proportioned what they prophesied either for good or bad 6 Therefore night shall be unto you that ye shall not have a vision and it shall be dark unto you that ye shall not divine and the Sun shall go down over the Prophets and the day shall be dark over them 7 Then shall the seers be ashamed and the diviners confounded yea they shall cover their lips for there is no answer of God Therefore night shall be unto you c. Of the judgment in these words denounced against the false Prophets the plainest meaning seems this That such confusion shall sease upon them by reason of the great calamities that shall befal them expressed by terms of night and darkness and the going down of the Sun and the day being dark upon them it shall be with them as with Men in utter darkness who know not which way to turn themselves much less can pretend to direct others or show them which way to go and when things shall be so with them they shall be ashamed and confunded their impostures being made manifest to all and that what they pretended as messages from God promising peace being so far from being made good that the clean contrary is hapned were meer delusions of their own and being so now discovered they shall not dare to proceed in their former waies of false divinations nor pretend any revelation from God but cover their lips as Men put to silence not able to say any thing that shall be accepted or daring once to open their mouths For it cannot be interpreted as if God should now cease to put his words in their mouths or to send any message by them for they never were before employed by him but pretended falsly to have received from him what they spake which falshood of theirs being now by the contrary events discovered they shall be so confounded with shame as not to dare any more to open their mouth to the People So that those last words for there is no answer of God seem not so much a reason why they now should hold their peace viz. because God now refused to answer or speak by them for he had not at all done so as to declare that these things which now came to pass discovered that they never spake by the Spirit of God and this discovery brought necessarily silence with shame to them Covering the lip was a custom of Lepers Lev. XIII 45. confessing their uncleanness a sign of sorrow and shame a token of sorrow Ez. XXIV 17. 22. Here it seems to signifie the stopping of their mouths from speaking 8 But truly I am full of power by the Spirit of the Lord and of judgment and of might to declare unto Iacob his transgression and to Israel his sin But truly I am full of power c. He opposeth himself to those seducers his commission his faithfulness in executing of it and his behaviour to theirs They being not inspired by Gods Spirit nor having any message or answer from him but led by their own erroneous Spirit directed all that they spake to their own ends and advantage and flattered such as fed them and made much of them and promised good unto them with those that did not so dealing otherwise but he is truly inspired by God full of his Spirit and by vertue of that full of power freely and without fear or partiality without any self respects or byâ—ends to utter the message with which he is sent from God and of judgment by which to discern between right and wrong and what and when to speak and of might without fear of Men or their greatness to speak it even to declare unto Iacob his transgression and to Israel his Sin not respecting Persons or soothing any in their evil waies but boldly and freely reproving all of what condition so ever that so they may turn to God by repentance or else know what judgments they are to expect And so by the word full of Iudgment u some understand the judgments of the Lord to be denounced as if he were by the Spirit moved to denounce them though Others prefer the notion of ability in discerning between things and so rightly applying what he should speak and knowing how and when to do it 9 Hear this I pray you ye heads of the house of Iacob and Princes of the house of Israel that abhor judgment and pervert all equity Hear this â—e â—eads of the house of Iacob and Princes of the House of Israel The like compellation we had ver 1. That it may well agree to the whole twelve tribes is no doubt though after the division of them into two Kingdoms the name of Israel be often particularly given to the ten Tribes See Note on chap. 1. ver 5. Here in this chapter in both places these titles seem to many Interpreters to be attributed to the same viz. those that were in dignity and authority in both Kingdoms but a learned Iew considering that the judgments denounced in the former verses may well concern the Kingdom of Israel thinks by the Princes of the house of Israel in the first verse to be meant those of that Kingdom as distinct from Iudah and in those following this verse seeing Zion and Ierusalem are expresly named and the judgments particularly concern them by the heads of the house of Iacob and the Princes of the house of Israel to be meant particularly those of Iudah and them to be called by the same title with the others because they were like them in sins as Isa. I. 10. they are termed rulers of Sodom and the Iews the People of Gomorrah because their deeds were like to theirs The power of the Spirit of the Lord in him he sheweth by daring even to those of greatest authority to declare their transgressions without fear of their greatness and to reprove them for that whereas they ought to have known judgment as he speaketh ver 1. to have themselves walked in the waies thereof and caused others to observe them they did clean contrarily abhor it and perverted all equity all that was right even setting themselves to do what was contrary thereto as things hateful to them and scorning to be guided by the rules thereof which were contrary to their ends 10 They build up Zion with blood and Ierusalem with iniquity They build up Zion with blood So according to the sense it is rendred as being a farther description of the sins of those spoken to otherwise the word being in the singular numberâ— and sounding he buildeth up may be expounded Every one of them buildeth c. or as still speaking to them O thou which buildest c. or Every one of you which build up Ierusalem i. e. build therein houses and palaces with blood or that think it shall be built and inhabited when such things are done in it With blood that is therein shed saith the Chaldee i. e. with wealth gotten
their Fore-fathers did This much agrees with the Chalde and to the same sense are the words as in our Translation read â—perspicuously paraphrased by a learned and famous Bishop of our Church In this mean time viz. of the desolation of the Land O God take thou care of thy People Oh do thou feed and govern them by thy gracious protection lead thou this flock of thine heritage which now dwell solitarily in the wilderness of their captivity into the midst of thy fruitfull pastures of Carmel let them feed in the rich Fields of Bashan and Gilead as in former times Others though not differing in the signification and sense of the words yet diversly pointing them make part of them the words of the Prophet part the words of God as if the Prophet having said Feed thy People with thy rod c. which dwell solitarily in the wood God should answer in the midst of Carmel shall they feed and in Bashan and Gilead i. e. they shall be brought back from their captivity and possess their rich Land again as formerly from their coming to it out of Egypt till their captivity Orâ— as some others the Prophets words are feed thy People c. which now dwell in their captivity as in a wood feed them I say in the midst of Carmel and Gods answer they shall feed in Bashan and Gilead to the same sense that before Others feed them dwelling in the wood of their captivity among the Chaldeans as securely as if they were in the midst of Carmel then adding by way of assurance when thou hast brought them back they shall feed in Bashan c. Others that dwell solitarily in the wood i. e. without mingling themselves with other Nations that they may serve thee alone c. These all agree in this at least that they make the first words to be the words of the Prophet by way of petition to God and so including a prophecy of what shall be accordingly But there is a learned Commentator who looks on them all as the words of the Prophet to Israel bidding them and so comforting them with assurance that they should feed their own People their own Sheep as they had for the time of their captivity fed their Enemies Sheep served them but should hereafter be their own men look in safety security and liberty after their own affairs in their own Land â—But this exposition is not so agreeable to the words as that we should forsake that wherein others agree to follow it However in this all hitherto agree that the words contain a Prophecy of the Jews return from captivity to their own Land and that they should there be in security under the protection of God live in plenty and prosperity and be supplied with all things good for them as Sheep in those rich pastures under the conduct of a good and carefull Shepherd Others take other waies looking on the words as the words of God the Father to Christ bidding him to take care of his Church and to feed them with Evangelical food or at least as the words of the Prophet to Christ praying him that he would bring Israel into his Church and feed and guide them though destitute of help like Sheep in Woods Others as the words of God to the Pastors of the Church Christs fellow labourers prescribing to them how they should take care of the flock of which he had made them overseers under the Type of the ancient Church Others as the words of the Church to Christ the cheif Shepherd of the Church praying him that he would feed his People i. e. his Church scattered all abroad upon the Earth and haâ—ed by the children of this World with his staff i. e. his word and spirit those his flock of Sheep as they are often compared that dwell alone as a separated People not intermixed with the rest of the World with Sects and Hereticks for which reason they are also often persecuted and driven into solitudes and yet living in safety and confidence against all Enemies and Hell gates under the protection of their Shepherd c. But though these are pious meanings yet we look on as more apposite to our purpose and giving the natural meaning of the words the former expositions and among them that Paraphrase W ch as we said is agreeable to them as in our Translation read making the persons speaking spoken to and of the Prophet God and the Nation or at least the Church of the Jews implying as we said a prophecy or gracious promise of return out of captivity to their own Land and that under the protection of God taking care of them as his People his flock and Sheep they should enjoy all things necessary and conducing to their well being in abundant manner set forth by a similitude of Sheep feeding in those rich Pastures named Although withall it cannot be doubted that all these good things promised to the Jews are in a higher manner made good to the Church of Christ and all faithfull believers rescued from sin and Satan and brought back into his Fold who as he saith shall be saved under his protection and go in and out be kept in safety and security and find pasture i. e. spiritual food for their Souls of his word and Sacraments and all things conducing to their comfort and eternal good And to this ultimate fulfilling of this Prophecy under Christ doth the Chalde Paraphrast seem to point making them as a prayer to God that he would feed his People with his word in the age that was after to be renewed as above was said This Paraphrase is said to have been composed some thirty years before Christ. This place will be well illustrated by comparing it with another promising the same blessings in very like expressions Ier. L. 17 18 19. 15 According to the daies of thy coming out of the Land of Egypt will I shew unto him marvellous things According to the daies of thy coming out of the Land of Egypt c. These words are generally looked on as spoken in the person of God in answer to that former petition of the Prophet Feed thy People c. assuring him that he will so do and that he may not doubt of it through any seeming difficulties puts him in mind of those former great things which he had done for their Fathers in bringing them with his mighty power out of Egypt with mighty signs and wonders He that could do that can do this his power is still the same of that they cannot doubt and he assures them he will do it though considering their forlorn condition how low and weak they are how many and potent their Enemies and what great obstacles are in the way it cannot be done without shewing unto them marvellous things like those of old such as shall be wonderous in their own eies and in the eies of all that behold
the hands of Christians and much more yet for Some interpret the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laelleh which is render'd to them or these as not to belong to persons but to things Thus Prophecy not or if they prophecy let them not prophesie such things least they take shame Others Prophesie not ye prophets of the Lord they shall prophesie viz. Isaiah Osee Ioel Micah c. they shall not prophesie i. e. there shall come a time when the Prophets shall cease to Prophesie to you What other modern translations or expositions any shall meet with he may examine and judge by comparing with these mention'd and by what hath been said of the signification of the words The Iews also in their expositions differ among themselves One of them and he one of the ancientest thus gives his sense of these words he saith that they did take in ill part or detest the admonitions of the Prophets and bid them to desist from speaking to them and to leave of their admonitions by way of reproof from God of them for their rebellions as else where he saith Amos. V. 10. they hate him that rebuketh in the gate this is that which he saith of them prophesie ye not i. e. that they forbad the Prophets to admonish and instruct them which is like to what they with whom Isaiah had to do said to him Get you out of the way turn aside out of the path cause the holy one of Israel to cease from before us Is. XXX 11. But the Prophets did not hearken to them or leave to warn admonish and rebuke them that is it which he saith of them they do or will speak or prophesie i. e. they say to them prophesie or speak not but they do prophesie or speak then of what he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lo Yattiphu Laelleh they do not prophesie to these the meaning is but it is all one as if they did not Prophesy to these not direct their admonitions to them for they do not incline their ear to them Then afterward he saith ver 11. If a man walking in the Spirit and falshood do ly saying I will prophesie to thee of wine c. he shall be the prophet of this people i. e. to him will they hearken and give ear to what he saith The last words shame shall not or doth not apprehend them according to him import that no reproofs of the Prophet work on them else for shame they would cease from their rebellions Others of them take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yattiphun in the second place in somthing a different sense viz. a more general for speaking or saying and then One taking what is spoken as the words of the poor oppressed gives this meaning Prophesie ye not say they i. e. those oppressed ones to the Prophets they shall or should not prophesie to these oppressors for they will not take shame not be mov'd to shame by any thing that the Prophets say to them This he prefers before that of Others who interpret them as if the wicked of the People should say to the Prophets Prophesie ye not Let them not Prophesie to these wicked People that they be not put to shame for their labour Another of them thus renders the words taking them as a farther description of those wicked ones of which t is said ver 2. they covet fields c. that they also did say this to the Prophets thus prophesie ye not say they they shall not or let them not prophesie with change of the person repeating again their prohibition of them as if they instantly and continually said it both to the Prophets and amongst themselves shall not shame overtake these i. e. will not they be ashamed of such doings or ought not shame to be brought on such as these This Interpretation keeps close to the words but distinguisheth them otherwise then Others do who think the accent requires that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laelleh rendred to these be joined to the foregoing words not to the following but he thinks that not necessary alwaies to be observed but if the accent be observed then he saith the meaning will be They that prophesie not to these shall not take shame that is shall be free from that shame and contumely which they would put on them In this multitude of opinions and judgments the Reader will see it necessary to use his own and that without danger of great error none of these expositions being contrary to the Analogy of Faith or found Doctrine It may seeing we are forced to be tedious be farther observed that some ancient Versions take the word which all these render speaking or prophesying in an other sense viz. to signifie weeping So the Greek Weep not with tears neither let him weep over these for he shall not put away shame And so the Syriack and Arabick as to that word And indeed weeping is not far from that notion of dropping or flowing which we said the root of the word hath But no Modern Interpreters think it meet to follow them in this place The Syriack joins the last words to the following verse Let that shame overtake you which is spoken or denounced to the house of Iacob 7 O thou that are named the house of Iacob Is the Spirit of the Lord straitned are these his doings do not my words do good to him that walketh uprightly O thou that art named the house of Iacob c. The meaning of these words as consequent on the former will be in a brief Paraphrase thus O thou that art named the house of Iacob but dost not in thy doings make good that name Is the Spirit of the Lord straitned Is his mercy his will or power of promising by his Prophets good things and effecting them now restrained more then formerly when he did both that now thou receivest only threatning messages by his Prophets Are these his doings was he wont thus to deal or Are these punishments and judgments that he denounceth his constant workds or those that he delighteth to do Do not my words do good to him that walketh uprightly Doth he not promise good things and give them to him that is upright and walketh in good waies Do ye not perceive by his different dealings in that he wrought wonderful things for you while you walked in obedience to him and now forsaketh you and giveth you up to evil now that ye forsake him and rebel against him that the cause of this change is from your selves and that he alwaies doth good but to them that strive to do good and walk in his right waies And even now if ye would by these menaces of the Prophets be wrought on to amend your waies for which they are intended would not these also be for good to you and a means of saving you from that destruction which you for that end are warned of by them The words so understood are plainly
inferr'd from the foregoing words as an answer to them who forbad the Prophets to speak to them such harsh things as they did as if either they deliver'd not to them rightly Gods message or had not receiv'd a full measure of his Spirit or that 't were in their power to speak otherwise then God bad them speak and so their folly is discover'd in that they laid it not to heart that the cause why such severe things were by Gods Prophets denounded to them contrary to such gracious promises which had been made formerly to the true house of Iacob was not from any ill mind in the Prophets nor any change in God who still continued to do good to them that continued to walk uprightly in his waies but from themselves who were so changed that they retain'd nothing of Iacob but the bare name and by their wickedness made themselves uncapable of receiving better messages or that God should deal better with them And this seems the plainest meaning of the words Others differently interpret them as Some who in rendring the words agree but then give the meaning thus Is the Spirit of the Lord straitned so as that you should silence his Prophets as if he were not able to direct them what to say or should not have liberty to cause them to prophecy and denounce what he pleaseth or should not have power by them to pronounce against you evill things and to bring them to pass Are these his works These things which you do such works as he requires from you or is pleased with or Are these such works as become the house of Iacob and do my words no good with him that walketh aright are they not pleasing to him promising to him good instructing and correcting him for his good That they are not such to you is through your own fault Others Is the Spirit of the Lord straitned that he cannot now send Prophets as well as formerly tho you enjoin silence to them Others differ in rendring the first words Some thus Is this said among you O house of Iacob Or as Some Is it thus said Ought it thus to be said or What is this that is said O house of Iacob or What is the saying of the house of Iacob then go on in the expounding the following words Is the Spirit of the Lord straitned as that if you silence these Prophets he cannot send others with as severe messages Are these evils denounced the works of God or are they not the effects of your Sins But a learned Iew will not have the words so read Interrogatively because then the following should be without an Interrogation as expressing what he wonders to hear them say viz. The Spirit of the Lord is shortned yet the Chaldee Paraphrast seems so to take it rendring Is it right which the house of Iacob say And the author of the Vulgar Latin seems to take it as founding as the Tugurine version hath it Is it not said by the house of Iacob Or without an Interrogation That which is said by the house of Iacob is c. While he renders the House of Iacob hath said and then the following words are looked on as the words of the house of Iacob and expounded to this sense Why do ye O Prophets threaten such hard things to us Is the Spirit of the Lord straitned his mercy restrained that he will not do good to us Are these his thoughts and works viz. to prosecute revenge so as to destroy us his People and forget to be good to us and then the next words as the words of God in answer to them That he is good and his promises good and he will do good but to those that are good not to such wicked ones as they are A later learned divine differeth from these foregoing in the rendring of the last words instead of Do not my words do good to him that walketh uprightly reading it Are not my words good viz. these words that I the Prophet speak that he walketh with the upright or Shall not my words please you they would please you if you were upright for he that is God walketh with the upright The cause of this difference he taketh from a Grammatical nicety because saith he if those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hayashar Holec were to be rendred him that walketh uprightly the Article or not of Emphasis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ha should be joynd with the Participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holoc and that put before the other Noun thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haholec Yashar But the first exposition is not liable to this exception for in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yashar is not taken as a Noun but a Verb and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ha put before it signifieth which as manifestly elsewhere it is put with a Verb in that sens as Iosh. X. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hehalecu which went with him and 1 Chron. XXVI 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hahicdish rendred which Samuel the seer had dedicated and so Ezek. XXVI 17. And so the literal rendring will be he that is upright walking or going on in the wales of God the plain sence of which is him that walketh uprightly or if it be taken as a Noun it is salved by understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Derec way i. e. that walketh in the right way so Aben Ezra and R. David Kimchi The Ancient M. S. Arab version which we cited renders the whole thus It is said among the house of Iacob Is the power of the Lord shorned Were these his Properties Do not my words do good to him that is upright walking after obedience to God Abarbinel and Arias Montanus following him take them to be the words of God to the People who wondred that the Prophet should cease from reproving the oppressors The first exposition seemeth the plainest 8 Even of late my People is risen up as an Enemy ye pull off the robe with the garment from them that pass by securely as Men averse from warr Even of late Marg. Yesterday The ancient Latin translatour makes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Veethmul the word so translated two words or one compounded of two and renders it And on the contrary Nor is he alone in this An ancient and learned Iew so also takes it to be tho they differ in their applying it to the following words the Latin rendring the whole verse thus according to the Doway English translation thereof And on the contrary my People is risen up as an adversary from above the Coat you have taken away the Cloke and them that passed simply you turned into Battel or Warr but that learned Iew to this sense And against my People he that is the potent oppressour before spoken of or every one of you hath set up an Enemy It is saith he in sense all on as if he had said ye
wickednesses committed by you in it but it shall destroy you because it is polluted by you and that with a sore destruction and the words well bear this rendring It is perhaps the best yet do some differently render especially the latter words The ancient Vulgar Latin hath to this sense Arise and go because you have no rest here for the uncleanness thereof it shall be corrupted with a sore putre faction so the Doway Version hath it The greatest difference in this from Ours is that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tameah which Ours renders as a Verb is polluted is in it taken for a Noun as it is by others also and rendred uncleanness and the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Techabbel which Ours render actively shall destroy you in it is rendred intransitively or passively as Some think it ought here to be taken shall be corrupted or destroyed which they might be the more induced to do because otherwise you is to be understood for there is nothing to signify it expressed in the Original And for that reason may it be also that Others render Because pollution corrupteth or as another because of pollution which corrupteth even with a great corruption otherwise the meaning in both is much one and respect is had to the same signification of the root or Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chabal which hath beside this of destruction or corruption other significations also which some chuse to follow as namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chebel signifieth a Cord and the author of that well approved Tigurin Latin translation following this renders because it is polluted and corrupted and the cord too much stretched but he might have done well farther to have explained his meaning he is not for ought I find followed by any other It signifies also a company and in this signification a noted Rabbin Salomon Iarchi taking it expounds the words that it may be polluted it gathers companies which companies being met declare their counsels and for confirmation of his taking it in this signification he alledgeth the authority of the Chaldee who paraphraseth the words Arise and be gone this land is not an house of rest to the wicked that they may pollute it they do corruptly that you may defile it ye gather in companies to it or against it But neither is this by many followed It hath the signification lastly of grievous pains and pangs such as of a woman in travel and the Verb to conceive and â—e in pains or pangs of travel with pain to bring forth and this here hath place in the opinion of some learn'd Iews One of them taking the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Techabbel in the first signification and the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chebel in this last interprets the words thus Because it is polluted by you it shall destroy you and there shall be sore pains viz to it i. e. to you its inhabitants or saith he the Verb also may be taken in the last sense and then interpreted because it is polluted by wheredom viz. spiritual that is Idolatry and carnal pains shall come upon it and those pains or pangs sharp or grievous And so doth the manuscript Iewish Arab translation render them Arise and be gone this is not a resting place for you because it is polluted it shall be in pangs and the pangs shall be sharp And the meaning thus will be good and agreeable to the Scripture way of denouncing punishments to a sinful Nation viz. that the land defil'd by their Idolatries and abominable lewdness and all manner of wickedness shall be pained as it were a woman in travel and in pangs desirous to be eased of them her burden and not be at quiet till she be delivered of them and they cast forth of her By the pains and sorrows attributed to the land are noted those evils that shall sease on the Inhabitants thereof The like expressions see Ier. XIII 2. and XLIX 24. Psalm XLVIII 6. Hos. XIII 13. Isa. XIII 8. with many other As for the meaning of the judgment here denounced either according to the first or this last interpretation it may be compared with Lev. XVI 11. 25 28. and chap. XX. 22. the meaning is that this land which God had given them for a rest and they promised to themselves for a sure resting place now being by them contrary to his command defiled should no longer bear them but as a foul Stomack corrupting what it hath in it violently vomit and cast them forth or as a Woman at her full time desirous to be eased of her burden should be grievously pained till it were rid of them as being weary of them 11 If a Man walking in the Spirit and falshood do ly saying I will Prophesie unto thee of Wine and strong Drink he shall even be the Prophet of this People If a Man walking in the Spirit and falshood do ly saying c. Or as in the Margin walk with the wind and ly falsly These interpretations are all one in sense for if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ruach be render'd Spirit then will it be a Man that pretends to the Spirit of Prophesie whereas he hath it not but follows his own false Spirit which is no better then wind and vanitie and the word signifies as well wind as Spirit so that the meaning will be if any falsly pretending to the Spirit of Prophesie and inspiration from God but indeed walking with the wind and following what is vain and false shall forge a lie and say he hath commission to prophesie unto them of wine and strong drink i. e. to bid them drink and be merry and to enjoy themselves not fearing those evils which the true Prophets denounced to them or that they shall have plenty of wine and all good things or shall say I will Prophesie to thee for wine and strong drink i. e. If thou wilt give me a Cup of Wine I will Prophesie and foretel good things to thee not Destruction and Calamity as those do that tell thee they are sent with such sad messages from God Even he shall be the Prophet of this People him will they readily accept of for such a Prophet as they would have and hearken unto him whereas they will not hearken unto or endure the true Prophets who reprove them and denounce Gods judgments against them if they will not repent of their sins and turn from them but silence them as verse 6. and see Isa. XXX 10. This way of expounding these words is so evidently agreeable to them in the Original that to enquire after others would rather make them obscure then add light to them For as for that rendring of the Vulgar Latin would God I were not a Man having the Spirit and that I did speak a lie it can hardly be fitted to the words in the Original The particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lu
and when such things were done by Adrian who built there a City which he called Aelia and built up and down in several places Idols Temples But however this Prophecy may seem to him and others to extend it self so far and then to the utmost of the letter to have been fulfilled or the whole of what is here said done yet we may justly look upon it as limited to a shorter time and sufficiently as to making good these descriptions of great desolation fulfilled in the destruction of Ierusalem and the Temple by the Chaldeans by whom the City and Temple were made heaps of rubbish or dust Neh. IV. 2. 2 Kin. XXV and 2 Chron. XXXVI 19. in the time of King Zedekiah till when though it was before spoken it seems to have bin differred on their repentance as is intimated in the forecited Ier. XXVI 19. though to the other also in respect of the things done agreeable to these expressions it may not unfitly be applied See also R. Saadias his Arab translation And the mountains of the house shall be Chappels or houses of other worships or as some say a wood CHAP. IV. VER 1. But in the last daies it shall come to pass that the mountain of the house of the Lord shall be established in the top of the mountains and it shall be exalted above the Hills and People shall flow unto it BVt in the last daies it shall come to pass that the mountain of the house of the Lord c. According to Gods usual method in the midst of judgment remembring mercy here are to those grievous judgments before denounced subjoined gracious promises of great mercy In the foregoing words he threatneth an utter desolation to the mountain of the Lord here he promiseth a gracious restauration establishment and exaltation in those the obstinate sinners are given to understand the severity of Gods unavoidable judgments to them in these penitent believers are given to expect his mercies that never fail those who are qualified to receive them How far the mountain of the house in the foregoing words and the mountain of the house of the Lord in these agree or differ in what is signified by that expression will appear in what shall follow In the last daies c. That by the last daies though more generally may be signified any time to come after yet are here meant the daies or time of Messiah or Christ is so far agreed on both by Some Iews of as good authority as any giving I suppose the common receiv'd opinion among them and most Christians that if any think otherwise we have not reason to be swayed by their authority But though both Iews and Christians so far agree as to the signification of the words yet in their applying them is there great difference the Iews denying the promised Messiah to be yet come the Christians believing and acknowledging him to be long since come the Iews looking for his Kingdom as of this World the Christians looking on it as Spiritual and so what the Iews say is not performed understanding the words literally according to the outward sound the Christians acknowledge to have been already made good and according to the true meaning and import of the words in an higher and Spiritual meaning understood as they ought to be performed All the advantage that we may expect from the Iews is a concession that such or such passages have respect to the promised Messiah or to Christ and his times how they are accomplisht we must learn from the History of the New Testament and Christian Interpreters In the second chapter of Isaiah ver 2. c. we have much the like expressions as here as if one of these Prophets had borrowed words from the other Whether one did make use of the others expressions as of words already known to the People or for what end we need not further enquire t is sufficient to know that Gods Prophets did not steal his word one from another as t is said of those false Prophets Ier. XXIII 30. but that being all full of power by the Spirit of the Lord chap. III. 8. they spake as they were moved by that Spirit which representing to them sometimes like visions moved them to utter and declare them in like words and expressions So Isaiah and Micah here so in Obadiah ver 4. c. and Ierem. XLIX 9. 16. and in the one and other are they the words of the same living God suggesting to them what to speak and inspiring them to declare the same things in the same language The mountain of the house of the Lord c. That is according to the letter the mountain on which the Temple call'd the house of the Lord stood viz mount Sion or that part called mount Moriah Of this the Iews understanding it the soberer of them to omit some wilder and absurd expressions at least though we may think they meant not to be understood literally as if hill should be set on hill for exalting it observe that by saying it shall be established on the top of the mountains and exalted above the hills is not to be understood that it should be increased in measure of height but should be made illustrious by glorious priviledges confer'd on it tokens of Gods peculiar grace and favour and presence in it and the Temple on it in consideration and admiration of which many People should with reverence and respect look towards it and in great multitudes flow unto it for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nahar◠in the Original seems to signifie both these first to look or set the eyes upon and secondly to flow like waters of a river continually flowing in this latter sense it is as by our so by most Interpreters rendred but some learned Iews prefer the former The scope of both will be much one viz. to shew what great respect and regard and affection People shall have to it as to a place more eminent and desirable then all others by reason of the Glory that God shall confer on it and the priviledges that he shall bestow on and in it Those priviledges here promised are so great as that the Iews minding temporal concerns do not acknowledge to have been under the second Temple after their return from captivity made good and therefore yet expect the coming of a Messiah under whom they shall enjoy them But Christians looking on them as concerning Spiritual things acknowledge them to be already made good by the coming of Christ and setting up his spiritual Kingdom by the preaching of the Gospel and the gathering of People to it If we look on the place here called the mountain of the house of the Lord according to the sound of the letter even that was highly exalted and made illustrious filled with his Glory at his coming the glory of the latter house standing on that according to what is Prophesied Haggai II. 9. greater then
of the World Rom. X. 17 18. and that Law that Word viz. the Gospel which by this means went forth of Zion and Ierusalem must all of all Nations that will learn of the waies of God and be instructed rightly to walk in his paths embrace and attend to as the only Doctrine that teacheth what ought to be known of him and his will and how to please him and so to obtain those good things promised to the obedient subjects of his Kingdom 3 ¶ And he shall judge among many People and rebuke strong Nations afar off and they shall beat their swords into plow-shares and their spears into pruning hooks Nation shall not lift up a sword against Nation neither shall they learn Warr any more And he shall judge among many People and rebuke c. Who is this that shall judge and rebuke The Lord say some mentioned last in the foregoing words his Word say Others there likewise mentioned which without doubt shall be done by the mediation of one constituted by him which shall divulge such truths as should be received from him Others Sion or the Mountain or house of the Lord that is the Church Some Iews of great learning and Authority among them expresly say Messiah though not expressed is here meant according to the manner of Scripture leaving the person which is necessarily understood unnamed that he is the teacher in the former words the judge and rebuker in these spoken of and so diverse Christians and this way taken comprehends all the rest God in the Church judging by Christ and he by his word for the Father having set Christ as King upon his holy hill of Sion Psal. II. 6. hath committed to him all Judgment and the Scepter by which he judgeth or rebuketh among People is his Word by which he instructeth them in his waies and governeth them and by this he shall judge distinguish and teach them to discern between right and wrong that they may walk in the waies and observe the rules of Justice and Charity whensoever or wheresoever they be or live and rebuke them that do otherwise then they ought that they may amend their waies The King Messiah saith a learned Iew shall as Lord over all nations judge among them so as that if any have quarrels or differences with others they shall make addresses or refer the matter to him and he shall bid him that hath done wrong to do right to his Neighbour He shall compose all quarrels and differences between them He shall judge and rebuke not by the sword or spear and violence but by his word and Spirit The effect of which his so judging and rebuking shall be that being wrought on and disciplinated by his word they shall lay aside all Animosities and dissensions and desire to live in peace one with another which is expressed by saying they shall beat their Swords into plow-shares c. i. e. they shall be so averse from Warr one with another that they shall turn their Instruments of Warr as having no more need of them or resolving no more to use them into such as are proper and necessary for times of peace an expression contrary to what is us'd Ioel III. 10. for expressing times of Warr and tumult Beat your Plow-shares into Swords c. This being promised as the effect of Christs reigning and the Preaching of the Gospel which we call the Word of God the Iew who acknowledges not Christ to be yet come requires us to shew how this hath been made good under the Gospel that so we may prove this Prophecy to have been made good and so Christ to be come For answer to which objection several things are said as first that these words are figurativly to be understood not precisely according to the sound of the letter not so much of outward peace in the World as of inward peace of Conscience that peace which being justified by Faith we have in God Rom. V. I. that which Christ promiseth to his that they shall have in him though they have trouble in the World Ioh. XVI 33. and this peace have Christians alwaies found and shall find in Christ he left it with his and will continue it to them Secondly that the Gospel is a Doctrine of peace commending it to Men and disposing their minds to it so that whosoever as much as lieth in them live not peaceably with all Men Rom. XII 18. live not according to the rules thereof and Animosities Wars and dissensions argue a deficiency of Faith in Men and that they have not ascended up to the Mountain of the house of the Lord nor learned as they ought his waies to walk in them But seeing the word of Christ instructeth to bear wrongs and not to revenge c. and disposeth to peace and requireth it it may be well said that by the preaching thereof Men should be so dispos'd as that they should beat their Swords into ◠low-shares c. that they should not leavy Warr any more Thirdly Some think this made good in that about the time of Christs coming there was peace in the known World under Augustus in token of which the gates of the Temple of Ianus at Rome were shut as after again under Nero c. but that peace seems to others not much to respect this peace as not being an effect of Preaching the Gospel Fourthly it may seem rather to have been fulfilled in what is said that when great multitudes were converted to Christ by the preaching of the Gospel they were all of one heart and one Soul Act. IV. 32. and as the Doctrine farther diffus'd it self so did also peace and charity among all those many and of different Nations that received it so far as that it was a Note and character of Christians acknowledged by the unbelieving Heathens who were forced to say of them with envy and admiration See how they mutually love one another If it continued not so it argues as we said in Men a falling as from their first love so too much from the Faith and is a sign of those perillous times that the Apostle foretold should come in the last daies 2 Tim. III. 1. c. They that faithfully adhere to Christ and sincerely love him will still be known to be his by their loving one another and living peaceably as far as is possible with all Men and of such only to some seems this Prophecy to be spoken and to have respect not generally to all Men but to the Godly and true Believers who have alwaies endeavoured and alwaies will endeavour to make it good and shew it fulfill'd in themselves If any think not these answers sufficient but expect a more literal fulfilling of the words by a general peace in the World they must expect what time will hereafter produce and if they be the Iews that this answer may suffice them and that there is
should seem rather to have respect to what is before promised chap. IV. 10. c. Among all these expositions that of the Christians first of all mentioned is most followed and as we have shewed hath nothing in it why it should be excepted against but withal there is no danger in following any of the rest except that only of such of the Iews who expect yet a literal fulfilling of these things by the Messiah and would therefore prove him not to be yet come because they are not yet so fulfilled The vanity and absurdity of which opinion hath been sufficiently shewed and is evident Having thus at large spoken of different opinions concerning the meaning of these two verses in general occasioned chiefly by their different applying of the first word This it will be convenient to look more particularly into the import of some other of the words in them to see how they are or may be accommodated to those different meanings that we may accordingly judge thereof And first concerning Assur or the Assyrian and the Land of the Assyrian and the Land of Nimrod some take these to be both as one and that by the Land of Nimrod is meant no other then Assyria viz. Nineveh and its territories or provinces Others distinguish them so as by the Land of Assyria to understand that distinctly which was usually so called under the Dominion of Nineveh and the Kings thereof and by the Land of Nimrod that of the Chaldeans in the Land of Shinar under the Kings of Babel in which Nimrod began first to reign Gen. X. 10. and out of that Land went into Assyria and built Nineveh according to the Margin in our Bibles which translation a very Learned Man prefers and is of the first opinion As the name of Assyria is sometime so used as to comprehend both these so it is manifest that at other times they are taken as distinct Kingdomes and came severally to invade the Iews first the Assyrians who took Samaria and destroyed the Kingdom of the ten Tribes and then the Babyloâ—ians or Chaldeans who took Ierâ—salem and captivated the Iews and they themselves were severally destroyed but both many years before Christs being born at Bethleem and therefore these Names as we have seen by those who understand the words here spoken as a description of things to be done by Christ after his coming in the flesh are not properly understood according to the letter but so as to denote any Enemies especially Spiritual representing them as terrible fierce and malicious as the Assyrians were then to the Iews nothing could then express a greater Enemy or in higher terms then the Name of Assyrian a name most formidable to them A Iew of great note who properly understands these words and expects the Prophecy yet literally to be performed by his Messiah and so interprets them as to denote that in the latter daies the Assyrians and Babylonians shall be at peace with Israel and come no otherwise then peaceably into their Land shall be obedient to their King having Ierusalem for his Metropolis and ruling over the whole World starts occasionatly a question Why those Nations are here named and not Edom which in his language are the Romans or generally Christians and makes his answer to this purpose Because Edom or the Edomites are the chief of their Enemies and therefore they shall have no mercy but be utterly cut off whereas the others on their subjecting themselves shall be received to terms of peace So he shews his good will and desires but confers nothing to the true meaning of the words Such as by Assyrians and Babylonians take here to be meant Gog and Magog seem to have no good ground for their opinion from the words nor will it be easily made appear that they are here meant When Ashur shall come The particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ci rendred when and so properly signifying yet having other uses is by Expositours differently taken by some for when by others for if by others after that by others because or for that as they can best suit it to their several expositions and in the sixth ver by some least that and so in this also by a Iewish Arabick Translatour Seven Shepherds and eight principal Men. That is many say Interpreters seven it self being sometimes put for an indefinite number denoting many and much more eight being added to it as in like manner the same expression is used Ecc. II. 2. Give a portion to seven and also to eight others not unlike elsewhere of the number of seven and seventy for to take these precisely to signify the number expressed is that which Interpreters agree to be no way necessary or agreeing to the scope of the words Some ancient Iews indeed seem so to take them and reckon them up by name viz. the seven Shepherds to be David in the midst Adam Seth and Methusalem on his right hand Abraham Iacob and Moses on his left then the eight principal Men Iesse Saul Samuel Amos Zephaniah Zedechiah Elias and Messiah but the latter Iews wonder on what ground or tradition they did this and what ever it were one of them plainly saith that it makes nothing to the exposition of the present words and therefore though in several Books and Copies there be some difference in reckoning up those names it is not material one name may serve as well as another none of them serving to the purpose What some also think that in the naming of seven Shepherds or rulers there is an allusion to the number of seven Princes and Counsellours of the Persians mentioned Esther I. 14. and Ezra VII 14. may seem also an observation of more nicety then much to be insisted on That which on all hands both by Iewish and Christian expositors will be agreed on is that the import of the expression in this place is that God so ordering it there shall not want many and those sufficiently qualified with such endowments and power as is requisite to maintain and make good against all opposers and Enemies thereof that peace which is here promised to those to whom it is promised and those so qualified are here called Shepherds and Principal Men or Princes of Men. Both these titles Some take to signiâ—ie the same thing viz. Rulers Governours Commanders Chiestains cheif Men which they that more literally expound the words understand of military Men or Warlike commanders they that expound them figuratively of Governours and Pà stors of the Church of God and Ministers of the good thereof and propagators and defenders of the truth endowed with the Spirit of God and thereby enabled for performance of that office That difference which some make as if the latter viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nesiche Adam Princes of Men did denote such as were taken out of the common sort of