Institutions of Christ shall we Symbolize with them in the Superstitions of Antichrist Fidel bus fas ãâã est uâââoâymââo ostendere sibi cumsuâe stitioâs esse con sensum in Ps 16. Judicious Calvin saith it is unlawful for Beleevers to manifest by any Rite that they Symbolize with superstitious ones Mr. Paget tels us that Temples wherein Idols and Idolatrous Service are still retained and dayly practiced cannot lawfully be frequented nor walked in In his arrow against separat pag. 319. because of of the wo incurred by reason of scandal Mat. 18.7 Marcus Bishop of Arethusa having pul'd down an Idolatrous Temple at the command of Constantine and being put upon it by Julian Theâdor l. 3. câp 6. juxta ãâã either to build it up again or pay for building of it he denied both a small summe was demanded his answer was it is as great wickedness to give a half-penny towards such a work as to give the whole he suffered great tortures rather then he would contribute ãâã ãâã ãâã ãâã ãâã one half-penny to promote Idolatry Arrow against seperat pag. 253. and the forenamed Paget holds it to be the dutie of a Christian man rather to die then give any thing for the furtherance of Idolatry though it were but a half-penny De cerona militis Tertullian defends and commends the Christian Souldiers that would not wear a Crown of Laurel like the Heathens and Rhenanus in his argument before that Booke of Tertul. saith curandum fuit Christianis ne profanis Ethnicorum ritibus subscribere viderentur Mor. same quam Idolâthritist esci August de âono conjugâl c. 16. It concerned the Christians to take heed of complying with their Rites Another of the Fathers saith it were better to be starved to death than to eat things offered to Idols Those take part in the ceremonies of Idolaters offer to Devils and joyn themselves to the service of Idols 1 Cor. 10. Reader it is dangerous to Symbolize with the Superstitions Rites and inventions of men Do not Judaize do not Gentilize do not Romanize but see you Christianize Nothing in Worship pleaseth God but what is his own what man brings is spurious pollutes his Ordinances and frustrates his commands Math. 15.6 That comes from God is set up by him carries to him is pure and approved of by him False Worship and mixtures with the pure Ordinances of God are as smoak to his eyes Vineger to his teeth Ezek. 8.6 an abomination to his spirit and when they come into his Sanctuary he goeth out of it and far from it God had chosen Sion to dwell in Psal 132.13.14 Ezek. 9.3.11.23 There was the glory but when the people grew prophane the Princes and Priests corrupted his worship then the Glorious Lord and Glory of the Lord left them Gods Worship is his Name and that is so dear unto him that he will not endure any humane mixtures therewith but shew vehement Indignation against them Hos 4.15 Ier 23.16 Per ministeristerium verbale saith Boderianus ãâã ãâã ãâã ãâã ãâã id est ãâã ãâã ãâã ãâã ãâã Leigh in critica sacr service of the word id in Rom. 12.1 if ãâã ãâã ãâã ãâã ãâã be the milke of the word ãâã ãâã ãâã ãâã ãâã it the service of the Word and had rather mens souls and bodies should perish then his Name be polluted go ye serve every man his Idols but pollute ye my holy Name no more c. Ezek. 20.39 Keep off therefore from false Worship and mixtures of men you are not to come there you are not to hear those teach such things but to decline them as Serpents in the way and as poyson in your meats you are to feed on nothing but the sincere milk of the Word and to Worship God only with * Word-service Rom. 12.1 Such as is appointed and ordered by the Word not contrarie to or besides it The jealousie of the Lord about matters of his worship appeared eminently in Ezekiels Temple which represented the Church under the Gospel where nothing was to be of the Priests devising but the Rule was they shall keep my Laws and my Statutes in all my Assemblies and they shall hallow my Sabbaths Ezek. 44.24 The Assembiles are the Lords in them must be not mens but his Lawes and Statutes otherwise his Assemblies are robbed and wronged his Sabbaths polluted and profaned Some say Imperium sequitur Ecclesia the false Church may but the True Church sequitur Christum It follows Christ His sheep hear his voice and not Strangers They say Christ we know and Paul we know but who are you They will not comply with false wayes and mixtures but stand for pure worship and pure Ordinances Vt caelâm târrae m scerâ contingu merito tatâm pluââs esse nobis debet sincârus Dei cultas sacâo sancta eâus veritas in quo nobis repoâta est ãâã âââu quam ceâtam âundi Câlv Epist Com. in Tot. Col. 2 ââ saying Let heaven and earth be confounded yet the sincere worship of God and his holy Truth in which eternal life is laid up for us deservedly ought to be and shall be more dear unto us then an hundred worlds Happie be the souls are so resolved they will buy the Truth what ever it cost them and it will be no Symonie they shall find in Gods pure wayes where nothing of man is Gods gracious presence large discoveries of himself transformation into his Image intimate communion with him sensation of his goodness strong consolations and increasments with the increases of God which will make all losses and sufferings and fit men for the New heavens new earth wherein shall dwell righteousness which the Lord hasten and for which let us beleevingly and patiently wait giving diligence that we may be found of him in peace without spot and blameless Reader if thou hast found any benefit by the four former parts uppon Ezekiel or shalt gain any by this give God all the Glory who hath led me through the difficulties and depths of this Prophet and vouchsafe him an interest in thy prayers who hath spent his strength for thee and be at some pains to read what he hath taken much and long paines to write The faithful God who makes good his promises put his spirit into thee and cause thee to walk in his Statutes to keep his Judgements and do them So prayeth He that affactoinately desireth the spiritual and eternall good of souls W. G. The 1th of the 3d. Month. 1662. ERRATA PAge 5 in marg r. Junium p 6 l 24 r. ãâã ãâã ãâã ãâã ãâã p 6 l 24 r. ãâã ãâã ãâã ãâã ãâã p 10 l 18 dele are p 13 l 32 r. Psal 90.11 p 23 l 29 r Taphanehes p 24 l 2 r. this l 21 put the comma after nigra p 30 l 26 r. brake 32 l 23 r Noak p 50 l 21 r. bejad l 27 r. Oecolampadius p 56 l 19 r. Akdir
on those they apprehend have done them wrong and so God after the manner of men is said to speak in the fire of his jealousie against the Heathens who had wronged him his people and the Land Which have appointed my Land into their possession Judaea saith God was my Land I dwelt there and set up my worship there I gave it my people for a possession and though at present they be driven out for their sins yet I keep it for them and none ought to meddle with or challenge that Land how is it then that the Edomites and Heathens have consulted and determined to take my Land into their possession they are resolved to rob me and my people of our right to swallow up our inheritance With the joy of all their heart Joy is a dilatation of the heart from apprehension of good these Heathens apprehended it good that the Jews were cut off and carryed away that hereupon the Land should be theirs this fill'd them with joy and made them attempt with all their hearts the possession of the Land With despitefull minds to cast it out for a prey The words in the Hebrew are thus In contempt of mind for expulsion of it for a prey so Montanus Sheat signifies Depopulation as well as contempt and so Junius hath it Cum depopulatione animosa ut sedes expulsorum ejus fit direptioni with greedy depopulation they were very earnest and violent in depopulating the Land that the seat of its expelled ones might be for a prey Piscator saith that its fields or suburbs might be for spoyle The people being slain or carried away captive the Edomites and others did with malicious minds expose the Land to the spoyl of any Vers 6. Behold I have spoken in my jealousie and in my fury Here is an addition of fury to jealousie fury is fervor irâe or fera ira heat of anger or severe anger fury is ira cum vehementia when it s given to God it notes the severe holy and just indignation of God Because ye have born the shame of the heathen The Heathens have reproached you poured scorn and contempt upon you made you the filth of the world Zeph 2.8 10. they so reproached them that it affected God himself and Jeremy Lam 5.1 was so pierced with the reproachings of the Heathen that he complains and cryes out Remember O Lord what is come upon us consider and behold our reproach They jeer'd and scoff'd at them for their Temple Worship City Mountains Songs yea for their God Of bearing the shame of the Heathen see Chap 34.29 Vers 7. Therefore thus saith the Lord God I have lifted up mine hand Lifting up the hand was a gesture used by men in taking of oaths as Gen 14.22 Abraham lifted up his hand unto the Lord that was in swearing and this metaphorically is applyed unto God who when he swears is said to lift up his hand so that swearing and lifting up the hand are equivalent Numb 14.30 Doubtlesse ye shall not come into the Land concerning which I swear to make you dwell therein The Hebrew for I swear is I lifted up my hand So then Gods lifting up his hand here is his swearing that he would make the Nations bear their shame for reproaching his people Surely the heathen that are about you they shall bear their shame As sure as I am God the Heathen which have made you a reproach a proverb a taunt and a curse they shall be a reproach a proverb a taunt and a curse they have made you infamous and they shall be infamous they have covered loaded you with shame and they shall be covered and loaded with shame First Observe God hath a speciall care of his Church when it s in an afflicted condition The Jews were dispossessed of their Land carryed into captivity made infamous and their Land uâââped by others hereupon the Lord sends Ezekiel unto them to prophesie comfort unto them in the destruction of their enemies Son of man prophesie unto the Mountains of Israel and say Hear the word of the Lord. He hath a terrible word for your enemies a comfortable word for you threatnings for them promises for you Though men hated his people yet God himself pityed them though men swallowed up their habitation yet God would restore it to them again Jer 30.6 7 8 9 10. Wherefore do I see every man with his hands on his loyns as a woman in travel and all faces are turned into paleness Alas for that day is great so that none is like it it is even the time of Jacobs trouble but he shall be saved out of it For it shall come to passe in that day saith the Lord of Hoasts that I will break his yoke from off thy neck and will burst thy bonds and strangers shall no more serve themselves of him but they shall serve the Lord their God and David their King whom I will raise up unto them Therefore fear thou not O my servant Jacob saith the Lord neither be dismayed O Israel for lo I will save thee from afar and thy seed from the Land of their captivity and Jacob shall return and shall be in rest and quiet and none shall make him afraid The Church was in great affliction like a woman in travail and here the Lord shewed his goodness towards it and speciall care over it he would break Babylonish yokes and bonds set it at liberty restore it to the former yea a better condition viz such priviledges and security it never had Secondly Observe When Gods people are under affliction their enemies are glad thereof and take advantage to disgrace them and make a prey of what was theirs The Israelites suffered hard things by the Babylonians upon this the enemies cryed Aha they were glad at the heart they talked their pleasures of them and made them the infamy of the people they swallowed them up on every side and said The Mountains of Israel are ours and we will possesse the ancient high places When Sion goes down Babylon rejoyces the Heathens disgrace and ââââure it adding affliction to the afflicted see Zeph 2.8 Obad 10.11 12 13 14. All the enemies which heard of Sions trouble were glad Lam 1.21 They reproached Sion and her children Lament 2.15 16. and said They shall no more sojourn there Lam 4.15 Judaea shall never be repossessed by them it shall be ours Thirdly Observe That rejoycing at the sufferings of Gods people disgracing and wronging of them doth greatly offend the Lord. Because the enemy cryed Aha defamed the Jews arrogated the Land for their possession therefore the Lord spake against them in the fire of his jealousie and in his fury he was exceedingly wroth and would deal severely with them it went to his heart and inflamed his spirit that his people who were so dear unto him should be derided despitefully used what was theirs made a prey of and that by Heathens Jerem 50.11 12. Because ye were glad because ye
also shall be with them My dwelling shall be with them Mishcan signifies Habitaculum a Dwelling place God assures them here that though the Temple should be destroyed yet when Judah and Israel should be united they should have a Temple and Tabernacle not subject to destruction These words receive light from John Rev. 21.1 2 3. that when he saw the new heaven and the new earth and new Jerusalem coming down from God then he heard a voice saying Behold the Tabernacle of God is with men and he will dwell with them What John had in Vision lies yet under expectation for fulfilling Yea I will be their God and they shall be my people The Hebrew is I will be to them for a God and they shall be to me for a People Now I am as no God unto them and they are as no People unto me I have no true worship from them they have no special favour from me But I will be to them for a God eminently and they shall be to me for a People eminently They shall own me for their God in a singular manner and so will I own them for my people From these two verses I shall only give you this Observation That there be great and pretious Promises which concern the Jews yet unperformed The everlasting Covenant of Peace Christs being their King and Temple with many other the Jews expect the fulfilling of and so may we for God is faithful and will make good his word and the performance of them may be nearer at hand than is apprehended by most for Mr. Wall in his Considerations of the Jews conversion one saith understandingly God hath in our dayes arrested the Turks greatness abated the formidableness of the German-Austrian Beast revealed in a good measure the hypocrisie and lies of the false Prophet who hath his seat at Rome and hath brought to light the subtleties of Satan who had shifted himself into several dresses of pretended Reformation He is risen up like a mighty Giant against his enemies amongst us and elsewhere he hath pleaded his peoples cause so signally that all those but whose judgement it is to be wilfully blind will say The Lord is on our side c. Vers 28. And the Heathen shall know that I the Lord do do sanctifie Israel when my Sanctuary shall be in the middest of them for evermore THe end of Gods dealing so with the Jews is here laid down viz. Conviction of the Heathen I the Lord do sanctifie Israel God is said to sanctifie 1. When he separates things from a common to an holy use as time Joel 1.14 and the vessels of the Temple it 's self 2. When he makes persons really holy as Levit. 21.23 I the Lord do sanctifie them that is I do make them holy Both these wayes of Sanctifying may be the sense of this place God would separate them from the Heathens take them to be his people give them the means and make them effectual to their Sanctification When my Sanctuary shall be in the middest of them for evermore The Hebrew is When my Sanctification The Septuagint When my holy things shall be in the middest of them When Christ shall be their King set up His wayes and worship amongst them then they shall be sanctified So Oecolampadius Vbi christus cum suis verbum ejus ibi sanctificabuntur omnes qui Christi sunt When Christ is with his and gives them his word there all are sanctifyed which belong unto him Observe When the two Houses are united and have Christ amongst them with his Word and Worship they shall be holy and so holy that Heathens shall be convinced that God is their Sanctifier that he doth Sanctifie Israel Zech. 14.20 21. Joel 3.17 Rev. 21.27 CHAP. XXXVIII Vers 1 2 3 4 5 6 7. 1. And the Word of the Lord came unto me saying 2. Son of man set thy face against Cog the land of Magog the chief Prince of Meshech and Tubal and prophesie against him 3. And say Thus saith the Lord God Behold I am against thee O Gog the chief Prince of Meshech and Tubal 4. And I will turn thee back and put hooks into thy chawes and I will bring thee forth and all thine army horses and horsemen all of them clothed with all sorts of armour even a great company with bucklers and shields all of them handling swords 5. Persia Ethiopia and Lybia with them all of them with shield and helmet 6. Gomer and all his bands the house of Togarmah of the North quarters and all his bands and many people with thee 7. Be thou prepared and prepare for thy self thou and all thy company that are assembled unto thee and be thou a guard unto them THis Chapter and the next do treat of Gog and Magog who were Nations against the people of God This 38. Ch. is a Prophesie against Gog wherein is set forth 1. What and by whom the people of God were to suffer to the 18. verse 2. Gods dealings with Gog and the event thereof to the end of the Chapter Lest the Jews should presently have looked for the fulfilling of those great Promises in the former Chapter concerning the uniting the two Houses and Messiah to be their King and the great priviledges they should have thereby he tells them here of great Calamities which they must look for of sad times and heavy judgements which should befal their enemies This in general now to things more particular Vers 2. Son of man set thy face against Gog. There be great variety of Opinions concerning Gog and Magog The Jews affirm them to be the Scythians which live near Caucasus and the Caspian Mountains Some understand by them the Roman Emperors and Empire Some the Pope Some the Turks and Saracens Some the Gothes Some Hereticks Some all the Persecutors of the Church Others Antichrist Some Interpreters understand the affliction of the Jewish Nation by the Successors of Alexander which possessed Asia minor and Syria Junius hath laboured to give light here and tells us That Gog is the name of a Nation derived from Gyges or Gog the servant of Candaules King of Lydia whom he kill'd and marryed his Queen naming the Land Gygaea or Gogs Land which saith he is Asia the less and Syria where was a City call'd Gogs-City These Nations should infest the Jews which were held by Antiochus Seleucus Demetrius and Nicanor Bibliander and Bullinger interpret this Prophesie literally of Alexander and his Successors especially of Antiochus Epiphanes King of Syria who as you find in the Macchabees did greatly afflict the Jews and specially of Antichrist and his members A-lapide denies this Prophesie to concern Alexander the Kings of Syria and Egypt because the Jews never conquered them though they had some notable Victories over them and had they had such a destruction as is spoken of in the end of this Chapter Josephus who was an exact observer of Jewish affairs would have mentioned it Neither did
my anger By their will-worship and idolatry they so displeased the Lord that he departed from them was wroth with them and so wroth that he consumed them by sad and severe judgments but under the new Temple or Gospel-Church it should not be so being reconciled to his people therein by the Lord Jesus he will not leave them be wroth with them or consume them Sin causes separation wrath and consumption Vers 9. Now let them put away their whoredome and the carkeises of their Kings c. Junius reads the words in the future tense Nunc longè amovebunt scortationem suam Now they shall remove their whoredome far off The Lord tells Ezekiel what converted Jews and others under the Gospel should do They should put all superstition idolatry and will-will-worship away and serve the Lord in all purity and so he would dwell amongst them for ever Rev. 14.1 4 5. Rev. 7.14 15. God is holy and he will dwell amongst holy ones 2 Cor. 6.16 17 18. God will not leave this Temple as he left the former but be in it and dwell in it for ever This is his promise and it 's a great and pretious one The Sun's presence in the day is a great mercy but it 's gone in the night and then all is dark and doleful In the Church of Christ the New Jerusalem there will be no night Rev. 21.25 There the sun will always shine God will be present and perpetually present in it everlasting light and glory unto it Isa 60.19 Vers 10 11 12. 19. Thou son of man shew the House to the house of Israel that they may be ashamed of their iniquity and let them measure the pattern 11. And if they be ashamed of all that they have done shew them the form of the house and the fashion thereof and the goings out thereof and the comings in thereof and all the forms thereof and all the ordinances thereof and all the forms thereof and all the laws thereof and write iâ in their sight that they may keep the whole form thereof and all the ordinances thereof and do them 12. This is the law of the house upon the top of the mountain the whole limit thereof round about shall be most holy behold this is the law of the house In these verses we have given out 1. The Prophet's duty which is to shew the Israelites the house with the adjuncts and appurtenances of it 2. The house of Israel's duties which are 1. Humiliation for their sins 2. Measuring of the pattern 3. Keeping and observing the forms and ordinances of the house 3. The law of the house which is holiness v. 12. Vers 10. Thou son of man shew the house to the c. The Lord commands Ezekiel to shew the house to the house of Israel he had seen the house with all the forms ordinances and adjuncts of it he had seen the measuring of it within and without he well understood both the frame and the house and the things belonging to it and so must shew it to the Jews The Prophets must first see themselves before they shew to others they must first be taught of Christ before they teach others they must be well acquainted with Temple-work know the inside and outside the forms and laws thereof first themselves and then make the same known to others John first saw New Jerusalem and the measurings of it and after that revealed it to others Rev. 21. And what they have seen that they reveal that they shew and nothing of their own Ezekiel must shew the house he had seen and onely that Ministers under the Gospel should know the form and ordinances of Christ's house and shew them and them onely to the people That they may be ashamed of all their iniquities This Vision was to be shown unto the Jews in captivity to let them know that there should be a restauration of the Temple and Church-state again and under it the state of the Church under Christ was typed out and this was done to bring them to repentance The word for Shame is Calam which notes shame for things in themselves shameful filthy and loathsome The words may be read And they shall be ashamed or thus And let them be ashamed Observe When God reveals mercy and shews kindness to a sinful people they ought to be ashamed and repent of all their former iniquities See Ezek. 16.60 61 63. Chap. 36.25 26 27 28 29 30 31. And here they must be inform'd of this Vision and the mercy held out in it towards them that they might consider their idolatries superstitions and other iniquities and so be asham'd and confounded in themselves The house of Israel all Israel were to be ashamed of their iniquities of all they had done amiss in Church and State And so should the House of England be asham'd of all done amiss in Church and State of all corruptions abominations and oppressions which are in the same we should be asham'd of them 1. As acts of filthiness 2. As acts of folly 3. As acts of unkindness and ingratitude 4. As fearing a just reproof 5. As fearing God's servants cause and name will suffer by them When our shame is of this nature it 's right if upon other grounds and considerations it 's worthless Let them measure the pattern uJnius reads the words Vt metiantur universè that they may measure universally Others let them measure Fabricam saith the Vulgar Exemplar saith Montanus The shewing of them the house was that they might measure it that is that they might endeavour to understand the measures of it and so have the knowledge of it and the Christian Church exactly in their minds It was a spiritual measuring which Ezekiel had and such a measuring they were to make to look at the true marks of the Church which are essential and spiritual not external and accidental Observe Those have humbled themselves for their former sins are fit to be spiritual Mathematicians The house of Israel must first be asham'd of her iniquities and then measure the pattern When we reflect upon our sinful ways and are broken-hearted that we have displeased the Lord then are we fittest for the knowledge and understanding of spiritual things Daniel 9.13 It 's clear that humbling of the soul for sin Vetus homo exundus est ut nova sint omnia rationem hujus Templi possimus assequi Vatab. and turning from it makes way for understanding of the truth The old man is to be put off that all things may be new and so we may attain to the knowledge of this Temple Men of corrupt minds and practices are unfit for Temple-work and the measurings thereof which must be according to the Word Vers 11. And if they be ashamed of all that they have done shew them the form of the house and the fashion thereof c. These words seem to contradict what is in the former ver where it 's said Shew them the house
be Jehovah Shammah he will uphold and preserve that building Matth. 16.18 Vpon this rock will I build my Church and the gates of hell shall not prevail In ecclesia est Deus qui est suum esse omnium rerum esse praeservare He is the keeper of Israel Ps 121.4 I will keep this city from being besieged stormed or plundered 4. His making himself and his mind known in an especial manner as he did to Moses Exod. 6.3 I appeared to Abraham unto Isaac and unto Jacob by the name of God Almighty but by my name Jehovah was I not known unto them but unto Moses he was known by that name and imparted his mind unto him above others So shall it be in this city Isa 11.9 The earth shall be full of the knowledge of Jehovah Isa 52.6 My people shall know my name Isa 60.16 Thou shalt know that is the Church that the Lord I Jehovah am thy Saviour They in Judah Israel Salem and Sion had other knowledge of God and his Name then the Nations had and they of this city shall have peculiar knowledge of God what others had in the ear they shall have in the eye what others had in the head they shall have in the heart Christ will make great and glorious discoveries of himself and of his mind unto the citizens of this city Rev. 11.19 The temple of God was opened in Heaven and there was seen in his Temple the Ark of the Testament Christ is the Temple of God and his Temple was opened in Heaven that is the Church frequently called Heaven in this Book of the Revelation The Ark in the Old Testament-Temple which had the Table of the Law and the pot of Manna in it typed out Christ the Gospel and mysteries thereof which held out that Christ the spiritual Ark shall not be hid Jehovah Shammah God is present in Christ and Christ will so open himself to this city that himself Father and mysteries of the Gospel will be more plain and manifest then ever 5. His ruling and governing of this City and it s a happy city which hath Jehovah Christ the King of Righteousness to govern it Zech. 14.9 Jehovah shall be King over all the earth and in that day there shall be one Lord not many Lords but one Lord even the Lord Jesus Christ Ezek. 37.22 One King shall be King to them all to all the converted Jews and Gentiles which make this city of God Zech. 6.13 it is said of Christ there that he shall build the Temple of the Lord and he shall hear the glory and shall sit and rule upon his Throne Christ shall bear the glory not onely for building the Temple and the city but also for ruling because he will rule righteously and faithfully to the satisfaction of all Isa 11.5 Righteousness shall be the girdle of his loins and faithfulness the girdle of his reins This girdle he never puts off but is girt therewith always shewing his readiness to be faithful and righteous in his government 6. The pouring out of his Spirit Jehovah is there to pour that out more fully what men had formerly was onely the first fruits of the Spirit Rom. 8.23 A few had it poured out upon them but then will be a more plentiful effusion all the Citizens of this City shall be filled with the Spirit Zech. 12.8 He that is feeble among them at that day shall be as David and the house of David shall be as God and the Angel of the Lord before them then shall the weakest by the Spirit of Christ abound in gifts and graces and be as David who excelled all in his days and his house shall be as God that is full of the Spirit or as the Angels that is having such grace qualities and estimation 7. The making the City and Citizens honorable and glorious then shall it be the renowned royal and golden City guilded with the beams of Christs glorious presence from the head commeth glory to the body A Wife shineth radiis mariti Christ gloria patris sui and this City with the glory and beauty of Christ His presence made the glory of the latter Temple and City greater then the glory of the former and this presence in this Temple and City will make the glory of it grrater then that of the larter Temple and City for then he was there in a state of humiliation but he shall not be so in this he will be in his reigning state and his citizens will be honorable Zech. 9.16 They shall be as the stones of a Crown lifted up not as common stones but as the stones of a Crown and not as stones of a Crown falling to the earth but as stones of a Crown lifted up to be put on the head of a King O quanta dignitas horum civium How great is the honour of these Citizens They are brought in Rev. 5.10 speaking of it themselves Thou hast made us unto our God Kings and Priests and we shall reign on the earth And this is not all the honour for besides this they shall have every one three honourable names for Christ Rev. 3.12 will write upon them the name of his God and the name of the City of God and his own new name 8. The keeping them in unity and love The Citizens shall then be of one minde Zech. 14.9 In that day there shall be one Lord and his name one the invocation and Worship of his Name shall be one then shall that be fulfilled Zeph. 3.9 Then will I turn to the people a pure language that they may all call upon the name of the Lord to serve him with one consent The Hebrew is with One shoulder A metaphor taken ftom Oxen in the Yoke which draw together as with one shoulder so these Citizens shall joyntly and unanimously knit together and worship the Lord Christ There shall be no Schisms names of distinction as now there are far if when Christ left the World the Saints were all of one heart Act. 2.32 Much more so shall it be in this City when Christ shall be in the midst thereof and guide them by his Spirit into all truth 9. These words Jehovah Shammah import the great delight the Lord will take in this City and the Citizens threof in the Church and members thereof Isa 60.4 She shall be called Hephzi-bah that is my delight is in her Then it will appear the Church is his pleasant portion Jer. 12.10 And the dearly beloved of his soul Verse 7. His glory Isa 46.13 The throne of his glory Jer. 14.21 Yea the crown of his glory Isa 62.3 He will delight in them to do them good to communicate himself unto them Revel 7.15 16 17. He that sitteth on the Throne shall dwell among them They shall hunger no more neither thirst any more neither shall the sun light on them nor any heat For the Lamb which it in the midst of the Throne shall feed them and shall
475 476. There is a time for Christ to reign over the Jews 478. In his kingdom no succession of Princes 479. He is chief builder of the Church 288 he is the way the do or 289. he is the altar table sacrifice 322. stands by his servants in Temple-work 349. an Altar Harel and Haariel 371 372. he measures all 556 Christians liked to trees in eight respects 565 566. true ones are fruitful 576. always fruitful ibid. 577. what makes them so ib. Christianity not against Magistracy 412 413 Church God hath a special care of it being exposed to many dangers 108. others fare the better for the Churches sake 228. freed from former evils 240 241. when most afflicted most cared for 285. Church subject to calamities 202. what shall comfort her 203. God will revenge her wrongs 213. Cared for in lowest estate 287. what its called ibid. and 288. it s well seated and ordered ib. it s an house not a tabernacle 291. the greatness of it 302 314. visible and likned to visible things 326 327. under various dispensations 327 328. It s an exact building 336. the extent and latitude of it 337. stability lustre safety and holiness of it ibid. and 338. God made known there 348. Church-work must be according to the pattern God gives 164. hath distinct laws of its own 365. what it shall be ibid. made up of holy ones 368. it s holy most pure part of the world 404. It s large ibid. in is provision and protection 405 407 594. it Christs portion ibid. it s large under the Gospel 582. Who members of it ibid. and 583 priviledges of it equal to all 583. all blessings of it of free grace ibid. Gentiles of it 584 Church-state preserves propriety and mens rights 405 City Citizens what and what to do 595. description of it 599 500 601. c. difference between Ezekiels City and Johns 602 603. what meant by it ibid. it s well founded great receives many 604 c. Cities have their periods 143 Communion with God exprest by eating 382 Complaint no cause to complain of Gods dealings 226 Condition none so desparate but God can bring out of 402. see State Confederates with great ones must suffer 228 Contradictions seeming in Scripture 236 362 411 Controversies how and by whom to be determined 396 Conversion of sinners a gradual work 559. Covenant Of making or cutting a Covenant 218 481 condescention in God to enter into Covenant with man 220. what it should work 221. those in covenant nothing shall hurt 223. God doth much for them 380 Covetousness what it doth 162. its professors sin 166. evil of it 167. men coveting what is others lose their own 273 Court of aid 301. what the Courts represented ib. and 302 Cuhit the legal and Sanctuary one differ and wherein â91 D DAy of the Lord how taken 3. sad days succeed merry ones 6. approach of such days matter of mourning 7. the day of a place 11. of recompence to godly 245. Lords day the eighth and first 377 Daughters how taken 25 David Christ so called upon what account 471 472 Dead to be buried after great victories 252. ignominious to be unburied 260 Death no defence against it 92 Deliverance is from the Lord 469 Desert men think they deserve 387 Design Gods designs go on whatever obstacle be in the way 17 496 Difference to be made in things and persons 395 Divine things our hearts and minds should be upon them 289 380. attained by degrees by labour by progress 295 those have the charge of them must be exact 387 546 revealed by degrees 564 Doing of the word is expected by the Lord 171 366 Dâors of the temple what they note 322 Doubling of words in Hebrew note a superlative 366 Dwellings God knows them and what sins are acted in them 468 E EAst notes spiritual things West temporal 293. east-gate 343. Christ from thence ibid. Eastern worship not allowed 554 Eating bread before the Lord what it imports 382 383 Edomites 254 255 Enemie 235. God is an enemy to his peoples enemies 252. harsh dealings insences him 253. they add affliction to the afflicted 285 286. Enemies are from all quarters 496. make great preparation 497. they watch and seek occasion to ruine the Church 209. have helpers to do it 214. their coming against the Church not casual 218 Envy whence it ariseth 47 the nature of it 263 Ephah what 411 Ethiopia whence so named 4. Ethiopians baptised rebaptise themselves yearly ibid. two Ethiopia's 11 Exactions 410 Examples are to teach 60 Expectation of the wicked disappointed 259 F FAce Hiding of Gods what 264 Family God may dispose of families where he pleases 497 Favour Gods not alike dispensed to all 376 Fâast of Tabernacles 420 Fish their properties 568 569 Flock such as have need of shepherds 186. where faithful ones are what is a prey to all 191. it meets with scattering storms sometimes 199. God a good shepherd over it 200. in the flock are fat and lean goats and Rams 206. God will distinguish between the good and the bad 208. his flock is peculiar owned fed 245 consists of weak ones 246. its comfort lieth in manifestation 246. the holy flock 400 Forms of the house what they note 362 Foundation what 4 Funeral of what dead the priest might be at 397 Fury what 282 220 G GAtes of the Temple what they hint 294 of East gate 343. gate shut what 380 381. wherefore shut 381 382. when shut and when to be open 530 531. Heaven gate when open ibid. gate standing open till even what it imports 533 Gerash what driving out it notes 51 Glory there is glory in the Church 337. We must be acquainted with that glory before we see the glory of God 342. glory of God what 343. receptacle of it 345 346. when glory departs its but for a season 346 sight of glory an humbling thing 347. filled with glory 348 God he breaks the urms of the great ones 33. he wounds them incurably ibid. dreadful to have him an enemy 34. he hath instruments fit for his work 54. prophets to tell the worst of Princes their wickedness 66 God makes use of one King to punish another 78 79. he is faithful in performing his word 144. confirms truths by witness and signs ibid. Gods condescention vide Covenant He takes notice of all that is thought and spoken aganist his 268 269. rejoycing at the calamities of his people provokes much 286 when reconciled to his he multiplies blessings 224. he deals best with his at last ibid. turns evils into blessings 295. what God doth for his own sake 309 when he doth great things for them 315. its his mercy to retake a revolted peoyle 376. happy whom God owns 377. accepts according to mens abilities 535. God a free agent nothing moves him 449. when he begins to shew mercy he multiples it 467. he makes clean 469. takes pleasure in cleansed ones 470. at his pleasure can bring Armies
l 27 r. ãâã ãâã ãâã ãâã ãâã p 64 l 6 r. ãâã ãâã ãâã ãâã ãâã l 11 r. deprive p 6â l 10 r. are p 71 l 23 r. ãâã ãâã ãâã ãâã ãâã p 72 l 3 r. ãâã ãâã ãâã ãâã ãâã Caas p 77 l 26 r. ãâã ãâã ãâã ãâã ãâã p 89 in marg r. Rab. Salom p 100 l 14 ãâã ãâã ãâã ãâã ãâã p 112 l 16 r lammaveth p 117 l 10 r in question l 12 d. in l 17 r. ãâã ãâã ãâã ãâã ãâã p 118 l 1 r. Chapherz p 130 marg r. consequitur p 134 l 18 r. ãâã ãâã ãâã ãâã ãâã p 149 marg r. Rivet p 161 l 24 r. Agaf l 29 r. ãâã ãâã ãâã ãâã ãâã p 176 l 7 r. Ils chanson l 9 r. ãâã ãâã ãâã ãâã ãâã p 167 l 18 r. sicut l 11 r. chalaf p 179 l 12 r. chelef l 15 r. ãâã ãâã ãâã ãâã ãâã p 180 l 16 r. avez l 18 r. neither p 181 l 21 r. ãâã ãâã ãâã ãâã ãâã p 182 l 24 r. ãâã ãâã ãâã ãâã ãâã p 185 l 7 r came p 225 l 18 r. tugida p ibid marg imbuerentur p 227 l 23 r. servum p 229 l 3â ãâã ãâã ãâã ãâã ãâã p 232 mârg praedit p 235 l 17 r. series l. 10 11 r. âe doth sometime signifie p 253 l 29 r. Oecolampadius p 263 marg superari p 218 l 22 r. Cannibals p 280 l 5 r differ as much from each other p 330 l 26 put comma after there p 336 l 13 r Adamantine p 340 l 18 r. sequax in marg for auts r. facile p 343 l 15 r. Polanus p 364 l 16 r. ãâã ãâã ãâã ãâã ãâã p 369 l 34 r. ãâã ãâã ãâã ãâã ãâã p 376 l 10 d. that l 11 d. and p 381 l 15 r ver 25. p 385 l 22 r. Christianity p 390 l 17 r. words p 427 r. of these and other things must be said Lord thou knowest p 431 ãâã ãâã ãâã ãâã ãâã p 438 l 6 Ezra p 439 l 4 r. said p 464 l 3 r stands p 465 l 24 r. Canaan p 478 l 17 r. Mat. 19.28 p 483 l 1 r. perhaps l 6 r. pintus p 491 l 21 r susâ p 492 l 8 r. magen I ultâr Gomerites p 499 l 13 r. novissimo l 15 r. Mariana p 204 l 28 r. Manuaises p 210 l 27 r. Apharsâthchâtes p 215 l 27 r. look ar l 28 d. in lat âb r some at Jer. 1.14 p 232 l 29 r. been p 234 l 20 r. ãâã ãâã ãâã ãâã ãâã p 237 l 8 r. senarium p 340 l 10 r. hecharutz Joel 3.19 l 18 r. seven p 250 l 27 r. Tzitun p 251 l 15 r. for by â vâz p 258 l 3 r. for l 5 r. mounted p 264 l 10 r. baalvonam p 270 l 27 r. to be led p 279 l 18 r. Ezek 34 25 p 282 l 1 r. Haffen l 29 r. Jeholakân p 283 l 2 r. so l 21 r. of the p 284 l 26 27 r. City p 295 l 26 r. expressionâ p 307 l 21 r. in the p 308 l 6 r. Rev. 16. p 315 l 21 r. one p 316 l 8 r. probable p 318 l 21 r. resecta p 320 l 21 r. Shâttim p 321 l 25 r. destroy Pag 326 l. 17 r. the outer p. 328 l. 19 r. infallible p. 325 l 1 r. bride p. 336 l. 27 r. bickneh hammiddah p. 345 l. 24 25 r. we cy p. 351 l. 14 r. lead p. 351 352 353 c. for carkeises r. carcases p. 353 l. 13 r. Ezek. 48. last p. 354 l. 8 dele or l. 9 r. Jehoiachin l. 16 r. pegarim p. 361 in marg exuendus l 4. Junius p. 363 l. 21 r. chok p. 364 l. 4 r. That p. 367 l 13 r. holy p. 370 l. 18 r. by it some l. 33 r. made p. 371 l. 31 r. this Altar p. 372 r. this Alt. l. 11 r. Harââl p. 375 l. 4 r. sâcrifices l. 6 r. that validity p 385 l. 27 r. your p. 388 l. 31 r. the Lord p. 389 l. 26 r. lowest p 388. l 3. r. Lev 10.12 p 393 r one of the musts p 394 l 6 r. military p 396 l 23 r. their p 399 l 2 r. thine p 405 l 31 r. those p 418 l 1 r. 1 Joh. 2.1 p 419 l 12 r. corruption p 535 l 3 r in part p 536 l 12 r. there dele comma after worshipped p 540 l 20 21 r. to a bullock l 20 dâle and l 22 r. with the Lâmbs l 25 r. werâ p 541 l 19 r. would p 546 l 4 d. â l 5 r. Sanctâuâ p 550 l 2 which suits with l 4 r. fruimur l 12 vehicalum p 552 l 5 r. quencheth l 26 dele Mât. p 558 l 14 r. proceed p 559 l 16 r. on p 560 l 9 r. riches both p 564 l 33 r. ãâã ãâã ãâã ãâã ãâã p 567 l 22 r. Arias p 581 l 2 r. Hamath l 6 r. Hauran l 19 r Kadeth l 24 r. Sanctius p 582 l 16 r. came p 583 l 30 put comma after the fârst in p 586 l 15 16. r. Ephraim l 23 r. distribution and so elsewheâe p 590 l 1 r. he shall p 596 l 27 r. but even p 600 l 10. r. Hafenrefferus l 22 r. greatest p 603 l. 12 r. only l 13 r bear p 607 l 31 r. he will There is likewise in Press the Second part of that practical peice of Divinity called The Christian mans Calling by Mr. George Swinnock containing Dealings with all men in all conditions whether inprosperite or adversity in all companies good or bad in solitariness on the Week day from morning to night in visiting the sick upon a dying-bed AN EXPOSITION Upon more Chapters of EZEKIEL CHAP. XXX 1. The word of the Lord came again unto me saying 2. Son of man prophesie and say Thus saith the Lord God Howl ye wo worth the day 3. For the day is near even the day of the Lord is near a cloudy day it shall be the time of the heathen 4. And the sword shall come upon Egypt and great pain shall be in Ethiopia when the slain shall fall in Egypt and they shall take away her multitude her foundations shall be broken down 5. Ethiopia Libya Lydia all the mingled people Chub and the men of the Land that is in league shall fall with them by the sword THIS Chapter is a continuance of the former prophesie and hath two generall parts in it The 1. is concerning the destruction of Egypt and those that were confederate with her to the 20. vers 2. Is concerning Pharoah King of Egypt and Nebuchadnezzar King of Babylon from the 20. vers to the end In these Verses we have 1. The Authority of the prophesie it 's divine from the Lord ver 1 2. 2. The thing imposed upon Egypt Howling vers 2. 3. The Reasons thereof vers 3 4 5. Vers 1. The Word of the Lord came again unto me This Preface is to
hands of the wicked The Lord gives he doth not sell The word for selling is Macar which signifies to give to deliver as well as to sell and the Septuagint saith ãâã ãâã ãâã ãâã ãâã I will give the land those who sell do deliver what they sell into the hands of others and this is attributed to God metaphorically for that he disposed of the land of Egypt to others that is the Chaldeans who are called wicked the Vulgar hath it in manus pessimorum into the hands of the worst I will make the land waste and all that is therein Egypt was a land abounding with men horse charets wealth Cities and all desirable things but God would make it desolate and all the fulnesse of it so the words are in Hebrew for all that is therein it had a fulnesse of all things and by the hand of the Chaldean it was emptied who in the next words are called strangers because they were such to the Egyptians I the Lord have spoken it These words are a ratification of what is threatned Ezekiel hath not spoken a vision of his own or from his own spirit but what is said is the word of the eternal God I the Lord have spoken it I have determined it shall be so and nothing shall lett it Observe First God hath wayes to empty lands of their mââtitude and fullnesse Egypt had her multitude of men of beasts of Cities of riches she had her fulnesse of all things and God had an Army a multitude of Souldiers to plunder and spoil her to empty her of all her multitudes and fulnesses Jerusalem had its multitudes and fulness but Nubuchadnezzar emtyed her and made her like an empty vessel Jer 51.34 Babylon had her multitudes and fulness of Treasure Jer. 51.13 and God had Fanners to fan her ver 2. and empty her land those Fanners were the Medes and Persians who scattered the Babylonians and made a Prey of their Treasures Secondly observe When God will execute severe Judgments he makes use of suitable Instruments He intended utter destruction to Egypt and the terrible of the Nations were brought to destroy it Nebuchadnezzar had men out of many Nations and the terrible ones of those Nations by the secret hand of God were brought to lay Egypt waste They roared like Lyons Isa 5.29 They were cruel and without mercie Jer. 6.23 They hanged Princes by their hands Lament 5.12 And here they fil'd the Land with the slain Thirdly observe Gods designs shall go on whatever lies in the way to hinder He was resolved upon the destruction of Egypt the Rivers of it lay in the way so that an Army could not get over Nilus that great river if gotten over it could not march and do the work appointed for the multitude of little Rivers were in the land shall these hinder the designe of God No he will dry up the Rivers to make way unto his designs the Babylonians shall pass over and pierce through the whole land When the Israelites were at the Red Sea that lay as an impediment unto Gods design which was to carry them to Canaan but did it hinder the same No speak to the Children of Israel that they go forward what go forward and be drowned in the Sea No because they had not Faith to go upon the waters therefore he divides the waters and makes a dry path for them through the midst of the deeps Exod 14. There were Mountains in the way hindering the building of the Temple but one great mountain above all the rest Zech. 4.7 Who art thou O great mountain whether it were the Persian Monarchy or Satan and all the enemies of the Jewes God made it a plain before Zerubbabel and notwithstanding all enemies and opposition he carried on the work of God Things may be too hard for men impossible for them but nothing is too hard for or impossible to the Lord. He enabled Nebuchadnezzar to take Tyrus to destroy Egypt all the Rivers thereof shall not hinder it God will dry them up rather then his designe shall faile Psal 74.15 Thou dryest up mighty rivers God hath divided Seas plained Mountains and dryed up Rivers in our days to make way for his designs and in due time he will dry up the great River Euphrates to make way for the Kings of the East Rev. 16.12 Fourthly observe All Lands are the Lords and he may dispose of them to whom he will even to the wicked he sold he gave the land of Egypt into the hands of the Babylonians who were wicked yea the worst of men Ezek. 7.24 Kingdoms are not such excellent things as we imagine were they so they would not be given to Gods enemies That Kingdom is of great worth which God gives to his children Luke 12.32 Vers 13 14 15 16 17 18 19. Thus saith the Lord God I will also destroy the Idols and I will cause their Images to cease out of Noph and there shall be no more a Prince of the land of Egypt and I will put a fear in the land of Egypt And I will make Pathros desolate and will set fire in Zoan and will execute Judgments in No. And I will poure my fury upon Sin the strââgth of Egypt and I will cut off the multitude of No. And I will set fire in Egypt Sin shall have great pain and No shall be rent asunder and Noph shall have distresses daily The young men of Aven and of Phibeseth shall fall by the sword and these cities shall go into captivity At Tehaphnehes also the day shall be darkened when I shall break there the yoaks of Egypt and the pomp of her strength shall cease in her as for her a cloud shall cover her and her daughters shall go into Captivity Thus will I execute Judgments in Egypt and they shall know that I am the Lord. HAving formerly threatned destruction to Egypt and her Cities in general the Prophet descends now to particulars in the 13 14 15 16 17 and 18 vers and then in the 19. verse shews what is the end of God in his exercising judgments viz. That they may know him to be the Lord. I will destroy the Idols Egypt was the most idolatrous Land of any and God would now destroy the Idols out of it The word for Idols is gillulim which Piscator renders stercora dung filth so the word signifies and their Idols were dunghil filthy Gods fitter to be trodden under foot by Man and Beast then to be worshipped I will cause their Images to cease Elilim Images from Elil nihilum for an Image or Idol is res nihili a thing of no account 1 Cor. 8.4 It cannot profit therefore Isai 2.20 They shall cast away their Idols as useless things and God would make them to cease Out of Noph This Noph was a great city in Egypt very populous and famous for the Pyramids and Monuments of Kings who leaving Thebes made that the Royal City Isai 19.13 The Princes of Noph thither many
Burdens Tributes and Taxes are laid upon people by oppressing Princes and Rulers when I shall break there the Yoaks of Egypt The Rulers of Egypt decreed unrighteous things opprest the men of Tehaphnehes suckt their blood by hard Rates and Taxes burdened them with difficult and dangerous Services and made them groan under their Yoaks as they did so do the Princes and Rulers of most Nations in the world but as they have their times to make and increase such yoaks upon the people so God hath his time to take them off Levit. 26.13 I have broken the bands of your yoak and made you to go upright The Jews were under the Egyptian Yoak a long time but at last he break the bands of the Yoak those Laws Decrees that kept them in Egypt held them to hard labor causing them to stoop and made them free so that they could go upright Bondage makes men to bow but Liberty to go upright Heavy burdens upon people make them sigh presse them down to the Earth and when they are eased they rejoyce and look up It s God breaks the Yoaks off whoever puts them on Isa 10.27 It shall come to pass in that day that his burden shall be taken away from off thy shoulders and his Yoak from off thy neck and the Yoak shall be destroyed because of the anointing The King of Assyriâs Burdens and Yokes lay heavy and hard upon the Jewish State but for Hezekiahs sake or rather Christs who is called the anointing he would break the Yoaks and take off the Burdens Fifthly observe God makes some Nations exemplarie with his judgments Thus will I execute Judgments in Egypt thus as becomes me a provoked God thus as an Idolatrous profane guilty Nation deserves thus as themselves and all Nations round about shall know that I am the Lord they shall see that in my Judgements which shall convince them that no hand but mine could do such things take such Strong Holds ruine so many Cities and lay waste such a land as Egypt was Some Lands are Theaters of Gods severe Judgements we have been made Monuments of Gods choice Mercies wonderfull Deliverances Let us fear the Lord and his Goodness least he turn our Mercies into Judgments Vers 20 21 22 23 24 25 26. And it came to pass in the Eleventh year in the First Month in the Seventh day of the Month that the word of the Lord came unto me saying Son of man I have broken the Arm of Pharaoh King of Egypt and loe it shall not be bound up to be healed to put a Roler to binde it to make it strong to hold the Sword Therefore thus saith the Lord God behold I am against Pharaoh King of Egypt and will break his Arms the strong and that which was broken and I will cause the Sword to fall out of his hand And I will scatter the Egyptians among the Nations and will disperse them through the Countrys And I will strengthen the Arms of the King of Babylon and put my Sword in his hand but I will break Pharaohs Arms and he shall groan before him with the groaning of a deadly wounded man But I will strengthen the Arms of the King of Babylon and the Arms of Pharaoh shall fall down and they shall know that I am the Lord when I shall put my sword into the hand of the King of Babylon and he shall stretch it out upon the land of Egypt And I will scatter the Egyptians among the Nations and disperse them among the countries and they shall know that I am the Lord. THese seven Verses are the second general part of the Chapter and Treat of two great Kings Pharaoh King of Egypt and Nebuchadnezzar King of Babylon Concerning Pharaoh two things are threatned against him First Diminution of his power vers 21 22 24. Secondly Dispersion of his people vers 23.26 Concerning Nebuchadnezzar he is the instrument God will use and promiseth to strengthen in doing his work vers 24 25. and both these are illustrated from the Chronologie of this Prophesie Vers 20. In the Eleventh year in the First month the seventh day of the month That was in the Eleventh year of Jehoiakins Captivity the First month and the seventh day Ezekiel had this Prophesie given in it was three months and two days before the takeing of Jerusalem Jer. 52.5 6. for it was taken the Eleventh year the Fourth Month and the ninth day This Prophesie though it be set after that in chap. 29.17 yet was sixteen year before it The Penmen of the Scriptures do not exactly observe the order where every thing should come in among the Psalms you have the third Psalm which was made at that time when David fled from Absolom set before the 34 51 56 57 59 60. and others which were made before that as appears by their Titles Vers 21. I have broken the Arm of Pharaoh King of Egypt By Arme the forces and power Pharaoh had are intended Vatablus saith the Preter Tense is here put for the Future Tense I have broken that is I will break but Pharaoh had his arme broken before when the Babylonian forces beat him and his Army by the River Euphrates in Charchemish which was in the fourth year of Jehoiakim Jer 46.2 And at that time he took from him all that he had between Nilus and Euphrates 2 Kings 24.7 which was the breaking of his Arme and such a breaking as it could not be cured But notwithstanding this breaking Pharaoh got up forces again and when Nebuchadnezzar besieged Jerusalem he came forth out of Egypt whereupon Nebuchadnezzar raised his Siege went to meet Pharaoh and caused him to retreat Jer. 37.5 7. as having a broken arm and not being able to encounter with him And loe it shall not be bound up to be healed c. That wound and loss which Pharaoh received by overthrow of his army he never could cure and recover neither his own people nor his Confederates could set him into his former condition he is here resembled to a broken Arme which cannot be bound up or if bound up not be healed so as to be usefull any more Pharaoh could never recover his strength and greatness again Vers 22. Behold I am against Pharaoh King of Egypt Here is the cause of Pharaohs breakings his not binding up and healing the Lord was against him not only the Babylonians and Cyreneans were his enemies but the Lord himself when he breaks in pieces who shall bind up when he wounds who shall heal when he is an Enemie who can stand before him The Loâd makes himself Author of all the Judgements fell upon Pharaoh And will break his Arms the strong and that which was broken Pharaohs Arms were Egypt and those Territories he had from Egypt to Euphrates His Arme was broken already by the Babylonians as you have it before One Arm yet remain'd and that is call'd a strong one viz. Egypt with all her strength This Arm God break by the
Cyreneans against whom Pharaoh led out an Army which they overthrew and the Civil Wars amongst them after that Victory they were so consum'd and weakened Chap. 29.4 vid. Juni that they had not hearts nor means to defend themselves against Nebuchadnezzar when he invaded them I will cause the Sword to fall out of his hand When an Arm is broken the hand is disabled from holding any thing so Pharaoh having his arms broken Syria and Egypt the Sword should fall out of his hand he should not be able any more to make war he should neither have forces in the one Kingdom or the other to do him service or thus if he did get up some forces and ingage with the Babylonians God would so order things that the Egyptians should be overcome throw down their Arms cry for quarter or fly for safety Vers 23. And I will scatter the Egyptians among the Nations The Hebrew word for to scatter is ãâã ãâã ãâã ãâã ãâã puts which signifies confringi cum dispersione to be broken and dispersed he spake before of the breaking Pharaohs forces and now saith they should be scattered some running one way some another some carried into one part of Babylon some into another And disperse them ãâã ãâã ãâã ãâã ãâã Sarah which is the Hebrew word signifies to disperse by breaking in pieces and also by fanning The Septuagint hath it ãâã ãâã ãâã ãâã ãâã I will fan them And so Lavater Piscator and the vulgar render the word God would fan them as chaffe out of the Land of Egypt and drive them from country to country as the wind drives chaffe from place to place Vers 24. And I will strengthen the Arms of the King of Babylon Chizzikti Montanus renders it comfortabo I will comfort Vatablus noborabo I will make strong Jun. and Pisca confirmabo I will confirm the French fortifiray I will fortifie The Septuag ãâã ãâã ãâã ãâã ãâã I will harden The word Chazak saith Kirker signifies properly firmam apprehensionem such a taking hold of a man as thereby to confirm his Spirits and to strengthen him God would take hold of Nebuchadnezzar and his forces so as to add spirit courage and strength unto them he would be on their side and make them victorious He was against Pharaoh brake his Arms weakened him but he would be with Nebuchadnezzar uphold him and make his Arms strong And put my Sword in his hand I will furnish him with all military instruments and sufficiency of power to execute my judgments upon Egypt and upon Pharaoh King thereof God would make the Sword fall out of his hand but he would put one into Nebuchadnezzars hand But I will break Pharaohs Arms. Let them be strong and brawnie I will break them as wood bones earthen vessels are wont to be broken he is proud confident and thinks himself able to withstand the King of Babylon but by him will I break all his forces and so breake them that He shall groan before him with the groanings of a deadly wounded man The Hebrew runs thus He shall cry with Cries being deadly wounded before him Piscator looking to the former words I will break Pharaohs Arms renders them thus that he may groan before him as a man groans being deadly wounded When a man is Chalal thrust through or deadly wounded he fetcheth deep sighs and groans and Pharaoh should be so afflicted with the King of Babylons prevailing against him that he should greatly mourn and groan Noak notes such crying sighing groaning as men make when they are wounded unto death Vers 25. But I will strengthen the Arms of the King of Babylon and the Arms of Pharaoh shall fall down c. In this verse and the last there is little but what was said before the Prophet repeats the same things that so he might awaken the Egyptians to consider what dreadful desolations were coming upon them and beat off the Jews from seeking help at their hands whose destruction was so certainly determined by the Lord. And he shall stretch it out upon the Land of Egypt This stretching out may either refer to the stroke as when men will strike strong and deadly stroaks they stretch out their arms that the stroke may be with more force upon the partie to be smitten or it may note the extent of the Sword it should be stretched out upon the whole Land of Egypt Wars should consume the whole Nation First observe Men in affliction strictly observe how the time passes away they mind the years months and days Ezekiel was a Captive in Babylon and he kept account of the time in the Eleventh year the first month and seventh day of it that was of their Captivity he slipt not a day but observed it and what fell out then the word of the Lord came unto him Afflictions make good Chronologers Secondly observe The Lord makes good his word he had said by the mouth of David Psal 37.17 The arms of the wicked shall be broken and here he saith I have broken the Arms of Pharaoh King of Egypt he was a wicked King and God broke his Arms. Kings who have great forces great wealth numerous Cities and strong Navies if they be wicked they and all they have are no more to God then one single man whose Arms God can easily break for he hath a mighty Arm Psal 89.13 And when he makes it bare then it breaks Kings and Kingdoms Arms and Armies in pieces it was his Arm that brake the Babylonian Persian Grecian and Roman Empires which were all wicked He break the Arm of Moab Jer. 48.25 He will break the Arm of Antichrist and of all the Princes of the Earth which help him Thirdly observe God sometimes so wounds Princes and States as that their wounds are incurable I have broken the Arm of Pharaoh and loe it shall not be bound up to be healed all the State-Chyrurgeons and Physitians could not set the bone again and heal the wound much art and industry was used many plaisters applyed but all to no purpose for God had said it shall not be healed Jer. 46.11 In vain shall they use many Medicines for they shall not be cured it s spoken of this Pharaoh and the wound he had received If God deny once to cure the wounds he makes those wounds prove deadly not all the Balm in Gilead will cure them not all the wisdom riches strength of Egypt could make Pharaoh whole again If the Lord himself do not binde up when he breaks heal where he wounds nothing but death and dissolution follows Fourthly observe It s a dreadful thing to have the Lord declare himself to be an enemie to a King to a State to any Behold I am against Pharaoh therefore what was broken could not be healed and what was whole should be broken he should be more and more disabled his Princes became fools his wise Councellors brutish a perverse and seducing Spirit was in the midst of them and
Egypt was as women fearfull and weak like women Isai 19.11 12 13 14 15 16. God being against Pharaoh all his Councels Enterprizes were blasted all his forces broken all his Cities made desolate and all his people consum'd or carried into Captivity better he had had all the Princes of the world against him then God for whomsoever he is against must be ruin'd Fifthly observe The flourishing and perishing of Kings Kingdoms and Armies is from the Lord. I will strengthen the Arms of the King of Babylon and put my Sword in his hand but I will break Pharaohs Arms and they shall fall down One of these great Kings should prosper his Kingdom flourish his forces stand and conquer the other should perish his Kingdom be laid waste and all his forces broken and scattered What King State or Army soever God is with he will strengthen uphold what King State or Army soever he is against he will break ruine and bring to nothing whatever their Strength Wealth or Councels are Sixthly observe Tyrannical wicked Kings oft come to very sad ends he shall groan before him with the groanings of a deadly wounded man Herodotus saith he was strangled by the Egyptians which had revolted from him to Amasis The Holy Scripture tells you what ends Adonibezek Athaliah Jezebel Ahab and Senacherib came unto Pilate who put Christ to death was deposed banished and at last slew himself at Lyons in France Of Thirty two Emperors who persecuted the Christians scarce any of them dyed a natural death some were poysoned some kill'd by the Soldiers some sentenc'd by the Senate and some slew themselves Galerius had such a Loathsome disease as that he could not indure the stink of it but slew himself to avoid it Vid. Fox Act. Mon. vol. 1. pag. 40 41. Seventhly observe God is the Author of Wars he sets one Tyrant against another and gives Commission how far they shall proceed I will put my Sword into the hand of the King of Babylon and he shall stretch it out upon the land of Egypt Nebuchadnezzar was a great Tyrant and God set him upon Pharaoh another great Tyrant and ordered him how far he should go even over all Egypt Tyrants cannot stir till God move them the Sword is his if he will not put it into their hands they cannot take it up and when he hath put it into their hand they cannot go one foot further then he hath appointed them CHAP. XXXI Vers 1 2. And it came to pass in the Eleventh year in the Third month in the First day of the month that the word of the Lord came unto me saying Son of man speak unto Pharaoh King of Egypt and to his multitude Whom art thou like in thy greatness THis Chapter as the two former is a Prophesie against the King of Egypt and in it you have these parts First the Chronologie of the Prophesie ver 1. Secondly the occasion of it viz. His Pride and confidence in his greatness ver 2. Thirdly a confirmation of his ruine set out by an example a majori ad minus from the Third verse to the Eighteenth wherein is notably described the Glory of Assyria her sin and fall thereupon Fourthly the Application of all to Pharaoh vers 18. Vers 1. In the Eleventh year in the third month in the first day of the month The Prophet had not Prophesies given in every month it was a month and Twenty-four days from the last Prophesie to this which was one month and eight or nine days before the destruction of Jerusalem and in the Eleventh year of their Captivity the Third month and First day of the month The Hebrew for First day of the Month is una mensis one of the month is an Hebraisme common in the Scripture as in Gen. 1.5 The Evening and the Morning were one day so is the Hebrew that is the first day Luke 24.1 ãâã ãâã ãâã ãâã ãâã upon one of the week that is the First day of the week Vers 2. Speak unto Pharaoh King of Egypt and to his multitude Pharaoh was a great King and had a great Multitude of Men Horses and Chariots and conceited himself greater then he was but how great soever he were in realitie or conceit God orders a Prophet to speak to him and to demand a question of him The Prophet was in Babylon Pharaoh in Aegypt and how he could speak to him appears not It s impossible that he should undertake so long a journey as t is from Babylon to Egypt It s more consonant to truth that he pen'd this Prophesie and sent it unto him by one means or other Whom art thou like in thy greatness This was the Question Ezekiel must propound to him and it was an upbraiding question taxing him for his pride arrogancie and vain confidences He had like most Kings many Flatterers who flattered him into a conceit that he was greater then other Kings yea so great in power that he might incounter God himself The Lord therefore thought meet to take down his Spirit by this question Whom art thou like in thy greatness what like unto me thou art so far from that as that thou art not comparable to some mortal men What sayest thou to the King of Assyria art thou greater art thou stronger then he no he went far beyond thee in Power Dignitie and Greatness yet for his pride arrogancie and confidences in what he had he was utterly destroyed and thinkest thou who art inferior to stand and avoid the Judgements of God when they come thou deceivest thy self First observe Kings are prone to be lifted up with and confide in their greatness Pharaoh sweld with his honor and multitude puting too much confidence therein Chap. 29.3 he is call'd the great Dragon and he lay secure in the midst of his Rivers saying my River is mine own and I have made it for my self he was proud and confident thinking none greater then himself Nebuchadnezzar was lifted up with his greatness Dan. 4.30 so was Sennacherib Isa 37.11 12 13. And not only wicked Kings but good ones have been overtaken with this evill David numbers the people and was too proud of and confident in his Multitudes 1 Chron. 21. Princes have many things to puff up their Spirits but God knows how to bring them down Secondly observe God will have them told of their Sins and taxed for them Go speak unto Pharaoh and say whom art thou like in thy greatness Thou proud Tyrant thou shalt fall though thou be great strong there is a greater then thy self and one stronger then thou art who hath sent a Prophet to tell thee of thy pride and arrogancie and to foretell thee of thy destruction Kings are no more to God then the meanest peasants if they sin they shall hear of it and smart for it Vers 3 4 5 6 7 8 9. Behold the Assyrian was a Cedar in Lebanon with fair branches and with a shadowing shroud and of an high stature and
with wealth honor greatness and such things as may puffe up trees by waters grow high and men in the midst of great means are in great danger to do so Neither their Trees stand up in their height all that drink water The Margent hath it or stand upon themselves for their height and so the sense is plain that none of the Trees should exalt themselves or stand upon themselves their own strength wealth and greatness they should not rest in themselves please themselves If we take the words as they are in the verse the sense is much the same neither their trees stand up in their height all that drink water that is Let none that have means despise others that are inferiour or let them not stand up in their height it will be but for a season and they must be cut down For they are all delivered unto death to the nether parts of the earth in the midst of the children of men with them that go down to the pit All the Assyrians were delivered up to the Chaldaeans to be slain by them or all the Princes Nobles and great Ones they shall dye go down into the earth among the meanest where no difference will be made therefore rich Ones great Ones should not exalt themselves above others or stand upon their height First Observe Pride and wickednesse causes God to bring dreadfull judgements upon Kings and their Kingdomes Because the King of Assyria's heart was lifted up in his height therefore God delivered him into the hand of a mighty enemy and drave him out for his wickednesse When Princes are in the seat of honour have great means coming in then they look big begin to Deifie themselves to do what they list not minding him who exalted them but confiding in their own strength power and greatnesse which makes way for their speedy ruine Solomon tells us that a man shall not be established by wickednesse Pro 12.13 Kings by their wicked pollices and practices cannot establish themselves their wickednesse overthâowes them their pride provokes God against them Da 4.25 It s good for Kings others to be humble in the midst of their injoyments and the greater abundance that they do possesse Qui humili est an mo dignus est honore Divinitas quiescit super eo Buxtorph to carry it still the more humbly for he that is of an humble mind is worthy of honour and hath God dwelling with him Secondly Observe God hath instruments for the doing of his work whatever it be and such instruments as will do it to purpose He had an Assyrian Cedar to cut down which was very great whose top was in the Clouds whose Boughes extended very farre in whose branches the Fowls did make their Nests and under whose shadow dwelt all great Nations and now who shall dare to meddle with this Cedar Yes the Lord had One that durst attempt and doe it he had a mighty One of the Heathens a God of the Nations into whose hand he delivered the great Cedar and he in doing did unto him all the mind of God he cut him down and laid him low Let Trees be deeply rooted grown exceeding great and high yet God hath Hewers to hew down such Trees Dan. 4.14 Thirdly Observe When great Trees are cut dâwn many other Trees suffer with them When Kings fall they break and undoe many When the King of Assyria was cut off his Nobles and great Ones yea all sorts suffered by him Vpon the Mountains and in all the Valleys his Branches are fallen his Boughs are broken and all the people of the Earth are gone down from his shadow All his Provinces Princes People met with hard things When Zedekiah was taken and carryed away captive did not the Princes Nobles and People suffer grievous things see 2 Kings 25. Jer 52. In our dayes we have seen many suffer by the fall of the King Fourthly Observe Neither Princes Nobles nor other People can tell who shall enjoy their wealth The King of Assyria had great revenues the Assyrians were well watred a rich people but who got all their wealth The Chaldaeans strangers the terrible of the Nations upon his ruine shall all the Fowles of the Heaven remain and all the Beasts of the field shall be upon his Branches Little did the Assyrians dream that the Chaldaeans should have their Jewels Gold Silver Plate Linnen Habitations and Lands Many hord and heap up for their enemies Many men are rich well fraught like Ships at Sea but whose hands their wealth may fall into they know not David calls it a vanity and its a deep excessive vanity that men disquiet themselves in heaping up riches and cannot tell who shall gather them Psal 39.6 Whether their children or strangers friends or foes Solomon was vexed to think he must leave all he had got or done he knew not to whom whether a wise man or a fool Eccles 2.18 19. Fifthly Observe God doth therefore destroy Kings and Kingdomes that rich Ones great Ones and all sorts may take heed of their sins pride wickednesse and self-confidence God cuts off the great Cedar the King of Assyria to the end that none of all the Trees by the waters exalt themselves for their height nor stand upon themselves for their height let them not slight other Trees which are not by the waters that are not so Bulky Branchy and Leavy as themselves nor conceit that their wealth and greatness will always last Vers 15. In the day when he went down to the grave I caused a mourning The word for Grave is Sheol which among other things signifies the state of the dead as Gen 37.35 saith Jacob I will go down into the Grave unto my Son By Grave he meant not Hell nor the Grave in a proper sense for he was perswaded some wild Beasts had devoured him but the state of the dead and so here when this high Cedar was cut down when the King of Assyria was slain and went down to the Grave that is the state of the Dead I caused a mourning Then there was a sad change trading ceas'd barrennesse came upon all the Land the Towns and Cityes were not frequented I covered the deep for him and I restrained the Floods thereof and the great waters were stayed If we take the words litterally the sense is the Sea and Rivers seem'd to mourn at the destruction and fall of this Cedar and so if you take the deep floods and waters for his riches abundance and great revenues they seem'd now to put on Sackcloath their Lord and Master being dead now there was no more flowing of those waters The deep the Rivers and waters had contributed to the greatnesse of the Cedar and they were affected with his fall I caused Lebanon to mourn for him In the 3d verse the Assyrian was call'd a Cedar in Lebanon and when this Cedar fell he made the rest of the Trees in Lebanon to put on black the word is Akdin
to pass in the Twelfth year in the Twelfth month in the First day of the month that the word of the Lord came unto me saying Son of man take up a lamentation for Pharoah King of Aegypt and say unto him Thou art like a young Lyon of the Nations and thou art as a Whale in the seas and thou camest forth with thy rivers and troubledst the waters with thy feet and fouledst their rivers Thus saith the Lord God I will therefore spread out my net over thee with a company of many people and they shall bring thee up in my net Then will I leave thee upon the Land I will cast thee forth upon the open field and will cause all the fowls of the Heavens to remain upon thee and I will fill the beasts of the whole earth with thee And I will lay thy flesh upon the mountains and fill the valleys with thy height I will also water with thy blood the Land wherein thou swimmest even to the mountains and the rivers shall be full of thee And when I shall put thee out I will cover the Heaven and make the stars thereof dark I will cover the Sun with a cloud and the moon shall not give her Light All the bright lights of Heaven will I make dark over thee and set darknesse upon thy Land saith the Lord God I will also vex the hearts of many people when I shall bring thy destruction among the Nations into the Countreys which thou hast not known Yea I will make many people amazed at thee and their Kings shall be horribly afraid for thee when I shall brandish my sword before them and they shall tremble at every moment every man for his own life in the day of thy fall THis Chapter is of the nature of the three former and contains in it two Prophesies both of them against Pharoah and the Egyptians The 1. Is from the beginning to the 17. vers 2. From the 17. to the end of the Chapter In the first of these we have First The time of the prophesie vers 1. Secondly The Tyranny and cruelty of Pharoah vers 2. set out by way of lamentation Thirdly Gods judgements against him declared in an allegoricall way ver 3 4 5 6. Fourthly The events thereupon which are 1. Darkness vers 7 8. 2. Vexation vers 9. 3. Astonishment fear and trembling Vers 1. And it came to passe in the twelfth year in the twelâth month in the first day of the month This was not in the time of Zedekiah who reigned but eleven years It was in the twelfth year of Jehoiachims captivity the twelfth month and first day not long after the taking of Jerusalem and burning it with fire The Lord gave out this Prophesie then that the Jews might be taken off from trusting in the Egyptians having cause sufficient to believe that Ezekiels prophesies against them should be made good as well as Jeremies against themselves for it was the same Spirit which breathed in them both and that they might reap some comfort after their sufferings in considering God would deal so roundly with the Egyptians who had deceived them Vers 2. Take up a lamentation for Pharoah King of Egypt Take up a lamentable prophesie declare what sad things are coming upon Pharoah whether the Prophet were to lament for the destruction of Pharoah and the Egyptians is questionable for he and they had oppressed others deceived the Jewes and these judgements of God coming upon them for their wickedness were just and righteous and so matter of rejoycing yet because he was to utter dreadfull and lamentable things rejoycing became him not but he was to be affected sutable to the matter delivered Thou art like a young Lyon of the Nations Wherein Tyrannical Kings and Princes are like unto young Lyons hath been shewed in the 19. Chapter The meaning of these words is that look what a Lyon is among the beasts of the fields and woods viz terrible and cruel the same was Pharoah among the Nations Young Lyons are fierce and devoure their prey with greedinesse so are young Tyrants And thou art as a Whale in the Seas In the 29. ch ver 3. Pharoah is call'd Hattannim the Dragon or Crocodile here Cattannim as the Whale it s Tannim in both places and signifies a Dragon Whale or Sea-monster and such as a Whale is in the Seas viz troublesome dreadfull and devouring such was Pharoah on the deeps a Lyon at Land a Whale at Sea His Dominion was large and where-ever it was he minded the prey And thou camest forth with thy Rivers The Septuagint have it ãâã ãâã ãâã ãâã ãâã which the Vulgar following render Ventelabas cornu in fluminibus tuis Thou didst horn it in thy Rivers the Whale spouts waters so out at her Nostrils that falling it makes a kind of horn and Pharoah digging or cutting Rivers out of Nilus they were winding like a Horn. Those are for this sense Devine Tagach in the Text from Nagach which is to strike with the Horn or Lascivire cornu and so Vatablus turns the word Lascivisti in fluminibus tuis thou hast tumbled up and down and sported thy self in thy Rivers and waters Others derive the word Tagach from ãâã ãâã ãâã ãâã ãâã which is to come forth or cause to come forth thou didst invite other Nations to revolt from Nebuchadnezzar or thou didst come forth with thy people and trouble other Nations with invasions and wars And troubledst the waters with thy feet and fowledst their rivers He troubled all at home and all abroad as the Whale or Crocodile troubles the Seas and the Rivers and lets not the Fish be quiet any where they mud the Rivers make the waters boyle so did this Egyptian Pharoah he was like Nilus which had turbidas aquas troublesome waters He troubled the waters when he constrained the people to leave their own Land and to go up to Carchemish by Euphrates Jer. 46.2 and as they went they must needs fowl the Rivers make their comforts as dead and uselesse First Observe That times of publique calamities are specially to be noted Ezekiel sets down the year month and day when the Lord told him what dreadfull things should befall Pharoah and the Egyptians In the twelfth year the twelfth month the first day of the month he must take up a lameâtation Gods judgements sometimes are lasting and the duration of them cannot be known unlesse the beginning of them be taken notice of Secondly Observe Lamentations for the sins and destructions of others is from the Lord. Son of man take up a lamentation for Pharoah King of Egypt The Prophet took it not up of himself but at the command of the Lord. Chap. 19.1 God bid him take up a lamentation for the Princes of Israel Chap. 27.2 He is injoyn'd to take up a lamentation for Tyrus Chap 28.12 He must take up one for the King of Tyrus Lamentations for Princes and states are at Gods appointment Proâhets are
so orders his judgements that they shall affect others and be had in remembrance This is the lamentation wherewith they shall lament her the Daughters of the Nation shall lament for her Destruction of great Kings and Kingdomes have many thiags considerable in them there is much of Gods power justice and severity in the same which God will have to be observed and remembred in the world Ezek. 19.14 When God destroyed the Princes of Israel and laid the Land of Judah waste what then This is a lamentation and shall be for a lamentation Verses 17 18 19 20 21 22 23. It came to passe also in the twelfth year in the fifteenth day of the month that the word of the Lord came unto me saying Son of man wail for the multitude of Egypt and cast them down even her and the Daughters of the famous Nations unto the nether parts of the earth with them that go down into the pit Whom dost thou passe in beauty go down and he thou laid with the uncircumcised They shall fall in the midst of them that are slain by the sword she is delivered to the sword draw her and all her multitudes The strong among the mighty shall speak to him out of the midst of hell with them that help him they are gone down they lie uncircumcised slain by the sword Ashur is there and all her company his graves are about him all of them slain fallen by the sword Whose Graves are set in the sides of the pit and her company is round about her Grave all of them slain fallen by the sword which caused terrour in the land of the living AT this 17. verse begins the second prophesie and general part of the Chapter in which these things are considerable 1. The Time of this Prophesie vers 17. 2. The Funeral of Egypt with the solemnity thereof which is commanded declared and confirmed vers 18 19 20 21. and so on to the 31. 3. The Conclusion of the prophesie vers 31 32. Vers 17. In the twelfth year the fifteenth day of the mouth It was in the twelfth year of their captivity and the fifteenth day of the twelfth month as it is vers 1. fourteen dayes after the former prophesie and upon the third Sabbath as Junius observes then came this Prophesie unto Ezekiel Vers 18. Wayl for the multitude of Egypt The word Nahah to lament signifies internal grief The Prophet is bid not to feign a grief or a Funeral complaint but to be reall to mourn or to prophesie what mourning should be at the Funeral of Egypt Cast them down even her and the Daughters of the famous Nations The Prophet was to do this Prophetically as Jeremy was to root out pull down to destroy and cast down Jerem. 1.10 He prophesied such things and thereupon was said to do them and so Ezekiel was to prophesie the casting down of Egypt her King and People and the Daughters of famous Nations those that did confederate with her Cityes or People and because of this he is said to cast them down its Gods work to cast down to throw into the grave and pit but his Prophets declaring what shall be are said to do the same Vnto the nether parts of the Earth The Hebrew is El Erez tachtijoth in terram inferorum into the Land of hell or into the lowest part of the earth Vers 19. Whom dost thou passe in beauty Egypt thou thinkest thy self more beautiful than other Nations that thou hast some excellency beyond them suppose thou hadst that must not exempt thee from the common condition of Nations but thou hast not any beauty excellency beyond them nay thou art short of them therefore lay aside such thoughts they who were more beautiful and pleasant than thy self they are gone down into the pit therefore Go down and be thou laid with the uncircumcised Thou must not look for any priviledge above other Nations thou mayest conceit thy counterfeit circumcision will advantage thee Erant Egyptii circumcifi ut Herodotus in Euterpe docet Junius but thou art deceived away down to the Grave and lye with the uncircumcised thy portion must be with the profanest The word for be thou laid signifies to sleepe also and may be thus rendred sleep with the uncircumcised Vers 20. They shall fall in the midst of them that are slain by the sword They that were confederate with thee and thou with them shall fall by the Chaldaean sword which hath commission to cut you all off and to send you to the state of those that formerly were slain by the sword you think your self invulnerable but you shall find the points of the Chaldaeans swords be sharp and will enter She is delivered to the sword Egypt or the multitude of Egypt is delivered to the sword appointed to be slain The Hebrew may be rendred thus The sword is delivered or given viz into the hand of the Babylonian to destroy the Egyptian withall Draw her and all her multitude Draw her Egypt and her People into the grave The Babylonians slay her and hers the sword is in their hand and then drag them into the pit But these and the former words may be taken otherwise as to note out the stately Funeral of Egypt She is delivered to the Sword or the Sword is laid under her head or by her side to shew that she was warlike Draw her and all her multitude Let her body being put into a Chariot be drawn in pomp and state Vide-Junium like unto the bodies of great Ones First Observe God made known his mind to his Prophets by degrees something they had in one year given out somewhat in another year sometimes in one month sometimes in another God spake unto them Here in the twelfth year the fifteenth day of the month the word of the Lord came unto Ezekiel God had appeared to him the first day and again the fifteenth day Secondly Observe There be seasons to mourn in as well as to rejoyce in Son of man wail for the multitude of Egypt The providence of God doth not act constantly in one way but it makes changes and alterations which afford occasion to mourn and to laugh When God carryed the Jewes into Babylon there they hung up their Harps and wept Psal 137. and when he brought them back again it was with singing Isa 48.20 Thirdly Observe That at the appointment of God we may lament for the sins and juâgements of God upon the Churches enemies secret or open The Egyptians were never reall friends to the Jews but were their secret if not their open enemies and now when Gods hand was heavy upon them for their sins the Prophet is commanded to wail for them When the Churches enemies suffer we are to rejoyce but if God calls to mourning for their sufferings we must do it Fourthly Observe The greatest in the greatest Kingdomes have no cause to glory and lift up themselves above others seeing they must come to the common
in the world been dreadfull unto others and go down to the Grave in pomp or not shall afterward bear-their shame and sin The mighty Ones of Ashur of Elam of Meshech Tubal Edom those of the North and Zidon who were a terrour in the Land of the living some of them were buried in pomp they went down to Hell with their weapons of war and they had their swords laid under their heads others had no Funerals or no pomp at them but they all did bear their shame and their iniquities were upon their bones they lived wickedly oppressed grievously played the Devills on the earth they bear their shame and God punished them for their iniquities Tyrants are feared and honoured as gods while they live but being dead their names do stink and their torments are terrible Potens potenter punientur proportioned to the power they have abused and mischief done by them Fifthly Observe Externall priviledges profit not Princes nor People unlesse they be Godly they must perish like those that want those priviledges The Edomites were circumcised which was a great priviledge in Pauls account Phil. 35. a sign of the Covenant between God and his people Gen 17.11 But because they and their Princes were wicked circumcision profited them not they were laid with the uncircumcised they had no more favour from the hand of the Lord then his worst enemies then those that were out of covenant and open enemies unto him Let men take heed how they rest upon their priviledges and professions it is not Baptisme being in a Church injoying of Ordinances having of gifts high notions and admirable expressions will advantage men or women at last unlesse they be really Godly a thousand such priviledges will do them no good Gal. 6.15 In Christ Jesus neither circumcision availeth any thing nor uncircumcision but a new Creature Verses 31 32. Pharoah shall see them and shall be comforted over all his multitude even Pharoah and all his army slain by the sword saith the Lord God For I have caused my terrour in the Land of the living and he shall be laid in the midst of the uncircumcised with them that are slain with the sword even Pharoah and all his multitude saith the Lord God IN these two verses is the conclusion of this Prophesie Lamentation or Funerall of Pharoah and the Egyptians which is the comfort he shall have amongst those mighty men and Princes before mentioned and this is in the 31. verse And then the end of Gods judgements upon Kings and People vers 32. Vers 31. Pharoah shall see them and shall be comforted When Pharoah shall come to Hell or the Grave and see what Kings Princes and multitudes of people are there suffering such things as himself must this shall comfort him that he hath such companions and so many To lose his life kingdom and people were sad things bitter afflictions but when he saw others had done so before him and they as great as himselfe this was as a Cordial unto him Pharoah and all his army slain by the sword Nebuchadnezzar King of Babylon came shortly after this prophesie against him and the Egyptians and made a great slaughter amongst them cutting off man and beast from the Land as was said Chap. 29.11 Vers 32. For I have caused my terrour in the Land of the Living Junius reads the words when I shall put my terrour Montanus because I have put my breaking in the Land of the Living a Preter Tense for a Future The sense is this when I shall cut off Pharoah and his army by the Babylonish sword this judgement of mine upon them will cause terrour in the Nations that are living they will be afraid of my judgements Pharoah made them afraid by his wars and I shall make them afraid by my judgements First Observe The comfort that wicked ones have after death in Hell is poor comfort its imaginary comfort rather then reall What comfort is it to see many in Prison in torment suffering proportionable punishment for their iniquities Pharoah shall see them and shall be comforted he shall see the Kings of several Countries there the great Tyrants of the world and shall be punished like unto them his comfort was in conceit but his punishment in reallity Polanus calls it Crudele solatium Cruel Comfort For a King to be in Fire and Brimstone with other Kings People to be weeping and gnashing of their tee h with others is cold and cruel comfort Many flatter themselves that if they dogo to hell they shall have companions there which will be some ease but it rather wil aggravate their misery to hear their dreadfull howling and yellings their cursing one another that ever they knew each other Secondly Observe God cuts off Kings and Nations by his just judgements that he might strike fear into the living cause them to cease from sin and learn righteousnesse When Pharoah and all his Army were slain by the sword then the Lord sent his terrour in the Land of the living then the Nations far and nigh trembled at the severe judgements of the Lord. Such judgements are awakening things and call aloud to the Inhabitants of the earth to repent and reform their wayes CHAP. XXXIII Vers 1 2 3 4 5 6. Again the word of the Lord came unto me saying Son of man Speak to the children of thy people and say unto them when I bring the sword upon a Land if the people of the Land take a man of their Coasts and set him for their watchman If when he seeth the sword come upon the Land he blow the Trumpet and warn the people Then whosoever heareth the sound of the Trumpet and taketh not warning if the sword come and take him away his bloud shall be upon his own head He heard the sound of the Trumpet and took not warning his bloud shall be upon him but he that taketh warning shall deliver his soul But if the watchman see the sword come and blow not the Trumpet and the people be not warned if the sword come and take any person from among them he is taken away in his iniquity but his bloud will I require at the watchmans hand OUR Prophet having finished his prophesie against the Nations in eight Chapters from the 24. to this 33. which was the second Generall part of his whole prophesie comes here again to prophesie unto the Jews and begins the third General part of his prophesie which extends to the end of the 39. Chapter In this Chapter are these things laid down 1. A Renovation of the Prophets call to his Office with the Description thereof from the 1. verse to the 10. 2. A Confirmation of the Prophet against the calumnies of the Jews from the 10. to the 21. 3. A Denunciation of judgement against those that were not smitten at the taking of Jerusalem from the 21. to the 30. 4. A Reproof of those that were captives in Babylon for their hypocrisie and covetousness from
the 30. vers to the end Vers 1. Again the word of the Lord came unto me saying Vers 2. Son of man speak unto the children of thy people Ezekiel being taken off by the Lord from prophesying to the Jews Ch 24.27 he was imployed two years upwards in prophesying to other Nations as appears by comparing Ch 24.1 with Ch. 32.1 having done with them here he is CoÌmission'd again to prophesie to the Jews Son of man speak unto thy people cease now to speak any more to the Nations which are strangers to thee speak to thine own people to the Jews which are of the same root stock and kinred with thy self The Hebrew is to the sons of thy people It s observable God saith not to the children of my people or to the Jews but to thy people God did disown them they were so stubborn and disobedient that he would not acknowledge them for his Oft in this prophesie they are call'd Ezekiels people Chap 3.11 Chap 13.17 and four times in this Chapter in this 2. vers the 12.17 30. in all these verses its the children of thy people When the Jews sinned that grievous sin in making the Calf God disown'd them and said to Moses Go get thee down for thy people have corrupted themselves Exod 32.7 Sin makes breaches between the nearest relations and causes God to disown his own people and his own institutions Isa 1.14 The new Moons and the appointed Feasts my soul hateth When I bring the sword upon a Land By sword is meant war and the evils do attend it as Chap. 6.3 14.17 29.8 30.4 32.11 The Hebrew is thus A Land when I shall bring upon it the sword here is a Nominative Case viz Erez put absolute and Sanctius saith when a Pronoun follows that Nominative must be put in the place and Case of the Pronoun as our translation hath done saying I will bring a sword not upon it but upon the Land Land is not put for Judaea but indefinitely for any Land If the people of the Land take a man of their Coasts and set him for their watchman When a Land is in danger of being invaded the peoples care is to chose out one or other to set him in some eminent place for a watchman Montanus and the Vulgar render the word Mikzehem de novissimis suis They take one of the lowest and meanest rank but Katzah notes the border and extream part of a Land or any other thing It s better as our translation hath it a man of their Coasts or borders where the enemy was like to make his first approach A watchman Tzopheh is from Tzaphah which is accurately to observe to open the eyes and fixedly to behold an object and take special notice thereof so is a watchman to do 2 Sam. 13.34 The young man that kept the watch lift up his eyes and looked and behold there came much people He did not barely look but lift up his eyes and looked he made an accurate observation So 2 Sam. 18.24 The watchman went up to the roof over the gate unto the wall and lift up his eyes and looked and behold a man running alone he put forth himself to the utmost to make a discovery his eyes were intent upon it Vers 3. If when he seeth the sword come upon the Land c. This verse sets out the office of the watchman which is 1. To look diligently about him whether there be any danger approaching any enemy neer at hand coming to invade or make attempts against the Land 2. If so he is to blow the Trumpet presently and to give warning thereof stirring up all to procure publique safety He blow the Trumpet The Hebrew word to blow is ãâã ãâã ãâã ãâã ãâã Takah which signifies to fasten but when it s joyn'd with the word Manus it notes to strike the hand or strike hands when with the word Shophar a Trumpet it signifies to blow as 2 Sam 2.28 Joab blew a Trumpet so 1 Sam. 13.3 Saul blew the Trumpet and Joel 2.1 Blow the Trumpet in Zion Trumpets of old were made of the horns of Beasts of Brasse and Silver And warn the people The blowing of the Trumpet was a warning to the people to look to themselves but this warning was not only by the voice of the Trumpet but also by the voice of the watchman for having blown the Trumpet upon the discovery and approach of an enemy the watchman was to shift for his life and liberty by returning to his people and so to call upon them to provide for publique safety The word in Hebrew for warning is Zahar which signifies to shine illuminate and metaphorically to warn because when a man is warned he is instructed and hath light given in unto him Vers 4. Then whosoever heareth the sound of the Trumpet and taketh not warning if the sword come and take him away Many are so taken up with the world that though they hear of danger at hand yet they will not hear but venture so long that they are caught the sword comes and takes them away The Hebrew is he that hearing heareth His bloud shall be upon his own head He hath no cause to blame the watchman he blew the Trumpet and warned him the fault is in himself that he took not the warning that he made not haste to secure his own life he is guilty of his own death and hath voluntarily brought it upon himself the whole fault is his own that is the meaning of this phrase His bloud shall be upon him or upon his own head which is frequent in Scripture Josh 2.19 It shall be that whosoever goeth out of the doors of thy house into the street his bloud shall be upon his head and we will be guiltlesse that is he shall be guilty of his own death not we 1 Kings 2.37 On the day thou goest out and passest over the Brook Kidron thou shalt surely dye thy bloud shall be upon thine own head thou shalt be the cause of thine own death not I said Solomon to Shimei Vers 5. He heard the sound of the Trumpet and took not warning his bloud shall be upon him Here the reason is given why he is guilty of his own death because he was within the sound of the Trumpet he heard it that proclaimed the danger was at hand but he was secure minding his profit or pleasure and took not warning But he that taketh warning shall deliver his soul He that gives heed to the blowing of the Trumpet and presently hastens into the City or flyes for his life he shall deliver his soul from the hands of the enemies coming he shall be safe the word for to deliver is from Malat which signifies fuga sibi Consulere to provide for ones self by flight saith Avenarius he doth so deliver his soul that is himself for soul here is put by a Synecdoche for a mans selfe Vers 6. But if the watchman
see the sword come and blow not the Trumpet and the people be not warned All watchmen are not faithfuil some are sleepy and careless they see not the sword coming some are perfidious they see it coming but blow not the Trumpet they warn not the people and what then If the sword come and take away any person from among them That is if any man being not warned by the watchman shall be surprized and cut off as frequently in such cases it is his bloud will lye upon the watchman The Hebrew for any person is a soul if the sword come and take a soul from them He is taken away in his iniquity He is found in his sin and is cut off for his sin most Interpreters render the words propter iniquitatem suam for his iniquity He was wicked and for his wickednesse justly cut off But his bloud will I require at the watchmans hand Here is the punishment laid down of an unfaithfull watchman through his sleepinesse negligence or treachery a soul is taken away a man is slain by the adversary who if the watchman had given warning might have lived and therefore because he did not he is guilty of the mans bloud and must answer for it at his hands will God require it Vers 7 8 9. So thou O son of man I have set thee a watchman unto the house of Israel therefore thou shalt hear the word at my mouth and warn them from me When I say unto the wicked O wicked man thou shalt surely dye if thou do not speak to warn the wicked from his way that wicked man shall dye in his iniquity but his bloud will I require at thine hand Neverthelesse if thou warn the wicked of his way to turn from it if he do not turn from his way he shall dye in his iniquity but thou hast delivered thy soul IN these words the Lord applies the former similie of a political watchman unto the Prophet So thou O son of man c. and these 3 verses are the same with the 17 18 19. verses of the 3. Chapter of this prophesie Vers 7. I have set thee a watchman I have given thee to be a watchman unto the house of Israel that thou shouldest look about search the Scriptures find out what is evill sinful and what 's the punishment due thereunto what wrath God hath revealed from Heaven against all unrighteousnesse and tell the people thereof Therefore thou shalt hear the word at my mouth Thou must not speak of thine own head or out of thine own hearr but thou must take all up from me either what I have given out by Moses and other Prophets already or what I shall give out immediately to thy self Thus Habakkuk did Ch. 2.1 I will stand upon my watch and set me upon the Tower and will watch to see what he will say unto me He would have the word from Gods mouth And warn them from me Thou must not warn them in thine own name but in my name whose Prophet thou art whose words thou hast received and who hath impowered thee to tell men of their sins and dangers Vers 8. When I say unto the wicked O wicked man thou shalt surely dye Where God sayes so is hard to find in all the book of God You have not O wicked man thou shalt surely dye but in generals there 's that is equivalent as the soul that sins shall dye The wicked shall be turned into Hell Vpon the wicked he shall rain snares fire and Brimstone and an horrible tempest And the wrath of God is revealed from Heaven against all unrighteousnesse of men These and such other places are Tantamount If thou dost not speak to warn the wicked from his way When the watchman sees a wicked man in a wicked way as in a way of drunkenness whoredom idolatry oppression or any profanesse he is to warn him and tell him of the danger of his wayes if he through fear or favour incogitancy or carelesnesse neglect to do it the danger is great That wicked man shall dye in his iniquity The wicked man might object and say Why should I dye I was never warned by the watchman he saw me daily living in such courses and had he told me the danger of them I should have considered my wayes and turned from them This Objection is answered Thou art a wicked man thou hast lived in iniquity and now thou shalt dye in and for thine iniquity the light of Nature the dictates of thy Conscience the example of others might have taught thee to have done otherwise though the Prophet have neglected his duty thou shalt suffer for thy sins and he for his His bloud will I require at thy hand I set thee to be a watchman over him to observe his wayes to tell him of his sins to invite and provoke him to repentance by promises of mercy and threatning of my judgements that so he might have been saved but because thou wast unfaithfull and didst not thy duty he is lost and his bloud will I require at thy hands and recompence it upon thine head Vers 9. Neverthelesse if thou warn the wicked of his way to turn from it If thou be faithful in thy place and tell the wicked of his sins calling upon him to turn from them unto me the living God if this hath been thy care and practice thou hast done well He shall dye in his iniquity but thou hast delivered thy soul What ever befalls him death temporal or death eternal thou hast freed thy self and shalt nor be responsive for him at all his bloud shall be upon his own head and not upon thine First Observe Wars come not upon any people casually but by the providence of God When I bring the sword upon a Land It s God calls out the sword and causeth it to come he is the Lord of Hosts and Commissions Armies to make invasions where he please Secondly Observe In case of common danger the people have liberty and power to set up a politicall Officer for their good and safety When the sword is coming upon the Land if the people of the Land take a man of their Coasts and set him up for their watchman God expects they should do it and approves of it done they do not their duty unless they do it they must not stay till those in authority do it the Land may be invaded many lose their lives upon that account but it s their priviledge and in their power presently to appoint a man who may discover danger and give them notice of it Every man is a part of the whole and when that is indangered every one is to put forth himself to the utmost for security thereof Suprema lex est salus populi Thirdly Observe That in the Ecclesiastick State its Gods Prerogative to set up Offices and Officers Son of man I have set thee a watchman unto the house of Israel He might not set himself a
watchman nor the people set him to be one 1 Cor. 12.28 God hath set some in the Church first Apostles secondly Prophets thirdly Teachers after that miracles then gifts of healing helps government diversitie of tongues In the Political state men may make what Offices and Officers they please but in the Ecclesiastick State it s not so Man must not meddle God only is the Authour of all Offices in the Church extraordinary or ordinary and no man ought to come into any of them without Commission and Direction from God true Ministers are to be call'd by the Church according to Gods will and not by the will of a State The making of Ministers is Church-work and not State-work Fourthly Observe Those that are called to office by men or God in State or Church they are watchmen They must have eyes in their heads lift up their eyes and look about them most diligently and conscientiously least any mischief come to the one or the other They are to be men of understanding especially the spiritual watchman his lips must preserve knowledge Mal. 2.7 He is set to watch sleepinesse and drowsinesse do not become him there is great danger therein Math 13.25 While men slept the enemy came and sowed tares Whilest the watchmen slept the Devill and his Instruments took the opportunity and advantage to sow Tares Errour Heresies and Damnable Doctrines Isa 56.10 you may see what watchmen the Lord had in Isaiahs time His watchmen are blind they are all ignorant they are all dumb Dogs they cannot bark sleeping lying down loving to sâumber The State and Church watchmen were such therefore idolatry murder oppression and profanesse abounded amongst them they sought themselves and their ease not the State or Churches good Watchmen should not be for themselves but for the publique good enduring any hardship rather then the Publique should be endangered they must not shrink at wind or weather but bare the cold of the night and the heat of the day watching alwayes Isa 21.11 Watchman what of the night watchman what of the night The watchman was at his work in the night as well as in the day Fifthly Observe God hath a special care of his Church and People being exposed to many dangers I have set thee a watchman unto the house of Israel Where watchmen are dangers are supposed There be Church-Robbers abroad that would rob it of the Scriptures of Ordinances Officers of Christ and of Heaven it selfe There be those who would bring in damnable Heresies as of old 2 Pet. 1.1 Yea the Church is apt of it self to breed Vipers Acts 20.30 Thorns Bryars Weeds Nettles do grow up in Gods Gardens What Errours Heresies Blasphemies are not revived in our dayes Are they not grown up to that height and strength as to threaten and indanger the foundation If ever the Church is as a Lilly among Thorns as a Lamb among Wolves and Lyons that seek to tare in peices and devoure it is now Truth goeth with a scratch't face every where and is so scratched and disfigured that many know her not she hath many enemies few friends and cannot dwell quiet in Sion it self erroneous Opinions are ready to assault her in her own house there is need therefore of watchmen to discover and prevent dangers and God hath manifested his care of his Church and Truth that he hath given watchmen for the preservation of them and left it upon Record that himself is the watchman of his Vineyard Isa 27.3 Least any hurt it I will keep it night and day The fire of Contention the floods of Iniquity and winds of strange Doctrine cannot harm Gods Vineyard he is the Keeper thereof Sixthly Observe What Gifts or Graces soever Prophets and men in Ecclesiastical places have they must depend upon God for more and receive from him before they give out to others No Prophet no Apostle ever had such a sufficiency of light knowledge or grace as to stand in need of no more God had set Ezekiel to be a watchman to the house of Israel he had heard much from God the Spirit entred into him he had eaten the rowle and yet he must attend the Lord therefore thou shalt hear the word at my mouth even therefore because he was Gods Prophet he was to hear the word at his mouth not to trust to what he had not to give out of his own but constantly to look unto the Lord to hearken what he would say and then what he said to make that known unto others Gods Prophets Gods Ministers must speak his words deliver his message There is a Majesty an Efficacy in his words which are not in the words of men Heb. 4.12 The words of false Prophets were chaffe without virtue but the words of true Prophets were wheat full of vertue for they were the words of God Jer 23.28 Seventhly Observe That as its the duty of watchmen to foresee danger so to forewarn the people of it The State-watchman ought to do both and so the Church-watchman The one when he sees the sword to come is to blow the Trumpet and warn the people that they secure their lives the other when he sees mens lives are wicked tending to the destruction of their souls when he sees Errour Heresies coming to infect and indanger the souls of men he is to blow the Trumpet of the Lord and to warn them that they take heed of the one and desist from the other Isa 58.1 Cry aloud spare not lift up thy voyce like a Trumpet and shew my people their transgressions and the house of Jacob their sins Isaiah was a watchman to the house of Jacob and he fore-saw they were in danger of being ruin'd and carryed into captivity and what must he do in this case be silent no Cry aloud make them to hear spare not thy lungs thy strength lift up thy voice like a Trumpet louder and louder make all the house of Jacob to hear it and shew my people their transgressions present unto them the Nature and danger of them let them not rest or sleep but tell them of their sins in publique in private sollicit importune them to cease from their evil wayes and to secure their souls It 's not enough for a spiritual watchman to warn his people once or twice in a year of the dangerous evils their sins will bring upon them but he must do it frequently constantly this warning must be dayly let the persons be of what rank soever if they live in wayes of wickednesse which may hazard their souls the watchman must tell them of their sins and danger admonish them seriously reprove them sharply and threaten them with death eternal if they persevere in their wayes Eightly Observe That Prophets Ministers and Watchmen in Sion are to act in the name and authority of God Thou shalt warn them from me They must let them know that God hath sent them that they speak from him not from themselves not their own words and this
is likelyest to make way for the message they bring of what kind soever Here the Prophet was to warn them to tell them of their sins and the danger of them and who would not receive an admonition from God when it comes in his name backed with his authority when God in it seeks our good the freedom of us from death and damnation the bringing of us unto glory and salvation and especially when the soul of the watchman lyeth at stake for the sinner if he do not admonish the sinner Can any sinner be so obstinate as not to consider relent and return when God shall send one in his name unto him and the Prophet shall say Sir I come from God unto you and my life is at stake for you if I tell you not of your sins I am a lost man give me leave therefore to deal plainly with you you are covetous unclean proud froward ignorant unbelieving having a form of Godl nesse without the power and unlesse you take another course and serve the living God otherwise the you do you will perish soul and body eternally but if yâu will hearken I will shew you the good and right way the way everlasting which will make you blessed for ever When a watchman comes and deals thus with a sinner hath he cause to be angry No he hath cause to fall down and say Of a truth God is in you and with you I thank you for your counsell and seasonable admonitions and through the grace of God I will improve them and turn to that God who is so gracious and would have sinners come to the knowledge of the truth and be saved Ninthly Observe The Lord knowes who are wicked When I say to the wicked man The world calls them wicked who are righteous and those righteous who are wicked but it is not so with the Lord he knows who is an hypocrite who is covetous who is a lyar a formalist an enemy to grace and holinesse Known unto the Lord are all his works Acts 15.18 And he knoweth who are his 2 Tim 2.19 and who are not his there is not one Goat in the world but the Lord knows him not a Wolfe or Lyon but he takes notice of them he knew the house of Israel better then Ezekiel who dwelt amongst them whom he said was wicked was so indeed It matters not much what the world saith of men it call'd Paul a Babler Acts 17.18 An Heretick Acts 24.14 A Pestilent Fellow vers 5. But what said God of him Acts 9.15 He is a chosen Vessel unto me to bear my name before the Gentiles and Kings and the children of Israel Jobs friends and the Devil said Job was an hypocrite but God said He was a perfect man fearing God and eschewing evill Job 1.1 That men are what God who cannot lye who cannot be deceived pronounces them to be if he in his word do call a âan for an hypocrite an unbeliever covetous proud c. he is so Tenthly Observe The Power of life and death is in the hand of the Lord. When I say unto the wicked O wicked man thou shalt surely dye God hath authority over the lives of men and can pronounce a sentence of death upon them at his pleasure He Commission'd Saul to smite Amalek to slay man and woman infant and suckling Oxe and Sheep Camel and Asse 1 Sam. 15.3 Whân Ahab let Benhadad go a man that God had appointed to destruction therefore saith he Thy life shall go for his and thy people for his people 1 Kings 20.42 The power of life and death God challengeth to himself Deut. 32.39 I kill and I make alive I wound I heal neither is there any that can deliver out of mine hand By this argument he proves himself to be God and it s none but God that kills or gives life Psal 68.20 Vnto God the Lord belong the issues from death The Hebrew is Lammaneth Totzaoth Exitus ad mortem the goings out to death its God that turns the key and le ts out the breath it s he puts a period to the life of the Creature would any live let them fear the Lord and depart from evill for The fear of the Lord prolongeth dayes Prov 10.27 Moses uses this argument to perswade them to love obey and cleave to the Lord He is thy life and length of thy dayes Deut. 30.20 Men have their lives from God and he draws the thread of them out to what length he please and therefore men should love fear obey and cleave to that God if they do not he will cut the thread of their lives asunder Prov. 10.27 The years of the wicked shall be shortned by one sicknesse judgement or other their dayes and years shall be shortned of what they might have been Eleventhly Observe Those watchmen that are unfaithfull in their places and do not tell the people of their sins and danger their account will be dreadful If thou doe not speak to warn the wicked from his way his bloud will I require at thy hand If a politicall watchman be unfaithful so that a man perish by the sword without warning his bloud lyeth upon the watchmans head and if the Ecclesiastical watchman be unfaithful and do not warn the wicked upon what pretence soever the bloud of that wicked man dying in his sins will be required of the watchman it lyes upon his head and he must answer for it the case of this latter watchman will be more dangerous then of the former because the one is to answer for the life of a man the other for the soul of a man which is of great price Let lazy sleepy perfidious watchmen look to it they suffer men to perish through their default and their bloud lives souls stand ingaged for the sâme Twelfthly Observe The failing of the watchman will not excuse or priviledge the wicked man If thou dost not speak to warn the wicked from his way that wicked man shall dye in his iniquity Though he be not told that he is in a wrong way though he pretend ignorance that will not serve turn he shall dye in his iniquity warn'd or unwarn'd the watchman hath not done his duty what then must this exempt the wicked man from punishment No he hath not done his duty he should have minded studyed the Law of God walked according to that and have made it a Lamp unto his feet and a light unto his paths Psal 119.105 But his neglect of his duty and ignorance rather will aggravate then extenuate his fault the Law was near unto him and he might have known what was forbidden and so have avoided the same Thirteenthly Observe Those that regard not the warning of the watchmen they bring certain destruction upon themselves Whosoever hears the sound of the Trumpet and takes not warning his bloud shall be upon his own head If the enemy cut off that man he himself is guilty of his own death not the political
a great burden A stone saith Solomon Prov 27.3 is heavy and the sand weighty but a fools wrath is heavier then them both and guilt is heavier then them all A wounded spirit who can bear Prov. 18.14 What is guilt then with punishment but a consuming a devouring thing When David had sinned and Gods hand was upon him what saith he Psal 38.3 There is no soundnesse in my flesh because of thine anger neither is there any rest in my bones because of my sin Mine iniquities are gone over my headâ as an heavy burden they are too heavy for me v. 4. I am feeble and soar broken I have roared by reason of the disquietnesse of my heart v. 8. Gods hand and his own guilt did eat up his spirit and bring him to the gates of death this made him to say Psal 39.11 When thou with rebukes dost correct man for iniquity thou makest his beauty to consume away like a moth The word for beauty notes that is desireable in man whatever is desireable that melts away when God doth visit man for sin A little touch of a mans hand crusheth the wings and hazards the life of the moth a little touch of Gods hand where guilt is marrs the beauty strength and desireables of man Secondly Observe Sinners under sad judgements are apt to despond yea to despair If our transgressions and our sins be upon us and we pine away in them how should we then live They had greatly sinned against God stood it out against his Prophets threatning judgements and now the judgments were come upon them their hearts sunk within them and they conclude there is no mercy for them our sins are great Gods judgments heavy upon us he is resolved now upon our destruction and what course soever we shall take all is in vain What these said in Judaea the like said they in Babylon Ezek. 37.11 Our bones are dryed and our hope is lost we are cut off for our parts We are like the bones in a Grave that have all the marrow dryed out of them or like a branch of a Tree cut off and all the sap dryed out of it there is no hope we should ever live go to Jerusalem and grow there again into a Church or State Not only the wicked but even a Godly man may be in a desponding yea a desparing condition as David himself Psal 31.22 I said in my hast I am cut off from before thine eyes Thou wilt never look upon or favour me more So Asaph Psal 77.7 Will the Lord cast off for ever will he be favourable no more is his mercy clean gone for ever doth his promise fail for evermore hath he forgotten to be gracious c. What sad expostulations were these of a good man Thirdly Observe The cavills objections and unbelief of sinners put God unto his oath As I live saith the Lord it s not so as you fancy I have told you that if you turn from your evill ways you shall live that I have no pleasure in the death of a sinner Ezek 18.21 22 23 27 28 31 32. But ye believe not my word ye cavill against it and say ye shall pine away in your sins that what course soever ye take ye shall not live Men are backward to believe the word of God and deal worse with God then with man they will give credit to an honest man upon his word but not to God yea how many do believe the Devils suggestions and delusions who is the father of lyes and will not believe the word of God and what a harsh thing is it that men will not attribute so much to God as to the Devil Eve took the Devils bare word in Paradice she put not him to his oath when he said ye shall not dye your eyes shall be opened and ye shall be as gods knowing good and evill She believed him presently But men will not take Gods bare word they put him to his oath As I live saith the Lord. It s a great thing for God to speak but more for him to swear he that made the world with a word is not believed upon his word he must take his oath upon it so that it stands God in more to be believed in the world then it did to make the world his single word sufficed for the one his oath was required for the other O beatos nos quorum causa Deus jurat O miserr imos si nec juranti Domino credimus Tertul Si non credimus promittenti Deo credamus juranti Deo Jerom And here appears the great goodnesse of God that for the good of man will please to take an oath O happy we for whose sake God swears O most unhappy we if we believe not God swearing Having therefore Gods word and oath let us believe firmly and stagger no more Fourthly Observe Sinners in what condition soever they be have no cause to despond or despaire of mercy so that they turn from their evill wayes Let them be great sinners old sinners sinners under judgements ready to be destroyed and cut off by the hands of enemies as these were yet if they turn from their sins there is hope of mercy for them For First God takes pleasure rather in their conversion and salvation then in their death and destruction I have no pleasure in the death of the wicked but that the wicked-turn from his way and live If a State say to a company of its Subjects who are Traytors and upon trayterous designs I have no pleasure in your wayes which lead unto death but my pleasure is that you turn from them and live is not here a large door of hope opened unto them whatever their Treasons be Secondly Least men being deeply guilty should suspect the reallity of God herein for guilt is full of jealousies the Lord sweares to it and that by his life which is the most unquestionable thing of all for none doubts whether he be the living God As I live saith the Lord I have no pleasure c. So that here is ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã Gods word and oath two sufficient bonds to secure it Thirdly Here is Gods command and earnest desire of their turning Turn ye turn ye from your evill wayes When a mans servant is abroad in some dangerous design and his Master commands him again and again to leave it off and come home to him or if the servant be in a deep water and the Master sees he will be drown'd if he come not back again he calls to him and commands him to return is not this an argument that he seeks his good and would have him safe Fourthly God sets the strongest arguments before them that can be thought of life and death If ye go on there is no hope of mercy you must dye if you will turn here is life ye shall live here is great mercy They are not left unto uncertainties whether they shall
have life or no but life is propounded and offered unto them and where that is promised there is a wide door of mercy opened God is troubled at it that sinners forsake mercy and embrace it not Why will ye dye Why will ye not turn from your evill wayes unto me the living God Am I so ill a God Have I dealt so unkindly with you as that you will not come unto me testifie against me tell me wherein Like that in Micah 6.3 O my people what have I done unto thee and wherein have I wearyed thee testifie against me If there be any such thing lye in the way I am ready to remove it Fifthly Observe The nature of true repentance lyeth in turning Turn ye turn ye God at first made man upright with his face towards himself but he sought out inventions and turn'd away from God to the creature which was a madnesse to leave an universal everlasting and satisfying good for a particular fading and an unsatisfying good this madness is in the hearts of all men Eccl 9.3 till they come to repenting turning again unto God and setting him in his right posture to behold the Lord. This turning must be from his evil wayes Turn ye from your evill wayes and from all of them Ezek. 14.6 Chap. 18.21.31 Else it s no turning if the heart be towards any one sin lust creature or evill way it s not turn'd his back is towards God and not his face he prefers a creature a lust before God Sixthly Observe Sinners are the Authours of their own destruction Why will ye dye They went on in their idolatry profaness oppressions pollutions of Sabbaths c. and so brought judgement upon themselves 2 Chron 36.16 They mocked the Messengers of God despised his word and misused his Prophets untill the wrath of the Lord arose against his people till there was no remedy therefore he brought upon them the King of the Chaldaeans who slew their young men with the sword in the house of the Sanctuary and had no compassion on the young man or maiden c. So in Christs dayes he would have kept Jerusalem from destruction but Jerusalem her self would not she brought it upon her selfe Matth. 23.37 The Corinthians abuse of the Supper brought judgement upon them 1 Cor. 11.30 And the false Teachers brought swift destruction upon themselves 2 Pet. 1.1 Verses 12 13 14 15 16. Therefore thou son of man say unto the children of thy people The righteousnesse of the righteous shall not deliver him in the day of his transgression as for the wickednesse of the wicked he shall not fall thereby in the day that he turneth from his wickednesse neither shall the righteous be able to live for his righteousnesse in the day that he sinneth When I shall say to the righteous that he shall surely live if he trust to his own righteousnesse and commit iniquity all his righteousnesse shall not be remembred but for his iniquity that he hath committed he shall dye for it Again when I say unto the wicked Thou shalt surely dye if he turn from his sin and do that which is lawfull and right If the wicked restore the pledge give again that he had robbed walk in the statutes of life without committing iniquity he shall surely live he shall not dye None of his sins that he hath committed shall be mentioned unto him he hath done that which is lawfull and right he shall surely live THese words do explain and confirm what God had said in the 11 vers and that by way of contraries 1. He sets a righteous man before them and bids the Prophet tell them That if a righteous man turn from his righteousnesse and become wicked his righteousnesse will not benefit him but his wickednesse will bring judgement upon him 2. He sets a wicked man before them and bids the Prophet tell them That if he turn from his wickednesse that shall not prejudice him he shall not fall thereby but he shall live Here is nothing in these verses of Gods decrees of life or death of salvation or condemnation and mens being under them It s said whilest they are righteous they are under the decree of life and salvation and when they cease from their righteousness they are under the decree of death and condemnation and so if a man be righteous one day and wicked another and that interchangeably all dayes of his life he doth daily passe from under one decree to another forward and backward I find no foundation in the words for such a conceit they hold out Gods dealings with men here in this world according to the conditions he finds them in if they be just and righteous he will bless them if they be unjust and wicked he will punish them the one shall live comfortably the other shall be cut off by some judgement here is nothing pointing at the decrees of God Vers 12. The righteousnesse of the righteous What righteous man is here meant the 15. verse informs us viz. a man legally righteous such a man as restores the pledge gives again what he hath robbed and walks in the statutes of life without committing iniquity If a wicked man did these things he was righteous it s therefore a righteousnesse of the Covenant of works not the righteousnesse of faith here spoken of a moral not a Gospel righteousnesse which the 13. verse is clear for calling it his own righteousnesse Shall not deliver him in the day of his transgression The word for transgression is Poshang which signifies sin scienter contumaciter commissum presumptuous and wilfull sin rebellion apostacy Sometimes it is taken for any sin or failing as Lament 1.22 Do unto them as thou hast done unto me for all my transgressions Jeremiah had no great sins against light he did not rebel against God his transgressions were such as are the ordinary failings of men so it s used Job 13.23 And the Septuagint hath it ãâã ãâã ãâã ãâã ãâã In the day he shall erre Let him have done never so much good and continued long in so doing that shall not deliver him in the day of his erring transgressing fayling Had Adam stood many dayes months years and then eat of the forbidden fruit all his righteousnesse would not have delivered him and so here under the Covenant of works there is no deliverance upon any failing But rather it notes here some grievous sin and way of wickednesse which exposes unto and hastens Gods judgements As for the wickednesse of the wicked he shall not fall thereby in the day that he turns from his wickednesse Let the wickednesse of the wicked be great of what kind soever against God and man idolatry profaness oppression c. it shall not bring destruction upon him make him to fall and perish when he repents of it turns fom it and walks in those wayes that are contrary thereunto then his former sins shall not be imputed to him nor the judgements deserv'd
here fulfilled punctually that day the party escaped came with that sad News of Jerusalems being smitten was the mouth of the Prophet opened and mark how forward God is to make good what he promises He opened not his mouth at the end of the day but the evening before the man came which was the beginning of their day he came in the morning by what time the Prophet might be up but God had been with the Prophet before Exod 12.41 Let us learn to be faithfull and perform to a day what we promise rather be before-hand with men then behind with them Fifthly Observe God is pleased sometimes to confirm the truths delivered by his servants by witnesse and signs Here was a witnesse came from Jerusalem to assure the Prophet and others that what had been prophesied against Jerusalem was true and made good here was sign upon sign he was as dumb before and now his mouth was opened which was a confirmation to him and others likewise Isa 44.20 He confirmeth the word of his servant and performeth the counsels of his Messengers Many would not believe Ezekiel not Jeremy touching the destruction of Jerusalem but God confirmed their words Sixthly Observe Liberty to speak the things of God is from the Spirit of God No man can prophesie or declare the things of the Lord unless the Spirit of God breath upon him and open his mouth The hand of the Lord was upon me and opened my mouth and I was no more dumb He had great freedom and boldnesse of speech when the Spirit of God came upon him that fill'd him with Sanctuary water and made the waters flow strongly before the Spirit waters them Prophets are dry before that speaks they are dumb but when the hand of the Lord is upon them then they cannot but speak and distill Heavenly dews or poure out great rains 2 Cor 6.11 O ye Corinthians Our mouth is open unto you our heart is inlarged The Spirit had fill'd his heart with divine things and his mouth was open freely and boldly to communicate the same unto them Verses 23 24 25 26. Then the word of the Lord came unto me saying Son of man they that inhabit those wastes of the Land of Israel speak saying Abraham was one and he inherited the Land but we are many the Land is given us for inheritance Wherefore say unto them Thus saith the Lord God Ye eat with the bloud and lift up your eyes toward your idols and shed blood and shall ye possesse the Land Ye stand upon your sword ye work abomination and ye defile every one his neighbours wife and shall ye possesse the Land THese words contain the causes that occasioned and moved God to denounce judgement against the Jews who escaped the Babylonish sword when Jerusalem was smitten The cause occasioning God to threaten them with destruction was their vain confidence that they should possess the Land still vers 24. The causes moving God to destroy them were their sins which are mentioned vers 25 26. Vers 23. Then the word of the Lord came unto me saying When the hand of the Lord was upon him when the Spirit of prophesie was upon him then the word of the Lord came unto him the Spirit brings the word of God unto men Prophets spake as they were inspired by the Spirit of God not of their own heads Ezekiel would rather be silent and dumb then speak from himself Vers 24. They that inhabit those wastes of the Land of Israel Nebuchadnezzar having been a year and half as appears by 2 Kings 25.1 2 3. Jerem 52.4 5 6. before Jerusalem with a great army of the worst of men Ezek 7.24 the Land of Israel oâ Judah for Israel here is put for Judah could not but be greatly spoiled laid waste when once the Temple City were burnt and ruined then was the Land as a wilderness Zephany calls that day A day of wastnesse and desolation Chap. 1.15 And Jeremy saith The Land was then a desolate Wildernesse Chap 12.10 Some were left by Nebuzaradan to inhabit the waste and desolate places of the Land Jer. 39 10. He left some poor people gave them Vineyards and Fields to labour in and live upon and Gedaliah being made Governour many flocked unto him who had hid themselves in woods holes among the mountains and fled to neighbouring Countries for security Jer 40. 2 Kings 25.22 23. Speak saying Abraham was one and he inherited the Land The Land of Canaan was promised to Abraham and his seed Gen 12.7 Chap 15.18 26.4 Abraham did not inherit it personally he had not so much as one foot of ground in it Acts 7.4 5. He dwelt in it Gen 13.12 but had no inheritance in it therefore they here were mistaken to say He was one and he inherited the Land Abraham was one yea one that believed one that feared loved and obeyed God yet for his onenesse had he not the Land God gave him the Land having an eye to his faith and obedience Gen. 15.6 7. Chap. 22.16 17 18. But we are many the Land is given us for inheritance This was the argument with which they flattered themselves who were now remaining in Judaea that they should still possess the Land and recover themselves again The Land said they was given us for inheritance who are many as well as Abraham who was one if he enjoyed it being but one shall not we much more being many and being his Seed what reason hath God to cast us out of that inheritance he gave our father and us his children He will not do it we shall dwell here grow up quickly being many and recover our former liberty and glory But these men deceived themselves by this foolish reasoning for God did not give Canaan to Abraham because he was one and so principium numeri but propter foedus because of the Covenant which he made with him Gen 15.18 Chap 17.7 8. which Covenant Abraham kept living by faith in God and bringing forth fruits sutable thereunto which themselves did not For had they been the children of Abraham they would have done the works of Abraham as Christ said John 8.39 But you may see what their works were in the two verses following this we are speaking of Besides they had forgotten what God had threatned against those he gave the Land unto if they did forsake and disobey him Deut. 28.63 Chap 30.18 God told them they should not prolong their dayes but perish or be pluckt off the Land Little reason had they also to argue that they should be spared and possesse the Land because they were many for that as Junius well observes A greater number then they who had possessed the Land were cut off or removed out of the Land Vers 25. Wherefore say unto them thus saith the Lord God Their vain confidence provoked the Lord and therefore here he commissions the Prophet to tell them what he judged of them and their sayings His thoughts were
far differing from theirs and Ezekiel must declare the Lords not his own thoughts unto them And 1. He charges them with their sinfull practices 2. Denyes them the possession of the Land Ye eat with the bloud It was commanded before the Law was given That they should not eat bloud Gen 9.4 Levit 19.26 That is neither bloud let out from the flesh nor bloud with the flesh one reason is given Levit. 17.14 Ye shall eat the bloud of no manner of flesh for the life of all flesh is the bloud thereof The Hebrew is Nephesh the soul of all flesh is the bloud thereof Nephesh is put sometime for the whole man as Gen 46.26 All the souls of the house of Jacob that is all the persons sometimes for the more noble part of man viz the reasonable soul Mat. 10.28 Fear not them which kill the body but are not able to kill the soul Sometimes for the affections as Deut 6.5 Thou shalt love the Lord with all thy heart and with all thy soul Sometimes for the life as Isa 53.12 He hath poured out his soul unto death that was his life John 10.15 and so it s rendred and to be taken in the place cited the life of all flesh is the bloud thereof bloud properly is not the life or soul of flesh but the life or soul is said to be in the bloud or bloud Propter spiritus vitales animales qui animae organa virtutis ejus vehicula sunt sanguine evaporant Another reason why they might not eat bloud Duet in Gen cap. 9.4 is in the 11. vers of that Chap. I have given it to you upon the Altar to make an atonement for your souls for it is the bloud that maketh an atonement for the soul The bloud being to be offered upon the Altar represented the bloud of Christ which was to be shed for the remission of sins Matth. 26.28 and therefore not to be eaten A third reason was that they might not be cruell and bloudy minded but might in a special manner take heed of shedding mans bloud which is the ground of the prohibition Gen 9.4 5. But they minded neither the prohibition it self nor the reasons of it they did eat with the bloud that is they did eat the flesh with the bloud in it or they did eat the bloud drawn out from the flesh Some make question in these dayes whether they may eat bloud and the ground of it is from Acts 15.29 where it s ordered that Christians should abstain from bloud and things strangled But those that scruple eating of bloud do not scruple the eating of things strangled as Fowls and Rabbits and there is as much reason for that as the other as for the thing it self I shall only say what Christ saith Matth. 15.11 Not that which goeth into the mouth defileth a man but that which cometh out of the mouth this defileth a man And Paul Titus 1.15 Vnto the pure all things are pure And 1 Tim. 4.4 Every creature of God is good and nothing to be refused if it be received with thanksgiving And lift up your eyes towards your idols Idolatry was forbidden in the Law with great severity Deut 17.2 3 4 5. Exod 22.20 Chap 20.4 5. yet these Jews minded idols and affected them Of lifting up the eyes to Idols see Chap. 18.6 it notes adoration of them and expectation of help from them And shed bloud Shedding of bloud was a grievous sin and here it may be understood either of their oppressing innocent ones taking away their lives illegally or else of their children which they offered to Molech which was forbidden unto them Levit. 18.21 of which bloudy sacrifices was spoken Ezek 16.20 21. And shall ye possesse the Land This is a stinging interrogation intimating that whoever possessed it they should not What do you look to possesse the Land that do such things that are so impious and prophane Did I nât cast Heathens for their wickedness out of the Land you are in and do you think to continue in it that have exceeded them in wickednesse Ezek 5.6 No no the Land is not for you Abraham did not such things you are not his seed therefore you shall not inherit the Land Vers 26. Ye stand upon your sword Not you are in arms to defend your selves against Babylonians but you trust in your strength are ready for spoil violence and shedding of innocent bloud When any offended them in word or deed they meditated revenge and laboured by the sword to right themselves there was no place for justice but the Land was full of bloody crimes Ezek 7.23 Ye work abomination Of Abominations and what sins are so call'd was spoken Chap 5. vers 9. Chap 18. vers 12 13. In the 3. Observation Ye do that is detestable and loathsome to the very senses And ye defile every one his neighbours wife Adultery was a grievous sin and punishable with death Levit. 20.10 Deut. 22.22 yet this sin was frequent amongst them Jer 5.7 8. Cap. 7.9 9.2 That honourable state of marriage was abused and the bed defiled and it was a common and universal practice amongst them every one defiled his neighbours wife And shall ye possesse the Land Do ye trust in your swords violate all justice shed innocent blood do abominable things defile your neighbours wives and yet presume you shall possesse the Land O impudent creatures brazen-faced sinners what vain perswasions have you taken up its madness for you to dream of possessing the Land rather then such as ye shall inherit it it shall lye desolate without inhabitant The word here for to possesse is Jarash which is a word contrariae significationis that signifies contrary things as to possess and dispossess Josh 23.5 The Lord shall drive them from out of your sight and ye shall possesse their Land Here Jarash signifies to drive out and to possess when the Lord saith Shall ye possesse the Land his meaning is they shall be dispossessed of it and driven out of it First Observe Men in great misery under grievous afflictions are apt to flatter and deceive themselves with one vain confidence or other These Jews were conquered by the Babylonians had their City Temple Strong holds and pleasant places all laid waste they were a company of poor people that inhabited the wastes of the Land yet they flattered themselves with this conceit that they should inherit and possesse the Land and why there was a number a multitude of them Abraham was one and he inherited the Land we are many and it s given to us Their afflicted condition might have wrought other apprehensions in them and made them see and say All the chief Ones of the Land are cut off or carryed away captives the Land is fallen into Nebuchadnezzars hands we are his servants and slaves left to Till the Land and dresse the Vineyards that so a revenue may be raised for him but as for our selves we are like
strength Chap 24.21 The mountain of Israel shall be desolate that none shall passe through The Land of Israel was full of mountains which were not barren but some for Pasture some for Vines some for Cedars and other Trees and some for Cattle when they were so many paths were made to the mountains and they were frequently visited but they should be desolate without Cattle Trees Vines or any to passe by or through them none should come over the mountains to worship at Jerusalem Vers 29. Then shall they know that I am the Lord when I have laid the land most desolate because of all their abominations which they have committed Here the finall cause of Gods destroying them and their Land is pointed out and that is the glory of God in their acknowledging his just proceedings before they said His wayes were not equall but now they should acknowledge the equity of his wayes and that they had deserved such things First Observe When God is resolved upon punishing a people there is no place or refuge to secure them from his stroakes and judgements Here were men got into waste places into open fields into forts and caves yet none of these secured them the Lord had sworn to destroy them and the sword finds out those in the waste and ruinous places the wild beasts finding others in the open fields devoure them and those were got into the forts and hid in caves the pestilence and famine consum'd they thought to flye and hide themselves from the vengeance of God but it could not be had they gone down to the bottome of the Sea yea down to Hell God would have met with them there Amos 9.2 3 4. No Town no Fort no Field no Cave can protect that person whom God pursues if men and beasts cannot come at him God hath the Arrowes of famine and pestilence to shoot into his sides and liver Let us take heed how we offend God and provoke him to set upon our destruction there is no place person or priviledge can protect us from his stroke let us get into Christ hide our selves in him in the clefts of that rock then we shall be safe whatsoever storms are abroad Secondly Observe It s mens sins which lay Lands waste and bring remarkable judgements upon them Canaan was laid desolate the pomp of her strength ceased the mountains had none to pass by or over them yea The Land was laid most desolate and why because of all their abominations Their sins exceeded the sins of the Heathens and they had answerable judgements their manifold abominations brought manifold judgements They had the best Land in the world and should have been the best people but they degenerated and provoked God so by their abominations that he made their plagues wonderfull great and of long continuance Deut 28.59 Seaventy years did they suffer and the Land also which suffering they brought upon themselves and the Land as the Lord tells them Zech 7.14 They laid the pleasant Land desolate they by their abominations did it they caused the Temple to be burnt the testimonies of divine presence to be removed the Cityes fields and mountains to be desolate Thirdly Observe By severe judgements God convinces men of the equity of his way and causes them to give glory to his name Then shall they know that I am the Lord when I have laid the Land most desolate because of all c. Severe judgements awaken conscience sharpen the understanding and cause men to search judge and condemn themselves and withall to justifie the Lord they have influence into Heathens Jer 22.8 9. Many Nations shall passe by this City and they shall say every man to his neighbour wherefore hath the Lord done this unto this great City Then they shall answer because they have forsaken the Covenant of the Lord their God and worshipped other gods and served them Thus they justified God and gave him glory when they saw his terrible judgements upon Jerusalem and the Land of Canaan Verses 30 31. Also thou son of man the children of thy people still are talking against thee by the walls and in the doors of the houses and speak one to another every one to his brother saying Come I pray you and hear what is the word that cometh forth from the Lord. And they come unto thee as the people cometh and they sit before thee as my people and they hear thy words but they will not do them for with their mouth they shew much love but their heart goeth after their covetousness IN these verses and the rest to the end of the Chapter is contained a reproof or complaint of the captives in Babylon for their detraction hypocrisie and covetousness 1. Their detraction in the 30. Vers 2. Their hypocrisie in the end of the 30. and most of the 31. 3. Their covetousness in the end of the 31. Vers 30. The children of thy people It s not the children of my people God would not own them they were so wicked but the children of thy people Of these words before vers 2. Still are speaking against thee by the walls and in the dores of the houses To speak against God or man is to detract from them and disparage them 2 Chron. 32.16 Senacherib by his servants spake against the Lord and against Hezekiah and that they said was detracting from the power of God and truth of what Hezekiah had said Acts 28.22 As concerning this Sect we know that it is every where spoken against that is it s disparaged and condemned for a wicked Sect. Numb 12.1 Myriam and Aaron spake against Moses because of the Ethiopian woman and said hath the Lord indeed spoken only by Moses hath he not also spoken by us Their speaking against Moses was detracting from him So here their speaking against Ezekiel was to defame and disparage him and this they did openly and privately by the walls where any met and in their dores where friends met Some take the words thus the children of thy people are speaking of thee by the walls and in their dores they give thee good words and consult of coming to thee but I conceive the former sense best And speak one to another every one to his brother saying Come I pray you and hear what is the word that cometh forth from the Lord. Though they vilified the Prophet yet now one being come to him that had escaped at the destruction of Jerusalem they excite and stir up one the other to go to the Prophet and hear what he had to say The smiting of Jerusalem was a great affliction unto them and they hoped to hear somewhat from him to refresh and comfort them especially seeing that he had spent three years in speaking against the Nations and said nothing unto them Vers 31. And they come unto thee as the people cometh They flocked to the Prophet in Troops as people use to do to publique places for religion or pleasure they hasten thither crowd
in take up all places and sit in expectation to hear somewhat that may please or to catch somewhat they may carp at and make advantage of which some Expositers affirm to be the end of their coming here The Hebrew for as the people cometh is according to the coming or entrance of the people some come for to hear notions and novelties some to scoffe some to censure few come upon right grounds or for right ends They sit before thee as my people They carry it before thee as my people they hearken to what thou sayest and make as if they would not loose one truth but lay up all and do as my people ought to do viz practice what they hear they seem before thee to be Saints the people of God as those that would learn righteousnesse They hear thy words but they will not do them They took pains to hear the Prophet they came to his house as Chap 8.1 Chap. 14.1 It was not likely that they had publique places of meeting the Babylonians did not favour them so much as to indulge them with such liberty where-ever it was they heard the Prophet they did not do what he said they obeyed not him nor the Lord who sent him For with their mouth they shew much love From the teeth outwards they professed much kindness to the Prophet they gave him smooth and good words The Hebrew for much love is ãâã ãâã ãâã ãâã ãâã Agavim from ãâã ãâã ãâã ãâã ãâã Agat which signifies to be much in love with one to be taken with the sight hearing or company of one and Agavim is amatoria they make as if they were deeply in love much affected with the sight and hearing of thee when it was not so here was their hypocrisie The Septuagint hath these words thus ãâã ãâã ãâã ãâã ãâã because there was a lye in their mouth they dissembled with the Prophet Arias Montanus renders the word Agavim subsannationes which is mockings with bending the Browes and snuffing the Nose the Vulgar is to that purpose in canticum oris sui vertunt illos they turn thy words into a song they jeer at what thou sayest so that translation Vatablus follows Cantiones edunt ore suo that is saith he Rident doctrinam tuam they laugh at thy doctrine The French likewise is of this nature Itz en font une chauson de plaisanterie de leur bouche they make scoffing songs with their mouth The word for shew is ãâã ãâã ãâã ãâã ãâã Osim from ãâã ãâã ãâã ãâã ãâã Asah which usually signifies to do to effect to perfect but here hath a differing signification viz. to shew declare or professe and so Polanus tells that the word in Matth. 12.33 is to be taken either make the tree good and his fruit good or else make the tree corrupt and his fruit corrupt for the Tree is known by his fruits Look upon the works which I have done and by them profess declare what I am if I have done evill works declare me ând my works to be evill if I have done good declare me and my works to be good for such as the Tree is such is the fruit But their heart goeth after their covetousnesse They looked upon the Prophet and listned to his words but their hearts looked another way The word for Covetousness is Bitzha from Batzha to wound break damnifie and metaphorically to be covetous given to get and gain intimating that covetous men do wound break damnifie themselves and others The Septuagint have these words thus ãâã ãâã ãâã ãâã ãâã Their heart goeth after their pollutions Covetousness is a defiling thing The Greek word for Covetousnesse is ãâã ãâã ãâã ãâã ãâã a desire of having more not simply of having more but more then God allows us when we go beyond the bounds he hath set us which bounds are in 1 Tim. 6.8 Heb 13.5 If we be not content with food rayment and such things as we have but let out our desires to more we are covetous They being in captivity having little in respect of what they once had in their own Land they were not contented with what they had but let out their minds and hearts to more and so were covetous First Observe It s the portion of Gods servants to be ill spoken of and that from time to time by those they live amongst and do good unto The children of thy people still are talking against thee by the walls and in the doors of their houses They had spoken ill of Ezekiel before they did it still openly and secretly David met with such a portion from many Psal 41. All that hate me whisper together against me Psal 69.12 They that sit in the Gate speak against me Psal 109.2 The mouth of the wicked and the mouth of the deceitfull are opened against me they have spoken against me with a lying tongue Psal 119.23 Princes also did sit and speak against me Great and small publiquely and privately did defame David Jeremy escaped not the lash of the tongue Chap 18.18 Come let us smite him with the tongue Paul that precious servant of Christ how was he spoken against he saith He was made as the filth of the world and the off-scouring of all things 1 Cor 4.13 Look what filth is washed out of or rust scoured off from Pots and thrown out of doors such was Paul and his name made It s the basest Office to set our tongues on work to detract from the worth of any if there be evill in men our charity should cover it if vertue our wisdome should commend it 'T is a Devilish sin to speak evill of others he first brought this sin into the world by speaking evill of God Gen. 3.4 5 and too many are like unto him in speaking ill of the servants of God but we must steel our selves to pass thorow bad report 2 Cor 6.8 Rom 3.8 Secondly Observe Whatever wicked men speak against the Prophets and servants of God he knowes and takes notice of the same Son of man They speak against thee by the walls and in the doors of their houses Let them speak openly or secretly God hears them when they said Come let us devise devices against Jeremy come let us smite him with the tongue and let us not give heed to any of his words Chap 18.18 God heard them and revealed to Jeremy what they said There is not a word spoken by any but the Lord is privy to it and not only words but thoughts also Isa 59.7 Their thoughts are thoughts of iniquity Let us look narrowly to our hearts and tongues for God knows the thoughts of the one and the words of the other Thirdly Observe How religiously and cunningly soever hypocrites do carry it their hypocrisie is known to God and shall be discovered Hypocrisie is a doing or speaking that to God or men wherein the heart and spirit of a man is not Those men pretended religiously they call upon one
another to hear what word the Lord gave out to the Prophet and they come being excited one by another and sit before the Prophet as Gods people they attended to what he said as if they meant punctually to observe the same but they did not do what he said their hearts were not in the business what worshipping was this of God to give him an ear and the world their heart So to speak against the Prophet behind his back and to speak fair shew much love to his face was not this hypocrisie did they not carry it religiously towards God and cunningly towards the Prophet However they carryed it the Lord saw their hypocrisie and discovered the same The Scribes and Pharisees wore long robes made long prayers and under pretence of them devoured widowes houses but the Lord Christ knew their hypocrisie and made it known though religiously and craftily carryed Matth 23. Fourthly Observe Many hearers pretend much love and kindnesse to the Prophets and yet behind their backs afford them not a good word When these Jews came to the Prophets house they shew'd much love with their mouths but when they were by the walls and at their own doors they shew'd as much ill will with their mouths they spake against him they slandered him they disgraced him out of the same mouth came bitter and sweet The Jews and Herodians pretended much love to Christ and said Master we know that thou art true and teachest the way of God in truth neither carest thou for any man for thou regardest not the persons of men tell us therefore what thinkest thou is it lawfull to give Tribute to Caesar or no Matth 22.16 17 18. Here they shewed much kindness with their mouths when there was gall and bitterness in their hearts Fifthly Observe When men draw neer to God in any duty of his worship he principally looks which way the heart stands whether that be real and towards him Their heart saith God goeth after their covetousness It went not after the word after God himself Isa 29. This people draw neer me with their mouth and with their lips do honour me but have removed their hearts far from me When their bodies were in the Temple their hearts were in their shops when their lips were speaking to God their hearts were conversing with the creatures Gods eye was upon their hearts The heart is the principal part in man and its the principall thing God aims at Prov 23.26 My son give me thine heart not thy hatt thy hand thy tongue thy foot but thine heart Whatever he hath without the heart is nothing but having the heart he hath all whatever is wanting let the eye be wanting a man is blind let the leg be wanting a man is lame let the whole body be wanting a man is sick yet if God have the heart he hath all Delilah had Sampsons bodily presence yet that sufficed her not because she thought she had not his heart Judg 16.15 How canst thou say I love thee when thine heart is not with me God hath no love from us nothing of us when our hearts are not with him Sixthly Observe Men have carnall hearts in spiritual duties These men were hearing Ezekiel prophesie and whilest they were hearing their hearts went after their covetousness the word was in their ears and the world in their hearts Ezekiel tells them of the things of God and they mind the things of the earth To be earthly minded at any time is blameable Phil 3.19 but to be so in spiritual things is grievous it s a despising a debasing of them when the things of God of Christ Heaven Salvation Life Grace and Glory are presented unto us which should take up our thoughts abundantly affect our hearts powerfully for us then to mind the dust sticks straws and pebbles on the earth to have our hearts upon them this is Zimmah a great wickedness horrible ingratitude Rom 8.6 To be carnally minded is death it argues a dead soul it tends unto death and ends in eternall death Seventhly Observe Covetousnesse is a sin adheres to Professors These that came to hear the Prophet and sat before him as the people of God their hearts went after their covetousness they had hearts exercised with covetous practices as it is in 2 Pet 2.14 The Pharisees made profession of religion they were hearers of Christ but the Text saith they were covetous Luke 16.14 Judas an Apostle and follower of Christ had a covetous heart and sold his Master for 30 pieces of silver Mat 26.15 Demas forsook Paul having loved the present world 2 Tim. 4.10 While he was with Paul his heart was in the world John seeing this evill incident to Christians disswades them from the love of the world by a strong argument 1 John 2.15 Love not the world neither the things that are in the world if any man love the world the love of the Father is not in him He doth not know God to be his father and love him as a Father that loves the world he may think say and swear that he loves the Father but the Spirit of truth saith The love of the Father is not in him Let Christians therefore take heed of this sin for besides that it argues the love of God is not in us it choaks the seed of Gods word which should beget grace in us Matth 13.22 it makes us idolaters Eph 5.5 yea Covetousâesse unfits us for Church communion 1 Cor 5.11 it shuts us out of Heaven 1 Cor. 6.10 it exposes us to wrath Col. 3.5 6. to Gods hatred Psal 10.3 to a curse 2 Pet. 2.14 Verses 32 33. And lo thou art unto them as a very lovely song of one that hath a pleasant voice and can play well on an instrument for they hear thy words but they do them not And when this cometh to passe lo it will come then shall they know that a Prophet hath been among them Vers 32. Thou art unto them as a very lovely song THe Hebrew is Ceshir agavim sunt canticum amantium as a song of Lovers so the word is rendred Jerem 4.30 Thy lovers will despise thee it s the same word Lovers have delightfull songs to please their ears and pass away time so the Prophets preaching was delightfull unto them to hear but as in musick and singing there is nothing comes of it when done so they heard the Prophet but nothing came of their hearing The Septuagint hath it ãâã ãâã ãâã ãâã ãâã as the voice of a Psaltery which was an instrument to sing unto The French is Comme une chauson de plaisanterie as a song of jesting or scurrility which greatly affect carnall hearts Some render the words eris illis canticum subsannatorum thou wilt be to them a song of scoffers that is however they seem to be greatly pleased and affected with thy prophesying yet in their hearts they laugh at thee and deride thee Of one that hath a pleasant voice and can play
into Heaven by vers 21. Not every one that saith unto me Lord Lord shall enter into the Kingdome of Heaven Not any one which goes no further But he that doth the will of my Father which is in Heaven My father saith Christ hath made known his will he would have men do his will and then he will open unto them and let them into Heaven It s not mens hearing or saying but their doing what they hear which pleads stronglyest for their entrance into Heaven Many men commend the Preacher the Word with their tongues but disgrace both with their lives The best commenders of the Preachers and their doctrine are mens lives when they are doers of the word Matth 25.21 It s well done thou good and faithfull servant enter thou into thy masters joy Not well heard or well said but well done Let us see to it that we be not hearers only but doers of the word Rev 22.14 Blessed are they that do his commandements that they may have right to the Tree of life and may ânter in through the gates into the City Fifthly Observe The judgements threatned by the Prophets of God shall certainly take place When this cometh to passe lo it will come He means the sword wilde beasts pestilence utter desolation which were threatned It seem'd somewhat unlikely that after a war a few poor people left in wastes holes caves forts woods fields should be cut off but the Lord had said it and he did effect it How improbable or impossible soever things appear to us what God threatens by his Prophets to doe without repentance intervene he will accomplish Sixthly Observe Whatever the thoughts of wicked ones are for the present of the Prophets the time will come when they shall have other kind of thoughts of them When this cometh to passe then shall they know c. When the sword wilde beasts pestilence utter desolation are upon them and the Land when they are in straits in the jawes of death then they will have other apprehensions of Ezekiel then now they have Ezekiel at present is a lovely song like a man that hath a pleasant voice some affect him some scoff at him others censure him but when death is before them then their thoughts will alter then they will say Ezekiel told us of these things that are come upon us and how to avoid them he call'd upon us to consider our wayes to turn from all our iniquities and to provide for our souls we then slighted him only gave him the hearing of what he said but now we see he was a Prophet of God delivered weighty things and we were fools that we hearkened not unto him doing what he said When young men who despise all the Preachers say against whoredom and wanton courses come to be in years find their flesh and bodies to be consumed then will they have other thoughts of them and what they preached then will they say How have we hated instruction and our hearts despised reproof we obeyed not the voyce of our Teachers nor inclined our ears to them that instructed us Prov. 5.11 12 13. There were Prophets amongst us who sought our good who tendred mercy and many precious truths unto us but we were so blinded with our lusts so conceited of our own wayes that we rejected them and whatever they tendred us Seventhly Observe The Prophets will be witnesses at last against disobedient hearers They shall know that a Prophet hath been amongst them They heard Ezekiel but did not what he said his person his doctrine did at last bear witness against them Where-ever the Lord sets a faithful preacher who takes pains among the people declaring the mind of God unto them and they do not practice what they are taught that Preacher will rise up in judgement against them his doctrine his prayers tears drops of sweat his life his sufferings reproaches death will all be witnesses against them If the rust of mens silver and gold will be witnesses against them and eat their flesh like fire James 5.3 because they let their silver and gold lye by them and did not improve the same for publique good and in charitable uses how much more will the truths of God which the Preachers have commended unto them being neglected and not improved to the good of the hearers and others bear witness against them and eat their flesh yea their souls like fire Thousands who have flocked after Ministers to hear them will find those Ministers witnesses against them because they heard them only and never did what they heard What a multitude of witnesses will London and England have against them at the latter day All the Godly faithful Ministers whose doctrine hath been heard but never obeyed CHAP. XXXIV Vers 1 2 3 4 5 6. And the Word of the Lord came unto me saying Son of man prophesie against the shepherds of Israel prophesie and say unto them Thus saith the Lord God unto the Shepherds Wo be to the Shepherds of Israel that do feed themselves should not the Shepherds feed the flock Ye eat the fat and ye cloath you with the Wool ye kill them that are fed but ye feed not the flock The diseased have ye not strengthned neither have ye healed that which was sick neither have ye bound up that which was broken neither have ye brought again that which was driven away neither have ye sought that which was lost but with force and with cruelty have ye ruled them And they were scattered because there is no Shepherd and they became meat to all the beasts of the field when they were scattered My sheep wandred through all the mountains and upon every high hill yea my flock was scattered upon all the face of the earth and none did search or seek after them EZekiel having reproved and threatned the judgements of God against the people for their sins he comes in this Chapter to deal with the Governours and Rulers of them through whose default they became so wicked and suffered the Babylonish yoke In this Chapter are these things considerable 1. A reproof of the Shepherds and judgement threatned against them in the first 10 verses 2. Gods care of and comfortable provision for his flock from the 10. vers to the 23. 3. A sweet Prophesie of Christ and his Kingdom under the figure of David from the 23. vers to the end Vers 1. The Word of the Lord came unto me saying These words we have often had by them the Prophet declares himself to be a true Prophet false ones spake of their own heads they had no word from God they deluded the people with lying words but Ezekiel had a word from God and that word he commended to the people Vers 2. Prophesie against the Shepherds of Israel The Shepherds of Israel were the chief Rulers both Political and Ecclesiastical Princes Magistrates Prophets Priests and Levites Isa 44.28 Cyrus is call'd a Shepherd Zech 11.17 those in the
Political Rulers were wicked and the Ecclesiastical Rulers were such also They are called Shepherds but they did not the office or work of Shepherds they were generally naught The Shepherds of Israel did not feed the flock Ezek 22.25 26 27 28. you may see what the Prophets Priests and Princes were not a true Shepherd amongst them Thirdly Observe See here the true Characters of wicked Shepherds in Church or State and they are three First They feed themselves they were covetous self-seekers they did eat the fat cloath themselves with the wool and kill'd them that were fed full of fat and flesh they made a prey of the rich and wealthy The politicall Shepherds were selfish and covetous Micah 3.1 2 3. Hear O heads of Jacob and ye Princes of the house of Israel is it not for you to know judgement who hate the good and love the evill who pluck off their skin from off them and their flesh from off their bones who also eat the flesh of my people and flay their skin from off them and they brake their bones and chop them in pieces as for the pot Look how Butchers deal with Oxen and Sheep killing slaying chopping in pieces breaking their bones selling some and eating other parts and whatever they do is for their own interest so deal these State-Butchers with the people The Ecclesiastical Shepherds were selfish and covetous Isa 56.11 speaking of the watchmen he saith They are greedy dogs which can never have enough and they are Shepherds that cannot understand they all look to their own way every one for his gain from his quarter Ones gain come from one quarter a seconds from another quarter a thirds from a third and their eyes were upon their gain and nothing else Micah 3.11 The Heads of Jerusalem judge for reward the Priests teach for hire and the Prophets thereof divine for money Thus all sought themselves and thereby declared what they were Secondly They fed not the flock A good Shepherds care and delight is to feed his flock and manifest it by strengthning the weak by healing the sick by binding up the broken by bringing back what is gone astray and by seeking up what is lost these Shepherds did none of these things The State Shepherds neglected the flock the Church Shepherds did so the weak were not strengthned c. Thirdly Harsh and cruel usage of the flock With force and cruelty have ye ruled them These Shepherds did not distinguish between the weak and strong the sound and sick and so rule them wisely gently compassionately but they were rough rigid bitter and cruel unto them The politicall Shepherds shut up the doors of the Temple and would not let them come in to sacrifice or worship there 2 Chron 28.24 They compelled the people to serve idols 2 Kings 21.11 They revolted from under Nebuchadnezzar and so brought wars and heavy taxes upon the people Ezek 17.15 The Princes in the midst of Jerusalem were like Wolves ravening the prey to shed bloud and to destroy souls to get dishonest gain Ezek 22.27 The Ecclesiastical Shepherds also ruled after their own wills the Prophets were roaring Lyons ravening the prey they devoured souls they took the treasure and precious things they made many widdows in the midst of Jerusalem the Priests violated the Law of God and so wronged the people Ezek 22.25 26. The Prophets and Priests conspired together to tyrannize over the people who were so accustomed to it that they were content to have it so Jerem 5.31 The Prophets prophesie falsely and the Priests bare rule by their means and my people love to have it so The word for bearing rule is i jrdu which imports rigorous dealing they took too much upon them which you may see Jerem 26.8 The Priests and the Prophets took Jeremy saying thou shalt surely dye They were bitter enemies to Jeremy and those believed his prophesies Jer 50.6 My people hath been lost sheep their Shepherds have caused them to go astray c. Fourthly Observe Such is the condition of Gods flock here that it hath need of Shepherds to look after it There be in it some diseased or infirm some sick some broken some driven away some stragling and in danger of loosing Gods sheep are subject to many evills distempers and dangers to vain customes Jer 10.3 to bruising and breaking Jer. 6.14 to hunting like wilde beasts Ezek 13.18 to beating and grinding to pieces Isa 3.15 to devouring Psal 14.4 to errors heresies corrupt opinions and practices Matth. 24.5 2 Pet. 2.2 to backsliding Jer 8.5 to mistakes and all sorts of evills Isa 5.20 It s mercy yea great mercy that God hath appointed Shepherds for his flock Civill and Spiritual to provide for the weaknesses maladies and dangers of the soul as well as of the body Where these be wicked it goes ill with the flock if they be selfish negligent rigid in ruling the flock will suffer much O pray unto God earnestly that he would give us good Shepherds There is a choice promise or two in Jer 23.4 I will set up shepherds over them which shall feed them and they shall fear no more nor be dismayed neither shall they be lacking And Jer 3.15 I will give you Pastors according to mine heart which shall feed you according to knowledge and understanding These promises speaks of good Shepherds for State and Church Let us improve them and presse God for the fulfilling of them Fifthly Observe That wicked Magistrates and Ministers in Gods account are as no Magistrates no Ministers They were scattered because there is no shepherd There were many Shepherds in the State and many in the Church yet all these were as none because they were wicked sought themselves fed not the flock but ruled with cruelty when Shepherds degenerate so far as to be contrary to what they should be then they are as none before God Such in Zech. 11.17 are called idoll shepherds idols are nothing 1 Cor 8.4 and so were they as nothing in the sight of God and when it is so then the sheep are scattered Sixthly Observe That as God eyes the great ones in State or Church so he deals impartially with them being wicked He observed what Magistrates and Ministers did in their places and seeing them selfish negligent cruell he threatens them all Wo to the Shepherds of Israel he saw they were all guilty of grievous sins amended not after his long-forbearing them and therefore without respect denounces judgement against them God is greater then the greatest and fears not the faces of Princes or Prophets let them have what pretences they will to colour their wayes the Lord discernes them let them be never so terrible unto men the Lord will be a terrour unto them let them continue in their wickedness never so long at last God will be avenged on them Verses 7 8 9 10. Therefore ye shepherds hear the word of the Lord As I live saith the Lord God surely because my flock became
a prey and my flock became meat to every beast of the field because there was no shepherd neither did my shepherds search for my flock but the shepherds fed themselves and fed not my flock Therefore O ye shepherds hear the word of the Lord Thus saith the Lord God Behold I am against the shepherds and I will require my flock at their hand and cause them to cease from feeding the flock neither shall the Shepherds feed themselves any more for I will deliver my flock from their mouth that they may not be meat for them THese verses set out the judgments threatned against the shepherds of Israel for their prementioned sins In the words take 1. Gods particular Application of himself to the shepherds vers 7 9. 2. The certainty of their punishment vers 8. As I live c. 3. A Repetition of their former sins vers 8. 4. A Specification of their judgements or punishments vers 10. Vers 7. Therefore ye shepherds hear the word of the Lord. These words are again in the 9. ver and shew the great indignation was in the breast of God against these shepherds O ye Princes Priests and Prophets seeing ye have done such things and neglected what you should have done hear the word of the Lord he is vehemently displeased with you and can hold no longer Vers 8. As I live saith the Lord God surely The Hebrew is I living if not the sense whereof is this Let me not be the living God but be laid aside as some idol or false god if I do not punish these Shepherds which have dealt so with my flock Because my flock became a prey The word for prey is Baz which signifies spoyling and such spoyling as is cum conculcatione despectu direpti Kirker with treading down and despising the thing spoiled they vilified the flock of God and spoyled them of what they had And my flock became meat to every beast of the field Wicked men are here call'd beasts and beasts of the field for that they range up and down to get a prey and when they have gotten it tear and rend it in pieces as a Lyon or Bear doth a Lamb or sheep There was no Shepherd Not simply no shepherd but no shepherd that did his duty as the next words shew Neither did my shepherds search for the flock he saith My shepherds because they were in Gods stead to look after his flock but they fed themselves not the flock they made Laws imposed burthens and found out wayes to enrich themselves and impoverish the people Vers 10. Behold I am against the shepherds In this verse the punishments of these shepherds are enumerated and this is the first viz Gods enmity against them they being great Princes Priests and Prophets kept all in such awe that none durst appear in word or action against them if any did they were soon crushed Wherefore saith the Lord Behold I am against the shepherds I that am the Governour of Nations the Lord of Heaven and Earth and so the Dread Soveraigne of Princes Priests and Prophets even I that am Jehovah that gave being to all creatures and can take away all again am against them The Hebrew is Behold I to the shepherds that is I come to set my self against them the Vulgar is Behold I am above them others have the words thus Ecce ego contra istos Pastores Behold I am against these shepherds I will require my flock at their hand Not only will I have account of them what is become of my flock but I will have recompence for every one that is wounded weak lost or slain I will require at your hand limb for limb blood for blood and life for life This is the second punishment mentioned And cause them to cease from feeding the flock Here is a third punishment and it s no less then displacing of them some were cut off by the hand of justice Jer 52.10 11 24 25 26 27. Lamen 5.12 Others were carryed away captive and held in chains and bonds as Zedekiah Jechoniah and many besides Neither shall the shepherds feed themselves any more Here is a fourth punishment they should be depriv'd of those opportunities they had to enrich themselves they made a prey of the flock eating the fat cloathing themselves with the wool and killing those that were fed they made advantage of the flock only seeking themselves not the good of it but they should not do so any longer For I will deliver my flock from their mouth They have been feeding upon and devouring my flock a long time but now I will do by them as a shepherd doth by a Lamb in a Lyons or Bears mouth Amos 3.12 1 Sam 17.34 35. David delivered the Lamb so God would pull his flock out of these Lyons and Bears mouths which is a gracious promise of the deliverance of his people That they may not be meat for them Being once delivered they shall no more be spoiled and devoured by such Tyrants as they were but shall enjoy liberty and safety First Observe When there are no faithfull shepherds the flock is a prey to all sorts of beasts My flock became meat to every beast of the field because there was no shepherd The Princes Nobles Priests Prophets and all their under Officers made a prey of the flock The flock was amongst wild beasts of all sorts and they did eat the Milk sheer the Fleece and devour the flesh of the Flock No State-Officers no Church-Officers were faithfull unto the Flock but all in place and power made a prey of it it s the nature of Dogs Foxes Wolves Bears Lyons and such Beasts to suck the bloud crush the bones and devoure the flesh of the Lambs and Sheep Kings in Daniel 7.17 are call'd beasts Rev 13.1 there is mention made of a Beast which rose up out of the Sea having seven heads and ten horns and of a beast rose up out of the earth which had two horns like a Lamb but spake like a Dragon these two Beasts denote the Ecclesiastical and Political powers and how they dealt with the people you may read in that Chapter When Gods Flock is without faithful shepherds they are a spoil to Sea-Beasts and Land-Beasts to all Beasts whatsoever Secondly Observe That the sins of Magistrates and Ministers in seeking themselves neglecting and wronging the flock do greatly provoke God bring certain and severe judgements upon themselves Behold I am against the shepherds I that am higher stronger greater then them all even I and all my attributes are against them I will call them to account and have satisfaction for all the wrong and violence they have done I will deprive them of their sweet Morsels and throw them with shame out of their places These are severe judgements which God swears by no less thân his own life that he will bring upon them God commits great trust unto them and when they are unfaithful God visits severely for it
that by a figure call'd Hyppallage Sedimentum aquarum is put for aquas sedimenti waters of setling that is pure and clear waters and so divers Expositors render the words Some cattel when they have drunk stamp and stir the mud in the waters and so foul them that others cannot drink thereof so did these Rams and Goats so mud and foul the waters of the Sanctuary and of the Civil state that the City of God was not made glad with them there was no true justice nor pure religion Vers 19. And as for my flock they eat that which ye have troden with your feet and they drink that which ye have fouled with your feet By feet are expressed mens lusts whereby they do defile things Mark 9.45 If thy foot offend thee cut it off Foot is not to be taken litterally but for any lust that bears up a mans spirit for the present and carries it up and down as the feet do the body they out of will humour lust mingled their traditions with the word of God and corrupted justice so that the flock had nothing pure in Church or State they laid heavy burdens and taxes upon the people and the commodities the Lord gave which troubled their spirits and sowered their comforts unto them Such interpretations they gave of the Law as made it void and violated it Ezek 22.26 Vers 20. Therefore c. Behold I even I will judge between the fat Cattel and between the lean Cattel Seeing ye deal thus with my Flock saith God I even I that am the great shepherd will distinguish and put a difference between Cattel and Cattel There be fat ones and lean ones the one doth wrong and abuse the other the fat and strong carry it proudly and arrogantly against the lean and weak which ought not to be The Septuagint hath it between the strong sheep and the weak sheep The Chaldee is Between the rich man and the poor man The word for fat is Biriah from Bara to create because there is a creating power put forth in making Cattel fat and men rich Vers 21. Because ye have thrust with side and with shoulder and pusht all the diseased with your horns c. Here he describes the nature and manners of the fat Cattel they being strong were unkind yea cruel towards the rest and thrust them out of the fold out of the flock and pastures also The Noble men the rich and those in power and place dealt sometimes cunningly sometimes openly and violently with the poorer sort thrusting them out of their possessions yea out of the Land Ezek 11.15 There were those in Jerusalem said Get ye far from the Lord unto us is this Land given in possession Isa 66.11 Their brethren hated them and cast them out The word to push is Nagach which signifies to push with the horn as Oxen and Rams do Exod 21.29 Now besides this word is added Bekarnechem which intends the sense you have pushed with your horns you have goared and hurt them greatly you left not pushing at them till you had slain them or driven them quite away Vers 21. Therefore I will save my flock Seeing men are so unkind and cruel to my flock using all their Art and power to do it mischief therefore will I take care of it and deliver it their sides shoulders and horns shall harm it no more I will judge between Cattel and Cattel I will bring judgement upon those that have intreated my flock so ill and it shall no longer be a prey unto them First Observe All in Gods Flock are not good they are not all of one sort there are some fat some lean some strong some diseased there be He-goats and Rams as well as others There were in Moses dayes them that said All the Congregation is holy every one of them Numb 16.3 but they that said so were unholy themselves He-goats and strong Rams As it was with Jeremies figs there were good and bad Jer 24. so was it with the flock of God there were good and bad in it there were Lyons Wolves Goats and Swine mingled with the sheep Jer 7.9 10. Thieves murtherers adulterers perjured persons and idolaters came to the Temple with those that were innocent In the waters are fish and frogs in the field wheat and tares and in the Flock of God goats and sheep Secondly Observe Wicked men may have choice outward blessings and that in abundance They had good pastures and in such abundance as that they trod them down with their feet the fat and sweet of the Land was theirs the best of all things places and preferments were in their hands honour power wealth they abounded with Nabal that stony-hearted-man was very great he had three thousand sheep one thousand goats 1 Sam 25.2 and Job tells you that wicked men are mighty in power Job 21.7 have houses full of good things Job 22.18 And David saith They are fat yea inclosed in their own fat Psal 17.10 They have the choicest of all things round about them Ahab and Ahaz were both very wicked yet one was King of Israel and the other King of Judah though all things come alike to all yet usually wicked men have the fattest pastures for their portion is in this life Psal 17.14 Thirdly Observe Wicked men being fat and full in place and power do abuse the blessings of God are disquieting and harmful unto others They are injurious to God and those they dwell amongst When their own turns were served they trod down the residue of the pastures they fowled the waters they were unthankful for the best mercies and made the rest unfit for others and this was not all they thrust with their sides and shoulders and push't with their horns their strength wealth honour power were all abused to the dishonour of God and prejudice of others Thus was it of late amongst us the fat ones in State and Church did abuse the blessings God had given them corrupting justice and religion disquieting the inhabitants of the Land with their inventions superstitions oppressions innovations c. And because many would not bow to theiâ wills they thrust sorely at them with their sides and shoulders and push'd them so with their horns that they drave them out of the Land It s hard in prosperity to carry it rightly towards God or man Fourthly Observe Though men think unthankfullnesse towards God and uncharitableness towards men a small matter yet it is not so in Gods account Seemeth it a small thing unto you to have eaten up the good pasture but ye must tread down c. Must my flock eat drink that which is troden down and fouled and do you think it a small matter I tell you my thoughts are far otherwise it s a provoking sin calls for a weight of wrath which when you feel ye will confesse your sin was not little Many deal untowardly with men and God and when they have so done make slight of it Isa 7.13
Churches in Judaea Galilee and Samaria Acts 9.31 The Churches of Syria and Cilicia Acts 15.41 The Churches in Asia Rev 1.11 The Churches of Macedonia 2 Cor 8.1 The Churches of Galatia 1 Cor 16.1 The Churches of the Gentiles Rom 16.4 are all called the Churches of Christ Rom 16.16 They had their particular Pastors Teachers Elders but Christ was the universal Pastor Paul was the Apostle of the Gentiles Peter of the Jews but Christ was the Apostle and Shepherd of both therefore saith John 10.16 That he hath other sheep which he must bring to his fold meaning the Gentiles Secondly Christ is a shepherd that feeds them with such meat and drink as other Shepherds cannot they may feed them with knowledge and understanding Jer 3.15 but besides this Christ feeds them with his flesh and bloud John 6.51 53 54 55. Math 26.26 28. he feeds them with his Spirit John 16.7 Acts 8.15 17. Thirdly He inables all other Shepherds to discharge the trust committed to them Those that are over his flocks he gave them their gifts their graces their power they have nothing but what they received of him therefore Isaiah Chap 50.4 saith The Lord God hath given me the tongue of the learned that I should know to speak a word in season to him that is weary Isaiah who was one of the Jewish shepherds had all his wisdome skill and power from the Lord Christ And when he sent out his twelve Apostles Matth 10.8 he told them they had freely received and must freely give no Shepherds give ought to Christ he communicates all to them John 15.5 Without me ye can do nothing but Christ could do all without them Fourthly Christ is an abiding an everlasting unchangeable Shepherd Other Shepherds are flitting hither and thither and at last dye and leave the Flock Christ doth not so he dyed for the Flock but was brought again from the dead Heb 13.20 and lives for ever making intercession for his Flock Heb 7.25 he stands on Mount Zion Rev 14.1 beholding and feeding them daily he walks in the midst of the golden Candlesticks Rev 2.1 Fifthly Christ knows which are Sheep and which are Goats John 10.3 14 26 27. others do not Even my servant David Christ is here called David and so in many other places as Jer 30.9 Hos 3.5 Isa 37.35 2 Kings 19.34 Ezek 37.24 25. In all those places is Christ call'd David because he came of the seed of David according to the flesh as it is Rom 1.3 and because David was a type of Christ he might have said My servant Abraham Isaac Jacob as Isa 49.3 Thou art my servant O Israel Christ is called Israel because he was from the Israelitish Naâion but David is named because he was the first Godly King of all Israel and Judah Vid Galat l. 3. c. 25. and so typed out Christ more eminently then his predecessors My servant So Christ is called Isa 42.1 Chap 52.13 Ezek 37.24 25. and in other places A servant is one who is under another and who keeps and doth things commended to him by his Master Christ as man was under his Father and kept his commandements John 15.10 He served him in taking mans nature upon him and doing his will in redeeming and saving man Heb 10.9 Matth 20.28 John 13.16 Phil 2.7 He shall feed them he shall be their shepherd He insists upon and repeats the same thing again to shew the great care diligence and intention of Christ in and upon his work of feeding the flock he shall make it his ãâã ãâã ãâã ãâã ãâã his business to do it others have made it their work to fleece them to scatter or devoure them but he shall so mind them as to make up what was wanting in others and to do some singular thing for them he shall go in and out before them and lay down his life for them Vers 24. And I the Lord will be their God The Hebrew is And I Jehovah will be to them for a God or a God to them The French is Mais moy qui suis Seigneur ie seray leur Dieu But I who am the Lord will be their God though I give them Christ to be their shepherd yet I will be their God I will not denude or divest my self of my right and power over them but I will still be their God this sense is true but I like it better to take the words as we have them And I the Lord will be their God I will set my son or servant David over them to feed them and I the Lord will be their God they shall find me a mercifull and gracious God they shall find me in Christ my son their Shepherd reconciling them unto my selfe not imputing their trespasses unto them I will be their God to pardon them to take special care of them to deliver them to comfort and counsell them in all their straits and miseries and to communicate choice mercies unto them Of these words before Chap 11.20 And my servant David a Prince among them The words are to be read thus My servant David shall be a Prince amongst them if we take the former words with them its clear they ought to be read I will be their God and my servant David shall be a Prince among them so Piscator reads the words and so the French translation Mon servit cur David ser aâle Prince au milieux d'eux My servant David shall be a Prince in the midst of them Whether this prophesie be fullfill'd is questionable there is somewhat in the Gospel may make us conceive it is for Matth 2.2 it s said where is he that is born King of the Jews and Matth 21.5 Tell ye the daughter of Sion behold thy King cometh unto thee Acts 5.31 God hath exalted him to be a Prince and a Saviour and Rev 1.5 He is stiled Prince of the Kings of the earth these Scriptures evince that Christ is a King a Prince but not that he reigned as a Prince among them for he professes that he came not to Reigne but to serve Mat. 20.28 Phil. 2.7 and therefore washed his Disciples feet John 13.12 and when they would make him a King he would not John 6.15 Christ hath appeared fully in his Priestly and Propheticall Office and hath had the honour of them but he hath not appeared in his Kingly Office nor had the honour of it therefore it s conceived this prophesie is not yet fulfilled but that the time is to come wherein he shall reign as a Prince and King in the midst of his people Luke 22.29 30. I appoint unto you a Kingdome as my father hath appointed unto me that ye may eat and drink at my table in my Kingdome The time is coming that Christ shall reign and keep a Table like a Prince where his friends shall freely eat and drink Christ speaks not this of his spiritual Kingdome which is now in the Churches and hearts of his people
nor of his Kingdome of glory for there is no eating or drinking but of his personall humane Kingdome as some term it for Rev 3.21 Christ hath another Throne to sit in then his Fathers in which at the present he doth sit Christ hath not possession of that Throne yet when he hath his promise is That those that overcome shall sit with him therein I shall have occasion in the 37. Chapter of our Prophet to speak to this so controverted a point I the Lord have spoken it These words are as a seal to and ratification of what went before If you make question of what is said if you conceit these promises are too great and good for you or hard to be accomplished know I the Lord who am Jehovah and give being to all my promises I have spoken it First Observe The appointing of Offices in the Church belongs to God not to man I will set up a shepherd over them God appointed the office and the Officer 1 Cor 12.28 God hath set some in the Church 1. Apostles 2. Prophets 3. Teachers In the Romish Church are many Officers which God never appointed there be Popes Cardinals Patriarchs Archbishops c. which places were never appointed by God and therefore have no blessing go along with them but serve for secular ends even pomp and tyrannizing over the consciences of men Secondly Observe It s a great mercy and happinesse to that people who have Christ for their Shepherd The Lord doth promise it here as a choyce blessing unto them to give them Christ for their Shepherd The mercies or blessings are divers First They shall be sure to be fed He shall feed them his heart will be upon them and take special care that they have wholsome and good food vers 14. I will feed them in a good Pasture yea in a fat pasture shall they feed they shall not want but have the green pastures and still waters Psal 23.1 2. yea he will feed them with his own Flesh and give them his own bloud to drink Secondly He will govern them with gentlenesse and with skill their former Shepherds did thrust with the side and shoulder and push with the horn Christ would not do so he is likened to David who was meek and gentle 1 Chron 28.2 Then David the King stood upon his feet and said hear me my brethren and my people Here he expressed his disposition and affection to his people so Christ he was a gentle mild and meek Shepherd Isa 40.11 David was wise and skilfull Psal 78.72 and Christ orders them by judgement he judges between Sheep and Sheep and deals with them according to their ages conditions and capacities Thirdly He will lead them in the right way John 10.4 He goes before them and they follow him Christ never is out of the way and where he is the leader how can the Sheep go astray Psal 23.3 He leadeth me in paths of righteousnesse Whoever follows Christ shall be found in a path of righteousnesse if we follow others we may be lead into by-wayes therefore saith Paul 1 Cor 11.1 Be ye followers of me c. Fourthly He will keep them so that none shall be lost or miscarry he is vigilant and potent he sees the wolves and lyons when they are coming and suffers them not to destroy his Sheep or Lambs John 10.27 28. My sheep hear my voyce and I know them and they follow me and I give unto them eternall life and they shall never perish neither shall any man pluck them out of my hand All the persecuting Emperours could not pluck one Sheep out of Christs hand out of the hands of other shepherds its easie to pull them but impossible to pull them out of Christs hand he knows its his Fathers will that of all he hath given him he should lose nothing John 6.39 and Christ will lose nothing Vers 25. And I will make with them a Covevenant of peace and will cause the evill beasts to cease out of the Land and they shall dwell safely in the wildernesse and sleep in the woods The Lord proceeds here in mentioning more benefits which his Flock should have in the Kingdome and under the Government of Christ their Shepherd and they are three Peace Protection Security I will make with them a Covenant of peace The Hebrew is I will cut with them a Covenant of peace the reason of which phrase is this When the Jews made Covenants they used to take a Calf and cut it in the midst laying the two halves at a distance and so passed between them this was their manner of covenanting and hence came the expression of cutting a Covenant How the Heathens made their Covenants see Piscat in loc Maldon in Jer. 34.18 see Jerem 34.18 to this God alludes when he saith I will cut or strike a Covenant with them he did it by making Christ a sacrifice by sheding his bloud dividing his soul and body who Isa 42.6 is said to be the Covenant of the people that is the Mediator of the Covenant between God and his people The word for Covenant is Berith of which and whence it comes hath largely been spoken Ezek 16.8 It s not a Covenant of works but a Covenant of peace which some interpret of external peace plenty and prosperity which they should have but the peace here meant reacheth further then to outwards it s a peace concerns the soul a peace procured by the bloud of Christ Col 1.20 And having made peace by the bloud of his Crosse by him to reconcile all things to himself Hence as Christ is call'd the Covenant so he is call'd our peace Eph 2.14 He is our peace who hath made both one He is the ground and foundation of peace between Jew and Gentile between God and man and the Gospel upon this account is call'd the Gospel of peace Ephes 6.15 for Christ preached peace unto them Ephes 2.17 This peace is not like the peace of the world John 14.27 but its peace that quiets the conscience passeth understanding keeps the heart and rules in the soul Rom 5.1 Phil 4.7 Col 3.15 Where this peace is neither death nor Devil are feared because sin is remitted 1 Cor 15.55 56 57. Rom 8.33 34. And will cause the evil beasts to cease out of the Land In the 70. years captivity when Judaea was without inhabitant wild beasts might multiply therein these God doth promise to cause to cease they should be no more But these evil beasts were rather false Teachers and Tyrants wicked Political and Ecclesiastical Shepherds God would order it so that these who were worse then Bears Lyons Wolves and Foxes should be no more and in stead of such he would give them good Magistrates and Ministers Jer 23.4 I will set up shepherds over them which shall feed them and they shall fear no more nor be dismayed There is another construction to be made of the words namely this That God would cause the wild
and beastly dispositions of men to cease and they should become meek and gentle according to that in Isa 11.6 where it s said That in the dayes of Christ the Wolfe shall dwell with the Lamb and the Leopard shall lye down with the Kid. Wolves and Leopards are creatures most fierce and cruel especially against Lambs and Kids yet God would so alter the nature of these that they should live and lye down together he would make the most fierce rugged cruell men to become mild and sweet and to converse with them that were for disposition Lambs and Kids Junius sense of the words is this That the Lord would take away or restrain every hurtfull thing he would not suffer his people to be infested or if they were they should not be damnified by those infestations And they shall dwell safely in the wildernesse and sleep in the woods These are proverbiall speeches setting out the great security the Flock of God should have under Christ Where there are no wild beasts in the Wilderness or the Woods there the Sheep feed and rest without all fear they are most secure and Gods people under the Gospel and Christ have the greatest security The word for safely is Labetach in fiducia or Confidenter as Montanus renders it that is confidently they shall be free from the fear of all enemies both Corporal and Spirituall Satan shall be cast into the bottomlesse pit Rev 20.2 3. and all other enemies brought to such a condition as that they should not cause fear Jerem 23.4 The Jews because they see not such security for themselves any where do therefore deny that Messiah is come for when he comes he shall make a Covenant of peace and they shall be in safety even in Wildernesses and Woods because there shall be no enemies no evill beasts to take away or hinder their peace Though when the Lord Christ the true Messiah came there was an universall peace through the world it being at that time when the taxing was in Augustus dayes Vid. Sanct in Isa 2.4 Luke 2. and though the wars after were not so much as before yet I conceive there is a time when this prophesie shall be more fully compleated for every prophesie of Christ was not fullfilled when he came in the flesh but many were to be fullfill'd in after times among which this was one The Jews were mistaken concerning Messiahs coming but not much concerning this prophesie First Observe The infinite goodnesse kindnesse and condescension of God who will enter into Covenant with sinners with any of the children of men Doth not the Scripture say Verily every man at his best estate is altogether vanity Psal 39.5 and why should the Lord who is an infinite excellency infinitely distanced from all creatures and vanity enter into Covenant with man what did he see in these Jews or in the Gentiles to awaken rouze and draw out his heart unto such a work if stubbornness ignorance unbelief idolatry oppression and such like might induce him thereunto these abounded both in Jew and Gentile there was nothing but Gods own goodness grace and mercy to cause him so to condescend as to make a Covenant with man and such a Covenant as a Covenant of peace This should First Raise up our spirits and hearts to admiration that an infinite holy glorious and great God should mind converse and make Covenant with dust and ashes Psal 144.3 Lord saith David what is man that thou takest knowledge of him or the son of man that thou makest account of him David wondered that God should take notice of especially make account of so mean a thing as man is as himself was though a King and Prophet Secondly Indear us greatly unto him When high Ones stoop unto those that are low and mean it gains much upon their hearts and indeares them abundantly unto them When David condescended to Abigail to take her to wife it affected her greatly and indeared her unto him not a little as you may see 1 Sam 25.41 Thirdly Make us faithful unto God Is he pleased to make a Covenant with man and shall not man be faithfull unto him a wife should not be unfaithful unto her husband and break Covenant with him though he be but a little above her how much lesse should man break Covenant with God who is so much above him God complains in Hosea 6.7 saying They like Adam have transgressed the Covenant I condescended to Adam and made a Covenant with him yea I condescended to them and made a Covenant with them but they both proved unfaithful father and posterity they transgressed the Covenant Fourthly Cause us to be free and chearful in our obedience unto God When so great a God shall so graciously condescend unto us as to enter into Covenant with us and that a Covenant of peace should it not make us run in his wayes and serve him with gladness of heart Secondly Observe That men through sin are at distance from and enmity with God I will make a Covenant of peace with them What needed a Covenant of peace if there had not been war between God and man Man being apostatized from God through Adams fall lived in enmity to God Rom 8.7 The carnall mind is enmity against God for it s not subject to the Law of God neither indeed can be Men by nature have carnal minds oppose God his Laws and wayes and therefore Rom 1.30 they are said to be haters of God and in Psal 5.5 God is said to hate them Thou hatest all workers of iniquity There was such hostility between God and man as that there was no approach for man to God without a Mediator and such a Mediator as could make satisfaction to divine justice being offended Col 1.21 You that were sometimes alienated and enemies in your mind by wicked works yet now hath he reconciled The Colossians as well as others were once at a great distance from God and enemies to God and wherein lay their enmity in their minds and how did that appear by wicked works they plotted contrived and did such things as declared them to be enemies to God and being so they durst not appear before God But Thirdly Observe God by Christ hath been pleased to take away this enmity and to reconcile sinners unto himself 2 Cor 5.18 All things are of God who hath reconciled us to himself by Jesus Christ It s Christ hath paid the price of our redemption he hath satisfied his justice fully and delivered us from wrath to come 1 Thessa 1.10 It s by Christ the Mediator that reconciliation is made neither Angels nor men could do that work it was a work for one that had more worth in him then all Angels or men Coloss 1.19 20. It pleased God that in him all fullnesse should dwell that so by him he might reconcile all things to himselfe by him whether they be things in earth or things in Heaven By him is twice in the
verse that we may see by whom the enmity was taken away and from whom the reconciling virtue came even from the Lord Christ whose bloud made the attonement Ephes 2.13 14 15 16. How should this teach us to honour and prize the Lord Christ by whom so difficult so great and glorious a work was wrought Fourthly Observe Those that are received to God by the mediation of Christ shall be preserved from all hurtfull things receive all good things needfull and enjoy much security When men are in the Covenant of peace then God will cause the evill beasts to cease out of the Land then no creatures no enemies no Devils shall do them harm Job 5.23 Pro 16.7 Rom 16.20 Then there will be a communication of all good things needful they shall dwell in the wildernesse there they shall have blessings so as they shall not be put to remove their dwellings for want Psal 34.9 10. Psal 23.1 Psal 84.11 Then shall they dwell safely in the wildernesse and sleep in the woods nothing without or within shall create any fear or cause any solicitousness in them they shall have perfect peace and be as in the suburbs of Heaven Jer 23.4 Verses 26 27. And I will make them and the places round about my hill a blessing and I will cause the showre to come down in his season there shall be showres of blessing And the tree of the field shall yeeld her fruit and the earth shall yield her increase and they shall be safe in their Land and shall know that I am the Lord when I have broken the bands of their yoke and delivered them out of the hand of those that served themselves of them IN these verses as in the former the Lord promises sweet mercies unto his people First A blessing in generall vers 26. Secondly Particular blessings and they are these 1. Seasonable showres from Heaven vers 26. 2. Fruitfullnesse of the earth and that both of the Trees and Land vers 27. 3. Safety ibid. 4. Acknowledgement of God ibid. 5. Freedom ibid. Thirdly The time when all these shall be ibid. Vers 26. I will make them and the places round about my hill a blessing The Jews being in Babylon were for a proverb a reproach a taunt and a curse Jer 24.9 Chap 25.18 Chap 29.18 but God would roul away their reproach and make them a blessing The Chaldee is erunt benedicti they shall be blessed its usuall in Scripture to put the Abstract for the Concrete as Gen 12.2 Thou shalt be a blessing the Vulgar there is benedictus thou shalt be blessed take the word blessing here for the Concrete and the sense is they shall be blessed with abundance and variety of blessings they shall be happy and prosperous in all things but take the word as it is in the Abstract a blessing the sense is they shall be a blessing unto others they shall be a blessing unto the Nations as they were a curse in the Nations so they should be a blessing unto them Zech 8.13 It shall come to passe that as ye were a curse among the Nations O house of Judah and house of Israel so will I save you and ye shall be a blessing that is a blessing unto the Nations round about them The word Hill must be interpreted before we can well understand this place By Hill is meant Mount Sion where the Temple was and Jerusalem there God recorded his Name set up his Worship and therefore saith My Hill Now these were Types of Christ and the Church in his time as the Jews therefore came out of Babylon and other places to Mount Sion to Jerusalem and the Temple when rebuilt so to Christ and the Evangelicall Church Gentiles flocked out of several Nations and so the Church and Members of it were a blessing unto them as Mount Sion and the Inhabitants of it together with them dwelt round about it in Judaea or Canaan were a blessing unto the Nations The blessing here I conceive principally referrs to spiritual blessings he spake before of a Covenant of peace wrought by Christ and now of blessings they should have by him the Church under Christ should be blessed with all spiritual blessings according to that Ephes 1.3 And I will cause the showre to come down in his season The word for Showre is Geshem which notes a great and vehement rain as Kirker saith even such as shakes the earth Most make it signifie a strong rain but Ramban a gentle rain be it great or gentle God would give them rain in season In Deut 11.14 you read of the former rain and the latter rain the former rain was in October or September which was upon the sowing of their Corn and this rain came moderately Joel 2.23 That so the Corn might swell with moisture root and grow Lente descendebat ut semina terris imprimerentur imabuerenter humore ad gorminationem Martin the latter rain was in the first month as Joel 2.23 that which we call March though some others put it in May and it was ut grana turpida redderet to make the ear full their harvest was sooner then ours their Countrey being hotter Under these showres Heavenly things are figured unto us as in Deut 32.2 My doctrine shall drop as the rain my speech shall distill as the dew as the small rain upon the tender hearb and as the showres upon the grasse Here Heavenly Doctrine is likened unto rain dew showres and in our Prophet is set out by showres Heavenly Doctrine and influences of the Spirit which do make Gods people fruitfull in all good works as the rain doth the earth and trees in all kind of Hearbs Corn and Fruit. In Christs time there were many such showres he rained Heavenly ones oft upon the people In 2 Pet 2.17 Jude 12. false teachers are said to be Wells without water and Clouds without rain but Christs Apostles were Wells full of water and clouds full of rain and by those did Christ water divers persons and places There shall be showres of blessing The Septuagint is ãâã ãâã ãâã ãâã ãâã the rain of blessing or blessed rain Piscator renders the words Erunt pluviae largissime there shall be plentifull rains They may be call'd showres of blessing because they are from the blessed God have a blessing in them and benefit them they fall upon some rains are so great that they do much harm and little good these should not be such they should be seasonable and moderate they should have Heavenly Doctrines and blessings seasonable and as they were capable of them Vers 27. And the Tree of the field shall yeeld her fruit After the Heavens have sent forth their showres the Trees and earth do send forth their fruit Not only the Tree of the garden but the Tree of the field being watered brings forth The Hebrew for Tree is Etz which signifies any wood and Synecdochically a Tree because it is wood And the earth
shall yeeld her increase When there have been seasonable rains the earth hath brought forth abundantly in some places thirty in some sixty in some a hundred fold The word for increase is Jebul from Jabal to bring because the earth doth bring profit to the owners thereof By Tree and Earth we may understand the higher and meaner sort of people who under the Gospel and showrs of it should become fruitfull And they shall be safe in their Land In the 25. vers it s said They shall dwell safely in the wildernesse and here They shall be safe in their Land they should have safety every where and the words are repeated to shew the certainty thereof When I have broken the bands of their yoke This yoke was the Babylonish captivity which is call'd a yoke Jerem 30.8 and it lay heavily upon them Isa 47.6 The bands of this yoke were the Babylonish powers Nebuchadrezzar his Princes and Officers but God did break the Babylonish Empire in pieces by Cyrus and Darius and so took the yoke off their necks setting them at liberty Yokes are burdensome restrictive and reproachfull this breaking yokes and bands and bringing the Jews out of Babylon typed out the spiritual liberty of the Church in Christs time when Antichristian bands and yokes should be broken and people brought out of spiritual Babylon And delivered them out of the hands of those that served themselves of them The Hebrew is And shall deliver them out of the hands of them who made them to serve the Babylonians made the Jews to serve and work for them being captives among them Exigebant servitutem ab ipsis they exacted service of them their dealings with the Jews were like the Egyptians who were cruel taskmasters over them ãâã ãâã ãâã ãâã ãâã Avad saith Lavater saevitiem in aliquem exercere significat tanquam in servam First Observe Temporal and Spiritual blessings are from God he makes people blessed and gives them what blessings he pleases I will make them and the places round about my hill a blessing Gen 9.1 God blessed Noah and his sons and said unto them be fruitfull multiply and replenish the earth here God is the Authour of temporal blessings Gen 12.2 Of Abraham God said I will blesse thee and make thy name great and thou shalt be a blessing and I will blesse them that blesse thee and curse him that curseth thee and in thee shall all familyes of the earth be blessed Here God shews himself Authour of temporal and spiritual blessings its peculiar unto God to blesse Balak was out when he said of Balaam I wot that he whom thou blessest is blessed and he whom thou cursest is cursed Numb 22.6 No it s not in the power of any creature to blesse or curse men and Devils may utter words of blessing or cursing but they cannot make blessed or cursed its God who turns blessings into curses Mal 2.2 and curses into blessings Nehem 13.2 Secondly Observe Others faire the better for the Churches sake I will make the places round about my hill a blessing On the Hill of Sion was the Temple the place where God recorded his Name there were the solemn assemblies the divine ordinances Gods presence and all that were near in Judaea yea the Nations round about had some blessing and benefit thereby they heard of the God of Israel that he differed from all idol gods they heard of his Laws that they were more righteous then the Laws of the Nations they saw his Sabbaths how strictly they were kept they heard of the Prophets that were in Jerusalem and Israel did not Naaman a Syrian get a blessing from Elisha 2 Kings 5. The wisdome of Solomon had influence into all the places round about Sion yea into all the Countries far off The Queen of Sheba heard thereof and it was a blessing unto her from any Nation they might come to Sion become Proselites and enjoy what mercies the Jews themselves enjoyed Micah 4.1 2. In the last dayes it shall come to passe that the Mountain of the house of the Lord shall be established in the top of the Mountains and it shall be exalted above the hills and people shall flow unto it and many Nations shall come and say Come let us go up unto the Mountain of the Lord and to the house of the God of Jacob and he will teach us of his wayes and we will walk in his Statutes for the Law shall go forth of Zion and the word of the Lord from Jerusalem These things are spoken of Christs times when the Church should be very eminent and conspicuous like the highest of hills when the Law of faith and the Gospel should go out of Sion and Jerusalem and be a blessing unto all Nations Thirdly Observe Gods blessings are seasonable both temporal and spiritual are in due time I will cause the showre to come down in his season when it shall be a blessing do much good there shall be showres of blessing Levit 26.4 I will give you rain in due season and the Land shall yield her increase and the Trees of the field shall yield their fruit Those rains are seasonable which cause fruitfulness those are unseasonable rains which hinder or destroy the fruit of the Trees and encrease of the earth The Lord observes times and seasons to do sinners good both for body and soul Isa 30.18 He waits that he may be gracious he waits for fit seasons wherein his mercies may come with advantage and acceptance unto men Isa 55.10 11. As the rain cometh down and the snow from Heaven and returneth not thither but watereth the earth and maketh it bring forth and bud which is an argument it came in season so shall my word be that goeth out of my mouth it shall not return unto me void but it shall accomplish that which I please it shall prosper in the thing whereto I sent it God gives his word seasonably as he doth the rain Tit 1.3 God hath in due times manifested his word through preaching the Original is ãâã ãâã ãâã ãâã ãâã in his own times and those are the due times the seasonablest times Gal. 4.4 When the fullnesse of the time was come God sent forth his Son made of a woman Christs birth was at the fullness of time when it was most seasonable so his death Rom 5.6 ãâã ãâã ãâã ãâã ãâã in due time or according to the season Christ dyed for the ungodly Psal 72.6 He shall come down like rain upon the mown grasse as the showres that water the earth As Solomon was to the people by his wisdome and justice like seasonable rains to the grasse and earth much more is God and Christ so to the Church what seasonable dews droppings and influences of the Spirit hath it from them which make it to grow green and flourish Let us wait for his showres and influences none can give them but himself and when he gives them it s in season Fourthly Observe
The end of Gods blessings is that we may acknowledge and honour him for them I will cause the showres to come in season I will make the Trees fruitful and the earth encrease I will make them safe in their Land and they shall know that I am the Lord. Gods blessings have something of God in them they are glasses and shew us his power wisdome goodnesse and loving kindnesse each of which oblige us to acknowledge him the Authour of them and to honour him for them Fifthly Observe Gods people are sometimes in subjection and bondage to their enemies who make them to serve and serve themselves of them The Jews were under the Babylonish yoke they served and suffered hard things under the Babylonians Jer 50.33 they were oppressed held under and put to do servile things God had told them by the mouth of Jeremy chap. 17.4 that they should serve their enemies and their enemies made them to serve and advantaged themselves by their service Lamen 5.4 5 6. We have drunk our water for money our wood is sold unto us they could neither have water nor fire unlesse they bought or earn'd the same with hard labour Our necks are under persecution we labour and have no rest this iron yoke of Captivity is upon us we labour and serve these Babylonians and yet we have no rest We have not bread to satisfie our hunger They made the young men grinders in the mill ver 13. This was the condition of Gods people in Babylon under Nebuchadrezzar and Belshazzar their grand enemies and such hath been the condition of Gods people since Christs time they have been often in subjection and bondage to Antichrist to Princes and Prelates who have tyrannized over their souls and bodies Sixthly Observe God hath his time to set his at liberty to bre ak te bands and yokes which his are held in When I have broken or shall break the bands of their yoke and deliver them out of the hands of those that made them to serve The Jews found their bands and yokes so strong and fast tyed about their necks that they were without hope of ever having them loosed or removed Ezek 37.11 Our hope is lost this captivity we shall never shake off nor our posterity and the Babylonians they held them fast and refused to let them go Jer 50.33 But when the seventy years were expired when Gods time was come he brake the yokes and bands he knockt them off and set them at liberty for ver 34. Their Redeemer is strong the Lord of Hoasts is his name Let enemies strength be great let their yokes be of iron which they put upon his peoples necks and let them be tyed on with the bands of humane Laws yet God is stronger then they he will break Empires and Emperors in pieces abrogate their Laws loose the bands pull off the yokes and set his people at liberty he will throughly plead their cause give them and their Land rest and disquiet the inhabitants of Babylon We were under Romish Antichristian yokes a long time the bands of which were loosened somewhat under Edward the sixth and Queen Elizabeth but they were tying fast again by their Successors and became so heavy that multitudes of our brethren were glad to flye for the burdensomness of those yoaks others cryed unto God to break them in pieces and his time being come he hath done it our Antichristian bands and Babylonish yokes are loosened and knockt off our necks let us take heed least through the abuse of our liberty the Lord cast us into a worse and greater bondage then ever Seventhly Observe Eminent works of God do cause eminent knowledge of God And they shall know me when I have broken the bands of their yoke and delivered them ouââf the hands of those that served themselves upon them This was an eminent work of God to bring them out of Babylon and this bred eminent knowledge of God in them then they had large experience of Gods power faithfulnesse and goodness unto them that they said The Lord liveth which brought up and which led the seed of the house of Israel out of the North Countrey and from all Countries whether the Lord had driven them Jer. 23.8 When their captivity was turned then they had such apprehensions of God as fiill'd their mouths with laughter and their tongues with singing Psal 126.1 2 3. then they said The Lord hath done great things for us whereof we are glad Vers 28. And they shall no more be a prey to the heathen neither shall the beasts of the Land devoure them but they shall dwell safely and none shall make them afraid The Jews had oft been a prey to the Heathen the Egyptians Amorites Moabites Midianites Philistims Babylonians and others had oft spoyled and served themselves of them which the Lord laying to heart doth here graciously promise That they shall no more be a prey unto the Nations The Hebrew word for prey is Baz from Bazaz to spoyl to pluck from and the English word is from praeda which some make to be corpora rerum captarum the bodies of things taken or thus a prey is that which men get and devoure Praeda est quam alius paedit cui non parata Martinius for whom it was not prepared or intended as Heb 10.34 They took joyfully the spoyling of their goods their goods were not prepared or intended for those that gat them The word for spoyling is ãâã ãâã ãâã ãâã ãâã which signifies a prey because it s violently gotten and taken Neither shall the beasts of the Land devoure them The Land of Canaan was the glory of all Lands Ezek 20.6 yet was it not without wild beasts which did tare and devoure 2 Kings 2.24 2 Kings 17.25 But now God would chain up the Bears and Lyons so that they should do no harm There is another sense to be made of the words which is that God would so order the spirits of wicked Magistrates false Prophets and vile turbulent spirits that they should not harm his flock such men formerly had eaten up many of Gods people Ezek 22.25 27 29. But they shall dwell safely and none shall make them afraid To dwell safely is a great mercy to dwell so safely that none shall make afraid is extraordinary mercy Men are subject unto fears even the best of men and that severall wayes when fire breaks out in a Town when famine or plague are in a City when storms and tempests are abroad when wars begin persecution imprisonment bannishment and death are threatned then fears seize upon persons and prevail too far with many but here the Lord promises that his shall be free from all fears none shall make them afraid The word for making afraid is from Charad which notes not a slight fear but such as is with trembling outwardly manifested and it ariseth either from inward solicitousnesse of mind or from apprehension of evill impending and at hand Observe
Gods people are in the safest condition of any they have promises of protection and security from all their enemies from those without and those within They shall no more be a prey to the Heathen that is those without he Nations abroad in the world Neither shall the beasts of the Land devoure them that is none within none of them among whom they dwell not the Magistrates not the Prophets nor the base and vile ones of the earth none shall harm them none shall make them afraid but they shall dwell safely Not to be harmed by the beasts of the Land is mercy but not so much as to be made afraid by them is greater mercy None under Heaven are in so good a condition for protection and safety as Gods own people Job 11.18 19. Thou shalt take thy rest in safety Also thou shalt lye down and none shall make thee afraid Job himself and all he had should be in safety free from fear and danger Jer 31.10 Hear the word of the Lord O ye Nations and declare it in the Isles afar off and say he that hath scattered Israel will gather him and keep him as a Shepherd doth his flock Here the Lord makes Proclamation to the Nations and layes it upon them to make it known to others that he would have a special care of Israel that is his people and keep them as a Shepherd doth his flock he would not suffer the Wolves Lyons Bears Dogs to hurt them or make them afraid Isa 27.3 Least any hurt the Lords Vineyard he will keep it night and day he will not slumber nor sleep but alwayes watch over it his care for his is the same in the night when wild beasts are abroad as in the day when they lye hid in their dens Psal 31.20 Thou shalt hide them in the secret of thy presence from the pride of man thou shalt keep them secretly in a pavillion from the strife of tongues Gods people are hidden Ones and so secured from the harm of enemies hands and tongues Vers 29. And I will raise up for them a plant of renown and they shall no more be consumed with hunger in the Land neither bear the shame of the heathen any more This verse speaks out the goodness of God unto his Flock abundantly in positive and negative mercies he would raise up for it a plant and that of renown and he would free it from hunger and shame And I will raise up for them The words may be read thus For I will raise up for them and so be a reason of what went before viz They shall no more be a prey to the Nations nor be devoured by the beasts of the Land but dwell safely without fear for I will raise up a plant of renown for them It s true the Hebrew Particle Vedoth sometime signifies for as Psal 60.11 Give us help from trouble for vain is the help of man Veshaveh is the word Ve is there for âo Isa 64.5 Behold thou art wroth for we have sinned Ve is rendred for But the Prophet here is reckoning up variety of promises mercies and benefits which the Lord makes to and would bestow upon his people and therefore Ve or Va is here Copulative continuing the ceries of mercies and promises And I will raise up You are like plants pluckt up by the roots scattered here and there like dry branches but I will raise up a plant for you even a Plant of renown The Hebrew is Mattah lesem A plant for name the Septuagint is ãâã ãâã ãâã ãâã ãâã A plant of peace the Chaldee is Plantationem ut permaneant A plantation that they may remain the Vulgar is germen nominatum A noble sprigg or plant Vatablus hath it Plantulam celebri nomine A plant of a famous name that should bring glory and renown unto them Iren. saith Plantam ad celebritatem A plant for fame Piscator turns the words thus Plantam nobilem A noble plant Campadius and Lavater are to this purpose Plantationem or plantam in nomen A plant for name or renown as both the French and our Translation is This Plant of renown is by some Expositers interpreted to be the Christian Church gathered out of all Nations and planted in Christ which Isa 61.3 is call'd The planting of the Lord Isa 60.21 The branch of his planting Others do expound it of Christ so doth Jerome Theodoret and divers later Expositers we may take in both Christ and the Church which springs up out of him but chiefly Christ is presented to us by this plant of renown which is the same with that in Jerem 23.5 where it s said I will raise unto David a righteous branch and a King shall reign and prosper he shews whom he means by that righteous branch viz Christ who was to be King and to execute judgement and justice in the earth So here the plant of renown is the righteous branch God would raise the one and the other Hence Isa 53.2 he is said To grow up before him as a tender plant and as a root out of a dry ground God planted him in Sion and he came from Joseph and Mary who were like dry ground and he is oft call'd the Branch and Branch of righteousnesse and Branch of the Lord Zech 3.8 Jerem 33.15 Isa 4.2 In that day shall the branch of the Lord be beautifull and glorious or beauty and glory as the Hebrew is It s evident Christ is the plant or branch and not simply so but a plant of renown that which makes men renowned is something extraordinary what is common extends not far neither procreates renownednesse but when things are beyond or above the common course of things then they spread and beget fame now Christ had extraordinaries not a few First His conception and birth were extraordinary Isa 7.14 Matth 1.18 20. Luke 1.31 32 35. Secondly His gifts and graces were extraordinary Isa 11.2 3. Luke 2.46 47. John 1.14 Chap 3.34 Coloss 1.19 Chap 2.3 Thirdly He did extraordinary things and many of that kind He took away the sin of the world John 1.29 He brake down the partition wall between Jew and Gentile and reconciled both to God Ephes 2.14 15 16. He laid the foundation and built the Christian Church Zech 6.12 He brought in everlasting righteousnesse Dan 9.24 Life and Immortality 2 Tim. 1.10 He did many miracles John 3.2 Chap 7.31 Chap. 9.16.32 Chap 11.47 Chap 12.37 He fullfilled all righteousnesse Matth 3.15 He authorized and enabled men to cast out Devâlls to cure all diseases Matth 10.1 He revealed the father Matth 11.27 He forgave sins Luke 5.20 21. He foretold things to come Matth 24. He sent the Comforter John 16.7 He did such works as never any man did John 15.24 Fourthly He suffered more then other men his sufferings were extraordinary Isa 53.3 4 5 6 7 c. Luke 22.44 so Matth 27. Luke 23. He trod the wine-presse of the fiercenesse and wrath of
your God saith the Lord God This ver is the key to open what was said before the Lord had spoken oft of his flock lest any should take the same litterally here he unfolds his mind and tells us plainly his flock are men not bruit creatures The Hebrew word for flock is twice and ye my flock the flock of my pasture Some read the words in the Future thus Ye my flock of my pasture shall be men hitherto ye have been brutish ye have favoured the things of the earth and followed after carnall things but henceforward ye shall be men cleaving to God and heavenly things We may take them as they are and find that sense in them which Sanctius hath I have told you of great things that my servant David shall be your Shepherd and a Prince among you that ye shall dwell safely in wildernesses sleep in woods and that none shall make you afraid yea I have told you that I will free you from bondage shame famine and that I will make you renowned blessing you with variety and plenty of temporal and spiritual good things but you see not how these things can be accomplished you are men full of infirmities shallow of understanding apt to doubt and make objections but I am God and your God I have promised and will perform saith Adonai Jehovah my word is truth and my power shall give being to whatsoever I have said There is yet another sence of these words ye the flock of my pasture are men that is men call'd out of the world men renewed by the transforming of your minds men walking in the Spirit not after the flesh men given up to me and my wayes men dealing justly and honestly men fearing God and pursuing holinesse men of choice spirits and practices this sence I should approve of but that the word for men is Adam which rather imports men with their frailties then men with their excellencies My flock of my pasture God calls them the flock of his pasture because he provided for them food for their bodyes and souls as a Shepherd doth provide pasture for his sheep he gave them Manna from Heaven in former dayes and now he gives them his Ordinances his Word the flesh and bloud of his Son Gods flock is different from other Flocks and hath different pastures they are of the world and feed upon the Acorns and Husks of the same but Gods Flock is picked out of the world separate from it and feeds on Heavenly dainties I am your God This is a great and gracious word what can the Lord say more then this to any I am your God what can any desire more then to have God theirs Psal 73.25 Whom have I in Heaven but thee and there is none upon earth that I desire besides thee saith Asaph Let others desire what they will in Heaven or earth I desire nothing but God himself Asaph knew that in having him for his God he should have all things When the Lord saith so he doth ingage himself all his attributes and whatsoever he hath unto the people or person he so saith First Observe God hath a peculiar people on earth which he owns and feeds Ye my flock the flock of my pasture God hath elect call'd justified and adopted Ones which make up his flock see 1 Pet 2.9 10. Titus 2.14 Zech. 13.9 I will say it is my people God hath a people refined and tryed in the furnace of affliction which he is not ashamed of but owns openly and this people he provides for Isa 65.13 Behold my servant shall eat but ye shall be hungry behold my servants shall drink but ye shall be thirsty behold my servants shall rejoyce but ye shall be ashamed Gods people shall have meat and drink and that with gladness Acts 2.46 They have hidden Manna Rev 2.17 They are fed by the Lamb and drink of living Fountains of waters Rev 7.17 They are a peculiar people and have peculiar meat and drink Secondly Observe That of whomsoever Gods Flock doth consist yet they are weak and frail creatures The Flock of my pasture are men Noah Lot Abraham Jacob Job David Jeremy Peter Paul John who were Worthies in Israel yet had their weaknesses and shew'd themselves to be men Can God prepare a Table in the Wildernesse said the house of Israel and Mary whom all generations call'd blessed we may call an Adamite the Daughter of Adam for she shew'd her weakness when she said How can this be seeing I know not a man Luke 1.34 Thirdly Observe The happinesse and comfort of Gods flock lyeth in having God to be their God and his manifestation of it Ye are men feeble helpless things but I am your God saith the Lord whatsoever is defective in your selves is redundant in me as there is nothing but impotency and misery in you so there is nothing but power grace and happiness in me I have loved you freely and taken you to be my flock I have given my self unto you and all I have with my self and this I make known unto you CHAP. XXXV Vers 1 2 3 4 5. Moreover the word of the Lord came unto me saying Son of man set thy face against Mount Seir and prophesie against it And say unto it Thus saith the Lord God Behold O Mount Seir I am against thee and I will stretch out mine hand against thee and I will make thee most desolate I will lay thy Cityes waste and thou shalt be desolate and thou shalt know that I am the Lord. Because thou hast had a perpetual hatred and hast shed the bloud of the children of Israel by the force of the sword in the time of their calamity in the time that their iniquity had an end THE Lord having in the former Chapter laid down many precious promises for the restauration freedom and comfort of his afflicted Flock here he comes to deal with the enemies of his Church and in the Chapter are 1. Threatnings of punishments vers 2 3 4 6 7 8 9 14 15. 2. The sins moving God thereunto vers 5 10 11 12 13. 3. The end of those threatnings and punishments vers 4 11 15. Verses 1 2. Moreover the word of the Lord came unto me saying Son of man set thy face against Mount Seir. The Prophet received the word from and was impowered by God to prophesie against Mount Seir. Of setting the face towards or against was spoken before Chap 20.46 Chap. 21.2 Chap 25.2 where there is a prophesie against Moab and Seir. He must turn himself another way and speak boldly against Mount Seir. that is against Idumea wherein Mount Seir was between the Lake Asphaltites and Egypt where Esau and his posterity dwelt Gen 32.3 who were called Edomites or Idumeans Vers 3. Behold O Mount Seir I am against thee Here is a sad message for Mount Seir or rather the inhabitants of Idumea who by a Metonymie are understood thereby they had God against them and this
toward his servants and his indignation towards his enemies God will put a difference between his people and his enemies for the one he will put forth his power for their good and for the other he will let out his indignation for their destruction Thirdly Observe God takes notice how the hearts of men stand towards his people whether they love them or hate them Esau and his posterity hated Jacob and his posterity and this the Lord noted not only doth he observe what they do to his but also what spirits they have towards his Esther 9.1 The Jews had rule over them that hated them The Lord regarded the spirits of the Babylonians how malicious they were towards the Jewes Fourthly Observe The nature of hatred is lasting and destructive Thou hast had a perpetuall hatred and hast shed the bloud of the children of Israel This hatred had lasted above 1200 years it was an hatred of Ages it ran through Generation after Generation and lasted from Esau's dayes to the Babylonish captivity and notwithstanding it was so old yet it had so much spirit and life in it as to shed the bloud of Israelites Hatred is implacable and seeks the utter extirpation of what it hates Cain hated Abel and slew him the Jews hated Christ and they were restless till they had cut him off from the Land of the living David tells you Psal 25.19 what is the true nature of hatred saith he They hate me with cruell hatred not that any hatred is gentle For the mercies of the wicked are cruell Pro 12.10 but all hatred is cruell and bloudy it would tear the party hated in pieces and shred him as hearbs for the pot Fifthly Observe God is much incensed against them who deal harshly with his people being in a suffering condition These Edomites were bitter and bloudy to the Israelites when they were in great affliction deprived of all their outward comforts and fled for their lives they being Cognati faederati vicini should upon those accounts have had pity on them or if not on those respects yet for that they were men and what befalls one condition of men may befall another but they shewed them no mercy they shed their bloud in the day of their calamity and therefore God was wroth laid waste their Cityes and shed their bloud Obad 10. For thy violence against thy brother Jacob shame shall cover thee and thou shalt be cut off for ever Thus God made good what he gave out by the mouth of Solomon Pro 17.5 He that is glad at calamity shall not be unpunished Verses 6 7 8 9. Therefore as I live saith the Lord God I will prepare thee unto bloud and bloud shall pursue thee sith thou hast not hated bloud even bloud shall pursue thee Thus will I make Mount Seir most desolate and cut off from it him that passeth out and him that returneth And I will fill his mountains with his slain men in thy hills and in thy valleyes and in all thy rivers shall they fall that are slain with the sword I will make thee perpetuall desolations and thy Cityes shall not return and ye shall know that I am the Lord. IN these verses Gods proceeding against the Edomites is more particularly laid down 1. Here is the destruction of themselves vers 6. 8. 2. The desolation and misery of their Countrey vers 7. 9. 3. The confirmation of both these by an oath vers 6. Vers 6. Therefore as I live saith the Lord God Of this divine oath hath oft been spoken it s used sometimes to confirm promises as Isa 49.18 19. but most frequently to confirm threatnings which are hardly believed Seeing thou hast been unbrotherlike unnatural to the Jews in shedding of their bloud Therefore as I live as sure as I am the living God I will prepare thee to bloud thou thinkest thy self secure and that no mischief shall come upon thee but let not me be the living God if you escape so I will prepare thee unto bloud The Hebrew is Because I will make thee unto bloud that is I will fit thee prepare thee unto bloud I will order things so that thy bloud shall be shed Efficiam ut gladio cadas Thou shalt be cut off by the sword And bloud shall pursue thee Gods oath we may refer to these words and read the verse thus As I live saith the Lord God because I will prepare thee unto bloud even bloud shall pursue thee By bloud here we may understand either the bloud of the Jews which they had shed and cryed for vengeance like the bloud of Abel or by bloud may be meant bloudy men those are thine enemies they shall pursue thee and shed thy bloud without pity Sith thou hast not hated bloud The Hebrew is im lo dam sanetha si non sanguinem odio habueris so Montanus Some make these words im lo to carry the form of an oath thus If thou dost not suffer for thy hatred of thy brethren let me not be the true God Several wayes men render these words but Piscators the French and our translation are most approveable Because or Sith thou hast not hated bloud or If thou hatest not bloud The Edomites did not hate shedding of bloud but were glad of that opportunity they had to cut off the Jews that so they might ingratiate themselves with the Babylonians Vers 7. Thus will I make Mount Seir most desolate Mount Seir is put for the Land of Idumea which was a pleasant and fruitfull Land but this would God make desolation even desolation that is most desolate it should be void of inhabitants And cut off from it him that passeth out and him that returneth God would do by Idumea as men do by a Wood cut down the great Trees and the lesser even every Tree and every Bush so not only the great Ones in Idumea but the meaner sort such as travelled from place to place to get a living those that carried out commodities and those that brought them in they should all be cut off there should be none left to tread in her paths Vers 8. And I will fill his Mountains with his slain men Idumea had many mountains which formerly were fill'd with sheep and oxen but now they should be fill'd with the carkasses of slain men which shews the greatnesse of the slaughter that should be made of the Idumeans Such a generall destruction of them there should be as that in all places the dead should lye in the hills in the valleys and in the rivers they fled to those places to secure themselves from the Chaldaean Army and there they slew them and made them meat for the Fowles of Heaven and Fish in the waters Vers 9. I will make thee perpetual desolations There is another Scripture speaking thus much that Edom should not only be desolate but desolate for ever as Jerem 49.17 18. it should be made like Sodom and Gomorrah none should abide or dwell there
Sodom and Gomorrah were never built again but the Cityes of Edom were as appears by Mal 1.4 Jer 27.7 All Nations shall serve Nebuchadnezzar and his son and his sons son untill the very time of his Land come and then many Nations and great Kings shall serve themselves of him Edom was afterwards possessed again and the Edomites so strong and malicious that they besieged the Israelites 1 Maccabes 5.3 By perpetual therefore we must not understand Eternall that which had no end but that which was for a long time so the word Olam doth usually signifie and it s rendred by some seculum I will make thee desolationes seculi the desolations of an age thirty an hundred or a thousand years for a long season thou shalt be desolate without Cityes and inhabitants And thy Cityes shall not return Not till after a long time and then they shall not return unto that glory strength and greatness which formerly they were in After Cityes and Countreys are once wasted they attain not to their former condition oft in many Generations First Observe Bloudy men frequently have bloudy ends Idumea was cruel and bloudy against the Israelites there God prepared her for bloud and said Bloud shall pursue thee sith thou hast not hated bloud bloud calls for bloud The Babylonians were bloudy and cruell to the Jews and hear what the Lord saith Jer 51.36 I will plead thy cause and take vengeance for thee vers 40. I will bring them down like Lambs to the slaughter like Rams with He-goats God would deal with them as Butchers do with such creatures they take away their lives and shed their bloud Hosea 1.4 I will avenge the bloud of Jezreel upon the house of Jehu He caused the seventy sons of Ahab to be beheaded by the Rulers of Jezreel 2 Kings 10.1.7 and this bloud did God avenge upon his house 2 Sam 21. 1. Sauls house was bloudy he slew the Gibeonites and seven sons of his were put to death for it vers 6. 9. so God pursued bloud with bloud In like manner was Joab dealt withall he shed innocent bloud and his bloud was shed at the horns of the Altar 1 Kings 2.29.31 Secondly Observe When God doth visit wicked ones for shedding of bloud he doth it fully and throughly God would make Mount Seir without inhabitant those that went out and those that came in should be cut off Such a slaughter would he make amongst them as that the Mountains Hills Valleys and Rivers should be fill'd with the slain bodies Isaiah speaking of Gods visiting the Edomites Chap 34.6 7. saith The sword of the Lord is fill'd with bloud it is made fat with fatnesse and with the bloud of Lambs and Goats with the fat of the Kidneys of Rams for the Lord hath a sacrifice in Bozrah and a great slaughter in the Land of Idumea And the Vnicorns shall come down with them and the Bullocks with the Bulls and their Land shall be soaked with bloud and their dust made fat with fatnesse Great and small rich and poor noble and ignoble should be cut off Thirdly Observe That according to the time of mens sinning God doth lengthen out his judgements Edom had perpetual hatred and God saith I will make thee perpetual desolations Edoms anger did tear perpetually Amos 1.11 and Gods judgements upon Edom had a perpetuity Obadiah 10. she was cut off for ever Those that continue long in a course of sinning God causes sometimes to lye long under severe judgements the Jews were seaventy years in captivity they had lived long in idolatry Vers 10. Because thou hast said These two Nations and these two Countreys shall be mine and we will possesse it whereas the Lord was there The Idumeans had a fruitful Land of their own that satisfied them not covetousnesse and desire of rule possessed them they thought and said the whole Land of Judaea should become theirs The Babylonians would root the Jews wholly out leave the Land and so it would fall to their lot and possession These two Nations and these two Countreys When God brought the Jews out of Egypt into Canaan they were one Nation and it one Land and so continued till the rent made by Jeroboam 1 Kings 12. Then ten Tribes falling off from Rehoboam constituted a new Kingdome and so the people and Land were divided into two Nations and two Countreys the one sort were called Ephraim the house of Israel Samaritans and their Countrey Samaria the other sort were called Jews the house of David and their Countrey Judaea Shall be mine and we will possesse it Judaea and Samaria saith Edom shall be mine and we Edomites will possesse it and make it one Land again as it was at first none have so much right to it as we who are from the same stock Isaac and from the elder brother Esau whereas they were from Jacob and seeing the Babylonians are come to cut them off we will joyn with them to secure our selves and recover our right When the Temple and City were destroyed the Jews carried into captivity and the Land made desolate the neighbouring Nations gaped for and got what they could of their Countrey Jer 49.1 Concerning the Ammonites thus saith the Lord Hath Israel no sons hath he no heir why then doth their King inherit Gad and his people dwell in his Cityes Ammonites Edomites and others said Come let us cut them off from being a Nation and let us take to our selves the houses of God in possession Psal 83.4 12. Whereas the Lord was there The words may be read thus Though the Lord be there and so they set out the arrogancy and blasphemy of the Edomites who said They would possesse the Land though the Lord was there he would not hinder them from coming in sitting down and continuing in it or the word there may relate to the Edomites the Lord was there amongst them when they said These two Nations and these two Countreys shall be mine and we will possesse it He heard these words and was displeased at them coming from pride and bitterness of spirit Or Thirdly the words may be taken as we read them and afford this sense The Edomites have presumed much promised great matters to themselves to have the whole Land of Canaan in possession whereas the Lord was there and had that Land under his patronage reserving it for Temple-worship again as it had had it formerly That Land was Domicilium Dei The Habitation of God who would not suffer the bloudy Edomites whatever thoughts they had or attempts they should make to inhabit that Land and defile his holy Mountain with their idolatrous sacrifices though he did greatly afflict the Land yet he did not wholly desert it First Observe Wicked men the enemies of Sion do think and design to raise themselves by the ruins and spoyls thereof Edom said These two Nations and these two Countryes shall be mine Whatever is left of the Jews I will have if there
other affections to accomplish its ends Jealousie kindles anger and casts forth hatred fear sets grief and despair on work The affections are seated so near one another in the heart that if one move sinfully the rest are ready to stir and accompany the same Let us look well to our affections for they are dangerous things Solomon knew it and therefore Prov 4.23 counsels us to keep our hearts with all diligence Secondly Observe God will deal with men not only according to their evill actions but according to their evill affections also I will even do according to thine anger and according to thine envy Men are convinced they must be responsive for evill actions but not so for evill affections The Lord puts it out of doubt here and swears to it As I live saith the Lord God I will even do according to thine anger c. Mat 5.22 He that is angry with his brother without a cause shall be in danger of judgment Rev 21.8 The fearfull shall have their part in the Lake which burneth with fire and brimstone Edoms rejoycing is mentioned Obad 12. among the sins caused God to cut her off John 3.19 This is the condemnation that light is come into the world and men love darknesse God will deal with men for their sinful fear sinful joy and sinful love for sinfull affections as well as sinfull actions Hence are we counselled to put away all bitternesse wrath and anger Ephes 4.31 To mortifie inordinate affection Coloss 3.5 Thirdly Observe After the insulting enemies of Sion are punished God will shew kindnesse unto Sion she shall have expressions of his love I will make my selfe known amongst them that is those of Sion after I have judged thee that is the Edomites they insulted over the Jews and added affliction to affliction which the Lord visited them for and then comforted his afflicted people The Babylonians were bitter enemies to the Jews they insulted over them and said Sing us one of the songs of Sion Psal 137.3 for which you may see how God would deal with them Isa 13. The Medes should destroy them and that without pitty and what then Chap 14.12 3. The Lord will have mercy on Jacob and will yet chuse Israel and set them in their own Land they shall rule over their oppressors and have rest from their sorrows After Sennacheribs Army was destroyed by the Angel of the Lord which insulted over the Jews and spake blasphemous things against God and Hezekiah did not God express love to Hezekiah and in him to all the Jews in granting him fifteen years more unto his dayes Isa 37. 38. When God had judged the Egyptians he brought forth the Jews seated them in Canaan and shewed them not a little kindnesse there Acts 7.7 Verses 12 13. And thou shalt know that I am the Lord and that I have heard all thy blasphemies which thou hast spoken against the mountains of Israel saying They are laid desolate they are given us to consume Thus with your mouth ye have boasted against me and have multiplied your words against me I have heard them THeir blasphemies against God and Israel are here set down and the notice God took of them Vers 12. Thou shalt know that I am the Lord and that I have heard all thy blasphemies The Hebrew is thus Thou shalt know that I the Lord have heard all thy blasphemies The Edomites spake freely against the Jews thinking God had cast them off and cared not for them but when he should judge and punish them then they should be convinced that he had heard their blasphemies The word for blasphemy is Neatzah from Naatz to despise contemptuously to provoke Kirker saith it s to provoke contumeliis convitiis verbis maledicis with reproachful and cursed speeches Junius hath it omnes irritationes tuas all thy provocations the Septuagint French and others have it blasphemies Which thou hast spoken against the mountains of Israel By mountains of Israel the Land and people of Israel are intended that Land was full of mountains and among others there was the mountain of the Lord Psal 24.3 and they spake against that mountain with the rest Saying they are laid desolate Are these words so evill as that they should be judged blasphemy its not to be doubted but they said more though it be not here expressed Obad vers 12. Edom spake proudly in the day of Jerusalems distresse She insulted and gloryed in the sufferings and desolations of the people and Land Where is your Temple and City said they that stood on Mount Sion where are the Cattel that fed upon the Mountains and were for sacrifices They are laid desolate now where will you have sacrifices and whither will ye go to sacrifice Thus they spake blasphemously They are given us to consume The Jews are now destroyed and gone into captivity they shall never return to take possession of these mountains again they are now given to us to be a prey but who gave them they declare not God did not give them unto the Edomites and no other could for the Land was the Lords they took the Mountains of Israel their covetous hearts would have them vers 10. and what would they do with them Consume them saith our Translation but the Hebrew is Leaclah ad commedendum to eat that is to bring them under our power and to make use of for our good Vers 13. Thus with your mouth ye have boasted against me Ye have magnified against me saith the Hebrew you have spoken great words your mouth hath been wide open against me and hath lift you up above me or against me Obad 12. is thus Thou hast magnified thy mouth which is rendred Thou hast spoken proudly Qui impudenter obloquuntur alteri subsannant illum jactando seipsos dicuntur magnificare os suum Jer 48.26 Moab magnified against the Lord that is magnified his mouth against him by speaking arrogant words Ezek 25.8 Moab said Behold the house of Judah is like unto all the Heathen When men speak proudly insolently against God or his people they do magnifie with their mouths or magnifie their mouths And have multiplyed their words against me They spake much more then is expressed They multiply words The Hebrew word for multiply here is ãâã ãâã ãâã ãâã ãâã Athar which signifies Verba fundere magna copia verba fortia as in prayer these Edomites did multiply words words against the Lord and their words were stout against him I have heard them Though you thought me shut up in the Heavens that I could not hear at so great a distance or that I minded not the affairs of the world especially what words one Nation speaks against another yet saith God I have heard them First Observe The Lord takes notice of all the bitter reproachfull and provoking speeches which wicked ones do utter against the Church and People of God I have heard all thy blasphemies which thou hast spoken against the Mountains
of Israel Whether Edom secretly muttered out or openly vented her blasphemies The Lord heard them Ammon said Aha against Gods Sanctuary when it was profaned and against the Land of Israel when it was desolate and against the house of Judah when they went into captivity Ezek 25.3 And Moab said the house of Judah is like unto all the Heathen When they said so was the Lord deaf 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 The Lord heard and remembred what they said and made it known to all Ages so did he hear what Tyrus the Sea-City said insultingly against Jerusalem Ezek 26.2 He took notice of the Letter that Rehum the Chancellor and Shimshai the Scribe and the rest of their companions wrought against Jerusalem Ezra 4.8 There is nothing said or thought against the people of God but he is privy to it Lament 3.61 saith Jeremy Thou hast heard their reproach O Lord and all their imaginations against me God heard not only what their wicked tongues spake but also what their vile hearts imagined yea all that they imagined he hears imaginations Secondly Observe God will convince and make blasphemers know that he heard their blasphemies And thou shalt know that I the Lord have heard all thy blasphemies Men blaspheme Heaven and Earth they speak proudly against God Christ Scriptures Ordinances and flatter themselves that they shall never more hear of their blasphemies they think God minds them not but God hath times to make such black mouth'd wretches to know that he heard them even all of them when God visited Edom with the sword then they should know it when death comes or judgement after death then shall they know what they have said If men must give account of every idle word they speak Matth 12.36 much more of reviling and blasphemous words Thirdly Observe The revilings and blasphemies uttered against the people of God God accounts as spoken against himself The Edomites spake against the Jews and the mountains of Israel but thus saith the Lord With your mouth ye have boasted against me and have multiplyed your words against me It s my self you reproach and speak against when you deal so by my people What Moab said against the house of Judah Ezek 25.8 God saith was against himself Jerem. 48.26 42. Moab hath magnified himself against the Lord. When the wicked spake against Gods servants truth and Sanctuary David saith they reproached God Psal 74.22 Arise O God plead thine own cause remember how the foolish man reproacheth thee daily it was God they reproached As wicked men act against God when they act against his people 2 Chro 14.11 Numb 16.3 with Numb 27.3 so they speak against God when they speak against his people all the bitter reviling and provoking speeches they utter against them God hears reckons as vented against himselfe and will recompence into the bosomes of his enemies Verses 14 15. Thus saith the Lord God When the whole earth rejoyceth I will make thee desolate As thou didst rejoyce at the inheritance of the house of Israel because it was desolate so will I do unto thee thou shalt be desolate O mount Seir and all Idumea even all of it and they shall know that I am the Lord. IN this Conclusion of the Chapter the Lord further declares his mind concerning Idumea and tells her she shall suffer when all others shall rejoyce and why because she rejoyced at the sufferings of the house of Israel Vers 14. When the whole earth rejoyceth If we refer the word earth to the Land of Judaea the sense may be this When I shall make that whole Land rejoyce or if we understand by earth the other parts of the world the meaning is When I shall bring my people out of captivity and cause the whole earth to rejoyce thereat then will I make thee desolate but Scriptures do hint it to us that Edom was made desolate before the return of the Jewes from Babylon Jerem 25. 27. Chap. tells us that Edom was given to Nebuchadnezzar and was to drink the Cup of Gods wrath like other Nations and sundry Expositers agree in this That shortly after the destruction of Jerusalem Edom was laid desolate Some other interpretation therefore of the words is to be looked out we may refer earth to Idumea and then the sense will be this As the whole Land of Idumea hath rejoyced at the desolation of the Israelites so will I make it wholly desolate The Hebrew favours this interpretation for it is thus As the whole Earth or Land hath rejoyced in desolation I will do unto thee Piscator goeth this way and saith Sicut laetatur tota ista terra seil Edomaea As all this Land namely Idumea hath rejoyced in desolation so will I do unto thee O Idumea Vers 15. As thou didst rejoyce at the inheritance of the house of Israel because it was desolate The Edomites when they saw the Temple burnt Jerusalem made even with the ground and all the Land turned into a wilderness they rejoyced at it Obadiah 12. They of Edom rejoyced over the children of Judah in the day of their destruction when they saw men and beasts cut off the Godly Cityes ruin'd and the pleasant Land laid waste they laughed at it and said Aha so would we have it The inheritance of the house of Israel This inheritance was the Land of Canaan which God gave to Abraham Gen 15.7 and to his seed Exod 32.13 To Jacob and Israel did God give Canaan the lot of their inheritance Psal 105.11 And this Land was the Lords inheritance Exod. 15.17 He dwelt in it and own'd it for his Land and when the wicked invaded it the Psalmist said O God the Heathen are come into thine inheritance Psal 79.1 and vers 10. of this Chapter it s said The Lord was there It was both the Lords and his peoples inheritance and when it was made desolate the Edomites were glad thereof So will I do unto thee Thou hast rejoyced at the calamities of others and others shall rejoyce at thy calamities thou didst insult speak proudly when the inheritance of the house of Israel was laid waste and thou shalt meet with such dealings when thine inheritance shall be laid waste thy Cityes shall be destroyed man and beast shall be cut off and the Nations shall be glad of it Thou shalt be desolate O Mount Seir and all Idumea even all of it When sad judgements are upon Lands some parts are spared as Strong Holds great Cityes Port Towns and the like but so severely should the enemy deal with Mount Seir and Idumea that nothing should be left all even all should be utterly ruin'd and made desolate First Observe The generality of people are apt to go the wrong way to rejoyce at the evill of Gods people All Idumea rejoyced The whole earth the people of it
from one end to another were glad of the sad things befell the Jewes not some great Ones not one corner of the Land but all the Edomites throughout the Land Thus did the Ammonites also they generally concur'd in the same sin Ezek 25.3 They cryed Aha against the Sanctuary the Land of Israel and house of Judah when they were profaned and laid waste This was the practice of the Tyrians they all with one consent rejoyced at the sufferings of Jerusalem Ezek 26.2 When the two Witnesses were slain the inhabitants of the earth rejoyced over them made merry sent gifts one to another Rev 11.10 The greatest part of men are disaffected towards the people of God and when evill befalls them they are glad thereof Secondly Observe Men thirsting after what is others do lose what is their own The Edomites said These two Nations and these two Countreys shall be mine and we will possesse it vers 10. and not long after they lost their own Countrey it was made desolate Achan was not content with what he had his heart was upon the Babylonish garment the two hundred shekels of silver and the wedge of gold of fifty shekels weight and by so doing he lost both estate and life Josh 7. Pharoah-Necho was ambitious he sought to inlarge himselfe Jerem 46.2 but his Army was beaten and afterwards he lost his Countrey Ezek 30. Many Princes coveting and attempting to inlarge their borders by getting from others have lost themselves and what they had The Dog catching at the shadow lost what he had in his mouth many waste and lose their estates at Law while they seek to get that which is other mens Thirdly Observe The Lord in due time repayes the same or like things to wicked ones Edom rejoyced when the inheritance of the house of Israel was laid waste and God would lay Edom waste make her desolate and others should rejoyce at her So will I do unto thee thou shalt be desolate and meet with those that shall laugh at thy calamity In Obadiah's prophesie where the carriage of Edom towards the house of Jacob is fully set out the Lord saith plainly As thou hast done it shall be done unto thee Nebuchadnezzar he spoyled many Nations and had his pleasure on them and in due time he was spoyled by the Nations Jerem 27.7 And all Nations shall serve him and his son and his sons son untill the very time of his Land come and then many Nations and great Kings shall serve themselves of him Then they should do to him as he had done to them Jer. 50.15 Adonibezeck had his Thumbs and Toes cut off as he had served others Judg. 1.7 Many in our dayes have met with that measure they measured unto others Prov 26.27 Whoso diggeth a pit shall fall therein and he that rolleth a stone it will return upon him He that intends or doth mischief to others that mischief will fall upon himself Psal 9.15 The Heathen are sunk down in the pit that they made in the net which they hid is their own foot taken Here is Lex talionis Vide Quistorpius in Jer 50.15 the just judgement of God upon evill-doers all the enemies of Sion God will meet with in due time and return the same or like things into their bosoms Fourthly Observe It is Nations and Peoples own sins that brings desolation upon them Edoms rejoycing at Jerusalems calamities her anger envy and hatred her boasting and blasphemies caused God to lay her waste and utterly waste O Mount Seir thou shalt be desolate and all Idumea even all of it Had not these sins preceded that dreadful judgement had not followed it was wickednesse brought in the flood upon the whole world and its wickedness brings desolating judgements upon any part of it Who gave Jacob for a spoil and Israel to the robbers did not the Lord he against whom we have sinned for they would not walk in his wayes neither were they obedient unto his Law therefore he hath poured upon him the fury of his anger and the strength of battel It was Jacobs and Israels sin that exposed them to spoylers and spoiling Isa 42.24 25. God was not forward to this work but would have had them prevented it Isa 48.18 19. O that thou hadst hearkned to my Commandements then had thy peace been as a river and thy righteousnesse as the waves of the Sea thy seed also had been as the sand and the off-spring of thy bowels like the gravel thereof his name should not have been cut off nor destroyed from before me Fifthly Observe Gods great design in punishing the enemies of his people and of shewing kindness unto them is to make known himself experimentally unto them When the wicked feel the weight of his power strength of his wrath severity of his justice they will acknowledge God and God to be another kind of God then they imagined when he shall render to them the same or like things to what they have done they will be convinced of the equity of his wayes so when Gods people taste of his loving kindnesses partake of choice deliverances and find the sweetness of his dispensations towards them then they say Among the gods there is none like unto thee O Lord neither are there any works like unto thy works Psal 86.8 CHAP. XXXVI Vers 1 2 3 4 5 6 7. Also thou son of man prophesie unto the mountains of Israel and say Ye mountains of Israel hear the word of the Lord. Thus saith the Lord God Because the enemy had said against you Alas even the ancient high places are ours in possession Therefore prophesie and say Thus saith the Lord God Because they have made you desolate and swallowed you up on every side that ye might be a possession unto the residue of the heathen and ye are taken up in the lips of talkers and are an infamy of the people Therefore ye mountains of Israel hear the word of the Lord God Thus saith the Lord God to the mountains and to the hills to the rivers and to the valleys to the desolate wastes and to the Cityes that are forsaken which became a prey and derision to the residue of the heathen that are round about Therefore thus saith the Lord God Surely in the fire of my jealousie have I spoken against the residue of the heathen and against all Idumea which have appointed my Land into their possession with the joy of all their hearts with despitefull minds to cast it out for a prey Prophesie therefore concerning the Land of Israel and say unto the mountains and to the hills to the rivers and to the valleys Thus saith the Lord God Behold I have spoken in my jealousie and in my fury because ye have born the shame of the heathen Therefore thus saith the Lord God I have lifted up mine hand surely the heathen that are about you they shall bear their shame THe Jews being deprived of their Comforts carryed into captivity
they suffered hard things and lay under great reproach among the Nations whereupon the Lord here in this Chapter doth 1. Denounce judgement against the Heathen setting out the Causes moving him thereunto from the 1. vers to the end of the 7. 2. Promise mercy to the Land of Israel which is specified in severall particulars from the beginning of the 8. vers unto the 16. 3. Shew the causes why the Jews were driven out of their Countrey from 6. vers to the 21. 4. Set out the ground of their restauration from the 21. to the 25. 5. Multiply promises of spiritual and temporal things upon them and their Land from the 25. to the end Vers 1. Thou son of man prophesie unto the mountains of Israel In the former Chapter he prophesied against Mount Seir in this he is to prophesie to the mountains of Israel against that he prophesied judgement unto these he prophesieth mercies These Mountains of Israel by a Synecdoche are put for the whole Land of Judaea and by a Metonomie for the people contained therein or who had lived therein Hear the word of the Lord. The Land mourn'd because the profane Nations had laid it waste and taken possession of it the Lord therefore calls to the Land and People that had inhabited it to let them know that the one should not long lye in so desolate a condition nor the other alwayes be kept out by enemies from their inheritance Vers 2. Thus saith the Lord God These words are in the 3 4 5 6 7. verses also The Jewes being cast into so low a condition might think God had forgotten them and would leave them to perish in the hands of their enemies to take off such thoughts he commands the Prophet to say in 6 verses together Thus saith the Lord God It is not the voice of Ezekiel but of Jehovah who is affected with the insolency of your enemies and the grievous things you suffer Because the enemy had said against you Aha The Hebrew word for enemy is from Ajaf to bear ill will to hate This enemy principally was the Edomite who had a perpetual hatred against the Jewes Ezek. 35.5 and the Ammonite who cryed Aha Ezek 25.3 and entred upon the Jews inheritance Jerem 49.1 with the Moabite who reproached the people of God Zeph 2.8 10. These and others were disaffected to the Jews and hated them insulted in the day of their calamity saying Aha The Hebrew is Heach which to Mercer is vox insultantis and to others vox provocatoria cum contemptu an insulting provoking scornfull word The ancient high places are ours in possession Bamoth Olam Excelsa Saculi The ancient Mountains which have kept their station and height i nal ages Septuagint is ãâã ãâã ãâã ãâã ãâã The everlasting solitudes Vulgar Altitudines sempiterna The everlasting height French is Les hauts lieux du monde The high places of the world The Land of Israel had many high Mountains which being solitary and desolate the enemy said they are ours in possession we shall inherit them for ever The Edomites being from Esau Jacobs elder brother the Ammonites and Moabites from Lot Abrahams brother they challenged the ancient high places of Israel for their possessions call'd Excelsa Saeculi because God and his Worship had been there many years and the Land was promised the Jews for ever Because they have made you desolate and swallowed you up on every side The enemies of the Jews were bitter and bloudy they stript them of what they had and devoured them they did eat them up Shaaph signifies to draw in the aire to suck it up and metaphorically to swallow to devoure they did not like Caniball eat the flesh of the Jews but they dealt cruelly with them not in one place only but on all sides those that were their neighbours cut them off and destroyed them round about That ye might be a possession unto the residue of the heathen So little did they care for the Church of God his people and their inheritance they rule over these few Jews that were left This made Jeremy to complain Lamen 5.2 Our inheritance is turned to strangers our houses to aliens Ye are taken up in the lips of talkers In the Hebrew its thus And ye have ascended upon the lip of the tongue or ye are made to ascend ye are the common talk of men as we use to say Table talk They were made a reproach a proverb a taunt and a curse amongst the people according to what is written Jer 24.9 Junius and Piscator both have it Traducti estis in labia Nationum You are traduced and slandered through the tongues of the Nations they talk at large of you The lip of the tongue is an Hebraisme noting a talkative person as Job 11.2 A man of lips is the Hebrew that is A man of talk and Psal 140.11 Let not an evill speaker in Hebrew a man of tongue such an one utters much evill and falls under the denomination of an evill speaker And are an infamy of the people The word Dibbah infamy is from Davaf which signifies to speak and to relate the evills of others The enemies of the Jews related what evils they knew or heard of concerning them and made them infamous The Septuagint is ãâã ãâã ãâã ãâã ãâã a reproach or scorn to the Nations Vers 4. Thus saith the Lord God to the mountains and to the hills to the rivers and to the valleys to the desolate wastes and to the Cityes that are forsaken He mentioned the mountains of Israel before and the ancient high places here he adds Hills Rivers Valleys Wastes Cityes to shew that he would vindicate the whole Land from the possession of the Nations who did so greatly villifie his Church and people Which became a prey and derision unto the residue of the heathen The Heathen did not only spoile and make a prey of Judaea but also deride the Jews they scoffed at those that were left and those were carryed away The word for derision is ãâã ãâã ãâã ãâã ãâã Laag which notes deriding with scorn and contempt and therefore by the Septuagint is rendred ãâã ãâã ãâã ãâã ãâã Conculcatio they derided them as worthy to be trodden under feet Vers 5. Surely in the fire of my jealousie have I spoken against the residue of the heathen c. The Hebrew for surely is Im lo which implyes an oath Si non or nisi unlesse I have spoken in the fire of my jealousie let me not be God let me never be believed To speak in the fire of jealousie is an Hebraisme saith Pintus Pro effundere verba cum stomacho it notes hot displeasure Psal 79.5 Shall thy jealousie burn like fire Here the Lords jealousie was on fire he was not only angry with the Heathen but in a fierie jealousie for jealousie is more then anger Deut 29.20 Men in their jealousie are extreamly mov'd and carryed out with heat and fury to be revenged
captivity therefore the Heathens reproached Canaan and said Thou Land devourest men and hast bereaved thy Nations They called Emanuels Land a cursed and bloudy Land that did eat up her own children this was a great reproach to Heaven and Earth Gods judgements should have caused fear and taught them to have learned righteousnesse For if God spared not the green Tree what will become of the dry Trees Seventhly Observe Such is the goodnesse of God that he takes occasion from the wickedness of his Peoples enemies to do his People good Because the Heathens said Thou Land devourest up men and hast bereaved thy Nations Because they reproached the Jews and their Land thus therefore saith God Thou shalt devoure men no more neither bereave thy Nations any more I will blesse thee with peace plenty and safety there shall be no wars no famines no plagues nor other judgements to devoure the people of the Land Eighthly Observe God in his time takes way the evills that are upon his People and turns them into blessings Neither will I cause men to hear in thee the shame of the Heathen any more neither shalt thou bear the reproach of the people any more neither shalt thou cause thy Nations to fall any more These evils will I take away from thee and not only so but I will bring in the contrary blessings instead of shame and reproach thou shalt have honour praise and renown instead of destroying thy people and Nations thou shalt multiply thy people and have Nations to serve thee Isa 60.12 13 14. Verses 16 17 18 19 20. Moreover the word of the Lord came unto me saying Son of man when the house of Israel dwelt in their own Land they defiled it by their own way and by their doings their way was before me as the uncleanness of a removed woman Wherefore I poured my fury upon them for the blood that they had shed upon the Land and for their idols wherewith they had polluted it And I scattered them among the heathen and they were dispersed through the Countreys according to their way and according to their doings I judged them And when they entred unto the heathen whither they went they profaned my holy Name when they said to them These are the people of the Lord and are gone forth out of his Land MEn being apt to make perverse constructions of the judgments of God and to censure his wayes to be unequall here he gives account of his proceedings towards his people and shews the true grounds and causes why he drave them out of their Countrey which are set down 1. In generall vers 17. amplified by a similitude 2. In particular vers 18. Bloud and Idolatry which are repeated in generall terms vers 19. 3. After these he shews what their carriage was in their enemies Land vers 20. Vers 16. Moreover the word of the Lord came unto me saying The Prophet having declared Gods jealousie and fury against the enemies of his people comforted them being in captivity with many choice promises here he is commissioned by the Lord to speak out the causes which moved God to cast them into that condition Vers 17. When the house of Israel dwelt in their own Land By house of Israel understand not the two or ten Tribes but the whole twelve Tribes who possessed Canaan which is called their own Land because promised and given unto them by God for their inheritance Psal 105.10 11. They defiled it by their own way and by their doings The Hebrew is In their own wayes and in their own doings they followed their own devices inventions desires customs manners they did what was right in their own eyes and so defiled the Land The French is Par leurs maeurs par leurs actes Their way was before me as the uncleannesse of a removed woman Their way was very loathsome before the Lord he greatly abhorred their manners and practices as man doth the filthiness and uncleanness of a woman Laborant is menstruo sanguine A woman in that condition defiles all she toucheth see Levit 15.19 20 21. and so to the end of the Chapter Vers 18. Wherefore I poured my fury upon them They had committed hainous sins and continued long in them without repentance is evident from the Lords fury he is not in fury for small sins nor presently furious for great sins but when men go on from day to day in them his anger grows hotter and hotter and at last riseth up into fury and this being increased the Lord would not let it out in petty judgements as it were drop by drop but poure it out in greater judgments like as the Sea poures out water when a breach is in the Banks it poures out water with violence and drowns up all the adjacent Countrey For the bloud that they had shed upon the Land They shed the bloud of the Prophets 2 Chron 24.21 Matth 23.37 Of innocent ones 2 Kings 21.16 They had unjust and unnatural wars 2 Chron 28.9 and so shed bloud in abundance Ezek 7.23 They poured out bloud upon the Land and God poured out fury upon them it s the same word in the Hebrew for shedding and pouring out And for their idols wherewith they had polluted it They had many idols the Land was full of them Isa 2.8 which they worshipping defiled the Land The word for idols is Gillulim which Junius renders Dii stercorei Dunghill gods and Piscator stercora dunghils excrements for that no dunghill or excrement of any creature doth so defile a Land as idols and idolatry hence idolls are called abominations Jer 32.34 Shames Hos 9.10 Devils Deut. 32.17 Vers 19. And I scattered them among the heathen They had learned the manners of the Heathen got their idols and served them and for it God scattered them among the heathens they had heathenish spirits chosen heathenish gods and so deserved to be driven into heathenish Countries And they were dispersed through the Countreys The Hebrew word for disperse is Sarah which signifies to disperse by fanning God had fanned them out of their own Land and dispersed them as chaffe before the wind into divers Lands they went from Countrey to Countrey yea through whole Countries into Chaldaea According to their way and according to their doings I judged them Men might wonder God should deale so with his people as to poure out his fury upon them drive them out of their own Land and disperse them amongst heathens who were his and their enemies this might carry a face of cruelty but the Lord clears himself and shews the equity of his proceedings I judged them that is I dealt with or punisht them according to their wayes and doings had they not deserved such hard things at my hands I should not have executed them they drave me out of my Sanctuary and far from it Ezek 8.6 They cast me off Jer 2.13 and is it not equall that I should drive them out of my Land and cast
them into forraign Lands Let all the world judge Vers 20. And when they entred unto the heathen whither they went they profaned my holy Name When the Jews came amongst the Heathen they profaned his holy name which is done two wayes either formaliter when mens own words or actions are profane prostituting the name of God to dishonour or occasionaliter when occasion is given to others by their words and actions to profane the holy Name of God as David by his sinfull action with Bathsheba gave occasion to the enemies of God to blaspheme 2 Sam 12.14 And this was the case here for the Babylonians said These are the people of the Lord and are gone forth out of his Land The Jews being under sad judgements of God should have learned righteousnesse but they being neither affected with the honour of God care of their salvation nor with fear of offending the heathens persevered in their wicked wayes and idolatrous practices Ezek 20.32 whereupon the Heathens said These are the people of the Lord. They boast of their God to be a holy omnipotent and faithfull God but you may know what their God is by their unholy practices had he been omnipotent as they say he would have kept them out of our hands but he could not which shews our gods are stronger than he or if he could he would not he was not faithfull unto his people as our gods are unto us They are gone forth out of his Land whereas we abide in ours had their God been such as ours are he would have protected them and prevented their casting out of his Land First Observe The wicked wayes of men especially those of bloud and idolatry are loathsome unto God Their way was before me as the uncleannesse of a removed woman that is extream loathsome All sin is defiling and so loathsome abominable unto God who is holy yea holinesse it self but murther and idolatry are most hatefull and most loathsome unto him Psal 5.6 The bloudy man is abhor'd of God and he lets him not live out halfe his dayes Psal 55.23 Jer 44.4 The Lord calls idolatry An abominable thing which he hates he hates and loaths it infinitely Secondly Observe Men by their own sinfull doings do bring evills mischief and destruction upon themselves When the house of Israel dwelt in their own Land they defiled it by their own way and by their doings wherefore I poured my fury upon them Had they not sinned nor walked in evil wayes they had not met with fury but because their wayes were wicked bloudy and idolatrous therefore they had fury and fury poured out abundantly their own evil doings brought destruction upon them Prov 11.5 The wicked shall fall by his own wickednesse Jer 2.19 Thine own wickednesse shall correct thee Jerusalems own sin was her ruine And David tells us how God will deal with wicked men Psal 94.23 He shall bring upon them their own iniquity and shall cut them off in their wickednesse It s ill work wicked ones are about they make Fetters for their own feet and build houses for to fall upon their own heads so mischievous is the nature of sin that it damnifies and destroyes the parents of it Thirdly Observe What judgements soever God brings upon sinners he is just and righteous in so doing God poured fury upon them he drave them out of their own Countrey he scattered them up and down among heathens whose language they understood not who were bitter and harsh towards them and all this was not more no not so much as their sins deserved According to their way and their doings I judged them saith the Lord I did them no wrong they had not any cause to complain of me the fault was their own Whatever Gods proceedings are with any Nation Family or Person he is righteous for Psaâ 145.17 The Lord is righteous in all his wayes and holy in all his works there is no spot cleaves to his hand or any action thereof Fourthly Observe Its a grievous provoking thing when Gods people who professe his truth and worship give occasion to the enemies thereof to blaspheme and speak reproachfully The Jews being among the Babylonians spake and did such things as gave occasion to them to blaspheme When they entered unto the heathen they profaned my holy name This was a great grief and provocation of God that his people being afflicted for their sins yet should carry it so sinfully as to give them advantage of dishonouring God his Truths Worship and Servants Isa 52.5 God complains that his name was blasphemed continually every day The Babylonians watched the Jews and catched all advantages to profane the name of the Lord this was their daily language These are the people of the Lord and are gone forth out of his Land he could not or would not keep them out of our hands he is a weak unfaithfull unholy God and his people are like unto him When David gave occasion to the enemies of the Lord to blaspheme it brought forth sad effects or rather had sad consequents the death of the child and sword at his dore for ever 2 Sam 12. Those therefore who professe the true Religion should be exceeding carefull whereever they be come that they walk answerable to the Religion they profess that they avoid all sin and do good that so the name of God may be glorified and not profaned or blasphemed Fifthly Observe Heathens and heathenish spirits are glad of occasions and advantages against the true God his wayes and people The Babylonians said These are the people of the Lord and are gone forth out of his Land They were glad they had matter to insult and blaspheme what 's your God better then ours ye do the things we do and what is his Land better then this Land have not we Corn Wine and Oyl Milk and Honey as well and as much as you had in that Land why is Canaan so cryed up and Jerusalem so magnified our Assyria and our City Babylon are as good as excellent as they yea far beyond them Verses 21 22 23 24. But I had pity for mine holy Name which the house of Israel had profaned among the heathen whither they went Therefore say unto the house of Israel Thus saith the Lord God I do not this for your sakes O house of Israel but for mine holy Names sake which ye have profaned among the heathen whither ye went And I will sanctifie my great Name which was profaned among the heathen which ye have profaned in the midst of them and the heathen shall know that I am the Lord saith the Lord God when I shall be sanctified in you before their eyes For I will take you from among the heathen and gather you out of all Countreys and will bring you into your own Land THese verses contain the ground of the Jews restauration which is the fourth general part of the Chapter they being in captivity and sinning there greatly they caused the name
of God to be profaned by the heathens and so deserving nothing but confusion he pityed them and for his names sake delivered them which name of God is set out by two adjuncts or epithites 1. Holy 2. Great Vers 21. But I had pity for my holy Name The Hebrew is And I spared upon the Name of my holinesse that is I spared them upon the account of my holy Name I would not suffer that to be profaned so by the heathen and therefore did deliver them The Septuagint is ãâã ãâã ãâã ãâã ãâã I spared them for my holy Names sake I had a tender respect unto my Name which being holy I would not suffer to lye under heathenish oblequies Which the house of Israel had profaned among the heathen whither they went God is stiled in Scripture The Holy One of Jacob Isa 29.23 The Holy One of Israel Psal 78.41 The Holy One Isa 40.23 And the Jews above all Nations and People in the world should have had a special care of the name of their God that the holinesse thereof might have been maintained but they forgat God in Babylon did wickedly and so gave occasion to the heathens to blaspheme his holy Name Vers 22. I do not this for your sakes O house of Israel They deserved not such a mercy at the hands of God as reduction out of Babylon into Canaan they were defiled with bloud and idolatry which moved God to cast them out of their Land and scatter them among the heathen but they did nothing to incline God to shew them the least favour had they had according to their deserts they should never have been set at liberty but have perished utterly in their captivity They might think because they were circumcised came of David Abraham Isaac and Jacob and were the only people God had in the world that therefore God would do much for their sakes but to take them off from such conceits the Lord makes open profession that what he was about to do was not for their sakes But for mine holy Names sake Gods name is sometimes put for himself as Psal 33.21 We have trusted in his holy Name that is in God himself Sometimes it s put for his power Prov 18.10 The name of the Lord is a strong Tower that is his Omnipotence is such a Tower Sometimes it s put for the Attributes and divine perfections of God Psal 8.1 O Lord how excellent is thy name in all the earth that is How excellent are thine Attributes Sometimes it s put for the fame and glory of God as 2 Sam 7.23 To make himself a name that was to make himself famous and glorious The two last may be understood here by name the heathens said God was not wise not faithfull not omnipotent that would let his people go into captivity and become servants unto us yea it s evident by his peoples doings what a God he is they are an unholy people and he is an unholy God and so his fame and glory were eclipsed therefore saith God For mine holy Names sake which ye have profaned among the Heathen I will vindicate my name and make heathens know and you know that I am a wise a faithfull an Allmighty and holy God Vers 23. And I will sanctifie my great name I will vindicate my name from all aspersions laid upon it and make it known to Heathens and to you O house of Israel by punishing them for their idolatry and other wickednesses and by bringing you out of captivity that I am a God of power wisdome faithfullnesse and holinesse God sanctifies his name when he clears it from disgrace and reproach cast thereupon and makes it appear as it is in it self glorious and holy Gods name hath many Epithites given unto it in the Word it s said to be glorious Ps 72.19 Excellent Psal 148.13 Dreadful Mal. 1.14 Holy vers 21. of this Chapter and here Great God hath done great and wonderfull things in the world whereupon he hath a great name not only in Israel Psal 76.1 but all the world over Psal 8.9 Many men have had great names yet nothing comparable to the name of the Lord. Which was profaned among the Heathen which ye have profaned in the midst of them The Jews being under the Babylonish yoke for their sins did not humble themselves before God repent and turn from their wicked wayes that so Gods name might have been sanctified among the Heathen but they persisted in their wicked wayes and were worse than the Heathens among whom they were scattered and so occasioned the Heathens to speak evill of their God their Religion and Worship and not only so but themselves profaned Gods name they rejected the God of Israel and his wayes saying We will be as the Heathen as the familyes of the Countryes to serve wood and stone Ezek 20.32 They made the God of Israel like the heathen gods and his wayes like theirs which was a great profanation of him and his name And the heathens shall know that I am the Lord saith the Lord God when I shall be sanctified in you before their eyes When the Lord should manifest his mercy towards them and put forth his power to bring them out of Babylon then was he sanctified in the midst of them then he did vindicate his name from all aspersions and made the Jews and Babylonians know that he was an holy faithful wise merciful and an Allmighty God he would make his name honourable before them all which had been profaned Vers 24. For I will take you from among the Heathen The Heathen make full account you are theirs that you shall never get out of their borders or return into your own Land they think that their idol gods are stronger then I who am the God of Israel but they shall find it otherwise for I will by a strong hand take you from among the heathen And gather you out of all Countreys They were dispersed into divers Countreys into the 127 Provinces that were under Ahasuerus his government Esther 3.8 it seemed improbable that they should ever be gathered out of so many Countreys but the Lord tells them for their comfort that he would gather them out of all Countreys no distance of place or difficulty in any place should impede his Congregating of them And will bring you into your own Land After the seaventy years of their captivity were expired the Lord set them at liberty and brought them back to the Land of Canaan their own Land because they inherited it from their fathers unto whom the Lord had given it This was a glorious and great work viz the bringing the Jews out of Babylon and all the Countreys where they were scattered into Canaan and did prefigure the salvation of the Church by Christ and gathering of those that were his out of all Nations unto it according to what is in John 10.16 John 11.52 First Observe The name of the Lord is holy His Essence his
Will his Attributes his Works his Word are his Name All these set out God make him known and so are his name even the name of his holinesse or his holy name There is no name under Heaven like unto the Lords it s an holy name and so glorious a great name and so dreadful We should sanctifie the name of God which is done by believing Num. 20.12 When Moses and Aaron did not believe God they did not sanctifie his name but when men believe Gods Word then they sanctifie his name It s done also by fearing to displease him Isa 8.13 Isa 29.23 It s done also by acknowledging his name to be holy Math 6.9 when men praise him Secondly Observe The profaning of Gods holy name as it is a trouble unto him so it sticks and abides upon him Other provocations passe away but this settles upon his spirit see here what hold it took vers 20. They profaned my holy Name and vers 21. The house of Israel profaned my holy name among the heathen vers 22. Mine holy name which ye have profaned among the heathen Thrice the Lord mentions their profaning of his name yea in the next verse as if he could not shake this act of theirs out of his mind he mentions it twice more My name which was profaned which ye have profaned Gods name being holy is dear unto him and the profaning of it makes deep impressions in his heart Thirdly Observe Temporall mercies are not merited at Gods hands by men I do not this for your sakes O house of Israel What was it God did not for their sakes viz deliver them from their Babylonish bondage and bring them into their own Countrey these were temporal mercies and though there were Godly men amongst them as Ezekiel Daniel Mordecai Ezra Nehemiah and others yet with all their prayers fastings suffering and holinesse they did not merit these outward mercies liberty safety plenty possessions are not the merit or purchase of the creature but the gift of God 1 Tim 6.17 He giveth us all things richly to enjoy Have men more or lesse of these outward things they are upon free gift not any defert and if we deserve not temporal things much lesse do or can we deserve spiritual and eternal things which are of a transcendent nature if we do not deserve an outward deliverance an earthly Canaan how shall we deserve a spiritual deliverance an Heavenly Canaan all things of that nature are free gifts Luke 12.32 Rom 6.23 Fourthly Observe The good God doth unto his Church be it temporal or spiritual is for his own sake What I do saith God I do it for mine holy names sake there is nothing to move me but my own name that is holy great and glorious and I will for my names sake do much for my Church and People That they were preserved in Babylon was for his holy names sake that they were brought out of Babylon was for his holy names sake that they were replanted in Canaan was for his holy names sake that they had a Temple Sacrifices Priests Prophets Ordinances again was for his names sake when they were neer to destruction often in former dayes God wrought for his names sake Ezek 20. so Isa 48.8 9. It s not for the enemies sake that God doth preserve or deliver his people nor for their sakes their prayers tears faith obedience holinesse that he doth great things for them bestow great mercies upon them but it is for his own names sake For mans sake God cursed the earth Gen 8.21 but it s for his names sake that he blesseth it the choicest mercies Gods people have are for his names sake they have pardon of sin for his names sake Psal 25.11 1 John 2.12 Purging of sin for his names sake Psal 79.9 Leading in the paths of righteousnesse for his names sake Psal 23.3 Quickning of their dead and dull hearts for his names sake Psa 143.11 Though his people much offend him yet he forsakes them not for his great names sake 1 Sam 12.22 The Lord doth all freely and for the honour of his name let us then say with the Prophet Whatever we have not unto us O Lord not unto us but to thy name be the glory Not unto us who are thy creatures not unto us who are Tools in thy hand but to thy name which is the ground root and spring of all our mercies be the glory all the glory and that everlastingly Fifthly Observe God will not suffer his holy and great name alwayes to lye under aspersions and reproaches of men I will sanctifie my holy and great name which was profaned among the heathen even in the midst of them He will vindicate his honour and glory Great men when their names are blemished do stand upon it and will vindicate them with much cost and labour so God when wicked ones have profaned his name and darkned the glory thereof will stand upon it and do that which shall clear his name before all his enemies Goliah for many dayes defyed the God of Israel and the Armies of Israel but not long after the Lord vindicated his holy and great name by stirring up and strengthning of David to take off his head 1 Sam 17.45 51. When the King of Assyria and Rabshakeh blasphemed the name of God as they did Isa chap. 36. 37. did not the Lord quickly send an Angel and destroy their great Army of one hundred fourscore and five thousand and so by this stroke of his made his holy and great name glorious and dreadful He will scatter the smoak and venemous vapours that ascend from the tongues and lives of profane persons to hinder the beams of his glorious name from shining as the wind scatters clouds from before the Sun and as by destruction of his enemies so by delivering of his servants Sixthly Observe When God doth great things for his people and they honour his name for them then very heathens will be convinced acknowledge God and give glory to his name The heathen shall know that I am the Lord when I shall be sanctified in you that is in your deliverance before their eyes then you will magnifie my name and they will magnifie my name which hath been profaned then they will see and say that I am another kind of God then their idol gods are that I am omnipotent faithfull holy wise Psal 126.2 When the Lord turn'd the captivity of his people as they said The Lord hath done great things for us so the heathens said The Lord hath done great things for them So much of God appear'd in taking them out of Babylon that Jewish and Babylonish Tongues were constrained to speak out the power truth and goodnesse of God Seventhly Observe Things difficult and in the eye of man impossible are facile to and feasible by the power of God The Jews were among the heathens who by their Laws power and vigilancy kept them in great bondage they were scattered into
5.16 And to love those that are regenerate 1 John 5.1 and these doing so God their Father hath a special care of them and love unto them Matth. 6.26.32 Luke 11.13 Chap 12.32 Will I give you will I put within you The new heart and new spirit comes from God he that to the Authour of every good and perfect gift is the Author of the same Now in the working of this new heart and new spirit there be several Attributes of God set on work As First His infinite mercy That he should mind sinners who have old rotten filthy hard dead hearts within them so at enmity with God that they would pull him out of Heaven had they power to do it for God to mind such hearts and spirits and make them new so as to affect him and his wayes argues unspeakable mercy loving kindness superabundant It was a time of love when God saw Jerusalem in her bloud and said unto her live Ezek 10. It was infinite love infinite mercy for him to pity Jerusalem in such a case and to say so unto her the same it is when God makes of an old heart a new heart of an old spirit a new spirit Secondly Gods infinite power is imployed in this work The making of a dead heart to live a blind heart to see an old heart and spirit to become new requires an omnipotent arm By the preaching of the word men have great convictions strong resolutions and are perswaded almost to be Christians but those convictions and resolutions dye away and they never come altogether to be Christians altogether to be new hearted and new spirited till the Lord put forth his allmighty power and create new hearts and spirits in them it s a work of creation Psal 51.10 2 Cor. 4.6 Eph. 2.10 And such hearts and spirits are call'd new creatures Gal 6.15 2 Cor 5.17 Thirdly Infinite wisdome The heart of man is deceitfull above all things and desperately wicked who can know it Jer 17.9 It s beyond the knowledge of man it hath so many windings turnings pretences shifts arguments wiles depths methods as that none but God knows it he being infinitely wise can answer all the objections arguments and subtle distinctions of the heart so that it shall be silent Mans heart whilest its old hath the cunning of the old Serpent in it and pleads hard to keep its old principles its old ungodly lusts its old ignorance its old darkness its old formal wayes of worship its old fleshly confidences its old delights and pleasures its old company its old customes its old aims and ends which were selfe it musters up many arguments to defend these and who can convince the heart of the evill of these and take it off from them but God by his infinite wisdome To make an heart or spirit which hath so many oldnesses in it new argues more skill and wisdome then dwels in any creature Fourthly His Infinite holinesse and purity When God takes an old heart which is as dark as hell as stinking as any Sepulchre Math 23.27 an old spirit which is as unclean and loathsome as the Devils are when he takes these and makes them new he scatters darkness abolisheth death separating filthinesse and instead thereof brings in marveilous light 1 Pet. 2.9 A glorious life Ephes 4.18 And true holinesse vers 24. which import that God is light without darknesse life without possibility of dying holinesse without any spot or imperfection When the wind cleanseth the aire infected pestilential and stinking it argues the wind is pure when a vessel or house is noysome and one cleanses and sweetens them as not enduring them in that condition it argues their cleanlinesse and if they could make them new it would argue it much more so here God makes them new He puts them into the fire that they may be refined and partake of his holinesse Heb 12.10 Its Gods holy arme which makes an unholy heart to become holy and glorious in holinesse The dignity and excellency of this new heart and new spirit is worthy the notice First It s that doth discriminate and difference a man from all others They that have old hearts old spirits and new hearts new spirits differ as much from them as light from darknesse life from death holinesse from filthinesse a man with a new heart a new spirit is a living man whereas others be dead Ephes 2.1 He is a seeing man whereas others be blind 1 Jok 5.20 1 Cor 2.14 He is pure whereas others are filthy 1 Pet. 2.9 Tit 1.15 Hereby a man is differenced from all profane civill and moral men from all gifted men from all hypocrites what specious forms of religion and holinesse soever they have whoever hath a new spirit is distinguished from all other spirits yea from the Devils who are but unclean spirits Secondly It doth ennoble a man A new heart and new spirit doth not only distinguish from others but makes more excellent then others Prov 12.26 The righteous is more excellent then his neighbour Righteousnesse is one of the qualities in the new heart in the new spirit Eph 4.23 24. and that Nobilitates a man such a one is born not of blood that is not of the Princes and Nobles of the world who stand upon their blood and greatnesse nor of the will of the flesh that is not in the ordinary way nor of the will of man viz not by education and School principles but of God John 1.13 He is descended from the highest the King of Kings he is of the most Royal blood even the blood of God Acts 20.28 Others are vile but he is precious Jerem 15.19 2 Pet. 1.1 He is partaker of the Divine Nature and lives the life of God 2 Pet. 1.4 Ephes 4.18 Thirdly It fills them where it is with new joyes New things affect much when the Apostles had new tongues given them they were greatly affected therewith and when men have new hearts new spirits they abound in joy the greater the mercy the more full the joy If when a sinner is converted there be joy in Heaven what joy is in the sinners heart then When Christ came to Zacheus and gave him a new heart a new spirit he was fill'd with joy Luke 19. and new joyes Before his joy was to get money by any means and treasure it up now his joy was to disperse make satisfaction and to give away vers 8 9. His new heart begat in him new joyes and inabled him to joy in that he could not do not think of before without sadness So Paul when he had a new heart and spirit he had new joyes fullnesse of them in those things he could not rejoyce in before 2 Cor. 7.4 I am filled with comfort I am exceeding joyfull in all our tribulations Chap 12.10 He took pleasure in infirmities in reproaches in necessities in persecutions in distresses Here 's the excellency of a new heart and a new spirit it fills with
hast a great helper to enable thee thereunto even the spirit of God which dwells in thee see therefore that thou keep it by the enabling power of the spirit which helps not only to remember truth but also to obey truth for Peter assures us That the beleeving Jews did obey the truth through the spirit that is through the assistance of the spirit This is that which follows in the next words to be opened And cause you to walk in my statutes The Hebrew word for cause is ãâã ãâã ãâã ãâã ãâã faciam I will make effect or bring to passe by the operation of that spirit I put into you that you shall walk in my statutes Vatablus renders it efficiam which imports influence of power David Psal 143.10 prayes unto the Lord to teach him to do his will and Psal 119.35 he saith Make me to go in the path of thy Commandments both these the spirit being put into man performs it teaches him to do the will of God and causes him to go in the path of his Commandements To walk in Gods statutes implyes several things First The making of Godlinesse and Religion our chief work in this life other things are to be done as inferiour things this is to be the principal no work should be so minded as this saith Joshua Chap. 24.15 As for me and my house we will serve the Lord that shall be our great and chief businesse in this world He remembred what God had commended to him and all men Deut. 6.6 7 8 9. These words which I command thee this day shall be in thine heart and thou shalt teach them diligently unto thy Children and shalt talk of them when thou sittest in thy house and when thou walkest by the way and when thou lyest down and when thou risest up and thou shalt bind them for a sign upon thine hand and they shall be as frontlets between thine eyes and thou shalt write them upon the posts of thine house and upon thy gates God would have us to be godly inwardly and outwardly at home and abroad night and day and to make our familyes religious and they are repeated again Deut 11.18 19 20. that so they might take the deeper impression upon the hearts of men David looked at this work above all others Psal 119.97 O how I love thy Law it is my meditation all the day To be godly and religious was his principal care that is the one thing necessary and Solomon hath drawn it up into this conclusion Fear God and keep his Commandements for this is the whole duty of man Eccles 12.13 Secondly Taking delight in the wayes of God His statutes commands and wayes are grievous to men naturally they walk not in them When men walk in any way they are delighted with and in that way so here walking in Gods statutes notes delight Psal 119.14 I have rejoyced in the way of thy Testimonies as much as in all riches Some rejoyce in fine houses some in fertile Lands some in great Flocks some in Silver and Gold but David rejoyced in the way of Gods Testimonies and as much as any of them or all of them in their riches he found more sweet in them then they in their wealth vers 143. Thy Commandements are my delights They were his chief his satisfying his sole and soul delights It was meat and drink to Paul to be doing the will and work of the Lord Acts 20.24 as it was unto Christ John 4.34 Thirdly It imports motion and progresse they should not stand still in contemplation nor sit still in meditation but they should proceed and go on in the wayes of God they should get neerer their journeys end be daily more knowing more holy more gracious and godly The Thessalonians faith did grow exceedingly and their charity abounded 2 Thess 1.3 They walked from faith to faith and from love to love When Paul was converted and brought into the way of Christ he encreased in spiritual strength Acts 9.22 He reached forward and pressed towards the mark Phil 3.13 14. He put on mightily for to get the knowledge of Christ and the power of his resurrection and the fellowship of his sufferings he did not only walk but ran oft in the way of truth and godlinesse 1 Cor. 9.26 Fourthly Walking in Gods statutes imports perseverance in them they shall not apostatize and turn back from them but continue in them Of a wicked man destitute of Gods Spirit it s said He hath left off to be wise and to do good Psal 36.1 But of a righteous man it s said He shall hold on in his way Job 17.9 He knows he is in a safe and good way a way that will recompence him fully at the end whatever hardships or storms he meets withall and therefore will neither sit still nor go back he may be extra semitam sometimes but never turning back again Ye shall keep my judgements and do them Statutes and Judgements are comprehensive words and sometimes are used promiscuously as hath formerly been shewed in Chap 18. and 5. but here they may be thus differenced Statutes to signifie the duties of the first Table the things of Gods worship and manner of the same whether under the Law or Gospel and Judgements the duties of the second Table matters of equity and justice between man and man The word for keep is ãâã ãâã ãâã ãâã ãâã which imports keeping with care and diligence they should not keep them in their houses or memories only but they should keep them practically they should do them First Observe Gods spirit differs from all other spirits Angels are spirits souls of men are spirits but these are below Gods spirit I will put my spirit Gods spirit is a spirit of holinesse Rom. 1.4 The power of the highest Luke 1.35 A spirit of truth guiding into all truth John 16.13 A spirit of grace Zech 12.10 The Oyl of gladnesse Heb 1.9 The Comforter John 14.16 A spirit of glory 1 Pet. 4.14 A spirit that is the Lord Isa 11.2 Ruach Jehovah The spirit of Jehovah shall rest upon him Whatever excellencies may be in souls or Angels they are infinitely short of that that is in the spirit of God Psal 143.10 Thy spirit is good that is Thy spirit O Lord is transcendently good my own spirit is naught and all other spirits are nothing compared with thy spirit that and that only is good good originally good transcendently good infinitely Secondly Observe The putting in of the spirit into the sons of men is a free act of God He doth it not upon the account of the Covenant of works but by vertue of the Covenant of grace This verse is a branch of the Covenant of grace and agrees with that in Jerem. 31.33 I will put my law in their inward parts and write it in their hearts that God doth when he puts in his spirit 2 Cor. 3.3 for the spirit being within writes divine truths in the heart Adam had the
my judgements and do them He knows that to fear God and keep his Commandements is the whole duty of man Eccles 12.13 Twelfthly Observe That man that hath the spirit of God is for righteousnesse as well as holinesse He is a second Table man as well as a first Table man he is conscious towards man as well as towards God he keeps the judgements set between man and man as well as walks in the statutes which are between God and man as Thou shalt love thy Neighbour as thy self Rom. 13.9 Not to defraud thy brother in any matter 1 Thess 4.6 To do to others as we would be done unto our selves Luke 6.31 To condescend to those of low estate to recompence to no man evill for evill but to overcome evill with good Rom. 12.16 17 21. Blessing them that curse you and praying for them that despitefully use you Mat. 5.44 To forbear and forgive one another Col. 3.13 To bear one anothers burdens Gal. 6.2 Every man to possesse his vessel in sanctification and honour 1 Thess 4.4 To speak evill of no man to be no brawlers but gentle shewing all meeknesse unto all men Titus 3.3 To put away all bitterness wrath anger clamour and evil speaking with all malice and to be kind and tender hearted one to another Ephes 5.31 32. Not to lye but speak the truth every man with his Neighbour vers 25. To distribute to the necessities of Saints Rom. 12.13 To lend looking for nothing again Luke 6.35 c. These be judgements God hath set in his infinite wisdom between man and man and whosoever hath the spirit of God dwelling in him keeps these and many other mentioned in sacred writ David had respect to all the Commandements of the Lord Psal 119.6 Those which concerned men as well as those concern'd God for they are all of equall authority being from the same God and branches of his infinite wisdome the one tending to mans good and Gods glory as well as the other which David knew and therefore kept So Paul his care was not only to mind the duties of holiness towards God but those of righteousness towards men Acts 24.16 Herein saith he do I exercise my self to have alwayes a conscience void of offence towards God and towards man Had he not kept the judgements set of God between man and man his conscience had not been innocent but because he did keep them therefore he could say Acts 25.10 To the Jews have I done no wrong and to the Corinthian Gentiles we have wronged no man we have corrupted no man we have defrauded no man 2 Cor. 7.2 He had the spirit within him which carryed him forth strongly to do just righteous and equall things and to move others thereunto Phil. 4.8 Finally Brethren whatsoever things are true whatsoever things are honest whatsoever things are just whatsoever things are pure whatsoever things are lovely whatsoever things are of good report if there be any vertue and if there be any praise think on these things He writ these words unto the Philippians as his last words that so they might take the deeper impression in them knowing that if second Table duties were not done first Table duties would be in vain See how the Lord with indignation takes up the Jews for failing in their duties towards men though they did their duty towards him Jer. 7.6 9 10. Will ye oppress the stranger the fatherlesse and the widow will ye steal murder and commit adultery and swear falsly and come and stand before me in this house what do you come hither for to pray to hear the Law to offer Sacrifice and think I am pleased with these duties no no I will destroy the Temple where ye worship and I will cast ye out of my sight as I have done all your brethren even the whole seed of Ephraim vers 14 15. It is in vain to be religious if we be not righteous such Religion is a dreadful provocation of God as you may read Isa 1.10 11 12 13 14 15 16 17. Many are religious in these dayes but where is a righteous man He that doth righteousness just and equal things is righteous 1 John 3.5 Let us learn as to walk in Gods Statutes that is to be religious so to keep his judgements and do them that is to be righteous for of the three great things which God requires of man this is the first Micah 6.8 What doth the Lord require of thee O man but to do justly to love mercy and to walk humbly with thy God Vers 28. And ye shall dwell in the Land that I gave to your Fathers and ye shall be my people and I will be your God THis verse comprehends in it both temporal and spiritual mercy as repossession of their Land and Gods renovation of Covenant with them And ye shall dwell in the Land which I gave to your fathers God had long before this time given Canaan unto Abraham and his posterity who through their sins were driven out of the same and made captives in Babylon but he would bring them back again and set them in it which resembled Gods gathering of his out of all Nations and bringing them into the Church of Christ the City of God the spiritual Canaan And ye shall be my people and I will be your God Like words to these we had Ezek. 11.20 Ch 14.11 Ch 34.31 and therefore shall not stand upon them The sense of them is this You being in Babylon think your selves cast off of God and that ye shall never again have the honour to be his people and to have him for your God but your thoughts are not as mine for ye shall come again to Canaan and there I will own you for my people and ye shall own me for your God ye shall be my people to worship me and I will be your God to blesse you ye shall be my people to depend upon me and I will be your God to protect you ye shall be my people to obey my Commands and do my Will and I will be your God to exalt and honour you ye shall be my people to love fear honour me and to stand for me and my glory and I will be your God to counsel comfort delight in and to deliver you and to plead your cause against all your enemies First Observe There is nothing difficult or impossible to God though it be so in the eye of man The Jews thought it an hard if not a thing impossible for them to get from under the Babylonish yoke into their own Countrey but God thought not so saith he Ye shall dwell in the Land that I gave to your fathers I will break off every yoke which hinders and remove every mountain which lets And this he did with ease for he did but stir the heart of Cyrus King of Persia to make a Proclamation to this purpose That whoever among the Jews had an heart to go up to Jerusalem might do
then they will remember their evill doings their bitterness against Christians and bloudynesse against Christ and loath themselves for the same Zech. 12.10 Rev. 1.7 Thirdly Observe Where repentance comes it makes a change in mens judgments affections and lives They should loath themselves in their own sight for their iniquities and for their abominations What they approved of before delighted in and practised that they should look upon as abominable loath and turn from Repentance begins in mens minds and judgements altering them and when they are altered the affections and conversation will alter when the Prodigall repented there was a change inward and outward Vers 32. Not for your sakes do I this saith the Lord God be it known unto you be ashamed and confounded for your own wayes O house of Israel IN this Verse is comprehended the ground of all the gracious and great Promises specified in the words before and following And 1. It is expressed Negatively It is not for your sakes 2. Implyed Affirmatively It is for the Lords sake Not for your sakes do I this God saw nothing in them to move him to bring them out of Babylon or to do ought for them in Babylon but he beheld that in them which might have moved him to destroy them he saw how they profaned his holy name among the Babylonians vers 21. he saw how they intended to turn heathens and worship wood and stone Ezek. 20.32 Being Gods people they thought God was bound to do much for their sakes and that he should not deal justly with them if he did not mind them do for them see how they expostulated with God Isa 58.3 Wherefore have we fasted and thou seest it not wherefore have we afflicted our soul and thou takest no knowledge They did in effect tell God he dealt not well with them they deserved better things at his hands than they had therefore said the Lord here Not for your sakes do I this Be it known unto you Take notice that what conceits soever ye have of your own worth or deserts because ye are my people and of the seed of Abraham my friend yet I do not bring you out of Babylon for your worth or merits sake I do nothing upon that account and proclaim it openly unto you and all the world Be ashamed and confounded for your own wayes Your wayes are so far from meriting at my hands that they merit not at the hands of men they are of that nature as you ought to be ashamed and confounded for them of the words ashamed and confounded was spoken Chap. 16.52 54 61. First Observe Men are apt to think they deserve something at Gods hands The house of Israel thought she had suffered a long and sore captivity and having fasted and mourned every fift and seaventh month throughout the seaventy years Zech 7.5 she conceived God now should deal unkindly yea unjustly if he should not do some great thing for her now it was just for him to remember all her tears sighs prayes fastings and sufferings to set her at liberty and give her repossession of her Land rewarding her with old and new priviledges Matth. 7.22 Many will say to me in that day Lord Lord have not we prophesied in thy name and in thy name have cast out Devils and in thy name done many wonderfull works They thought they had merited Heaven by their doings and looked for some wonderful reward for their wonderful works The labourers which came into the Vineyard at the third and sixt hours thought they deserved more of the Lord of the Vineyard than they that went in at the ninth and eleventh hours Matth. 20. Prone is corrupt nature to conceit it merits somewhat at the hands of God But Secondly Observe Mens wayes are such as they ought to be ashamed of themselves and fear destruction from God for them Be ashamed and confounded for your own wayes O house of Israel they are such as you should blush at and loath to behold and make you fear least my judgements should sieze upon you for them Nehem. 9.30 31. What saith he of them Lord thou gavest them into the hand of the people of the Lands that is thou didst cast them into captivity for their own wayes and what then Neverthelesse for thy great mercies sake thou didst not utterly consume them They had cause to fear consuming had not mercy and great mercy stepped in they had been utterly consumed So Jeremy Lament 3.22 It is of the Lords mercies that we are not consumed If it be mercy that our persons are not destroyed what do our works or wayes deserve from him Thirdly Observe The Promises God makes unto and the mercies he bestows upon his people are free and for his own sake Not for your sakes do I this saith the Lord God be it known unto you I have promised To sprinkle you with clean water to put a new heart into you to give you my spirit to save you from all your iniquities to bring you again to Sion to give you many mercies there to do you much good but these I do not for your sakes you deserve them not but for mine own sake for mine own honour and name as vers 22. I do not this O house of Israel for your sakes but for mine holy names sake For mans sake come judgements the earth was cursed for Adams sake Gen 3.17 For Achans sake the Israelites fell and fled Josh 7. For Jonas sake the Sea was tempestous Jon 1.4.12 But when mercies come at Land or Sea it is for the Lords own sake He made all things for himself Prov 16.4 for his own names sake and what good soever he doth to any Nations or Persons is not for your sakes but for his own holy names sake When the Jews were neer destruction he wrought for his names sake Ezek 20.9 So when we were neer to destruction oft times in these Nations the Lord wrought for his own names sake not for our sakes Let us give God the glory of what he hath done for our Nation and for our selves and say Help us O God of our salvation for the glory of thy name and deliver us and purge away our sins for thy names sake Vers 33 34 35. Thus saith the Lord God In the day that I shall have cleansed you from all your iniquities I will also cause you to dwell in the Cities and the wastes shall be builded And the desolate Land shall be tilled whereas it lay desolate in the sight of all that passed by And they shall say this Land that was desolate is become like the Garden of Eden and the waste and desolate and ruined Cities are become fenced and are inhabited IN these Verses the Lord proceeds in Temporal Promises and tells them what he will do for them after he hath cleansed them from their sins 1. Their Cityes and waste places shall be re-edified 2. Their Cityes shall be inhabited 3. Tillage of the Land 4.
abundantly Isa 30.2 Vers 36. Then the Heathen that are left round about you shall know that I the Lord build the ruined places and plant that that was desolate I the Lord have spoken it and will do it GOd having through his grace pardoned his people brought them to Sion and bestowed many blessings upon them here the end of all is set down and that is the glorifying of God not only by the Jews but also by the very Heathens Then the heathen that are left round about you After Nebuchadnezzar had laid Jerusalem and Judea waste he fell upon the Ammonites Moabites Edomites Philistims Tyrians and Egyptians and spoyled them therefore our Prophet saith The Heathen that are left some escaped and remained untill the Jews restauration Shall know that I the Lord build the ruined Places They should be so convinced by the return of the Jews and the mercies they enjoyed that they should acknowledg it to be the hand of God that he was faithfull in making good his promise to his people able to save and bountiful in bestowing such mercies upon them The word to build is Banah which sâgnifies to build an house distinguished into it's several rooms and parts the Cityes Towns and Houses every where had been ruined and God raised them up again And plant that that was desolate The word ãâã ãâã ãâã ãâã ãâã to plant signifies the putting of Trees Vines Shrubs or any plants into the earth and to cover them so with earth that they remain fixt therein The Orchards Gardens Vineyards Olive-yards Places of pleasure and profit were laid desolate the Trees Plants Herbs and Flowers were all cut down or pulled up by the roots those place God did re-plant and made as usefull and delightfull as ever I the Lord have spoken it and will do it I have purposed it in my self I have spoken it by Ezekiel and I will do it the Hebrew is I have done it a Preter Tense for a Future which is frequent as Isa 46.11 I have purposed The Hebrew is Jatzarti I have formed I have created the Preter Tense for the Future as the former and following words do shew I have spoken it I will also bring it to passe I will form or create it I will also do it First Observe That though judgement begin at Gods house yet it ends not there The Babylonians first fell upon the Jews and destroyed them and after proceeded to the Heathens they cut off many Nations of them The Sword first did eat the flesh of Jews and then the flesh of Ammonites Moabites Edomites c. When the green Trees are lopped then the Axe cuts down the dry Trees wicked men and Nations are glad when it goes ill with the Church People of God but usually when God hath corrected his own he breaks the Horns the Back and Bones of their and his enemies The Cup of Gods fury began at Jerusalem but it stayed not there it passed thence to Egypt to the mingled people to Vz Philistia Ashkelon Azzah Ekron and Ashdod c. To all the Kings of the North and to all the Kingdoms of the world upon the face of the earth Jer 25.15 16 17 18 19 20 21 22 23 24 25 26. It were an unrighteous thing if God should judge his friends and spare his enemyes and this he acknowledgeth vers 29. Lo I begin to bring evill on the City which is called by my name and should ye the Heathens be utterly unpunished ye shall not be unpunished for I will call for a sword upon all the Inhabitants of the earth saith the Lord of Hosts Secondly Observe Some works of God are so convincing that they cause even Heathens to see and acknowledge the hand of God in them and so to glorifie him The bringing the Jews out of Babylon the re-planting them in Canaan the re-building of their waste places peopling of them re-built and making their Countrey like the Garden of Eden convinced the Heathens so that they said and acknowledged It was the Lord had done these things which was a glorifying of his name Psal 126.1 2. The Babylonians and others said The Lord hath done great things for them when he turned their captivity There is so much of Gods wisdome power mercy bounty in some of his works that they constrain all that behold them to acknowledge him in them see Nehem 9.16 Psal 98.1 2. Isa 52.9 10. Thirdly Observe That Architecture and Husbandry are the work of the Lord. I build the ruined places and plant that that was desolate There is no House no City built but the Lord hath the chief hand therein Psal 127.1 Except the Lord build the house they labour in vain that build it All is nothing without the counsel assistance and blessing of God he teacheth the Carpenters and Masons their Art he inables them to work and blesses them working So for Husbandmen it is God that doth instruct them to discretion and teach them Isa 28.26 they have all their ploughing sowing and planting skill from him This cometh forth from the Lord of Hosts who is wonderfull in counsell and excellent in working vers 29. If a Land be well built with Houses Cityes Castles it is the Lord that builded them if it be well tilled and planted with Orchards Gardens Vineyards and Nurseries of young Trees it is the Lord that hath tilled and planted them mens Art and Industry are nothing without him Fourthly Observe Gods purposes and promises shall take effect and certainly be fullfilled God is faithfull in what he saith and will perform the same I the Lord have spoken it and will do it He will not go back from his word change his purposes and counsels or falsifie his promises Isa 31.2 He will not call back his words Isa 14.27 The Lord of Hosts hath purposed and who shall disanull it Isa 46.10 My counsell shall stand and I will do all my pleasure Jer 32.42 I will bring upon them all the good that I have promised them There is none wiser than God to advise him so as to alter his purposes or counsels there are none stronger than God to hinder him from making good what he hath purposed and promised Isa 43.13 I will work and who shall let it All the Babylonians could not hinder Gods setting his people at liberty all the wild beasts bryars and thorns in Canaan could not hinder him from bringing them in and making the Land like Eden plentifull and pleasant all the policy and power of Tobiah Sanballat and others could not hinder the building of the Temple and Walls of the City God had promised Jerusalem should be re-built and fenced that the Jews should have their Temple to worship in again and they had them Vers 37. Thus saith the Lord God I will yet for this be enquired of by the house of Israel to do it for them I will increase them with men like a flock THe word iddaresh is from Darash which signifies to make
diligent and careful inquiry The Vulgar is Adhuc in hoc invenient me domus Israel moreover in this shall the house of Israel find me when they pray and seek me I will be found of them they shall prevail with me to do this for them Vatablus in his Notes hath the words thus Ero requisitus à domo Israel I will be required by the house of Israel they shall come and mind me and intreat me to do this for them Junius is otherwise Expositus ero domui Israelis ut hoc faciam eis I will be exposed to the house of Israel that I will do this for them Piscator is more plain Inveniendum me exhibebo Domui Israelis I will shew my self to the house of Israel to be found of them that I may do this for them Lavater and the French is I will be required I will have the house of Israel sue unto me for it What it is that God will be enquired of for is next to be spoken of Maldonate makes it Quicquid petiverint whatsoever they shall ask Some refer it to all the promises mentioned before but both these are too large and the words would not have been for this but for these things or these promises will I be enquired of Lavater makes for this to be Vt multiplicentur that they may be multiplyed and increased again or For this viz which I have spoken and said I will do I have said I will return rebuild replant them and make their desolate Land like the Garden of Eden so that the Heathens shall wonder at my dealings with them now for this will I be enquired of by the house of Israel I will increase them with men like a flock The Hebrew may be read thus I will increase them like a flock of men The Septuagint is I will increase the men themselves ãâã ãâã ãâã ãâã ãâã as sheep I will so multiply them that they shall be like a flock The Jews greatly desired issue alwayes and it is probable more strongly after their reduction from Babylon then ever that so they might plant build and fill the Land again Vers 38. As the holy flock as the flock of Jerusalem in her solemn Feasts so shall the waste Cityes be filled with flocks of men and they shall know that I am the Lord. IN the Hebrew it is As the flocks of holinesses or holy things The Jews besides other feasts had three great solemn Feasts every yeer at Jerusalem 1. The Passeover 2. Pentecost 3. The Feast of Tabernacles unto which the people came up from all parts of the Land and for their use at those times great flocks of sheep and herds of Cattel were brought to Jerusalem In Josiahs time there were 30000 Lambs and Kids besides Oxen and small Cattel which were for holy services and therefore here are called The holy flock and flock of Jerusalem John 15.2 You read of a sheep Market and by it a Pool great flocks of sheep were brought unto that Market and they were washed in that Pool before they were used in holy services Jerusalem at these Feasts were filled with flocks of sheep and men and God here promiseth That the waste and desolate places of Judea should be filled with men and made to abound with inhabitants again how improbable soever it seemed to the Jews or Heathens And they shall know that I am the Lord. They shall acknowledge that my thoughts are not theirs nor my wayes theirs and that I am faithfull and able to do great things First Observe God expects that his People should seek to him for performance of those Promises he graciously makes them I will for this be enquired of by the house of Israel to do it for them It is tender mercy and loving kindness in God to make promises unto sinners and it is duty in man to mind them being made and to sue them out by prayer David did so Remember saith he the word unto thy servant upon which thou hast caused me to hope Psal 119.49 And again Quicken me according to thy Word vers 154. He minded God of his word and promises and pressed him by hearty prayer to make the same good So Jacob Lord didst not thou bid me return unto my Countrey and saidst thou wouldest deal well with me deliver me I pray thee from the hand of my brother from the hand of Esau for I fear him Gen 32.9 11. Had not Jacob improved the promise he might have gone without deliverance Promises as they are foundations for faith so they are incentives unto prayer and provoke those to whom they are made to sue them out O Lord God said Solomon let thy promise unto David my father be established 2 Kings 1.9 Thou didst promise him that I should sit upon the Throne Lord make it good Jeremy holds out this truth most cleerly That God expects to be sought unto for the performance of what he promiseth Chap 29.10 11. After seaventy years be accomplished at Babylon I will visit you and perform my good word towards you in causing you to return to this place for I know the thoughts that I think towards you saith the Lord thoughts of peace and not of evill to give you an expected end Here is the promise what now follows in the 12 13 14. verses Then shall ye call upon me and ye shall go and pray unto me and I will hearken unto you c. See it put in practice Dan 9.2 3 4 c. God tells them Isa 43. That he blots out transgressions for his own sake and will not remember their sins but then it is added Put me in remembrance vers 25 26. Secondly Observe That the increase of Children is the blessing of God and he can increase them in a short space to become like a flock They multiplyed and filled the Land after their return and were as the Stars of Heaven the Sand of the Sea-shore and Dust of the earth the Key of the womb is in Gods hand and he maketh the barren woman to keep house and to be a joyfull Mother of children Psal 113.9 And he makes the fruitfull woman to be more fruitfull He multiplyed his People as the Bud of the field Ezek 16.7 Thirdly Observe How desperate soever the conditions of men and things are the Lord can restore them to their Pristine estate yea to a better They were in a low and lost condition in Babylon all their Cityes laid waste in their own Land and never like to be built or inhabitated but God delivered them and restored them to their Primitive state and made all their waste Cityes populous Jerusalem formerly was filled with men now the waste Cityes should be also filled abounding with men now their Land should be planted and inhabited things in that Land were often at the point of ruine and incurable in the eye of men but God relieved them raised and restored them When Sennacherib was there with his great Army and all seemed lost
did not God destroy his Army and relieve them publickly and privately though there were now no Cityes left God could and did raise them up many Cityes though there were no people to inhabit those Cityes raised God could raise them up men and did make them exceeding populous even as populous as Jerusalem was at her solemn Feasts more populous than ever Fourthly Observe The end of Gods deliverances works and mercies is that God may be acknowledged and glorified When I have brought them out of Babylon planted them in Sion built their Cityes filled them with inhabitants and blessings of all sorts Then shall they know that I am the Lord that I am not like the heathenish gods and lords but that I am faithfull omnipotent gracious and merciful worthy to be honoured and adored by the house of Israel CHAP. XXXVII Verse 1. The hand of the Lord was upon me and carried me out in the Spirit of the Lord and set me down in the middest of the Valley which was full of bones 2. And caused me to pass by them round about and behold there were very many in the open valley and lo they were very dry IN the former Chapter he spake of the Jews Return out of Babylon and likewise of the Kingdom of Christ In this Chapter also he proceeds to comfort the Jews assuring them of their Return who well-nigh despaired thereof and of the union of the two houses Judah and Israel The parts of this Chapter are 1. A Vision of dry bones presented to the Prophet from the 1. ver to the 11. 2. The Interpretation and Application of this Vision from the beginning of the 11. to the end of the 14. 3. A Type of two Sticks and the uniting of them from the 15. to the 20. 4. The explication of the Type from the 20. ver to the end Vers 1. The hand of the Lord was upon me By hand of the Lord the Chaldee understands the spirit of Prophesie which did enlighten and affect the mind of the Prophet so also do divers others But some take it for the power of God upon him or a Divine instinct which like an hand pul'd or mov'd him to some other thing as Chap. 8.3 It was the Spirit of God came upon him as Chap. 3.14 And why it s called the hand of God see Chap. 1.3 And carryed me out in the Spirit of the Lord. The Hebrew may be read thus and is by Mântanus And the Lord carryed me out in the Spirit that is I was rapt out of my self and my spirit was carryed by the Lord to have a sight or view of Bones If we take the words as they are the sense is this The Spirit of God being upon me carryed me out in the spirit of Prophesie which is the Spirit of the Lord his body was not carryed from place to place He had a Prophetical Vision And set me down in the middest of the valley The Prophet seem'd to himself to see a Hand and to be led out by that hand into a certain Valley all which was Visional not real He names no particular Valley A-lapide saith it was in Campo Sennaar Mesopotamia and Chaldaea were Plains but whether it were in either of them is not specified In vallies Prophets were wont to have Visions Our Prophets first Vision was by the River Chebar and Rivers are alwayes in Vallies and in this Valley it s conceived by some as Lavater observes was this Vision but it s safer to judge that this Valley was also Visionall Which was full of Bones This Valley or Plain was no burying place for then the bones would not have layen upon the face of the earth and been exposed to view Some make these bones to be the bones of all Mankind being dead and to respect the general Resurrection but they are out nothing of that is here intended Some make them to be the bones of the Babylonians but the Prophets scope here is not to comfort them it s the Jews condition he points at and therefore by bones are meant the Jews as is clear v. 11. These Bones were Visional also not real for then they should not have him unburyed suffering reproach Some Jews have an Opinion that these bones were the bones of those Jews that dyed in Babylon and one Rabbi Jose a Galilaean saith That Ezekiel raised those dead Jews many of which return'd into the land of Israel and had children there that when this fell into controversie among the Jews one Rabbi Juda the Son of Bathira stood up and said Ego sum oriundus ex posteritate illorum quos Ezekiel in vitam revocavit I am of that race which Ezekiel raised and shewed the Phylacteries his Parent put upon him and had received from those were rais'd Verse 2. And caused me to passed by them round about The Lord would have the Prophet to take exact notice of them and therefore made him to pass Savif savif undique undique on every side on every side that so he might observe the number and quality of them and where they lay which he did for it follows And behold there were very many in the open valley The number of these bones was great pass'd number and they lay in open view in an open Valley where he had a full sight of them And loe they were very dry These bones were not cloath'd with flesh juycy and full of marrow which had been more easily rais'd to life if so but they were dry all the moysture was out of them they had lain long nigh 70 years in that condition and were almost become earth First Observe It was the Spirit of God mov'd the Prophets to give out those truths are now extant in the Scriptures that directed and enabled them to do what they did The hand of the Lord was upon me and carryed me out in the Spirit to see and give out what you have here The Prophets might not speak or act at their own pleasures but as the Spirit of God moved them 2 Pet. 1.21 so they spake so they acted It was the Spirit in the Prophets that testified against the Jews Neh. 9.30 The words of the Lord of hosts were in the hand and mouth of the Spirit before they were in the heads and mouths of the Prophets Neh. 7.12 The Apostles had the Spirit falling upon and filling them before they gave out Divine truths Act. 2.4 which verified what Châist had said of the Spirit John 16.14 He shall receive of mine and shew it unto you All the truths Paul hath given forth for the Instruction Edification and Consolation of the Church of Christ he received from the Spirit of Christ Hence he saith 1 Cor. 11.23 I received of the Lord that which I delivered unto you And Chap. 14.37 The things I write unto you are the commandements of the Lord he had them all from his Spirit 1 Cor. 2.12 13. Secondly Observe The true Messengers and Servants of God come not
only with the Word of God but in the Spirit and Power of God Ezekiel had the hand of God with him So Paul 1 Cor. 2.4 5. His preaching was not with entising words of mans wisdom but in demonstration of the Spirit and of Power False Teachers may come with the Letter but only those are the true Prophets the true Messengers of Christ that come in the Spirit and with the Spirit are carryed out by the Spirit Thirdly Observe God honours his servants sometimes so as to make them of his Counsel and Copartners with him in his works God makes known his mind here to Ezekiel and uses him in the work he was about Samuel was thus honoured God made him of his Privy-councel and told him what he would do to the house of Eli 1 Sam. 3. So he dealt by Abraham not only in the business of Sodom Gen. 18.17 but in that of his Posterity telling him His seed should be a stranger in a land not theirs 430 years and that afterwards they should come out with great substance Gen. 15.13 14. The Prophets and Apostles were Cabinet-men and knew the secrets of the Lord and were Co-workers with God The Apostle Paul is expresly for it 2 Cor. 6.1 they are ãâã ãâã ãâã ãâã ãâã men that work together with God in the same work This is great honour and such honour as have not all the Saints Fourthly Observe Our God calls and moves his servants by his Spirit to do difficult things he orders them so as to do them safely It was somewhat averse to nature to go among dead bones and dangerous to the Prophet being many and scattered up and down the Valley for had he accidentally touch'd but one of them he had been unclean according to the Law Numb 19. but God caused him to pass by them so as he was preserved from pollution he saw the bones he touched none of them It was a sad and dangerous work God call'd Abraham unto viz. the Sacrificing of his Son but he ordered it so that Abraham came off not only without imputation of sin but with great honour for his obedience Verse 3. And he said unto me Son of man Can these bones live And I answered O Lord God thou knowest This verse is a Dialogue between God and the Prophet as Polanus calls it 1. God propounds a question 2. The Prophet answers it The question is this Son of man Can these bones live Ezekiel thou hast had a full view of them thou seest how dry they are in what condition they lie tell me thy thoughts what thy judgement is of them I am desirous to know thy mind Hast thou any art skill or power to quicken them or knowest thou any creature that hath To this Question the Prophet answers in the next words And I answered O Lord God thou knowest The Prophets answer is suitable unto the Lords question which was concerning the present life of these bones not future life at the General Resurrection which he doubted not of therefore he confesseth his ignorance I do not know O Lord what thy pleasure is Thou art able to put life into these dry bones in a moment though neither my self nor any other creature can do it our power is finite thine is infinite and thou canst do whatever thou pleasest but thy pleasure is held from me and others therefore O Lord God thou knowest First Observe Divine Interrogations argue not Ignorance in God but are instructory to the interrogated God knew what these bones could do before he propounded the question to Ezekiel It was therefore propounded for his Instruction to acquaint him with the power of God and his own weakness that so knowing the one and being sensible of the other he might be the fitter Instrument in the hand of God to work by Christs question to Peter Joh. 21.15 was of this nature Simon lovest thou me more then these It was not so much to prove him as to instruct and mind him of his former failing and to fit him for action viz. the feeding his Lambs and Sheep Secondly Observe God can easily non-plus or silence wise and holy men with a short question Here he puts Ezekiel to it Can these bones live The Prophet could not tell he was non-plus'd When God propounded some questions to Job was he able to answer him Job 38.3 4 c. He professes he was not able to do it but must be silent Chap. 40.4 Did not Châist by a question put the chief Priests Scribes and Elders to silence He asked them Whether the Baptism of John was from heaven or of men This little question so perplex'd them all that they profess'd they could not tell Mark 11.30.33 Thirdly Observe It 's wisdom and duty in the Servants of God to resolve all they cannot reach or know not how to be effected into the knowledge and good pleasure of the Lord O Lord God thou knowest He resolves the question into Gods bosom He had Knowledge Power and Will to do what ever seem'd good to himself There be many things in the Word menâion'd which man can say nothing unto but Lord thou knowest As where the Sepulchre of Moses was Deut. 34.6 The spreadings of the Clouds how they are Job 36.29 The wind whence it comes or whither it goes Joh. 3.8 Whether the seed sown in the evening or the morning shall prosper best or be both alike Eccles 11 6. What is the true interpretation of the number of the Beast 666 Rev. 13.18 Or of the two witnesses and the time of their prophesying in Sackcloth 1260. days when it began and when it ended or shall Rev. 11.3 These and other things be said Lord thou knewest Vers 4. Again he said unto me Prophesie upon these bones and say unto them O ye dry bones hear the word of the Lord. 5. Thus saith the Lord God unto these bones Behold I will cause breath to enter into you and ye shall live 6. And I will lay sinews upon you and will bring up flesh upon you and cover you with skin and put breath in you and ye shall live and ye shall know that I am the Lord. 7. So I prophesied as I was commanded and as I prophesied there was a great noise and behold a shaking and the bones came together bone to his bone 8. And when I he held lo the sinews and the flesh came up upon them and the skin covered them above but there was no breath in them 9. Then said he unto me Prophesie unto the winde Prophesie son of man and say to the winde Thus saith the Lord God Come from the four winds O breath and breath upon these slain that they may live 10. So I prophesied as he commanded me and the breath came into them and they lived and stood up upon their feet an exceeding great Army The Quickning of the dry bones is the great thing considerable in these verses and it 's set out From the Causes 1. The Efficient 1.
The Instrumental Prophesying v. 4 7 9 10. 2. The Principal v. 5. 2. The Formal which is expressed 1. By coalition of bone to bone v. 7. 2. By cloathing of the bones with flesh sinews and skin v. 8. 3. By the entrance of breath v. 10. Verse 4. Prophesie upon these bones and say unto them O ye dry bones hear the word of Lord. This seems an absurd thing that the Prophet should prophesie unto Creatures insensible unintelligible void of life It was as if God should bid a man preach unto an heap of stones or dry chips which are incapable of hearing But though these Bones were incapable of hearing Ezekiels voyce yet they were not incapable of hearing Gods voyce for all creatures even the most senseless hear the Lord when he speaks the stormy winds fulfil his word Psal 148.8 The Heavens and the Earth Isai 1.2 Whales and Ravens Jon. 2.10 1 King 17.4 The Lord intended to bestow life upon these bones and that they might have life they must hear his word which had inlivening vertue in it There is an obediential vertue in every creature to yield to the will and command of the Creator and when it doth so then it 's said to hear the voyce of the Lord then properly men hear God when they do what he requires Vers 5. Behold I will cause breath to enter into you and ye shall live These words prevent an Objection which the Prophet might have made saying It s in vain for me to prophesie to these dry bones what ever I shall say over them or unto them will come to nothing and prove ridiculous if any take notice thereof No saith the Lord it shall not be so for Behold I will cause breath to enter into them and they shall live The Septuagint saith ãâã ãâã ãâã ãâã ãâã Behold I bring upon you the Spirit of life Others render the words thus Behold I do make the Spirit to enter into you or I am about to bring the Spirit into you and ye shall live that is I am ready to breathe life into you or I will breathe the breath of life into you It 's life is here promised which he mentions first to encourage the Prophet though it were performed last for the bones must first be united then be cloathed with sinews flesh and skin before the breath of life enters Verse 6. And I will lay sinews upon you The Hebrew for Sinews is Gidim which is from Gadad Turmatim oonncurrere quia nervi in corpore ad sensus motus officia concurrant c. The nerves in the body do concur unto the duties of sense and motion Some Nerves are soft some are hard the soft are specially for sense and they come from the Brain the hard are chiefly for motion and they come from the Marrow in the back-bone Here God would cause these visional Bones to have visional Sinews which might fit them for sense and motion And bring up flesh upon you The word for Flesh is Basar which Synechdochically signifies sometimes Men and sometimes other living creatures but here it notes that part of mans body which is simplex mollis rubicunda simple soft and ruddiest such flesh would God bring up upon these Bones The Hebrew for bring up is I will make to ascend God would cause flesh to grow up and ascend out of those dry bones And cover you with skin When the bones had sinews and flesh God would not leave them so it 's unsightly to behold naked raw flesh He would give them a garment viz. cover them with Skin Incrustabo vos cute saith Montanus I will crust you over with skin Superextendam in vobis Cutem saith the Vulgar I will stretch over you a Skin The word for Skin is ãâã ãâã ãâã ãâã ãâã from ãâã ãâã ãâã ãâã ãâã to be naked Though the flesh were covered with skin yet was not the skin covered with any artificial covering And put breath in you and ye shall live These words are the same with those in the 5. verse Now when the bones had their sinews flesh and skin and were fitted for the breath of life they should have it The Septuagint is thus ãâã ãâã ãâã ãâã ãâã I will give my Spirit upon you that shall beget life in you and cause you to live And ye shall know that I am the Lord. These dry bones being so Metamorphosed and raised to a living condition should acknowledge the mighty hand of the Lord and be convinced that he was able to do whatsoever he pleased Verse 7. So I Prophesied as I was commanded The Prophet stood not disputing the case with God but he understanding the mind of God presently set himself to fulfil it And as I prophesied there was a noise What Ezekiel Prophesied to these bones is not so much to be questioned he had direction from God what to say unto them even those words ye have in the 4 5 6 verses And as he was Prophesying before he had uttered all given him in commission there was a noise not of thunder or of Angels or of an Earthquake but of the bones themselves which being many dry and stirring could not but make a great noise This noise was an evident demonstration of Divine presence and power put forth in this Miraculous work And behold a shaking These bones that were dead and dry now began to stir and shake they moved from their places Maldonate thinks that the earth was moved that so the bones which were in the graves and under the earth might come forth but these were bones lay in an open valley not under the earth Their shaking or concussion was cum impetu with force It was Divine Power made them to shake and move Some refer this shaking to the invasion of the Babylonians by the Medes and Persians at what time the Jews obtain'd their liberty And the bones came together bone to his bone As timber in an house so are bones in the body the strength and support of all The Hebrew word for a Bone is ãâã ãâã ãâã ãâã ãâã Etzem from Atzam to corroborate and make solid Bones are robur soliditas corporis the strength and solidity of the body These bones came together not promiscuously the bones of one man or woman to the bones of another man or woman but bone to his bone that is every bone of the same man to his right place and every bone of the same woman to its right place the rib-bones thigh-bones and ancle-bones came every one to his proper place and so united together Verse 8. And when I beheld loe the sinews and the flesh came up upon them and the skin covered them above Here was a strange sight to see dry bones come creeping together every one to coalesce and joyn in his due place making up a perfect Skeleton and out of that sinews flesh and skin to ascend this was such a sight that neither Ezekiel nor any man had ever seen
before But there was no breath in them Here were perfect humane bodies as if they had been newly dead or newly formed out of the earth as Adams body was but there was yet no Life in them they were no other then dead carkasses The Coalition of the bones the ascension of sinews flesh and skin upon them argued not life in them but Divine Power acting and ordering them so Verse 9. Prophesie unto the wind Prophesie son of man and say to the wind The word Ruah or Ruach signifies several things Sometimes the Spirit of God as 2 Sam. 23.3 Sometimes an Angel as Job 4.15 Sometimes the soul of a Beast Eccles 3.21 Sometimes the Wind as Job 1.19 Sometimes the breath of Man as Job 12.10 And sometimes the Soul of Man Eccles 12.7 Zach. 12.1 In what sense it 's here to be taken is the question To let other senses passe I conceive here it notes the soul or spirit of Man which is call'd wind or breath here it expresses and declares it's self by breathing which is a wind When all other signes of life fail as speech sight hearing motion c. yet breath oft-times remains and so manifests the soul to be there which is Ruah Chajim the breath of life Gen. 6.17 These bones being brought into the forms of bodies lay destitute of souls and so of life the Prophet therefore is commanded to Prophesie unto their souls If any will understand here by Wind the Spirit of God which is in Scripture compar'd to wind Joh. 3.8 and gives life to the dead Psal 104.30 I shall not contend Come from the four winds O breath and breathe upon these slain that they may live The four winds note out here the four chief parts of quarters of the World East West North and South and the Prophet is commanded to call for the souls of these bodies to come from all quarters where ever they were to breathe upon them that is to enter into them and to cause them to live That he call'd wind before he calls breath now By slain are meant the visional carkasses which lay dead Verse 10. So I Prophesied as he commanded me and the breath came into them The Prophet doing his duty the effect followed he said Come O breath and the spirit soul or breath came into those bodies lay in his view they were animated and thereupon They lived and stood up upon their feet Immediately upon reception of their souls they had life and motion as every bone came to his bone and made up a body so every soul came to its own body and made it to live and to testifie its life by standing up upon its feet An exceeding great Army The bones were many and they being quickned and raised made an Army yea a great an exceeding great Army The word for Army is Chaiil which signifies Vertue Courage and so the words may be rendred They stood upon their feet being of very great Courage First Observe God sometimes puts his servants upon strange imployments even such as seem ridiculous unseasonable impossible He set Ezekiel on work to Prophesie over bones and to say unto them O ye dry bones hear the word of the Lord. This was as if one should water a dry rotten Stick and say Grow God said to Moses Lift up thy rod and stretch out thine hand over the Sea and divide it Exod. 14.16 Here was a strange command and strange work for Moses to do Could his rod or hand divide the Sea Was it not strange work God put Joshuah the men of War and the Priests unto when he appointed them to go seven dayes round about Jericho six dayes together once a day and the seventh day seven times with Trumpets and Rams-horns Joshua 6 So when God commanded Ezekiel to take a tile Pourtray Jerusalem upon it and lay siege against it with Battering-Rams then to set an iron Pan between him and the City for a wall after these things to lie upon his left side 390 days and after that on his right side 40 days were not these strange kind of imployments which God put the Prophet unto Ezek. 4. So Jeremiah must put bonds and yokes upon his own neck and then send them to Kings by their own Embassadors which came to Zedekiah at Jerusalem Jer 27. In all these things there was depth of Wisdom however they seemed unto men Secondly Observe Whatsoever means are used it 's God doth all Here was Prophesie used but that did not the work without God Behold I will cause breath to enter into you and ye shall live God could have done this without Prophesie but that was the means he would use and work in or by We must not neglect means and leave all to God that is tempting the most High neither must we trust to means when used that is to idolize a creature but we must use means and look unto God to be all in them for without him nothing is done and if we make him all in the means we shall make him all after them Thirdly Observe How low deplorable or desperate soever the creature be God can alter it and that easily These dry bones were almost dust and come to nothing their condition was very deplorable and desperate the Prophet himself could not tell what to think of them And did not God alter their condition quickly and with ease He bids the Prophet Prophesie and say Hear the word of the Lord ye dry bones and that being done presently the bones shake come together are cloath'd with sinewâ flesh and skin receive breath live and stand up Here was a wonderful sudden change wrought with great facility God can make the dry tree to flowrish Ezek. 17.24 Arons rod to bud and blossome Sarahs dead womb to conceive Rivers in high places and springs of water in dry lands Isa 41.18 If God speak but the word these things are done Rom. 4.17 He quickens the dead and calls those things which be not as though they were let God only give a Call and things without life have life and things without beeing have a beeing Jer. 31.15 16 17. Are we in bondage He can easily set us at liberty as he did Peter Are we sick unto death He can easily cure us as he did Hezekiah Are we poor and despicable He can easily inrich us and make us honourable as he did Job when stript of all Are we dead in sins and trespasses that we cannot stir at all towards God or are we dead hearted that we stir poorly towards him He can quicken us in a moment as he did these dry bones so that we shall live move and act vigorously Fourthly Observe There is a mighty efficacy in Gods word when he is pleased to concurr with it and to be present with it in his own Ordinance Ezekiel Prophesies and as he Prophesied there was a noise a shaking of the bones a Coalition of them a compassing them about with sinews flesh and skin an entrance of
from the branch of a tree cut off from the body or from the whole tree cut off from the earth which no sooner is done but they wither become fruitless and without hope of recovering their pristine condition So these Jews who were once Gods Vine and Olive-tree said now We are cut off from Canaan the land of the living where we had alimentum vitale such nourishment as made us grow and be fruitful but here in our captivity we have no City no Temple no Sacrifice and so we are as branches cut off and trees cut down never like to be replanted more See Chap. 17 9. Like hereunto is that of Job Chap. 19.10 He hath destroyed me on every side and I am gone and mine hope he hath removed like a tree that is as the e is no hope of a tree cut off from the earth so have I saith Job no hope of recovering my former condition Verse 12. Bâhold O my people I w ll open your graves In this verse God promiseth unto them removal of Impediments and reduction of them inâo their own Land The first is in these words I will open you graves Canaan was so dear unto the Jews Si transferre sedes cogerentur major vitae metus quam mortis Tacitus that they counted it death to live out of it they esteemed it only the land of the living and had rather have dyed then left their Countrey being therefore Captives in a stange land they were as dead men and that land as a grave unto them When a man is in his grave he is cut off from the Land of the living laid in darkness bound with grave-clothes and pressed down with earth So these Jews were cut off from their own Land had long been in Babylonish darkness were bound up by Babylonish Laws and Power and so oppressed and kept down by the Tyranny of the Babylonians that they were without hope of liberty Hereupon the Lord saith I will open your graves I will remove all that hinders ex parte Babyloniorum their Policy Power Law Oppression shall detain you no longer in Captivity yea I will remove all hinders ex parte vestra Your despair and unbelief are like grave-stones which keep you in a captive and dead condition but they shall be taken away and a door opened for your coming forth It 's not irrational to conceive some or many of them might be in prisons and Babylonish Families whom God would set at liberty And cause you to come up out of your graves c. When the graves are opened the dead cannot rise or come forth no more then the dry bones could move or stir of themselves The Jews deliverance out of Captivity is likened to the raising the deâd out of their graves God causeth the dead to rise Isa 26.19 and he would cause them to come out of Babylon and not only bâing them out hence but also bring them into their own Land though they were cut off from their own Olive-tree God would ingraft them in again Verse 13. And ye shall know that I am the Lord when I have opened your graves c. When God should do this wonderful and great work viz. bring them out of their Captivity raise them from their dead condition in Babylon and restore them to life in their own Countrey then they should know and acknowledge God in a special manner Verse 14. And shall put my Spirit in you By Ruah or Spirit here is not meant breath or life as ver 9.10 for they were first to be brought up out of their graves and to have natural life before the Spirit should be put into them But by Spirit here we understand the holy Spirit of God even that Spirit spoken of Chap. 36.27 where are the same words Lavater saith Indam vobis alium Spiritum I will put into you another Spirit Oecolampad saith It 's Spiritus adoptionis moderator actor Filiorum Dei The spirit of Adoption which moderates and acts the Sons of God And ye shall live They lived before a natural life a sad and melancholy life but now they should live a spiritual life and comfortable and heavenly life they should forget their sorrows and rejoyce in their God You have been in a dying condition these 70 years of your Captivity but hence forward ye shall live I shall place you in your own Land The Hebrew is I will make you to rest upon your own Land The word Janach signifies deponere demittere God would dismiss them from Babylon carry them upon Eagles wings and set them down in their own Land where they should be at rest They had been disquieted and vexed in Babylon many years and suffered grievous things but God put an end thereunto and gave them rest in Canaan which types out Gods dealing with his people under the Gospel viz. The bringing them from under the Antichristian state into Sion Then shall ye know that I the Lord have spoken it and performed it Ye think it impossible that you should have the Babylonish yoke knockt off be set at liberty and planted in your own countrey but if I can give life to dry bones and cause them to stand up and become a great Army which is a more difficult thing and thou Ezekiel hast seen it then let the Jews be assured I can deliver them and return them into their own Land and will do it and when it 's done they shall know that I am a God of Truth and Power Something we shall observe in General from these words and something more specially First Observe That sense which God gives of Visions Types and Parables is sound and certain yea infallible Ezekiel had a Vision of dry bones and who could tell the meaning of this Vision Many have mistaken about it but God himself he told the Prophet and so all others what was the sense of that Vision Behold the bones are the whole house of Israel God who is the authour of Visions Types and Parables knoweth best what is the meaning of them He knew what the golden Candlestick and the two Olive trees on the right and left sides thereof meant and interpreted them unto Zechariah Chap. 4. Daniel's Vision of four Beasts Chap. 7. did the Lord open and make known unto him John's Vision of the woman sitting upon a scarlet coloured Beast full of names of blasphemie having seven heads and ten horns the Lord interpreted and made known unto him Revel 17. Christ uttered many Parables which were dark and when he gave the sense of them it was certain and infallible Secondly Observe Tropes and Types are not in sacred Scripture to be taken literally These bones are the house of Israel they were not the house of Israel in a literal sense but they signified the house of Israel It 's frequent in the Word to give the name of the thing signified to the thing signifying as 1 Cor. 10.4 That Rock was Christ here the Rock is call'd Christ
whereas the Rock did only signifie Christ So Gen. 41.26 The seven good kine are seven years and the seven blasted ears are seven years none of these were years but all of them signifie so many years So Dan. 4.22 The tree which Nebuchadnezzar saw whose top reached to heaven and branches to the ends of the earth is said to be Nebuchadnezzar himself It is thou O King that is it signified him it was not him himself The Papists trouble the world with their absurd sense of those words Mat. 26.26 28. This is my body and this is my bloud they will have them to be taken literally and make us lose our senses that we may believe the Bread and Wine are the very flesh and bloud of Christ but we neither see nor tast any such thing only we believe that they represent the same unto us and are to convey the fruit and benefit of Christs death unto us Thirdly Observe Gods people are sometimes brought into great streights and exigents they know not what to do they are heartless and hopeless Our bones are dryed our hope is lost we are cut off for our parts They saw nothing but destruction before them they saw no possibility of escaping they thought their condition desperate Such was Josephs condition when his Brethren cast him into a pit Gen. 37.24 Such was the Israelites condition at the Red-sea when the Egyptians were behind them the Sea before them and no door of hope left unto them Exod. 14. their hope was gone and nothing but death presented it self unto them ver 11. when the Anchor of hope is broken men are in a Sea of troubles tossed up and down ready to sink every moment Job himself was somtime in this case Chap. 7.6 My dayes are swifter then a Weavers shuttle and are spent without hope he had neither hope of restauration to his former condition nor of continuance of his life he looked only to make the grave his house and darkness his bed Chap. 17.13 14 15. His hope was gone and he thought he must go to corruption and the worms Fourthly Observe When men are in great Afflictions they manifest great weakness These Jews being in such an afflicted condition they forgot what Promises God had made to them of Returning after 70 years Jer. 25.12 13. Chap. 29.10 They minded not Gods Power or Faithfulness but said We are cut off for our part God hath cut us off from our Land and cast us into this Furnace of Babylon where we shall be consumed When Saul hunted David like a Partridge upon the Mountains and his life was in Jeopardy Did he not say in his heart I shall one day perish by the hand of Saul 1 Sam. 27 1. Here he manifested his weakness greatly God had told him he should be King and sent Samuel to annoint him Chap. 16. but he forgot this and gave way to the reasonings of flesh Jeremiah being in a suffering condition scorn'd and defam'd by the People he resolves to cast aside his Commission and speak no more in the name of the Lord he curses the day of his Nativity and the man brought tidings of his Birth wishes He had slain him from the womb or that the womb had been his grave c. thus did he declare his infirmities Chap. 20.8 9 15 16 17. not considering what God had promised him Chap. 1.5 8 9 17 18 19. The like did Job Fifthly Observe There be states of men in this life which do resemble the dead and they are two especially both which are here held forth 1. The state of great and long Afflictions These Jews in their Captivity are likened unto dry bones men in their graves This made Jeremiah say Lament 3.6 He hath set me in dark places as they that be dead of old The state of Death is a state of Darkness and so is the state of Affliction Isa 59.10 We grope for the wall like the blind and we grope as if we had no eyes we stumble at noon day as in the night we are in desolate places as dead men They were in deep Affliction and destitute of all Counsel they saw no way or means how to get out of the same David being under great Calamities goes further and shews you that such a state is not only a state of Darkness but of Consumption of being Forgotten and Broken Psal 31.9 12. I am in trouble mine eye is consumed with grief yea my soul and my belly I am forgotten as a dead man out of mind I am like a broken vessel So Psal 44.19 Thou hast sore broken us in the place of Dragons and covered us with the shadow of death He calls great Afflictions the place of Dragons because they sting bite and indanger a mans life the shadow of death death is very near and overshadows the man is in them his grace is designing and he is ready to be put thereinto This consideration made Heman say his soul being full of troubles My life draweth nigh unto the grave I am counted with them that go down into the pit I am as a man that hath no strength free among the dead like the slain that lie in the grave whom thou remembrest no more and they are cut off from thy hand thou hast laid me in the lowest pit in darkness in the deeps He shews you clearly that great Afflictions especially Soulââfflictions are a state of Death 2. The state of Sin which these Jews were in for it 's said I will put my Spirit into you and ye shall live At that time they were dead being in an unregenerate estate Men being in their sins are no better then in a state of death They are in Darkness ignorant of Christ the Gospel and Mysteries thereof Ephes 5.8 They are in bondage to their Lusts and to Satan 2 Pet. 2.19 Rom. 6.16 2 Tim. 2.26 Joh. 8.44 They are senseless eyes they have and see not ears and hear not hearts and understand not Matth. 13.14 15. They have hearts of stone and are past feeling Ephes 4.18 19. They are corrupt and unsavory Ephes 4.22 Rom. 3.13 This is the condition of sinners which the Gospel accounts and calls A state of Death Mat. 8.22 Joh 5.25 Ephes 2.5 Col. 2.13 Sixthly Observe God is afflicted with the afflictions and sufferings of his people O my people you are in your graves here in Babylon you are afflicted reproached oppressed but I am sensible thereof and do sympathize with you in that condition not a word is spoken against you not an unjust act done unto you but I hear I feel the same The words are twice mentioned O my people O my people in the 12. and 13. verses to shew the Lord was much affected with their calamities and languishing condition When the Jews were in Egypt that house of Bondage and in the Wilderness they were like men in their graves oft covered with the shadow of death and Did not God pity them Psal 106.44 He regarded th ir
affliction he looked upon them and pitied them yea he made their enemies to pity them ver 46. In the book of Judges Chap. 10 16. you have a notable expression to this purpose it 's said there His soul grieved for the misery of Israel Tikzar naph ãâã abbreviata est anima ejus His soul was shortned When things are laid to heart they dry and shrink up a mans spirits God laid their misery so to heart that his soul was as it weâe shrunk up and shorten'd Seventhly Observe There is no state of affliction sin or death but God can and will raise his people out of the same O my peâple I will open your graves and cause you to come up out of your graves Though they had layen 70 years in their graves God would open them When earth lies long undigg'd when graves continue long unopen'd it 's the harder to remove the earth and open the graves What difficulty soever there was in the way God would step over it and do the thing Job lay buried in the grave of Affliction a long season but at length God opened his grave and led him out Job 42.10 The Lord turned the captivity of Job David was in the grave of affliction but God raised him out of it Psal 40 2. He brought me up out of an horrible pit Elacu stupendo saith Munster Out of the miry clay that is out of the deepest and extremest misery Mary Magdalen lay in the grave of sin was in a state of spiritual death and Christ he quickned her he forgave her sins Luke 7.48 The Ephesians did among other Gentiles lie in their graves of sin they were shut up under unbelief that was a weighty grave-stone that kept them under but God rolled away that stone opened their graves and brought them forth Ephes 2.1 You that were dead in sins and trespasses hath he quickned Those aâe in a literal sense dead and in their graves God can open their graves and bring them forth also Lazarus had lain four dayes in his grave he was corrupted therein and stunk yet when Christ said Lazarus come forth the grave did open the dead man heard liv'd and came forth Joh. 11.43 44. The keys of life and death are in the hand of Christ be it a grave of affliction a grave of sin or a grave of the body Christ can turn the key open the grave and bring out thereof At last he will open the graves and bring foâth all the dead bodies Eightly Observe Nothing in men moves God to put his Spirit into them These Jews were in a despairing condition they said Our bones are dryed our hope is lost we are cut off for our parts They dispair'd dishonour'd God highly thereby and deserv'd to be cut off and perish for ever but see how God dealt with them he promises to put his Spirit in them ver 14. The giving of his Spirit is an extraordinary mercy and he gives it freely Their goodness did not encline God to give nor their sin hinder him from giving Gods choisest gifts are freest as Christ the Spirit and Gospel they are the acts of His good pleasure Ninthly Observe Spiritual life and comfort are from the Spirits indwelling in men I shall put my Spirit in you and you shall live Then they shall live as they had never lived they should live Spiritually Comfortably Natural life in its kind hath an excellency but it 's far beneath a Spiritual life which is call'd the life of God Ephes 4 18. So the comforts of a Natural life may have some sweet and pretiousness in them but they are comfortless comforts to those of the Spirit and Spiritual life Men destitute of the Spirit are dead men and have but dead comforts Those have the Spirit are living-men and have living-comforts The Spirit is a Spirit of life and comfort and wherever it comes it makes men lively and comfortable Tenthly Observe When the people of God are gathered into Canaan they shall have rest there God would bring these Jews out of Babylon into their own Land which was Canaan and there they should rest there 's no rest in Babylon God is gathering his people out of Babylon dayly He saith unto them as it is in Micah 2.10 Arise ye and depart for this is not your rest He is drawing and driving them out of Babylonish and Antichristian conditions and bringing them into Sion where there is true rest though not perfect rest that will be in the Heavenly Canaan whither in due time we shall come Vers 15 16 17 18 19. 15. The Word of the Lord came again unto me saying 16. Moreover thou Son of man take thee one stick and write upon it For Judah and for the children of Israel his companions then take another stick and write upon it For Joseph the stick of Ephraim and for all the house of Israel his companions 17. And joyn them one to another into one stick and they shall become one in thine hand 18. And when the children of thy people shall speak unto thee saying Wilt thou not shew us what thou meanest by these 19. Say unto them Thus saith the Lord God Behold I will take the stick of Joseph which is in the hand of Ephraim and the Tribes of Israel his fellows and will put them with him even with the stick of Judah and make them one stick and they shall be one in mine hand THe Vision of the dry bones and Interpretation of them being ended here the Typical work of two Sticks and the uniting of them succeeds In the three first verses you have the Author of the Type and the Type it self in the two last direction what to say upon inquiry made after the meaning of the Type Vers 16. Moreover thou Son of man take thee one stick The Prophet before had a Vision here he hath a Command He must take a stick the Chaldee saith a Table the Septuagint a Rod the Hebrew is ãâã ãâã ãâã ãâã ãâã Lignum Wood. Wood or Stick is by a Metonymy of the matter put for a Table or Tally whereon something might be written So it was here he must write upon it For Judah and the children of Israel his companions These were the words to be written upon the Stick In the 17. of Numb v. 2. the Loâd commanded Moses to take twelve rods according to the number of the Tribes and Princes and to write every mans name upon his rod. To this doth the Lord allude here commanding the Prophet to take a Stick or Rod and write upon it For Judah that is let Judah the royal and noble Tribe be signified thereby And the children of Israel by these the Tribe of Benjamin is meant which clave to the house of David and fell not from Rehoboam to Jeroboam 1 King 12.23 2 Chr. 11.12 as the other Tribes did This Tribe did wholly adhere to Judah and some also out of other Tribes did some out of Levi and some out of
Christ descended from their loins as well and really as from David's but it 's said David my servant shall be their King And the reason is because David was King over Israel and Judah which they were not and the first godly King they had My servant David did serve the Lord and fulfilled all his will Act. 13.22 and so Christ was his servant Isa 52.13 Behold my servant shall deal prudently and he did so for He fulfilled all righteousness Mat. 3.15 and Did the will of him that sent him Joh. 4 34 Being in the form âf a servant Phil. 2.7 And shall be King over them The Jews had many Kings some were very good as David Solomon Jehâshaphat Hezekiah Josiah c. but none of them like unto this King the Lord Christ The Scepter of his Kingdom is a Scepter of Righteousness Heb. 1.8 Other Kings had crooked Scepters and much Oppression was in their Government but Christ's Scepter is a righteous Scepter and none shall be oppressed thereby Righteousness shall be the girdle of his loins and Faithfulness the girdle of his reins Isa 11.5 He will break in pieces the Oppressour Psal 72.4 The Lord tells you in Jeremiah what a King this King should be Chap. 23.5 I will raise unto David a righteous Branch and a King shall reign and prosper and shall execute justice and judgement in the earth So Psal 45.4 In thy majesty ride prosperously because of truth and meekness and righteousness Most Kings of the earth because they were false rigid unrighteous did not prosper but Christ because of truth should be trusted because of meekness should be loved because of righteousness should be honoured and so should prosper And they shall have one Shepheard Of these words hath been spoken Chap 34 23. Tantae erit clementiae dicit Hyeronimus ut non solum Rex sed Pastor appelletur eò quòd superbum nomen Imperii vocabulo pastoris mitiget King and Shepheard are here equivalent They should not have many Shepheards as formerly who destroyed them Jerem. 12.10 but one Shepheard that is one better than them all One transcendent and incomparable a Shepheard after Gods own heart who should feed them with knowledge and understanding Jer. 3.15 who should gather the lambs with his arme and carry them in his bosome and gently lead those whâch are with young Isa 40.11 They shall also walk in my judgements and observe my statutes and do them In Chap. 36.27 you had these words only here judgements are mentioned before statutes and there statutes are set before judgements The meaning is they shall no more live after the courses of men or imaginations of their own hearts but they should consult with the Word of God and frame their lives according to it they shall trust no longer in their Legal performances but look at David their King and call him the Lord our righteousness Some look upon this Promise of David to be King over the Jews as accomplâshed in the reign of Christ the Messiah when here on earth for He gave out his commands then and required obedience unto them Mat. 28.18 19 20. All power is given unto me in heaven and in earth Go ye therefore and teach all Nations teaching them to observe all things whatsoever I have commanded you Christ manifests himself here to be King of the Jews and of all Nations Others are of a different judgement and do believe that this great Promise made here to the two houses of Judah and Israel remains yet to be performed 1. Because the two Houses are not yet united into one as hath formerly been shewed which may further appear from that in Hosea Chap. 3. ver 4 5. The children of Israel shall abide many dayes without a King and without a Prince and without a Sacrifice and without an Image and without an Ephod and without Teraphim Afterward shall the children of Israel return and seek the Lord their God and David their King and shall fear the Lord and his Goodness in the latter dayes This Prophesie refers to the latter dayes which are the dayes after Christ not before Christ and if the two houses were united before Christs coming in the flesh and so He King over them as the Promise is here How did the Scepter depart from Judah and a Lawgiver from between his feet In Gen. 49.10 the Promise is it should not be so till Shiloh that is the Messiah should come and then it should but if the Messiah were King in Israel King over both houses united into one the Scepter did not depart but was advanced This knot must be untyed before we can be of their mind who say This Prophesie and Promise was at Christs first coming fulfilled 2. Because the Jews do not own Christ neither one house nor the other do it neither Judah nor Israel acknowledged Christ to be the Messiah The Jews said He had a Devil Joh. 8.52 They sought to kill him Joh. 7.1 They took counsel together to put him to death Joh. 11.53 When Pilate said Behold your King they cryed Away with him Crucifie him John 19.14 15. They persecuted all them who did adhere unto him 1 Thess 2.15 16. 3. The Jews have been and are still under many Kings and Shepheards some are under Heathenish some under Christian Kings but when this Scripture is fulfilled they shall be under none but Christ One King shall be King to them all ver 22. David my servant shall be King over them and they shall have on Shepheard 4. They shall then walk in the wayes of Christ not in the wayes of Moses The Jews every where to this day stick unto Moses and reject the Gospel as in the Apostles dayes Act. 13.45 Act. 18.5 6. But when this promise is fulfilled then they shall walk in my judgments observe my statutes and do them saith the Lord that is those laws and rules which God should give out by Christ for their Government and so the name and worship of God and Christ should be one Zech. 14.9 that is between Jews and Gentiles For the Scripture and Argument us'd out of it Matth. 28.18 19 20. 1. Take another Scripture shewing Christ came not to be a King and reign at his first coming it is Mat. 20.28 The son of man came not to be ministred unto but to minister He came not to sit in a Throne to take upon him the state of a Prince to exercise Dominion and Authority to be attended with a life-guard and Ministers of state He came not to assume any thing King-like but He came in the form of a servant Phil. 2.7 to minister unto and serve others yea to do the meanest office belonging to a servant as the washing of his Disciples feet John 13.12 2. The place in Matthew speaks of that Power was given unto Christ after his Death and Resurrection and so was the fruit and purchase of the same He speaks not of that Power which he had as God nor
of that which he had as Man but of that he had as Redeemer of men and obtained by his Sufferings and Resurrection In lecumâ saith Maldonate It 's clear then Christ was not King over the Jews before his death because he had not his Power then and how he was their King afterward when he quickly left the World and went up into heaven I desire to learn 3. The Power and Laws here mentioned are Spirituall and refer to the Spiritual Kingdom of Christ viz. His Church as Teach all Nations and baptize them in the name c. These are Spiritual Laws and Ordinances proceeding from that power Christ had given him to gather out of all Nations those He had Redeemed by his death Here he appoints means for the gathering preserving and ruling his Church But this is not the Power our Prophet speaks of that is a Political Power such as David had and therefore it 's said He shall sit in the Throne of David his father Luke 1.29 Act. 2.30 David's Throne was an external visible political Throne Christ's Throne in Heaven his Throne in the hearts of Believers his Throne in the Church is not the Throne of David you may judge what kinde of Throne David's was by Jer. 13.13 Chap. 17.25 Chap. 22.4.30 1 King 2 12 24. When David Solomon and others sate in that Throne they put men to death and made Wars which Christ did not when he was here on earth Vers 25. And they shall dwell in the Land that I have given unto Jacob my servant wherein their Fathers have dwelt This is spoken of the ten Tribes together with Judah and Benjamin who should return from their Captivity and repossess the Land of Canaan That Judah and Benjamin did is clear from the Scriptures and granâed on all sides but that the ten Tribes returned is generally denyed and expected to this day to be made good The promise here is That the whole body of the Jews even the house of Judah and the house of Israel shall come thither and dwell there Jer. 3.18 In those dayes the house of Judah shall walk with the house of Israel and they shall come together out of the land of the North to the land that I have given for an inheritance to your fathers See Jer. 50.45 Ezek 9.13 Jer. 30.3 Let not man think because Christ hath said Mat. 23.38 Your house is left unto you desolate that therefore there is no hope of their returning to their Land for this is not spoken of the ten Tribes they were not there at Jerusalem and Revel 14.1 The Lamb stood on mount Sion with 144000 which were gathered out of all the Tribes of Israel and the time is coming when the Jews shall see Christ and say Blessed is he that cometh in the name of the Lord Matth. 23. And they shall dwell therein even they and their children and their childrens children for ever Not only will God bring them into their Land but continue them and their's therein for ever The house of Judah after her return from Babylon continued in the Land of promise some 600 years For from the time of Cyrus Proclamation to Christ was 560 and about 40 years after the death of Christ was Jerusalem destroyed and the Jews wholly scattered These 600 years the house of Judah and her children injoyed but they fall short of what is promised here unto both houses viz. Inheriting of the Land for ever And my servant David shall be their Prince for ever David was dead long before Messiah the Lord Christ is pointed out by David who should be their Prince and rule them as David did David was meek and gentle in his Government 1 Chr. 28.2 Faithful and wise Psal 78.72 Righteous and just 2 Sam. 8.15 Such a King shall Christ be Psal 45.4 Isa 11.4 5. Jer. 23.5 And whereas David's Kingdom was for a time some 40 years the Kingdom of Christ shall have no end he shall be their Prince for ever All the Kings the Jews ever had reigned not 500 years it was about 493 but this Prince should exceed them all Luk. 1.33 First Observe There is a time wherein Christ must reign over the Jews they must be gathered into one body and Christ must be their King David my servant shall be King over them not only in a special way which hitherto he hath not been but also in a visible political way for he must sit in the Throne of David Hence it is that Christ said Luke 22.29 unto his Apostles I appoint unto you a Kingdom as my Father hath appointed unto me He doth not say He had a Kingdome but that a Kingdome was appointed them and such a Kingdom as should be visible for ver 30 it follows that they may eat and drink at my table in my Kingdom and sit on Thrones judging the twelve Tribes of Israel There is no Tables no Eating no Drinking no Tribes no Judging of them in heaven In Matth. 19.18 Christ speaks of twelve Thrones whereon the Apostles shall sit and rule the twelve Tribes of Israel together with himself being in the Throne of his Glory And when shall this be in the Regeneration when the Jews shall be regenerate when the time of restitution of all things shall be For the words should be rendred thus They which have followed me and there stop in the Regeneration when the Son of man shall sit in the Throne of his Glory c. Then shall the twelve Tribes be there I be their King and you Judges or Rulers under me Grotius reads the words so and conceives them to be spoken of the Kingdom of Christ Whose Kingdom shall not be of Jews only but of Gentiles also they shall be under this King Psal 72.11 All Kings shall fall down before him all Nations shall serve him so that the Lord shall be King over all the earth Zech. 14.9 Secondly Observe There shall be no changes and alterations in the Kingdom of Christ by succession of Princes there they all shall have one Shepheard one Prince We see great changes in Kingdoms where they have King after King be it by Election or Succession When Rehoboam succeeded Solomon what tumults and stirs were then in the house of David so afterwards in the house of Joseph when Baasha and Jehu were chosen Kings There shall be no such thing here One Shepheard shall they have who shall Rule them with Righteousness and feed them with Knowledge Isa 40.11 He shall deal like a good Shepheard by them Ezek. 34.23 Thirdly Observe The Subjects of Christ's Kingdom shall be holy They shall walk in my Judgements and observe my Statutes and do them They who do the will of God they who keep his Laws they be innocent undefiled Psal 119.1 They are holy ones The 144000 which stood with the Lamb on Mount Sion were Virgins without guile without fault before the Throne of God Revel 14.1 4 5. Isa 60.21 Thy people shall be all righteous See Zach.
the Inhabitants of them and if he did but call they came to his Standard presently The Princes of the Earth find it an hard business to get a great Army together and wait long for it after great consultation how to effect the same but the Lord only calls and iâ's done He is the Lord of Hosts he hath command of spirits and can with ease in a little time gather a vast Army The Centurion when he said to his servant Come he came and when God shall say to men Come they will come they must come out of all parts from all mountains Fifthly Observe As God can easily gather Armies for the good of his Church so he can as easily ruine Armies which are against his Church he can mingle a perverse spirit amongst them so divide them that they shall execute one another Every mans sword shall be against his brother One Goggite should destroy another they thought to have destroyed Gods people and they fell one upon the other 2 Chron. 20.22 23. The children of Ammon Moab and mount Seir came against Judah and thought to destroy them and take their possessions but God soon ruined their enemies he set them one against another for the children of Ammon and Moab stand up against the inhabitants of Mount Seir utterly to slay and destroy them and when they had made an end of the Inhabitants of Seir every one helped to destroy another the Ammonites destroyed the Moabites and the Moabites the Ammonites This great multitude for so they are called ver 2. did the Lord cause to fall by their own swords How easily did God scatter the Army of the Syrians which besieged Samaria He made them to hear a noyse of Charets and Horses whereupon they fled for their lives and left bag and baggage 2 King 7.6 7. Did not God at the prayers of a Christian Legion in the Army of Marcus Aurelius Emperour scatter and destroy that vast Army of the Marcomanni and Quadi which consisted of 977 thousand He sent rain at the same time to relieve the Emperours Army which was in danger of perishing by thirst and also thunder lightning and fiery hail which ruined the enemies God can with great facility overthrow the greatest Armies Sixthly Observe God hath variety of means and wayes whereby to destroy Armies and punish Enemies He hath the pestilence bloud an overflowing rain great hailstones fire and brimstone to do the same by He had an Angel to destroy Sennacheribs Army Isa 37.36 Stars to fight against Sisera Judg. 5.20 The shining of the Sun upon the water undid the Moabites 2 King 3.22 23 24. The sound in the tops of the Mulbery-trees did the Philistines no good 2 Sam 5.24 God hath Natural Casual and Divine means to plague his enemies with though they be in great Armies Seventhly Observe Those who joyn with Great ones in wicked enterprises must look to suffer grievous things with them I will rain upon him and upon his bands and upon the many people that are with him They thought themselves safe under Gog that they should get honour and wealth in that enterprize but the undertaking was unwarrantable Gog could not justifie his act nor protect them They were Co-actors in wickedness and so should be Co-sufferers It 's dangerous to adhere to Greatness in wicked designs Though hand joyn in hand the wicked shall not be unpunished Prov. 11 21. Let multitudes take Gog and Great men by the hand let them follow their counsels tread in their steps do their wills this cannot secure them they shall be punished God is no respecter of persons in every Nation he that doth wickedly and they that joyn with him shall be punished Vers 23. 23. Thus will I magnifie my self and sanctifie my self and I will be known in the eyes of many nations and they shall know that I am the Lord. THis Verse shews the end of Gods destroying Gog and in such a manner viz. That God may be honoured and known Thus will I magnifie my self The Septuagint and some others read the words passively ãâã ãâã ãâã ãâã ãâã I will be magnified but Hith gaddilti is I will magnifie my self or I will make my self great and that is done when God doth such things as declare his Power his Faithfulness and his Justice when the Lord should execute his dreadful threatned-Judgements upon Gog then his great Power would appear that he had the Command of all Creatures that vast Armies are nothing to him so his Faithfulnesse to his people who owned him for their God and his Justice in destroying those would have destroyed his And sanctifie my self God is not unholy or polluted at any time but he is said to Sanctifie himself when he declares himself to be not Impotent not Unfaithfull not Unjust but a Powerfull Faithfull Righteous and Holy God Observe The end of Gods judgements upon the wicked is that he may be known and acknowledged among the Nations and so have a great and holy Name God is known by executing of judgements Psal 9.16 Known not to be like unto men as they conceived Psal 50.21 or a God that sees not as they said Ezek. 8.12 or a God countenancing and preferring evill-doers as they affirm'd Mal. 3.15 But to be a dreadfull God as when he visited Ananias and Sapphira for their sins Great fear came upon all that heard thereof Act. 5.11 To be an holy God as 1 Sam. 6.20 when he smote the Bethshemites 50000 of them with sudden death it was said Who is able to stand before this holy Lord God by his judgements he hath made his Name dreadful among the Heathen What a great and holy Name did the Lord make to himself by the destruction of Pharaoh and his host in the Red-sea CHAP. XXXIX Vers 1 2 3 4 5 6 7. 1. Therefore thou son of man prophesie against Gog and say Thus saith the Lord God Behold I am against thee O'Gog the chief prince of Meshech and Tubal 2. And I will turn thee back and leave but the sixth part of thee and will cause thee to come up from the north parts and will bring thee upon the mountains of Israel 3. And I will smite thy bow out of thy left hand and will cause thine arrows to fall out of thy right hand 4. Thou shalt fall upon the mountains of Israel thou and all thy bands and the people that is with thee I will give thee unto the ravenous birds of every sort and to the beasts of the field to be devoured 5. Thou shalt fall upon the open field for I have spoken it saith the Lord God 6. And I will send a fire on Magog and them that dwell carelesly in the isles and they shall know that I am the Lord. 7. So will I make my holy Name known in the midst of my people Israel and I will not let them pollute my holy Name any more and the heathen shall know that I am the Lord the holy One in
to sin to oppose him one ought to be subject unto such transgsessours were the Jews they opposed God Therefore hid I my face from them To hide the face from them imports 1. The denying of them his Favour his Counsel his Help and Secondly Declaring his Anger and Severity by sharp judgements Ps 80 3. Cause thy face to shine and we shall be saved God's face was clouded and hid from his Church so that it had neither Favour Counsel nor Help from him but sad afflictions and judgements for he was angry with the Prayers of his people he fed them with thc bread of Tears and gave them Tears to drink in great measure therein he sorely afflicted them And gave them into the hand of their enemies This followed upon God's hiding his face they felt acts of his displeasure he gave or delivered them up into the hands of their enemies he caused Nebuchadnezzar to come besiege Jerusalem and to take it and then God gives into the hand of others when his Providence acts and orders things so that men come under their power So fell they all by the sword Some were carried into Captivity some fled some were left in the Land after Nebuchadnezzar and his Forces returned to Babylon How then is it said They all fell by the sword The sense is They were all brought under by the Power of the sword not all kill'd that were made subject and some of all sorts kill'd Verse 24. According to their uncleanness and according to their transgressions have I done unto them Here God anticipates what Jews and Gentiles might Object viz. That he dealt very harshly yea cruelly with them in breaking them to pieces in un-Churching and un-Stating of them but he tells them What he did was according to their uncleanness and their transgressions he did nothing but what they had deserved First Observe God doth with-hold Mercies from his people and lay sad judgements upon them for their sins The house of Israel went into Captivity for their iniquities Because they trespassed against God Therefore did he hide his face from them Therefore did he give them into the hand of their enemies Therefore they fell by the sword and were brought into subjection If God's own people sin they shall smart for it he will not countenance them hear their Prayers give them Counsel nor put forth his hand to help them Isai 59.1 Behold the Lords hand is not shortned that it cannot save neither his ear heavy that it cannot hear but your iniquities have separated between you and your God and your sins have hid his face from you that he will not hear Sin is of that nature that it turns away God's face from his own people that it stops his ear against their prayers and shrinks up his arm so that there is no help for them And not onely doth it keep good things from them Jer. 5.25 but draw evils upon them Neh. 13.18 It was Israels sins brought judgement upon them and their City Secondly Observe God will convince his enemies of the true cause of his executing dreadful judgements upon his people Thc Heathen shall know that the house of Israel went into Captivity for their Iniquity They thought there were other grounds for it That God could not preserve them against such a potent adversary as Nebuchadnezzar was that his Power and Wisdom was not such as was in their gods but the Lord made them know these were not the grounds why the house of Israel suffered such grievous things but that it was their Iniquities Transgressions and Uncleannesses which brought Judgements upon them When Heathens saw what was done to Jerusalem and being unsatisfied asked the Question Wherefore hath the Lord done this unto this great City What is he unfaithful to his people Could he preserve it no longer Are our gods stronger then the God of Israel No no these things are not the cause Tell them saith he what 's the true cause It 's Because they have forsaken the Covenant of the Lord their God and worshipped other gods and served them Jer. 22.8 9. Thirdly Observe None have just ground of complaint whatsoever Judgements are upon them howsoever God deal by them According to their uncleannesses and according to their transgressions have I done unto them their sins have been great and I have executed great judgements upon them They fill'd up the Ephah with wickedness and I fill'd up the Vial with wrath They drove me out of my Sanctuary and I drove them out of my Land they turn'd their hearts from me and I hid my face from them Gods judgements are righteous he wrongs no man no Nation men have cause to complain of their sins not his judgements see Lament 3.39 Psal 145.17 Vers 25 26 27 28 29. 25. Therefore thus saith the Lord God Now will I bring again the Captivity of Jacob and have mercy upon the whole House of Israel and will be jealous for my holy Name 26. After that they have born their shame and all their trespasses whereby they have trespassed against me when they dwelt safely in their Land and none made them afraid 27. When I have brought them again from the people and gathered them out of their Enemies Lands and am sanctified in them in the sight of many Nations 28. Then shall they know that I am the Lord their God which caused them to be led into Captivity among the Heathen but I have gathered them into their own Land and have left none of them any more there 29. Neither will I hide my face any more from them for I have poured out my Spirit upon the House of Israel saith the Lord God THe gracious goodness of God towards his people appears in these verses where we have 1. The Reduction and gathering of them into their own Land vers 25 27 28. 2. The Causes moving God to do so which are his Mercy and his Jealousie v. 25. 3. The Time when they shall be reduced v. 26. 4. The events following the same which are 1. Acknowledgment of God to be their God v. 28. 2. The Light of Gods Countenance v. 29. 3. Pouring out of the Spirit Vers 25. Now will I bring again the Captivity of Jacob. If we referr these words to the Captive Jews in Babylon the time was drawing nigh of their deliverance and therefore the Lord saith Now will I bring again the Captivity of Jacob that is the Posterity of Jacob being in Captivity but if we referr these words to what went before in the Chapter the sense is Gog and Magog being destroyed and their Funeral over Now will I bring again the Captivity of Jacob the dispersed Jews or Believers who were the seed of Jacob. A spiritual Reduction is here understood by some And have mercy upon the whole House of Israel Then God will have mercy not on two Tribes but all the Tribes on the whole House of Israel hitherto it hath not been but it shall be God will
forgive the sins of the Jews in general and bring them out of their forlorn condition to glorious injoyments and liberty This word Richamti is from Racham which signifies Intimo commiserationis affectu aliquem amplecti to imbrace one with a most inward affection of bowels mercy or compassion God would be as merciful to them as a Mother to the fruit of her womb And will be jealous for my holy Name In the Hebrew it is I will be jealous or zealous for the Name of my Holiness I will not suffer my Name to be polluted as it 's vers 7. The mercies I have promised shall be performed whatever obstacle is in the way my holy Name is ingaged for it and the jealousie I have for my Name will provoke me to do the same Jealousie is such an ardent affection as will break through all would retard or frustrate an undertaking It is given to God more humano and nothing shall let him from accomplishing what he hath promised Vers 26. After that they have born their shame The Jews being a people distinguished from other Nations by their laws and worship should have so liv'd as never to have given God occasion to have cast them off but they sinning above the Nations were scattered of God into several parts of the World and there they were reproached by the Heathens for their God their Worship and their Laws and so did bear shame Or thus Shame may be put for the punishment of their shame viz. their sin that was their shame and sad judgements did they bear for the same which was also their shame And all their Trespasses whereby they have trespassed against me Trespasses here notes punishment they trespassed against God in Canaan and he punished them for those trespasses in Babylon and other places After they had born their shame and punishment the appointed time God would visit them in mercy bring them back to Sion and do great things for them When they dwelt safely in the Land and none made them afraid They had much peace were secure feared no Enemies nor Judgements and thereupon sinn'd freely and multiplyed transgressions without number The word for making afraid is Charad which signifies to be moved in body or mind Fear doth distemper both but the Jews had none to disaffect either by frighting of them Vers 27. When I am sanctified in them in the sight of many Nations In Chap. 38. vers 9. God saith he will sanctifie himself that is declare himself to be an holy God and here the word is passive When I am sanctified that is when I am openly acknowledged to be just in punishing of them and merciful in delivering of them Piscator carries the words actively thus I will demonstrate my Holiness and Majesty both by afflicting and by freeing of them Vers 28. Then shall they know that I am the Lord their God which caused them to be led into Captivity among c. After their suffering grievous and long afflictions and receiving choyse mercies they shall know and confess that it was the hand of God which led them into captivity and not the hand of man before their eyes were upon men Nebuchadnezzar and his Forces they looked not at God but when they should be throughly purged in the furnace of affliction and be brought out thence to partake of special mercies then they should see know and acknowledge that God did all that it was his hand did it that Nebuchadnezzar could not have done ought against them nor Cyrus ought for them without his Commission So when the Jews shall be gathered out of all parts they are now in they shall know it to be the hand of God The Hebrew for which caused them be led into Captivity among the Heathen is In my transferring them or causing them to be transferred to the Heathen And have left none of them any more there At the first gathering of the Jews out of Babylon many were left there Ezra 1.5 Not all the Fathers of Judab and Benjamin but the chief of the Fathers and such whose spirits God had stirred came thence not the rest But here is mention of such a gathering as that none shall be left None de praedestinatis saith Maldonate Not any one Vâlentem in Patriam redire saith Mariana But these senses do not come up fully to the words which are I will not leave of them any more formerly many have been left but there shall be such a gathering as none shall be left whole Tribes were then left in captivity Vers 29. Neither will I hide my face any more from them God hid his face seventy years from them in Babylon and since their crucifying of Christ he hath hid it from them 1600. years But he hath a time to let them see his face again and never more to hide it from them they shall have his favour his counsel his help and protection They shall not be under severe judgments but injoy sweet mercies For I have poured out my Spirit upon the House of Israel Junius hath the words Quum effudero When I shall pour out my Spirit upon them In the Hebrew it 's a pretertense for a future which is usual therein to shew the certainty of the thing The Septuagint saith ãâã ãâã ãâã ãâã ãâã Because I have poured out my wrath upon them their sense is Seeing I have uttered and accomplished all my displeasure against them they shall henceforth have my face and favour The word for my Spirit is Ruchi the same with that in Chap. 36.27 which the Septuagint render there ãâã ãâã ãâã ãâã ãâã my Spirit and it 's so to be taken here God makes the House of Israel a great promise he will pour out his Spirit upon the same It shall have all spiritual blessings in abundance and the continuation of them First Observe The afflictions of Gods People they may be long and sharp yet they shall not be alwayes they shall have an end There is a time when they shall cease Now will I bring again the Captivity of Jacob. God brings his into captivity and out again in due time Some Vessels must be longer in the fire then others their dross and rust is so incorporated into them that they must not only be heatt but melted and when they are melted then they are taken out of the furnace and new moulded The Jews were long in the Wilderness but at length they were brought into the Land of the Amorites Josh 24.7 8. The Gentiles must tread down the Holy City 42 moneths or 1260. dayes and then it shall be freed Revel 11.2 3. God may be wroth with the Sheep of his Pasture his wrath may be hot may be long but it shall not be for ever Psal 103.9 Let us be patient under long afflictions and wait for deliverance it 's drawing nigh dayly and the set time will come ere long Heb. 10.37 Secondly Observe There is a day of mercy to come for the Jews
even all of them I will have mercy upon the whole House of Israel not one Tribe two or ten but upon the whole House of Israel I will pardon their sins gather them out of the Nations and make them a glorious people This promise was but in part fulfilled when Judah Benjamin and some of Levi return'd out of Babylon the compleat fulfilling of it remains yet The Jews do expect the making of it good to this day saying they are in vilissima durissima Captivitate and look for such a gathering as none shall be left Doubtless there is a time when God will smile upon the Jews shew them mercy and bring them unto Christ and make him Salvation unto them Hos 1.10 11. Rom. 11.15 24 25 26 27. Zech. 10.6 7. Thirdly Observe The great things God doth for his People are not done for their worth or merits but for his holy Names sake The bringing Jacob out of captivity and having mercy upon the whole House of Israel is upon that account I will be zealous or jealous for my holy Name God doth all for his Name sake Ezek. 36.32 Not for your sakes do I this saith the Lord God be it known unto you lest they should think there was something in them deserved at Gods hands and mov'd him to do for them he openly declares against it Be it known unto you and to all the world that it is not for your sakes for any excellency or good I see in you but it is for mine Own sake for the honour of mine own holy Name which is so dear and preâious unto me that I am jealous of any thing tends towards the disparagement of it and zealous to do whatever I have promised and may promote the Glory thereof Isa 9.7 The zeal of the Lord of Hosts will perform this Kinath the zeal or jealousie of the Lord will do it he had made many great promises before of Christ and his Government for ever and if any thing should rise up to hinder the same the Lord of Hosts would be zealous to see it performed otherwise his holy Name would suffer Gods Name is the great motive to him to do for his This Jeremie knew full well and therefore presseth God to do for them upon that account Chap. 14.7 O Lord though our Iniquities testifie against us do thou for thy Names sake there was a great Famine and they deserved not a drop of rain or bit of bread but Gods Name was a strong Argument to provoke him to do for them Fourthly Observe Sin brings men to shame and punishment which they must undergo one where or other After they have born their shame and trespasses They sinned in Canaan and were sham'd and punished in Babylon and other places It 's only sin which makes men blush and smart Fifthly Observe In times of peace and safety usually men forget God and sin against him When the Jews dwelt safely and none made them afraid then they trespassed against God At such times men are scornful and proud Psal 123.4 they trust in Mountains Amos 6.1 they live sensually vers 4 5 6. they increase the affl ctions of the afflicted Zâch 1.15 When men are in peace and without danger they have opportunities for hearing of Gods Word by his Servants but Jer. 22.21 saith God I spake unto thee in thy prosperity but thou saidst I will not hear Jerusalem and her children had deaf ears and obstinate hearts in their prosperity Solomon who had peace on all sides round about him 1 King 4.24 forgat the Lord marryed strange wives and did strange things for them he built high places for their Idol-gods and went himself after other gods 1 King 11.15 7.10 Great is the danger of Prosperity yet all desire it That caution which God gave his people when they were to come into Canaan where they should have peace and plenty is needful for all in a prosperous condition Deut. 6.12 Beware lest thou forget the Lord Men are very apt then to forget him Sixthly Observe The Lord by open delivering of his People from an afflicted condition doth sanctifie his own Name and hath it sanctified by others His gathering them out of Enemies hands declared his power his faithfulness his mercy and thereby he sanctified his own Name and these Attributes being acknowledged by those that are delivered and by the Nations from whom they are delivered his Name is sanctified Gods People are oft under great and long afflictions and when ever he sets them at liberty he sanctifies his Name and his Name is sanctified he declares himself and is declared by others to be a gracious God When the Jews were brought out of Babylon they said The Lord hath done great things for us and the Babylonians said The Lord hath done great things for them Psal 126.2 3. Thus did God sanctifie and men sanctifie the one by declaring his Omnipotency Faithfulness and Goodness the other by acknowledging the same Seventhly Observe There is a time when the Jews shall not only have mercy but abundant and lasting mercy God will gather them pour out his Spirit upon them and never hide his face from them any more This time will be an happy and glorious time for the house of Israel to be enriched with the gifts and graces of Gods Spirit which are excellent and to have the light of Gods countenance shining upon them and that alwayes What can be more desirable This condition as Paul saith will be life from the dead Rom. 11.15 Now they are like dead trees without any sap in them but then they will be like Trees well-rooted full of sap and in their greatest glory full of branches leaves blossoms fruit and the Sun shining upon them The EXPOSITION continued upon the Remaining Chapters of EZEKIEL CHAP. XL. THat there be ãâã ãâã ãâã ãâã ãâã in the Sacred Scriptures these nine last Chapters as well as the beginning of Ezekiel do abundantly testifie and such difficult things are in these last that they have made many men of the greatest parts to tremble at the thought of Interpreting them The Rabbins say that the first of Ezekiel and these last Chapters are Arcana inexplicabilia à nemine intellecta and therefore forbid Theirs to read them adding Cum venerit Elias solvet omnia Jerome that great light in his time In Prâoemio ad Eustochium professes his trepidation hereat that he did clausam pulsare januam Gregorie the Great when he went about this work Prooem in 2. l. super Ezek. praefat ad c. 40. said Nocturnum iter agimus Maldonate affirms that this last Prophesie of Ezekiel is so difficult and dark ut vix intelligi posse videatur Oecolampadius tells us that in the 42. Chapter there is Summa difficultas which ancient Expositors understood not and he brings in Rabbi Solomon who writ upon the whole Talmud saying that he thinks there is not any thing extant Quod hujus adjuvet intelligentiam and
professes that neither by his own study aid of Ministers or by his own reading he attain'd any help in Aedificio hco intelligendo but only what he had from Heaven and of himself he saith Chap. 45. Hoc loco praecipuè pauperem meum intelligentiam profiteor Hujus loci mysteria tacitus vereor c. It is good to tremble at the Word of God both what we understand and what we understand not for all is of equal authority and to him that trembles thereat the Lord looketh and will let in light The Vision is dark but God dwells in darkness the Temple and City are dark but Jehovah-Shammah The Lord is there whom we most humbly desire to let out some beams of light whereby we may come to understand something of the incredible sweetness of these dark and deep things It 's not to be expected that I should proceed here as in the former Chapters by speaking to every verse Some I shall pass over Oecol in c 42. and say with Jerome Scio quod nescio Some would have this Temple represented to Ezekiel to be that built by Zorobabel and the Jews after the Captivity but there is much to be said to prove it not to be so 1. That Temple was built in Jerusalem in the place where Solomon's Temple stood but this Temple Ezekiel saw was to be without the City as Interpreters observe from the 45. and 48. Chapters 2. That Temple was for the two Tribes of Judah and Benjamin This of Ezekiel is for the whole body of the Jews all the Tribes are mentioned Chap. 47 48. And strangers had Inheritance here amongst the Israelites Ch. 47.22 Which was not so in Moses Solomon's or Zorobable's time 3. In Zorobabel's Temple there was no such River nor Trees yielding new fruit every moneth as is spoken of Ezekiel's Ch. 47.12 4. God promised Ch. 43.7 to dwell among the Israelites of this Temple for ever which cannot be verified of Zorobabel's Temple and City for the Lord forsook both and delivered them up to the Romans who destroy'd them 5. The Temple our Prophet speaks of was not to be defiled nor the holy Name of God by the House of Israel which should then be Chap. 43.7 8. But Zorobabel's Temple was defiled as you may read in the Macchabees and the Jâws who returned from Babylon defiled the Name of God by their Iniquities as appears Neh. 13. 6. The twenty five thousand Reeds being the length of the holy Portion offered to the Lord and the breadth ten thousand Reeds Ezek. 45.1 cannot be understood of any City or Temple which the Jews should build after their captivity for the twenty five thousand Reeds make forty five miles in length say some fifty and upwards say others and the ten thousand sixteen or eighteen miles in breadth never was any such City built There be many other things differing from what was in Moses Joshuah and Solomon's dayes The measures differ much from those of the Tabernacle and Temple The Land was not divided in Joshuah's time as here it is to the Tribes The Priests and Levites had no portion of Land as here they have There was no such Portion or Oblation for the Prince Their Sacrifices and Oblations are not after the same manner The Altar Chap. 41.22 differs from the Altar of Incense Exod. 30 2. The cleansing of the Sanctuary and putting the bloud of the young Bullock upon the posts and corners of the settle of the Altar Chap. 45.18 19. is a new Ordinance not to be found in Moses Law In Ezekiels division of the Land were no Cities of refuge appointed there would be no need of them Ezek. 44.25 This Vision therefore points out the Introduction of a better hope viz. the Church of Christ under the Gospel Alapide tells us that many Rabbins and Jews referr this Temple and City to the Messiâh expecting that he should build them and because this third Temple and new City are not yet built they think the Messiah is not yet come Quod Messias nondum venerit quia tertium Templum nondum est aedificatum In Apocal. 12. Sect. 33. This argument was objected by the Jews to Galatinus who answers it in his 5. Book Ch. 10. and concludes thus Jerusalem Templum de quibus loquitur Ezekiel mysticè intelligenda esse Of that mind is Viega who saith This Vision of Ezekiel's Temple and City nullo pacto ad materialem illam Hierosolymorum Vrbem Templumque illud à Salomone aedificatum sed ad Ecclesiam à Christo in terris fundatam pertinere atque adeo non mysticè sed secundum litteram omnia quae de ejusmodi aedificiis à Propheta describuntur de Ecclesia esse intelligenda quamvis in multis ad Civitatem illam materialem Templumque Salomonis fiat allusio It 's conceived therefore that in this Vision is represented the restitution of the Jewish Church their Temple City and Worship after the captivity not simply but as they were Types of the Church under the Gospel for as we must not exclude these so we must know this is not the principal thing intended That which the Vision doth chiefly hold out unto us is the building of the Christian Temple with the worship thereof under Jewish expressions which began to be accomplished in the Apostles days Act. 15.16 And that the spiritual Temple consisting of believing Jews and Gentiles is chiefly intended we may see from that correspondency between Ezekiel and John in his Gospel and Revelation There be many parallel places in them as Ezek. 37.22 Compared with Joh. 10.16 37.27 Rev. 21.3 Ezek. 38.2 Rev. 20.8 39.1 40.2 Rev. 21.10 40.35 Rev. 11.1.21.15 43.2 Rev. 1.15.14.2 47.1 2.12 Rev. 22.1 2. 48.1 2 3 4 5 6 7. Rev. 7.4 5 6 7 8. 48.31 32 33 34. Rev. 21.12 13 16. There is one thing more also intended viz. the restoring of the Christian Church after its Apostasie and suffering in Spiritual Babylon under Antichrist Many are the breaches rents and ruines of the Christian Church to this day and we may see the Tabernacle of Christ is fallen But it is expected that he Whose appearance was like the appearance of brass with a measuring line in his hand Ezek. 40.3 should come and raise it up and build the ruines thereof bringing in the fulness of Jew and Gentile that so the state of the Church may answer those Prophesies made of it Isa 60.17 18. Ezek. 45.8 There shall be no violence no oppression by Princes or others Hitherto there hath been little else but oppression in all lands and the new Heaven and new Earth wherein dwells Righteousness have not yet been created but are to be expected as things intended in this Vision Vers 1 2 3 4. 1. In the five and twentieth year of our Captivity in the beginning of the year in the tenth day of the moneth in the fourteenth year after the City was smitten in the self same day the hand of the Lord was
upon me and brought me thither 2. In the Visions of God brought he me into the Land of Israel and set me upon a very high Mountain by which was as the frame of a City on the South 3. And he brought me thither and behold there was a Man whose appearance was like the appearance of Brass with a line of Flax in his hand and a measuring Reed and he stood in the Gate 4. And the Man said unto me Son of Man behold with thine eyes and hear with thine ears and set thine heart upon all that I shall shew thee for to the intent that I might shew them unto thee art thou brought hither declare all that thou seest to the House of Israel WE are come now to the last part of Ezekiel's Prophesie which is a Typical prophesie concerning Christ and his Church set forth under the Vision of the new Temple City and Kingdom comprehended in these nine last Chapters In which we have 1. The building of the new Temple with the several appurtenances thereof in the 40 41 and 42. Chapter 2. The Ministery Worship and Ordinances of this new Temple in the 43. 44. Chapters 3. The Restitution or Reformation of the whole Land the Common-wealth Kingdom and City with several Ordinances for the Prince and People in the 45 46 47 and 48. Chapters In describing of these the Prophet useth saith Huffânrefferus words and phrases suitable to the state of the Jews he describes as it were the Temple Worship and Land of the Jews Whereas he aims at no such thing but intends the spiritual Kingdom of Christ and the Gospel The scope of this Vision was to comfort the afflicted Jews who being in captivity lamented the desolation of the Temple City and Common-wealth of Israel To the Prophet therefore the Lord shews in a Vision the restauration of them again and not only so but greater things are held out and promised under them as the greatness and glory of the Church under Christ in time of the Gospel of which John speaks Revel 21.22 It 's not an earthly City Temple Jerusalem we are to look at here but a spiritual City Temple Jerusalem viz. the Church of Chrâst whose Name is Jehovah-Shammah In this Chapter you have 1. A Preface or Introduction to the Vision 2. A Narrative of the Wall several Courts Gates the Porch of this new Temple and the measures of them In the Preface are five things The Time the Manner the Place the Author and End of the Vision Vers 1. In the five and twentieth year of our Captivity in the beginning of the year in the tenth day of the Moneth Here the time is pointed out when this Vision was presented to Ezekiel which was in the 25. year of his captivity so long it was since he with Jehoiakim was carryed into Babylon and kept there His first Vision was in the fift year of his captivity Ezek. 1.2 And this his last Vision was twenty years after in the beginning of the year the tenth day of the moneth which some make to be in the Autumn others in the Spring The fourteenth year after the City was smitten After Jehoiakim had been eleaven years in captivity the City was smitten and utterly laid waste which was in the eleventh year of Zedekiah 2 King 25.2 Jer. 39.2 52.5 From this period or Epoclea is the Vision reckoned fourteen years after the desolation of the City Ezekiel had it Some would prove this year to be the year of Jubilee because it was the 50. from the 18. of Josiahs reign when the Book of the Law was found But that year appears not to be a Jubilaean year Mestlinus makes the year of Jubilee to be in the 10. of Zedekiah's reign and if so this year of the Prophets Vâsion was but 16. years after the year of Jubilee and 34. years before the next Jubilee In the self same day The Hebrew is Beetzem haiom in the bone or essence of the day in the body of the day or in the strength of the day when the heat and light were greatest the same words are in Gen. 7.13 where the words are rendered the self same day being an Hebrew form of speech The hand of the Lord was upon me c. The Chaldee saith A Prophetical Spirit from the face of Lord resided upon me others The strength or divine virtue of the Lord was upon me These words we had in Chap. 1. v. 3. where they were opened Here the manner of the Vision is set forth it was by the Spirit of God upon the Prophet enlightning and informing his mind And brought me thither I was brought in mind not in body by the Spirit thither that is to the City that had been smitten but now seem'd to be re-built and so it follows Vers 2. In the Visions of God brought he me into the Land of Israel In those great glorious and wonderful Visions of God wrought in the Prophet by the Spirit of God he apprehended that he was in the Land of Israel beholding not only with the eyes of his mind the things presented unto him but also with the eyes of his body And set me upon a very high Mountain The place where the Prophet had this Vision was in the Land of Israel and upon Mount Sion or Mount Moriah where the Temple was built Moriah is from raah to see this Mount was the Mount of Vision and on it had Ezekiel this glorious Vision Kimohi saith This Mountain is the Mountain of the Temple and this City is Jerusalem on the South Lightfoot on the Temple ch 4. v. 13. The Rabbins conceive the Land of Israel to be the highest of all Lands and Mount Sion or Moriah the highest of all the Mountains in that Land It was a Type of the Church of Christ Heb. 12.22 and therefore it 's represented here to be a very high Mountain and so it was unto John also Rev. 21.10 which words allude to these of Ezekiel The Hebrew for set me is caused me to rest when the Prophet was brought to this Mountain he had rest there is no true rest but in the Church in the Mount of Vision By which was as the frame of a City on the South The Mount it self was South from Babylon and the Cities was on the Southside of the Mount which was smitten there now the Prophet sees in Vision as it were the model or frame of a City he had seen before the ruine of the City and now he sees the raising of it Vers 3. And he brought me thither That is the Spirit of God carryed him in Vision to that Mountain where he saw an Idaea of a City And behold there was a Man whose appearance was like the appearance of Brass Here the Author of the Vision is specified and described from his appearance the Instruments he had and the place where he stood This Man is made by some an Angel by others Christ It was the Son of God appeared in
36. and Chap. 41.16 26. These Windows were narrow Windows that is narrow without and broad within that they might receive and let in the light more fully Such Windows were in Salomons Temple 1 King 6.4 skewed Windows By these Windows is signified the Spiritual light should be in the Church of Christ He is called Mal. 4.2 The Sun Isa 9.2 A great Light Joh. 8.12 The light of the world And by those Windows the Apostles Prophets Evangelists Pastors and Teachers he bath and still doth let in light into the Church The Promise was that The earth should be full of the knowledge of the Lord Isa 11.9 That he would pour out his Spirit upon all flesh Joel 2.28 29. So that their Sons and Daughters should Prophesie their Old men dream Dreams and their Young men see Visions yea Servants and Hand-maids should have the Spirit and be full of light This is in part fulfill'd and shall be more and more for when the New Jerusalem comes down from God out of Heaven as it 's Rev. 21.2 then will the light be greater And the Nations of them which are saved shall walk in the light of it vers 24. Then will the Lamb be the light thereof Also that spiritual joy should be in the Church Act. 13.52 The Disciples were fill'd with joy Act. 9.31 The Churches walked in the comfort of the Holy Ghost To the little Chambers The least Churches and least Saints shall not be without Windows they shall have light and joy teaching and comfort In the 17. vers and 18. of this Chap. and 3. vers of the 42. mention is made of the Pavement of the outward Court The Hebrew word for Pavement is ritzpah which signifieth a burning-coal Isa 6.6 The Seraphim had a live-coal ritzpath in his hand the Pavement was of stones that seemed like burning-coals If the Pavement of this Temple were so glorious what was the Temple it self Salomons Chariot was pav'd with love this Temple with love and zeal These Stones which made the Pavement may shew what the meanest and lowest in the Christian Church should be viz. shining living and lively stones humbly submitting to the cross and content to be under as a Pavement Of the outward and inward Court Thirty five times the tearms of Court outward and inward Court are repeated in the 40 41 42 43 44 45 and 46. Chapters The outward Court was for the People the inward Court was for Priests and was holy Ezek. 42.14 it 's call'd the holy place There was another Court it 's observ'd by some viz. the Court of the Gentiles which it may be Ezekiel points at when he distinguisheth the Sanctuary from the prophane place Chap. 42.20 But it 's evident from the Scripture that Salomons Temple had an outward and inward Court and so had This. The outward Court there was great 2 Chron. 4.4 and the compass of this Temple and City which Ezekiel saw was eighteen thousand measures Chap. 48.35 The Courts of Salomons Temple were very large which comprehended most of the people of Israel who came thrice a year into them to worship 2 Chron. 23.5 All the people shall be in the Courts of the house of the Lord. This Court call'd also the great Court 2 Chron. 4.9 was between the Court of the Gentiles the outward Court and the Court of the Priests the inward Court and that great Court or Court of Israel was the Court of Aid so the word Haazerah signifies Thither they came there they pray'd for Aid and had it from the Lord 2 Chron. 20.4 There seems to be another Court belonging to the Temple of Salomon for 2 Chron. 20 5. mention is made of a new Court Some think this the Priests Court so call'd because of the Altar renewed therein by Asa 2 Chron. 15.8 But others make it to be the Court of the women the great Court of the people being divided into two one for the men and th' other for the women It was not so from the beginning In the outward Court the people stood and it represented the Nations which are out of the Church In the inward Court where was the Candlestick the Shew-bread and Altar of perfumes were the Levites and Priests and this Court represented the Church where the Word of God doth inlighten and nourish us and Christ is our Altar of perfumes The Sanctum Sanctorum represented Heaven into iâ the High Priest onely entred typifying our High Priest the Lord Christ his entrance in there alone by his own power to bring us thither So that the 1. signified the state of nature The 2. the state of grace The 3. the state of glory Hereby the greatness of the Church in the time of the Gospel and especially in time of the New Jerusalem is pointed out These Courts were of great Compass and had Gates looking to the several parts of the world In Peters time many thousands were added to the Church there were Graecians as well as Jews Act. 6.1 The extent and largeness of the Church is set out fully by Isa in his 60. Chap. So Rev. 7. from the 4. to the 10. and Chap. 21.24 25 26. The Nations of them that be saved shall walk in the light of it and the Kings of the earth do bring their glory and honour into it And the Gates of it shall not be shut at all c. This Church must needs be great For from the rising of the sun even unto the going down of the same my name shall be great among the Gentiles and in every place incense shall be offered unto my name and a pure offering for my name shall be great among the heathen saith the Lord of hostes Mal. 1.11 In Salomons time many Gentiles came to the Jewish Church 153600. were found there at once 2 Chron. 2.17 Which shaddowed out the great access should come to the Christian Church Of the Palm-trees There were many Palm-trees seen by Ezekiel in this Temple vers 16 22 26 31 34 37. Palm-trees are Trees of great height and sink not with the weight of burthens but feruntur sursum they are carried upwards and being cut down grow up again from the root The branches are fair and always green Philo saith It is Arborum praestantissima quae aspectu pulcherrima fructum quoque fert optimum vitalem vim habet non in radicibus defossam ut caeterae sed in summum quasi cor sitam in ramorum medio à quibus circumquaque stipatur ceu Princeps à suis satellitibus vid. Philo. l. 1. de vita Mosis Plut. saith Plut. in Theseo Palmam esse ãâã ãâã ãâã ãâã ãâã Folia habere firma perpetuò durantia That the leaves of it are firm and always lasting It was sigum Victoriae When Theseus instituted games in Delos he gave the Conquerors Palmes The Proverb among the Latines Palmam reportare or obtinere was used pro Vincere to Overcome It notes out a flourishing condition These Palm-trees were for ornament
Building and such a building as is fiâly framed together and so framed together as to make a Temple all which could not be done without measuring Psal 45.10 11. Hearken O Daughter and consider and incline thine ear forget also thine own people and the Fathers house So shall the King greatly desire thy beauty for he is the Lord and worship thou him Here was measuring of the Church and fitting of her for her beloved So Rev. 11.1 John must measure the Temple of God and the Altar and them that worship therein All in the Church must be measured by the Word 2. Christ was in this Temple and did all therein and shew'd all to the Prophet as in reading the former this and subsequent Chapters is clear So in the Church Christ is there and doth all Col. 1.18 He is the Head of the Body the Church and the Head doth all All influence all dominion all direction is from him Christ is in the midst of the Golden Candlestieks and walks up and down doing and declaring what he pleases there Rev. 2.1 Chap. 21.3 Behold the Tabernacle of God is with Men and he will dwell with them and they shall be his people and God himself shall be with them and be their God 3. In this Temple were Chambers Galleries and Stories noe above another as vers 6 and 16. of this Chap. and vers 3 and 6. of the 42. Chap. So in the Church there are several ranks and degrees of Officers and Members 1 Cor. 12.28 Ephes 4.11 There be Apostles Prophets Evangelists Pastors Teachers Elders 1 Tim. 5.17 Deacons 1 Tim. 3.8 So for Membes some are Babes 1 Cor. 3.1 some are little Children some Young men some Fathers 1 Joh. 2.12 13. In the Church of Christ fome are higher then others in gifts and graces 4. In this Temple were Posts and Pillars strong and great Chap. 40.9 10 14 16 21 24 26 29 ãâã 33 34 35 37 48 49. and Chap. 41.1 3 21. Chap. 43.8 Chap. 45.19 Chap. 46.2 In Solomons Temple there were Pillars Jachin and Boaz by which was noted God's establishment of the Temple and the strength that was in it 1 King 7.21 2 Chron. 3.17 And in the Church of Christ are Posts and Pillars James Cephas and John were Pillars Gal. 2.9 And was not Paul a great and strong Pillar who had the Care of all the Churches upon him 2 Cor. 11.28 Are there not many Posts and Pillars in the Church of Christ Of it also Chap. 44.13 45. Of the Most Holy place In the 4 vers it 's described to be 20. Cubits long and 20. Cubits broad parallel to the Sanctum Sanctorum in Solomons Temple 2 Chron. 3.8 Which was 20. Cubits broad and 20. Cubits long and 20. Cubits high 1 King 6.20 And though there be no mention of the height of this Most Holy place it 's propable it was of the same height with Solomon's as well as of the same breadth and length This was call'd the inward or inward house or house within 1 King 6.15 Ezek. 41.3 The Oracle 1 King 6.20 And the Most Holy place 1 King 7.5 the inner house the Most Holy place This place leads us to the consideration of Heaven which is the Most Holy Place Psal 20.6 Deut. 26.15 Heaven is Holy and God's Holy habitation and our happiness is there Into this place the High Priest entred once a year and made intercession for the people Heb. 9.7 And Christ is passed into the Heavens and there intercedes for his Heb. 9.24 Chap. 7.25 From the Most Holy place was the mind of God revealed Psal 60.6 God hath spoken in his Holiness in his Sanctuary or Most Holy place Some render it There God dwelt between the Cherubims and opened himself unto them Psal 99.1 Num. 7.49 Moses heard the voice of one speaking to him from off the Mercy Seat that was upon the Arke of Testimony from between the two Cherubims So from Heaven the Most Holy place God makes known his mind Nehem. 9.13 Thou spakest with them from Heaven Dan. 4.31 There fell a voice from Heaven So Mat. 3.17 Loe a voice from Heaven From thence came both Law and Gospel which is call'd the Word of God Rev. 20.4 In the Most Holy place the Glory of God appeared most between the Cherubims and in the Highest and Most Holy Heavens There the Glory of the Lord is most conspicuous most eminent among the Angels and glorified Saints Again they used to pray and lift up their hands towards the Most Holy place Psal 28.2 David pray'd and lifted up his hands towards the Holy Oracle that was the Most Holy place as is clear from 1 King 8.6 And do not the Saints in their Worship especially in prayer lift up their hands and eyes unto Heaven that Holy place Psal 141.2 Let my prayer be set forth before thee as Incense and the lifting up of my hands as the Evening Sacrifice Or this Most Holy place may prefigure the New Jerusalem which was to be so Holy that nothing staind corrupt and defiled might come there Ren. 21 27. There shall in no wise enter into it any thing that defileth neither whatsoever worketh abomination or maketh a lye but they which are written in the Lambs Book of Life When Aaron entred into the Holy place he must be wash'd with water and be clad with Holy garments Levit. 16. And all those that enter into the New Jerusalem must be cleansed from their sin and clothed with righteousness Rev. 14.4 Those that stood with the Lamb were not defiled ones but such as were clothed with white robes Rev. 7.9 Vers 5 6 7. The side Chambers were in three ranks one above another and the breadth of the house increased upward there were winding-stairs and the higher they ascended the wider was the house Those in the Church are not all of one rank whether Officers or others some are of the lower rank some in the middle and some uppermost There be children young men and old men and the higher any get the more inlargement and greater breadth do they see in the things of God and this Temple and notwithstanding this difference among them there is a sweet harmony between them and they serve one another Vers 8. The foundations of the side-chambers were a full reed of six great cubits Of the great Cubit see before Chap. 40.5 Here was good measure In things belonging to the Temple the Lord should have not common cubit measure but the great-cubit measure Vers 9. The thickness of the Wall was five cubits The breadth or thickness of the Wall say some was so many cubits from the Wall of the House not so thick in it self But the Hebrew is The thicknâss of the Wall was five cubits It was substantial and so should Temple-work be That which was left Quod derelictum domus saith Montanus the empty or void place locus derelictionis There will be some void and empty rooms in the Church of God Vers 10.
unto him The humble find mercy and are raised when the proud meet with judgment and are thrown down The 2. consequent is The Spirit leading of him and that was into the inner Court He had led him into several places and now leads him into the inner Court whereby he came to understand the mysteries of and behold the glory in the Temple which none are able to do without the leading of the Spirit None destitute of the Spirit can enter into the Church to understand the things thereof and behold the glory thercin 1 Cor. 2.14 15. 2 Cor. 3.18 It 's the Spirit makes men discern spiritual things it 's the Spirit that leads us from knowledge to knowledge from mystery to mystery and from glory to glory he leads into the Temple and into the inner Court he reveals the deep and glorious things of God unto the Saints The 3. is the filling of the house and that with glory vers 3. Behold the glory of the Lord filled the house There was aboundance of glory in it the Temple and Sanctum Sanctorum were full of it This leads us to consider not onely the Temple re-built after the Babylonish Captivity which the Lord said by Haggai Chap. 2.7 that he would fill it with glory And that the glory of it sh uld be greater then of the former house vers 9. which was fulfilled in Christ's bodily presence there but it leads us also unto Christ who was filâ'd with the glory of the Spirit and fullness of the Deity Col. 2.9 and unto the Church of Christ which is fill'd with the glory of the Gospel for it is glorious and hath shining light in it 2 Cor. 4.4 but chiefly unto the New Jerusalem wherein a greater glory is expected to be seen then hath ever yet been there will be aboundance of grace and glorious effusions of the spirit See how glorâous the New Jerusalem is Rev. 21. The 4. thing is the Lord speaking unto Ezekiel vers 6. And I heard him speaking unto me The Hebrew is I heard a Saying to me from the house a saying from the glory or from the Lord being in that Glory which fill'd the house The Temple saith Vatablus the Sanctum Sanctorum saith Maldonate but we understand it of both As the glory was in the Temple so the voice came from the Temple The Lord spake not of the Temple as Lyra would have it but from or out of the TempIe The thing pointed out hereby is this That God reveals and makes known his mind in his house in the Church he speakes from the Temple unto his Isa 66.6 A Voice from the Temple a voice of the Lord. There God discover'd his displeasure towards his enemies and his good will towards his servants In Judah is God known Psal 76. There his mind is known The law goes forth out of Zion and the word of the Lord from Jerusalem Isa 2.3 Where his Church is there is his presence there he utters his voice there he opens his mind Why did David desire to dwell in the house of the Lord all days of his life but to behold the beauty of the Lord which appeared there eminently and to inquire in his Temple because the Lord there spake and answered the desires of his servants Psal 27.4 When he was troubled at the prosperity of the wicked what did he then but enter into the Sanctuary of God and there he was resolved he understood their end Psal 73.17 The Spirit and Christ spake in the Churches and to the Churches Rev. 2. and 3 Chap. And in the 16. Chap. vers 1. A great voice was heard out of the Temple And the Man stood by me The Hebrew is And a Man was standing by me Some make this Man to be an Angel but it was he mentioned Chap. 40.3 The Man whose appearance was like the appearance of brass with a line of flax in his hand and a measuring-reed This was Christ the Master-builder Zech. 6.12 Behold the Man whose name is the Branch he shall grow up out of this place and he shall build the Temple of the Lord. This Man stood by Ezek. to assist incourage and interpret things unto him Whence cometh this Observation That the Lord Christ who is the chief Architech in Temple-work stands by his Prophets and Servants who are imployed therein When the Temple was first built many were imploy'd therein but they were not left to their own wisdom and skill Solomon was principâl therein he was present counselled directed and assisted therefore it 's said he built the house of the Lord 1 King 6.2 So in Ezekiel's Temple a Type of the Gospel-Temple Christ was present he counselled directed assisted he stood by the Prophet he stood by the Apostles Mat. 28.20 Lo I am with you always even unto the end of the world He stood by Paul Acts 18.10 I am with thee so Chap. 23.11 And Paul doth acknowledge it 2 Tim. 4.16 17. All men forsook me they shew'd their unfaithfulness Notwithstanding the Lord stood with me and strengthened me he was about Temple-work for it follows that by me the Preaching might be fully known and that all the Gentiles might fully hear Christ was with him to instruct incourage and bless him and his labors Christ walkes in the midst of the Churches and holds the stars thereof in his right hand Rev. 2.1 And Chap. 5.6 it 's said In the midst of the Elders stoâd a Lamb. There be two things worthy notice from the 5 and 6. verses considered together The 1. Is the distinction of Subsistences in the Divine Nature and Essence Here are 3. distinct Ones named 1. The Spirit which took up Ezekiel 2. The glory of the Lord whom he heard speaking out of the house which was the Father 3. The Man standing by him which was Christ Here is the Spirit Father and Son who as they have distinct personalities so distinct operations The Spirits work is raising up the Fathers speaking and the Sons assisting or standing by The 2. thing is the gradual proceedings of God in carrying on his from mercy to mercy Here be 5. steps of mercy The 1. Is the Spirit taking up the Prophet being fallen upon his face Had any one come and raised the Prophet being down it had been kindness Especially if Daniel Zorobabel or some Elder of Israel had done it but one greater and better then them all did it viz. the Spirit of God This was great mercy The 2. Is the Spirit leading of him into the inner Court He did not raise him and then leave him but led him And whither not into the outward Court but into the inner Court This was a further mercy a choise mercy to be brought so near the Temple The 3. Step was a sight of glory he saw the glory of the Lord filling the house this was a grand mercy which none of the Jews besides himself saw As when Christ was transfigured and the Mountain shin'd with the glory of his
they defiled Jerusalem what lay in them But of the New Jerusalem it 's written Kings shall bring their glory and honour into it Rev. 21.24 Nor by the Carkeises of their Kings in their high places The word for Carkeises is Pegerim from Pigger which signifies to be without strength sloathful so Carkeises are deprived of all strength and move not they lye where they are fallen cadaver à cadendo The Rabbies tell us that the Kings of Judah had an house near to the Temple yea joyning to it and that they were wont to bury their dead in a Garden belonging to it There they say Manasses and Amon were buried which they gather from 2 King 21.18 26. and that by their Carkeises being so nigh the Temple it was defiled But the places cited doe not say it was in the Garden of the House of the Lord they say it was in the Garden of Vzzah neither do they affirm that this Garden joyn'd to the Temple The Vulgar reads the words in ruinis Regum in the ruins of the Kings and so some Expositors refer it to what we find done by Jâsiah 2 King 23.12 13. The Altars which were on the top of the upper chamber of Ahaz which the Kings of Judah had made and the Altars which Manasseh had made in the two Courts of the house of the Lord did the King beat down and broke them down from thence and cast the dust of them into the brook Kidron And the High Places which were before Jerusalem which were on the right hand of the mount of corruption which Solomon the King of Israel had builded for Ashtoreh the abomination of the Zâdonians and for Chemosh the abomination of the Moabites and for Milchom the abomination of the children of Ammon dâd the King d file And he brake in pieces the images and cut down the groves and filled their places with the bones of men vers 14. These Altars and Hâgh Places which Ahaz Manasseh and Solomon made were utterly destroy'd by Josiah and thereupon call'd The ruins of Kings Another exposition of these words is to understand them of the Children which were sacrificed to Idols and passing through the fire Both Kângs and others did so by their children 2 King 16.3 Chap. 17.17 Chap. 21.6 Jerem. 19.5 Chap. 32.35 Ezek. 16.20 21. This pââctise of theirs greatly provoked God and therefoâe he saith Jerem. 16.18 I will recompense their iniquity and the r sin double because they have defiled my land they have ãâã âine inheritance with Carkeises of their detestable and âbâminable things They are call'd Carkeises of their Kings either from the example of Kings who offered their children or from their authority commanding it or from the names of their Idols which were call'd Molâch Milcom and Malchum 1 King 11.7 2 King 23.13 Zeph. 1.5 which signifies a King Moses calls Idols Carkeises Levit. 26.30 and such they are because liveless Psal 115.5 6 7. and loathsome Gillubin Ezek. 22.3 dunghill-gods and Ehikkutzim 2 Chron. 15.8 abominations in the abstract The Carkeises therefore of their Kings it 's not amiss to expound of those Idols they caused to be set up and countenanced The Annotations on this place say The Jews did deifie their dead Kings and kept their bodies for adoration but as Sanctius saith Nullum quod ego viderim extat in Scriptura tam impiae atque insanae adorationis vestigium That place they cite Psal 106.28 is impertinent They ate the sacrifices of the dead that is things offered to Baal Peor a dead God Vers 8. In their setting of their Threshold by my Thresholds and their Post by my Posts The latter part of the former verse Neither they nor their Kings c. together with this verse declare the cause of God's former departing from them God did not account the Temple defiled because the Kings had houses near unto it in which they did wickedly whereas they should have been more holy for their proximity to the Temple This sense some fasten upon the words But that hath more weight in it is Manasses built Altars in the house of the Lord and set a graven image of the grove there 2 King 21.4 7. In or near the house of God there was the image of jealousie Tammuz and other abominations Ezek. 8.5 10 14 18. so 2 King 16.11 12 14. Ezek. 23.39 These were the Threshold by God's Thresholds and the Post by God's Posts these things caused God to go far off from his Sanctuary vers 6. The precepts and traditions of men with their inventions and additions to the worship of God are styl'd Posts and thresholds The Authors of them do lean and stand much upon them and set them in the way to hinder others from injoyment of Temple-priviledges unless they will own and comply with them but such Posts and Thresholds are rotten and faulty The Lord's institutions and appointments are sound and good they bear up his name and worship they are strong and standing things and by them we have entrance into his presence To make any thing like the institutions and appointments of God is prohibited Exod. 30.32 33 37 38. None might make anointing oyle like the holy anointing Oyle which God had appointed if they did they were to be cut off And men may not make Thresholds and Posts like the Lord's Thresholds and Posts much less set them up with the Lord's impose them upon the conscience as the Lord's giving them equal honour and authority with them This is defiling the worship and holy name of God which he will avenge for he will admit no rival or proprietorie in the things of his worship he saith My Thresholds My Posts he will have no adding to or diminishing from what is his Deut. 12.32 The scope of God in these words is this that the worshippers in the new Temple shall do nothing of their own private spirits of their own heads there shall be no superstition idolatry or humane invention added to the worship of God there shall be no heresie no false doctrines no traditions or devices of men Such Thresholds and Posts shall not be set up by the Lord's they are defiling things and such things must not enter into the New Jerusalem Rev. 21.27 neither shall they by their sins cause God to depart from them but shall do all things according to the line of his word and apply themselves wholly to do his good pleasure And the wall between me and them There is but the wall between my Sanctuary and their houses I am but a little distanced from them and yet they have done these things they have forgotten me and defiled my holy name or their Altars Idols Traditions Inventions are a wall between me and them so that they neither come at me nor I at them Isa 59.2 Your iniquities have separated between you and your God they are a partition-wall so thick and high that there is no seeing or hearing one another Wherefore I have consumed them in
not to know any thing among the Corinthians that is to make known any thing to preach any thing save Jesus Christ and him crucified That should be his work to measure out Christ to them So Philip preached Christ to the Samaritans Act. 8.5 And Peter preached Christ unto the Jews and others Act. 2. The virtue of Christ crucified is to be made known fully Vers 18 19 20 21 22 23 24 25 26 27. 10. And he said unto me Son of man thus saith the Lord God These are the ordinances of the Altar in the day when they shall make it to offer Burnt-offerings thereon and to sprinkle blood thereon 19. And thou shalt give to the Priests the Levites that be of the seed of Zadock which approach unto me to minister unto me saith the Lord God a young Bullock for a Sin-offering 20. And thou shalt take of the blood thereof and put it on the four horns of it and on the four corners of the settle and upon the border round about Thus shalt thou cleanse and purge it 21. Thou shalt take the Bullock also of the Sin-offering and he shall burn it in the appointed place of the house without the Sanctuary 22. And on the second day thou shalt offer a Kid of the Goats without blemâsh for a Sin-ffering and they shall cleanse the Altar as they did cleanse it with the Bullock 23. When thou hast made an end of cleansing it thou shalt offer a young Bullock without blemish a Ram out of the flock without blemish 24. And thou shalt offer them before the Lord and the Priests shall cast salt upon them and they shall offer them up for a Burnt-offering unto the Lord. 25. Seven days shalt thou prepare every day a Goat for a Sin-offering they shall also prepare a young Bullock and a Ram out of the flock without blemish 26. Seven days shall they purge the Altar and purifie it and they shall consecrate themselves 27. And when these days are expired it shall be that upon the eighth day and so forward the Priest shall make the Burnt-offerings upon the Altar and the Peace-offerings and I will accept you saith the Lord God HAving prescribed the form of the Altar the Lârd gives out to Ezekiel the Ordinances thereof the Lâws and Rites which concern'd the Sacrifices and Priests shewing him what Priests he would have imployed in the service of this Altar as also what Sacrifices and how the Altar is to be purified which things extend to the 27. vers and therein the daily work and worship of the Altar is appointed Although the chief scope of this Vision be to set out the glory and greatness of the Church under the Gospel and among the Gentiles yet because the Jews at this time being in Babylon were to return unto Jerusalem therefore the Lord alludes to Ordinances Rites and Ceremonies which were well known among the Jews holding out under them the spiritual worship of the Gospel The Priests to be in the service of this Altar and to draw near to God were to be of the seed of Zadock David being on his death-bed Abiathar the High-priest sided with Adonijah the eldest Son to make him King but Zadock was for Solomon whereupon after the death of David Solomon obtaining the Kingdome Abiathar was put out of his place and Zadock made High-priest 1 King 2.36 Zadock was constant and faithful a just and upright man as his name signifies and such men were to serve at this Altar such as are constant to Christ faithful just sincere ought to be in Gospel administration and to draw near to God in these Ordinances which belong to the Gospel which differ from the Judaical Here are three sorts of Sacrifices mentioned the Burnt-offering the Sin-offering and the Peace-offering vers 18 19 27. of which and their different Rites you may read Levit. 1. per totum Levit. 6. from the 24. to the end Levit. 3. per totum with Chapt. 7. from the 11. to the 22. These Sacrificee were not sufficient to expiate sin but they were media cultus leading them unto Christ So Baptisme and the Supper are not of great validity as to purge away sin but they are means of worship leading unto Christ who onely is the expiatory Sacrifice for sin Heb. 7.27 Chap. 10.10 11 12 14. Concerning the Bullock for the Sin-offering two things are proposed 1. That the blood thereof be taken and put upon the four Horns of the Altar and upon the f ur Corners of the Settle and upon the Border round about vârs 20. And the like wâs to be done with the Kid of the Goats vers 22. This presignified the abundant shedding of the blood of Christ which cleanseth from all sin 1 Joh. 1.7 Rev. 1.5 ând that Christ crucified should be preached to the four corners of the earth Mat. 28.19 1 Cor. 1.23 2. This Bullock was to be burnt in the appointed place of the house without the Sanctuary which shadowed out the place of Christ's suffering as it 's written Heb. 13.11 12. The Sin-offering was burnt without the Camp Wherefore Jesus also that he might sanctifie the pe ple with his own blood suffered without the Gate even in the place appointed Luk. 23.33 As for the Burnt-offering of a young Bullock and a Ram out of the flock both without blemish the Priests were to cast salt upon them vers 23 24. In Leviticus they were commanded with all their Offerings to offer salt Chap. 2.13 Salt makes all things savory and preserveth from corruption by the heat and shârpness of it and therefore salt was accounted an embleme of duration and eternity 2 Chron. 13.5 Num. 18.19 We read of a covenant of salt which notes an inviolable incorruptible and perpetual covenant Sanctius thinks salt was used in Sacrifices because it notes prudence and wisdome without which Sacrifices are unsavory Without question it notes the wholesome doctrine of the Gospel gratious words and seasonable reproofs Col. 4 6. Eph. 4.29 which are savory to God and Man This salting the Sacrifices by the Priests types out the office of Gospel Ministers who are styled by the Lord Christ The salt of the earth Mat. 9.13 and are to season others with wholsome doctrine and sharp reproofs Titus must rebuke the Cretians sharply that they may be sound in the faith Tit. 1.13 The salt of the Gospel will eat out those ill humors are in men Christ saith Mark 9.49 Every âne shall be salted with fire that is with the fire of the Spirit the fire of afflâctions or the fire of hell and every Sacrifice shall be salted with salt that is with grace and especially the grace of mortification which will eat out and consume those lusts which are offensive to God to themselves and others and the grace of zeal which will make the affections mount up to the Lord. True Christians are sacrifices well season'd uncorrupt doctrines will make uncorrupt souls and bodies the salt makes both immortal men
of Ahab Jezabel and the instruments they set on work but in this new Political estate it must be otherwise Isa 60.18 Violence shall no more be heard in thy land wasting nor destruction within thy borders Execute judgment and justice Princes and Magistrates are God's deputies they ought to be like unto him and to act for him they should be men of knowledge able to judge in controversies to discern where the right lies Deut. 1.16 17. And men of courage to rule for God executing judgment and justice impartially As David did 2 Sam 8.15 He raigned over all Israel and executed judgment and justice unto all his people and this was one of his last words He that ruleth over men must be just ruling in the fear of God 2 Sam. 23.3 And when men rule so there will be no place for injustice and oppression Such we have warrant to expect for the Lord hath said I will make thine officers peace and thine exactors righteousness Isa 60.17 Take away the exactions from my people The Vulgar reads the words Separate confinia vestra à populo meo Separate your confines from my people When Princes and great men have fields and inheritances lying near to their inferiors grounds as Ahabs did to Naboths they covet the same and find out ways to get the same and in time eat up their possessions therefore to prevent this the Lord calls upon them to separate their borders from their neighbours Junius and Polanus read the words Tollite depastiones vestras They force men out of their houses and inheritances as it is Mic. 2.2 They covet fields and take them by violence and houses and take them away So they oppress a man and his house even a man and his heritage These were exactions as we read it And of the great ones exactions you may see 2 King 15.20 Ch. 23.35 sometimes under pretence of law and necessity they did exact of the people But these must cease and when the new heavens and new earth come there shall righteousness be in them no exaction or oppression 2 Pet. 3.13 Vers 10. Ye shall have just ballances In this and the other two verses Ordinances are given out about Weights Measures and Money 1. Concerning Weights the ballances must be just In former days they did pervert or falsifie the ballances by deceit Amos 8.5 Which was abomination to the Lord Prov. 20.10 There was a law in Deut. against the same Chap. 25.13 14 15. it was against diverse weights and diverse measures tying them to one and that perfect and just so here just ballances are required God wouââ have the people just and equal in their dealings not defrauding one another A just Ephah and a just Bath c. The Measures of the Hebrews were of dry liquid things both which are here mention'd To begin with the Homer which was the greatest measure they had and signifies an Heap it held so much Some make the quantity to be what a Camel or an Asse could bear and carry The Homer is the same with that measure call'd Cor or Corus as the 14. verse shews each of them containing ten Baths or ten Ephahs A-lapide makes the Bath and Ephah to contain three Bushels a piece and so the Homer to be thirty Bushels But if we make Mâdius to be but half a Bushel then the Ephah and Bath contain one Bushel and an half a piece and the Homer fifteen But Ainsworsh upon Levit. 27.16 makes the Homer to be ten Ephahs that is ten Bushels so that the Ephah and the Bath held the measure of a Bushel The Ephah was a measure for dry things Wheat Barley Meal Flower 1 Sam. 17.17 Judg. 6.19 Num 5.15 And it was the common-measure reliquarum omnium mensurarum quasi fundamentum There is a seeming contradiction between what you have in Exod. 16.36 where it 's written An Omer is the tenth part of an Ephah and what you have here in Ezek. who saith An Ephah is the tenth part of an Homer For answer Know the words Omer and Homer in the Hebrew differ The first is ãâã ãâã ãâã ãâã ãâã Omer with Ain which signifies an Handful Levit. 23.10 Ye shall bring a sheafe of the first fruits The Hebrew is an handful an Omer It 's conceiv'd the wheat beaten out of that sheafe did fill the Omer which contain'd above a pottle about five points and so was the tenth part of an Ephah which contain'd of our English-measure seven gallons and an half which makes our Bushel The second word Homer is written with ãâã ãâã ãâã ãâã ãâã Cheth and is that great-measure containing ten Ephahs of which is spoken The measure call'd a ãâã was of liquid things and contain'd as much as the Ephah seven gallons and an half the tenth part of an Homer Wine and Oyl were usually measured by it as 2 Chron. 2.10 Ezra 7.22 In Isa 5.10 we find these words Ten acres of vineyard shall yield one Bath God would so blast their vines that ten acres planted with vines should not yield ten gallons they should fill but one Bath and the seed of an Homer that is ten Bushels should yield an Ephah that is one Bushel Here the Bath is the measure of Wine and the Ephah the measure of Corn. And the Shekel shall be twenty Gerahs Having spoken of the measures he proceeds to the Money that it might be of a just value The Shekel must be twenty Gerahs a Gerah was to weigh sixteen Barley-corns so that twenty Gerahs amounted unto three hundred and twenty barley corns and so much the Shekel was to weigh of it was spoken Chap. 4. v. 10. 8.60 Shekels made the Maneh or pound Some pieces of their money were twenty Shekels some twenty five some fifteen and these together made their Maneh First Observe Princes and Magistrates commonly are covetous and cruel The Princes of Israel used violence and spoil they exacted upon the people Zeph. 3.3 Jerusalem's Princes were roaring lyons her Judges evening wolves they were greedy of the prey Nero was a lyon to the people of God 2 Tim. 4.17 Nebuchadnezzar was both a lyon a bear and a dragon Jerem. 51.34 saith Jerusalem He hath devoured me he hath crushed me he hath made me an empty vessel he hath swallowed me up like a dragon he filled his belly with my delicates he hath cast me out His belly was so bigg his desires so inlarged that he eat up Citties Kingdomes and Nations As it was said of Pompey Nostra miseria tu es Magnus so of most Princes in the world may the peoâle say By our miseries ye are become great Secondly Observe Christianity doth not overthrow but establish Magistracy The Lord here speaking what reformation should be under the Messiah doth not take Magistrates away but corrects their exorbitances saying Remove violence and spoyle take away exactions He abridges them not of just power but decrys their Tyranny Paul approov's of Magistrates Rom. 13. 1 Tim. 2.1
2. and tells us They are the Ministers of God for good they are appointed for publique good to be a terrour to the wicked a shield to the godly a husband to the widow a father to the orphan a patron to the poor and a refuge to the oppressed Such Magistrates we expect and pray for Thirdly Observe The great thing required of them is to do justice execute judgment and justice do wrong to none neither suffer wrong to be done They should see there be no false weights measures or monies to deceive the people withal Magistrates are in God's stead and they should be righteous as God is He rules so that he makes appeal to his people saying What have I done to thee wherewith have I wearied thee testifie against me Mic. 6.3 So did Samuel Behold here I am witness against me before the Lord and before his Anointed Whose oxe have I taken or whose asse have I taken or whom have I defrauded whom have I oppressed or of whose hand have I received any bribe to blind mine eyes therewith and I will restore it 1 Sam. 12.4 Here was a righteous judge a man of integrity Such an one was Nehemiah Chap. 5.14 15. When Magistrates are righteous and do righteous things respecting every mans cause and no mans person they are the glory of heaven the ornament of the earth the joy of the just the desire of all and blessed themselves Psal 106.3 Fourthly Observe Princes are not to rule by prerogative in an arbitrary way but they themselves are tyed to the laws of God and bound up by them The Lord who is the great law-giver saith Let it suffice you O Princes of Israel remove violence c. He gives them Laws here and his Word which are binding and ought not to depart from them If they proceed by their own wills and lusts they become Tyrants and shall have their reward Psal 55.22 Prov. 28.17 14.11 Job 18.15 Therefore Kings are commanded to be wise Judges to be instructed to serve the Lord kiss the son Psal 2.10 11 12. and to keep to the law of God Deut. 17.18 Vers 13 14 15 16 17. 13. This is the oblation that ye shall offer the sixt part of an Ephah of an Homer of wheat and ye shall give the sixt part of an Ephah of an Homer of barley 14. Concerning the ordinance of oyle the Bath of oyle ye shall offer the tenth part of a Bath out of the Cor which is an Homer of ten Baths for ten Baths are an Homer 15. And one lamb out of the flock out of two hundred out of the fat pastures of Israel for a Meat-offering and for a Burnt-offering and for Peace-offerings to make reconciliations for them saith the Lord God 16. All the people of the land shall give this oblation for the Prince in Israel 17. And it shall be the Princes part to give Burnt-offerings and Meat-offerings and Drink-offerings in the Feasts and in the New-moons and in the Sabbaths in all solemnitie of the house of Israel he shall prepare the Sin-offering and the Meat-offering and the Burnt-offering and the Peace-offerings to make reconciliation for the house of Israel THe Political Ordinances being declared now he comes to the Ecclesiastical wikh concern Sacrifices and Oblations Of the Homer Ephah and Bath hath been spoken in the former verses The Cor is the same measure for quantity with the Homer 1. Here is laid down the things to be offered Wheat Barley Oyle a Lamb and other offerings 2. The proportion of the dry and liquid things the sixt part of an Ephah of Wheat and Barley and the tenth part of a Bath of Oyle and so of the Lambs one out of two hundred and so of other cattle and these must not be poor lean ones but such as came from the fat pastures of Israel and might be fit for offering up to God The sixtieth part of dry things the hundredth of liquids and two hundredth of cattle were to be given 3. The persons who were to give them and that is All the people vers 16. The Hebrew is All the people of the land shall be in that Oblation to the Prince in Israel And then the person who is to offer them vers 17. and that is the Prince or High-priest By the Wheat Barley Oyle and Lambs the Oblations Offerings to be given to the Prince in Israel are intended the spiritual Sacrifices which the Saints under the Gospel do give to Christ 1 Pet. 2.5 Rev. 5.8 9 10. Chap. 7.10 Chap. 14.3 Heb. 13.10 Chap. 8.3 Rom. 12.1 Chap. 15.16 The persons prayers and prayses of the Saints are to be given up to Christ and by him to the Father It is a dispute amongst Expositors who is meant by Prince some would have it the Secular or Civil Prince some the High-priest because of his offering Sacrifices the Jews are here at a stand not knowing which to determine But OEcolampadius points out very resolutely who it is saying Nos de rege Messia qui idem est summus Sacerdos non dico arbitramur sed scimus intelligendum nam penes inquit Principem erit non penes sacerdotem He understands it of the Messiah he was both a Prince and High-priest not a common Prince for he would not be made King by men Joh. 6.15 Not a Levitical High-priest after the order of Aaron but an extraordinary one after the order of Melchizedeck Heb. 7.11 12 13. And of another tribe then Aaron was viz. the tribe of Judah vers 14. which imported that Christ should put down Levitical worship and set up another way of worship in the place thereof which was prefigured in this Vision of Ezekiel All the Oblations here and Sacrifices were types of Christ The Wheat the Barley the Oyle the Lamb the Sin-offering the Meat-offering the Burnt-offering and the Peace-offering all represented Christ and were fulfilled in him He was the expiatory sacrifice and purg'd away our sins Heb. 1.3 He was the Propitiatory sacrifice and made the attonement for us Rom. 3.25 5.11 He was the Pacificatory sacrifice he made peace between us and God Rom. 5.10 Col. 1.20 He is the Eucharistical sacrifice or Thank-offering he gave thanks to God for his favour mercy and goodness to us Mat. 11.25 Joh. 11.41 He had the virtue of all the sacrifices in him and far more Heb. 9.23 the words ãâã ãâã ãâã ãâã ãâã Better sacrifices are spoken of Christ He was the one and onely Sacrifice and once offered Heb. 10.12 Chap. 7.27 and yet was sacrifices because they all signified him and he had the strength worth and benefit of them all in himself yea he was better sacrifices then they all for they were imperfect for a season and of little efficacy but Christ was a perfect Sacrifice for ever and most efficacious Heb. 9.11 12 13 14. Chap. 10.12 He hath made reconciliation for the house of Israel and maintains it for he appears in the presence of God for us Heb.
in Summer and heat of the body in hot weather Many bathe themselves in the water to cool them Dives begg'd a little water to cool his tongue Luke 16.24 The waters of the Gospel have a cooling vertue in them they cool the heat of persecution Mat. 5.11 12. they cool the heat of our passions James 3.20 Mat. 5.22 they cool the heat of temptations Rom. 16.20 1 Cor. 10.13 James 12.12 they cool the heat of our lusts 1 Pet. 2.11 Rom. 8.13 1 Tim. 6.9 10. they cool the scorchings of a guilty Conscience and fire of Hell Matth. 12.31 and 11.28 1 John 1.7 4. Water makes the earth fruitful When they wanted rain there was barrenness and famine Jer. 14. but when they had the former and latter rain all things flourished and abounded Ezek. 34.26 27. I will cause the shower to come down in his season there shall be showers of blessings and the tree of the field shall yield her fruit c. Litterally these words are true and spiritually also and set out the fruitfulness of those who were to live under the sweet showers of Gospel Doctrine They should be like a watered garden Jer. 31.12 The doctrine of the Lord is as the rain and dew which falling upon the tender herbs and grass causes them to grow Deut. 32.1 When Zacheus was watered with this water he became very fruitful and gave half of his goods to the poor Luke 19.8 others sold all and laid the money down at the Apostles feet Acts 4.35 They were abundant in love and in good works 5. Water quencheth thirst satisfies and revives the thirsty soul It was their drink in the infancy of the World and is still in some hot Countreys Sampson when like to perish for thirst having some water out of the jaw-bone of an Ass he revived and was satisfied Judg. 15.18 19. The waters of the Gospel have this property also when the soul is a thirst there is no water quenceth that thirst but the water of life which the Gospel sheweth and conveyeth unto us The Gospel hath this water of life in it Christ and the Spirit which it makes men partakers of The great and precious promises are satisfying things the righteousness and Spirit of Christ are satisfying and reviving things Peter found it so when he said to Christ Lord to whom should we go thou hast the words of eternal life Let others go to what Brooks Pits or Cisterns they will to quench their thirst we will never go from thee who hast the words of eternal life who art the Fountain of living Waters and canst satisfie us for ever John 6.68 This Water quencheth unlawful desires and satisfieth Spiritual desires 6. Some waters have a curing and healing vertue The Pool of Bethesdah healed all manner of diseases Joh. 5.4 There be waters in our Land which have healing vertue in them Such be the waters here mentioned for they healed other waters v. 8. Gospel waters will heal sick souls and bodies The Centurion said to Christ Lord speak thou but the wârd onely and my servant shall be healed and it was so Mat. Mat. 8.8 13. Christ cast out Devils with his word and healed all that were sick ver 16. The Gospel is not onely a pattern of wholesome words but of healing words also there is no spiritual disease in the soul but the Gospel hath healing vertue to cure it therefore it is called the Gospel of Salvation Ephes 1.13 and the power of God unto Salvation Rom. 1.16 7. Some waters are very cordial and do greatly comfort the spirits of man None more then the waters of the Gospel by which the Spirit the true solid eternal Comforter flows into the heart The Gospel and good things of it are set out by Water Milk and Wine Isa 55.1 all which are comforting things The Gospel is glad-tidings and affords strong and everlasting consolation to the soul 2 Thess 2.16 2 Cor. 3.5 Jeremiah saith the Word of God was the joy and rejoycing of his soul chap. 15.16 David professes he had perished in his affliction had he not drunk of these Cordial Waters Psalm 119.92 To come to those Observations which we may pick out of these Verses Observ 1. That as it is Christ who makes known the things of the Temple so he doth the same not all at once but he makes known some at one time some at another Formerly Christ had revealed much to the Prophet and here he brings him again to the door of the House and shews him waters he had not seen before We are not capable of much at once like children we must have line upon line precept upon precept here a little and there a little Ezekiel is instructed a little in one place and a little in another place as he was capable So Christ the wise and chief Builder of the Temple deals with him and revealed one thing after another unto him and so he dealt with his Disciples John 16.12 Observ 2. The waters of the Gospel the gifts and graces of the Spirit do flâw from Sion from Jerusalem where Ezekiel had his vision Chap. 40.2 The bitter waters of the Law flowed from Mount Sinai but the sweet waters of the Gospel flowed from Mount Sion Isaiah long before prophesied whence these waters should come Isa 2.3 Out of Sion shall go forth the Law that is the Law of Faith not of Works and the Word of the Lord from Jerusalem So in Zach. 14.8 And it shall be in that day that living waters shall go out from Jerusalem half of them towards the former sea that is East-ward and half of them towards the hinder sea that is West-ward In Summer and in Winter shall it be there shall be no time wherein these Jerusalem-waters shall cease flowing It is not Rome or any other City in the World which hath the honor to send out these waters but Jerusalem onely where was the true Church of God Observ 3. These spiritual waters although they flowed from Sion and Jerusalem yet Christ himself was the Fountain and Original of them they came from the door and threshold of the house Christ tells us He is the the door John 10.7 All spiritual water is in him all Heavenly Doctrine all gifts and graces When the Spirit moved holy men to speak as it is 2 Pet. 1.21 it received of Christ and shewed unto them John 16.14 and all the waters which flowed from the Apostles they received from Christ The Spirit was given them to fill their vessels and fitted them to carry these living waters from Jerusalem to all parts Acts 2.8 and Christ sent them forth to preach the Gospel all the treasures of wisdom and knowledge are in him Col. 2.3 and he that believes in him receives living waters from him all gifts graces and divine truths are from him The waters of the Sanctuary flow from the Lord of the Sanctuary Observ 4. God would not have his Worshippers to conform to and comply with the
an honor to the place where they grow Observ 4. True Christians are always fruitful and nothing can hinder their fruitfulness They are trees that bring forth fruit according to their moneths and seasons neither heat nor cold doth blast their leaves no wind or weather doth consume their fruit but they go on and are fat and flourishing and still bring forth fruit in old age Psal 92.14 they are daily adding to their faith vertue to their vertue knowledge to their knowledge temperance to their temperance patience to their patience godliness to their godliness brotherly kindeness and to that charity These things are in true Saints and abound in them 2 Pet. 1.5 6 7 8. The Corinthians abounded in the work of the Lord 1 Cor. 15.58 Christians must always profess godliness and always practice it their leaf must always be green and their fruit always ripe there should not be a day or an hour wherein they should not be doing good or ready to do good and bear new fruit Jer. 17.8 Observ 5. The true cause of fruitfulness and such fruitfulness in Christians is the Doctrine and Grace of the Gospel Every tree brought forth fruit according to his moneth because the waters issued out of the Sanctuary Other waters had not such vertue such efficacy in them those sit under the heavenly dews and droppings of the Gospel they feel the influences of the Spirit they are most fruitful Observ 6. The holy profession and gracious language of true Saints are medicinable they heal the sores and bruises of sinners Their examples their savoury speeches do good like a medicine Prov. 12.18 The tongue of the wise is health and Prov. 15.4 A wholesome tongue is a tree of life it yields good fruit And Women who are gratious win their husbands to the faith 1 Pet. 3.1 2. by their examples and good conversations and so they are healed and brought to Christ their leaves are for medicine Verse 13 14 15 16 17 18 19 20 21 22 23. Thus saith the Lord God This shall be the border whereby ye shall inherit the land according to the twelve Tribes of Israel Joseph shall have two portions And ye shall inherit it one as well as another Concerning the which I lifted up mine hand to give it unto your fathers And this land shall fall unto you for inheritance And this shall be the border of the land toward the North-side from the great Sea the way of Hethlon as men go to Zedad Hamath Berothah Sibraim which is between the border of Damascus and the border of Hamath Hazar Hatticon which is by the coast of Hauran And the border from the Sea shall be Hazar-enan the border of Damascus and the North Northward and the border of Hamath and this is the North-side And the East-side ye shall measure from Hauran and from Damascus and from Gilead and from the land of Israel by Jordan from the border unto the East Sea and this is the East-side And the South-side Southward from Tamar even to the waters of Strife in Kadesh the River to the great Sea and this is the South-side Southward The West-side also shall be the great Sea from the border till a man come over against Hamath this is the West-side So shall ye divide this land unto you according to the Tribes of Israel And it shall come to pass that ye shall divide it by lot for an inheritance unto you and to the strangers that sojourn among you which shall beget children among you and they shall be unto you as born in the Countrey among the children of Israel they shall have inheritance with you among the Tribes of Israel And it shall come to pass that in what Tribe the stranger sojourneth there shall ye give him his inheritance saith the Lord God THese Verses are the second part of the Chapter and contain 1. The bordering of the Land from ver 13. to ver 21. 2. The dividing of it from verse 21. to the end Something was said of the Land Chap. 45. and here that subject is proceeded in Verse 13. speaks in the general and saith the order whereby they were to inherit the Land must be according to the twelve Tribes of Israel East West North and South It is true that Levi had no border no possession Ezek. 44.28 yet twelve lots are spoken of because the Sons of Joseph Ephraim and Manasseh come in for portions Josh 14.4 The children of Joseph were two Tribes Manasseh and Ephraim therefore they gave no part unto the Levites in the Land See Josh 17.17 18. 1 Chron. 5.12 They had two portions the Hebrew is Lines because the portions were measured out by lines Verse 14. And ye shall inherit it one as well as another The Hebrew for one as well as another is a man as his Brother which is usual among the Hebrews For when they speak of two or more in the masculine gender they say vir frater ejus and when they speak of two or more in the faeminin gender they say uxor soror ejus the sense here is that they should all aequo jure possess the Land and each Tribe have an equal portion which differs much from the division made of old for Numb 33.54 Ye shall divide the Land by lot for an inheritance among the families and to the more ye shall give the more inheritance and to the fewer ye shall give the less inheritance And if we grant with some that it was so here that a greater portion of land was given to the greater Tribe yet it is conceived from these words of Ezekiel that every one in each Tribe had an equal portion which was not so of old Concerning the which I lifed up mine hand to give it c. Of the Lords lifting up his hand mention was made Ezek. 20.56 15.28.42 and 36.7 and 44.12 and it notes Gods swearing that he would give the Land of Canaan unto their Fathers as Exod. 6.8 I will bring you in unto the Land concerning which I did swear to give it to Abraham to Isaak and Jacob the Hebrew is I did lift up my hand Vers 15. This shall be the border of the land toward the North-side from c. He describes first the borders of the whole Land and so makes way to the division of it more particularly He begins with the North border which was from that part of the great Sea viz. the Mediterranean Sea which lay Northward and so proceeded to Mount Hor and from thence to Hamah and so to Zedad-Ziphron and terminated in Hozar-enan Numb 34.7 8 9. which was in the North-East In this description of the Northern border more Towns are mentioned then in Numbers as Hethlon Berothah Sibraim Hazer Hatticon Henram and Damascus but the extension is the same from the great Sea to Hazar-enan ver 15 16 17. The East border is laid down ver 18. and that is that space which lies between Hauran Damascus Gilead and the Land of
Tribes written upon them Rev. 21.12 3. It s discribed from the compass of it ver 35. It was round about eighteen thousand measures Take measures for Cubits and then it was not above six Miles in compass but if we take them for reeds as divers do then the compass of this City is thirty two miles and almost an half But far short of the compass of the new Jerulalem that great City which was fifteen thâ ãâã miles about for so many miles do twelve thousand furlongs amount unto both the City which John saw measured and that Ezekiel saw measured were four square comely firm and durable the Court is four-square Ezek. 40.47 the holy oblation was so Ezek. 48.20 and so was the City 4. It s discribed from the name verse 35. The name of the City from that day shall be Jehovah Shammah The Lord is there From the day of its building and inhabitation it shall be called so Many Cities have had glorious and significant names as Nicopolis Tit. 3.12 which signifies the Victorious City Nazareth Luk. 4.16 notes sanctified or separated Bethsaida Mat. 11.21 the house of fruits or meats Bethlehem Luke 2.4 the house of bread Jerusalem the Vision of peace but they fall short of this name Jehovah Shammah Some make the meaning of these words the name of the City shall be The Lord is there to be this that God would be in the City not that the City was or shall be ever called so as it is said of Christ his name shall be called Wonderful Councellor the Mighty God the Everlasting Father the Prince of Peace he was so but not called by those names and so this City it shall have God in it there present yet not be so named but I see nothing hinders but it may both be so called and have God in it and because God is there therefore to be so called The name Jehovah is a glorious and fearful name Deut. 28.58 Junius hath the words thus nomen gloriosissimum summe reverendum istud that name most gloriously and highly to be reverenced Bernard calls it Nomen Majestatium a Majestical name Philo lib. 3. de vita Mosis saith quod si quis nomen Dei blasphemaverit hominum deorumque domino abusus fuerit vel nomen ejus intempestive protulerit noxam luat capite and presently after Quomodo meretur veniam qui ãâã abutitur sanctissimo dei nomine tantum ad explendum sermonem non aliter quam prophanis vocibus Some observe that the Jews after their return from Babylon had such high reverential thoughts of the Name Jehovah that they thought it not fit to be pronounced but used the name Adonai in the stead thereof least it should be prophaned This glorious majestical and most holy name is given to this City What is meant by this City is of concernment to know Some by it understand Jerusalem litterally as it was rebuilt by the Jews after their return together with the civil state in which the Prince governed by civil Laws just Weights and measures but such a City as is here described was never built by the Jews after their captivity To let that opinion pass some do make this City Ezekiel saw to be a moddle and platform of that City the Jews who should be called converted and brought to their own land again should build and inhabit but because the Jews return to their own land is denyed by some questioned by many and doubted by most whither ever a City as that here is held out viz. of thirty two miles compass shall be built by them it is safest to interpret this City typically and in this sense Interpreters are not all of a mind for some make it to be a representative of Heaven and the amplitude or graces thereof others make it to be a representation of the Church under the Gospel in the former times thereof especially yet short of that City the Heavenly Jerusalem which John saw Chap. 21. for though this City and that agree in some things yet they differ in many I shall shew you some difference between them 1. The gates of Ezekiels City had no Angels to keep it in but at the twelve gates of Johns City there were twelve Angels to keep them Rev. 21.12 2. In Ezekiels City there was a Temple but in Johns there is none Rev. 21.22 3. The materials of Ezekiels Cities were inferiour to those of Johns which were gold pearl and precious stones Rev. 21.18 to 22. 4. The Waters of this City came from under the Threshold of the Temple and from the Southside of the Altar but Johns City had a pure River of Water of life clear as chrystal which proceeded from the throne of God and of the lamb Rev. 22.1 5. Ezekiels City had all trees for meat and medicine on both sides of the banks of the River Johns had one by the tree of life which bears twelve manner of fruits Rev. 22.2 6. The light and glory of Ezekiels City fell short of that which Johns had Rev. 21.23 for it had no need of the Sun nor of the Moon to shine in it for the glory of God did lighten it and the Lamb is the light thereof 7. Ezekiels City was not half so great as Johns the one being onely eighteen thousand measures in compass and the other twelve thousand furlongs in length breadth and height Rev. 21.16 8. Johns City had a Wall of twelve foundations and in them the names of the twelve Apostles Ezekiels City had a Wall Chap. 40.5 but no names in it of Prophets or Apostles Now notwithstanding this City John saw the new Jerusalem exceeded that our prophet saw very much yet they both represent the Church of Christ here on earth and it will not be denyed but that they may in part represent it in Heaven By this City of Ezekiel I conceive is pointed out into us the glorious state of the Christian Church in the latter days it hath been a long time said to war under Antichrist and his instruments the breaches and ruines of it at this day are great and the face of such a City hardly visible but when the times of Antichrists destruction and the Jews conversion do come then shall this City be built then shall Sion be in her glory the Christian Church shall be then in a greater glory then formerly If the coming in of the Gentiles at first began the foundation of this City what will the fulness of the Gentiles be when that is come Rom. 11.25 but a glorious addition to this City and then when the fulness of the Jews shall be added to the Christian Church to this City what will that be but life from the dead vers 15. The perfecting of this City wherein shall be a Temple suitable which John minds us of Rev. 11.1 Where the Temple Altar and Worshippers are measured and its observable where there is mention of measuring and so building a Temple respect is had