and following his steps deserved peculiarly to be called his Children or Sons according to what we learn in like kind whom properly to call Children of Abraham Galat. III. 7 and Rom. IX 7 and then the coherence will appear thus I will certainly come near to you in judgment against the sinners among you For I am the Lord and change not but am still as ever inexorable to obstinate impenitent sinners one that will in due time take vengeance on them however for a long time I have spared them but ye true Sons of Jacob ye whose heart is right with me and who lay hold on my Promise to him made and by walking in his steps approve your selves his genuine Children heirs of his Faith ye as you are not partakers of their sins so neither shall ye be of the judgements brought upon them I will make a way for your escape that ye perish not with them And that so he effected it is made evident by the history When the judgement here prophesied of had its execution and completion in the destruction of the City and Temple of Jerusalem and the wicked obstinate sinners of the Jews in it God provided for the escape and deliverance of such as had embraced the doctrine of Christ and yielded obedience to him so that they were not consumed as if God had not taken a special care for them they must necessarily have been And so taking by that day of the Lords coming to be meant the space as we have said on the first and second verses betwixt John Baptist's and Christ's beginning to preach and the destruction of the Temple and by that swift judgement the destruction of the wicked among the Jews together with their City and Temple and by the Sons of Jacob those that believed in Christ whom Jacob so long before waited for and transmitted the expectation of to his posterity and by what is said that they should not be consumed their escape and wonderful preservation from that so universal a destruction by their being from God warned to go out of the City while there was an opportunity offered which accordingly they did to a place called Pella so that there was not one Christian left in the City when it was destroyed but all escaped as Eusebius testifies in the 3 d book of his History Cap. 5. and Epiphanius de Ponderib Cap. 15. we cannot but see all that is here spoken from the beginning of the Chapter to the end of the 6 th verse to have been so fully made good by evidence of fact that there is no ground by vertue of this Prophecy to look for any thing yet to be expected which hath not been made good as the Jews that they may keep up themselves in their willing error of denying Christ yet to be come would have us do and that there is in them a full and satisfactory answer to that blasphemous murmuring and questioning in the last verse of the preceding Chapter God delighteth in them that do evil else why doth he suffer them to prosper or Where is the God of Judgment So that in respect to those who so spake and to whom these things were then spoken viz. the people of the Jews there is no need of looking farther Mean while what happened then to them is to all others for example to teach them that though God for a while in his forbearance and giving time to repent suffer the wicked to prosper yet he will doubtless in due time manifest his Justice in punishing them for their evil doings and if he do not in this life whether by personal judgements on particular persons or national on wicked Nations yet he certainly will after death and at that general terrible Judgement at the last day of which that severe judgement then on the Jewish Nation was so lively a figure and emblem as that it cannot but put all that will consider things in mind of it and warn them to expect it though it be not that which is here primarily meant And this seems the most plain and the litteral way of the expounding these words hitherto 7 ¶ Even from the daies of your Fathers ye are gone away from mine ordinances and have not kept them return unto me and I will return unto you saith the Lord of hosts But ye said Wherein shall we return Even from the daies of your Fathers ye are gone away from mine Ordinances The connexion of these words with the former is by Expositors differently given according to their different Expositions of those According to those that render the foregoing Verb in the notion of desisting or ceasing from evil these words will be a farther declaration of what was by it said viz. that they continued still to do as all along from the daies of their Fathers they had done and would not be brought to repent of their evil doings and forsake them which now yet they are exhorted to do and in the following words some of those their sins particularly enumerated According to those who render it in the notion of being consumed and take it in the sense of the time past or present they will be an amplification of Gods mercy in that they have not been nor are yet consumed by aggravation of their sins from their long and obstinate continuance in them without repentance of or turning from them which by the same unchangeable mercy they are called on yet to do But according to the latter way which we prefer of rendring it ye shall not be consumed there is not any such connexion to be looked after but the former part of this Chapter containing an answer to what was whether by impatient murmurers or sâ—offers objected against Gods justice and immutability of his methods in proceeding against wicked doers being in the sixth verse concluded he passeth to a new matter a distinct part of the Chapter a new contest against the People of that time for other sins by which they had provoked him to send on them already some previous judgements for removing which and preventing those more terrible ones mentioned in the foregoing verses and which he doth again before the end of this Prophecy put them in mind of he shews them the only way to be to return unto him by repentance and therefore in compassion to them calls on them so to do So R. Tanchum saith that though these words are not distinguished from the former in the writing yet in sense they are being an address to the People of that time alone So Junius and Tremellius look on it as a new contest or expostulation added to those former against contempt and profanation of his worship c. 1. v. 6. and c. 2.10 2 ly Against illegal Marriages Polygamy and Divorce thence to vers 17. 3 ly Against their murmuring repining or scoffing at his Justice and Judgements v. 17. of that second Chap. with an answer hitherto And now 4 ly here against sacrilegious detention of
at best I cannot perceive sure it is such as hath no ground at all from Scripture nor agrees with it in any meaning To prove that the Sun is in a sheath or cafe because it is said In them hath he set a Tabernacle for the Sun Psal. XIX 4 and that in the last day it shall be unsheathed because it is here said the day cometh that shall burn as an oven are waies of proof that will have certainly no force with any but those of the Jews that must think all that their ancient Rabbins have said to be true how absurd and groundless soever yea though both contrary to Scripture and reason What proof mean while for the Pool of water in which the Sun is cooled I should have passed this by without taking notice of it in this place as thinking it only a conceipt of their Doctors given in strange terms to amuse their Disciples when they would not speak plainly to them with some hidden meaning in them as many in that kind they have and in particular that which also may seem to refer to this place that Abraham had a precious stone hanging about his neck which when any sick People looked on they were healed and when he dyed God fastned it in the Sun by which means the Sun hath healing vertue in him by which Abarbinel interprets to be meant that Abraham while he lived convinced men of the unity truth and power of God by solid arguments but after his death they being deprived of such an orall Teacher they had a visible one in the Sun by his wonderful motion undeniablely demonstrating the same but that by the gravest and most serious of them I see this cited as litterally to be expounded and to give the true meaning of this place from which and from being true in any kind it is certainly most wide and in it self very ridiculous As so therefore leaving it we pass on to the following words in which he farther describes the happy condition that those that fear his Name shall be in And ye shall go forth and grow up as Calves of the stall Ye shall go forth i. e. say some of the Christian Expositors who understand the time here spoken of of the day of the last general Judgement out of this World in which ye have hitherto been detained as in a prison Others to much the same purpose out of your graves and so enjoy that happiness and joyfull estate in the next words described But this though applied to that time undoubtedly true and such as may well mind us of that day yet will not well agree to that way which we follow taking the day spoken of for that particular day of Judgement wherein God proceeded to the punishment of the Jews by bringing destruction both on the City and People In respect to that the explication of a learned man comes closer which is God shall as with his hand bring you out of the City ready to be destroyed according to that way of taking care for the preservation of his faithfull servants when destruction is sent on the wicked among whom they are of which we have many examples Our Saviour gives us two Luk. XVII 27 the one of Noah at the general Deluge whom he taught first to make an Ark for his preservation and brought not the Flood on the ungodly till he was first by that secured but as soon as Noah entred into the Ark the Flood came and destroyed them all The other of Lot v. 29. to whom God purposing to destroy Sodom sent Angels to lead him by the hand out of the City by them telling him that he could not do any thing till he was escaped Gen. XIX 22 But the same day that Lot went out of Sodom it rained fire and brimstone from Heaven and destroyed them all And a Vision there is presented to the Prophet Ezekiel c. IX 4 c. to the same purpose where by Gods command a mark was set on the foreheads of such as feared the Lord that they might not perish in the common destruction of Jerusalem and those that were to destroy the Inhabitants thereof old and young women and children without sparing any were yet charg'd not to come near any man upon whom was Gods mark Not to look after more examples this promise of deliverance to those here to whom he saith Ye shall go forth was manifestly made good to the Christians that were in Jerusalem when it was destroyed by Gods miraculous warning them to go out of the City affording them occasion so to do by which means they went forth and were preserved as hath been above said on c. III. 6 Calvins words also for explaining this word will well fit the same purpose though not fully by him directed to the same but to the renovation of the Church more generally that the word going forth is opposed to the hard straits they had been before in but should now have liberty of going forth and find open matter of joy But there may be other waies of expounding this word without looking on it as denoting properly a going forth out of the place where they were but being joyned to the next word and grow to denote that they shall proceed to grow c. i. e. having received that healing and salutary influence of the Sun of righteousness shall go on in prospering according to what the next words declare Or as a learned Jew saith it may be expounded ye shall go forth to or in or by the light of that Sun of righteousness arising to you and in this sense may it be well enough applied to that warning of them to go out of the City which before we mentioned or as another Wheresoever ye go ye shall grow c. Which of these notions it will be best to take if it be not indifferent to take either as to this word it will be better discerned when we shall have considered those joyned to it and grow up as Calves of the stall In rendring the first of which words viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vpishtem which ours render and grow up there is some difference among Interpreters some rendring it and ye shall leap so the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 using here the same word which is Luk. VI. 23 where he bids his rejoyce when they are persecuted and leap for joy And so the Latin and the Syriack the printed Arabick to the same purpose ye shall move your selves or leap for joy the Chalde Paraphrase also ye shall do or go wantonly the same signification doth the Greek give to it Jer. L.11 likewise the Syriack and the Chalde more plainly then here So doth R. Tanchum say that it signifies here playing and leaping for alacrity and joy which he thinks also may most conveniently agree to that other forecited place of Jeremy that it may be there rendred because ye skip or leap And not
far from this signification is that notion which the same root viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phasha hath in the Arabick Tongue in which it signifies to vaunt or boast to go struttingly or proudly but others prefer here to give it the signification of multiplying waxing fat growing or encreasing whether in number as some seem to understand it who render it Multiplicabimini ye shall be multiplied or in strength and well liking as they who render it ye shall waxe fat or whether more generally in any way as others who use a word appliable to encrease in any way as augescetis or crescetis with which our grow up agrees This signification also R. Tanchum recites both in this place and the forecited Jer. L. as likewise Nahum III. 18 and Habbak I. 8 and R. D. Kimchi both in this place and that of Jeremiah puts it as the proper Exposition of it here he expounds it Ye shall encrease and multiply as Calves of the stall which grow great in flesh and fatness It is confirmed by the common use of the same word in the Chalde Tongue and the learned Lud. de Dieu confirms it also by the use of the Aethiopick Tongue in which he notes the word to signify to be sound healthy and strong and so would have it here to signify ye shall be fat lusty and strong and because Calves when they are fatted and lusty use to frolick and to leap and skip up and down in wanton manner therefore he saith it was that the Greek and Latin render it shall leap But perhaps they looked on it as a proper signification of the word distinct from the other as well as besides them R. Tanchum who intimates that the word having different significations that is to be taken which the sense of the place requires or best agrees to Both indeed of the forementioned significations well agree to this place and that in Jeremy also and both are joyned by Abarbinel who saith the meaning of the words to be that the Sun of righteousness shall arise to them with healing and they shall go forth to or in or by the light of that Sun and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delight or sport themselves and encrease or multiply or grow up as Calves of the stall which will signify as R. Tanchum well expresseth it according to that notion increase in happiness Another signification is attributed to the word viz. of spreading or dispersing and in that sense Aben Ezra would have it here understood as appears by what he notes on Nahum III. 18 where indeed that signification is by many given to the word and by ours rendred is scattered as likewise Habbak I. 8 where ours and many others also render it shall spread themselves although in those places also there be who would have it to obtain the signification of multiplying and increasing But in this place he hath not many that go with him although R. Tanchum in his Notes on Nahum intimate that some do viz. take the word here to signify as it doth there to spread or disperse themselves But that signification may be also referred to the former of multiplying There is another notion that the same root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Posh hath in the Syriack Tongue viz. to remain to cease to rest and be quiet and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pusho an interval resting or intermission between any motions And to say that here according to that notion it might signify that they should have rest and intermission from their troubles and be secure and quiet as Calves in a stall would be no wide conjecture nor disagreeable to the purpose But the two former significations viz. of leaping or growing strong and lusty are the most followed and both agree to the comparison taken from Calves in a stall by considering which words guess is to be made of the signification of this As to the signification of those I suppose there can be no doubt made but that they properly signify as they are by our Translators rendred nor is any made by any although they have not all agreed in the rendring for some render as Calves loosed from bonds they mean I suppose let loose out of the stall Others as Calves of the heard not that they read instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marbeck by transposition of a letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mibbakar as might more easily be conjectured then what a learned man supposeth that the Greek by change of a letter read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meretak because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rattok signifies bonds but that the one took it for a Calf taken out of the herd and put into a stall to be fatted the other having rendred the Verb ye shall leap thought it appliable to stalled Calves not while tyed in the stall but such which having been full fed in the stall were grown lusty and wanton and would if let loose frolick it and leap about and therefore thought it more apposite to the scope of that word to express the other by rendring Calves loosed from the bonds with which they were tyed in the stall The same word is used I Sam. XXVIII 24 and Amos VI. 4 and is doubtless a stall or place in which Cattel are tyed up and fatted though in the first place it be rendred by the Greek and Latin a feeding or a fed Calf in the second by both an herd Nor was it necessary that that leardned man should have changed a letter to find in the word the signification of bonds the word as it is read would as easily afford it if he had consulted the Arabick which is of great affinity with the Hebrew in which R. Tanchum on that place in the 1. Sam. notes that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabko or rabak is a cord with which Calves or other Cattle are tied that they may be fatted and thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marbek a place wherein they are so tied for that end a fatting house a stall This by the way for justifying the reading of the word in the Hebrew Text. The comparison that is used in the forecited Jer. L.11 is much like to this as to the scope viz. of expressing vigor and lustiness or alacrity but there instead of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stall in this place is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dasha where the Verb of the same root being there that here ours render the expression ye are grown fat big or corpulent as in the Margin as the Heifer at grass but some think better to render it as a Calf or Heifer the word may indifferently be rendred Calf or Heifer that treadeth in the floor and so being permitted to eat what he would grew lusty and wanton however the words there be rendred and however that expression differ from this here the meaning is much alike and therefore the Chalde there also renders Calves
hearken they should inevitably pull on themselves destruction 4 ¶ Remember ye the law of Moses my servant which I commanded unto him in Horeb for all Israel with the statutes and judgements Remember ye the Law of Moses my servant c. Aben Ezra's Gloss on these words is not amiss Remember the Law of Moses c. i. e. saith he keep or observe it for it will teach you the way of the fear of the Lord and so when the mentioned day shall come ye shall be delivered But the other Jews go wider as by considering their words we shall perceive Abarbinel thus gives the coherence of these words with the former Forasmuch as the worship or service of God which should bring them to that last true reward at the Resurrection was the worship according to the Law and Commandments and that great rebellion which should bring to that punishment which he mentions is the omission or rejection of the Law therefore he subjoyns to this which he hath said Remember the Law of Moses my servant to declare to them that by means of that they should attain to the reward and true prosperity That in which he errs in this Exposition is in that he refers what is here spoken to the day of the Resurrection which belongs to that day of Jerusalems Visitation the evil of which that they might prevent or in it find deliverance he commends to them the remembrance and observance in the mean while of the Law of Moses as a faithful rule seeing they should after this have no more Prophets to direct them till his sending to them Elias at the approach of that day Much in like kind errs R. Tanchum viz. in mis-timing the things spoken of saying That this was given as a Precept to those of the Captivity he commanding it to Israel by the hand of this Prophet because after him Prophecy should cease from among them by reason of the obscurity of the Captivity and the meaning saith he is that he that would attain to the happiness spoken of and deliverance from punishment ought necessarily to obey the commands of the Law continued or delivered down among them In which Exposition he passeth over the time to which properly belonged what is spoken viz. that between this Prophecy and the coming of the Eliah here meant wherein Prophecy as he observes should and did cease among them and so the coming of that day of Judgement and discrimination to fasten it on times w ch did not begin till after the completion of this Prophecy according to its proper and primary meaning viz. since the destruction of Jerusalem David Kimchi is not content to run on in the like error but strives to justify it by accusing Christians of error in misinterpreting the words his Exposition runs thus He saith untill the day of Judgement come remember ye in every generation the Law of Moses my Servant to do all or according to all that is written in it Which I commanded unto him in Horeb i. e. as I commanded him in Horeb not according to the words of the Christians which say that it was given for a time according to the literal sense but an Interpreter Jesus came and interpreted it spiritually this Text is an answer to them His meaning seems this That here is a command that till the last day of Judgement they should precisely keep the Law of Moses according to all that was written in it and according to the letter of what was written just as it was given to him and from him to them and that therefore the words refute the Christians who say that the Law was to endure but for a time according to the literal meaning of it but that the literall meaning was to yeild to a spiritual meaning according to which Christ interpreted it But we say that this man frames an argument on false grounds and that the text makes not against us as he would have it and hath in it an answer to and refutation of them not of us who embrace them both according to the letter from which he departs and the true meaning of them which he perverts First in that he saith that here is a command that they should remember the Law of Moses in every generation untill the day of the last Judgement If he mean as manifestly he doth the day of the last Judgement it is manifest that what is spoken hath not primarily respect to that but to that day of Gods National Judgement to be executed on the Jews continuing in obstinate rebellion against him that was the day of the Lord in this Chapter of this Prophecy and the foregoing properly spoken of as we have shewed though so described as to represent to us and necessarily to put us in mind of the last general Judgement too Besides the words are indefinitly spoken without referring to any set time if we will enquire till what time they may seem to bind that will most conveniently be answered to from the next following words viz. till he send Eliah the Prophet before the coming of the day of the Lord warning that till his coming they should look to the Law of Moses as their Director So that hence is no evident ground from which to conclude the perpetuity of the Law against such as should deny it That it should last in force till that day is as much as can from these words be concluded and that which our Saviour saith The Law and the Prophets were untill John since that time the Kingdome of God is preached Luke XVI 16 Farther in that he saith according to all that is written in it and as I commanded him in Horeb meaning that every thing in the Law was just as it is written in it and every thing punctually in that manner and according to the letter as it was commanded is his gloss whereas in the Text it is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I commanded and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as which though in it self it may seem to make no great difference yet according to his meaning it manifestly doth according to what he adds not according to what the Christians say that it i. e. the Law was given for a time only to be observed according to the letter as it sounds but that Jesus came and interpreted it spiritually and so hereafter it were to be observed or understood according to that spiritual and not its literal meaning For answer to all this we might bid him only to clear himself by answering to what is said Jer. XXXI 31 32. Behold the daies come saith the Lord that I will make a new Covenant with the house of Israel and with the house of Judah not according to the Covenant which I made with their Fathers c. whence we may conclude with the Apostle Heb. VIII 8 that in that he saith a new Covenant it is manifest that the first was to be made old that the new might take place
so far as that we cannot but look on him as the person here designed and have not reason to expect any other for making good as we have before said this here spoken What this last Rabbin adds They that will not be warned by his admonition shall be consumed and perish in the wilderness of the People or at the day of Judgement in the Land of Israel doth only shew that he knew not well what to say as to the curse or destruction here spoken of when or how it should be not willing to understand it of that destruction of Jerusalem by the Romans on their rejecting both John's and Christs admonitions which it is as we have before shewed evidently meant of He knows not on what to fix and so speaks at random that which signifies nothing and leaves the Reader in a maze But if it be applied to that all will run clear not so if to any other For against that which as we have seen many concurre in that it should be meant of the day of doome at Christs last coming to judge the World the form of the expression as is by some observed affords an evident argument lest I come saith the Lord and smite c. that shews that this judgement might by their repentance and conversion be prevented which is confirmed by what our Saviour saith Matt. XXIII 37 38. and Luke XIII 34 35. that therefore their house was left unto them desolate because they would not be gathered when he would have gathered them nor be brought to repentance by his call and that all those evils and a terrible destruction came upon them because they would not know the things that belonged to their peace nor the day of their visitation when they were told of them both by John and himself Luke XIX 42 and 44. But that general Judgement is a day that cannot by any means be prevented but shall in Gods appointed time certainly come so that lest I come cannot be applied to that For certainly he will come without any peradventure As for the explication of the word earth viz. that by it is here meant the Land of Judea the People spoken to and of and not the whole Earth in general is evident That it is in that restrained signification for the Land of Israel and Judea peculiarly often used both in the Old and New Testament is a thing so confessed as that there is no need farther to insist on it Abarbinel seeming to take it more generally thence infers That the destruction that is here spoken of should be of things generable and corruptible such as are on the Earth not of the Heavens and the Hosts thereof or things therein so as it was at the universal Deluge when God destroyed every living substance In summe all only that was in this lower World What he aims at in this inference he doth not farther explain if he would have it that at the end of the World only the Earth and the things that are therein should be destroyed we have to oppose against him that constantly professed truth that as well the Heavens as the Earth are reserved unto fire against the day of Judgement as S. Peter speaks II Pet. III. 7 and shall be dissolved therewith but otherwise if there be weight in his way of argument it will make for our purpose viz. that the day here spoken of is not that day of the last Judgement because it is a day of such destruction as was to be executed on Earth only and therefore in this World viz. as we have all along said the destruction of Jerusalem By the earth or land will easily be understood by a most usual notion Ahlol ardi the People of the Earth or inhabitants of the Land as an Arabick Translation done by a Jew hath it together with the Land it self They that expound it earthly minded men such as follow earthly things and will not make use of the time of grace and embrace Gods Salvation offered to them say what is true but seem not to give the full latitude of the word Such of the People only were destroyed and those that turned to God were saved yet for the sake of the many obstinate rebels was the Land together destroyed and made desolate As for the last word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cherem which is rendred a curse it may be likewise as it is by several rendred destruction or utter destruction So R. Tanchum saith he means an universal destruction according to the sense of the verb in that place Num. XXI 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 veheeharamti then I will utterly destroy their Cities and so do our Translators in Zacch XIV 11 render the same word that they render here a curse by utter destruction and the same verbe that Num. XXI 2 they render I will utterly destroy do they render Micah IV. 13 I will consecrate and Levit. XXVII 28 29. the nown the same that is here used is rendred a devoted thing and Deut. VII 26 a cursed thing So that looking into the Scriptures we shall find the root of this word to have these significations of cutting off or destroying and cursing and consecrating to omit another notion in which it signifieth a net The prime signification seems to be that of cutting off or destroying which appears in the other two in that of cursing which is a devoting to destruction manifestly and not obscurely in that other of devoting or consecrating inasmuch as that is a cutting off as it were and taking out of the way from common use that which is so devoted In this place it is manifest that they that render it curse mean the same with those that render it destruction not such a lighter curse for correction as is spoken of ch III. 9 but a curse ending in a final excision and utter destruction For what is here meant by what is threatned the event and manner in which it was fulfilled on them to whom it was spoken makes evident The generality of the Jews having rejected the admonitions of John Baptist who was sent to warn them to flee from the wrath to come by embracing Christ and his doctrine whom they not only refused but procured to be crucified and pulled on themselves a curse by saying his blood be on us and on our childhen God seconded it with his curse and sent on them that curse which ended in that fearfull destruction of them and their Land from which they could never recover and which makes undeniably manifest to all the World that this Prophecy had its full accomplishment in them and in vain do they seek to elude it Thus here ends this Prophecy in the Hebrew Bibles and all that follow them but in many Copies of the Greek the verses are so transplaced as that the fourth verse being taken out of its place is put after this viz. Remember the Law of Moses c. and so made to conclude
supposed to have read in the Text otherwise then we now do but because as we said they thought it sufficient so in more general terms to give the scope of the words A learned man conjectures the Greek Interpreter or Interpreters not to have read as it is usually in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Letannoth but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lechanuth which signifies a Shop an Inn a place where People sit and abide to work or buy sell or rest or the like but it is hard to follow such conjectures as require a change of the received reading in the Hebrew Text and here seems no need of it if we would justify the Greek Version If what was before said will not suffice it will be easier and more probable to say that they took Tannoth to signify Habitations the same that Neoth elsewhere as Jer. IX 9 and Joel I. 19 marg and perhaps it might anciently be used in the Hebrew tongue in that signification as well as it or what is very like it is still in the Arabick dialect which is of so nigh affinity with it that learned men even the Jews themselves often have recourse to it for finding out the signification of some words which are of seldom use in the Bible and in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tenaah or in Hebrew Letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a mansion or habitation Like threats of destruction to the children of Esau the Edomites are elsewhere also denounced as Jerem. XLIX from ver 7 to ver 22. and Ezech. XXV 13 and the whole 35. Chapter and in the Prophecy of Obadiah which is particularly directed against them and Joel III. 19 and all those things which are there spoken of them we cannot doubt were punctually fulfilled on them because by God spoken the least tittle of whose words cannot fail but as surely be all performed as if it were already done when spoken although remaining Histories should not leave on record every circumstance when or how it was done and made good at least their being no more taken notice of may seem a part of fulfilling these Prophecies that they should be small among the Heathen and despised among men Jerem. XLIX 14 that he should not be ver 10. be as though they had not been Obad. ver 16. yet will from story appear what is here said to have been made good on them by the Chaldeans and what followed by the Jews in the Maccabees time For this Prophecy is said to have taken place or been made good by the destruction of the Edomites about five years after the Jews were led captive From which devastation it appears by the words that they flattered themselves with a recovery as well as they saw the Jews after 70 years captivity to be restored but God shews that what they promise themselves in this kind should be in vain So he adds 4 Whereas Edom saith We are impoverished but we will return and build the desolate places thus saith the Lord of hosts They shall build but I will throw down and they shall call them The border of wickedness and the People against whom the Lord hath indignation for ever Whereas Edom saith we are impoverished but we will return and build the desolate places c. Some give the sense thus If Edom shall say Though we are now become poor and low and our Land laid wast yet we will again return and build the wast places as Israel have done which seems nearer then what others of the Jews give From the beginning we have been poor but henceforward being we are enriched with the spoils of Jerusalem we will return and build up our wast places Another Jewish Doctor looks on the manner of speech to intimate as if they should say It is not his hand that smote us but by accident or the fortune of the World we have come or fallen severall times into a low condition and poverty and so have our Land laid wast but we will or shall again return and build our desolate places This differs not much in sense from the first which is clearest only in that he undertakes to give the grounds of their thoughts but whatever was the ground of their saying thus with themselves Gods answer to them is They shall build but I will throw down their striving to recover themselves shall be all in vain he will so notoriously frustrate all their endeavours in that kind that all People seeing how ill things succeed with them and how irremoveably heavy Gods judgments and curse ly upon them shall call them The border of wickedness a Land of sinfull People cursed for the sins of its Inhabitants a People against whom the wrath of God is so incensed and continued as never to be appeased so that instead of that recovery of prosperity which they promised themselves they should still grow poorer and poorer and at last be utterly destroyed as it is at this day wherein there is no memorial of them no People owned by that name except such as we have elsewhere shewed as are by the malicious Jews out of mere malice without any ground so called viz. Romans and in general Christians and therefore they expect this Prophecy yet on them to be fulfilled as Abarbinel minding nothing but the destruction of the Christians The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rushshashâ—â—â— rendred we are impoverished is by other ancient Translators rendred are destroyed as by the Greek and Latin And so a learned Jew both here and on Jerem. V. 17 observes two significations to be fastned on it viz. according to some we are impoverished according to others we are cut off or destroyed And so in Miclal Yophi on this place out of Kimchi on Jerem. V. 17 The sense according to either will be indifferent 5 And your eies shall see and ye shall say the Lord will be magnified from the border of Israel And your eies shall see c. So evident so fully shewn are these tokens of Gods love to you and hatred to Esau's posterity as that your eies you being restored to your Country and theirs continuing desolate you shall say must needs say The Lord will be magnified or is magnified or be the Lord magnified from the border of Israel which still shall be called by their name whereas the Country of Edom shall be looked on as an accursed Land and called The border of wickedness From the border In the Margin upon or from upon and it is noted there that so it is in the Hebrew and so it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meal But it is by a learned Jew noted that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Me or the first letter or the Preposition prefixed which signifies from is sometimes redundant in such cases and that it may be all one as if it were without it only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Al upon above or over The same learned Jew farther adds
that take heed to your spirit that it deal not treacherously c. Another sense he also mentions viz. For he made not one alone and abundance of the spirit is with him and why or to what purpose should he have made one seeking a Seed of God Take heed therefore c. the sense is God would that the woman should be a companion to the man and his confederate for he made not only man not a male alone but a woman also and that most wisely inasmuch as he hath the remainder of the spirit and to what purpose should he do it whereas he sought a Seed of God which could not be born without wedlock Therefore take heed c. But this he saith pleaseth him not so well as that before it inasmuch as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shear signifies not excellency abundance as it notes excellency but remainder only Having seen this variety of Expositions besides what we shall after see among Christian Interpreters if we shall look into the Jews we shall find yet more they almost all differing one from another The Chalde Paraphrast the ancientest among them thus paraphraseth the words Was not Abraham one alone from whom was created or procreated the World or a World It may be supposed he respects the blessings promised to Abraham that from him should be a multitude of Nations and in his Seed all the Families of the Earth should be blessed Gen. XII 3 and XVII 4 c. and XXII 17 or that by the World he understands the People of Israel God's peculiar in the World Gen. XXXII 8 9. and what did that one seek but that there might remain to him an off-spring from before God or in the sight of God Take heed therefore to your selves and deal not falsely with the wife of thy youth R Salomo Jarchi though after him many ages yet the eldest Commentator gives an Exposition to this purpose according to his own words and as by Abarbinel explained Did not God make one i. e. one pair Adam and Eve and not one man with two women and the residue of the spirit was to him or was his i. e to or in Adam the first man the rest of the spirits of men were in him from him they all proceeded And if so why doth one who is in marriage seek to find occasions against his wife which is coupled to him and which is the Seed of God why doth he prosecute her so as to despise her This is his chief or only Exposition according to what is in the printed Copies and what is reported from him by Abarbinel But in a Manuscript Copy there is before this put another Exposition different from it viz. to this sense Did not the holy God prepare a help for Adam or man and joyn to him his wife at the beginning and the remainder of the spirit was to him or his spirit remained unto him but now another spirit is come upon him to hate her and he hath chosen to him the daughter of a strange God and why one he seeketh or what doth that one seek a daughter of Israel which is the Seed of holiness This I must desire the Reader to examine by some other manuscript Copy if he meet with any and for that end I have put the Hebrew words as they are in that Copy which I had use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Another Exposition he likewise mentions out of the ancient Rabbins in which the words are made as it were a Dialogue betwixt the People and the Prophet as if those that had married strange wives coming together to the Prophet said did not Abraham do so who took to him Hagar with his wife and he answered But the residue of the spirit or excellency of spirit was with him his meaning was not as yours he set not his eies upon her he had another meaning They said to him and what did that one seek what was his meaning he saith to them That he might have a Seed of God Another also in the manuscript Copy to this purpose as if the People did object Did not one make us did not he that created Israel create the Nations also why doth he make it unlawful for us to joyn in marriage with them are not also all the rest of the spirits his the Prophet did answer And what doth that one require a Seed of God Take heed therefore unto your spirit and let not thy spirit deal falsely with the wife of thy youth The last but one of these is plainly the same with what David Kimchi gives as his Fathers opinion without mentioning either R. Salomo or any other from whom he took it only a little more explained viz. That the first are the words of the People to the Prophet Did not Abraham our Father who was one do so as we do who let alone his wife and married Hagar his Maid although there was in him excellency of spirit and he was a Prophet then the Prophet's answer in the next words What did that one seek a Seed of God as if he should say When he married Hagar he did it not but to seek a Seed of God because he had no Seed by Sarah his wife and withall he did not deal falsely with his wife because by her good will and her command he did it But do you take heed to your spirit and let not any of you deal treacherously with the wife of his youth to leave her and marry the daughter of a strange God That which he gives as his own interpretation is Abraham who was one and the Father to all that come after him in his Faith did not so as ye do for he followed not his lust neither married any that was lawful to him no not Sarah no not of his own flesh or kindred but that he might leave a Seed of God as he commanded to leave Seed saying Increase and multiply Gen. I. 28 And by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shear he saies is understood excellency not as in other Expositions residue of the spirit To this opinion of making Abraham the One here spoken of several Christians also incline and amongst them Grotius who yet in the expounding the other words differs from them by the words which they take to signify excellency of spirit he taking to be signified that they the Israelites were the residue of his spirit i. e. all drew and derived their spirit from his and then what is rendered Take heed to your spirit understands restrain or refrain your Anger The changings of persons and numbers here in the Hebrew as Take ye heed to your spirits in the plural number and second person then the wife of thy youth in the singular then let him not deal treacherously in the third person without expressing who is meant whereas it might seem more agreeable to what precedes to say do not ye or thou which some supply by putting in any let
root that signifies to send and that signification of Messenger is by our Translators well chosen to put in this place as taking away or preventing those needless questions which from rendring it an Angell might be raised as How John was an Angel or Why called so which is reported anciently to have given occasion to some of an erroneous opinion that he was not only so by office but by nature also The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pinnah which ours and others agreeably also to what is in the Gospels render prepare is from a root Panah that hath also the signification of looking on and is therefore by the Greek in this place according to that rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall look on and so by the printed Arabick which therein follows them Which certainly cannot be so agreeable to the meaning except we extend it so far as to understand by it to look to it so as that it be as it should be which then will be the same with preparing But the word in that form that it is here is not used for to look and consider or the like but to clear and make clean to prepare by removing what is amiss or offensive so likewise used Esay XL. 3 Prepare ye the way of the Lord make straight a high way which words are likewise applied to the same John Baptist's office here spoken of Mat. III. 3 and Mar. I. 3 and Luc. III. 4 and he shewed to make good what is thereby required by calling to repentance and by preaching the Baptism of repentance for putting away those sins which might hinder them from receiving Christ and so were obstacles in his way And in that place it is rendered by the Greek also prepare and so probably they might here do Having observed these words to be cited by the Evangelists we cannot but take notice that in them they are cited something differently from what is read here for whereas here he saith my Messenger and before me or my face in the first person as speaking of himself there it is still said before thy face and thy way before thee as speaking to and of another Which hath caused some question to be made which of the persons of the Trinity here speaks whether God the Father or Christ. But though it be true what some here observe that such works of the Trinity as are external and common to all the persons and not proper to one may indifferently be attributed to either yet the plainest way of expounding these words here seems to be to look upon them as spoken here as well as in the Evangelists by God the Father concerning Christ here of him there expresly to him And then the saying here my Messenger before me and there thy way before thee making the same way to be called Gods way here and Christs there affords us an evident proof that Christ is one God with the Father and that in Christ God came and was manifest in the flesh For the proving the same viz. That Christ is one with God the Father some would take from what is here said before my face an argument thence proving that Christ is called The face of God but others observe that according to the use of the Hebrew Tongue before my face is no more then before me And therefore our Translators so rendring it shew that they thought not in the word my face to be included any argument for proving the Divinity of Christ on which any great stress ought to be laid and they that think it ought to shew how then the words as here uttered by the Prophet and as cited in the Gospels may be reconciled For if by my face be here meant that Christ is the face of God who then shall be there understood by thy face who shall be called the face of Christ It follows And the Lord whom ye seek shall suddenly come to his Temple c. Who by this Lord is meant is agreed on on all hands by Christian Interpreters viz. that it is Christ whom God hath made both Lord and Christ Act. II. 36 and who is Lord over all ibid. X. 36 by whom all things were made by whom all things are sustained and governed who is as the root of the word imports the basis and foundation not of any private family Tribe or Kingdome but of all by whom are all things and we by him I Cor. VIII 6 and whose we are also by right of Redemption and so he is Lord of Lords and King of Kings Rev. XVII 14 and XIX 16 deservedly entituled The Lord. Among the Jews there are some who understand it more generally of God so R. Salomo The God of Judgement R. Aben Ezra The God of glory and so Abarbinel The glorious Name i. e. the glorious God whose words may be by a Christian well interpreted also of Christ though not so by them meant But others of them more plainly agreeing so far with us expresly say he is the King Messiah so Kimchi yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bela shaccin that without doubt it is meant of the Messiah and so say we though as to his person and the right of his title to that appellation of Lord they will not agree with us This Lord is described by that Epithet whom ye seek which may be referred to what is before said where is the God of Judgement as an answer to that question and is therefore by some looked on as if it were spoken in ill part as much as to say whom ye scoffingly seek saying Where is he Why doth he not shew himself Although it may be as by many learned men it is taken as spoken of a serious expectation and seeking of the promised Messiah by many if not the generality of the People whom all along from of old they longed and waited for according as that saying of Jacob I haue waited for thy Salvation O Lord Gen. XLIX 18 and what we read of Simeon Luc. II. 25 that he waited for the consolation of Israel and ver 38. that Anna spake of him being brought into the Temple to all them that looked for Redemption in Jerusalem manifestly shews that there was such a seeking a waiting and longing for the promised Shilo among them by such as seriously wished for it as well as others did in scoff ask after him or murmure at his delay Of him that was so sought it is said as to the circumstance of time that he should suddenly come i. e. suddenly after that his Messenger had come and prepared the way before as Christ did after John Baptist's preaching or suddenly i. e. unawares when men should not think on or be aware of him as Kimchi takes the word here to signify the time being not precisely in the Prophets determined according to what is said in Daniel The words are closed up and sealed till the time of the end Chap. XII 9 Whence
is reproved in the first Chapter and that the Priests took the whole tithes to themselves and did not give to the Levites what ought to have been distributed to them viz. nine parts of them and that the whole Nation became guilty in robbing God because that when they saw the Levites were not maintained out of the tithes they abstained from bringing them and so God was robbed both because such things were not performed to him for which the offerings were given and because the Levites were not maintained as they ought to be but forsook his Service for want of sustenance and so he was deprived of their Ministry But neither here nor in Nehemiah is any thing specified in these kinds but only the People accused for not bringing in all their tithes by which failure in them there was not meat in his house i. e. maintainance for his Altar and those that ministred at it and did Service in his House whether Priests or Levites For which sin he is angry with them and commands it here to be redressed by the whole Nation which were all guilty by their bringing in all the tithes into the storehouse and so in Nehemiah it is said that that zealous Governour caused all Judah to do and that he then set treasurers over the treasuries to see them distributed as they ought How long before that was done this was spoken by the Prophet the History of the Scripture doth not make clear But herein do these two Books well agree in that both here and there a dearth is spoken of and as here the People are reproved for robbing God in tithes and offerings so there it is testified that they did detain them and whereas here they are exhorted to redress that sin by bringing them all duly in for removing the curse that was on them so there we read that Nehemiah prevailed on them so to do as perceiving that there was no other way for averting Gods wrath from them What was the issue on their doing so the History doth not proceed so far as to declare but here in the Prophet we have assurance that if with a willing and pious mind they should do so it should be good God would remove the curse and abundantly bless them If they would be so just to God and kind to themselves as to put it to the trial by but doing what they ought to do they should find that God would not fail in any measure of his Promise but would on their obedience do more for them then by vertue thereof they might ordinarily expect This he gives assurance of in the next words And prove me now herewith saith the Lord of Hosts if I will not open you the windows of Heaven c. The connexion of these words with the former verse and the meaning of them as likewise with the following Abarbinel thus gives And if ye shall say that this curse on the fruits of the Earth is not because of this but that it is an accident to you come now let us make a trial Bring ye all the tithes into the storehouse as much as if he should say give the tithes and offerings in full measure and with a good eye and bring them into the Lords storehouse that there may be meat i. e. sustenance and maintainance for the Ministers of my House the Priests and Levites and prove me now by this For saith he though the Law saith ye shall not tempt the Lord your God Deut. VI. 16 yet now for your information at this present on this present occasion prove me and tempt or try me if I will not open you the windows of Heaven to give the rain of your Land in its season in such a manner as that I will pour out upon you a blessing to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beli dai i. e. not to enough only and such as shall be sufficient but more and more then enough that is a great addition but R. D. Kimchi saith he expounds it till there be not vessels to put it in and by this ye shall know that for transgressing in matter of tithes this curse hath been on the corn or encrease of the Earth hitherto And because the Locust and the Catterpillar came upon them and devoured their fruits in the Fields and Vineyards therefore he saith and I will rebuke for you or for your sakes the devourer viz. the Locust which devoureth the encrease or fruits of the Earth in such a manner as that he shall not destroy any more to you the fruit of the ground and of the Vine for by the will of God are the waies of them the Beast of the Field and the Fowl of the Air shall make peace with thee and the Earth shall yield her encrease in full perfection so that in respect of the abundance of the fruits which you shall have all Nations shall call you blessed And whereas you have been a reproach amongst the Nations because of the famine occasioned by the curse with which I cursed you for your iniquities now when all the fruits shall be blessed ye shall be counted blessed and prosperous in the eyes of all Nations and they shall say that your Land is a Land of delight in which I delight and that therefore the fruits thereof are blessed Thus have we given his words at large because they give an entire and good Paraphrase and Exposition of these three verses viz. 10 11 12. without interruption yet because of some different Expositions of others we shall again more particularly reflect on some of the words and expressions Prove me now herewith saith the Lord of Hosts if I will not open c. Some look on this as an implicite form of Oath and an imperfect speech to be supplied by adding after it if I will not open c. then let me be accounted worse then my word or the like because it is usual with the Scripture when things are to be expressed which seem to denote something which may sound of blasphemy or contain any thing unfit to be said to be silent and rather leave men to conceive them then to utter them or else to use some more comely or honest expression But however this rule may be elsewhere appliable here seems to be no need of it According to those here is a stop made after prove me now here with and a distinct member of the sentence to begin But read all as in our Translation and others in a continued sense and the meaning is plain without any such supply or any abruptness in the speech as if he should say you in doing what you do take a wrong course neither your detaining my dues nor murmuring against my justice shall any thing prevail for good or help to you in this curse of penury under which ye suffer but if you will find relief do what I prescribe to you Bring in all your tithes c. and thereby prove me whether I will not
there and others both here and there give it For here he would have the words rendred as continued with the former and part of what those blasphemers before mentioned said viz. that then they that feared the Lord were destroyed from another signification that the same root hath and is used in as in other places according to him and some others So in II Chron. XXII 10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vattedabber and she destroyed all the Seed Royal and from it is the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deber which signifies the plague or such destructive sickness so that according to him the sense is that when the presumptuous sinners that work wickedness are set up and though they tempt God by exposing themselves to the greatest dangers are yet delivered then at that very time they that fear the Lord perish are cut off and destroyed one together with another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 el to being here the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Im with or are by evil accidents intangling them made destructive and causes of perdition one to another as if the hand of God were upon them to confound and destroy them Thus far he would have the words of those that spake against Gods Justice to reach and then the following words the Lord hearkned c. to be an answer from the Prophet to them as if he should say to them Know and consider that to all this that you say God hearkneth and heareth it and that both the righteousness of the righteous and the wickedness of the wicked are as manifest before him as if all were written in a book of remembrance that it might remain many daies till the time of due recompence and reward c. And the same way of Exposition with him doth Arias Montanus follow and gives it as his own conjecture or opinion probably having seen Abarbinel else he would scarce have fallen in so fully with him here as he doth in many other places without mentioning him in Expositions singular to them and this he commends as most agreeable to the words but I see no reason to be of his opinion but choose rather to follow that interpretation which our Translation with the most both of Jews and Christians gives not making these first words a part of those stout words which the wicked spake against God but a declaration of the behaviour of those that feared God and the following of the good consequence thereon So R. D. Kimchi perspicuously expounds them and the following The former words were the saying of those who did not understand the waies of the Lord and his Judgements and when those that feared the Lord heard those words from those men who denyed the Providence of God over these things below they spake one with another and multiplyed or often repeated those words and argued the matter till they found by their understanding that all his waies are judgement that he is a God of truth and without iniquity And the Lord hearkned i. e. God blessed for ever attended to their words and gave them their reward for this And a book of remembrance was written before him a proverbial expression according to the language of men among whom Kings write a book of memorials for there is no forgetfulness with God according to what is said blot me out of thy Book Exod. XXXII 32 and every one that shall be found written in the book Dan. XII 2 These words of his we have set down at large because they give exactly that notion concerning the distinction of the words from the former and the signification of the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nidbaru which our Translators choose to follow And it is that wherein most both Jewish and Christian Expositors do well agree as likewise in what is meant by what he saith and the Lord hearkned and heard it and a book of remembrance was written viz. that the Lord took due notice of what was said both by bad and good say some which though it be true that he doth so yet here more particularly it seems to be referred to the good and kept it in perpetual remembrance in the register of his memory if we may so speak as certainly as if it were written in a book according to the custome of men who note down in writing or cause to be registred such things as they would not forget but be sure to call to mind and shew that they took due notice of as meet occasion and opportunity should serve to reward those that had done them any service or deserved well or whom they had a mind to do good to Of Gods book and things being written in it there is we know often mention in the Scriptures besides those places which Kimchi recites both in the Old and New Testament and every where is much alike to be understood viz. that the things spoken of are as surely known and had in remembrance with him as if they were written down before him And so where the books are said to be opened it is the making manifest his knowledge of those things by his passing sentence on men accordingly for good or bad see Dan. VII 10 and Revel XX. 12 and Isa. LXV 6 The book of remembrance is here said to be written for them that feared the Lord and that thought upon his name viz. to give them assurance that their faithfulness to him however he did not presently reward them openly for it yet was duly taken notice of by him and in due time he would make it known by his distinguishing them from the wicked and his great care of them to preserve them from those heavy judgements and that destruction which should seize on the others as will appear in the following words But before we pass to them we may take notice of what is by some observed concerning the signification or force of that word which is rendred and that thought upon his Name viz. that it imports not a bare thinking of but a due esteem and awful regard of so as with all care to avoid all things that may tend to the dishonor of it constantly to endeavor so to walk as beseems such who profess to know God and to serve him as alwaies in his presence and with respect to him and fear of him Those saith Kimchi are meant who alwaies think of or meditate in the waies of the Lord and the knowledge of his God-head for his Name is himself and he himself is his Name Aben Ezra understands it of the wise in heart who know the secret or the mystery of the glorious awfull Name He seems to allude to what is said Psal. XXV 14 the secret of the Lord is with them that fear him R. Tanchum saith that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Choshebe rendred that thought on imports or includes honoring and magnifying according to the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chashub for one in dignity and high
expressed and beyond which nothing but the inexpressible terror of the conflagration of the whole World at the last day of which therefore it is as we have said usually interpreted can be imagined and nearer to which no terrible judgement in the World ever on any People executed came or can well come then this here spoken of While he saith that the day shall burn as an oven what doth it less then represent the condition of those whom the judgement spoken of shall then seize to be as if they were surrounded with fire without possibility of avoiding the fury and dire effects thereof then which nothing we know is to men more terrible as if the heavens were on fire over their heads and made an hideous noise and the Elements melted with fervent heat about them and the Earth and all the works therein were burning that we may take in and so compare with these those not unlike expressions in II Pet. III. 10 12. by which usually the terror of the day of the last general Judgement is thought to be described but in the opinion of the learned Doctor Hammond this that is here spoken of viz. that of the judgement threatn'd to the obstinate Jewish Nation The words as there so here also are such as no figurative or hyperbolical expressions that can be possibly used for setting forth a most dreadful judgement can surpass yet so great was the judgement according to this prediction executed on them as that we may look on them not as a figurative but real description of what should be What could be said less to express the face of things when their stately City and magnificent Temple were all at once on fire and none could quench it may it not well be said that the day there then burnt like an oven and in words appositely here appliable though spoken to another sense Isa. XXXI 9 that Gods fire was then in Zion and his furnace in Jerusalem To shew how in that day that day of punishment as an ancient Arabick Translator not unfitly for expressing the sense renders it that which he before said concerning a certain discrimination to be made between the righteous and the wicked should be made evident he describes in the following words the effects of it and first as concerning the wicked saying and all the proud yea and all that do wickedly all those that obstinately went on in wicked courses and contemned God and his Laws shall be stubble and the day that cometh shall burn them up saith the Lord of Hosts c. Where is now then any occasion to say as they did c. III. 15 we call the proud happy yea they that work wickedness are set up yea they that tempt God are delivered what shall now become of their happiness and of their glory when they shall be but as stubble before the fire which shall without delay or resistance be certainly consumed where is now that deliverance that they talked of how shall they deliver themselves who shall deliver them no escape shall there be found for them such utter destruction shall that day that cometh in that dreadful manner bring on them as if they were clear burnt up so that it shall leave them neither root nor branch which is apparently contrary to that being set up or built c. III. 15 This also is a proverbial speech to express utter destruction by a similitude taken from a tree destroyed not only by having its boughs and branches cut off but its roots also plucked up The Chalde Paraphrast renders it shall not leave them son nor nephew because saith Kimchi explaining it the first son is as the root and his son is as the branch but we may rather say it shall leave neither them nor their posterity the Father being the root the sons and posterity branches from him That interpretation of the Chalde being by most of the Jewish Expositors followed Abarbinel not seeing how that may be so conveniently applied to the punishment of the wicked at the Resurrection finds out another explication which he thinks more convenient viz. That what is said is concerning the good works of wicked men for which because in this World they receive their reward God will not there leave to them any root or branch of any commandment by them performed or any good work for which they may receive reward in the day of Judgement according to a saying of their Rabbins That he the most of whose works are evil and the least part good he is rewarded for his small righteousness in this World that he may be wholy punished in the World to come This he gives as his own opinion though a very far fetched one not knowing how to adapt otherwise the words of the Text to that punishment of the day of Judgement which he here thinks to be the day spoken of Other opinions he mentions also as of some that by branch is understood the infants of wicked men as if they should not be admitted into the World to come and otherwise that by root is understood the soul and by branch the body with the like neither root in this World nor branch in the World to come Among Christian Expositors also they who expound the Text concerning the day of Judgement are at some difference in applying the expression to the matter or thing signified but to them who go the way that we have chosen of expounding the Text concerning the day of the destruction of the Jews and their City by the Romans there is no difficulty but the proverbial speech may be interpreted as nigh to the letter as may be to denote Fathers and Children the wicked and their posterity Well may that day be said to have burnt them up and consumed them so as to leave them neither root nor branch when at that time Histories testify that in the Siege and taking of the City there perished of them by fire famine and sword no less then eleven hundred thousand to which if we add those vast multitudes and many thousands of others which were immediatly and within the space of few years after by the same enemies destroyed which all we may account as consumed by the time which is called that day having the authority of a Jew Kimchi himself so far to extend the notion of that day and reckon all for one continued day of destruction while he saith although it be said that the day shall burn them up yet their destruction shall not be all in one day but they shall go on in perishing and in a short time be consumed add I say those great multitudes to the former if there be need and what less can be said to express the greatness of the desolation and destruction then that they were cut off root and branch so far that it is no small wonder that there should be any remainder of them These things are manifest out of the Histories of those times especially
require or they also who take this day to include all the time between Christs coming in the flesh till his last coming at the day of Judgement Yet the learned Grotius thinks that the words literally and as without any thing of figure in them understood may be looked on as made good at that time inasmuch as after the destruction of Jerusalem wherein so many were consumed by fire such of the Christians as did after come thither did really tread on their ashes And so some of the ancient Jews who understood this day of the last day of Judgement have found out a device to tell us how this shall then also be literally made good viz. in that the bodies of the wicked ordinary sinners at least after they have been tormented in Hell flames for twelve months shall then be consumed to ashes and the wind shall scatter them under the soles of the feet of the righteous according to what is here said A pretty invention for such as will believe it on their authority But I do not see that the soberer among them do otherwise they would probably have made more use of it in their Expositions of this place Abarbinel indeed makes mention of it but tells us that the simple meaning in these words is to shew That if we see the way of the wicked to prosper and the righteous to go mournfully behold that is it which happeneth in this dark World but when the Lord of Hosts shall arise a Sun and shield in his divine day and shall judge all living he shall give to every one according to his waies and according to the fruit of his doings Neither R. Salomo nor Aben Ezra nor David Kimchi mention it at all the last of these thus expounding the words He saith that now the wicked bear rule over you but in that time ye shall trample them under the soles of your feet What he saith ashes is a proverbial or comparative expression because he had before said that the day that should come should burn them up It appears then that he did not think that ashes here ought literally to be meant but to denote the vileness and contemptibleness of their condition Neither find we any mention of it in R. Tanchum who though he differ from what we follow in that he looks on the things spoken as not yet fulfilled but to come yet affords us words which we may well make use of in our way which though he put at the end of the Chapter yet may here conveniently be put as having respect to what hath been said already more then to what follows and they thus sound Consider saith he the great wisdome in the expression of the Prophetical revelation however it be to be understood that whereas there is for the righteous a reward in this World and in the World to come and for the wicked on the contrary punishment in this World and in the World to come these passages of Scripture are fitted to both intentions at once according to an outward or literal sense and an inward meaning As to the outward meaning it expresseth what shall be in the daies of Messiah to wit that punishment shall then encompass the wicked and they shall be consumed together and be burnt up as he saith Behold the day cometh burning as an oven but as for the righteous of Israel the light of divine Providence shall arise upon them and they shall be healed by the manifestation of truths from that grief which they sustained by reason of their being hidden from them and that is it which he saith And there shall arise to you that fear my Name the Sun of righteousness and healing in his wings c. But as to the inward meaning it signifies as to those that feared the Lord and thought on his Name viz. which sincerely did so after their knowledge of him and walking in his waies that there should be to them an everlasting duration in his presence which is that writing down of their righteousness in a book of remembrance before him and they should be a peculiar to him among mankind which is what he saith And they shall be to me saith the Lord of Hosts in the day which I shall make or when I shall do this a peculiar c. But as for the wicked to them shall the day come burning as an oven which is the punishment of the World to come accordingly as our wise men have declared as likewise what is said and the day that cometh shall burn them up And by day he expresseth both happiness and misery for two different meanings or reasons 1. happiness in regard of the light which is found in the day after the darkness of the night like that clearness of apprehension that shall accrue to the perfected soul after its separation from grose matter i. e. the matter of the body then misery by reason of extreme heat that is found in the day proportionable to the grievousness of that condition and the extremity of the pain thereof as he likewise compares it to fire saying burning like an oven And because the wicked shall be burnt with that fire whereas the degree of the righteous shall be exalted he compareth them also to ashes under their feet saying and ye shall tread down the wicked for they shall be ashes under the soles of your feet and he explains his comparing happiness to light in what he saith And there shall arise to you that fear my Name the Sun of righteousness c. And that is an intellectual light which shall accrue by the right disposition of the Soul and the rectification of the deeds by the clearness of the shining of which the Soul shall find rest and be healed from the pains of the distraction of the senses and their disturbance or strugling or contrary motions that is it which he saith with healing in his wings And to like purpose saith Isaiah c. LVIII 8 Then shall thy light break forth as the morning and thy health shall spring forth speedily and thy righteousness shall go before thee the glory of the Lord shall be thy rereward We beg of the Lord therefore that he will assist us for attaining to those inward or hidden promises by hastning the outward or visible ones that our knowledge and worship of him may be sincere and that may occasion to us an encrease of appropinquation to his Majesty or bring us nearer to him and that may be made good to us which he saith Isaiah XXXV 3 4. strengthen ye the weak hands and confirm the feeble knees say to them that are of a fearfull heart Be strong fear not behold your God will come with vengeance c. These are his words which if opportunity serve we shall at the end of these Notes set down in his own language I thought convenient to give them at length though perhaps not all to our present purpose because though he be out in the
perhaps it is that the Jews reckon the Messiah among the things that come unawares or when men think not of them and in this sense as it is here said of his first coming so it is said of his second coming which perhaps may be comprehended under this here spoken of that except they diligently watch for it it shall come upon them unawares Luc. XXI 36 suddenly Mar. XIII 36 in such an hour as they think not Mat. XXIV 44 So doubtless shall his last coming at the day of Judgement be which is that alone which the unbelieving Jews having overslipt the former here mentioned without taking notice of it can now whatever they vainly promise to themselves as if this Lord were not at all yet come farther expect as farther appears by the circumstance of the place to which it is here said He shall come that is his Temple However by his Temple some have anciently understood Christs human nature or body of which he spake Joh. II. 21 or his Church or all faithfull believers who are called likewise the Temple of God I Cor. III. 16 or the like yet no doubt but here is meant that Temple at Jerusalem built then lately when these words were spoken after their return from the Babylonish Captivity which whatever alterations were made in it was still looked on as one till the time that it was destroyed by the Romans and by the Jews called the second Temple in respect to that former built by Salomon and destroyed by the Chaldeans To this Temple it is here said that the Lord here spoken of should come and so did Christ whom we say to be that Lord and of his coming to it and his appearances there at severall times we read He was there first presented by his Mother Luc. II. 22 there again when he was twelve years old found sitting among the Doctors ver 46. where in his answer to his Mother who told him that they had sought him sorrowing he ma◠seem to allude even to this Prophecy How is it that ye sought me wist ye not that I must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in my Fathers house Was it not foretold that he should come to his Temple was not that the proper place for him to be in and for them to look after him in Severall other times we read of his going to it preaching in it conducted to it and received with Hosannah's and Blessed be he that cometh in the Name of the Lord and in it exercising his autority as Lord of it in purging it and vindicating the dignity of it and driving out thence those that profaned it Any of these his appearances there is sufficient to prove in and by him to have been made good that which we take to be the main drift of this expression in this Prophecy viz. that the Lord Christ or Messiah here spoken of was to come while the Temple that Temple then built was standing Which is likewise evidently foretold by the Prophet Haggai Chap. II. 7 that into it should come the desire of all Nations and it should be filled with glory yea that thereby the glory of that later House should be greater then that of the former ver 9. though it were then in their eies as nothing in comparison of it ver 3. By vertue of these signal Prophecies it is without question that those ancient Jews who lived before Christs coming did expect that he should come while that Temple was standing And it is evident that old Simeon to whom it was revealed by the Holy Ghost that he should not see death till he had seen the Lord's Christ who came by the spirit into the Temple when Christ was thither first brought and taking him in his arms blessed God and desired of him then to depart in peace because he had seen his Salvation did so understand it and that the Lord was now according to this Prophecy come to his Temple he desired to see no more for the completion of it And so holy Anna also who coming in that instant into the Temple gave thanks likewise unto the Lord and spake of him to all that looked for Redemption in Jerusalem And what else is proclaimed by all those multitudes who at his going to the Temple and at his being in it cried Hosanna to the Son of David Blessed is he that cometh in the Name of the Lord Mat. XXI 9 and 15. but the same viz. that the Lord was now come to his Temple and so it is witnessed that according to this Prophecy and that of Haggai he was by the Jews of that time expected to come to that Temple then in being And so to us do they together afford an unanswerable argument against the later Jews all that have lived since that time that that Temple was standing and deny the Messiah to be yet come thus Messiah was to come while the Temple was standing and therefore seeing the Temple hath so long since been destroyed it is manifest that he is long since come and in vain is now by them expected For what is it else but blasphemously to accuse God speaking by his Prophets of falsehood So poor a shift is it which is all they have to flee to to say that there is yet a third Temple to be expected under which these Prophecies are to be fulfill'd as that it cannot any way shake our Faith but ought more to confirm it while we see that they have for so many hundreds of years above a thousand expected what they without any ground or warrant from Scripture look for It cannot without wilfull blindness and obstinacy be denied that the Temple here mentioned was that second Temple and more plainly when Haggai looking on and describing that Temple then built saith expresly this house by this house to understand a house after this as Abarbinel doth is such a perverting of words and meaning as we cannot without loss of our own reason admit of Yet this is the only salvo that they have or can have And this their great Doctor Maimonides seems to make use of when finding no Temple for their yet vainly expected Messias to come to saith That the King Messiah shall hereafter come and restore the Kingdom of the House of David to its old former estate and shall build a Sanctuary or Temple c. and that in the same place where formerly it stood And in that regard perhaps they will have it called his Temple as here it is and so shift off another argument against the Jews who deny Christs divinity which is by Christian Interpreters hence usually taken viz. that because the Temple is called his Temple it is thereby made manifest that he who should come to it as a man was not only so but God also it being proper to God only to have Temples or Houses of worship erected and appropriated to him and so we know that at Jerusalem to have