I have been ready to pour out judgements upon you I have been stopt by the Prayers of some precious ones and repented mee of what I intended against you but I will do it no more I am weary with repenting Jer. 15.6 God repented but they repented not hee would repent no more And as sinners by their sinful waies do weary God so they weary themselves Jer. 9.5 They have taught their Tongue to speak lies and weary themselves to commit iniquity Some tire themselves more in the service of sinne and Satan than others do in the service of God and Christ Isa 5.18 they draw iniquity and they toile at it as horses in a cart Obs 2 When the scum will not bee got out by the word and lesser judgements God will destroy both scum and Pot together Her scum went not forth of her Gods threats by the Prophets did no good his lesser judgements procured it not the scum still boiled in the rust still cleaved to the Pot what then her scum her rust shall bee in the fire when neither wind nor water will do it fire shall 13 In thy filthinesse is lewdness Thou hast defiled thy self with all manner of sinne with Idols bloud prophanenesse hypocrisy Covetousnesse c. and to these thou addest lewdnesse that is obstinacy thou art setled upon thy lees and wilt not bee reclaimed no Counsell Admonition reproof takes with thee thou standest out against them all The Vulgar reads it immunditia tua execrabilis thy Filthinesse is execrable Zirumah notes destinatum scelus a resolved wickednesse which is execrable Aecolampad makes the Filthinesse to be pravum consilium evil counsell Jerusalem had hearkened to the false Prophets taken in their counsell against the true Prophets and was resolved to go on in her waies Jer. 23.14 they strengthen the hands of evil doers that none doth return from his wickedness Because I have purged thee The Hebrew is Tihartich which Montanus in the margent gives the sense of Jussi ut mundares te I have purged thee that is I have commanded that thou shouldest purge thy self God sent Prophets unto Jerusalem 2 Chron. 36.15 to tell her of her sinnes and danger and to invite and press her to repentance as Jer. 3.12 13 14. who fully declares throughout his prophesy what sad judgements God would bring upon her if shee did not purge and cleanse her self See ch 6.26 ch 7.14 ch 9.11 chap. 13.17 God affording them means for purging as Prophets reproofs admonitions counsels exhortations corrections is said to have purged them hee did that which in his wisdome hee thought meet to do The Purging here meant is from idolatry injustice prophanenesse c. And thou wast not purged Hebrew Thou hast not purged thy self Thou didst not entertain and improve the means afforded when the Prophets came to thee and told thee of thy sinnes and dangers thou didst mock at them 2 Chron. 36.16 and despise the word they brought When I smote thee with my correcting hand thou didst revolt more and more Isa 1.5 and thy children received no correction Jer. 2.30 that is no benefit by those blows I gave them Thou saidst I have loved strangers and after them will I go vers 25. and those in thee said wee are Lords wee will come no more unto the Lord vers 31. So Jer. 44.16 17. They did not cease from their wicked waies Thou shalt not be purged from thy Filthiness
any more I will cease from using means to purge thee my Prophets shall labour no more in vain about thee they have spent their lungs and strength to reclaim thee but they shall not do it again they shall neither reprove threaten counsel or invite thee any more to turn but thou shalt bee left as desperate and incurable Hebrew is Thou shalt not purge thy self from thy Filthinesse any more if thou wouldest now go about it it will bee in vain it s too late I am resolved upon thy destruction Till I have made my fury to rest upon thee Anger indignation wrath fury is ira nunquam quiescens donec sumatur vindicta There is now no purging but destruction I shall spend all my judgements upon thee consume thee and thine and so my fury shall rest upon thee these words we had before ch 5.13.21.17 Donec doth not imply a purging afterwards Psalm 110.1 Rom. 8.22 Mat. 5.26 until thou hast payed the uttermost c. Obs 1 Obstinacy in sinne provokes God to the destruction of sinners Her scum shall be in the fire Jerusalem shall bee burnt and why in thy filthiness is lewdnesse thou aâ—t obstinate hardened in thy wickednesse all sinne offends some sinnes provoke to judgements obstinacy provokes to destruction Jerem. 44.15 16 17. in those verses you have the obstinacy of the Jews in Egypt they and others of them had been so obstinate in the land of Judea that God could bear them no longer but laid the Land desolate and made it a curse v. 22. and see how the Lord threatens them v. 27. I will watch over them for evil and not for good and all the men of Judah that are in the land of Egypt shall bee consumed by the sword and by the famine untill there bee an end of them and not onely would hee destroy them but Egypt likewise where they were vers 30. even that should fare the worse for their being in it Obstinacy in sinne is worse than the sinne it self many sinnes are committed renitente voluntate against mans will and purpose but obstinacy in sinne is pleno consensu voluntatis it hath the willfully in it and therefore must needs exasperate the Lord Nehem. 3.30 many years didst thou forbear them and testifiedst against them by thy spirit in thy Prophets yet would they not give ear therefore gavest thou them into the hand of the people of the lands this stubbornnesse of theirs made the Lord cast them off and put them into the hands of Heathens Zachary tells you that for this sin came a great wrath from the Lord of Hosts upon them ch 7.12 not only wrath which is destructive in it self but great wrath and that not only from the Lord but from the Lord of hosts as if the Lord mustered up all his forces to come against obstinate and rebellious sinners and poure out great wrath and vengeance upon them Certainly obstinate sinners are those the Lord will accomplish his wrath upon 1 Thess 2.16 the wrath of God came upon the Jews to the uttermost even to perfection Obs 2 In Scripture Language that is said to bee done which God or men indeavour to do though it bee not done I have purged thee God using means and indeavouring by his Prophets Mercies Threats and judgements to purge Jerusalem from her sinne is called purging though Jerusalem were not purged Psalm 69.5 They that destroy mee Qui exscindunt me are mighty Davids enemies who sought to destroy him are said to do it Rom. 2.4 The goodnesse of God leadeth thee to repentance that is its agency and tendency is that way Deut. 26.5 A Syrian ready to perish Jacob increased and prospered when hee was with Laban but because Laban did that which tended to his perishing hee changed his wages hee pursued him returning home therefore hee is said to bee in a perishing condition 1 Cor. 10.33 I please all men in all things In the fourth chapter hee tells you hee was reviled persecuted defamed made as the filth of the world and the off-scouring of all things how then did hee please all men in all things he is said to do it in that hee indeavoured to do it seeking their good their salvation Matt. 5.32 whosoever shall put away his wife saving for the cause of Fornication causeth her to commit adultery that is this action of putting her away exposes her to that sinne whether shee fall into it or no because therefore the mans act in putting away his wife is likely to produce such an effect hee is said to do it to cause her to commit adultery Gal. 5.4 Christ is become of no effect unto you whosoever of you are justified by the Law they sought to bee justified by the Law and thereupon are said to bee so not that the Law justified any or any could bee justified by it This should teach us how to understand the like scriptures Things may be said to bee done when onely there hath been means used conducing thereunto Obs 3 A people may have the means and not improve the same for their good Jerusalem had Prophets Ordinances Sabbaths Sacrifices Mercies Judgements by which God would have purged her and shee was not purged shee did not purge her self shee improved not the same for her good shee did not hearken to the Prophets humble her self for her sins fear the Lord and his threatnings observe his Sabbaths worship him onely and execute justice God called upon her oft to purge her self Jerem. 4.14 O Jerusalem wash thine heart from wickednesse that thou mayest bee saved how long shall thy vain thoughts lodge with in thee I have given thee water to wash thine heart from all thy vain base destructive thoughts why doest thou not use it chap. 13.27 O Jerusalem wilt thou not bee made clean when shall it once bee my Prophets would cleanse thee if thou wouldest receive them and my word by them mine Ordinances would sanctify thee if thou didst use them according to mine institution of them my mercies and judgements would cause thee to cleanse thy self if thou didst well weigh them But thou hast means and dost not improve them It s not the having of means but the right use of means will do good Jerusalem thought her self clean not needing to bee purged Jer. 2.23 how canst thou say I am not polluted Jerusalem that was more guilty than Sodome or Samaria justified her self and so neglected purging yea rejected the word of the Lord which should have purged her Jer. 8.9 shee gave ear to false Prophets and Priests Jerem. 23.14 who strengthened her in her wickedness and defamed the true Prophets chap. 18.18 shee prophaned the means Ezek. 22.26 shee idolized the means and rested in the act done Jerem. 7.4 9 10. chap. 8.8 shee went on still in her own waies whatever God or man said unto her Jer. 7.28 This is a Nation that obeyeth not the voice of the Lord their God nor receiveth correction God had spoken to Jerusalem and
Judea oft yea corrected them oft but neither word nor rod did better them Obs 4 People may so slip the time of repenting and turning to God as that it may bee too late for them to go about the same They may sinne away the time of mercy because Jerusalem having means took not the opportunity of purging her self shee should never bee purged her filthinesse should abide with her As Judea was the land not cleansed Ezek. 22.24 So was Jerusalem the City not purged shee passed the time of her purging shee lost the season for mercy The Scripture is clear for it Psalm 81.11 12. My People would not hearken unto my voice and Israel would none of mee so I gave them up to their own hearts lusts and they walked in their own counsels God invited them by means and mercies which they entertained not so as to profit by them they stood it out with God who cast them off and now it was too late for them to come O that they had hearkened not O that they would hearken The Foolish Virgins staid so long before they got Oyle that the door of the Bridegroom was shut and no entrance for them Matth. 25. they came too late Matth. 23.37 38. O Jerusalem Jerusalem how often would I have gathered thy children together even as an Hen gathereth her Chickens under her wings and yee would not I used all means but Jerusalem took not her time to do her self good therefore her house was left desolate her Temple her City should bee emptied of all means and mercies and her Children be left in a desolate condition God would have purged the old world but it slipt the time of its purging Gen. 6.3 My Spirit shall not alwaies strive with man they have been warned counselled reproved convinced by my Spirit in the Patriarchs and in their bosomes that hath been labouring to bring them to repentance but they grieve resist and vex my Spirit therefore it shall cease to strive any more with them to do them any good Let us not presume upon hereafters that wee will purge repent and turn to God hereafter thy hereafter may bee too late Seek the Lord while hee may bee found call ye upon him while he is near Isa 55.6 There is a time when hee will not be found a distance at which hee will not hear Prov. 1.28 Then shall they call upon mee but I will not answer they shall seek me early but they shall not find mee They sleighted and improved not the means which God afforded them thereupon judgements came on them whereupon they betake themselves to a more serious use of the means but it was too late God had no ear to hear them neither would make any appearance for them Time present is the acceptable time 2 Cor. 6.2 Let us cleanse our selves from all filthinesse of flesh and spirit perfecting holinesse in the fear of God 2 Cor. 7.1 Obs 5 Those have had means and not profited thereby God will deal most severely with there is no mercy but altogether judgement for them Jerusalem had means but was not purged and shee should not bee purged but Gods fury should rest upon her Thou shalt not bee purged from thy filthinesse any more till I have caused my fury to rest upon thee that is thou shalt never be purged in mercy but destroyed in my fury and so it was quickly after by the Chaldaean Army Capernaum was exalted to Heaven in means but what said Christ Matth. 11. shee should bee brought down to hell that is suffer extream punishment and why shee improved not the means for if the mighty works which have been done in thee had been done in Sodome it would have remained unto this day Had Sodome had the Preaching and miracles thou hast had it would have made such improvement of them as to have kept off the fire and brimstone fell upon it therefore the punishment of the Sodomites should be lesse than of the Capernaites at the day of Judgement Luk. 13.7 God is severe against those have the means to purge them and do it not that have the Gospel and imprâ—ve it not The Fig-Tree in the vineyard had stood there three years and was not better at last then at first the influences of Heaven and fatnesse of the earth had done it no good and behold the severity of the owner Cut it down why cumbers it the ground Hee saith not dig it up set it elsewhere but cut it down it s a burden to mee to the earth and reproach to all the Trees in the Garden what made the Lord deal more severely with the Jews than other Nations It was because they had the means to do them that good which others had not Amos 3.2 You onely have I known of all the families of the earth I have so known you as to own you for my people as to give you my Prophets my Law mine Ordinances my Covenants c. therefore I will punish you for all your iniquities you shall be made as exemplary by my judgements as ever you were by my mercies 14 I the Lord have spoken it This verse seals up the Certainty of all threatned and cuts off all evasions which Jerusalem might make whatsoever as 1 She might say Ezekiel hath hard thoughts of me he speaks these things out of his own head and spirit they are his devices and I weigh them not This is answered in these words I the Lord I Jehovah who am of my self and give being life to all my threats have spoken What is said it is no vain vision lying Prophesy like to what the false Prophets have given out what Ezekiel hath said hee had from mee I commissioned him to speak and it s not hee but I that have spoken it It shall come to passe 2 Be it so that thou hast spoken it yet the time may be long ere these threats against mee may take place such thoughts were in the breast of Jerusalem chap. 12.27 this is answered here It comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 venit saith Montanus it s not a far off for many daies but it s at hand Others have it Eventurum est It s ready to come Nebuchadnezzar is upon his march hastening to thy gates and will suddainly sit down before them I will do it 3 What if Nebuchadnezzar bee comming hee and all with him are but men they may fail of their purposes sink in their undertakings and never bee able to perform what they enterprize This shift is here taken off I will do it I am not man but Jehovah I fail not in my purposes I sink not in my undertaking I am able to perform what ever I enterprise the whole work is mine I have called forth Nebuchadnezzar and his Army I will bring them to thy gates and inable them to do all my pleasure feci I have done it so is the Original it s as certain as done I will not go back 4 Grant it that the
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
in their own phansies shifts evasions they have till their iniquity bee discovered and judgement surprizeth them Psalm 36.2 that wretched art they have of putting off the evil day of shifting the threats and judgements of God undoes them and many pretious souls are too well skilled in this wretched art and work of putting off the Promises and Mercies of God from themselves which greatly prejudice their Peace and Comforts and gratifies the enemy of their souls Those make conscience of their waies that desire to bee purged and wait on God in the use of means they lye not under these threats but are under many gratious Promises especially that Psalm 145.19 hee will fulfill the desire of them that fear him Obs 2 Those professe themselves Gods People may bee such sinners as that God resolves their destruction excluding all hope of mercy Jerusalem which was the Lords City and the People of it his had so sinned that God would irrevocably destroy both it and them I the Lord have spoken it it shall come to passe and I will do it I will not go back neither will I spare c. God was fully set upon it and therefore peremptorily cuts off all hope of mercy Jerem. 16.5 I have taken away my peace from this people saith the Lord even loving kindnesse and mercy Asaphti collegi I have gone up and down and gathered up my peace my kindnesses and mercies and carried them away from this people what hope was then left for them both the great and the small shall dye in this land Gods heart was so against them that Moses and Samuel could not incline it towards them if they should intreat for them chap 15.1 and therefore saith God cast them out of my sight I have no pitty no mercy for them Ezek. 9.30 As for mee mine eie shall not spare neither will I have pitty if God would not spare them who would if he would not have pitty on them who could they were hopeless their case was desperate chap. 5.8 11. Behold I am against thee I will not have any pitty Jer. 11.11 I will bring evil upon them which they shall not bee able to escape Obs 3 When God cuts off hope of mercy and brings sinners into a forelorn condition the fault is in their own not the Lords it s their own doings their own waies which bring irrevocable judgements upon them according to thy waies and according to thy doings shall they judge thee thou hast been irrevocable in thy sinnes and I am irrevocable in my judgements thou hast gone on to commit great iniquities and I am going on to execute answerable punishments I could not prevail with thee to desist from sinning and thou shalt not prevail with mee to desist from destroying thou by thine obstinacy madest me without hope of thy amendment and now by my threatnings I have made thee hopelesse of any mercy Jerusalem might thank her self that shee was brought to so desperate a condition Jerem. 13.22 if thou say in thine heart wherefore come these things upon mee why must I bee besiedged why must Plague Famine and Sword devour my Children why must I bee burnt to ashes and have no mercy shewed mee The Answer is for the greatness of thine iniquity and what that iniquity is you have specified cha 16.11 12. they forsook God worshipped other gods walked after the imaginations of their own hearts and did worse than their fathers they sinned till there was no remedy 2 Chron. 36.16 Jerusalem with her children provoked God so that his glory his Truth his Name his Prophets must have suffered if they had been spared therefore the Lions roared upon Israel yelled and made his Land waste when his Cities were burnt and without inhabitant what said God Jerem. 2.15.17 hast thou not procured this unto thy self in that thou hast forsaken God Vers 15. Also the word of the Lord came unto me saying 16 Sonne of man behold I take away from thee the desire of thine eyes with a stroak yet neither shalt thou mourn nor weep neither shall thy tears run down 17 Forbear to cry make no mourning for the dead bind the tire of thine head upon thee and put on thy shooes upon thy feet and cover not thy lips and eat not the bread of men 18 So I spake unto the People in the morning and at even my wife dyed and I did in the morning as I was commanded The second general Part of the Chapter begins here being a Prophesy declaring the destruction of Temple and City represented under the Type of the suddain death of Ezekiels wife This Type is in the words read the interpretation is in the words following The parts of these verses are 1 The Divine Authority for this Type and for what is commanded and done thereupon v. 15. 2 The Narration of the Type ver 16. Son of man behold I take away from thee the desire c. 3 Several Commands laid upon the Prophet v. 16 17. 4 The Execution of the Type v. 18. 15 The word of the Lord came unto me The false Prophets ran when they were not sent and spake when they had no word but Ezekiel was sent cha 2.3 and hee had a word from God when hee spake hee durst not bee the mouth of God to others untill the Lord had opened his mouth to him the spirit of Prophesy brought the word to him and then moved him to utter it to others 16 Son of Man Hee saith not man of God or Sonne of God but Son of Adam for so the Original is that is son of him was made of the earth that had an earthly beginning Ezekiel thou art a weak worthlesse Creature that ere long must away to the earth from whence thou camest see thy heart do not swell with the Prophetical honour I have put upon thee the many appearances of my spirit unto thee nor bee thou refractary that I put thee upon hard services or command thee hard things when thy Father Adam disobeyed mee I turned him out of Paradise obey therefore my voice and do what I command thee therein shalt thou show thy self a Sonne of God Behold I take away from thee the desire of thine eyes By Desire of thine eyes is meant Ezekiels wife v. 18. The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The desires of thine eyes This Expression The desire of the Eyes Rem charam significat it imports a thing very dear to one and what is dearer to men than their wives There bee many things to indear a woman to her husband 1 She was made for man 1 Cor. 11.9 The man was not created for the woman but the woman for the man shee was made an help meet for man Gen. 2.18 2 She is a gift of God Prov. 19.14 3 She is joyned to man by a divine Ordinance and is made one with him thereby Gen. 2.24 Matth. 19.5 1 Cor. 6.16 Ephes 5.31 4 Shee is the glory of Man 1 Cor. 11.7 man represents
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
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
which are in the field shall be slain by the sword and they shall know that I am the Lord. EZekiel having Prophesyed against the Ammonites Moabites Edomites and Philistines in the former chapter here hee proceeds in prophesying against the Tyrians fore-telling their destruction In the Chapter we have 1 The Time when this prophesy was v. 1. 2 The sin of the Tyrians which caused God here to threaten their destruction v. 2. 3 Their destruction and by whom with the events thereof in the rest of the Chapter 4 The End of Gods dealing thus with them v. 6. 1 In the eleventh year the first day of the Month. It s evident what year Ezekiel had this prophesy given in viz. In the eleventh year of Zedekiahs reign and Jehoiachins captivity both which run upon the same account but for the Month it s controverted Some make it to bee the fourth month of the said year nine daies before the City was broken up Jer. 52.5 6 7. which is not mentioned hence by the Prophet because it was such a black and sad month unto the Jews but if this were a sufficient reason why did Jeremy mention it and why is it expressed 2 King 25.3 Others make it to bee the fifth month which was the first month after Jerusalem was taken Between the ninth day of the fourth month and the first day of the fifth Month there being twenty daies the tydings of Jerusalems ruine came to the Tyrians who thereupon insulted and said shee is broken vers 2. which was a great affliction to the superviving Jews oppressed with miseries and going into captivity and would bee no lesse to those were formerly in Babylon when they should hear of it Note hence That there are remarkable times when God gives in a word to his servants When Jerusalem was taken broken up and burnt when Heathens insulted over the poor Jews then the word of the Lord came to the Prophet then hee must prophesy against their enemies which was some matter of comfort unto them in their great and extream sufferings 2 Because that Tyrus hath said against Jerusalem The first mention of Tyre in holy writ is Josh 19.29 where it s placed within the lot of Asher and not in the Tribe of Nepthali as Jerome and Eusebius affirms And though it were given to Asher yet that Tribe never had possession of it In Hebrew its called Tzur or Tzor which signifies a streight a rock because it was built upon a rock The Greeks who could not well pronounce Tzade turned that into Tau whence it was called Tur and so Tyrus This City was very ancient Isaiah tells you the antiquity of it It was of ancient daies ch 23.7 Dionysius Alexandrinus called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Ancient City And Pliny calls it Mus in Iosh 19 The Mother of most ancient Cities It was built above four hundred years before the Temple and more though Josephus saith Lib. 8. Ant. c. 2. it was but two hundred and forty years it was no part of the land of Canaan but a strong City in an Island seven hundred paces distant from the Continent Junius saith about one hundred Hyram who loved David and furnisht Solomon with Cedars for building the Temple was King thereof 1 King 5. it was a famous Mart Town first taken by Nebuchadnezzar and after by Alexander Vsh Annale◠Bonfrerius who made it of an Island peninsula Tyrus here is put for the Tyrians Aha she is broken that was the gates of the people Here was the sin of the Tyrians they cryed Aha when Jerusalem was taken and ruined by the Babylonians and so insulted over them in their afflicted estate they said she is broken that was the gates of the people Jerusalem was a City that had many gates Jerem. 17.19 whether twelve or more it matters not by these Gates it had on every side people of all parts entred into it so that the confluence of people to Jerusalem partly for worship and partly for trading was very great shee was full of people great among the Nations and Princesse among the Provinces Lam. 1.1 and therefore because people of all Nations had free ingresse into her and egresse out of her gates shee is called the gates of the people by gates also is noted strength power and so Jerusalem was the Gates of the people The sense is this Jerusalem hath had all Nations flocking thither crouding in at her Gates but now her strong gates are broken shee is desolate no foot shall come thither to worship or trade any more She is turned unto mee Now Tyrus shall bee Jerusalem my gates shall bee the gates of the people all that flocked thither will come unto me I shall now have the great trading and commerce with Nations which Jerusalem had Tyrus was a rich City had great trading Isa 23.3 yet rejoyced in the ruine of Jerusalem because her merchandising and wealth would bee increased hereby I shall bee replenished My gates my streets my shops my houses my harbours my places for worship shall bee filled all of them and that as much as ever Jerusalems were now the people and wealth of all Nations will come flowing in to mee so that my greatnesse riches and glory will equalize if not exceed Jerusalems Now shee is laid waste The Hebrew is Hachorabah from Charaf to dry up now all her streams and springs are dryed now she is like the channel of a river without water or fish now the pressing in of people at her gates is ceased now her Merchants fail her now her wealth strength and glory are laid in the dust now she is dry desolate and waste 3 Behold I am against thee O Tyrus This was sad news for Tyrus to have God declare himself against her was more than if all Nations had done it The Hebrew is I am above thee thou hast lifted up thy self against Jerusalem and above other Cities but I am above and against thee I that am the great God of heaven and earth that shake the foundations of the world that have all Nations at my command Behold I am above thee I am comming against thee And will cause many Nations to come up against thee Nebuchadnezzar had diverse Nations and Provinces under his command God would order it so that hee should bring an Army made up of those Nations against Tyrus what cruelty and violence was wanting in one Nation should bee made up in another As the Sea causeth his waves to come up The waves come up thick when the winde blows they rise they roar they rage they break the ships in peices so when God should breath out a word of command to the Nations they should come like waves of the Sea rageing threatning and ruining all Armies and Forces are likened to the Sea great waters and their waves which roare and destroy Jerem. 50.42 chap. 51.42 there Cyrus his great Army is called a Sea roaring and covering Babylon with her waves 4 And
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
not for ever As they have a time to come into the World so a time to go out of it as they have a time to get up on high so a time to descend low Tyrus had her day to fall her day of departure vers 18. shee descended into the pit with people of old time vers 20. Jerusalem formerly called Jebus 1 Chron. 11.4 and Salem Gen. 14.18 as it had its time for building so its day for burning Jerem. 52.12 13. The like end had Jericho a walled and strong City Josh 6.24 Babylon had its time to begin Genesis 11.8 and its time to cease Isa 14.4 So Damascus stood long but at last it became a ruinous heap Isa 17.1 You may read of Ninevehs raising Gene. 10.11 and of her Desolation Nahum 3.7 Zephany 2.13 Hence wee may see the instability of humane things learn not to trust in strong holds neither think it any great priviledge to bee Citizens of such perishing Cities but labour to bee Citizens of tâ—e heavenly Jerusalem which is the City prepared of God and hath Foundations shall never bee rased Hebrews 11.10 16. Obs 4 Gods People are dear unto him they are glorious and the Glory of a land That which is the Glory of any is dear unto them Gods People are his Glory Isa 4.5 Zach. 2.8 In both those places Gods people are called his Glory They bear his Image 2 Cor. 3.18 they shew forth his vertues 1 Peter 2.9 they Worship him in the Spirit Philip. 3.3 they are formed for himself Isa 43.21 they bee his vineyard his pleasant plant Isa 5.1 7. his Jewels Mala. 3.17 his peculiar treasure Exod. 19.5 his pleasant portion Jerem. 12.30 his Spouse Ezek. 16.8 they are near unto God Psa 148.14 annointed ones Psalm 105.15 Trees of righteousnesse Isa 61.3 a Congregation of Saints Psalm 89.5 They have the Law of God in their hearts and keep the same Isa 51.7 so that they are dear unto him and his Glory and not onely so but the glory of a Land Joseph and the Jews were the glory of Egypt Dan. 7. they were the glory of Babylon and the godly ones were the glory of Sion Isaiah 6.13 The holy seed shall bee the substance thereof Saints a holy seed is the substance and glory of any Nation Let men take heed how they wrong them for in so doing they wrong the glory of God and the glory of the land Obs 5 There is a difference of lands in the world all are not alike there is the land of the Living Canaan differed from all other lands there dwelt the living God there were the living waters the Ordinances and means of grace and salvation which other lands had not that land once flowed with spiritual milk and honey and was the glory of all lands Eze. 20.6 Egypt Chaldaea and the other lands round about were as dry and dead lands unto that they had gods in them but they were Idol gods they had worship but it was false Worship they had waters but they were bitter waters such as Gods people could not drink they killed those that drank of them where Gods name is recorded his Ordinances set up in purity and power hee worshipped in Spirit and Truth there is life and the land of the living David judged himself even among the dead when he was shut out from the people presence worship and ordinances of God Psal 84.2 his soul fainted and he was almost gone Most lands are lands of darknesse driness and death they have neither the light nor waters of life in them Let us blesse God that we are in the land of the living Obs 6 Gods people may be deprived of their priviledges and comforts for a season but he will in due time restore them to the injoyment of the same I shall set glory in the land of the living Gods glory his people were in Babylon but hee would not loose nor leave his glory there he brought them back again and set them in the land of the living hee gave them another Temple all those ordinances and priviledges they had before Isa 46.13 I will place salvation in Sion for Israel my glory CHAP. XXVII Vers 1 The word of the Lord came again unto mee saying 2 Now thou son of man take up a lamentation for Tyrus 3 And say unto Tyrus O thou that art situate at the entry of the Sea which art a Merchant of the people for many Isles Thus saith the Lord God O Tyrus thou hast said I am of perfect beauty 4 Thy borders are in the midst of the Seas thy builders have perfected thy beauty 5 They have made all thy ship-boards of fir-trees of Senir they have taken Cedars from Lebanon to make Masts for thee 6 Of the Oakes of Bashan have they made thine Oars the company of the Ashurites have made thy benches of Ivory brought out of the Isles of Chittim IN this Chapter the Prophet is commanded to take up a Lamentation for Tyrus wherein is set out 1 The Dignity glory and excellency of Tyrus from the 2. v. to the 26. 2 The irrecoverable fall and destruction thereof from the 26. to the end 1 The word of the Lord came again unto me The Hebrew is And there hath been the word of Jehovah to mee the word of him who is being hath had being in mee God is essence or being unchangeable and such is his word which shews the certainty of the word hee had twice before received the word to Prophesy against the Nations and now again hee is put on by the same God commissioning him thereunto 2 Take up a Lamentation for Tyrus The word Nasa to take up signifies to take up that which is heavy burdensome and Lamentations are such things the Lord would have the Prophet sensible of the great misery comming upon Tyrus and to bewaile the same Jeremy bewailed the condition of Jerusalem when destruction was comming upon it Jerem. 4.19 chap. 9.1 God would not have Prophets give out judgements and threatnings with bitter spirits not when they are against Heathens Tyrians he would have his Servants to compassionate others 3 Say unto Tyrus O thou that art situate at the entry of the Sea Here he begins to set out the dignity of Tyrus which first he doth from her situation shee was seated at the entry of the Sea shee was not onely upon a rock and so eminent for sight but by the Sea yea the entry of the Sea and so was commodious for trading The Hebrew for entry is Mevooth Insignis erat tutissimis portubus Tyrus Vilalpandus insula erat multorum portuum Vatablus entries or Ports from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Venire to come in Tyrus was famous for Ports so that shipps might come in and ride there safely and go out again at pleasure It was in an Island and Islands have many Ports or Harbours Which art a Merchant of the People for many Isles Tyrus did Merchandize with the Isles far and near shee did
and States when he makes great changes in them or utterly ruines them then some lament and some laugh When Tyrus was besiedged stormed taken and ruined then the Rowers Marriners and Pilots cryed wept and wailed bitterly lamenting her destruction then the Merchants laughed and hissed at her When Jerusalem was taken burnt and nothing left but rubbish and ashes then Jeremy and many others lamented greatly for the ruine thereof and then the Ammonites Moabites and Edomites laughed thereat as you may see Ezek. 25. such is the condition of humane affairs and corruption of humane nature that what is matter of mourning and humiliation to one becomes matter of rejoycing and insulting to another but wisdome hath said he that is glad at calamities shall not bee unpunished Prov. 17.5 Obs 5 The righteous God doth sometimes recompence sinners in the same way they have sinned Tyrus laughed at the destruction of Jerusalem Ezek. 26.2 and here in this ch v. 36. Tâ—e Merchants of the people shall hisse at thee Hissing as it sometimes notes astonishment so sometimes gladnesse and insulting Lament 2.15 16. all that pass by clap their hands at thee they wag their heads and hiss and say this is the day we looked for c. at first these Merchants might bee astonished at the tydings of Tyrus her ruine and after rejoyce clap their hands and hisse at her Agag by his sword had made women childlesse and by Samuels sword his mother was made childlesse 1 Sam. 15.33 CHAP. XXVIII Vers 1 The word of the Lord came again unto mee saying 2 Son of man say unto the Prince of Tyrus thus saith the Lord God because thine heart is lifted up and thou hast said I am a God I sit in the seat of God in the midst of the Seas yet thou art a man and not God though thou set thine heart as the heart of God 3 Behold thou art wiser than Daniel there is no secret that they can hide from thee 4 With thy wisdome and with thine understanding thou hast gotten thee riches and hast gotten gold and silver into thy treasures 5 By thy great wisdome and by thy traffique hast thou increased thy riches and thine heart is lifted up because of thy riches 6 Therefore thus saith the Lord God because thou hast set thine heart as the heart of God 7 Behold therefore I will bring strangers upon thee the terrible of the Nations and they shall draw their swords against the beauty of thy wisdome and they shall defile thy brightness 8 They shall bring thee down to the pit and thou shalt dye the death of them that are slain in the midst of the seas 9 Wilt thou yet say before him that slayeth thee I am god but thou shalt bee a man and no God in the hand of him that slayeth thee 10 Thou shalt dye the deaths of the uncircumcised by the hand of strangers for I have spoken it saith the Lord. IN this Chapter you have these general parts 1 A Prophesy against the King of Tyre in these 10. verses 2 A Lamentation for him and the spoiling of his glory from the 10. v. to the 20. 3 A prophesy against Zidon from the beginning of the 20. to the 24. 4 A Prophesy of mercy unto the people of God from the 24. to the end In the Prophesy against the King of Tyrus you have 1 The Authority of the prophesy in the 1. v. 2 The sin that brought destruction upon him which was his Pride v. 2. occasioned from his seat ibid. his wisdome v. 3 4. and his wealth v. 4 5. 3 The Instruments the Lord would use in his destruction and they were strangers v. 7. the manner of whose dealings with him is set out in the 8 9 10. v. 1 The word of the Lord came again c. Being to speak unto the King of Tyrus hee mentions his Commission that the Lord spake to him and sent him one greater than the King himself Hereby the Prophet made way for himself and his message to have the better entertainment had hee come of his own head delivered things from his own spirit hee had rendred himself contemptible what hee had to declare unto the King and against him was not humane but Revelation from the Lord. 2 Son of Man The Son of Man must utter the words of God Heavenly treasure is put in earthen vessels and makes them honourable Ezekiel though hee were the Son of Man yet herein hee was the servant of God Hee sent him and put his own words in his mouth full of Majesty and to bee beleeved notwithstanding his meannesse and frailty This Son of Man is made a Son of Thunder against a proud and haughty Prince Say unto the Prince of Tyrus Some of the Fathers do make this Prince of Tyrus to bee the Devil but they were much mistaken in so conceiting for here bee many things which are incompetent to him especially what is said in the 7 and 8. ver The words are to bee taken litterally of Ethbahal or Ithobalus who was at that time Prince of Tyrus unto whom this Prophesy was directed being in his glory and height whereas Satan was cast out and cast down into greater misery then here is mentioned long before Thus saith the Lord God Prophets being subject to the same infirmities and passions as others bee are little regarded in the world especially by Princes Ezekiel therefore must not speak his own words but say Thus saith the Lord God The Hebrew Adonai Jehovah are very significant words Jehovah imports Gods being and giving being unto all things Adonai his supporting all in their beings for it s from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Pillar or foundation Thus saith hee who hath his being of himself and hath given being to heaven and earth and all creatures therein that upholds all by his power even thee thy self O Prince of Tyrus thus saith he unto thee Because thine heart is lifted up By heart understand not that little part of flesh in man wherein is sedes vitae the seat of life but the Thoughts Counsels reasonings Designes Wisdome Workings and Contrivances of the heart so Heart is oft to bee taken in scripture and it s lifted up when it s carried out after high and great things Psalm 131.1 Lord mine heart is not haughty nor mine eies lofty neither doe I exercise my self in great matters or in things too high for mee Here you may see what it is to have the heart lifted up or to bee haughty its Javah in both places and it is to have aspiring thoughts to minde high things to bee designing and reaching after them to have a high conceit of ones self as this Prince of Tyre had who thought himself above the condition of mortall men and so the Counsels reasonings designes and workings of his heart were to become a God and he blushed not to say it Thou hast said I am a God Not thou hast thought so which had been too much but
These words may bee taken two waies rither thou shalt dy by the hand of those that are uncircumcised thou shalt not have the honour to dye by the hand of the Jâ—ws who by Circumcision are distinguished from all other thou shalt dye by Chaldaeans a prophane and barbarous people or thou shalt dye the death of the uncircumcised that is thou shalt so dye as to perish soul and body for ever thou hast exalted thy self to bee a God and thou shalt bee cast into hell The Nations who were uncircumcised were without God without Christ Eph. 2.12 and so perished For I have spoken it saith the Lord. Thou maiest contemn this Prophesy and think there is nothing in it but know it s not the voice of man like thy self but the voice of God who will fulfil it and make thee know that thou art man and not God that thou hast sinned greatly in comparing thy self with God Obs 1 Haughtinesse and Pride of Spirit provokes God to deal severely with men Because thou hast set thine heart as the heart of God Therefore will I bring strangers upon thee the terrible of the Nations God stirred up led out the most terrible of the Babylonians to punish the Prince of Tyrus for his Pride and insolency Theudas boasted himself to bee some body drew followers after him but hee and they were all slain by the just judgement of God Act. 5.36 Zeba and Zalmunna said let us take to our selves the houses of God in possession Psalm 83.12 they had aspiring spirits but the Lord cut them off by the hand of Gideon Judg. 8.21 proud spirits the Lord will meet with and break in pieces hee hath said it Isa 2.11 The lofty looks of man shall bee humbled and the haughtinesse of men shall be bowed down Ne ascend as cacumen montis cum fueris ornatus ne forte cadâ—s Hoffinâ— geru Let those that have much look to it that they bee not lifted up least they fall bee broken and rise no more Obs 2 That which is the glory and delight of men is subject to spoil and prophanation They shall draw their swords against the beauty of thy wisdome and they shal defile thy brightnesse they laid all the glory of Tyrus and of the Prince thereof in the dust there was beauty brightnesse in the Court in the City in the Navy in the Armory in the treasure but when the Chaldaean came he spoiled he stained all it was not the wisdome of the Tyrian nor the beauty or brightnesse of the things that could keep off the enemies from plundering and prophaneing they minded not beauty or brightnesse wisdome real or pretended but they lay all waste cut off the Prince and make a beautiful glorious City as an heap of rubbish or as nothing Obs 3 Approachings of death will make men know themselves When this Prince of Tyrus should bee in the hand of his enemies and at deaths door then hee should see that hee was no God but a poor miserable mortal man vexatio dat intellectum when death comes and strikes upon our walls then wee understand our selves Psalm 9.20 Put them in fear O Lord that the Nations may know themselves to bee but men When Nations prosper have all things as heart desires they judge themselves more than men they are quasi dii minores petty gods but let the Lord send in some sore judgements that carry death in their foreheads then the Nations will know themselves to bee but men that is sorry fading perishing things though death shut all mens eyes yet the approach of death opens them oft to see more of themselves than ever before Obs 4 That wicked Princes and others how ever they may flourish in the world for a season yet their ends will bee miserable Thou shalt dye the death of the uncircumcised a temporal death here eternal death hereafter therefore envy not great ones who flourish here in the world for a season and after go down to the pit where they shall suffer sufficiently for their demerit Vers 11 Moreover The word of the Lord came unto me saying 12 Son of Man take up a Lamentation upon the King of Tyrus and say unto him Thus saith the Lord God Thou sealest up the sum full of wisdome and perfect in beauty 13 Thou hast been in Eden the garden of God every precious stone was thy covering the Sardius Topaz and the Diamond the Beril the Onix and the Jasper the Saphire the Emeraud and the Carbuncle and gold The workmanship of thy tabrets and of thy pipes was prepared in thee in the day that thou wast created 14 Thou art the annointed Cherub that covereth and I have set thee so thou wast upon the holy mountain of God thou hast walked up and down in the midst of the stones of fire 15 Thou wast perfect in thy waies from the day that thou wast created till iniquity was found in thee Here beginnes the second general part of the Chapter viz. a Lamentation for the Prince of Tyrus and the corrupting of his glory Besides the Lamentation and authority of it in the 11 12. ver you have 1 The State of this Prince set out from his power wisdome wealth delights and greatness v. 12 13 14 15. 2 The Cause that his state and glory were destroyed v. 15. 12 Take up a lamentation upon the King of Tyrus In chap. 27.2 the Lord bade him take up a lamentation for Tyrus and here he bids him take up one for the King of Tyrus bewail his condition for hee should suffer as well as the City and though hee were an Heathen King yet the Lord would have him to be lamented the Prophet must weep over him The French is Eslene la plainte contre le roy Thou sealest up the sum The Hebrew is Attah chothem tachnith which Montanus renders Tu sigillas dispositionem Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Vulgar Tu signaculum similitudinis Junius Tu obsignas summam Piscat Tu obsignator summae Lavat Tu sigillas summam Vatabl. and the Trigurine Tu es omnibus numeris absolutum exemplar The Fren. is Tu accomplis le tout or tu es venu an comble de perfection Ours is Thou sealest up the sum Thou having power over all the Commodities to bee carried out or brought in sayest how much and how little shall bee exported and imported Thou sealest up the sum thou puttest the last hand to the businesse and doest compleat it thus some expositors interpret the words Others considering Tachnith is from Tachan to weigh to measure and notes a thing measured secundum omnes ejus dimensiones according to all its dimensions they make the sense this Thou art an absolute and compleat King whatever is wanting in others is found in thee Thou sealest up the sum others want wisdome riches power friends thou hast all that conduceth to the greatnesse and happinesse of a Prince When bags have all the monie in them they
be meant the Kings vertues Others his Oathes and Covenants but his Royal Palace and City or the Palaces where he and his did worship and that Religion they had chiefly are intended Their traffique was great and the iniquities adhering thereunto were great as deceit covetousnesse pride injustice violence by which the Palace City and Sacraries were defiled and the Religion they had whatever it was Piscator makes the Sanctuaries to be the Kings Palaces onely which for their magnificency were answerable to the Temple at Jerusalem and the King by his iniquities had given cause to God to bring in the Chaldeans to defile and destroy them This sense and the former stand well together for being formerly defiled with sin it was just with God to defile them with blood and utterly to destroy them Therefore will I bring forth a fire from the midst of thee and it shall devour thee That Tyre was consumed by fire is probable if not it s to be considered what is meant by fire Some make it to bee the plotting of his own Citizens to destroy him discontented ones should flye to the King of Babylon besiâ—dging the City and betray him this Maldonate likes not but saith its sine causa divinare Others make this fire to bee the judgement of God upon Tyre Shee sinned and the King also in a speciall manner and God from those sinnes would cause punishment to spring up which should consume them and him as a fire kindling in a house eats it up and consumes it And I will bring thee to ashes upon the earth These words do hint unto us that the judgement of God upon Tyrus after it was taken by Nebuchadnezzar was fire What they could not spoile by their Axes and other warlike instruments that they set fire unto and so turned into ashes the stately and goodly buildings thereof the glorious Pallaces of the King were made ashes fire is a consumptive transforming thing and so are Gods judgements Or if wee take the words not in a litteral but a metaphorical sense ashes note a contemptible and base condition Job 30.19 Hee hath cast me into the mire and I am become like dust and ashes When Job was stript of all his honour and glory set upon the dung-hill then hee was as dust and ashes In the sight of all them that behold thee The word to Behold is Raab which notes not onely seeing with the eye but with the mind also Jerem. 2.31 O Generation see the word of the Lord that is hear consider understand they could not see it with the eye and here not onely those that saw with their bodily eyes but those that heard of it even the Isles which were afar off are included 19 All they that know thee among the people shall be astonished at thee All thy subjects and all Forreiners with whom thou hast Traded and have heard of thy wisdome beauty glory greatnesse they shall bee astonished at thee they shall wonder to see thee the annointed Cherub brought to so low and despicable a condition Some conceive that as they were astonished at the destruction of Tyrus and the Prince thereof so they were glad hissed and mockt thereat but chapt 26 16 17. they should be astonished and take up a lamentation Thou shalt be a terror In the Hebrew it is Thou hast been terrours ballahoth hajitha thou with thy power greatnesse majesty hast been terrible unto others The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou hast been destruction The French is Tu seras en frayeur Thou shalt bee for a fear or terror so wee have it and it suits well enough with the Hebrew which oft puts a preter tense for the future and so the sense is all those that see to what a desolate condition thou art brought unto shall be terrified ch 26.21.23.36 you have this word terrour Never shalt thou be any more Thou shalt never bee King more nor Tyrus ever bee built more in such state as formerly it was nor any King or form of a Kingdome bee ever seen therein more for Junius tells us it was upon the re-building of it made a Common-wealth These words wee had formerly ch 26.21 27.36 Obs 1 That in much trading there is much sin by the multitude of thy merchandise they have filled the midst of thee with violence The Merchants of Tyrus were covetous fraudulent unjust violent speaking unlawful words and doing unlawful things and that so commonly as that they filled the City and Palace with the guilt thereof Prov. 10.19 In the multitude of words there wants not sin that is there is much sinne many of them are sinful so in much trading and merchandising there wants not sin it abounds sinful thoughts desires idle evil false flattering lying words adhere to them are busied therein and many unjust yea oppressing acts are done by them an heart they have exercised with covetous practises and many of them do love the wages of iniquity as Balaam did 2 Pet. 2.15 and like Judas purchase fields with the reward of iniquity Act. 1.18 In Mart-Towns where there is much Trading there is much sinning much lying swearing whoring drunkennesse Merchants bring the vices of their countries as well as the wares and Commodities thereof and it may bee questioned whither the vices brought in Vbi magna sunt empotia magna negotiatio ibi raro absunt imposturae fraudes Au haec magnam vitae licentiam mercatores sibi vendicant neque tam merces quam vitia cum a civibus tum ab aliis ex omnibus nationibus importantur Lavat do not more harm than all the Commodities do good Obs 2 God takes notice of men in place whither they connive at or punish sinne The Merchants filled the City and Palace of the King with injustice violence and all manner of wickednesse and hee punished them not but connived at them and so besides his great neglect which was very evil hee contracted the guilt of their sins upon himself Governours are sent by God saith Peter 1 Epist 2.14 For the punishment of evil doers and for the praise of them that do well being sent of God and set up by him as this Prince of Tyre was v. 14. Gods looks after them observes strictly how they act whether they incourage men that do well and punish such as do evil if they do not the Lord will charge their sin upon them Thou hast sinned thou hast filled all with violence Not to punish sin is to incourage men in sin and so Rulers bring a world of guilt upon themselves they must answer for the sinnes of the people Malum qui non impedit cum potest facit when they prevent not nor punish what they might Obs 3. Doing of unjust things and non-execution of justice undoe the Princes and Rulers of the earth they cause God to thrust them out of their Thrones and Kingdomes and to lay their glory and greatnesse in the dust Thou hast sinned
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
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
Herodotus calls Apries and is the Pharaoh here meant Egypt It is a famous Region of Africa so called either from Aegyptus the son of Belus or from the blacknesse of the river Nilus which formerly was called Sichor that is black The Grecians understanding this they in their language called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies black whence in time the land came to bee called Egypt Martinius In the Old Testament it is alwaies called the land of Misraim from Misraim the son of Ham for of this Misraim came the Egyptians It is a land very fruitful Publicum orbis horreum The Granary of the world Macrobius gives it this honour to bee the mother of Arts it had famous schools especially at Alexandria but abounded with superstition and idolatry The Egyptians were the first saith Polydore Virgil that set up Altars Temples Images Lib 1. de rerum inventione c. 5. and sacrificed to idol gods and taught strangers to do so Prophesy against him and against all Egypt These words shew the latitude and extent of his Prophesy it was not to bee against the King alone or his Nobles but against them and all the people He was to Prophesy against great and small Obs 1 The Lord would have men mind the time when he sets his Prophets on work and that punctually the year Moneth and day are here recorded when he gave out his word to Ezekiel that the same might bee observed by all it concerned The Jews trusted much to Egypt and the Kings thereof The Egyptians were haughty and self-confident now God records the time of his Commissioning Ezekiel to Prophesy against the King of Egypt and the Egyptians that the Jews hearing of their ruine destinated from such a time they might rely no longer upon them and that the Egyptians might consider what to do being in such eminent danger for their treachery to the Jews and confidence in what they had Obs 2 That the servants of God must impartially dispense the word committed unto them Set thy face against Pharaoh King of Egypt and prophesy against him and against all Egypt Hee must neither fear nor flatter any of what condition or rank soever but declare the mind of God and denounce his judgements indifferently towards all When Prophets and the Sons of Prophets have to do with great ones they are apt to bee discouraged and to faulter in their work which they ought not to do considering God who sends them is greater than the greatest Jeremy had something of this nature in him and therefore see how God rouses him and steels his spirit chap. 1.17 18. Gird up thy loines and arise and speak unto them all that I command thee bee not dismaied at their faces least I confound thee before them for behold I have made thee this day a defenced City and an iron pillar and brazen walls against the whole land against the Kings of Judah against the Princes thereof against the Priests thereof and against the people of the land and they shall fight against thee Jeremy had high and low all sorts of men yea all men against him yet he must dispense the truth and all the truth impartially not fearing the faces of any least he should be confounded 3 Behold I am against thee Pharaoh King of Egypt The words may bee read Behold I am above thee thou art above others and thinkest none to bee above thy self but I am above thee and being above thee in power and greatnesse I am against thee for thy wickednesse I that am God the King of Kings that shake heaven and earth at my pleasure that tumble down Kings from their thrones and seats I even I am against thee The great dragon that lyeth in the midst of his Rivers The Hebrew word for Dragon is Tannin which Lamen 4.3 is rendred a Sea-monster in Job 7.12 a whale in Isa 51.9 a Dragon and so here it notes monstrous and great creatures in the Sea or at Land and according to the subject matter it is to bee understood of the Whale Dragon or Crocodile The Septuagint Montanus Vulgar Vatablus and our English have it Dragon Junius Piscator and Lavater a great Whale Some Interpreters make it the Crocodile which is like a Dragon or Serpent and lives in the Egyptian fens and waters chiefly in the river of Nile and may not unfitly bee called the Whale or Dragon thereof Pharaoh is likened unto this Dragon or Crocodile 1 The Crocodile is the chiefest and greatest of all that moved in the Egyptian waters no fish no Serpent comparable to it so Pharaoh was the chiefest and greatest among all the Egyptians 2 The Crocodile is cruel and ravenous seeking his prey both in the waters Dentium unguium immanitate armatum est animal Franzius and on the land being armed with sharpe claws and teeth and some of them can swallow an entire heifer as Sands reports in his travailes So the Egyptian Pharaohs were cruel and ravenous Did not Pharaoh command the mid-wives to kill all the Males of the Hebrews at their birth and when they would not do it did not he charge his people to drown them Exod. 1. and did hee not seek his prey in the red Sea when hee pursued the Israelites going through it 3 The Crocodile is subtle and useth cunning waies to get his prey he will lye as if asleep and dead with his mouth open to deceive the birds and passengers Sometimes also hee fills his mouth with water and spouts it out in the way where beasts and men do pass that so it being slippery they may fall Franzius in Historia animalum and become a prey to him So the Egyptian Pharaohs were subtle and used much cunning to make a prey of the people especially the Jews Exod. 1.10 Come let us deal wisely with them and how cunning was hee in calling forth his Magitians to dis-credit the Miracles of Moses and Aaron chap. 7. 8. That lyeth in the midst of his Rivers The Hebrew for Rivers is jeorim and notes such as are made by the Art and help of man cut out of some great river for to water the land In Egypt they had seldome any rain but cut Rivers out of Nilus by which the land was watered according to that Deut. 11.10 where Canaan is said not to bee like Egypt where they sowed their seed and watered it with the foot that is they digged trenches and little rivers and so watered Egypt by the help of their feet but Canaan was watered from heaven The Dragons or Crocodiles lay lurking in these securely and so did Pharaoh in his Kingdom which was full of artificial Rivers My River is mine own I have made it for my self The words in the Hebrew sound thus Mihi fluvius meus ego feci me To mee is my River and I have made my self The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mine are the Rivers and I have made them that is mine is Nilus
the cause thereof the Event is this the Egyptians shall see that the Counsels and confidences of Princes are vain that they are not Masters of designes to carry them on and make them successeful according to their mindes and wills but that the great God of heaven and earth over-rules all blasting or prospering the greatest undertakings at his pleasure and so shall acknowledge him to be the Lord. Because they have been a staffe of reed to the house of Israel Here the cause is rendred of Gods so dealing with Pharaoh and his Army viz. because they were unfaithful to the house of Israel and prejudicial The word for staffe is Mishneneth from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lean upon because men that are weak do lean and rest upon their staves and metaphorically it s put for stay hope confidence 2 Sam. 22.19 The Lord was my stay its Mishan or Mishgnan my staffe that is my stay my hope my confidence The Jewish state being feeble in its latter daies entered into Covenant with the Egyptians and leaned upon them as on a staffe for help against its own weaknesse and others violence but Egypt proved a staffe of reed The word for Reed is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kaneh whence our English word a Cane Egypt did abound with reeds and Canes especially the banks of Nilus where its probable the little Ark which contained Moses was laid for it s said Exod. 2.3 shee laid it in the flaggs by the rivers brink Flaggs and reeds did grow there The Egyptians here and in other places are compared unto them 1 Reeds have nothing solid or substantial in them They are hollow empty things or some slight matter in them if you trust to them they will deceive you Such were the Kings of Egypt and the Egyptians they had no solidity in them Isa 19.11 Surely the Princes of Zoan are fooles the Counsel of the wise Counsellors of Pharaoh is become bruitish their Counsels were not solid they had no faithfulnesse in them they oft promised to help the Jews but did not they failed them Isa 30.2 all the strength of Egypt was but as a shaddow their help was vain and to no purpose vers 7. and it s said Pharaoh King of Egypt is but a noise Jer. 46.17 like a hollow Cane without substance The Jews expected help from Egypt they leaned upon Pharaoh and his forces as on a staffe but hee and they deceived him so that they complained at last saying Our eies failed for our vain help in our watching we have watched for a Nation that could not save us Lamen 4.17 they earnestly waited for help they relyed wholly upon Egypt and Egypt did wholly fail them 2 A Reed is a weak thing and blows this way and that way as the wind blows Mat. 11.7 Baculus fuit in premissione sed arundimens in solutione Pintus What went yee out into the wilderness to see a reed shaken with the winde an inconstant weak flexible thing John was no such man but the Egyptians were Isa 31.3 The Egyptians are men and not God they are mutable uncertain turning every way for their own advantage they made leagues with the Jews held correspondence with them and at their pleasure violated them again 3 A Reed Easily breaks and when it breaks it indangers those that lean upon it The splinters and shivers run into the hand and shoulder vers 7. and so non solum deludit sed etiam laedit it not onely deceives but damnifies such were the Egyptians they drew the Jews into sinful leagues with them and by that means to sinful Marriages and sinful Worship with them Lavater tells us that the Egyptians perswaded Zedekiah to break with Nebuchadnezzar unto whom hee was tributary promising him help to recover former liberty which Zedekiah attempting proved ruine to him and the whole Nation so that the Egyptians were a piercing reed unto them Rabshakeh knew what the Egyptians were when hee said to Hezekiah Behold thou trustest upon the staffe of this bruised reed even upon Egypt on which if a man lean it will go into his hand and pierce it so is Pharaoh King of Egypt unto all that trust in him 2 King 18.21 7 When they took hold of thee by thy hand When the Jews looked towards Egypt and sent their Embassadors thither for help Ezek. 17.7 15. they took them by the hand and the Egyptians promised to do great things for them and they came with an Army out of Egypt to helpe them against Nebuchadnezzar Jer. 37.5 from whom they had solicited the Jews to revolt but what was the issue it follows in the next words Thou didst break and rent all their shoulder Nebuchadnezzar being before Jerusalem raised his siedge and hasted to incounter with the Egyptian Army which returning back into Egypt caused Nebuchadnezzar to return to the siedge which hee continued without any further interruption by the Egyptians till hee took and burnt the City and carried away the Jews to Babylon Jer. 37.5 7 8. they leaned upon Pharaoh and his Army to secure them against Nebuchadnezzar but hee failed them and so brake and rent their shoulder that is did them much harm and grieved them exceedingly as a man that leans upon a staffe and it breaking runs into his flesh shatters his shoulder bone in peices he is much damnified and grieved And when they leaned upon thee thou brakest The Hebrew word for breaking here is Tishshaber the former terutz from razaz 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to shake bruise or break but not altogether Shabar notes a total breaking a fragmentation breaking into pieces the sense is the Egyptians did utterly fail and disappoint the Jews who relyed altogether upon them And madest all their loines to be at a stand The Septuagint translate the words thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast broken all their loines The Vulgar is Dissolvisti omnes renes eorum thou hast loosened all their loines thou hast filled them with fears and faintings and caused their strength to fail but our Translation is according to the Hebrew if wee read the words thus and madest all their loines to stand thou hast made them to withdraw their confidence in thee finding thee a broken staffe and to trust unto their own strength and stand upon their own leggs they gird up their own loines look to themselves and trust no more to thee Obs 1 God by his judgements makes himself known to Heathens and to acknowledge him to bee another kind of God than their Idol gods And all the inhabitants of Egypt shall know that I am the Lord That I rule and over-rule all actions and do whatever I please in heaven or earth Obs 2 The ruine of Princes and their Armies is their sins and wickedness Pharaohs pride and perfidiousnesse caused the Lord to leave and overthrow him and his in the wilderness to give them to bee meat to the beasts of the field and fowls of heaven hee thought no
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
enemy to God and his people how much more should Christians do and indure any thing for Christ their King and heavenly Commander if hee say go wee should go if come wee should come if pluck out your right eye cut off your right hand or right foot we should do so if hee calls us to indure affliction and suffer hard things wee should not stick at them no though it be the jeoparding of our lives knowing hee hath a spiritual and eternal reward for us Seeing men have done and suffered so much for heathens how can wee do or suffer too much for Christ Scipio Africanus had three hundred Souldiers who would clime a Tower if hee bid them or throw themselves from the top of a Tower at his command what dishonor will it bee to Christ if his souldiers will not do as much at his command as others have done at their Lords Commands Obs 5 Armies with their Generals and Commanders may serve long labour soâ—ely suffer hard things and after all these bee dis-appointed of their expectations Nebuchadrezzar caused his Army to serve a great service thirteen years so that their heads shoulders sides were bald and peeled and what then yet had hee no wages nor his Army they expected great matters in Tyrus which was so rich and full of all sorts of Commodities but found nothing considerable nothing answering their expectation or sufficient to recompence their charge and suffering This undertaking could not be without millions of money hopes they had that Tyrus being now the Mart of Nations would repay them with advantage but Tyrus wealth was dispersed and there was no money in Cash Sometimes armies find rich spoil and fat prey in the Towns and Cities they take and sometimes they find empty houses Obs 6 Nations Lands Kingdomes are the Lords and he disposes of them to whom hee pleases Behold I will give the land of Egypt unto Nebuchadrezzar Hee would take it from Pharaoh King thereof and give it to another Neither did the Lord do any wrong unto Pharaoh because he was tenant at will and held upon these tearmes quam diu se bene gereret to bee King while hee carried himself well but hee grew proud insolent and like a Dragon lay in the midst of his rivers saying my River is mine and I have made it for my self God therefore took away his Kingdome from him and gave it to the King of Babylon hee looseth the loines of King and dis-misseth them from their Kingdomes Hee rejected Saul 1 Sam. 15.23 and gave his Kingdome to David chap. 16.1.13 hee rent ten Tribes from Rhehoboam and gave them to Jeroboam 1 Kin. 11.31 hee cast out many Kings and gave their lands to Nebuchadrezzar Jerem. 27.3 7. and v. 5. you may see upon what ground hee doth so I have made the earth the man and the beast that are upon the ground by my great power and by my stretched out arm and have given it unto whom it seemed meet unto mee and now I have given all these lands into the hand of Nebuchadnezzar hee made the earth hee may give it to and take it from whom hee please it s his not ours no man is owner of the earth or any part of it it s the Lords therefore if hee break in peices mighty men without number and sets others in their stead hee wrongs hee oppresses none Job 34.24 Let not us be troubled that God hath done such things in our daies Obs 7 God in his holy and wise Providence makes use of Heathens or any instruments to do his work Nebuchadrezzar and his Army wrought for him they were his servants hee set them on work though they knew it not When Armies of Heathens do plunder Townes take Cities lay waste Kingdomes they are working for God they are executing his judgements though they minde it not God carries on his work let instruments bee what they will He can make use of the worst of men as well as of the best Hee can promote his interest by an Army of heathens as well as by an Army of Christians and let Armies bee what they will good or bad when they are at work they work for God they wrought for mee saith God It s good therefore not to stick upon the instruments which work but to look at the hand in which they are how that directs and regulates them look at him whose tooles whose servants they are This will quiet mens spirits and keep their tongues within compass Obs 8 The Lord suffers not any no not heathens and Infidels to labour for him in vain Hee gave the land of Egypt with all the wealth of it to Nebuchadrezzar and his Army who were the worst of the Heathen Ezek. 7.24 because they served and wrought for him God is just not like those Masters who set men on work and then will give them no wages whosoever works for God shall have his penny when the mid-wives would not destroy the male children of the Jews but save them alive because they feared God â—e dealt well with them and gave them houses Exod. 1.17 20 21. hee gave them habitations and blessed their families They were Infidels yet God rewarded their work Jehu was wicked yet because hee did the work of the Lord in rooting out Ahabs Family in destroying Baal with all the Priests and Temple of Baal therefore the Lord rewarded him and that largely 2 King 10.30 Because thou hast done well in executing that which is right in mine eyes and hast done unto the house of Ahab according to all that was in mine heart thy children of the fourth generation shall sit on the throne of Israel which was made good in Jehoahaz Joash Jeroboam and Zachariah who came out of his loines and reigned after him 2 King 13 14 15. chapters How should this stir us up to do good and serve the Lord if Heathens shall not labour for him in vain much lesse shall Christians who know how to act from a right principle in a right manner and for a right end if they meet with hardship in his service hee will remember and reward it fully not with a temporal Kingdome but with an eternal the land of Egypt shall be given to Babylonians because the kingdom of Heaven shall bee given to Christians Luke 12.32 Fear not little flock it is your fathers pleasure to give you the Kingdome let us therefore bee stedfast and immoveable alwaies abounding in the work of the Lord forasmuch as wee know our labour shall not bee in vain A cup of cold water two mites cast into the treasury a sigh a tear laid out for God and his interest shall not bee forgotten what Paul told the Hebrews I may tell you that God is not unrighteous to forget your work men may forget or reward poorly but God will not forget because hee cannot bee unrighteous nor reward poorly because he deals bountifully with his servants Psal 116.7 Obs 9 Execution of judgement upon proud
miseries 49. mercy hath its moreovers 56. of sparing mercy 66 67. all injoyed is mercy 138. its mingled with judgement 196. times of taking away mercies 380. judgement mingled with mercy Pag 575 Milk what meant by it and hony 22 23. milk-drinkers Pag 389 Mind setting the mind upon a thing what it imports Pag 378 Moabites their discent and enmity to the Jews 399. Moabs side what Pag 400 Mocking Pag 214 215 425 Mourning for the dead 358. some rites thereabouts 359 360. it 's not unlawful 367. not dare to mourne Pag 375 Molech described Pag 94 Mopheth what and how differing from Oth Pag 374 Mother in what sense sometimes used Pag 290 Mouth opening of it what Pag 589 Mountain holy mountain what 112. there God shews mercy 129. the mountain of God Pag 512 Morter untempered 268. who daub with it Pag 269 N NAme how taken as referring to God 41 118. when said to be polluted 42. sinners spared for Gods names sake 43. how sparing sinners is sanctifying of Gods name 44. God shews mercy after mercy to such deserve ill for the honour of his name 48 72. Gods name dear to him 120. name â—f wicked taken away 209. what makes an ill name Pag 217 Nations what makes Nations glorious 29 30. their carriages are observed by the Lord 394. lay'd waste and why 397. like one another in sin Pag 402 Nataph what it signifies Pag 140 Nature abuses mercies Pag 39. ordinances and means 61. worse for judgements Pag 301 Nations they have their times for suffering 205. easily and suddenly destroyed 209. when God is wroth with Nations nothing secures them 404. they are his and hee disposes of them 405 584. enmity between Nations 417. they are at the Lords call 426. proud Nations brought to and kept in a servile condition and why Pag 577 Nagaph what it signifies Pag 354 Nakam opened Pag 414 Nebuchadnezzar what it signifies Pag 428 Navigation who first Authors thereof Pag 447 Nilus Pag 549 O OAres Pag 449 Oaks of Bashan Pag 449 Obedience in difficult cases and speedily argues grace Pag 367 368 Oath ill breaking and making oathes for our own ends Pag 177 Occasions God makes occasions to meet with wicked ones Pag 553 Oblations how they differ from Sacrifices Pag 125 Obstinacy in sin Pag 345 Old mercies ought to be minded 26. old sins brought to remembrance 179 303. old hatred 415. what brings former sins to remembrance Pag 577 Oppression Pag 271 Olam taken for a long time Pag 440 Ordinances despised provokes God greatly 62. how they come to be sleighted 66. men leaving Gods ordinances are restlesse 87 88. all ordinances to be set up Pag 131 Overturning Pag 194 P PArents sins prepare judgements for their posterity long after 74. Idolize children Pag 380 Parables warrantable Pag 332 Paramour Pag 300 Pathros what and where Pag 570 Painting of faces not warrantable Pag 318 319 People the taking of them to be the Lords is meer mercy Pag 19. the Lords people have the best mercy 28. they have their Butts 38 39 72 notwithstanding their siâ—s they have mercies in the face of their enemies 45. they are distinguished from others 113. looked after 114. Gods dealings with them different ibid. they are such as their Rulers 272 273. begins with his own first then with others 393. their enemies destroyed then they have mercy Pag 590 Person hee being accepted all done is acceptable 130. difference to be put between persons 261 262. made remarkable 296. those wee have sin'd with instruments to punish us Pag 311 Pilots 456. who to be Pag 462 Pit what Pag 438 499 Pharaoh what it signifies 545 546. like the Dragon or Crocodile 548. his pride and confidence Pag 549 550 Philistins whence they were and what 413. how dealt with 4â—4 their hatred Pag 417 Place holiness of places priviledge not 148 no hiding place from Gods stroaks 166. place of sinning place of punishment 2. 8 God notes where men sin 292. how made remarkable 296. several mercies Pag 454 Plague or Pestilence Pag 532 Politicians how they stand affected to Religion Pag 99 100 Polluting of Gods name see Name what the word for pollute signifies 42. how God is said to pollute 78. whom God will deal with as polluted ones Pag 80 Posterity it should mind the mercies predecessors had 26. good mens posterity living amongst Idolaters degenerate 33. not tyed to the waies of the Fathers and fore-fathers Pag 68 95 Poor how dealt withal Pag 276 Pot the properties of it 329. what makes places Pots Pag 332 Practise sinful practises what they do Pag 342 411 527 Pretious Jakar what it notes Pag 250 Priests what to bee and do 254. they violated the Law ibid. their not preserving holy things from polluting is matter of provocation and complaint Pag 261 Pride what makes men proud 451. spare not cost when for lusts 454. it precedes ruine 489. provokes God to severity 501. corrupts mens excellencies Pag 525 Princes their sins lye not alwaies hid 177 178. oft they are farre from piety and justice 183. great enemies to God and his waies ibid. they have timâ—s of sinning and shall have times of suffering 184. deposed for their iniquity 187. they are tyrannical 223. wherein like Wolves 264 265. like Priests and Prophets 266. by them Cities and States are ruined 482. they are proud 487 488. apt to deifie themselves ibid. they are but dust 489. have honourable Titles 514. should protect the people ibid. they depend on God 515. their places and pomp minded by God ibid. how long prosperous 515 516. their sins shall be made known 516. what blasts them ibid. 524. made examples 526. their own sin undoeth them 528. their counsel and strength nothing without God 554. they may lead the subjects abroad to fight Pag 583 Priviledges apt to over-prize and rest in them 379. if taken away shall be restored Pag 443 Professors what ones are not matter for a Church 240 241. greatest part will bee found naught Pag 241 Prophaning of God and holy things Pag 256 259 263 Prophets consulting with them antient and warrantable 9. they are to give out the Lords mind in his name and words not their own 9 10. being inquired of they must not humour men but speak and do the Lords pleasure 13. must be undaunted in their work 142 547. no new thing for them to prophesie in sackcloth 165. their prophesies slighted scorned 127. they are not to fear but reprove the greatest being guilty 184. false Prophets in Jerusalem 251. Prophets sins specially noted 252. daubing with untempered morter 269. false ones their subtilty and impudence 270. God honours his Prophets 381. hee shuts and opens their mouthes at his pleasure 382. when fell to speak 591. false conspire against the true Pag 249 Prophesie wherein likened to raine Pag 140 Promise how Gods breach of promise is to be taken 64. he makes good his promises how difficult or impossible soever they appear to us 86. hee seems