to sin to oppose him one ought to be subject unto such transgsessours were the Jews they opposed God Therefore hid I my face from them To hide the face from them imports 1. The denying of them his Favour his Counsel his Help and Secondly Declaring his Anger and Severity by sharp judgements Ps 80 3. Cause thy face to shine and we shall be saved God's face was clouded and hid from his Church so that it had neither Favour Counsel nor Help from him but sad afflictions and judgements for he was angry with the Prayers of his people he fed them with thc bread of Tears and gave them Tears to drink in great measure therein he sorely afflicted them And gave them into the hand of their enemies This followed upon God's hiding his face they felt acts of his displeasure he gave or delivered them up into the hands of their enemies he caused Nebuchadnezzar to come besiege Jerusalem and to take it and then God gives into the hand of others when his Providence acts and orders things so that men come under their power So fell they all by the sword Some were carried into Captivity some fled some were left in the Land after Nebuchadnezzar and his Forces returned to Babylon How then is it said They all fell by the sword The sense is They were all brought under by the Power of the sword not all kill'd that were made subject and some of all sorts kill'd Verse 24. According to their uncleanness and according to their transgressions have I done unto them Here God anticipates what Jews and Gentiles might Object viz. That he dealt very harshly yea cruelly with them in breaking them to pieces in un-Churching and un-Stating of them but he tells them What he did was according to their uncleanness and their transgressions he did nothing but what they had deserved First Observe God doth with-hold Mercies from his people and lay sad judgements upon them for their sins The house of Israel went into Captivity for their iniquities Because they trespassed against God Therefore did he hide his face from them Therefore did he give them into the hand of their enemies Therefore they fell by the sword and were brought into subjection If God's own people sin they shall smart for it he will not countenance them hear their Prayers give them Counsel nor put forth his hand to help them Isai 59.1 Behold the Lords hand is not shortned that it cannot save neither his ear heavy that it cannot hear but your iniquities have separated between you and your God and your sins have hid his face from you that he will not hear Sin is of that nature that it turns away God's face from his own people that it stops his ear against their prayers and shrinks up his arm so that there is no help for them And not onely doth it keep good things from them Jer. 5.25 but draw evils upon them Neh. 13.18 It was Israels sins brought judgement upon them and their City Secondly Observe God will convince his enemies of the true cause of his executing dreadful judgements upon his people Thc Heathen shall know that the house of Israel went into Captivity for their Iniquity They thought there were other grounds for it That God could not preserve them against such a potent adversary as Nebuchadnezzar was that his Power and Wisdom was not such as was in their gods but the Lord made them know these were not the grounds why the house of Israel suffered such grievous things but that it was their Iniquities Transgressions and Uncleannesses which brought Judgements upon them When Heathens saw what was done to Jerusalem and being unsatisfied asked the Question Wherefore hath the Lord done this unto this great City What is he unfaithful to his people Could he preserve it no longer Are our gods stronger then the God of Israel No no these things are not the cause Tell them saith he what 's the true cause It 's Because they have forsaken the Covenant of the Lord their God and worshipped other gods and served them Jer. 22.8 9. Thirdly Observe None have just ground of complaint whatsoever Judgements are upon them howsoever God deal by them According to their uncleannesses and according to their transgressions have I done unto them their sins have been great and I have executed great judgements upon them They fill'd up the Ephah with wickedness and I fill'd up the Vial with wrath They drove me out of my Sanctuary and I drove them out of my Land they turn'd their hearts from me and I hid my face from them Gods judgements are righteous he wrongs no man no Nation men have cause to complain of their sins not his judgements see Lament 3.39 Psal 145.17 Vers 25 26 27 28 29. 25. Therefore thus saith the Lord God Now will I bring again the Captivity of Jacob and have mercy upon the whole House of Israel and will be jealous for my holy Name 26. After that they have born their shame and all their trespasses whereby they have trespassed against me when they dwelt safely in their Land and none made them afraid 27. When I have brought them again from the people and gathered them out of their Enemies Lands and am sanctified in them in the sight of many Nations 28. Then shall they know that I am the Lord their God which caused them to be led into Captivity among the Heathen but I have gathered them into their own Land and have left none of them any more there 29. Neither will I hide my face any more from them for I have poured out my Spirit upon the House of Israel saith the Lord God THe gracious goodness of God towards his people appears in these verses where we have 1. The Reduction and gathering of them into their own Land vers 25 27 28. 2. The Causes moving God to do so which are his Mercy and his Jealousie v. 25. 3. The Time when they shall be reduced v. 26. 4. The events following the same which are 1. Acknowledgment of God to be their God v. 28. 2. The Light of Gods Countenance v. 29. 3. Pouring out of the Spirit Vers 25. Now will I bring again the Captivity of Jacob. If we referr these words to the Captive Jews in Babylon the time was drawing nigh of their deliverance and therefore the Lord saith Now will I bring again the Captivity of Jacob that is the Posterity of Jacob being in Captivity but if we referr these words to what went before in the Chapter the sense is Gog and Magog being destroyed and their Funeral over Now will I bring again the Captivity of Jacob the dispersed Jews or Believers who were the seed of Jacob. A spiritual Reduction is here understood by some And have mercy upon the whole House of Israel Then God will have mercy not on two Tribes but all the Tribes on the whole House of Israel hitherto it hath not been but it shall be God will
abundantly Isa 30.2 Vers 36. Then the Heathen that are left round about you shall know that I the Lord build the ruined places and plant that that was desolate I the Lord have spoken it and will do it GOd having through his grace pardoned his people brought them to Sion and bestowed many blessings upon them here the end of all is set down and that is the glorifying of God not only by the Jews but also by the very Heathens Then the heathen that are left round about you After Nebuchadnezzar had laid Jerusalem and Judea waste he fell upon the Ammonites Moabites Edomites Philistims Tyrians and Egyptians and spoyled them therefore our Prophet saith The Heathen that are left some escaped and remained untill the Jews restauration Shall know that I the Lord build the ruined Places They should be so convinced by the return of the Jews and the mercies they enjoyed that they should acknowledg it to be the hand of God that he was faithfull in making good his promise to his people able to save and bountiful in bestowing such mercies upon them The word to build is Banah which sâ—gnifies to build an house distinguished into it's several rooms and parts the Cityes Towns and Houses every where had been ruined and God raised them up again And plant that that was desolate The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to plant signifies the putting of Trees Vines Shrubs or any plants into the earth and to cover them so with earth that they remain fixt therein The Orchards Gardens Vineyards Olive-yards Places of pleasure and profit were laid desolate the Trees Plants Herbs and Flowers were all cut down or pulled up by the roots those place God did re-plant and made as usefull and delightfull as ever I the Lord have spoken it and will do it I have purposed it in my self I have spoken it by Ezekiel and I will do it the Hebrew is I have done it a Preter Tense for a Future which is frequent as Isa 46.11 I have purposed The Hebrew is Jatzarti I have formed I have created the Preter Tense for the Future as the former and following words do shew I have spoken it I will also bring it to passe I will form or create it I will also do it First Observe That though judgement begin at Gods house yet it ends not there The Babylonians first fell upon the Jews and destroyed them and after proceeded to the Heathens they cut off many Nations of them The Sword first did eat the flesh of Jews and then the flesh of Ammonites Moabites Edomites c. When the green Trees are lopped then the Axe cuts down the dry Trees wicked men and Nations are glad when it goes ill with the Church People of God but usually when God hath corrected his own he breaks the Horns the Back and Bones of their and his enemies The Cup of Gods fury began at Jerusalem but it stayed not there it passed thence to Egypt to the mingled people to Vz Philistia Ashkelon Azzah Ekron and Ashdod c. To all the Kings of the North and to all the Kingdoms of the world upon the face of the earth Jer 25.15 16 17 18 19 20 21 22 23 24 25 26. It were an unrighteous thing if God should judge his friends and spare his enemyes and this he acknowledgeth vers 29. Lo I begin to bring evill on the City which is called by my name and should ye the Heathens be utterly unpunished ye shall not be unpunished for I will call for a sword upon all the Inhabitants of the earth saith the Lord of Hosts Secondly Observe Some works of God are so convincing that they cause even Heathens to see and acknowledge the hand of God in them and so to glorifie him The bringing the Jews out of Babylon the re-planting them in Canaan the re-building of their waste places peopling of them re-built and making their Countrey like the Garden of Eden convinced the Heathens so that they said and acknowledged It was the Lord had done these things which was a glorifying of his name Psal 126.1 2. The Babylonians and others said The Lord hath done great things for them when he turned their captivity There is so much of Gods wisdome power mercy bounty in some of his works that they constrain all that behold them to acknowledge him in them see Nehem 9.16 Psal 98.1 2. Isa 52.9 10. Thirdly Observe That Architecture and Husbandry are the work of the Lord. I build the ruined places and plant that that was desolate There is no House no City built but the Lord hath the chief hand therein Psal 127.1 Except the Lord build the house they labour in vain that build it All is nothing without the counsel assistance and blessing of God he teacheth the Carpenters and Masons their Art he inables them to work and blesses them working So for Husbandmen it is God that doth instruct them to discretion and teach them Isa 28.26 they have all their ploughing sowing and planting skill from him This cometh forth from the Lord of Hosts who is wonderfull in counsell and excellent in working vers 29. If a Land be well built with Houses Cityes Castles it is the Lord that builded them if it be well tilled and planted with Orchards Gardens Vineyards and Nurseries of young Trees it is the Lord that hath tilled and planted them mens Art and Industry are nothing without him Fourthly Observe Gods purposes and promises shall take effect and certainly be fullfilled God is faithfull in what he saith and will perform the same I the Lord have spoken it and will do it He will not go back from his word change his purposes and counsels or falsifie his promises Isa 31.2 He will not call back his words Isa 14.27 The Lord of Hosts hath purposed and who shall disanull it Isa 46.10 My counsell shall stand and I will do all my pleasure Jer 32.42 I will bring upon them all the good that I have promised them There is none wiser than God to advise him so as to alter his purposes or counsels there are none stronger than God to hinder him from making good what he hath purposed and promised Isa 43.13 I will work and who shall let it All the Babylonians could not hinder Gods setting his people at liberty all the wild beasts bryars and thorns in Canaan could not hinder him from bringing them in and making the Land like Eden plentifull and pleasant all the policy and power of Tobiah Sanballat and others could not hinder the building of the Temple and Walls of the City God had promised Jerusalem should be re-built and fenced that the Jews should have their Temple to worship in again and they had them Vers 37. Thus saith the Lord God I will yet for this be enquired of by the house of Israel to do it for them I will increase them with men like a flock THe word iddaresh is from Darash which signifies to make
475 476. There is a time for Christ to reign over the Jews 478. In his kingdom no succession of Princes 479. He is chief builder of the Church 288 he is the way the do or 289. he is the altar table sacrifice 322. stands by his servants in Temple-work 349. an Altar Harel and Haariel 371 372. he measures all 556 Christians liked to trees in eight respects 565 566. true ones are fruitful 576. always fruitful ibid. 577. what makes them so ib. Christianity not against Magistracy 412 413 Church God hath a special care of it being exposed to many dangers 108. others fare the better for the Churches sake 228. freed from former evils 240 241. when most afflicted most cared for 285. Church subject to calamities 202. what shall comfort her 203. God will revenge her wrongs 213. Cared for in lowest estate 287. what its called ibid. and 288. it s well seated and ordered ib. it s an house not a tabernacle 291. the greatness of it 302 314. visible and likned to visible things 326 327. under various dispensations 327 328. It s an exact building 336. the extent and latitude of it 337. stability lustre safety and holiness of it ibid. and 338. God made known there 348. Church-work must be according to the pattern God gives 164. hath distinct laws of its own 365. what it shall be ibid. made up of holy ones 368. it s holy most pure part of the world 404. It s large ibid. in is provision and protection 405 407 594. it Christs portion ibid. it s large under the Gospel 582. Who members of it ibid. and 583 priviledges of it equal to all 583. all blessings of it of free grace ibid. Gentiles of it 584 Church-state preserves propriety and mens rights 405 City Citizens what and what to do 595. description of it 599 500 601. c. difference between Ezekiels City and Johns 602 603. what meant by it ibid. it s well founded great receives many 604 c. Cities have their periods 143 Communion with God exprest by eating 382 Complaint no cause to complain of Gods dealings 226 Condition none so desparate but God can bring out of 402. see State Confederates with great ones must suffer 228 Contradictions seeming in Scripture 236 362 411 Controversies how and by whom to be determined 396 Conversion of sinners a gradual work 559. Covenant Of making or cutting a Covenant 218 481 condescention in God to enter into Covenant with man 220. what it should work 221. those in covenant nothing shall hurt 223. God doth much for them 380 Covetousness what it doth 162. its professors sin 166. evil of it 167. men coveting what is others lose their own 273 Court of aid 301. what the Courts represented ib. and 302 Cuhit the legal and Sanctuary one differ and wherein â—91 D DAy of the Lord how taken 3. sad days succeed merry ones 6. approach of such days matter of mourning 7. the day of a place 11. of recompence to godly 245. Lords day the eighth and first 377 Daughters how taken 25 David Christ so called upon what account 471 472 Dead to be buried after great victories 252. ignominious to be unburied 260 Death no defence against it 92 Deliverance is from the Lord 469 Desert men think they deserve 387 Design Gods designs go on whatever obstacle be in the way 17 496 Difference to be made in things and persons 395 Divine things our hearts and minds should be upon them 289 380. attained by degrees by labour by progress 295 those have the charge of them must be exact 387 546 revealed by degrees 564 Doing of the word is expected by the Lord 171 366 Dâ—ors of the temple what they note 322 Doubling of words in Hebrew note a superlative 366 Dwellings God knows them and what sins are acted in them 468 E EAst notes spiritual things West temporal 293. east-gate 343. Christ from thence ibid. Eastern worship not allowed 554 Eating bread before the Lord what it imports 382 383 Edomites 254 255 Enemie 235. God is an enemy to his peoples enemies 252. harsh dealings insences him 253. they add affliction to the afflicted 285 286. Enemies are from all quarters 496. make great preparation 497. they watch and seek occasion to ruine the Church 209. have helpers to do it 214. their coming against the Church not casual 218 Envy whence it ariseth 47 the nature of it 263 Ephah what 411 Ethiopia whence so named 4. Ethiopians baptised rebaptise themselves yearly ibid. two Ethiopia's 11 Exactions 410 Examples are to teach 60 Expectation of the wicked disappointed 259 F FAce Hiding of Gods what 264 Family God may dispose of families where he pleases 497 Favour Gods not alike dispensed to all 376 Fâ—ast of Tabernacles 420 Fish their properties 568 569 Flock such as have need of shepherds 186. where faithful ones are what is a prey to all 191. it meets with scattering storms sometimes 199. God a good shepherd over it 200. in the flock are fat and lean goats and Rams 206. God will distinguish between the good and the bad 208. his flock is peculiar owned fed 245 consists of weak ones 246. its comfort lieth in manifestation 246. the holy flock 400 Forms of the house what they note 362 Foundation what 4 Funeral of what dead the priest might be at 397 Fury what 282 220 G GAtes of the Temple what they hint 294 of East gate 343. gate shut what 380 381. wherefore shut 381 382. when shut and when to be open 530 531. Heaven gate when open ibid. gate standing open till even what it imports 533 Gerash what driving out it notes 51 Glory there is glory in the Church 337. We must be acquainted with that glory before we see the glory of God 342. glory of God what 343. receptacle of it 345 346. when glory departs its but for a season 346 sight of glory an humbling thing 347. filled with glory 348 God he breaks the urms of the great ones 33. he wounds them incurably ibid. dreadful to have him an enemy 34. he hath instruments fit for his work 54. prophets to tell the worst of Princes their wickedness 66 God makes use of one King to punish another 78 79. he is faithful in performing his word 144. confirms truths by witness and signs ibid. Gods condescention vide Covenant He takes notice of all that is thought and spoken aganist his 268 269. rejoycing at the calamities of his people provokes much 286 when reconciled to his he multiplies blessings 224. he deals best with his at last ibid. turns evils into blessings 295. what God doth for his own sake 309 when he doth great things for them 315. its his mercy to retake a revolted peoyle 376. happy whom God owns 377. accepts according to mens abilities 535. God a free agent nothing moves him 449. when he begins to shew mercy he multiples it 467. he makes clean 469. takes pleasure in cleansed ones 470. at his pleasure can bring Armies
's God kindles fires in Nations and Kingdomes to consume Towns and Cities Men and their habitaons they are all his and he may do to them what he pleases having transgressed his lawes By fire and sword did the Lord plead with the Egyptians laying all wast and by so doing made himself known to be a powerful righteous and dreadfull God Observe Fourthly In the soarest judgements of God upon men usually some escape God threatned Egypt Chap. 29.8 that he would cut off man and beast and make it utterly wast from one end to another verse 10 yet here in the ninth verse he saith Messengers shall go forth some should escape to carry tydings of his severe judgements Observe Fifthly Those things which seem accidentall and casual unto us are ordered by the wise Counsel Power and Providence of God In that day shall messengers go forth from me in ships When all Egypt was in a confusion some running one way and some another to secure themselves and some hastening unto ships to tell others what the Chaldeans had done in the midst of these hurries and disorders God saw acted sent out messengers they went not however the appearance was to men without Gods ordering hand themselves thought of no such thing nor those they went unto they dreamed not that they were sent forth of God that they came from him it was lookt upon as a meer contingencie but Gods hand was in it Things may be contingent to us they are not so to God Observe Sixthly Such is the efficacy of Gods judgements made known that they do afflict those are at a distance from them and fill the most secure with fears and pains The Ethiopians were absent from the judgements executed upon the Egyptians they were secure carelesse people but when the messengers told them their Cities were burnt their men slain their foundations and helpers destroyed they were afraid and great pains came upon them they were in travail for their Lives Liberties and Estates There is a mighty power in the judgements of God to terrify sinners even at a distance When Tyrus understood such was the efficacy of that judgement upon those afarre off that it s said all the Princes of the Sea clothed themselves with trembling Ezek. 27.35 so that we may say of Gods judgements as David Psal 10.11 Who knoweth the power of thine anger who knows what efficacy it 's of and how far it extends Observe Seventhly Former judgements are not to be forgotten As in the Day of Egypt God had visited Egypt many hundreds of years before and now he minds them of that visitation So Isa 9.4 God mentions the dayes of the Midianites minds them of the great destruction of the Midianites by Gideon Judg. 7 and 8 chap. God mindes the dayes of mens sinning Hos 9.9 they have deeply corrupted themselves as in the dayes of Gibeah and therefore he would visit their sins and when he hath visited for sins he would have us remember those visitations Jer. 7.12 Go to Shiloh and see what I did to it for the wickednesse of my people Israel As we should remember ancient and former mercies to strengthen out faith so ancient and former judgements to quicken our fears Vers 10 11 12. Thus saith the Lord God I will also make the multitude of Egypt to cease by the hand of Nebuchadrezzar king of Babylon He and his people with him the terrible of the nations shall be brought to destroy the land and they shall draw their swords against Egypt and fill the Land with the slain And I will make the rivers dry and sell the land into the hands of the wicked and I will make the land waste and all that is therein by the hand of strangers I the Lord have spoken it THese words hold out unto us the efficient and instrumentall causes of the forementioned judgments which are in part repeated The efficient cause is God himself ver 10 11. The instrumental are Nebuchadrezzar and his people ver 10 11. The judgements repeated are the destruction of Egypt and the Egyptians putting the land into the hands of others with an addition of drying up the rivers Vers 10. I will also make the multitude of Egypt to cease The Hebrew word for multitude is hamon which signifies both multitude and noise for where there is a multitude there will be a noise Egypt was populous and God would diminish the people they should be slain and carried away captives so should both the multitude and noise cease Increase of people is a blessing the lessening of them a judgement By the hand of Nebuchadrezzar Hand here notes power as in 2 Chron. 2â— 10 and Job 1.12 all that he hath is in thy power the Hebrew is in thy hand Nebuchadrezzar by his mighty powerfull arm should come and lay all Egypt waste and make it like a wildernesse Armies are the hands of Princes by which they doe great and dreadfull things Vers 11 The terrible of the nations shall be brought to destroy the land The word for terrible is arizze from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 araz to deal violently to terrifie which Piscator renders crudelissiâ—â— the most cruell the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pestes the French les plus hideâ—â— the most hideous and Junius the most violent Vatablus cals them Tyranni Gentium the Tyrants of Nations those were most Tyrannical and terrible God brought and set on work to destroy the land The Chaldeans were a bitter nation terrible and dreadful Hab. 1.6 7. these words we had chap. 28.7 so terrible they were that they should fill the land with dead bodies When an Army of friends passe through a Countrey no hurt is done but when an army of Tyrants of strong and terrible enemies come to spoil what mischief will they not do Vers 12. And I will make the rivers dry Heb. drought Though the Chaldean Army was great yet not so great as to drink up all the waters of Nilus which is one of the chiefest rivers in the world Nilus had many rivulets cut out of it whereby the land was watered all those might they stop up with earth and other materials for their better passage and so the rivers were made dry Or by rivers we may understand that benefit came by them the Chaldeans should take away all the wealth of Egypt which came by the rivers and so the rivers were as dry things to the Egyptians So Maldonate and some others interpret the words but rather thus God would send great spoil and desolation into Egypt whereby the rivers might become uselesse unto them or should we take the words literally as some Expositors are of the minde viz. that for the great wickednesse of the Egyptians God dried up Nilus and punished them with sore famine as in the dayes of Joseph it was when there were seven years of famine This sense may be safe or we may take rivers for the people and their power And sell the land into the
his top was among the thick boughs The waters made him great the deep set him up on high with her rivers running round about his plants and sent out her little Rivers unto all the trees of the Field Therefore his height was exalted above all the trees of the field and his boughs were multiplied and his branches became long because of the multitude of waters when he shot forth All the fowls of heaven made their nests in his boughs and under his branches did all the beasts of the field bring forth their young and under his shadow dwelt all great Nations Thus was he fair in his greatness in the length of his branches for his root was by great waters The Cedars in the Garden of God could not hide him the Firre-trees were not like his boughes and the Chesnut Trees were not like his branches not any Tree in the Garden of God was like unto him in his beauty I have made him fair by the multitude of his branches so that all the Trees of Eden that were in the Garden of God envied him IN these seven Verses is set forth the power of the King of Assyria who is compared here unto a Cedar which is described First from its place it was in Lebanon ver 3. Secondly from its beauty it had fair branches ver 3. and was fair in greatness and length ver 7. Thirdly from the benefit of it it was a shaddowing shroud Fowls Beasts Men were advantaged by it ver 3 6. Fourthly from the height of it it was very high ver 3. higher then all the trees of the field ver 5. Fifthly from the thickness he had thick boughs ver 3. Sixthly from the cause of all these viz. the Rivers and Waters he was planted by ver 4 5 7. Seventhly from his transcendencie above all other Trees in the Field or Garden ver 5 8 9. Vers 3. Behold the Assyrian Some would have Pharaoh and the Egyptians to be understood by the Assyrian and produce Isai 52.4 for it where it s said my people went down aforetime into Egypt to sojourn there and the Assyrian oppressed them without cause that was Pharaoh and the Egyptians saith A lapide but Interpreters generally understand Sennacherib or Nebuchadnezzar and their people By the Assyrian therefore here is meant the King of Assyria whom diverse Expositors make to be Esarhaddon the third Son of Sennacherib of whom see Isa 37.38 He was King of Assur Ezra 4.2 call'd also the great and noble Asnappar ver 10. He was King of Assyria and Babylonia saith Vsher in his Chronologie Lavater makes him only King of Assyria Page 107. for he saith Ben-Merodach the Governor of Babylon observing that his two Brethren who slew their Father viz. Adramelech and Sharezer lying in waite to dispossess Esarhaddon of the Kingdom he made war upon him overcame him and so rejoyned the Assyrian Kingdom to the Babylonian Whether him Sennacherib or Nebuchadnezzar it was a King of Assyria who was great and powerfull A Cedar in Lebanon That is as a Cedar in Lebanon Lebanon was a great and large Mountain in Canaan full of Cedars and this King of Assyria is likened unto the chiefest of them With fair Branches These Branches were not his Sons and Nobles but the several Provinces belonged unto the Kingdom of Assyria over which his Princes and Nobles did reign Himself was the Cedar these the Branches or Arms. And with a shadowing shroud The word for shroud is Chorash which Montanus renders Caedua Sylva Buxtorf saith its Virgultum densum implexum faciendae umbrae commodum shoots sprouts so thick and intangled together as that they make it shadowie The Septuagint hath the words thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thick in the covering this Tree did afford cover and shade to others Of an high stature his top was among the thick bowes The King intended Ezek. 17.6 was like a Vine of low stature but this King was like a Cedar of high stature glorious great and renown'd so high that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his top was in the midst of the clouds like the tree Dan. 4.20 whose height reached to Heaven Vers 4. The waters made him great Some Trees prosper best in dry places some by the waters side the moisture they draw thence makes them to spread and flourish Psal 1.3 The Tree being here Metaphorical so are the waters waters signifie sometimes afflictions Psal 32.6 sometimes wholesome and good doctrine Isai 55.1 sometimes people Rev. 17.15 here riches power victories and such things quibus augenter splendescunt imperia The Assyrian wealth Provinces Victories were as water to his Roots and made him great The deep set him up on high with her Rivers running round about his plants His vast Treasure like a deep not to be drawn drie raised him to such an height as waters do a Cedar He did abound with plenty of all things As Plants which have rivers running round about them do grow and spread so did the King of Assyria and his His riches and greatness were like an Ocean and the Provinces as so many Rivers brought in wealth continually which supplyed them and others And sent out her little rivers unto all the trees of the field Some Commodities some parts of the Assyrian Treasure were derived to other Nations Princes and People or his own Subjects had some share with him in his wealth and greatness all at home and many abroad which were the Trees of the field gained by the Assyrian waters Vers 5. Therefore his height was exalted above all the trees of the field There were diverse Trees in the field which were high many Kings and Princes who were great but the Assyrian was the highest the greatest Cedar and Monarchie then in the world His waters exceeded theirs and they derived moisture from him His boughs were multiplied and his branches became long The boughs and branches of this metaphoricall tree were the Provinces and Countries belonged to the Assyrian Monarchie which were many and extended far even to Media Eastward to Mesopotomia Westward to Armenia minor Northward and to Susiana Southward Because of the multitude of waters when he shot forth Where there is much water and moisture at the root of a Tree there the branches and boughs do shoot forth faster and further then where its wanting The Assyrian having multitude of waters viz. Treasure enlarged his Empire and borders thereby Vers 6. All the Fowls of heaven made their Nests in his boughs By Fowls of Heaven some understand the Nobles and great Ones they built them habitations in his Provinces and Dominions which they peaceably enjoyed as Fowls do their Nests in the boughs of high trees And under his branches did all the beasts of the field bring forth their young By Beast of the field A lapide intends the vulgar and more barbarous sort of people The sense is that all kinds of people noble and ignoble rich or poor weak or strong were in safety and
to pass in the Twelfth year in the Twelfth month in the First day of the month that the word of the Lord came unto me saying Son of man take up a lamentation for Pharoah King of Aegypt and say unto him Thou art like a young Lyon of the Nations and thou art as a Whale in the seas and thou camest forth with thy rivers and troubledst the waters with thy feet and fouledst their rivers Thus saith the Lord God I will therefore spread out my net over thee with a company of many people and they shall bring thee up in my net Then will I leave thee upon the Land I will cast thee forth upon the open field and will cause all the fowls of the Heavens to remain upon thee and I will fill the beasts of the whole earth with thee And I will lay thy flesh upon the mountains and fill the valleys with thy height I will also water with thy blood the Land wherein thou swimmest even to the mountains and the rivers shall be full of thee And when I shall put thee out I will cover the Heaven and make the stars thereof dark I will cover the Sun with a cloud and the moon shall not give her Light All the bright lights of Heaven will I make dark over thee and set darknesse upon thy Land saith the Lord God I will also vex the hearts of many people when I shall bring thy destruction among the Nations into the Countreys which thou hast not known Yea I will make many people amazed at thee and their Kings shall be horribly afraid for thee when I shall brandish my sword before them and they shall tremble at every moment every man for his own life in the day of thy fall THis Chapter is of the nature of the three former and contains in it two Prophesies both of them against Pharoah and the Egyptians The 1. Is from the beginning to the 17. vers 2. From the 17. to the end of the Chapter In the first of these we have First The time of the prophesie vers 1. Secondly The Tyranny and cruelty of Pharoah vers 2. set out by way of lamentation Thirdly Gods judgements against him declared in an allegoricall way ver 3 4 5 6. Fourthly The events thereupon which are 1. Darkness vers 7 8. 2. Vexation vers 9. 3. Astonishment fear and trembling Vers 1. And it came to passe in the twelfth year in the twelâ—th month in the first day of the month This was not in the time of Zedekiah who reigned but eleven years It was in the twelfth year of Jehoiachims captivity the twelfth month and first day not long after the taking of Jerusalem and burning it with fire The Lord gave out this Prophesie then that the Jews might be taken off from trusting in the Egyptians having cause sufficient to believe that Ezekiels prophesies against them should be made good as well as Jeremies against themselves for it was the same Spirit which breathed in them both and that they might reap some comfort after their sufferings in considering God would deal so roundly with the Egyptians who had deceived them Vers 2. Take up a lamentation for Pharoah King of Egypt Take up a lamentable prophesie declare what sad things are coming upon Pharoah whether the Prophet were to lament for the destruction of Pharoah and the Egyptians is questionable for he and they had oppressed others deceived the Jewes and these judgements of God coming upon them for their wickedness were just and righteous and so matter of rejoycing yet because he was to utter dreadfull and lamentable things rejoycing became him not but he was to be affected sutable to the matter delivered Thou art like a young Lyon of the Nations Wherein Tyrannical Kings and Princes are like unto young Lyons hath been shewed in the 19. Chapter The meaning of these words is that look what a Lyon is among the beasts of the fields and woods viz terrible and cruel the same was Pharoah among the Nations Young Lyons are fierce and devoure their prey with greedinesse so are young Tyrants And thou art as a Whale in the Seas In the 29. ch ver 3. Pharoah is call'd Hattannim the Dragon or Crocodile here Cattannim as the Whale it s Tannim in both places and signifies a Dragon Whale or Sea-monster and such as a Whale is in the Seas viz troublesome dreadfull and devouring such was Pharoah on the deeps a Lyon at Land a Whale at Sea His Dominion was large and where-ever it was he minded the prey And thou camest forth with thy Rivers The Septuagint have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Vulgar following render Ventelabas cornu in fluminibus tuis Thou didst horn it in thy Rivers the Whale spouts waters so out at her Nostrils that falling it makes a kind of horn and Pharoah digging or cutting Rivers out of Nilus they were winding like a Horn. Those are for this sense Devine Tagach in the Text from Nagach which is to strike with the Horn or Lascivire cornu and so Vatablus turns the word Lascivisti in fluminibus tuis thou hast tumbled up and down and sported thy self in thy Rivers and waters Others derive the word Tagach from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to come forth or cause to come forth thou didst invite other Nations to revolt from Nebuchadnezzar or thou didst come forth with thy people and trouble other Nations with invasions and wars And troubledst the waters with thy feet and fowledst their rivers He troubled all at home and all abroad as the Whale or Crocodile troubles the Seas and the Rivers and lets not the Fish be quiet any where they mud the Rivers make the waters boyle so did this Egyptian Pharoah he was like Nilus which had turbidas aquas troublesome waters He troubled the waters when he constrained the people to leave their own Land and to go up to Carchemish by Euphrates Jer. 46.2 and as they went they must needs fowl the Rivers make their comforts as dead and uselesse First Observe That times of publique calamities are specially to be noted Ezekiel sets down the year month and day when the Lord told him what dreadfull things should befall Pharoah and the Egyptians In the twelfth year the twelfth month the first day of the month he must take up a lameâ—tation Gods judgements sometimes are lasting and the duration of them cannot be known unlesse the beginning of them be taken notice of Secondly Observe Lamentations for the sins and destructions of others is from the Lord. Son of man take up a lamentation for Pharoah King of Egypt The Prophet took it not up of himself but at the command of the Lord. Chap. 19.1 God bid him take up a lamentation for the Princes of Israel Chap. 27.2 He is injoyn'd to take up a lamentation for Tyrus Chap 28.12 He must take up one for the King of Tyrus Lamentations for Princes and states are at Gods appointment Proâ—hets are
of Israel Whether Edom secretly muttered out or openly vented her blasphemies The Lord heard them Ammon said Aha against Gods Sanctuary when it was profaned and against the Land of Israel when it was desolate and against the house of Judah when they went into captivity Ezek 25.3 And Moab said the house of Judah is like unto all the Heathen When they said so was the Lord deaf Zeph 2.8 I have heard the reproach of Moab and the revilings of the children of Ammon whereby they have reproached my people and magnified themselves against their border The Lord heard and remembred what they said and made it known to all Ages so did he hear what Tyrus the Sea-City said insultingly against Jerusalem Ezek 26.2 He took notice of the Letter that Rehum the Chancellor and Shimshai the Scribe and the rest of their companions wrought against Jerusalem Ezra 4.8 There is nothing said or thought against the people of God but he is privy to it Lament 3.61 saith Jeremy Thou hast heard their reproach O Lord and all their imaginations against me God heard not only what their wicked tongues spake but also what their vile hearts imagined yea all that they imagined he hears imaginations Secondly Observe God will convince and make blasphemers know that he heard their blasphemies And thou shalt know that I the Lord have heard all thy blasphemies Men blaspheme Heaven and Earth they speak proudly against God Christ Scriptures Ordinances and flatter themselves that they shall never more hear of their blasphemies they think God minds them not but God hath times to make such black mouth'd wretches to know that he heard them even all of them when God visited Edom with the sword then they should know it when death comes or judgement after death then shall they know what they have said If men must give account of every idle word they speak Matth 12.36 much more of reviling and blasphemous words Thirdly Observe The revilings and blasphemies uttered against the people of God God accounts as spoken against himself The Edomites spake against the Jews and the mountains of Israel but thus saith the Lord With your mouth ye have boasted against me and have multiplyed your words against me It s my self you reproach and speak against when you deal so by my people What Moab said against the house of Judah Ezek 25.8 God saith was against himself Jerem. 48.26 42. Moab hath magnified himself against the Lord. When the wicked spake against Gods servants truth and Sanctuary David saith they reproached God Psal 74.22 Arise O God plead thine own cause remember how the foolish man reproacheth thee daily it was God they reproached As wicked men act against God when they act against his people 2 Chro 14.11 Numb 16.3 with Numb 27.3 so they speak against God when they speak against his people all the bitter reviling and provoking speeches they utter against them God hears reckons as vented against himselfe and will recompence into the bosomes of his enemies Verses 14 15. Thus saith the Lord God When the whole earth rejoyceth I will make thee desolate As thou didst rejoyce at the inheritance of the house of Israel because it was desolate so will I do unto thee thou shalt be desolate O mount Seir and all Idumea even all of it and they shall know that I am the Lord. IN this Conclusion of the Chapter the Lord further declares his mind concerning Idumea and tells her she shall suffer when all others shall rejoyce and why because she rejoyced at the sufferings of the house of Israel Vers 14. When the whole earth rejoyceth If we refer the word earth to the Land of Judaea the sense may be this When I shall make that whole Land rejoyce or if we understand by earth the other parts of the world the meaning is When I shall bring my people out of captivity and cause the whole earth to rejoyce thereat then will I make thee desolate but Scriptures do hint it to us that Edom was made desolate before the return of the Jewes from Babylon Jerem 25. 27. Chap. tells us that Edom was given to Nebuchadnezzar and was to drink the Cup of Gods wrath like other Nations and sundry Expositers agree in this That shortly after the destruction of Jerusalem Edom was laid desolate Some other interpretation therefore of the words is to be looked out we may refer earth to Idumea and then the sense will be this As the whole Land of Idumea hath rejoyced at the desolation of the Israelites so will I make it wholly desolate The Hebrew favours this interpretation for it is thus As the whole Earth or Land hath rejoyced in desolation I will do unto thee Piscator goeth this way and saith Sicut laetatur tota ista terra seil Edomaea As all this Land namely Idumea hath rejoyced in desolation so will I do unto thee O Idumea Vers 15. As thou didst rejoyce at the inheritance of the house of Israel because it was desolate The Edomites when they saw the Temple burnt Jerusalem made even with the ground and all the Land turned into a wilderness they rejoyced at it Obadiah 12. They of Edom rejoyced over the children of Judah in the day of their destruction when they saw men and beasts cut off the Godly Cityes ruin'd and the pleasant Land laid waste they laughed at it and said Aha so would we have it The inheritance of the house of Israel This inheritance was the Land of Canaan which God gave to Abraham Gen 15.7 and to his seed Exod 32.13 To Jacob and Israel did God give Canaan the lot of their inheritance Psal 105.11 And this Land was the Lords inheritance Exod. 15.17 He dwelt in it and own'd it for his Land and when the wicked invaded it the Psalmist said O God the Heathen are come into thine inheritance Psal 79.1 and vers 10. of this Chapter it s said The Lord was there It was both the Lords and his peoples inheritance and when it was made desolate the Edomites were glad thereof So will I do unto thee Thou hast rejoyced at the calamities of others and others shall rejoyce at thy calamities thou didst insult speak proudly when the inheritance of the house of Israel was laid waste and thou shalt meet with such dealings when thine inheritance shall be laid waste thy Cityes shall be destroyed man and beast shall be cut off and the Nations shall be glad of it Thou shalt be desolate O Mount Seir and all Idumea even all of it When sad judgements are upon Lands some parts are spared as Strong Holds great Cityes Port Towns and the like but so severely should the enemy deal with Mount Seir and Idumea that nothing should be left all even all should be utterly ruin'd and made desolate First Observe The generality of people are apt to go the wrong way to rejoyce at the evill of Gods people All Idumea rejoyced The whole earth the people of it