to themselves and they should know that hee was the Lord Psalm 9.16 The Lord is known by executing Judgements His power his justice and soveraignty are known thereby and so men are made to fear and stand in awe of him When God is silent and speaks not by his judgements men think hee is like themselves Psal 50.21 and are imboldened to sin Eccl. 8.11 but when God thunders by his judgements they have other apprehensions of him 1 Sam. 6.19 20. Vers 17 And the word of the Lord came unto me saying 18 Sonne of maâ— the house of Israel is to mee become dross all they are brasse and Tin and Iron and Lead in the midst of the turnaceâ— they are even the drosse of silver 19 Therefore thus saith the Lord God because yee are all become drosse behold therefore I will gather you into the midst of Jerusalem 20 As they gather silver and Brasse and Iron and Lead and Tin into the midst of the furnace to blow the fire upon it to melt it so will I gather you in mine anger and my fury and I will leave you there and melt you 21 Yea I will gather you and blow upon you in the fire of my wrath and ye shall be melted in the midst thereof 22 As Silver is melted in the midst of the furnace so shall yee be melted in the midst thereof and yee shall know that I the Lord have poured out my fury upon you In these words is the Lords second message to Ezekiel wherin is set forth First The Degenerate estate of the Jews under the similitude of dross vers 18. 2 Gods judicial peoceeding with them being dross vers 19 20 21 22. 1 Hee would gather them together 2 Blow upon them 3 Melt them 3 The End of his so dealing with them vers 22. Vers 17 And the word of the Lord came unto me saying These words we have had oft and in the 1. v. of this chapter God being upon bringing judgements upon his People gives them notice thereof by his Prophets Hee speakes before hee strikes 18 The house of Israel is to me become dross The house of Israel viz. the Jewes had been of high account with God they were once his chosen People above all others Deut. 7.6 they were once a Kingdome of Priests and an holy Nation Exod. 19.6 they were once so honourable and pretious that God gave and destroyed other Nations for their sakes Isa 43.4 they were once his portion his inheritance Deut. 32.9 Isa 19.25 they were once his vineyard and pleasant plant Isa 5.7 they were once a people near unto him Psal 148.14 the dearly beloved of his soul Jer. 12.7 his peculiar people Exod. 19.5 but now they were become dross they had degenerated from their former faithfulnesse justice honesty sincerity and purity Quicquid de a geâ—to â—â—iove metâ—llo dum igne eâ— quitur expuâ—gatur The word for drosse is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sig which is whatsoever the fire separates from any mettal Kirk saith its Sordes quae de mettallis igni retrocedit quam scoriam appellamus Mettals have some thing of an heterogeneall nature to themselves which being separated by fire or any other way is that wee call drosse The house of Israel here is not said to bee drossy but to bee dross its fit therefore to see wherein the resemblance lies between them 1 The Drosse Obscures the lustre and glory of the mettal yea Covers it up so that it appears not rust and filth compass and hide the gold so that neither the nature or lustre of it can bee seen So the house of Israel was such at this time that no gold no silver appeared Jer. 5.1 Run ye to and fro through the streets of Jerusalem see now and know and seek in the broad places thereof if hee can find a man if there bee any that executeth judgement that seeketh the truth Jâ—r 9. â— They bee all adulterers an assembly of treacherous men Ier. 8.10 Zeph. 3.7 they rose early and corrupted all their doings Jer. 6.28 they are all greivous revolters walking with slanders they are brass and iron they are all corrupters There was no pure mettal appeared amongst them especially gold or silver If there were some righteous just holy faithful ones amongst them they lay hid under the dross 2 Dross is a deceiving thing its like mettal but is not mettal the dross of silver is like it and so the dross of Gold is like it but the dross is neither silver nor gold so The house of Israel was deceitful hypocritical like Saints but not Saints see Isa 10.6 ch 58.2 cha 9.17 every one is an Hypocrite and an evil doer every mouth speaketh folly they professed themselves to be the people of God yet were not such as they seemed to be Jer. 7.2 4 9 10. they were like potsheards covered with silver dross Pro. 26.23 3 Dross is not bettered by the fire put it into the fire time after time it abides so still God had oft put the Jews into the furnace of affliction and heat the furnace sometimes very hot but they were the same still They had been in the Egyptian fire 2 King 23.33 in the Syrian and Chaldean fire chap 24.2 and other fires but none of them did them any good Jer. 5.3 Thou hast stricken them but they have not greived thou hast consumed them but they have refused to receive correction and not onely did the Prophet complain thus but the Lord himself chap. 2.30 In vain have I smitten their children they received no correction they were nothing the better for all Gods blows and fires dross they were and dross they continued 4 Dross is a worthlesse thing it s of no value base vile contemptible such was The house of Israel and chief in it Jer. 24.8 Zedekiah the King his Princes and the rest of Jerusalem were as evill figgs which could not bee eaten the Kingdome was base Ezek. 17.14 the City an Harlot ch 16.35 she changed the judgements of God into wickednesse more than the Nations chap. 5.6 and was more vile than Sodom and Samaria chap. 16.47 5 It s uselesse and to be rejected The Jews now were so corrupted so wicked so unprofitable that the Lord was casting them off and out Jer. 6.30 Reprobate silver shall men call them because the Lord hath rejected them As the wood of the vine when fruitless is not fit for any thing but the fire Ezek. 15. so the dross of silver is not fit for any thing but rejection The house of Israel being become dross the Lord saith Jer. 7.15 I will cast you out of my sight as I have cast out all your brethren even the whole Seed of Ephraim the ten Tribes they proved dross and the Lord cast them away and now hee would cast Judah and Benjamin out of his sight and when he did it they were the off-scouring and refuse in the midst of Heathens Lam. 3.45 6 Dross is an
enemy to God and his people how much more should Christians do and indure any thing for Christ their King and heavenly Commander if hee say go wee should go if come wee should come if pluck out your right eye cut off your right hand or right foot we should do so if hee calls us to indure affliction and suffer hard things wee should not stick at them no though it be the jeoparding of our lives knowing hee hath a spiritual and eternal reward for us Seeing men have done and suffered so much for heathens how can wee do or suffer too much for Christ Scipio Africanus had three hundred Souldiers who would clime a Tower if hee bid them or throw themselves from the top of a Tower at his command what dishonor will it bee to Christ if his souldiers will not do as much at his command as others have done at their Lords Commands Obs 5 Armies with their Generals and Commanders may serve long labour soâ—ely suffer hard things and after all these bee dis-appointed of their expectations Nebuchadrezzar caused his Army to serve a great service thirteen years so that their heads shoulders sides were bald and peeled and what then yet had hee no wages nor his Army they expected great matters in Tyrus which was so rich and full of all sorts of Commodities but found nothing considerable nothing answering their expectation or sufficient to recompence their charge and suffering This undertaking could not be without millions of money hopes they had that Tyrus being now the Mart of Nations would repay them with advantage but Tyrus wealth was dispersed and there was no money in Cash Sometimes armies find rich spoil and fat prey in the Towns and Cities they take and sometimes they find empty houses Obs 6 Nations Lands Kingdomes are the Lords and he disposes of them to whom hee pleases Behold I will give the land of Egypt unto Nebuchadrezzar Hee would take it from Pharaoh King thereof and give it to another Neither did the Lord do any wrong unto Pharaoh because he was tenant at will and held upon these tearmes quam diu se bene gereret to bee King while hee carried himself well but hee grew proud insolent and like a Dragon lay in the midst of his rivers saying my River is mine and I have made it for my self God therefore took away his Kingdome from him and gave it to the King of Babylon hee looseth the loines of King and dis-misseth them from their Kingdomes Hee rejected Saul 1 Sam. 15.23 and gave his Kingdome to David chap. 16.1.13 hee rent ten Tribes from Rhehoboam and gave them to Jeroboam 1 Kin. 11.31 hee cast out many Kings and gave their lands to Nebuchadrezzar Jerem. 27.3 7. and v. 5. you may see upon what ground hee doth so I have made the earth the man and the beast that are upon the ground by my great power and by my stretched out arm and have given it unto whom it seemed meet unto mee and now I have given all these lands into the hand of Nebuchadnezzar hee made the earth hee may give it to and take it from whom hee please it s his not ours no man is owner of the earth or any part of it it s the Lords therefore if hee break in peices mighty men without number and sets others in their stead hee wrongs hee oppresses none Job 34.24 Let not us be troubled that God hath done such things in our daies Obs 7 God in his holy and wise Providence makes use of Heathens or any instruments to do his work Nebuchadrezzar and his Army wrought for him they were his servants hee set them on work though they knew it not When Armies of Heathens do plunder Townes take Cities lay waste Kingdomes they are working for God they are executing his judgements though they minde it not God carries on his work let instruments bee what they will He can make use of the worst of men as well as of the best Hee can promote his interest by an Army of heathens as well as by an Army of Christians and let Armies bee what they will good or bad when they are at work they work for God they wrought for mee saith God It s good therefore not to stick upon the instruments which work but to look at the hand in which they are how that directs and regulates them look at him whose tooles whose servants they are This will quiet mens spirits and keep their tongues within compass Obs 8 The Lord suffers not any no not heathens and Infidels to labour for him in vain Hee gave the land of Egypt with all the wealth of it to Nebuchadrezzar and his Army who were the worst of the Heathen Ezek. 7.24 because they served and wrought for him God is just not like those Masters who set men on work and then will give them no wages whosoever works for God shall have his penny when the mid-wives would not destroy the male children of the Jews but save them alive because they feared God â—e dealt well with them and gave them houses Exod. 1.17 20 21. hee gave them habitations and blessed their families They were Infidels yet God rewarded their work Jehu was wicked yet because hee did the work of the Lord in rooting out Ahabs Family in destroying Baal with all the Priests and Temple of Baal therefore the Lord rewarded him and that largely 2 King 10.30 Because thou hast done well in executing that which is right in mine eyes and hast done unto the house of Ahab according to all that was in mine heart thy children of the fourth generation shall sit on the throne of Israel which was made good in Jehoahaz Joash Jeroboam and Zachariah who came out of his loines and reigned after him 2 King 13 14 15. chapters How should this stir us up to do good and serve the Lord if Heathens shall not labour for him in vain much lesse shall Christians who know how to act from a right principle in a right manner and for a right end if they meet with hardship in his service hee will remember and reward it fully not with a temporal Kingdome but with an eternal the land of Egypt shall be given to Babylonians because the kingdom of Heaven shall bee given to Christians Luke 12.32 Fear not little flock it is your fathers pleasure to give you the Kingdome let us therefore bee stedfast and immoveable alwaies abounding in the work of the Lord forasmuch as wee know our labour shall not bee in vain A cup of cold water two mites cast into the treasury a sigh a tear laid out for God and his interest shall not bee forgotten what Paul told the Hebrews I may tell you that God is not unrighteous to forget your work men may forget or reward poorly but God will not forget because hee cannot bee unrighteous nor reward poorly because he deals bountifully with his servants Psal 116.7 Obs 9 Execution of judgement upon proud
of bloud had done wickedly shamefully and so became guilty with a witnesse exceeding guilty shee cut not off the wicked to take guilt off from her self and the land but she murdered the innocent and multiplied guilt thereby upon her self and the Nation Thou hast defiled thy self in the Idols which thou hast made Thou hast made Idols thinking thereby to please God and pacify his anger but they have defiled thee made thee hateful unto God and increased his wrath much more against thee God had forbidden them to make to themselves Idols or Images Exod. 20. yet they did make them defiling thereby both the worship of God and their own soules and so hastened their own destruction Thou hast caused thy daies to draw neer and art come even unto thy years Thou hast by thy transgressions broken the thread of my patience and hastened judgement to come upon thee I gave thee time to repent and prevent my wrath from breaking out aginst thee but thou having abused my patience mis-spent thy time art become worse and now vengeance is at thy gates and ready to enter The time is come for the sword to visit thee and that thou shalt go into Captivity Therefore have I made thee a reproach unto the Heathen Jerusalem was the Habitation of God Psalm 76.2 the City of the great King Mat. 5.35 which the Lord took pleasure to protect and defend Isa 31.5 it was the perfection of beauty Psalm 50.2 the Holy City Matth. 27.53 very honourable but this City and the inhabitants thereof did the Lord make a reproach unto Heathens The word for reproach is Cherphah which notes reproach disgrace in word or action and doubtlesse the Jews met with reproachful words and actions from the Heathen They were not yet made a reproach but God intended them to bee so the preter tense is put for the future A mocking to all Countries The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kallasah from killez subsannare to mock and jeer and kallasah is subsannatio vilipendium or contumelia cum extenuatione alterius a vilifying and scorning of a man its onely in this place and imports the scorning and vilifying of the Jews in all Countries The Septuagint hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in â—udibrium for a derision and laughing stock It s rendred Heb. 11.36 cruel mockings such mockings as argue cruelty and insulting 5 Those that bee near and those that be far from thee shall mock thee The Nations-round about thee the Ammonites Moabites Idumeans and those far off the Babylonians Which art infamous In the Hebrew its Temeath hashem polluta nomine thou art polluted in thy name Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who art named impure French qui es vileine de nom who art of a base and vile name Jerusalem the Faithful City was become an harlot Isa 1.21 and like an imperious whorish woman Ezek. 16.30 Jerusalems Idolatry bloud uncleannesse and prophaneness had made her infamous and to be called the filthy polluted the oppressing City Zeph. 3.1 Much vexed The Hebrew words are Rabbath hamme humah multae contritionis of much contrition that is a City greatly to bee broken for thy wickedness Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much in wickednesse which brought her much vexation The French is Grande en affliction great in affliction The Vulgar Grandis in territu famine sword and plague vexed destroyed her Piscat Repâ—eta tumultuatione filled with tumult Lavat Cum magna turba Jun. Copiosa divexatione rich in vexation From these 3. verses thus opened take these observations Obs 1 That when people become Idolatrous they grow cruel Jerusalem made Idols and shed bloud bloodinesse cruelty and Idolatry usually go together shee had Idols in the midst of her Ezek. 16.24 25. and she shed bloud in the midst of her shee was a publike Idolatresse and a publike murtheresse The Babylonians were very Idolatrous Ezek. 20.32 and they were very bloudy Jer. 51.35 so Rome which is called Babylon Rev. 17. was idolatrous and bloudy those shee could not make drunk with the wine of her fornications those shee could not draw to Popery and Idolatry she made her self drunk with their bloud vers 26. How bloudy Popish Idolaters are the Parisian massachre heretofore and the Irish of late do witnesse when men once make gods and form waies of worship to themselves they are zealous for them will lavish out gold to maintain them and be lavish of their bloud that oppose them Obs 2 Great sinnes do accelerate the judgements of God they put wings unto them and cause them to make haste Jerusalems bloudinesse and idolatries made her time to come and daies to draw near Sinners-by their lewdnesses do abbreviate Gods patience and swiften his punishments Psalm 54.23 Bloudy and deceitful men shall not live out half their daies The length and strength of their wickednesse shortens their daies in Job 22.16 it s said wicked men were cut down out of time and chap. 15.32 it shall be accomplished before his time a wicked man his life is gone cut off before the just time like a green tree cut down before it come to perfection and so is out of time and before his time hee might have lived longer had hee not been so wicked Eccl. 7.17 bee not overmuch wicked neither bee thou foolâ—sh why shouldest thou dye before thy time The Hebrew is belo itteco not in thy time Many men through Drunkennesse Thefts murthers Duels Uncleannesse do dye Not in their time not in the time they might have lived unto they dye out of time and before their time and what 's the cause their own wickednesse and overmuch wickednesse precipitates their death Hamans enmity to Mordecai and bloudinesse against the Jews brought the halter about his neck before his time Herods pride caused the wormes to eat him up before his time The wickednesse of many in our daies hath brought them to the block tempore non suo out of time or before their time Obs 3 The sinnes of Nations Cities and People do expose them to the Reproachings and Scornings of all sorts bâ—th farre off and near Jerusalem and her people were very wicked therefore saith God I have made thee a reproach unto the Heathen and a mocking to all Countries those bee near and those bee far from thee shall mock thee Lam. 2.15 All that pass by clap their hands at thee they hiss and wag their head at the daughter of Jerusalem saying is this the City that men call the perfection of beauty the joy of the whole earth All passengers of what Nation soever when Jerusalem suffered and was made desolate clapped their hands hissed wagged their heads gnashed their teeth vers 16. which were gestures of scorn and insultation and tip't their tongues with this bitter sarcasive Is this the City that men call the perfection of beauty the joy of the whole earth See Jer. 18.15 16. it was the Jews sinning against God that made them a perpetual
filthinesse of the people filthy people make all like themselves Obs 2 Destructive judgements upon sinful places are pleasing unto God hee incouraged the Chaldaeans to heap on wood to kindle the fire Consume the flesh and to spice it well Execution of justice destruction of sinful Cities and persons it s a Sacrifice well pleasing to God delighting him as much as any spiced meats do the pallates of men When Jehu had executed justice upon Ahabs Sonnes and Baals Priests see what the Lord said 2 King 10.30 Because thou hast done well in executing that which is right in mine eyes and hast done unto the house of Ahab all that was in mine heart thy children of the fourth generation shall sit on the Throne of Israel was not the destruction of those wicked ones very pleasing unto the Lord when he rewarded it so well 12 She hath wearied her self with lies Montanus renders the Hebrew thus injuriis se afflictavit shee hath afflicted or wearied her self with injuries that is with wronging others Vatablus in his notes hath it thus in mendaciis laboravit shee hath wearied her self and that aliis inferendo injuriam Her self is not in the Original The words may therefore refer to God and so both Junius and Piscator read them she hath wearied me with her lies and vexations I often reproved her for her sinnes threatned her by my Prophets visited her with my judgements but all was to no purpose if at any time shee promised amendment it was hypocritically she performed it not or shee took those waies and courses pleased not mee nor profited her self and in those shee both wearied mee and her self The word for lies signifies iniquity vanity as lye Her great scum went not forth of her In the sixth vers the words are whose scum is not gone out of it here her great scum went not out of her what course soever shee took to advantage her self her scum rather increased than diminished shee pretended oft to part with her scum but never did Her scum shall be in the fire Seeing her scum and rust for so the word may bee interpreted will not bee gotten out of her shee shall be served like the unclean vessels that were to pass through the fire Numb 31.22 23. so this Pot or City should bee burnt with fire and so her scum and rust should be consumed with her Obs 1 Wicked vain sinful practices do weary God and those that do use them shee hath wearied mee shee hath wearied her self with lies that is with her wretched doings I have oft presented mercy to her shee refused it I have oft called upon her to turn from her idolatry unjust and bloody doings but shee hath had a deaf ear I have waited long for her repentance and shee hath dissembled with mee and is grown impenitent I am weary of waiting any longer Isa 65.2 3. I have spread out my hands all the day to a rebellions people which walketh in a way that is not good after their own thoughts a People that provoketh mee to anger continually to my face c. How could it bee but that God should bee weary of such people and such doings God tells her shee had wearied him with her iniquities Isa 43.24 O Jacob Israel Jerusalem thine iniquities are so great many oft iterated that I am weary of beholding of hearing of bearing them any longer Others have wearied mee with their words Mal. 2.17 but you have wearied me with your lying words and wicked deeds When my fury hath been kindled in mee so that I have been ready to pour out judgements upon you I have been stopt by the Prayers of some precious ones and repented mee of what I intended against you but I will do it no more I am weary with repenting Jer. 15.6 God repented but they repented not hee would repent no more And as sinners by their sinful waies do weary God so they weary themselves Jer. 9.5 They have taught their Tongue to speak lies and weary themselves to commit iniquity Some tire themselves more in the service of sinne and Satan than others do in the service of God and Christ Isa 5.18 they draw iniquity and they toile at it as horses in a cart Obs 2 When the scum will not bee got out by the word and lesser judgements God will destroy both scum and Pot together Her scum went not forth of her Gods threats by the Prophets did no good his lesser judgements procured it not the scum still boiled in the rust still cleaved to the Pot what then her scum her rust shall bee in the fire when neither wind nor water will do it fire shall 13 In thy filthinesse is lewdness Thou hast defiled thy self with all manner of sinne with Idols bloud prophanenesse hypocrisy Covetousnesse c. and to these thou addest lewdnesse that is obstinacy thou art setled upon thy lees and wilt not bee reclaimed no Counsell Admonition reproof takes with thee thou standest out against them all The Vulgar reads it immunditia tua execrabilis thy Filthinesse is execrable Zirumah notes destinatum scelus a resolved wickednesse which is execrable Aecolampad makes the Filthinesse to be pravum consilium evil counsell Jerusalem had hearkened to the false Prophets taken in their counsell against the true Prophets and was resolved to go on in her waies Jer. 23.14 they strengthen the hands of evil doers that none doth return from his wickedness Because I have purged thee The Hebrew is Tihartich which Montanus in the margent gives the sense of Jussi ut mundares te I have purged thee that is I have commanded that thou shouldest purge thy self God sent Prophets unto Jerusalem 2 Chron. 36.15 to tell her of her sinnes and danger and to invite and press her to repentance as Jer. 3.12 13 14. who fully declares throughout his prophesy what sad judgements God would bring upon her if shee did not purge and cleanse her self See ch 6.26 ch 7.14 ch 9.11 chap. 13.17 God affording them means for purging as Prophets reproofs admonitions counsels exhortations corrections is said to have purged them hee did that which in his wisdome hee thought meet to do The Purging here meant is from idolatry injustice prophanenesse c. And thou wast not purged Hebrew Thou hast not purged thy self Thou didst not entertain and improve the means afforded when the Prophets came to thee and told thee of thy sinnes and dangers thou didst mock at them 2 Chron. 36.16 and despise the word they brought When I smote thee with my correcting hand thou didst revolt more and more Isa 1.5 and thy children received no correction Jer. 2.30 that is no benefit by those blows I gave them Thou saidst I have loved strangers and after them will I go vers 25. and those in thee said wee are Lords wee will come no more unto the Lord vers 31. So Jer. 44.16 17. They did not cease from their wicked waies Thou shalt not be purged from thy Filthiness
hands and stamped with the feet and rejoyced in heart with all thy despight against the Land of Israel 7 Behold therefore I will stretch out my hand upon thee and will deliver thee for a spoil to the Heathen and I will cut the off from the People and I will cause thee to perish out of the Countries I will destroy thee and thou shalt know that I am the Lord. IN this Prophesy of Ezekiel are four things chiefly considerable The first is The destruction of the Jewish state by the Babylonians which our Prophet having declared in the 21 Chapters preceding hee comes now to the second general head which is threatning of Judgement to other Nations for their Pride and insulting over the Jews in their misery and this hee doth in the eight next chapters from the beginning of this to the 33. In this Chapter our Prophet denounceth the judgements of God against four of those Nations which were enemies to the Jews as 1 The Ammonites 2 The Moabites 3 The Edomites 4 The Philistims In these words read is a Prophesy against the Ammonites wherein 1 Their sins are propounded vers 3. 6. 2 Their judgements vers 4 5 7. 3 The End why God would bring such judgements upon them v. 5 7. 1 The Word of the Lord came again unto me saying Being taken off from prophesying against the Jews for the present hee receives Commission now to Prophesy against the Gentiles who accused the God of the Jews either of weaknesse that hee could not defend his City and Temple or of malice towards his People whom if hee could deliver yet hee left to the spoil of enemies The Lord therefore would have them know that hee is neither weak nor malicious but the great God of Heaven and Earth who in justice punished his own people for their sins and would not spare them being guilty and therefore commands Ezekiel now to declare his judgements against them 2 Set thy face against the Ammonites In ch 6.2 God bids him set his face towards the mountains of Israel cha 3.17 against the daughters of his People Haec locutio significat fitmum fixum habere propositum aliquid faciendi Stephan in Phrasib Hebra In ch 20.40 God bid him set his face towards the South cha 4.3 hee bids him set it against the City and now to set it against the Ammonites This phrase to set the face against one imports a full and fixed resolution of doing a thing Ezekiel must now resolve to look sowerly upon the Nations and Prophesy as harsh things against them as hee had formerly done against the Jews Jer. 44.11 I will set my face against you for evil and to cut off all Judah God was resolved not to behold them with a countenance promising mercy but with a Countenance threatning judgement and utter destruction So Ezekiel must set his face against the Ammonites and prophesy no pleasing things but sad bitter and destructive The Ammonites had an incestuous beginning they came from Lot and his younger daughter who named her Sonne Ben-Ammi who was the Father of the children of Ammon Gen. 19.38 they were bitter and bloudy enemies to the Jews 2 Chron. 20.1 Amos 1.13 2 Sam. 10.3 4 6. their countrey was strong well peopled and full of Cities Numb 21.24 Judg. 11.33 3 Say unto the Ammonites hear the word of the Lord God How the Ammonites should hear Ezekiel being in Babylon and they farre off from him is inquirable When hee had denounced the judgements of God against them and lest this Prophesy upon record by some Babylonians or Jews it might bee convaied unto them The words hear the word of the Lord import not that they should hear it at that instant when hee prophesyed but that they should in time know what the minde of the Lord was towards them And doubtlesse hee was commanded thus to say and Prophesy for the Jews sake that they hearing Ezekiel declare and denounce such judgements against the Ammonites who had insulted over them might in some measure be comforted thereby Because thou saidst Aha against my Sanctuary when it was prophaned When the Sanctuary was by the Babylonians taken and destroyed the Ammonites as one man or one woman said Aha they rejoyced at it and scoffed at the Jews The Hebrew word for Aha is Haeach which is interjectio gaudentis insultantis a note of one rejoycing and insulting Ps 35.25 it s rendred Ah so would wee have it and Psalm 40.15 Aha Aha they rejoyced and insulted in the misery of David So these Ammonites that should have grieved at the prophaneing of the Sanctuary and the holy things thereof and at the sufferings of Gods people they sported themselves thereat and said so would we have it wee are glad to see this day where now is your God what are you the better for all your sacrificing and worship who hath the true Religion you or us Zeph. 2.8 They reviled and reproached the people of God and magnified themselves against their borders they spake evil of them in the day of their calamity and added affliction to their affliction Lament 2.16 All thine enemies have opened their mouth against thee they hisse and gnash the teeth they say wee have swallowed her up this is the day wee looked for The Septuagint for Aha is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yee have been glad The Latine Expositors turn it Euge Euge they commended the Heathen for what they did against the Temple and people of the Lord. The French Ha Ha they laughed at the prophanation of the Temple and great miseries of the Jews Against the Land of Israel when it was desolate The ten Tribes long before were lead into Captivity by Salmaneser 2 King 17.5 6. and when their land was over-run by the Heathens and they carried away these Ammonites did shew Hostiles animos then they cryed Aha and not onely then but also Against the house of Judah when they went into Captivity The House of Judah went into captivity by degrees some with Jehoiakim some with Jehoiachin and the residue with Zedekiah and still when any of them were carried away captive the Ammonites were glad of it but especially at the last when all was laid waste City Temple Land when Zedekiah and the people were all led into captivity then they belch'd out their Sarcasmes and bitter taunts 4 I will deliver thee to the men of the East for a Possession The Hebr. is To the Sonnes of the East Whom they were mens thoughts are various Vatablus makes them the Medes and Persians Some think them to bee the Kedarites who are called the men of the East Jerem 49.28 Others judge them to bee the Arabians which descended from Abraham by Keturah and were sent Eastward Gen. 25.6 but there is no sound reason why wee should not conceive them to bee the Babylonians who were not fully North from them but North-East And therefore as they were called sometimes a winde out of
it was as great an honour to the Countrey where it was as a Crown to a Kings head In Canaan were great and goodly Cities Deut. 6.10 In Midian were Cities and goodly Castles Numb 31.10 and these were the Ornaments and glory of those places Obs 6 Strong-holds Cities Nations are the Lords and hee gives them to whom hee will As hee gave the Ammonites so the Moabites Countrey unto the men of the East and that for a possession Ezek. 29.19 Behold I will give the land of Egypt unto Nebuchadnezzar King of Babylon What had the Lord to do with Egypt was it not Pharaohs had hee any right to dispose of it to another King yes hee had more right to it than Pharaoh himself Jerem. 10.7 he is the King of Nations and may take from one and give to another at his pleasure Hee took the Kingdome out of Rhehoboams hands and gave it unto Jeroboam even ten Tribes 1 King 11.35 hee took the Land of Canaan from others and gave it unto Abraham and his seed Gen. 13.12 14 15. afterward hee took it from them and gave it with the great City thereof into the hands of the Babylonians Jer. 32.3 and with it every strong hold Hab. 1.10 and after seventy years gave it again unto the Jews Vers 12. Thus saith the Lord God because that Edom hath dealt against the house of Judah by taking vengeance and hath greatly offended and revenged himself upon them 13 Therefore thus saith the Lord God I will also stretch out mine hand upon Edom and will cut off man and beast from it and will make it desolate from Teman and they of Dedan shall fall by the sword 14 And I will lay my vengeance upon Edom by the hand of my people Israel and they shall do in Sodome according to mine anger and according to my fury and they shall know my vengeance saith the Lord God These verses contain a Prophesy against the Edomites who are the third sort of enemies to the Jews mentioned in this Chapter Here likewise as before you have 1 Their sin v. 12. 2 Their Judgements v. 13. 3 The Efficient and instrumental causes v. 14. 4 The End of those judgements ibid. 12 Because that Edom hath dealt against the house of Judah By Edom are meant the Edomites or Idumaeans who descended from Esau who Gen. 36.8 9. is called Edom and the Father of the Edomites which name hee had either from his red skin and hair Gen. 25.25 or rather from his selling his birth-right for red-pottage vers 30. make mee to eat min-haadom haadom hazzeh of that râ—d that red he was cruell and prophane not unlike unto him were his posterity the Edomites who ever bare ill will to the house of Jacob When the Jews came out of Egypt Moses sent to the King of Edom to let them have passage through their Countrey but hee refused and came out in hostile manner against them though they were his brethren Numb 20.14 18 20. It was Doeg an Edomite that fell upon the Priests and slew them 1 Sam. 22.19 That the Edomites unkindnesse might not lye upon the spirits of the Jews and beget ill bloud in them the Lord made a Law that they should not abhor an Edomite because they were their brethren Deut. 23.7 he took care that there might bee brotherly love between them but there was very little Edom hath dealt against the house of Judah by taking vengeance What cause the Edomites had to deal revengefully with the Jews we must inquire They being borderers upon the Jews Josh 15.1 and full of enmity against them did many times vex and prejudice them whereupon when Saul was King he fought against them as being their common enemies with others 1 Sam. 14.47 and David slew all their Males lying upon them six months with his Army 1 Kin. 11.15 16. and made them tributary putting garrisons in all parts of their Countrey 2 Sam. 8.14 After this in Jehorams daies they revolted and made themselves a King and hereupon were smitten by Jehoram and his forces 2 King 8.20 21. Amaziah also in his daies slew ten thousand of them 2 King 14.7 and other ten thousand did the children of Judah carry away Captive and threw them off the top of a rock and broke them in peices 2 Chron. 25.11 12. these things together with that ancient grudge they had against them for Jacobs getting the blessing and birth-right from Esau their Father made them splenetive and to seek revenge and therefore when they had any opportunity they used violence and shed innocent bloud Joel 3.19 and when the Babylonians came against the Jews carried them away Captive the Edomites rejoyced at it incouraged them against the Jews and said of Jerusalem Rase it rase it even to the foundation thereof Psalm 137.7 they were as the Babylonians Obad. ver 11. Thoâ— waste as one of them look what spirit was in a Babylonian the same was in an Edomite did they speak proudly so did the Edomites ver 12. did they enter the gates of Jerusalem and lay hands on the prey so did the Edomites ver 13. did they cut off many so did the Edomites they cut off those that did escape and delivered up those remained in the day of distresse ver 14. Thus they dealt against the house of Judah by taking vengeance The Hebrew for taking vengeance is in revenging a revenge Edom was greedy of revenge and set upon it so much the doubling of the word imports And hath greatly offended and revenged himself upon them Turpiter se dare ita ut propter culpam ceu poenam nondum expiatam affletur ceu exibiletur ab hominibus Avenar Vide Kirker in verbo Asham In the Hebrew its vaijeshmu ashom deliquerunt delinquendo they offended in offending that is they greatly offended Asham signifies to do wickedly shamefully and also to make desolate Ezek. 6.6 because abominable sinnes do bring desolation Junius renders the words thus and do make themselves guilty indesinenter for ever they so offended as that there was no pardon no mercy for them Piscator Reatum magnum contraxerunt They contracted great guilt Their revenging themselves upon the Jews made them exceeding guilty 1 The Jews were their brethren Obadiah 10. Amos 1.11 2 They were their neighbours Idumaea and Judaea bordered upon one another Mark 3.8 3 They were Confederates with the Jews Jer. 27.3 An Edomitish Embassadour was at Jerusalem who together with the Embassadours of the other Kings there mentioned were strengthening themselves with Zedekiah against Nebuchadnezzar Obad. 7. They therefore to revenge themselves for former wrongs done them upon the Jews and that in the day of their calamity this made their sin exceeding sinful 13 I will also stretch out my hand upon Edom. In the 7. vers the Lord had said that hee would stretch out his hand upon Ammon that is hee would severely punish it so now also hee would stretch it out upon Edom and make it
those that lye from generation to generation in the dust and must lye there till the day of judgement to those that sleep a perpetual sleep as the phrase is Jerem. 51.57 that place in Lamentation 3.6 hee hath set mee in dark places as they that bee dead of old gives light unto this those that were dead long agoe lye in the dark are unseen unknown forgotten and Tyrus with her people should bee like unto them And shall set thee in the low parts of the earth in places desolate of old Thou shalt bee made like Cities that were ruined long ago and have no vestigiaes of them remaining now thou art high seen far at Sea and land but thou shalt shortly come down and bee as deep under water and earth as thou art now above them the words are beeretz Tachtijeth in terra inferorum And I shall set glory in the land of the Living The land of the living was Canaan which is frequently so called by David as Psa 27.13.52.5.116.9.142.5 by Isaiah Isa 38.11.53.8 by Jerem. 11. chap. 19. and by Ezekiel here it was so called because there Lively God was known and worshipped Psalm 42.2 with Psalm 76.1 2. because there were the living Oracles Act. 7.38 the Living Waters and wells of Salvation Isa 12.3 because there were the living Saints and only there in other lands though the people had wealth honour greatnesse natural excellencies yet as to God they were dead but in Canaan they were quickned and made alive For the setting glory therein understand it of restoring Canaan or Judaea unto its former condition Tyrus thou judgest Canaan now a land desolate without Temple Cities people and thinkest it shall for ever bee so but thy glory shall down descend into the pit and I will set glory in the land of the living again Jerusalem shall live and bee glorious but Tyrus shall dye and bee ignominious By Glory Piscater understands the People who being carried into captivity the Tyrians and Heathens thought should never return but God would bring them back being his glory into that land where they should injoy the lively Oracles drink the living waters and have the special presence and protection of the living God 21 I will make thee a terror The Hebrew is Terrors thou shalt bee matter of terror to every Island near or far off when they shall hear of thy downfall it shall terrify them The word for terror may be rendered Consumption being from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wax old to consume I will so consume thee as that thy consumption shall be terrible to all others Thou shalt be no more though thou be sought for yet shalt thou never be found again Thou shalt bee so demolished as that a stone upon a stone shall not bee left in thee thou shalt bee brought to a nothingnesse how bushy and strong soever thou art now and when thou shalt bee sought and inquired after thou shalt not bee found by this generation The Hebrew is thus non invenieris ultra in seculum thou shalt not bee found any more for ever that is for a long time so Leolam is oft used as Exod. 21.6 Psalm 89.1 Prov. 29.14 and so here for ever is not absolute but for a long time After seventy years Tyrus was built again or Palatyrus near unto that place but not by the Tyrians who were either all slain or carried so away captive that they perished in their Captivity it was built by strangers Obs 1 God by his destructive judgements upon strong Cities and great states being sinful makes others to tremble that were secure Shall not the Isles shake at the sound of thy fall when the wounded cry when the slaughter is made in the midst of thee Gods destroying of Tyrus should awaken and affright all the Isles and Islanders who were secure and laughed at the attempt of Nebuchadnezzar against Tyrus they thought it impossible that ever hee should take it but being taken and ruined shaking seised upon them when the sound of Gods judgements come to mens ears they startle them and trouble them Ezek. 30.3 the sword shall come upon Egypt that is warres shall lay waste the Egyptians and great pain shall bee in AEthiopia their fear shall bee such as shall pain and torment them and verse 8 9. God would set a fire in Egypt destroy all her helpers and then messengers should go forth from him in ships to make the carelesse AEthiopian afraid God destroies wicked Cities States and people that hee may beget fear in others who were carelesse When the Lord drowned the Egyptians in the red Sea it caused the Nations to fear Exod. 15.14 when Sihon King of Heshbon and Ogg King of Bashau they and their people were destroyed by Joshuah and the Jews then Balack and the Moabites were sore afraid Numb 22.2 3. when God brought destruction upon Babylon it made all hands faint all hearts melt they were as full of fears and pains as a woman in travail Isa 13.6 7 8. Obs 2 There is that dreadfulnesse in the judgements of God as will drive the greatest out of their Thrones and Glory make them tremble continually put on Sackcloath and lye in the dust Then all the Princes of the Sea bee they never so great so stout shall come down from their Thrones lay away their Robes and put off their broidered garments c. When Tyrus her streets were trodden down with the hoofes of Nebuchadrezzars horses her People slain her strong garrisons thrown down to the ground her riches become a prey to the enemy Her stones timber and dust laid in the water then should fear seise upon these Princes the dreadfulnesse apprehended in that judgement of God should make them forget themselves their glory and greatnesse and to sit upon the ground trembling and fearing their own destruction from day to day Gods judgements make great changes those sate in the morning like Princes in thâ—ir Thrones commanding at Sea and Land in a little time sit on the ground trembling When the Syrians besiedged Samaria and the famine increased amongst them it made Jehoram the King to fear and wear Sackcloath next his flesh 2 King 6.30 and did not Ben-hadad the King of Syria and all his men of might fearing the noise of Charets Horses and a great host fear flee for their lives and throw away their garments 2 King 7.6 7 15. When the hand of God was stretched out for the Israelites and against the Egyptians the Dukes of Edom were amazed and the mighty men of Moab trembled Exod. 15.15 When Saul beheld the Army of the Philistines hee was afraid and his heart greatly trembled 1 Sam. 28.5 When God brought the destroyer of the Gentiles viz. Nebuchadrezzar to execute his judgements upon Judaea and Jerusalem then did the heart of King and Princes perish then they laid aside their Robes girded themselves with Sack-cloath lamented and howled Jer. 4.7 8 9. Obs 3 That great Cities have their periods they abide
These words may bee taken two waies rither thou shalt dy by the hand of those that are uncircumcised thou shalt not have the honour to dye by the hand of the Jâ—ws who by Circumcision are distinguished from all other thou shalt dye by Chaldaeans a prophane and barbarous people or thou shalt dye the death of the uncircumcised that is thou shalt so dye as to perish soul and body for ever thou hast exalted thy self to bee a God and thou shalt bee cast into hell The Nations who were uncircumcised were without God without Christ Eph. 2.12 and so perished For I have spoken it saith the Lord. Thou maiest contemn this Prophesy and think there is nothing in it but know it s not the voice of man like thy self but the voice of God who will fulfil it and make thee know that thou art man and not God that thou hast sinned greatly in comparing thy self with God Obs 1 Haughtinesse and Pride of Spirit provokes God to deal severely with men Because thou hast set thine heart as the heart of God Therefore will I bring strangers upon thee the terrible of the Nations God stirred up led out the most terrible of the Babylonians to punish the Prince of Tyrus for his Pride and insolency Theudas boasted himself to bee some body drew followers after him but hee and they were all slain by the just judgement of God Act. 5.36 Zeba and Zalmunna said let us take to our selves the houses of God in possession Psalm 83.12 they had aspiring spirits but the Lord cut them off by the hand of Gideon Judg. 8.21 proud spirits the Lord will meet with and break in pieces hee hath said it Isa 2.11 The lofty looks of man shall bee humbled and the haughtinesse of men shall be bowed down Ne ascend as cacumen montis cum fueris ornatus ne forte cadâ—s Hoffinâ— geru Let those that have much look to it that they bee not lifted up least they fall bee broken and rise no more Obs 2 That which is the glory and delight of men is subject to spoil and prophanation They shall draw their swords against the beauty of thy wisdome and they shal defile thy brightnesse they laid all the glory of Tyrus and of the Prince thereof in the dust there was beauty brightnesse in the Court in the City in the Navy in the Armory in the treasure but when the Chaldaean came he spoiled he stained all it was not the wisdome of the Tyrian nor the beauty or brightnesse of the things that could keep off the enemies from plundering and prophaneing they minded not beauty or brightnesse wisdome real or pretended but they lay all waste cut off the Prince and make a beautiful glorious City as an heap of rubbish or as nothing Obs 3 Approachings of death will make men know themselves When this Prince of Tyrus should bee in the hand of his enemies and at deaths door then hee should see that hee was no God but a poor miserable mortal man vexatio dat intellectum when death comes and strikes upon our walls then wee understand our selves Psalm 9.20 Put them in fear O Lord that the Nations may know themselves to bee but men When Nations prosper have all things as heart desires they judge themselves more than men they are quasi dii minores petty gods but let the Lord send in some sore judgements that carry death in their foreheads then the Nations will know themselves to bee but men that is sorry fading perishing things though death shut all mens eyes yet the approach of death opens them oft to see more of themselves than ever before Obs 4 That wicked Princes and others how ever they may flourish in the world for a season yet their ends will bee miserable Thou shalt dye the death of the uncircumcised a temporal death here eternal death hereafter therefore envy not great ones who flourish here in the world for a season and after go down to the pit where they shall suffer sufficiently for their demerit Vers 11 Moreover The word of the Lord came unto me saying 12 Son of Man take up a Lamentation upon the King of Tyrus and say unto him Thus saith the Lord God Thou sealest up the sum full of wisdome and perfect in beauty 13 Thou hast been in Eden the garden of God every precious stone was thy covering the Sardius Topaz and the Diamond the Beril the Onix and the Jasper the Saphire the Emeraud and the Carbuncle and gold The workmanship of thy tabrets and of thy pipes was prepared in thee in the day that thou wast created 14 Thou art the annointed Cherub that covereth and I have set thee so thou wast upon the holy mountain of God thou hast walked up and down in the midst of the stones of fire 15 Thou wast perfect in thy waies from the day that thou wast created till iniquity was found in thee Here beginnes the second general part of the Chapter viz. a Lamentation for the Prince of Tyrus and the corrupting of his glory Besides the Lamentation and authority of it in the 11 12. ver you have 1 The State of this Prince set out from his power wisdome wealth delights and greatness v. 12 13 14 15. 2 The Cause that his state and glory were destroyed v. 15. 12 Take up a lamentation upon the King of Tyrus In chap. 27.2 the Lord bade him take up a lamentation for Tyrus and here he bids him take up one for the King of Tyrus bewail his condition for hee should suffer as well as the City and though hee were an Heathen King yet the Lord would have him to be lamented the Prophet must weep over him The French is Eslene la plainte contre le roy Thou sealest up the sum The Hebrew is Attah chothem tachnith which Montanus renders Tu sigillas dispositionem Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Vulgar Tu signaculum similitudinis Junius Tu obsignas summam Piscat Tu obsignator summae Lavat Tu sigillas summam Vatabl. and the Trigurine Tu es omnibus numeris absolutum exemplar The Fren. is Tu accomplis le tout or tu es venu an comble de perfection Ours is Thou sealest up the sum Thou having power over all the Commodities to bee carried out or brought in sayest how much and how little shall bee exported and imported Thou sealest up the sum thou puttest the last hand to the businesse and doest compleat it thus some expositors interpret the words Others considering Tachnith is from Tachan to weigh to measure and notes a thing measured secundum omnes ejus dimensiones according to all its dimensions they make the sense this Thou art an absolute and compleat King whatever is wanting in others is found in thee Thou sealest up the sum others want wisdome riches power friends thou hast all that conduceth to the greatnesse and happinesse of a Prince When bags have all the monie in them they
how was this done by drowning them in the midst of the Sea v. 27 28 and God is glorified when others take notice of his power justice judgements and praise and fear him as it is Exod. 15.1.14 When men do conquer others all the friends of the Conqueror do rejoyce and triumph with him they go or send to him as 2 Sam. 8.10 and give him thanks for what hee hath done which is an honouring of him and it is no lesse that his enemies fear him And they shall know that I am the Lord when I have executed Judgements in her The End of Gods judgements is to bring men to a right knowledge of him When Zidon should receive the punishments due to her sinnes then shee would know that is acknowledge God to bee above all Idol gods that hee onely was worthy to bee feared adored praised and obeyed And shall be sanctified in her In chap. 20.41 wee had these words I will bee sanctified in you where they were opened They may bee taken here actively or passively I will sanctify my self in her that is I will do that in Zidon execute such judgements in her as shall declare to all Nations that I am an holy God hateing all sin that my name is holy and reverend in this sense they are taken actively passively thus whereas my name hath suffered by the Zidonians and many have thought mee no better than the Idol gods that I take little care of the world wink at men in their wickednesse and am like unto them when my judgements are upon Zidon it will bee otherwise then they will have high and honourable thoughts of mee then they will declare mee to bee a just and righteous God and so the holy God shall bee sanctified in Righteousnesse as it is Isa 5.16 that is made known to bee holy for his righteous judgements 23 For I will send into her Pestilence These are the judgements with which God would visit Zidon The word for Pestilence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deber which Interpreters make to signifye speech death and order as well as the Plague and that to have all these in it for the Plague is a speaking judgement it speaks out Gods severity it speaks unto us to repent presently It s a dreadful judgement few scape that have it and it hath order in it for that it goeth from house to house City to City and oft sweeps away all And bloud into her streets The Babylonians should besiedge Zidon and after the Pestilence had devoured many they should take the City stay the Citizens and fill the streets with blood dead and wounded bodies And the wounded shall be judged in the midst of her When Towns and Cities are besiedged many from within make attempts to raise the siedge or break through whereupon they come to bee wounded if not slain so here many were wounded upon such attempts and after the City was taken they were judged to death The Hebrew is veniphlal chalal cadet vulneratus the wounded man shall fall in the midst of her and so the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By the Sword upon her on every side There should neither bee any articles or tearms of peace offered them nor any way of escape bee left them The Souldiers should compass her about on every side so that whoever attempted to flye and get away should fall into their hands Obs 1 That great flourishing and strong Cities may have God their enemy and so their enemy as to declare and proclaim war against them Son of man set thy face against Zidon tell that great City what the Lord saith Behold I am against thee O Zidon I am comming in a martial way against thee and will consume thee to ashes Obs 2 Gods aim and end in his judgements is to make himself known what a dreadful just and holy God he is and that hee may bee declared by men to bee so God would destroy Zidon by pestilence and warre that hee might be glorified and sanctified in her shee would not give glory to God before the Lord would therefore fetch his glory out of her by his judgements and cause others should see the same to confesse him to bee a God of power justice and holinesse Psalm 9.16 The Lord is known by the judgement hee executeth There bee characters of his power justice and holinesse in them that men must needs take notice of them if they bee not Atheistical If others will not fear praise worship adore the Lord whose hand hath lately been lifted up so eminently yet let us do it God must be glorified and sanctified one way or other Let us therefore say Great and marvailous are thy works Lord God Almighty just and true are thy waies O thou King of Saints who shall not fear thee O Lord and glorify thy name Obs 3 What judgements soever come into or upon Cities and persons it s the Lord that sends them thither that brings them upon them I will send into her Pestilence and blood into her streets It s the Lord gives commissions as to the Prophets to prophesy judgements against a City so to the judgements themselves to come to and upon them If in Worcester dead bodies and bloud filled the streets if all houses were plundered if armies bee routed thousands slain it s the Lords doing let none stumble by looking at the instruments they are the sword in Gods hand he causes it to wound and to kill Vers 24 And there shall bee no more a pricking bryar unto the house of Israel nor any grieving thorne of all that are round about them that despised them and they shall know that I am the Lord God 25 Thus saith the Lord God when I shall have gathered the house of Israel from the people among whom they are scattered and shall bee sanctified in them in the sight of the Heathen then shall they dwell in their land that I have given to my servant Jacob. 26 And they shall dwell safely therein and shall build houses and plant vineyards yea they shall dwell with confidence when I have executed judgements upon all those that despise them round about them and they shall know that I am the Lord their God These verses are a Prophesy of grace and mercy to the Church of God being the last general part of the Chapter where first you have the things prophesied of which are 1 Freedome from molestations by enemies v. 24. 2 Collection of the Jews out of the places they were dispersed into v. 25. 3 Habitation in the land given to Jacob v. 25. 4 Safety and Prosperity v. 26. 2 The Time when these things shall bee v. 26. after judgements executed upon their enemies 3 The End of this comfortable Prophesy and sweet Promises in it and that is the knowledge and profession of God ver 24. 26. There shall be no more a pricking bryar The word for Bryar in the holy language is Sillon a thorn a sting a bryar and metaphorically
viz. that they should forsake God trust in an arm of flâ—sh hearken unto Idolaters c. When they shall look after them Had the Egyptians been restored to their former glory and power the Jews would have been looking after them trusted in and expected help from them but being low base in subjection to others they would neither look at them nor lean upon them but leave them as men do a broken staffe Obs 1 Gods own people are apt to confide in an arm of flesh The house of Israel made Egypt its confidence Asa relyed on the King of Syria 2 Chron. 16.7 The Jews were very prone to this sin sometimes they trusted in their fenced Cities as Jerem. 5.17 sometimes in their land of peace as Jer. 12.5 Sometimes in their multitudes of men as Hos 10.13 Sometimes in their own glory and greatnesse as Ezek. 16.15 Sometimes in their priviledges as Jer. 7.4 Sometimes in their own wisdome Jerem. 8.8 and sometimes in others as the Assyrians 2 Chron. 28.16 and the Egyptians as Ezek. 17.15 this shewed their trust in God was little and made him say Jerem. 13.25 Thou hast forgotten mee and trusted in falsehood Bachshater is a lye in things that promise help and safety but cannot make them good they will deceive you bee a lye and falshood unto you This practise of theirs made the Lord to say Jer. 2.36 Why gaddest thou about so much to change thy waie thou also shalt bee ashamed of Egypt as thou wast ashamed of Assyria They had formerly trusted to the Assyrians who instead of helping distressed them 2 Chron. 28.20 and so should the Egyptians for it follows thou shalt go forth from him and thine hands upon thine head that is lamenting thy disappointment for the Lord hath reâ—â—cted thy confidences and thou shalt not prosper in them that iâ— thou shalt fail of them and bee undone by them Let us take heed of bottoming upon any thing beneath the Lord for Jer. 17.5 a curse is pronounced upon the man that trusteth in man and maketh flesh his arme and whose heart departeth from the Lord his heart is gone from the Lord who trusteth in any creature Obs 2 Creature confidence brings former sins to remembrance When the house of Israel looked to Egypt for help that is trusted in them then their former iniquity was brought to minde that occasioned God to remember other sinnes When a wife leaves her husband or a Souldier his Commander this remindes them of former miscarriages and so when Gods people leave him for an Arm of flesh this revives the memory of old iniquities Ezek. 21.24 it s said they made their iniquity to bee remembred and how came that by discovery of their transgressions some new sins appeared and they caused the former to be rem mbred New sinnes are editions of the old Bankerupts by some latter acts bring former debts into question and men by some new latter sinne occasion God to bring their former sins into view Obs 3 That the Lord for the good of his people brings down proud Nations and keeps them in servile conditions Egypt lifted up it self above the Nations but God brake it in peices made it base yea the basest of Kingdomes decreeing it should not bee exalted but abide so and why that the house of Israel might not confide any more in it that their iniquity might not by so doing bee brought to remembrance that they might know the Lord to bee above all Nations Princes and Powers whatsoever and trust in him Here was wonderful goodnesse in God towards his Church and people that hee would keep under Egypt to prevent their sinning and punishing and to draw them to trust in himself Had Egypt been set in its former power glory and greatnesse the eye and heart of the house of Israel would have been looking that way iniquity been brought to mind and their confidence taken off from God now rather than such things should be Egypt shall be made base and contemptible and kept in that condition There was a time when wee confided too much in Scotland God hath broken that nation in peices and will keep it in a low condition that we may learn not to depend upon Nations but the God of Nations Vers 17 And it came to pass in the seven and twentieth year in the first Moneth in the first day of the moneth the word of the Lord came unto me saying 18 Son of Man Nebuchadrezzar King of Babylon caused his Army to serve a great service against Tyrus every head was made bald and every shoulder was peeled yet had hee no wages nor his Army for Tyrus for the service that he had served against it 19 Therefore thus saith the Lord God behold I will give the land of Egypt unto Nebuchadrezzar King of Babylon and hee shall take her multitude and take her spoil and take her prey and it shall be the wages for his Army 20 I have given him the land of Egypt for his labour wherewâ—th hee served against it because they wrought for me saith the Lord God These verses comprehend the fourth general part of the Chapter which is a Prophesie of giving Egypt unto Nebuchadrezzar King of Babylon wherein is set down 1 The Time of this Prophesy when it was v. 17. 2 The cause why God gave Egypt to Nebuchadrezzar v. 18 20. 3 The Donation it self v. 19 20. Egypt and the wealth of it are given him to pay his Army In the seven and twentieth year in the first moneth in the first day of the moneth This Prophesy was sixteen years and upwards after the former but being of the same nature is here conjoyned with it though hee had many others between them It was in the twenty seventh year of Jehoiachins captivity sixteen years after the destruction of Jerusalem and shortly after the taking of Tyrus The punctuall time is here set down that so the Chronology of things done might bee known and observed 18 Nebuchadrezzar King of Babylon caused his Army to serve a great service against Tyrus Tyrus was a strong City upon a Rock in the Sea well walled and towred seven hundred paces from the Continent abounding with ships to supply all things needful and to secure her by Sea so that in the eye of man it was invincible Nebuchadrezzar besiedged this City with a vast army thirteen years Joseph Antiq. l. 10. c. 10. at the end of the Chapt. Spatium illud quod erat a littore ad Tyrum usque constravit aggere reddiditque solidum Nebuchadrezzar ut ad ipsos usque muros milites pedesti itinere procurrerent Sanct. which Josephus confirmes from other Historians Diocles in the second book of his Persian History and Philostratus in his Phenician and Indian History make mention of this King saying that hee overcame the City of Tyre at the end of thirteen years at such time as Ithobald reigned over the Tyrians In this time hee filled up that space of the Sea which
hee destroyes his peoples enemies and then shews them mercy Pag 590 Grace all wee have is from free Grace 138. why God deals gratiously with sinners Pag 138 H HAbitations are assigned to men by the Lord Pag 27. 86 Hearing Those will not hear God are rejected of God Pag 119 Hand lifting up of it what it notes 15. smiting of hand 161 165. God hath a hand to apprehend sinners 180. clapping of the hands Pag 390 391 Heart if running after other things it sleights the things of God 66. no halving 119. what knowledge affects it 133 134. what lifts it up 451. what meant by heart 486. it will faile when judgements come 226 229. God takes notice in what frame 488. what lifting up of it is 486. what doth it Pag 520 Holy what should ingage us to be so 34 36. holinesse of places priviledge not unholy people 148. holy things what and when prophaned 256. to be kept holy 260. when prophaned 317. it's wronging of God ibid. resting in them causes removal of them Pag 374 Hypocrisie a close and unsuspected sin Pag 8 Hatred 415. degrees of it Pag 417 Hypocrites cannot deceive God 10. they get nothing of God at his ordinances 10 11. they may deceive Prophets 11. are not to be pleaded for 12. God will not have to do with them 96 97. hee discovers their designes how close soever carried Pag 99 Hook Gods Hook Pag 551 553 Horne how taken Pag 588 Heathens wise men amongst them 462. not safe to relye upon them 559. God shews them mercy 571. sometimes more favour than his own people Pag 572 Harmes rejoycing at the harmes of others 426. they make wary Pag 560 Humble such are respected and exalted by God Pag 190 Helmet made of several things Pag 459 Horses difference of them Pag 468 Hope of mercy when denied 247. hopelesse condition who is the cause of it 354. things hoped for disappointed hurt Pag 560 Hedge what it was hedged the Jews 278 279. gapps in it what 279 280. making up the hedge what 280 281 282. when broken judgements are comming in 284. God expects some to make up the hedge 285. so doing prevents judgement saves a people ibid. I Iavan who came of him Pag 466 Idolaters it 's dangerous for the children of good men to live amongst them 33. cruel Pag 215 Idolatry may last long but shall be punished Pag 296 Jehovah what it notes Pag 17 486 Impossible things seem so accomplished by the Lord Pag 431 452 572 Jews Idolaters in Egypt 32. what once they were Pag 235 Interrogations what they denote Pag 92 Ireland Englands right to it Pag 28 Ingrateful those have had much kindnesse from God prove so Pag 38 39 Iniquity transgression and sin what 178 179. what the Prince of Tyrus his iniquity was Pag 513 514 Ithobald King of the Tyrians Pag 579 Judging in Scripture taken for pleading Pag 6 Insulting evil Pag 387 395 396 425 Judgements what brings spiritual ones 77. who punished with them 118. Gods judgements are impartial 142. fierce ones upon Gods people 144. not to be stayed by man ibid. severe at last 150. end of them ibid. when heavier judgements come 155. some judgements are sweeping ibid. they are tryals 159. trying judgements and destroying ones 160. easily suddenly brought 209. what hastens them 216. they discover mens hearts 229. they make the Lord known 233. when they come in 288. Just ibid. they are Cups 32. they teach and what 326. they make places boiling pots 332. they fall upon all sorts 333. work not out wickednesse 337. irrevocable 354 355. some mercy under severest judgements 381. God brings them 412. they are to make others tremble 440. dreadful 441 Cause Lamentation and Laughing 483. for examples 526. end of them 533. no standing against them 566. sometimes universall Pag 567 Ironies in Scripture 117. used by God himself and others Pag 493 494 Iron what put for Pag 465 Justice executed is pleasing to God 167 586 341. it upholds neglect of it ruines Princes and Kingdomes Pag 524 525 Jerusalem her praise and reproach 214 212. bloudy cruel 215. renowned for what 217. infamous ibid. Prophets in her against her 251 252. likened to a Pot 329. when emptied 335. sinned openly 336. the gates of the People Pag 421 Impudence in sinning Pag 303 Ivory 449 450. hornes of Ivory what Pag 4â—9 K KEdar and Kedarites Pag 474 475 Kindnesse prevailing Pag 136 Keriathaim a City and where Pag 401 Kodesh what it notes Pag 125 Knowledge what breeds experiment all knowledge of God Pag 116 133 134 138 Kingdomes their time of flourishing and desolation in the Lords hand 567 568. base 573. God can raise desolate ones Pag 574 Kings deposed by the Lord 187 hee puts an end to them and their Kingdomes at his pleasure 189. Kingdomes kept desolate 194. like Cherubims 510 511. have honour and power that they may protect the people 514. God an enemy to wicked Kings 550. they resemble Satan ibid L LAnd habitations Lands disposed and ordered by the Lord 27. what makes a land glorious 28 29 30. noted by the Lord what they are 245. not cleansed by means provoke God 246. denyed mercy 247. what saves a land 285. land of â—he living 439. there is a difference of Lands Pag 443 Lamentation when taken up Pag 435 Labour none labour for God in vain Pag 585 Law whether keeping of it would have availed to eternal life 50 51 53. Law-giver who 52. how violated Pag 254 255 256 Lebanon where and what it signifies Pag 448 Lewdness what Pag 221 343 Lead Pag 465 Likeness in sinning hath a likeness in suffering Pag 110 Linnen fine Linnen Pag 452 Lust mens lusts are costly things Pag 454 Lifting up those lift up themselves shall be abased Pag 575 M MAtter 's those of importance to whom to be committed Pag 462 Merchants 458 464 465 467. merchandising of the hand 469. whether men may be Merchants Pag 478 479 Meshech who came from him Pag 464 467 Magistrates usually such as the Priests and Prophets are 266. covetous and cruel ibid. 267. how to deale with the people 514 515. should not connive at but punish sin 524. not suffer bryars and thorns to over-run the field Pag 538 Malice malitious practises what they provoke to Pag 411 Market Pag 468 Marriage lawful for men in spiritual functions Pag 362 Maresha where Pag 553 Mast what Pag 448 Marriners Pag 457 Man hee is onely a sojourner here 115. mens evil acts over-ruled by God 175. of trading for men 467. men know not what themselves are 492. they are conceited ibid. Means not neglected by heathens 174. if cleanse us not it 's dangerous 246. may be had and not improved 346. such a case dangerous 348. prove hurtful Pag 560 Mercy old mercies are to bee remembred 26. choisest mercies are for Gods own people 28. mercies oblige to holiness 34. they worsten men 39. upon what account shewed to ill-deservers 48. mercies do not exempt us from
AN EXPOSITION CONTINUED Upon the XX XXI XXII XXIII XXIV XXV XXVI XXVII XXVIII and XXIX Chapters of the PROPHET EZEKIEL VVith many Useful Observations thereupon Delivered at several Lectures in London By WILLIAM GREENHILL PSALM 119.96 I have seen an end of all Perfection but thy Commandement is exceeding broad HEBREWS 13.14 Here have wee no continuing City but wee seek one to come Miser est omnis animus vinctus amicitia rerum mortalium Augustin Confess l. 4. c. 6. LONDON Printed for Livewell Chapman at the Crown in Popes-head-Alley And are to be sold by Henry Mortlock at the Phoenix in Pauls Church-yard near the little North door 1658. TO Those in the famous City of London who are the Undertakers Promoters and Maintainers of the Expository Lectures therein and to all others who love Truth WEE read in holy writ of many Cities which for their structures situations fortifications trading accommodations and Epithites were famous as populous No Nahum 3. 8. Nineveh the great Jonah 1.2 Tarsus in Cilicia Act. 21.39 Golden Babylon Isa 14.4 Renowned Tyrus Ezek. 26.17 Righteous and faithful Jerusalem Isa 1.26 which exceeded them all for as Canaan was the glory of all lands flowing with milk and hony so Jerusalem had its milk and honey and was the glory of all Cities There was the Lords Presence his worship his Oracles his Ordinances and his Prophets which made it the glory of the World and perfection of beauty Had other Cities strong Towers Jerusalem had them and the Temple also Had they gods of gold silver stones and sticks in them Jerusalem had Jehovah the true and living God in her Had they wise Counsellors in them Jerusalem had the Sanedrim Had they humane Laws which were good Jerusalem had Divine Laws such as no City or People ever had Deut. 4.8 Had they temporal Excellencies and Priviledges Jerusalem had spiritual Had they the glory of the World Art and Nature Jerusalem had the glory of Heaven There God shined Psal 50.2 But what now is become of these Cities and Jerusalem it self are they not all laid waste made heapes dead and buried in the wombe of the earth Cities have their periods as well as men Babylon had a time to bee borne Gen. 11.4 and a time to dye Isa 14.4 Nineveh had her day to get up Gen. 10.11 and her day to fall Nahum 3.7 Tyrus had her day of rising and her day of ruining and shee is descended into the pit with others Ezek. 26.18 20. Jerusalem had her day for building and her day for burning Jerem. 52.12 13. This is matter of lamentation that such Cities especially Jerusalem should have such an end The Cause of such dismal ends upon search wee shall finde to bee SIN which is of so malignant a Nature that it destroies Nations and pulls down the strongest Cities Cruelty falsehood and robbery with many other were the sins laid Nineveh waste Nahum 3. Pride fulnesse of bread abundance of idlenesse with neglect of the poor were the sins made the Lord take Sodome away Ezek. 16.49 50. Pride Violence unmercifulnesse vain-confidence and Treachery were the sins rent Babylon in peices Isa 47. Jer. 50. what sins destroied Ammon Moab Edom Philistia with their Cities and what sunk Tyrus into the sea Ezekiel tells you chap. 25. 26. A large Catalogue of those sins which kindled the fire in Jerusalem and turned her into ashes you have in the 22. of Ezekiel and other chapters most of which I fear are to be found in this City Are there not in her those set light by Father and Mother are there not those do vex the Fatherlesse and Widdow are there not those despise the holy things of God and prophane his Sabbaths are there not those take usury and increase are greedy of gain and live by dishonest gain Ezek. 22.18 Are there not those that devise mischief and give wicked counsel Are there not those carry tales to shed bloud Are there not those exercise robbery vex the poor the needy and oppresse the stranger Are not her professors as dross even the dross of silver may not the Lord say of this City as hee did of Jerusalem Thou hast been to mee a provocation of mine anger Jer. 32.31 and of my fury from the day that they built thee even unto this day that I should remove thee from before my face Thou art the City I have been purging but art not purged Eze. 24.13 Thou shalt not bee purged from thy filthinesse till I have caused my fury to rest upon thee Surely LONDON deserves not better at the hands of the Lord than other Cities did especially Jerusalem and having her sins may fear her end Be instructed therefore O LONDON lest the Lords soul depart from thee and thou bee made Desolate For the Lord hath a Day to reckon with sinfull Lands and Cities Isa 17.4 In that day the glory of Jacob shall bee made thin and the fatnesse of his flesh shall wax lean The Princes Counsellors Souldiers Prophets Priests with their Cities the rarities and riches of them were the glory and fatnesse of Jacob These God had a day to take away and so made Jacob thin and lean God had a day for Tyre Isa 23.15 and interrupted her great merchandising for seventy years by laying her in the deep If it bee demanded how came Tyrus so strong and stately so fat and full to so deplorable an end The spirit of God tells you when it saith Eze. 26.27 thy Rowers have brought thee into great waters that is the Princes and Rulers by their Pride Policy and Prophaneness caused such storms as sunk the Ship Tyrus had as much to secure her as any City in the world shee was built upon a rock her borders were in the midst of the Seas shee had walls and an Army to watch them shee had Towers and Gammadims to keep them shee wanted not for ships Pilots Marriners for Souldiers sheilds and Helmets she had Counsellors Merchants and plentie of all things so that shee seemed invincible but all these did not preserve her station or make her impregnable for though shee indured a fredge of thirteen years by Nebuchadrezzar and his forces Eze. 27 2â— yet at last shee fell into the midst of the Sea in the day of her ruine Jerusalem was so well fortified by nature and art Psal 125.2 Psal 48.12 13. Lam. 4.12 being compassed about with mountaines having walls bulwarks and Towers that it was thought incredible and impossible for an enemy to have entered her gates but sin being found in her and God against her nothing secured her She was oft warned by the Prophets Isa 37. Amos 4. and judiciary providences of God to repent and reforme Shee was as a pot over the fire when besiedged by Senacherib when famine and Plague devoured her inhabitants but her scum went not out and that was her ruine Let none think the poor to bee the scum of the City Prov. 22.2
the Lord made the poor as well as the rich and despises not the work of his own hands It s the sin of Rich and Poor it s their wickednesse which is the scum Great Cities have much sin in them and so much scum scummie Opinions scummie Counsells scummy fashions and scummie practices Isa 1.5 Thus was it with Jerusalem and her scum boiled in shee was the worse for corrections and judgements her scum being aegritudo venenum ollae caused the cracking bursting of the pot These things the book of God holds forth for our instruction upon whom the ends of the world are come Let our great City and Citizens look to it there is scum in the City and not a little is it gone out or boiled in was not the Sword lately at your gates was there not yesterday great sickliness within your walls is not trading diminished have there not been strange murthers amongst you Have not many sad fires been kindled broke out and consumed your habitations was there not a Plot which hath cost some their lives to fire your City God hath been warning you by these judiciary dispensations and are you bettered by them hath all you have seen feared or felt caused your scum to depart from you if so it s well well will it be with you well with your City and well with your undertakings and well with your posterity but if it be boiled in and you are the worse for all the boiling judgements and providences you have been in and under know that soâ—e dreadful calamitie if not destruction it selfe hastens and will certainly take hold of you and your City without speedy repentance Hitherto you have had sparing mercy and gentle corrections if these lead not to repentance severity abides for you Jer. 19.11.31 32 and God will say from the first to the last I have been provoked by this City I will break this people and this City How sad would it be should the Lord lay your City waste It s not the strong structures great treasures militarie or Naval forces wise Counsels which can protect you if scumme be found amongst you if you are careful that the filth of the streets bee carried out will you not much more see that the filth of your hearts and houses be purged out will not London bee made clean when shall it once be let this be the time least the Plague which hath been much feared enter your borders and cause sad cryes in your streets and families Now wash you make you clean put away the evil of your doings and learn to do well seek judgement relieve the oppressed judge the fatherless and plead for the Widdow now let holiness of life execution of justice speaking truth doing righteousness shewing mercy and promoting the good of one another in love take place and they will not onely secure you and the City but make you and it glorious and perfect in beauty so that the Lord will take pleasure therein and say of it and you This is the City of righteousness the faithful City and her Citizens are like her self righteous and faithful Now her Brass is become Gold her Iron Silver her Officers peace and her Exactors righteousness therefore now her walls shall be salvation and her gates praise now shall she be my habitation and her people my glory and I will be to them a defence for evermore That this may be the portion of this City and your selves and that a blessing may go with this work is the hearty prayer of him who is Your servant in this Expository work of the Lord. WILLIAM GREENHILL The 30th of the 5th month 1658. Courteous Reader By reason of the Authors distance from the Presse and too much trust being put in the Correctors through their Carelesnesse or Ignorance this work happens to be blurr'd with the following Errata's which thou art desired to take special notice of ERRATA PAge 22. line 9. read were page 23. l. 38 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 24. l. 3. r. potibile l. 11. r. Kircker so in the Margent p. 31. in Marg r. Kircker r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 48. in Marg. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 51. l. 21. r. eventually in marg r. paraphrastes p. 62. l. 32. r. Acts 3. p 64. in marg r. frangereÌ„ p. 68. l. 32. r. leads p. 74. r. Obs not Obs 1. p 77. l. 23. r. and my wales p. 82. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the margent and l. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 83. in margent r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ils se sont desbouche p. 88. l. 16. r. inventions p. 89. in the margent r. altare p. 97 l. 24. r. ever p 102. â— 16. r transforme p. 105. l. 27. r. where p. 123. l. 23. r. so Montanus p. 124. l. 16. r. ie leur p 132. l. 5. r. Shecinab p. 135. l. 21. r ye shall smite your faces p. 139. in margent r. predicandum esse p. 140. in marg r. Theman natoph p. 141. l. 4. r Darom l. 9. r. eâ—etz p. 146. l. 6. 8. r. parabolarum p. 149. l. 18. r. therefore p. 154. l 33. r. Shevet p. 156. l. 17. r. Avenarius p. 162. l. 30 r. l'espee p. 164. r. Sanctius p. 170. l. 3. r. â—8 l. 16. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 171. l. 30. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 31. r. Mechovi p. 172. l. 1. for word r. call'd l. 15. r. kesem meri l. 22 r. were p. 185. l. 6. 21. r. Cidarim p. 186. l. 32. r. Hashshaphalah p. 188. l. 6. r. translaters l. 18. for Job 2. r. ibid. v. p. 192. l 8. r. or l. 19. r. gam hajah p. 200. in margent r. solvere l. 22. dele commaes after Lehachil lemaan p. 203. l. 12. r. Shave p. 204. l. 8. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 207. l. 21. r. adam sheen p. 215. l. 1. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 18. dele Commaes l. 22. r. interitu p. 216. l. 6. r. massacre l. 25. r. itteca p. 217. l. 11. r. sarcasme p. 219. l. 10. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 23. Proselite p. 220. l. 28. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 32. r. hommes p. 221. l. 2. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in margent r. Occultan Calumniam p 226. l. 18. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 230 l. 22. r. Zech. p. 232. l. 2. r. Theodotion l. 3. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 238. l. 7. r. true p. 240. l. 13. r. degenerated p. 245. l. 8. r. say p. 250. l. 13. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 257. l. 29 r. those p. 259. in margent r. arguere nolebant p. 262. in margent r. â—versare p. 265. in margent r. poetae p. 268. l. 5. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 6. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 277 in margent r. demande quelque homme p. 273. in margent r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 295 l. â—7
Nations Heylin Cosmogrâ— Vide Lyra in Ezek. 20 6 besides women children and such as were not able to fight 2 Sam. 24. this land was the glory of all lands in regard of the fruitfulnesse and plenty of it of which see Deut. 8.7 8 9. cha 32.13 14. Isa 36.17 a land beyond Egypt though some have affirmed the contrary for Deut. 11.10 11 12. the land thou goest in to possesse is not as the land of Egypt from whence ye came out when thou sowedst thy seed and wateredst it with thy foot as a garden of herbes But the land whither thou goest to possesse it is a land of Hells and Vallies and drinketh water of the rain of Heaven A land which the Lord thy God careth for the eyes of the Lord thy God are alwaies upon it from the beginning of the year unto the end thereof This is a divine Testimony and an high praise of it and doth justly intitle it to bee the glory of all lands What our Prophet saith here of Canaan may bee suspected and seems to bee contradicted by Isaiah ch 13.19 where hee calls Babylon the glory of Kingdomes and if that be the glory of them how can Canaan bee the glory of all lands Hee speaks of the City Babylon which was the head of Chaldea and gave denomination to a great part of Mesopotamia and Assyria the walls whereof were two hundred foot high filty Cubits broad and sixty miles in Compass which the Babylonians counted the glory of Kingdomes and boasted of if it did exceed Jerusalem in its greatnesse richnesse strength and populousness yet it fell short of it in other things Jerusalem represented the true Church Gal. 4.26 Heb. 12.22 Babylon the malignant and false Church Rev. 17.5 glorious things were spoken of Jerusalem and it was the faithful City Isa 1.21 the Holy City Isa 52.1 the City of Truth Zach. 8.3 a City of Righteousnesse Isa 1 26. the City of the Lord of Hosts such things were never spoken of Babylon Again if Babylon bee the Glory of Kingdomes it s not said to bee of all kingdomes it might bee the glory of Heathenish Kingdomes it was not the glory of Canaan for there was the Idol Bel other Images and abominable Idolatry Jer. 51.44 47. which eclipsed the other glory it had Again if it bee granted that Babylon was the glory of all Kingdomes and so of Judea or Canaan yet take Canaan in its latitude with all its excellencies and so considered it is the Glory of all Lands and beyond Babylon taken for the City or the Countrey for besides its milk and honey its fruitfulnesse and plenty there was something of an higher nature which made it so For 1 It was the land of promise Heb. 11 9. 2 A type of Heaven Heb. 3.11 3 The land God chose to dwell in Ps 132.13 14. Exo. 15.17 4 In it was the Temple Worship Ordinances and Oracles of God 1 Kin. 6. 8. chapt Whence it was called the Holy Land Zach. 2.12 holy Habitation Exod. 15.13 the land of the Lord Isa 14.2 Ps 85.2 the land of uprightnesse Isa 26.10 the land of Immanuel Isa 8.8 and upon this account it was the glory of all lands For no land besides in all the world was so called as this or had such prerogatives Obs 1 Old mercies should bee minded not onely by those they were first bestowed upon but also by their posterity who had benefit by them also In the former vers and this God mindes them of Old mercies his choice of them his making known himself unto them his professing himself to bee their God his bringing them out of Egypt which were some eight or nine hundred years before and his espying out a land for them which was four hundred years before that for it was in Abrahams daies that God took notice of that land Gen. 12. get thee to a land that I will shew thee vers 7. unto thy seed will I give this land These Old mercies God would have them to mind though they were in Babylon and deprived of that good land God had given them Let men bee in what condition they will Old mercies should not bee forgotten especially signal great emphatical mercies When God shall publikely own a people deliver them from great slavery put them into a state of freedome safety and honour provide all good things for them such mercies ought not to bee forgotten but to bee remembred from generation to generation This was done in Davids dayes Ps 44.1 2. Wee have heard with our ears O God our fathers have told us what worâ— thou didst in their daies in the times of Old how thou didst drive out the Heathen with thy hand Judges 6.13 Fathers told their children of the miracles God had wrought for them and how hee brought them out of Egypt and because men are apt to forget former mercies when they grow old they grow out of minde the Lord laid a charge upon the Jews that they should not forget them Deut. 6.10 11 12. And commanded them to remember the daies of Old and to consider the years of many generations and to inquire of the ancient what he had done for them Deut. 32.7 There bee no works like unto Gods works and they ought to bee had in remembrance David kept them in mind for hee professes to the Lord himself I remember the daies of Old I meditate on all thy works I muse on the work of thy hand he looked back to the daies of Noah of Abraham of Joseph of the Israelites and of Gods dealing with them because the heart is not quickly affected with old mercies and works of God he meditated and mused on them and that till his heart was warmed and stirred up to praise as it is Psal 105.5 remember his marvellous works that hee hath done his wonders and the judgements of his mouth O yee seed of Abraham his servant Obs 2 That Lands Countries and Habitations of People are appointed ordered and disposed of by the Lord hee brings them forth of the land of Egypt into a land that hee had espyed for them All souls and all lands are the Lords and whom hee will hee plants where hee pleases Hee distributes lands and habitations to whom hee thinks meet The earth is the Lords and the fulnesse thereof Psal 24.1 hee is the sole owner thereof the true Lord of the soil and all it brings forth and hee hath given it to the children of men Psal 115.16 hee hath assigned them their several portions Deut. 32.8 the most high divided to the Nations their inheritance when he separated the Sonnes of Adam the most high God being Lord paramount would not have the Sonnes of Adam to live all in one Country or Land but appointed them several lands and Countries to dwel in and set them their bounds and limits as you may see in Gen. 10. especially vers 25. where Eber names his Son Peleg which signifies division because the earth was divided in
impediri sinat Lavater dispose thy self to and bee undaunted in what thou art to Prophesy and them thou art to Prophesy against speak then like a man of God and sent from God not regarding the frowns or threats of any Towards the South Babylon was North from Jerusalem Jerem. 1.14 and our Prophet being there and having declared the mind of God against those Elders came subtlely to inquire of him hee is here commanded to set his face Towards the South that was towards Jerusalem and Judea Drop thy word towards the South The word for South Aecolampad renders Theinan Junius dextram Others Austrum meridiem The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the right hand and Ierusalem lay on the right hand when in Mesopotamia they stood with their Fâ—ces towards the East Natuph est guttatim effundere vel emittere 2 Sam. 2â— 10 Praeceptum auriculis hee instill are memento Hor. l. 1. Ep. 8. Gâ—â—ta cavat lapidem non vi sed saepe cadendo In the Hebrew is not thy word but onely thus drop towards the South The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies the dropping of the Clouds or rain which falls by drops and metaphorically is put for prophesying and preaching and Vatablus saith the Chaldy paraphrase hath it vaticinare Prophesy and so it is expressed in the next words of this verse Prophesy against the forrest of the South which are exegetical of what was before Preaching or Prophesying is likened to rain or the droppings thereof 1 In respect of the flowing and succession of one drop after another Judges 5.4 The Heavens dropped the clouds also dropped water So in Prophesying there is one word one truth after another he that Prophesyeth effundit verba 2 In respect of the influence thereof the drops soak into the earth so words have influence into mens eares and hearts Deut. 32.2 My Doctrin shal drop as the Rain my speech shall distil as the dew as the smal rain upon the tender hearb and as the showres upon the grass as the rains and dews insinuate themselves into the grass and ground so do words into the heads and hearts of men Psal 119.130 the entrance of thy word giveth light 3 In respect of the trouble and hurt that oft rains and droppings produce Prov. 27.15 A continuall dropping in a very rainy day and a contentious woman are alike alike grievous troublesome wasting and wearying so Prophesying of judgements and destruction is grievous and troubles much it s like great rains and drops 2 Chron. 34.25 my wrath shall be poured out upon this place the Original is shall drop upon this place there should bee a storm and such great drops of Gods wrath as should consume it Towards the South The word here for South is Dorom quasi habitatio alta because the Sunne goeth high there and after in the verse you have Negef for the South the word signifies a drie place and metonymically it s put for the South because of the great heat of the Sun there Judges 1.15 saith Achsah to Caleb her father Thou hast given me Azatz hannegef a South Land that is a Land of drought give me springs of water Prophesy against the Forrest of the South-Field That is against Jerusalem and those that dwelt in Judea The Hebrew for Forrest is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sylva a wood and Judea or Jerusalem is compared to a Forrest or wood 1 For the number of those in it in a wood are a multitude of trees Jer. 46.23 They shall cut down her forrest saith the Lord though it cannot be searched because they are more then the Grashoppers and are innumerable it s spoken of the People of Egypt so they of â—udea were many 2 In a wood and forrest is no order the trees stand confusedly so now there was no order amongst them all run into confusion Micah 7.6 The Son dishonoureth the Father the Daughter riseth up against her mother the Daughter in Law against the Mother in Law a mans enemies are they of his owne house 3 In a Forrest Trees are fruitlesse or if fruitful its wilde fruit those trees bear they are for the Axe and fire Ezek. 15.6 such were the men in Judea trees that bare no fruit or evil fruit Isa 9.17 Every one is an Hypocrite and an evil doer aad every mouth speaketh folly see Mic. 7.3 4. 4 Forrests and Woods are Dâ—uns of Wilde Beasts Psalm 104.20 Jer. 5.6 and Jerusalem was full of Wilde beasts Zeph. 3.3 4. Ezek. 22.25 27. Mic. 3.10 Ezek. 7.23 The Land is full of bloudy crimes the City is full of violence Jer. 7.9 10 11. There was Robbing Murdering and all Abominations Obs 1 When God calls men to Prophesy or Preach they are to prepare for it and undauntedly to proceed therein Sonne of man set thy face towards the South and drop thy word c. Hee must fit himself for that work and what ever he met with in the work hee must not bee discouraged but go on as one sent out and commissioned by the Lord thus did Peter and John Act. 4.19 20. Obs 2 Gods word shall not be in vain which is given out against hard-hearted sinners Drop thy word towards the South and Prophesy against the Forrest They would not admit the Dews of the word for their good they must feel the droppings of it for their ruine Men cannot keep the rain from falling upon the earth and rocks Neither can they keep off the threats of God from falling upon them and theirs and when they fall they will bee terrible unto them Isa 55.10 11. as the rain hath its end when it falls so hath the word hee sends forth and causeth to bee dropped if hee drop a word of wrath that drop will eat into the most stony heart and consume it at last Zach. 1.6 Gods words took hold of their fathers the Prophets dropped out such terrible drops of judgement as consumed them Let Judea bee as a Forrest full of trees and mighty ones too if God once drop his word against it down must these rees Hos 6.5 God hewed them by his Prophets and slew them by the judgements of his mouth Obs 3 Gods Threats and Judgements are irrespective and impartial Prophesy against the Forrest The whole Forrest and highest trees in it as well as the Shrubs and bushes Wicked Citties and Countries are no other in Gods account than a Forrest of wilde and fruitlesse trees which hee laies his Axe unto to cut down for the fire 47 And say to the Forrest of the South thus saith the Lord c. After a Command of the Prophet to speak and the forrest to hear you have the Parabolical declaration it self of the destruction of Jerusalem where you may take notice 1 Of the judgement which is fire 2 The Author of it I will kindle a fire 3 The Place where in thee 4 The effect of this fire it should devour every tree both green
and dry 5 The kinde or manner of this fire inextinguishable the flaming flame shall not be quenched I will kindle a fire in thee By fire is meant that warlike invasion by the Babylonians who by sword and what accompanied it laid all wast Every green tree and every dry tree Jerome makes these to bee Saints and Sinners So some others expound the green tree of the Righteous and dry Tree of the Wicked but Ezek. 9.4 the righteous mourned for all the abominations were in Jerusalem and were marked that they might not be destroyed It s better therefore to understand by green Tree the rich and wealthy the young and lusty the high and mighty and by the Dry Tree the Old Poor and such as were underlings and inconsiderable Or by them you may understand all sorts of People as by green trees and dry trees all sorts of trees in a forrest or wood are meant The flaming flame shall not be quenched The Hebrew is The flame of flame the duplication of the word notes the intention of it a vehement flame such as should continue and by no art power or policy be extinct the affliction should be wonderful sore and lasting The war begat famine famine the plague plague death here was a flame of a flame They strove by the Egyptians to quench that fire but could not All faces from the South to the North shall be burnt therein Not all destroyed or be ashamed onely but all through fear famine and diseases should appear as dry withered and burnt up from one end of the land to the other Obs 1 The Lord sends fierce judgements upon his own People for their wickednesse which do consume all sorts of them I will kindle a fire in thee In thee Jerusalem in thee Judea who gloriest in thy Princes in thy Nobles in thy Souldiers in thy Priviledges and Church-ship which shall devour every green tree and every dry tree As a fire devoures all before it so do Gods judgements Let houses be strong or weak great or small trees be green or dry fire conquers them and brings them to ashes So doth Gods judgements ruine People bee they high or low weak or strong rulers or subjects and dries up the Spirits of those that are living Lament 4.8 Their visage is blacker than a Coal they are not known in the streets their skin cleaveth to their bones it is withered it is become like a stick See Isa 24.4.5 6. Obs 2 Gods judgements once begunne can not be staid by the skil or power of the creature The flaming fire shall not bee quenched they used all their Policy and Power to divert the Babylonians from comming to remove them being come but nothing prevailed Gods fires are not extinguishable by the Arts Counsels or strengths of men As we cannot avoid his judgements threatned so wee cannot remove them inflicted if hee send a spirit of division among brethren who can cast out that spirit if he Commission the Sword to walk abroad who can command it into the Scabberd againe And to keep home If hee cause a burning heat in the Body who can quench that heat but himself Vers 48. And all flesh shall see that I the Lord have kindled it it shall not bee quenched All flesh By a Synecdoche of the genus or the species flesh is put for men and by all flesh hee intends the people in the Regions round about and Chaldeans themselves Shall see That is shall acknowledge that this war this destructive judgement is not humane but divine When strange and dreadful things are done men inquire into the causes If Mountains bee set on fire fire and brimstone come down from heaven they will see and say this is the hand of the Lord. It shall not be quenched God would continue the burning of this fire till it had consumed what hee had appointed to consumption Not their Prayers Tears or bloud should extinguish it hee that kindled it onely could quench it only he that calleth for and causeth war can cease wars Obs It s one main end of Gods severe judgements upon Cities Nations and People to make them know and acknowledge that hee is the causer and continuer of them yea that they are unremoveable without his hand Vers 49 Then said I Ah Lord God They say of me doth he not speak Parables Here is the last part of the chapter viz. a doleful conclusion of the Prophet wherein hee complains of the course and reproachful usage hee had amongst the People they mockt and scoffed at him and his Parables they told him they were dreams and phansies of his own what did hee tell them of the South and Forrest of the South field of fire and flaming flame of green and dry trees these were dark things visions and divinations of his own head and as for them they would not heed what hee said his words savoured more of man than of God setting forth his wit more than any thing else Doth he not speak Parables Jun. and Trem. have it Nonne est artifex parabolorum iste Is not he an Artist in Parabolizing Piscat Annon excogitator parabolorum est is he not a deviser of Parables hee vexes us with such things gives us words we understand not Obs 1 The Prophets and messengers of God are subject to scorn and reproach even from those they are sent unto Jer. 18.18 2 Chron. 36.16 Isa 8.18 Obs 2 When the messengers of God are burdened with the revilings scoffes and reproaches of men their refuge is to go unto God and ease themselves in his bosome as the Prophet here doth Obs 3 When Prophesies and Preachings are not pleasing to the people they are not willing to understand what is delivered They say doth he not speak parables they knew what fire forrest flame green and dry trees meant but because it was a sad prophesy and struck at their interests they would not understand they put off all as mystical and aenigmatical AN Exposition continued UPON THE PROPHESY OF EZEKIEL CHAP. XXI Vers 1 And the word of the came Lord unto me saying 2 Son of man set thy face towards Jerusalem and drop thy word toward the holy places and Prophesy against the land of Israel 3 And say to the Land of Israel Thus saith the Lord Behold I am against thee and wil draw forth my sword out of his sheath and wil cut off from thee the righteous and the wicked 4 Seeing then that I will cut off from thee the righteous and the wicked therefore shall my sword go forth out of his sheath against all flesh from the South to the North. 5 That all flesh may know that I the Lord have drawn forth my Sword out of his sheath It shall not return any more IN this Chapter is a double Prophesy One against the land of Israel and what was therein from the 1. v. to the 28. 2 Another against the Ammonites from the 28. to the end Ver. 1 And the word of the Lord
came unto me saying The Hebrew for Came unto me is was unto me that is was put into mee by divine inspiration hee spake not of himself but from God Vers 2 Son of man set thy Face towards Jerusalem drop thy Word and Prophesy Of these words see the former Chapter vers 46. where they were spoken of Towards the Holy Places The Temple which is put plurally because of the severall Partitions of it the Sanctum and Sanctum Sanctorum with the buildings contigual to it which the Jews esteemed holy Here hee shews what in the end of the former Chapter he meant by the South Forrest of the South and South-field viz. The land of Israel Judea and the Temple Obs Holinesse of Places will not priviledge unholy People Sanctuaries are no protections against Divine justice Canaan was the holy Land Jerusalem the holy City and the Temple more Holy than both yet Son of Man set thy face towards Jerusalem and drop thy word toward the holy places and prophesy against the Land of Israel and say thus saith the Lord Behold I am against thee c. I will bring the Babylonish Army upon thee which shall utterly destroy thee Vers 3 Behold I am against thee Here was sad tidings to hear that God was against Jerusalem see chap. 5.8 And will draw forth my Sword By Sword is meant War and the grievous evils accompany it Lev. 26.33 And will cut off from thee the righteous and the wicked The Septuagint reads the words otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will destroy out of thee the unjust and lawless The Chaldy hath it I will cause thy just ones to go out of thee that I may destroy the wicked but the Hebrew is The righteous and the wicked How this can bee understood of a man truely righteous I finde not for Psalm 5.12 The Lord blesseth the righteous and compasseth him with favour as with a shield if hee cut him off how doth hee compass him with favour and favour as a shield how doth hee protect him Gen. 18.23 25. Wilt thou destroy the righteous with the wicked far bee it from thee shall not the Judge of the earth do right said Abraham to God Hee thought it an unjust and grievous evil that God should cut off the righteous and wicked together and the truely righteous were marked Ezek. 9.4 that they might not bee slain Junius Piseat polan. Divers Expositors herefore make the righteous here to bee such as were reputed so seemed to bee so but were not in truth so Pradus saith Vatem justos appellâ—sse per catachresin eos qui tales videbantur cum revera sontes essent supplicium mererentur and so righteous is taken Mat. 9.13 Mat 8.12 Luk. 2.48 I am not come to call the righteous c. The holy Scripture speaks often according to the opinions and apprehensions are had of men or what they have of themselves Luke 18.9 the Pharisees thought themselves righteous and were reputed so but fell short of true righteousness These were lesse wicked than others and so appeared righteous Vers 4 My Sword shall go forth out of his sheath against all flesh from the South to the North. This verse is the same for substance with vers 47. of the Precedent Chapter fire there is the same with sword here green tree and dry tree the same with righteous and wicked the burning up of all faces from the North to the South the same with the words going out against all flesh Vers 5. That all flesh may know c. All flesh was to bee cut off in Judea that all flesh in other lands might know the severe judgements of God Obs 1 That wars are the Lords They come not without his Commission he sends them orders them and ends them at his pleasure I will draw forth my Sword out of his sheath My Sword vers 4. shall go forth against all flesh from the South to the North and vers 5 it shall not return any more i. e. Till it had accomplished the Lords will Nebuchadnezzar and his Army was the sword Babylon the sheath God brought them out of their own Countrey into the land of Israel which hee laid waste-from one end to the other and then having finished the work of the Lord hee returned Obs 2 Outside righteousness doth not secure men from the judgements of God I will cut off from thee the righteous and the wicked Such righteousnesse findes not favour with God It s no better in his account than wickednesse Labour for true righteousnesse What if Josiah fell in warre and other righteous ones have been cut off in publike calamities yet know Mors illis non poena sed gloria est Obs 3 From the 4. vers The Lord is severe in his judgements at last He bare long with the Jews but now hee would unsheath his sword and cut off the righteous and the wicked from the Land yea all flesh from the South to the North. None should escape his stroak hee would finde them out where ever hid Obs 4 From the 5. vers That Gods end in bringing judgements upon a Nation is to make known his Power Justice and severity against sinners and their sinful waies that all flesh may know that I the Lord have drawn forth my sword out of his sheath There is a knowledge of God by his works as well as by his word and by his judgements as well as by his mercies When Nebuchadnezzar and his Army the great Sword of God should come and cut them down all men should see and say God is c. Vers 6 Sigh therefore thou Son of man with the breaking of thy loyns and with bitterness sigh before their eyes 7 And it shall bee when they say unto thee wherefore sighest thou that thou shalt answer for the Tydings because it cometh and every heart shall melt and all hands shall bee feeble and every spirit shall faint and all knees shall bee weak as water Behold it commeth and shall be brought to pass saith the Lord God Here is a Command laid upon the Prophet which is to sigh The manner of it is threefold 1 With breaking of loynes 2 With Bitterness 3 Before their eies With the breaking of thy Loynes Sigh as if thy loyns were broken Sigh greatly It s suitable to that in Isa 21.3 My Loynes are filled with pain pangs have taken hold upon me as the pangs of a woman that travaileth a Woman in travail thinks her back broken her loyns loosed and sighs grievously yea bitterly as if her self childe or both were loosing their lives So should the Prophet sigh here really not fainedly deeply not superficially bitterly not to ease himself Before their eyes How could this bee when as Ezekiel was in Babylon and they at Jerusalem It s probable there were some of Jerusalem came to see and hear how things would go with them there seeing they had lately revolted from Nebuchadnezzar or if it were before the
the Lord in these words but because two of these were past and the Lord speaks of the time to come wee may understand them of the sword of Nebuchadnezzar upon Zedekiah 2 Chron. 36. of the sword of Johanan against Ishmael and the Jews for murdering Gedaliah Jerem. 41. and the sword of Nebuzaradan when hee laid all waste carried all away leaving onely a few to bee vine dressers and husbandmen Jer. 52. The doubling and trebling of the sword may note the oft comming of it so Vatablus non semel sed iterum atque iterum feriat Let it come again and again striking more deâ—dly stroaks The Sword of the slain A Sword that is ready to slay to slay the great ones and to make great slaughter of them when many are slain by the sword that sword is the sword of the slain or slaying sword It is the sword of the great men that are slain It is a sword appointed to slay the great men in the Hebr. it s in the singular number the sword of the great man slain or of great slaying l'e spees de grand occision a sword that shall spare none Which entereth into their privy Chambers The Hebrew is Hachodereth lahem Cubiculans eis Chambering or lodging with them Cheder is a Chamber any secret close place it notes the inwards of mans heart or soul Prov. 18.8 the Sword should enter into their chambers into their bowels and souls the fear of it should possesse them The Septuagint express it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt cast them into fear or amazement The sword shall first enter into the secret of your souls and fill you with terrors and after enter into your bodies and take away your lives 15 I have set the point of the Sword against all their Gates The word for point is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which interpreters render splendor clamor terror slaughter and these are all like the point â—f a sword to those are besieged properly it notes the point or edge of the sword which God set against all their Gates their publike gates of the City round about and the priâ—â—re gates of their several houses every where should the Sword bee both in City and Countrey where they had Gates any rule or power That their heart may faint In times of great fears and dangers mens hearts do often faint and fail them when they have most need of heart they are without hearts God sent and set his sword for to dissolve and melt their hearts so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated to faint signifies all their spirit vigor and courage should be dissolved and so they should bee faint feeble heartless the Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That their heart might bee hurt or wounded And their ruines be multiplyed In the Hebrew it is To multiply offences the Souldiers would offend them the sword would offend them their straits would offend them the slain would offend them they met with nothing but offences at which they stumbling fell also If wee take the words passively as they stand the meaning is that their destructions might be many that multitudes of them might fall It is wrapt up for the slaughter This expression seems unsuitable for a sword and Expositors are put to it to make out the meaning of it The word is Meuttah from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Cover cloath put on to hasten and were better rendred it is put on or hastened for slaughter then cloathed or wrapt up for slaughter its harsh to say cloathed with the hilt or wrapt up in the belt Sanct. makes the cloathing for slaughter to bee the fitting of it thereto Vers 16 Go thee one way or other either on the right hand or on the c. Here by an Apostrophe the Lord speaks to the Sword and under that to the Army of the Chaldeans commissioning that and them to go through the Land of Judea and to execute his pleasure The words in the Hebrew runne thus Vnite thy self right hand thy self put or set thy self left-hand thy self Whithersoever thy faces are prepared That is sword unite thy self to the Souldiers Souldiers unite your selves together go the right hand or left hand way which you have most mind unto which way your spirits incline you most to onâ—ly see to it that you execute my pleasure upon all you meet Bee not afraid at what befell Senacherib when he went against Jerusalem I was against him but I am with you 17 I will also smite my hands together In this verse is Gods approbation of what the Chaldeans sword and Army should do They should conquer and destroy the Jewish Nation and hee would rejoyce in it Smiting of hands before expressed grief and here it s an expression of joy so it s used chapter 25.6 It notes not onely Gods approbation of the Babylonians undertakings but his incouragement of them to that work that so hee might execute his vengeance upon them and be at rest as it follows I will cause my fury to rest Gods fury was stirred against them and boiled in him and when this fury should bee poured out upon them by the Chaldeans Army then should hee bee at ease and comforted as it is Ezek. 5.13 where these words were spoken to Obs 1 It s no new thing for the Prophets of the Lord to prophesy in Sack-cloath Ezekiel must Prophesy and smite his hands together in token of mourning and heavinesse our Prophet was in sack-cloath being a Captive in Babylon seeing the sad judgements were comming upon Jerusalem So Jeremy Hosea Joel Amos had mournful spirits and Prophesied in Sack-cloath they smote their hands together and dropped out sad things The times were black in their daies they are not clear now is not the sword comming the third time is it not putting on for slaughter shall not the Prophets mourn and smite their hands together Obs 2 Where the word prevails not to reform a people there the judgements of God will come in one after another to the destruction of a People Prophesy and let the sword be doubled the third time Heâ— had oft Prophesied but there appeared no Repentance no râ—turning to God therefore let the sword come again and again Had they repented of their sinnes God would have repented of the evils intended Jer. 18.7 8. but when People go on in their sinnes God will go on in his judgements even to destruction See Leviticus 26. 21 22 31 32 33 Deuteronomy 28.62 Obs 3 When God will punish sinners for their wickednesse there is no hiding place to secure them from the stroak of God be they great or mean ones that is the sword of the great men which entereth into their privy Chambers what ever holes recesses vaults hiding places they had the sword would find them out God knows where men are when hid and his hand can reach them as well as his eye see them when the Syrians fled to Aphek to secure themselves from the Sword of
wrath and for reproach Many Nations since the fall of man for their sins are defunct extinct and buried in the darknesse of oblivion Obs 5 Judgements come not upon Nations without the Lord but because the Lord hath appointed them The Ammonitish Nation must bee fuel for the fire no more remembred and why For I the Lord have spoken I that am faithful and will not falsity my word I that am able and can inflict what is threatned I have spoken decreed and appointed such things and they must come to pass CHAP. XXII Vers 1 Moreover the word of the Lord came unto mee saying 2 Now thou son of man wilt thou judge wilt thou judge the bloudy City yea thou shalt shew her all her Abominations 3 Then say thou Thus saith the Lord God the City shedeth bloud in the midst of it that her time may come and maketh Idols against her self to defile her self 4 Thou art become guilty in thy bloud that thou hast shed and hast defiled thy self in thine idols which thou hast made and thou hast caused thy daies to draw neer and art come even unto thy years therefore have I made thee a reproach unto the Heathen and a mocking to all Countries 5 Those that bee near and those that bee far from thee shall mock thee which art infamous and much vexed 6 Behold the Princes of Israel every one were in thee to their power to shed bloud 7 In thee have they set light by Father and mother in the midst of thee have they dealt by oppression with the stranger in thee have they vexed the Fatherlesse and the widow 8 Thou hast despised mine holy things and prophaned my Sabbaths 9 In thee are men that carry tales to shed bloud and in thee they eat upon the mountains in the midst of thee they commit lewdness 10 In thee they have discovered their fathers nakednesse in thee have they humbled her that was set apart for pollution 11 And one hath committed Abomination with his Neighbours wife and another hath lewdly defiled his daughter in Law and another in thee hath humbled his sister his fathers daughter 12 In thee have they taken gifts to shed bloud thou hast taken usury and increase and thou hast greedily gained of thy Neighbour by extortion and hast forgotten mee saith the Lord God IN this 22 Chapter you have three messages of the Lord to the Prophet The 1 Is from the beginning to the 17. vers wherein a large Catalogue of Jerusalems sins are set down with intermixture and addition of some threatnings and judgements 2 Is from the 17. vers to the 23. wherein is declared what the house of Israel is likened unto and what the Lord will do with it 3 Is from the 23. to the end wherein is laid forth the general corruption of all sorts both Prophets Priests Princes and people with certainty of their destruction 1 Moreover the word of the Lord c. Prophets stir not till God stirres them after God speaks to them they may speak to others God hath more still to communicate unto Prophets notwithstanding he hath communicated much Moreover the word c. besides all delivered this I have had from the Lord. 2 Wilt thou judge Wilt thou judge the bloudy City The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shaphat signifies to judge and because in judging two parties are to bee dealt withall one wronging the other wronged hence the word notes sometimes to plead for to defend sometimes to sentence and punish In this place the former of these is most suitable Son of man wilt thou excuse defend and plead for this City I tell thee its a bloudy City a City that hath wronged me and must not bee pleaded for Of these words were spoken before ch 20.4 If wee read them as Montanus Aecolampadius and some others do thus wilt thou not judge wilt thou not judge the bloudy City that is wilt thou not reprove and tell it throughly of its iniquities what wilt thou faint give over and winke at the wickednesse thou seest is it not a part of thy prophetical office to lift up thy voice like a trumpet and to tell my People of their transgressions remember thine office connive not at their sinnes but cry out against them In this sense it affords this note That Propheticall men are oft discouraged ready to cease from their work and need to bee roused and quickned thereunto by the Lord. The bloudy City The Hebrew is The City of blouds Jerusalem which is so called because shee had shed much innocent bloud and was become very cruel Jer. 19.4 yee have filled this place with the bloud of Innocents and 2 King 21.16 Manasses shed so much innocent bloud therein that hee filled Jerusalem from one end to the other therewith yea so bloudy was Jerusalem that she filled the land with bloud and bloudy crimes Ezek 7.23 ch 9.9 and how bloudy this City was appears in the 3 4 6 9. vers of this chapter Obs The sinnes of a City and Nation may bee such that God will not have his Prophets to plead or intercede for them but to cry out against them Sonne of Man wilt thou judge wilt thou judge the bloudy City I know thou art very charitable and ready to speak for them but the City is so bloudy and full of Abominations that I will not have thee to appear or move for them but thou must set their sinnes in order before them and thunder out my judgements against them When there is a fulnesse of sinne so that its universal in all sorts sinners are grown impudent and obstinate then the Lord stops his ears and the mouths of his Prophets hee will have no pleading for such a people This was the case of Jerusalem sinne had spread it self through all rankes of people as you shall finde in this Chapter and her Children were impudent and hard hearted Ezekiel 3. verse 7. 3 The City sheddeth bloud in the midst of it that her time may come Jerusalem shed bloud in the midst of her self so is the Hebr. That is publice impune sine timore publikely fearlesly freely against law and light of nature without all shame That her time may come She fills up the measure of her sinnes that so the time of her destruction may make haste And maketh Idols against her self In the former words was a violation of the second table and in these is a violation of the first Of the word gillulim Idols or dung-hill Gods hath been spoken in former Chapters The Septuagint hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 devices Jerusalem devised Idols and waies of worship shee fetched in the gods of other Nations and devised some of her own but they were against her self shee thought they made for her but they tended to her destruction 4 Thou art become guilty in thy bloud that thou hast shed The word for guilty is ashamt and the Original asham signifies to do wickedly shamefully Jerusalem in shedding
hissing Lamen 1.8 Jerusalem hath grievously sinned therefore shee is removed all that honoured her despise her Her sinne transformed her honour into shame and despight One of her sinnes was that the word of God was a reproach to her and hers Jer. 6.10 therefore God made her and hers a reproach a proverbe a taunt a curse in all places whither he should drive them Jer. 24.9 not only the Moabites and Ammonites mockt them when they were leading away Captive Nonne it is in domum patris vestri why do you weep you are going to your fathers house but also the Babylonians Psalm 137.3 Sing us one of the Songs of Sion you say Zion is the joy of the whole earth let us have a song of it and see how joyfull it will make you here in Babylon Obs 4 Sin makes Cities and Citizens to have an ill name Jerusalems wickednesse made her infamous Her iniquities were great and many and they caused her to hear ill formerly Jerusalem had been renowned Ezek. 16.14 for Beauty the presence Ordinances and worship of God Psal 76.1 2 3 4. renowned for her faithfulnesse Isa 1.21 for her Holiness Psal 2.6 for her Justice and righteousnesse Isa 1.21 but now through her Idolatry Cruelty prophanenesse uncleannesse shee had lost her beauty faithfulnesse holinesse and righteousnesse shee was become infamous as any strumpet and Ezek. 24 6.9 hath this infamous motto twice written upon her gates Woe to the bloudy City woe to the bloudy City and what were the Citizens Rulers of Sodome and people of Gomorrah Jerusalem was Sodome Gomorrah and what a brand was this to that City and the people were Sodomites and Gomorrhaeans and what an infamy was this unto them How infamous was Jezabel Jeroboam and Judah for their wickedness The Spirit of God resembles wicked men to things that are vile and infamous as the smoak of a Chimny Hos 13.3 which blacks and infects to Sepulchers which are stinking and loathsome Mat. 23.27 to despised broken Idols Jer. 22.28 to dogs and Swine 2 Pet. 2.22 to Adders and Serpents Psal 58.4 to Dragons Isa 51.9 yea to the Devâ—l John 6.70 if men would not have an ill name bee likened unto vile things let them not do such things as will make infamous Obs 5 Sin brings sad afflictions upon the Sonnes of men Thou art much vexed Jerusalems sinnes multiplyed her sorrows shee vexed the fatherlesse and widow vers 7. shee vexed the poor and needy vers 29. and shee had much vexation for it The Ammonites Egyptians Babylonians vexed her yea the Lord vexed her with famine sword and pestilence In Deu. 28.20 it was told the Jews that God would send upon them cursing vexation and rebuke till hee had destroyed them and why because of the wickednesse of their doings because they forsooke God and Isa 63.10 They rebelled and vexed his holy Spirit therefore hee was turned to bee their enemy and fought against them when God is an enemy and fights against a People they have nothing but vexation God makes every creature every condition vexatious 6 Behold the Princes of Israel every one were in thee to their Power c. The Hebrew stands thus The Princes of Israel every one according to his arm were in thee an Arm is put for power Vatablus hath it Quisque pro virili suo every one of the Princes according to his power and place did put forth himself to do unjust and cruel things The Princes who were set up above others and impowred to have done justice impartially to all they abused their power and places to the defilling of Jerusalem with Bloud There was no equity amongst them tyranny prevailed 7 In thee have they set light by Father and Mother The Law of God and light of Nature teaches men to honour their Parents but Jerusalem had those in it violated both these Laws Children were come to such an height of wickednesse that they vilified their Parents and reproached them both their Natural and metophorical Parents Sep. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is 3.5 The Child shall he have himself proudly against the antient and the base against the honourable This was now fulfilled in Jerusalem and that curse pulled upon them Deut. 27.16 Cursed be he that setteth light by his father c. In thee have they dealt by oppression with the stranger The word for Oppression is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to oppresse a man by force or fraud and though the Law was that they should not vex or oppresse a stranger Exod. 22.21 yet now was the wickednesse of Jerusalem such that she by fraud and force did oppresse the stranger By stranger is not meant any one of other Nations that came to Jerusalem but him qui adoptione Judaeus factus erat who being adopted into the Jewish Nation became a Prosselyte Vid. Rivet in Exod 22.21 God took special care of such and so the Septuagint renders the word strangers that so more might bee incouraged to come into the worship of the true God but they oppressed them and so shut the door which God had opened In thee have they vexed the fatherless and the widow Orphans and widows being deprived of those should bee their help and strength God himself hath declared for them Psal 68.5 A father of the Fatherlesse and a judge of the widow is God in his holy habitation and therefore peremptorily forbids the affliction of any widow or fatherless childe Exod. 22.22 and the sense is not onely that they should not harme them but that they should protect them plead their causes and do them good Isa 1 17. judge the Fatherlesse plead for the widow but they were so far from this that they afflicted and vexed them the word here for vexed is Honu from janah to offer violence to prey upon they offered violence to the widows and fatherlesse making a prey of them which was a great vexation to their souls 8 Thou hast despised mine holy things The holy things were all those things were consecrated and dedicated to God as the Priests the Temple the vessels of it the Sacrifices and Sacraments they had yea all the Ordinances of God which they despised the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bazah is despising ex fastu quodam out of pride and disdain So did the Jews of Old so do many now through pride of heart despise holy things Religion was then vilified And hast prophaned my Sabbaths Of prophaning or polluting the Sabbath you heard ch 20.13.16 it s the same word for polluted there which you have for prophaned here God had commanded them to remember his Sabbaths to sanctify them and promised great blessings unto them upon the due sanctification of them Isa 58.13 14. but Jerusalem prophaned them and made them common or worse than common daies 9 In thee are men that carry tales to shed bloud The words for men that carry tales are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for which the Septuagint gives you 〈◊〉 〈◊〉 〈◊〉 〈◊〉
any wickedness In Psal 50.17 18 19 20. many sinnes of the Jews are recited and what was the ground of those sinnes they forgat God vers 22. Consider this ye that forget God See Psalm 106.19 Sicut memoria dei excludit cuncta flagitia ita dei oblivio convehit omnium vitiorum catervam Hierom. 20. Jerem. 13.25 ch 18.15 when men forget God they forget his Law which should regulate their lives and so they live without God and without law they follow the lusts of their own hearts and lye exposed to all evils 13 Behold therefore I have smitten my hand at thy dishonest gain which thou hast made and at thy bloud which hath been in the midst of thee 14 Can thine heart indure or can thine hands be strong in the daies that I shall deal with thee I the Lord have spoken it and will do it 15 And I will scatter thee among the Heathen and disperse thee in the Countries and will consume thy filthiness out of thee 16 And thou shalt take thine inheritance in thy self in the sight of the Heathen and thou shalt know that I am the Lord. Having rehearsed Jerusalems sinnes here the Lord comes to set down his dislike of their waies the judgements should come upon them and the end of those judgements 1 His dislike in the 13. vers 2 The Judgements in the 14. and 1.5 v. 3 The End of them in the 15. and 16. 13 Behold therefore I have smitten mine hand at thy dishonest gain which thou hast made Smiting of hands is sometime a signe of joy as ch 21.17 and sometimes of grief and anger as here God was so provoked with the heinousnesse of their sinnes that hee smites his hands together both to testify his indignation against them and readiness to take vengeance on them when Parents smite their hands at the lewd doings of their children Percurere manus hoc loco non est exhortari sed dolere Mald. Irascentâ— figuram habitum dâ—scribit oratio Prad En signe de dueil French Pecuniam vâ— malis artibus quaesitam it s an argument of Anger and grief not of joy God hath no hand but it s spoken after the manner of men The word for dishonest gain is bitzah from Batzah opened before Montanus renders it avaritiam Covetousness Others mony gotten by fraud and force such gain is dishonest gain The French is avarice that gain comes in by over-reaching by forcing or sinking of others that is dishonest gain when we do not as we would be done unto And at thy bloud which hath been in the midst of thee Here bee onely two sinnes mentioned of all that went before but the other are intended also God smit his hands against them though Principally against these Jerusalem had shed much innocent bloud which cryed to God for vengeance and caused him to smite his hands at her Obs Covetousnesse and Cruelty are sinnes Notavit R David ex majorum traditione â—4 sceleta esse numerata in hoc capite nulli eorum nili soli avaritiae tribui eversionem urbis Prad that do sorely provoke God hee smote his hands at their dishonest gain and bloudy doings His spirit boiled up against them and hee was comming to bee avenged on them The Hebrews say there bee twenty four sinnes reckoned up in this Chapter and that God threatens the destruction of the City onely for Covetousnesse The Jews were a people greedy of gain given to Covetousnesse which makes men cruel and oft bloudy Prov. 1.19 those are greedy of gain they take away the life of the owners they suck their bloud Amos 8.4 they swallow up the needy Mic. 3.2 3. they pluck off their skins break their bones and eat their flesh and if covetous men bee not cruel and bloudy yet they are abhorred of God for their Covetousnesse Psalm 10.3 the wicked blesse the Covetous whom the Lord abhorreth the word for Covetous and that here for dishonest gain are both of the same verbe and differ very little God abhorres the Covetous and smites his hands at Covetousness and so hee doth at bloudiness Psal 5.6 He will abhor the bloudy and deceitful man The Lord abhors them at the present and hee will make it manifest that hee doth abhor them God hath done it in the Gospel 1 Cor. 6.10 Rev. 22.8 there it appears that neither the Covetous nor the bloudy shall inherit the Kingdome of Heaven let us learn of God to smite our hands against these sins 14 Can thine heart indure The Hebrew for indure is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Montanus and Aecolampad render stabit will thy heart stand or consist when I shall deal with thee The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if thine heart shall stand it out but the interrogation is more emphatical Can thine heart stand or indure and carries the force of a negation O Jerusalem thou thinkest that when my judgements come thou shalt bee able to stand under them but bee thine heart never so stout or strong my judgements will be too heavy for thee to bear them when they come thine heart will fail thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. Illiad fail thee of counsel that thou shalt not know what to do and fail thee of strength that thou shalt not bee able to do what thou knowest thine heart will bee in thine heels thou wilt bee more forward to flie than to consult or stand it out upon consultation Can thine hands bee strong Thou thinkest to do some great matters if Nebuchadnezzar draw neer to thy gates thou wilt call upon thy strong men to appear and make resistance but their hands will bee feeble and unserviceable not fit to handle or use weapons of war Jerusalem thou art deluded consider with thy self can thine hands bee strong when I have smitten mine hands against thee canst thou withstand me or bear my judgements when I shall thunder and throw them upon thee with a strong hand what ever phansies possesse thine head thou art not able to do it In the daies that I shall deal with thee In the daies that men have dealt with thee thy Counsell and power have prevailed but what wilt thou do In the daies that I shall deal with thee I that am wonderful in Counsel excellent in working Isa 28 29. I that work and none can hinder ch 43.13 I that am terrible to the Kings of the earth Psal 76.12 I that plead with fire and sword in my hand Isa 66.16 I that make mountains flow and nations to tremble at my presence Isa 64.1 2. I that make fruitful plâ—ces wildernesses and break down Cities Jer. 4.26 what wilt thou do then Those daies are comming upon thee and they will be the saddest daies thou ever mettest with I the Lord have spoken it and will do it Thou maiest hope it shall not bee that I will deal severely with thee in whom I have delighted and upon whom I have bestowed so many mercies
offensive thing rust eats into the mettal indangers that and makes the Gold-smith to kindle the fire to separate it from the Gold and Silver So wicked men are offensive to God and good men and cause the Lord to bring his fiery judgements to separate between the pretious and the vile The wickednesse of the House of Israel caused God to bring the sword Famine Plague Captivity and by these to purge out and consume the filthiness of Ierusalem All they are brass and Tin and Iron and Lead Before hee had said they were Dross how doth hee now call them Brasse Iron Tin Lead These are good mettals True in themselves they are so but compare them with Silver or Gold they are but as Dross base mettals so Tin is reckoned in Scripture account Isa 1.25 so brasse iron and lead are reputed Jer. 6.28 29. when pure Religion Judgement and Righteousnesse were in the house and City of Israel then shee was Silver Pretious and good mettal but falling to Idolatry Oppression and Prophanenesse her silver became Drosse and her children became Brasse that is impudent and hard-hearted Ezek. 3.7 Tinne that is hypocritical being all in shew nothing in substance Eze. 33.31 iron that is Cruel Bloudy inflexible so were the great ones men in place Ezek. 34.24 Zeph. 3.3 4. Jer. 5.5 Lead that is sottish and stupid Jer. 4.22 ch 8.9 they have reâ—ected the word of the Lord and what wisdome is in them That which should have inlightened them and made them wise that they rejected and so were foolish and sottish In the midst of the furnace In the eleventh Chapter 3. and 7. verses the City is called a Cauldron and the People the flesh to bee boiled in it and here it s called the Furnace and the People the Brasse tin iron lead to bee melted in it God would make Jerusalem a furnace of affliction and cast the drosse and base mettal into it The Jews had so degenerated from the golden and silvery purity of their Fathers that they had no pretiousnesse in them nothing left but Drosse or that which was base as dross They are even the Drosse of silver Their Fathers were Tin beleevers sincere worshippers just dealers Covenant keepers and so were like unto silver pretious pure white desirable but these their children were drosse even the drosse of Silver faithlesse hypocritical unjust perjured The Nations were drosse but not the drosse of silver they were never of higher account than brasse tin iron lead only the Jews were accounted silver and now they were become the drosse of silver worse than the nations 2 Kin. 21.9 19 I will gather you into the midst of Jerusalem 20 As they gather silver and brasse and iron and lead and tin into the midst of the furnace The Hebrew is I will gather you with the gathering of silver that is with such a gathering that like as the founder silver or Gold-smith when hee would prove the mettals digged out of the Mines what they are and separate the dregs and drosse from them hee gathers them together and puts them into the furnace So would the Lord do by the Jews hee would gather them from all parts of Judea into Jerusalem which was the furnace when God brought Nebuchadnezzar with his Army to besiedge it To blow the fire upon it and to melt it When the mettals are in the Furnace then the founder causes the fire to be blown the heat to bee heightened till the mettalls be melted that so the scum and dross being taken away they may bee malleable and useful So will I gather you in mine anger and in my fury and I will leave you there and melt you The Lord finding his people to bee drosse or mingled with base mettals hee was greatly provoked and so in his anger and fury gathered them into the furnace and there left them to be melted The fire God used in the melting of them was Famine Plague and Sword which melted many of them and then the burning coales scattered over the City Ezek. 10.2 which melted the furnace and them that were left in it 21 I will gather you and blow upon you in the fire of my wrath The word for blow upon you is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naphachti the same with that in the 20. vers that like as the founder blows and gives not over blowing till the mettals are melted and the dregs separated so the Lord he would blow upon them that is exercise them with severe Judgements one after another till they should bee melted and consumed and the vile separated from the pretious This Expression of blowing upon them in the fire of his wrath is the same with that in the former chap. vers 31. I will blow against thee in the fire of my wrath when God blows against any hee blows upon them and the breath of his nostrils burns as fire 22 As silver is melted in the midst of the furnace so shall ye be melted in the midst thereof Their melting is oft spoken of in the 20 21. and here God was serious in the business and resolved upon it nothing should now prevent it not the intercession of Moses and Samuel Jer. 51.1 And ye shall know that I the Lord have poured out my fury upon you Though the greatest part were consumed by those sad and severe judgements God brought upon them yet some escaped some were carried into Babylon another furnace to melt out their remaining dross and they were made to know and acknowledge that the Lord had poured out his fury upon them Of pouring out fury or fury poured out See chap. 20.33 Obs 1 That Churches or States may degenerate from their pretiousnesse and purity into vilenesse and prophaneness The house of Israel is become drosse even the drosse of silver it was so degerated that it went beyond others in wickednesse which made Isaiah to wonder chap. 1.21 22 23. How is the faithful City become an Harlot Quam magna ea facta meretrix Muscul not simply an Harlot but a great and notorious Harlot it was full of judgement and righteousnesse lodged in it but instead of these now there was oppression and murder Thy silver is become drosse thy wine is mixed with water thy money is counterfeit and thy wine corrupt or thus whatever was pure in thee is now corrupted the Law is corrupted with false Expositions the worship is corrupted with Idols and humane traditions justice is corrupted with bribery and bloudy oppressions chastity and sobriety are corrupted with lewd and unclean practises Jerusalem had lost her excellency and was become loathsome as a filthy Harlot doing the work of an imperious whorish woman Ezek. 16.30 Jer. 7.9 10 11. She justified her self in her sinful and shameful practises and made the house of God a den of theeves Rome was once a golden City for her faith and holinesse Rom. 1.8 chap. 16.19 but now is so corrupt in Doctrin Worship and Manners that shee is become the
Mother of Harlots and Abominations Rev. 17.5 The seven Churches were once Golden Candlesticks but through their Corruptions and weaknesses they soon degenerated into dross Obs 2 That Men professing godliness and living ungodlily whatever others thoughts are of them or whatever they think of themselves they are not acceptable to God nor fit materials of a Church the house of Israel is to me become drosse they profess my name and so judge themselves good silver pretious in my sight and others accord with them therein but they live wickedly and to mee they are no better than drosse than brasse tin iron and lead too base materials to make a Temple for mee to dwell in or a Candlestick for mee to set a Prophetical light in Such persons whatever profession they make whatever parts or priviledges they have they are no silver but the drosse the excrements of silver which defile disgrace the name the Church the Ordinances of God and must bee separated from the gold and silver 2 Cor. 6.17 as the Prophet saith what is the chaffe to the wheat Jer. 23.28 so what is the drosse to the silver It s fitter for the dung-hill than the Temple Many that appear silver unto men will bee found drosse unto God The best have some drosse in them they are drossy but not drosse Hypocrites and wicked ones are drosse onely Hypocrites are the drosse of silver Obs 3 The greatest part of professors when they come to the tryal will bee found corrupt and naught All they are brasse and tin and iron and lead in the midst of the furnace When they came to bee tryed what mettal they were of they proved all to bee base mettal and drosse The furnace discovered them The Prophets told them what they were Jer. 6.13 chap. 8.10 chap. 9.2 3 4. viz. Covetous false dealers treacherous Lyers Slanderers Deceivers c. Isa 1.4 a sinful Nation a people laden with iniquity a seed of evil doers corrupters c. But they beleeved not the Prophets telling them what they were and what judgements would come upon them for their sinnes but notwithstanding all their wickednesse they cryed the Temple the Temple the Temple Jerem. 7 4. they worshipped God and called themselves Citizens of the holy City Isa 48.1 2. They leaned upon the Lord and said is not the Lord among us Doth not hee own us for his people are not wee his portion and hee our God none evil can come upon us Thus they flattâ—red themselves that they were good mettal and pretious but when the Lord gathered them into the furnace hee found them dross they were no better in the account of God than Sodomites and Gomorrhaeans Isa 1.10 Jer. 23.14 the City and all the Inhabitants of it were a provocation unto him Jer. 32.31 32. and hee was destruction unto it and them In the City was found much dross but little silver much brass tin iron lead but little gold Since the Lord hath put us into the furnace of affliction have not many been discovered to bee dross who appeared silver before Are all those pure mettal which make profession now Most will bee found brazen tinny ironny and leaden the number of sincere and silver-like Christians will bee few What Paul said to the Corinthians 2 Epistle chap. 12. vers 20. that may the Lord say to this City and professors every where I fear least when I come I shall not find you such as I would and that I shall be found unto you such as you would not Look to it that you bee sincere Obs 4 In the degeneracy of a people some do degenerate more than others into a worse condition than the rest Here some were brass some tin some iron some lead and some the dross of silver The house of Israel was degenerated into base mettals which were one worse than another yea into drosse yea dross for so the word is in Hebrew of silver Some were impudent some Hypocritical some murderers some brutish some Idolatrous some Atheistical some unclean and prophane See Ezek. 8.10 11 12 13 14 15 16. Some did great and others greater abominations Some did evil with both hands and that earnestly Mic. 7.3 the best of them were bryars and thornes vers 4. and the rest were Scorpions Ezek. 2.6 and the iniquity of the house of Israel was exceeding great chap. 9.9 when once people do degenerate from their honesty their principles their profession some go further than others Jer. 7.26 they did worse than their fathers chap. 9.3 they proceed from evil to evil they staid not till they became dross yet one was worse dross than another In our daies hath been great degenerating and some are degenerated into brasse some into tin some into iron some into lead some into the drosse of silver Obs 5 Those do degenerate from God and his waies from principles of honesty and equity bee it more or lesse that they do degenerate from them they shall meet with fury and fire from the Lord. Because yee are all become dross I will gather you in mine anger in my fury into the midst of the furnace and blow upon you in the fire of my wrath to melt you to consume you When the Church of Ephesus decayed in her first love that of Pergamos turned aside to doctrines of Balaam and the Nicolaitans that of Thyatira to the teachings and seductions of Jezabel when Sardis abated in her zeal and Laodicea became lukewarm the Lord threatned them severely and at last brake the Candlesticks and put out the lights Rev. 2. and ch 3. be they States Churches Families or persons that degenerate God hath no pleasure in them Heb. 10.38 but will cast them into great tribulation Rev. 2.22 and bee unto them a consuming fire Ezek. 21.31 And David tells you Psal 119.119 that God will put away all the wicked of the earth from him like dross at the last day this hee will do and bee an eternall consuming fire unto them Obs 6 Melting and consuming judgements upon a people are the wrath of God whoever bee the executioners thereof Nebuchadnezzar should besiedge Jerusalem and make it like a furnace to melt and consume the Jews and this the Lord ownes to bee his doing vers 22. and yee shall know that I the Lord have poured out my fury upon you it was not Nebuchadnezzar nor the Armies fury but the fury of the Lord they were onely the vials or vessels by which it was poured out and now if fury have been poured out in Scotland Sept. 3. 1650. were the Scots routed four thousand slain and ten thousand taken it s not the Army hath done it but the Lord who gathered them together as brasse iron lead and tin in a furnace blew upon them in the fire of his wrath melted and consumed them as dross and you must know it was the Lord not man that poured out his fury upon them and those the Lord hath made vessels of mercy unto us who have been
vials of his fury towards them If you will mourn for Gods severity towards them yet rejoyce for his goodnesse towards us Vers 23 And the word of the Lord came unto me saying 24 Son of man say unto her thou art the lâ—nd that is not cleansed nor rained upon in the day of indignation Here begins the third message of the Lord unto the Prophet the 23. vers is the same with the 17. and 1. and wee pass it by 24 Thou art the land that is not cleansed In this vers is laid down the pollution of the land in general in the verses following it is more particularly expressed Expurgare a lordibus Sunt qui putent significare munditiem nitentem Pagnin Kirker opponitur verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word for Cleansed is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to purge from filthiness and so to purge as to make shining and beautiful Judaea the land here meant had been oft cleansing but was never throughly cleansed Hezekiah and Josiah made the greatest cleansings but all the sinne was not purged out in their daies they took away the Objects and Mediums of sinne viz. the Idols Images Groves and high places but the People continued wicked they did not cleanse their hands nor hearts and turn to the Lord but returned to their former and worse abominations when those good Kings were gone The Lord had sent them many Prophets who dealt with them several waies to draw them to repentance sometimes they allured them by sweet promises and invitations sometimes they threatned them with sharpe judgements sometimes they pressed them with strong arguments Jer. 4.1 3 4. Ezek. 18.31 32. Somâ—times they spake plainly to them sometimes parabolically sometimes they wept and sighed to the breaking of their loyns doing strange things to affect them Ezek. 17.2 Jer. 4.19 9. â— Ezek. 21.6 12.5.6 4.1 2 3. c. besides these things God oft sent sweeping and fierce judgements amongst them Isa 24. Amos 1. and 4. chap. Famine sword Pestilence and notwithstanding all these they returned not to the Lord but the Land that is the People of it did remain uncleansed they were like a land wherein was nothing but weeds nettles bryars and thorns Obj. Isa 26.10 it s called a land of uprightnesse and if so how is it here said its a land not cleansed Ans The Hebrew is in terrâ rectitudinum in the land where men are taught right things right worshipping of God right dealing with men right walking in their several relations or the land of uprightnesse for that they ought to have done uprightly but in that land they dealt unjustly and filled that land with sin Jer. 51.5 or the land of uprightness for that it had been so Isa 1.21 Nor rained upon in the day of indignation God had oft with-held the former and latter rain from them and afflicted the land with great drought Isa 24.6 7. Psal 68.9 1 King 18.5 2 Kin. 8.1 Jerem. 14.4 Amos 4.7 and hee threatned Vid. Sanctium in Ioelem Prolegomenon Isa 5.6 to command the clouds to rain no rain upon it and it was so in Joels daies chap. 1.9 10 11. who lived in Manasses time as the Rabbies said and that was a time of indignation and sorely distressed them so that man and beast suffered much In Jerem. daies also who lived in the times of Jehoiachim Jehoiakin and Zedekiah were the raines denied unto the land so that by reason of drought Judah mourned the gates thereof languished Jerusalem cryed the Nobles and their little ones were ashamed confounded and covered their heads Jer. 14.1 2 3. Or thus wee may understand these words Judaea thou art a polluted filthy land nothing hath prevailed with thee to cleanse thee and thou shalt not be rained upon in the day of mine indignation that is thou shalt have no mercy when the fire of my wrath is kindled thou shalt have no rain to quench it in my wrath I will not remember mercy Obs 1 The Lord takes notice of places what they are whither cleansed or not cleansed Thou art the land not cleansed Thou art full of Bryars and thornes full of vermine and wilde beasts Ezek. 2.6 Isa 9.18 it was full of wicked and vile men which did defile the land Ezek. 7.23 the land is full of bloudy crimes the City is full of violence There is not a land City Town or family in the whole earth but the eye of the Lord is upon it and hee sees what it is whether it bee defiled and how greatly defiled hee knew what Sodome and Gomorrha were before hee sent fire from heaven upon them Hee knew how polluted Canaan was by the nations before hee brought the Jews into it Deut. 9.4 5. hee took notice of Ammon Moab Seir Edom Philistia Tyre Sidon and Babylon hee saw what cages of unclean birds they were Hos 6.10 I have seen an horrible thing in the house of Israel Hee saw what the ancients of Israel did Ezek. 8.11 hee saw folly in the Prophets of Samaria and an horrible thing in the Prophets of Jerusalem they strengthened the hands of evil doers Jer. 23.13 14. Obs 2 When Lands have had means of cleansing and are not cleansed they are matter of indignation and exprobration unto God Judaea had the Prophets sometimes good magistrates it had great mercies great judgements solemn fasts Isa 58.3 Joel 1.14 but was still uncleansed therefore saith the Lord Thou art the land that is not cleansed The word Thou notes Gods indignation at them and his Exprobration of them When a ground is full of thornes bryars nettles vermine and wilde beasts and the Husband mans servants cannot with all their art and pains rid the ground of them that ground exasperates the Husband-man and makes him say this is the ground will not bee cleansed that brings forth nothing is good so was it here with Judea Is 5.4 what could have been done more to my vineyard that I have not done in it wherefore when I looked for grapes brought it forth wilde grapes it retained its sowrenesse notwithstanding all done Ezek. 24.13 Because I have purged thee and thou wast not purged thou shalt not be purged from thy filthinesse any more Seeing I have used means to purge thee and thou wilt not bee purged seeing thou art obstinate and there is lewdnesse in thy filthinesse there shall no more purgative means bee afforded thee but I will bring my fury and cause it to rest upon thee And when it s thus its dreadfull Jer. 13.27 woe unto thee Jerusalem wilt thou not bee made clean Obs 3 The Lord hath his day and time to judge and punish lands uncleansed people unreformed in the day of indignation Though the Lord bear long with a sinful nation yet hee will not bear alwaies the time comes at last that his hot anger breaks out and damnifies This day of indignation was when the Lord called the Babylonish army to the walls of
mee When an Army is marching to a Town to destroy it if there bee a strong wall in their way that puts them to a stand and oft causeth them to give over their attempt So Prayers against judgements when God is marching out to destroy a people puts him to a stand and oft causes him to retreat into heaven 3 In putting things into their primitive condition When the bushes trod down and stakes pull'd out are put into their places again or new in their rooms then is the hedge made up When Josiah caused the house of the Lord to bee repaired the Covenant with God to bee renewed the Law to bee read and the Passeover to bee kept according to the institution thereof and all things were brought to their primitive condition 2 Chron. 34. 35. chapt then was the hedge made up then was there a man stood in the gap before the Lord. So when Jehoshaphat brought back the people from false doctrin and false worship to the Lord God of their fathers that was to the true Religion and worship and set Judges in all the fenced Cities of Judah and set Levites Priests and the chief of the Fathers in Israel in Jerusalem and instructed them to do all things faithfully with a perfect heart and for the Lord 2 Chron. 19.4 c. when hee brought things to the pattern in Moses's daies then was the hedge made up then God was with them and protected them against those wilde beasts the Ammonites Moabites and these of Mount Seir ch 20. For the Land that I should not destroy it By Land is meant the people of the land the inhabitants and their habitations which were all shortly after laid waste by the Chaldaean Army The Septuagint renders these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that I should not destroy it That I should not leave it for ever God by degrees left the Temple the City the land and none of them intreated him to stay and when he was gone destruction came upon them But I found none Was there not Jeremy and Ezekiel who interceded with God for this people were there not many that mourned for the abominations that were amongst them Jerem. 9.1 chap. 14.11 Ezek. 9 4.8 It s true Jeremy did appear for God hee opposed the false Prophets cryed out of their false and corrupt waies of worship the perverting of justice the iniquities of Priests Princes and People but they would not hearken to him Jer. 44.16 they devised devises against him and slandered him chap. 18.18 they sought to put him to death and cast him into prison chap 38.4.6 and God had forbid him to pray for them three times ch 7.16 ch 11.14 ch 14.11 and hee could prevail with none of them towards making up the hedge As for Ezekiel hee was in Babylon and the Lord looked for a man amongst them in Jerusalem so the Lord tells Ezekiel here I looked for a man among them not among you For the sighers and mourners that were in Jerusalem they did it in secret and durst not openly bee seen they had not spirits to contradict the wicked Prophets Priests and Princes or if they had yet they saw there was no good to bee done the times were exceeding and desperately wicked a man was made an offender for a word and a snare was laid for him reproved in the gate Isa 29.21 if any appeared openly to speak against them and their waies they were made a prey It was an evil time and the time for the prudent to keep silence Amos 5.12 13. So then there was none among the Prophets the Priests the Princes or people whom hee mentioned in the verses before that minded or made up the hedge or stood in the gap Obs 1 That sinne makes breaches and gaps In this chap. the Lord having enumerated the sins of all sorts in Jerusalem here hee tells them the hedge was down and gaps were in it Their sinnes brake down the hedge and made those gaps Isa 30.13 This iniquity shall bee to you as a breach ready to fall swelling out in an high wall as stormes warres do make breaches in a wall so doth sinne make breaches in a State Solomons sinnes made such a breach therein that ten Tribes were rent there-from and given to Jeroboam 1 King 11.31 whence it came to pass that Ephraim envied Judah and Judah vexed Ephraim Isa 11.13 Sinne made the breach between the Tribes Isa 9.21 the breach between them and other Nations Zedekiahs perfidiousnesse did it Ezek. 17.15 the breach between God and them Isa 59.2 their iniquities separated between them and their God and their sinnes hid his face from them that he would not hear and set God against them Ezek. 5.8 Sin makes breaches in Churches 1 Cor. 1.11 12. and breakes Churches Rev. 2.5 it makes breaches in Cities Luke 19.14 in families Ezek. 16.38 in mens names Prov. 6.33 in mens estates Deut. 28.15 16 c. Mal. 2.2 in mens consciences Mat. 27.3 4. Prov. 18.14 chap. 15.4 and between the chiefest friends Prov. 16.28 There bee some sinnes which make such breaches as shake the foundations Psalm 82.5 all the foundations of the earth are out of course The Laws were their foundations but the iniquitie of the Judges moved those foundations out of place and the State was like a bowing wall and tottering fence Psal 62.3 Religion was a foundation unto them but they had so corrupted the doctrine and the worship made such breaches therein that God was departing far from the Sanctuary and so from them Ezek. 8.6 Obs 2 When breaches and gaps are made by sinne the Lord hath a purpose to let in his judgements thereby and to destroy for the same They had trode down the hedge and God had thoughts to destroy the land to bring in a flood of wrath Ezek. 20.8.13.21 you may see how upon their making breaches upon the worship Statutes and Sabbaths of the Lord hee resolved to pour out his fury upon them and to consume them Isa 1.23 you have the gaps their sinnes made and vers 24. the resolution of God thereupon Ah I will ease me of mine adversaries and avenge mee of mine Enemies They had made breaches upon his Law and hee would make breaches upon them Therefore Isa 5.5 6. I will take away the hedge thereof and it shall bee eaten up They have trodden down the hedge of Justice made great gaps therein and I wil take away the hedge of my protection let in the wilde beasts and boars to tread them down and eat them up which the Lord did quickly after When lately the hedge was trodden down here in England and gaps made in it did not the Lord let in wilde beasts to devour were not our Princes roaring Lyons our Judges evening wolves did not the Prelates and Priests raven the prey Devour soules take the treasure and pretious things though now the wilde beasts bee destroyed or driven to their denns yet every gap is not stopt nor the
lust and pour out their filthinesse upon them so did Aholibah lust after the Egyptians Obs 1 That when God executes severe judgements upon Cities hee looks that sister Cities should take warning thereby and reform in those sinnes which brought such judgements upon them God destroyed Aholah or Samaria for her idolatry and consederating with heathenish Nations When Aholibah saw this shee reformed not but was more corrupt God expected that Jerusalem should hereupon have purged out all idolatry knockt off her confidences in other Nations and cleaved wholly to him that so shee might have been spared but shee made no good use of his dealings with Samaria Obs 2 That progresse in the same sinnes after judgement executed upon others for the same and seen is a fearful aggravation of sinne Aholahs sinnes were the same that Aholibahs were and Aholibah saw Gods judgements executed upon her for those sinnes and yet shee continued and proceeded in the same When she saw this shee was more corrupt when Gods hand is lift up judgement executed men should fear and learn righteousnesse but to go on in wickednesse is an horrible sleighting yea despising of God and his judgements Obs 3 That sinful Cities usually grow worser whatever judgements they see or hear to be executed upon others Jerusalem was more corrupt than Samaria and abounded in whoredomes more than shee did and doted more upon the Assyrians Chaldaeans and Egyptians So corrupt is the nature of man that it s not onely the worse after mercies but even after judgements Are not wee in this City and land worser now after all the judgements and mercies wee have seen felt and injoyed Obs 4 The Lord takes notice what waies Cities go and how they do defile themselves vers 13. I saw that she was defiled with Assyrians Chaldaeans Egyptians by her trusting in them more than in mee by her Idols shee fetched in from them Gods eye was upon Sodome Gomorrha Nineveh Babylon Tyre Rabbath and all other Cities and so it s now upon Rome c. Obs 5 From this 13. vers That sinful Cities do tread in one anothers steps They took both one way what one did that the other did if Aholah was gone to Assyria Aholibah will follow her if one runne to Egypt the other will run after her if one dote upon them both so will the other if one prosâ—itute her self to corporâ—l and spiritual whoredome so will the other Simeon and Levi were brethren in evill and went both one way Samaria and Jerusalem were sisters in wickednesse and went both one way 6 From the 14 15 16. Obs That the eyes are instruments and occasions of great evil When shee saw the images of the Chaldaeans in their dresses with their belts and aspects shee was taken with them as soon as shee saw them with her eyes Heb. is At the sight of her eyes she doted upon them the images affected her eyes and they conveyed corruption to her heart or that which stirred the corruption pre-existent in her heart which set her on work to send into Chaldaea for the men themselves Adultery and idolatry have their chief entrance by the eye and many other sinnes likewise if men and women would have chaste hearts they must have special care of their eyes what a sad thing was it that Jerusalems eyes should bee taken with the painted images of Babylonians Some confesse there is danger by gazing upon living objects the beauties of men and women but they fear none from dead objects but Achan saw a wedge of gold and a Babylonish garment and they snared him Aholibah here saw Babylonish Pictures and they ensnared her if you would bee safe keep your eyes from wandering and beholding wanton pictures such sights have cost some dear and brought forth much wickednesse Obs 7 From the 17. v. For Gods people to confederate with Babylonians and admit of any part of Babylonish worship is to defile the bed of love for a woman to make leagues with other men and to admit any one into the marriage bed is to defile it God is a jealous God his worship must bee pure and the heart must bee pure if the worship bee mixt or heart lean upon an arm of flesh the bed of love is defiled in the bed is the love let out to the wife in the worship and Ordinances God lets out his love to the soul when they are pure in the heart being pure and confiding in God God lets out himself and his love Let us look to our hearts that they may bee dis-ingaged from all creature confidences and to our worship that it bee according to God and then the bed of love is undefiled and we shall have communion with and comfort from our beloved Obs 8 Wickednesse iâ— unconstant Aholibah doted upon the Assyrians ver 12. and again shee doted upon the Chaldaeans vers 16. and here in the 17. her minde was alienated from them Wickednesse is violent and unconstant shee was taken with the very images of the Babylonians now she cares not for the men themselves her soul is dis-joynted from them but it was to fall in with some others and they were the Egyptians vers 19. but shee held not there long which made the Lord to say Jer. 2.36 why gaddest thou about so much to change thy way Thou also shalt be ashamed of Egypt as thou wast ashamed of Assyria Obs 9 Impudence and open sinning causes God to disowne and renounce them do so Aholibah vers 18. discovered her whoredomes and nakednesse shee talked openly what shee had done with the Babylonians shee set up Altars and Idols in every street was openly and impudently wicked even like an whore that should prostitute her self to any in the streets Now it being so saith the Lord then my minde was alienated from her The Hebrew for from her is Mealeah a desuper ea my heart before was fastened upon her and none could take it off but seeing she is become such an whore so audaciously wicked I can affect her no longer there is a necessity in it that I should alienate my heart from her as I did from her sister Aholah else I shall bee thought not to have dealt justly with her especially seeing Aholibahs sinnes exceed Aholahs Jerusalems wickedness alienated Gods heart from her that is made him renounce her for an harlot It s sad when God renounces Hos 1.9 Lo ammi you are not my people and I will not bee your God what more dreadful sound wâ—s there ever in the ears of Ephraim Samaria or Aholibah than that There can be nothing more dreadful than to have God disclaim and renounce then is God turned against them hee so renounces and so hee was against Jerusalem Ezek. 5.8 Behold I am against thee and will execute judgement in the midst of thee If wee would not have Gods heart alienated from us and so bee dis-owned renounced by him let us take heed of all sins especially of impudency in any
sonnes and their daughters and burn up their houses with fire 48 Thus will I cause lewdnesse to cease out of the land that all women may bee taught not to do after your lewdness 49 And they shall recompense your lewdnesse upon you and yee shall bear the sinnes of your Idols and yee shall know that I am the Lord God In these verses the judgements of God upon those Harlots are further set out and amplified with the events thereof 1 They shall bee punished like adulteresses and murtheresses v. 45. 2 They shall be carried into captivity and spoiled v. 46. 3 They their Sons and daughters shall bee stoned and slain v. 47. and their houses burnt ibid. The Events or effects are 1 Cessation of lewdnesse v. 48. 2 Instruction of other women to take heed of doing the like ibid. 3 Conviction of the equity of Gods dealings v. 49. 45 And the righteous men The Assyrians and Babylonians who destroyed Samaria and Jerusalem are called righteous or just men not that they were so really but comparatively they are stiled so in respect of the Jews they were such Ezek. 5.6 7. chap. 16.27 47. who exceeded the Nations in wickednesse or because they were Gods instruments to execute his just judgements upon them especially for their perfidiousnesse with those Nations They shall judge them after the manner of adulteresses and after the manner of women that shed bloud Adulteresses were punished with death under the Law Lev. 20.10 Deut. 22.22 and the death was stoning John 8.5 7. else Christ would not have commissioned them to have thrown stones at the woman if they had been faultlesse themselves and as these were to dye for their uncleannesse so were those that shed blood Of these words see chap. 16.38 46 I will bring up a company upon them I brought up an Army against Samaria and destroyed it and so I will do with Jerusalem I will bring the Babylonians upon her who shall spoil her by stoning slaughtering burning and removing her into Captivity No enemies can stirre out of their countrey to mischief others till the Lord call and bring them and when hee doth so sad effects follow they lay all waste making Cities heaps and pleasant Lands wildernesses Of this 46. and 47. vers see chap 16.40 41. 48 Then will I cause lewdnesse to cease out of the land When the Lord should have accomplished his judgements upon these Harlots when Aholah and Aholibah should be destroyed then idolatry should cease and be no more in the Land then sacrificing their children to idols and shedding of blood should be no more heard of Gods judgements will silence wickednesse and take away evil from the land That all women may bee taught not to do after your lewdness By Women here understand Cities Provinces Nations which seeing the just judgements of God upon these whorish women Aholah and Aholibah might learn to beware of such sinnes and not to go out from God having once given up themselves to him least they draw such severe and shamefull punishments upon themselves Obs Gods Judgements are teaching things hee brought dreadful judgements upon Aholah and Aholibah that all women might bee taught thereby Gideon by thorns and bryers taught the men of Succoth Judges 8.16 and God by his peircing judgements teaches the Nations hee punisheth one City that others may take warning There is no judgement of God upon any City Nation or people but it speaks and teaches Micah 6.9 hear ye the rod it hath a voice a teaching voice 1 It Teaches all who are guilty of the same sinnes and not visited with the same judgements to admire the long suffering and goodnesse of God towards them 2 It Teaches those presently to consider their waies turn to the Lord by repentance who are guilty of such sins least the Lord being now in a way of judgement should break out also upon them and make them examples of his justice 3 It Teaches others to fear and fly from such practises as bring such destructive judgements When Samaria and Jerusalem shall be destroyed by dreadful judgements for their confidence in armes of flesh by confederating with other nations for their idolatry cruelty prophaneness and perfidiousnesse will not other Cities fear to do the like will not every City learn to see what is the reward of wickedness in the sufferings of others This Gods judgements teach sinners to do that so they may consult for their credit and safety 49 And they shall recompense your lewdnesse upon you The Hebrew is And they shall put your filthinesse and lewdthinesse upon you that is the Nations and Cities round about shall concur with the Babylonians to punish you for your wickednesse to bring upon you the merit of your sinnes or thus they shall approve of what the Lord doth in destroying of you saying all is the fruit and just recompense of your own doings And ye shall bear the sins of your idols Their Idols did not sin but they sinned with their Idols and the fruit of those sins they must eat the punishment due to them they must bear there is a near connexion between sinne and punishment they have the same names so v. 35. Obs Gods proceeding with sinners in judgement righteously brings them to acknowledge the equity of his dealing with them when the just punishment of your lewdnesse and idolatry shall bee upon you ye shall know that I am the Lord God who observed all your waies who waited long for your repentance who have dealt justly with you in all the evils I have brought upon you you cannot but justify me and condemn your selves CHAP. XXIV Vers 1 Again in the ninth year in the tenth month in the tenth day of the month the word of the Lord came unto me saying 2 Son of man write thee the name of the day even of this same day the King of Babylon set himself against Jerusalem this same day 3 And utter a parable unto the rebellious house and say unto them thus saith the Lord God set on a pot set it on and also pour water into it 4 Gather the peices thereof into it even every good peice the thigh and the shoulder fill it with the choice bones 5 Take the choice of the flock and burn also the bones under it and make it boyle well and let him seeth the bones of it therein THis Chapter is conceived to bee the last prophesy against the Kingdome of Judah before the final destruction thereof which with the great Calamity thereof is set out under the type of a boyling pot and the death of the Prophets wife In the Chapter is contained a double prophesy 1 That of the boyling pot and the interpretation thereof to the 15. v. 2 That of Ezekiels wife dying suddainly his not mourning for her and the explication thereof from the 15. ver to the end In the verses before us we have 1 The Time of this prophesy v. 1 2 The Occasion ver 2. which was the
Here its clear that by this Metaphorical Pot is meant the City hee calls the City the Pot which was not without its scum Chelatta from Chalah Aegrotavit for the scum is Aegritudo ollae Avenarius the sicknesse of the Pot. Rabbi Solom calls it excrementum the excrement and filth of the Pot. The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the poyson of it the Vulgar is rubigo the rust of it Frosterus hath it sordes those filthinesses which through great boiling do adhere to the Pot from what is boiled therein By scum is meant the sinne and wickednesse of the City which is likened thereunto in respect 1 Of its Loathsomenesse scum and filth are loathsome things and do nauseam creare The sinnes of this City were loathsome it was full of abominations bloud idolatry uncleannesse c. such evils as made it to be abhorred Ezek. 16.25 as made the Philistims ashamed vers 27. such sinnes as were loathsome afterwards to themselves Chapter 20.43 2 Of its visiblenesse the scum and silth is upper most next to view such were Jerusalems sinnes they were open shee had an eminent and high place in every street Ezek. 16.24 shee opened her feet to every one that passed by v. 25. shee and her Princes shed bloud openly ch 22.36 nothing but sin and wickednesse appeared in her 3 Of its adherency to the Pot. So Jerusalems sinnes did cleave close to her the more shee was boiled in the judgements of God the more faster shee held her sinnes her scum and filth stuck to every side of her Jerem. 8.5 They hold fast deceit their sinnes cleaved to them as flesh to the bones as rust to a pot though they were oft in the fire or over it yet their filthinesse departed not from them their scum their dross boiled in and cleaved fast to them Jeremy 6.29 Bring it out peice by peice Hee persists in the allegory of the Pot and orders how they should bee dealt with who were in the City they should bee brought out severally not all at once but as peices are taken out of the Pot one after another till there bee no more so it should bee done with this City one peice of it should bee brought out and consumed with Famine another peice of it with the Plague vers 3. with the Sword vers 4. should bee carried away into Captivity so that it should bee emptied of all so the words are rendred in Vatablus Per frusta ejus evacua cum part by part empty it This City was emptied somewhat under Jehoiâ—chim when hee was carried to Babylon 2 Chron. 36.6 7. it was emptied more when Jehoiachin was taken and many with him also carried thither 2 King 24.15 but it was wholly emptied when Zedekiah was taken and carried away 2 King 25. Let no Lot fall upon it Let it not have that favour or mercy Among Souldiers in their military discipline when they take many enemies worthy all to dye they single out some by Lots to suffer and spare the rest but Jerusalem should not have any spared they should all young and old taste of one judgement or other wee may refer this lotting to the City it self let it not come to that as to cast a Lot whether the City shall bee saved or destroyed Such a famous great ancient City might fall into Consultation whether it should bee ruined or no. Carthage was long in debate in the Senate of Rome saith Lavater whether it should bee utterly destroyed But the Lord prevents such a consultation and saith Let no Lot fall upon it I have decreed it to be ruined and it shall be ruined utterly ruined 7 Her bloud is in the midst of her shee set it upon the top of a rock c. The meaning of this verse is shee shed bloud openly did bloudy and notorious things publikely as if shee had done them upon the top of a rock if bloud bee shed there its dry hard drinks not in the bloud at all but it lies to bee seen of all that come upon the Rock Whereas if bloud bee shed upon the earth that drinks it in quickly or it may bee covered with dust that others may not discern it Jerusalem did not sin closely and hide her wickednesse from the world but so openly that all Nations took notice of it 8 That it might cause fury to come up to take vengeance They did not sinne to that end that God might take vengeance on them but the nature of their sinne was such as it provoked God to fury and to hasten vengeance their sins were open great and crying for vengeance their sinnes ascended and Gods fury descended The Hebrew for to take vengeance is Linkom nakom ad ulciscendum ultionem I have set her blood upon the top of a rock As shee did so did the Lord shee shed blood openly and was not ashamed of it and I have shed her bloud openly and am not ashamed of it Shee did not cover her sinne but exposed it to the view of all and God by his punishments set it on the top of a rock and made it known to the whole world Obs 1 That Cities have their filth and scum in them Jerusalem here is likened to a Pot with the scum in it The poor are not the scum of the City but the sinne and wickednesse of poor and rich that is that scum Jerusalem was full of it Ezek. 8.16 and 22. tells you what scum and abundance of it was in Jerusalem There was much scum in Sodome much in Samaria much among the Nations but most in Jerusalem To great Cities there is a confluence of all sorts of people who bring scum and filth with them and adde to what they finde there what scummy doctrin did the false Prophets teach in Jerusalem Jer. 23. what scummy counsel did Jaazaniah and Pelatiah give in that City Ezek. 11.1 2. what dunghill Gods did Jerusalem entertain Jer. 2.28 according to the Number of thy Cities are thy gods O Judah There was no sinne against God or Man but it was in Jerusalem And other Cities are not without their scum no not this City Obs 2 Heavy judgements upon sinful places do not work out the wickednesse is in them Jerusalem was besiedged suffered hard things and her scum went not out of her it boiled in she was the worse for all those fiery judgements God brought upon her Jer. 5.3 Thou hast stricken them but they have not grieved thou hast consumed them but they have refused to receive correction they have made their faces harder than a rock they have refused to return God did strike them with Egyptian and Babylonish rods but there were no tears no relentings no returnings but grew harder and harder even to a rockish hardiness Ahaz the head of this City in the time of his distresse sinned the more against the Lord 2 Chron. 28.22 When Samaria was besiedged by the Syrians 2 Kin. 6. did the scum of it boil out no Jehoram at
that time sent to take off Elishaes head vers 31. and said hee would wait no longer for the Lord vers 33. His scum boiled in and boiled up to a greater height Is the scum gone out of Ireland by all the bloudy judgements of God have been upon them is it gone out of England or London by all the sad stroaks we have had Obs 3 When judgements prevail not with sinful places to cleanse them from their iniquities God threatens and will certainly destroy such places and that without mercy Jerusalem was as a pot over the fire her scum went not out of her and what then Woe to the bloudy City bring it out peice by peice let no lot fall upon it because the scum wrought not out the flesh the people must bee brought out to destruction and the pot bee broken in peices God said of Jerusalem Jer. 32.31 This City hath been to mee as a provocation of mine anger and of my fury from the day that they builâ— it even unto this day sometimes there were good Kings and good people in it but generally the people were wicked and therefore Jerem. 19.11 I will break this people and this City as one breaketh a Potters vessel that cannot bee made whole again It was bloudy mercilesse and now should have bloudy judgements without mercy Obs 4 Open impudent sinning provokes to vengeance and shall bee punished openly The 7. and 8. verses together yeild this observation Jerusalem shed bloud not in a corner or some secret place shee had no care to conceal and cover what shee did but openly as on the top of a rock shee set up scaffolds to execute the innocent this caused fury to rise in the Lord and hastened him to take vengeance and to punish her openly hee called for Nebuchadnezzar to come out of Babylon hee led him to the gates of Jerusalem caused him to sit down there and visibly to execute his vengeance upon her so that her punishment was as open as her sinne shee sinned as on the top of a rock and God set her bloud on the top of a rock The besiedging taking and burning of Jerusalem was so known and famous as that all the Nations took notice thereof and made themselves sport therewith Lam. 2.15 16. she would not cover her sin and shame and God would not cover her punishment Vers 9 Therefore thus saith the Lord God woe to the bloudy City I will even make the pile for fire great 10 Heap on wood kindle the fire consume the flesh and spice it well and let the bones be burnt 11 Then set it empty upon the coals thereof that the brasse of it may bee hot and may burn and that the filthinesse of it may be molten in it that the scum of it may be consumed 12 Shee hath wearied her self with lies and her great scum went not forth out of her her scum shall bee in the fire 13 In thy filthinesse is lewdnesse because I have purged thee and thou wast not purged thou shalt not be purged from thy filthinesse anymore till I have caused my fury to rest upon thee 14 I the Lord have spoken it it shall come to pass and I will do it I will not go back neither will I spare neither will I repent according to thy waies and according to thy doings shall they judge thee saith the Lord God In these verses the Lord proceeds 1 In Threatning of judgements vers 9. woe to the bloudy City as before v. 6. 2 In a Parabolical declaration of those judgements in the end of the 9. v. and in the 10 11 ver 3 In shewing the causes thereof ver 12 13. 4 In sealing up the certainty and irrevocablenesse of these judgements v. 14. 9 I will even make the pile for fire great I will bring a multitude of Babylonians a mighty army which shall besiedge Jerusalem and bee as a great fire unto it by them I will execute fiery judgements upon the bloudy City The Heb. is I wil make a great fire that is I wil consume the whole City Here are a multitude of houses stately buildings and they shall bee all as a pile of wood for fire yea the inhabitants thereof shall bee consumed by the fire of my wrath 10 Heap on wood kindle the fire consume the flesh The Hebrew verbes in this verse are infinitive but rendred imperatively Vatablus reads them in the future I will heap on wood I will kindle the fire that is saith hee I will adde spirit and power to the Babylonish forces to besiedge the Jews that so by famine sword and plague they may be consumed According to our reading the words God calls for and hastens the destruction of Jerusalem Spice it well The Hebrew is Harkach hammerkachah which Montanus renders thus Condi condimentum aromatibus season a seasoning with spicery Rakach signifies to make an oyntment sawce or seasoning Ex diversis speciebus aromatum of diverse kinds of Grocery or sweets that so it may bee the more pleasing to the nostrils or pallate Cooks spice their meats and sawces that so they may be more acceptable to the taste of those feed upon them The spicing here I conceive to bee the various judgements which were to be inflicted upon Jerusalem which made it as savoury meat both to men and God when it was salted and spiced with his judgements God was at rest and comforted Ezek. 5.13 Their fears sorrows distractions sufferings famine were severall spices they were spiced withall and it was meat and drink to the Chaldaeans at last to destroy them being made faint and feeble with a long siedge Let the bones be burnt Let the strongest Souldiers wealthiest Citizens and principal men of the City bee weakened and consumed in this siedge or at the end of it not onely the poor and low ones but the highest and mightiest ones the Chaldee hath it fortes viri ejus insaniant let her strong men be mad 11 Then set it empty upon the coals thereof When the City should be emptied of the inhabitants thereof it should bee as a Pot set on the fire without any thing in it when it is so it quickly melts consumes and comes to nothing This Pot must be set on 1 That it may be melted 2 That the filthinesse of it may be separated 3 That the scum and rust may be consumed Obs 1 That sin and wickednesse do defile the places and persons where they are as filthy liquors scum and rust do the vessels and Pots in which they are This Metaphorical Pot had her filthinesse in it Jerusalem had shed bloud set up Altars and Idols oppressed the fatherlesse widdows and strangers and these things defiled her not onely were the Citizens but even the City it self was defiled The Leprosy defiled the garments and the houses Levit. 14. sinne is that Leprosy which defiles men garments houses Towns Cities and Lands Ezra 9.11 The Land which ye go to possesse is an unclean Land with the
Judea oft yea corrected them oft but neither word nor rod did better them Obs 4 People may so slip the time of repenting and turning to God as that it may bee too late for them to go about the same They may sinne away the time of mercy because Jerusalem having means took not the opportunity of purging her self shee should never bee purged her filthinesse should abide with her As Judea was the land not cleansed Ezek. 22.24 So was Jerusalem the City not purged shee passed the time of her purging shee lost the season for mercy The Scripture is clear for it Psalm 81.11 12. My People would not hearken unto my voice and Israel would none of mee so I gave them up to their own hearts lusts and they walked in their own counsels God invited them by means and mercies which they entertained not so as to profit by them they stood it out with God who cast them off and now it was too late for them to come O that they had hearkened not O that they would hearken The Foolish Virgins staid so long before they got Oyle that the door of the Bridegroom was shut and no entrance for them Matth. 25. they came too late Matth. 23.37 38. O Jerusalem Jerusalem how often would I have gathered thy children together even as an Hen gathereth her Chickens under her wings and yee would not I used all means but Jerusalem took not her time to do her self good therefore her house was left desolate her Temple her City should bee emptied of all means and mercies and her Children be left in a desolate condition God would have purged the old world but it slipt the time of its purging Gen. 6.3 My Spirit shall not alwaies strive with man they have been warned counselled reproved convinced by my Spirit in the Patriarchs and in their bosomes that hath been labouring to bring them to repentance but they grieve resist and vex my Spirit therefore it shall cease to strive any more with them to do them any good Let us not presume upon hereafters that wee will purge repent and turn to God hereafter thy hereafter may bee too late Seek the Lord while hee may bee found call ye upon him while he is near Isa 55.6 There is a time when hee will not be found a distance at which hee will not hear Prov. 1.28 Then shall they call upon mee but I will not answer they shall seek me early but they shall not find mee They sleighted and improved not the means which God afforded them thereupon judgements came on them whereupon they betake themselves to a more serious use of the means but it was too late God had no ear to hear them neither would make any appearance for them Time present is the acceptable time 2 Cor. 6.2 Let us cleanse our selves from all filthinesse of flesh and spirit perfecting holinesse in the fear of God 2 Cor. 7.1 Obs 5 Those have had means and not profited thereby God will deal most severely with there is no mercy but altogether judgement for them Jerusalem had means but was not purged and shee should not bee purged but Gods fury should rest upon her Thou shalt not bee purged from thy filthinesse any more till I have caused my fury to rest upon thee that is thou shalt never be purged in mercy but destroyed in my fury and so it was quickly after by the Chaldaean Army Capernaum was exalted to Heaven in means but what said Christ Matth. 11. shee should bee brought down to hell that is suffer extream punishment and why shee improved not the means for if the mighty works which have been done in thee had been done in Sodome it would have remained unto this day Had Sodome had the Preaching and miracles thou hast had it would have made such improvement of them as to have kept off the fire and brimstone fell upon it therefore the punishment of the Sodomites should be lesse than of the Capernaites at the day of Judgement Luk. 13.7 God is severe against those have the means to purge them and do it not that have the Gospel and imprâ—ve it not The Fig-Tree in the vineyard had stood there three years and was not better at last then at first the influences of Heaven and fatnesse of the earth had done it no good and behold the severity of the owner Cut it down why cumbers it the ground Hee saith not dig it up set it elsewhere but cut it down it s a burden to mee to the earth and reproach to all the Trees in the Garden what made the Lord deal more severely with the Jews than other Nations It was because they had the means to do them that good which others had not Amos 3.2 You onely have I known of all the families of the earth I have so known you as to own you for my people as to give you my Prophets my Law mine Ordinances my Covenants c. therefore I will punish you for all your iniquities you shall be made as exemplary by my judgements as ever you were by my mercies 14 I the Lord have spoken it This verse seals up the Certainty of all threatned and cuts off all evasions which Jerusalem might make whatsoever as 1 She might say Ezekiel hath hard thoughts of me he speaks these things out of his own head and spirit they are his devices and I weigh them not This is answered in these words I the Lord I Jehovah who am of my self and give being life to all my threats have spoken What is said it is no vain vision lying Prophesy like to what the false Prophets have given out what Ezekiel hath said hee had from mee I commissioned him to speak and it s not hee but I that have spoken it It shall come to passe 2 Be it so that thou hast spoken it yet the time may be long ere these threats against mee may take place such thoughts were in the breast of Jerusalem chap. 12.27 this is answered here It comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 venit saith Montanus it s not a far off for many daies but it s at hand Others have it Eventurum est It s ready to come Nebuchadnezzar is upon his march hastening to thy gates and will suddainly sit down before them I will do it 3 What if Nebuchadnezzar bee comming hee and all with him are but men they may fail of their purposes sink in their undertakings and never bee able to perform what they enterprize This shift is here taken off I will do it I am not man but Jehovah I fail not in my purposes I sink not in my undertaking I am able to perform what ever I enterprise the whole work is mine I have called forth Nebuchadnezzar and his Army I will bring them to thy gates and inable them to do all my pleasure feci I have done it so is the Original it s as certain as done I will not go back 4 Grant it that the
work is thine and thou hast determined to see it done yet upon second thoughts thou maiest change thy resolutions when thou shalt consider that I Jerusalem am thy City and the onely City thou hast chosen in all the world and wilt thou bring an Heathenish King and an Army to destroy mee and the Temple where thou dwellest and art worshipped surely it cannot bee Lam. 4.12 This conceit of hers is blown away by these words I will not go back thou art a bloudy City thy scum is not gone out of thee thou art filthy and in thy filthinesse is lewdnesse obstinacy thou goest not back from thy wicked doings I will not go back from doing what I have purposed The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not retract what I have said and purposed Non subtraham me I will not withdraw my self from it Avenarius renders the words thus Non feriabor I will not make holy daie and cease to prosecute what I have determined Neither will I spare 5. Jerusalem might yet say The Lord is merciful though hee bee angry and in his anger bring the enemy to my Gates hee will not keep his anger alwaies when I shall fast weep pray hee will bee intreated hee will pardon spare and not suffer mee to bee destroyed This refuge is here made uselesse Neither will I spare fasting prayers and tears shall do her no good Jerem. 14.12 when Jerusalems children should fast God would not hear their cry no nor Jeremy for them cha 11.14 nor Ezekiel cha 9.8 9 10. though themselves their Prophets should importune God hee saith As for mee my eye shall not spare neither will I have pitty thou hast caused my fury to come up to take vengeance and I will bee avenged on thee I will not abstain from revenge so the word signifies Neither will I repent 6 Thou hast oft repented thee when thou hast been upon destroying designes Jonah 3.10 Hos 11.8 Ezek. 20.8 9.13 14 17 22. and I hope thou wilt repent thee of what thou art about if thou dost not repent before my destruction thou wiâ—t repent after it that thou hast dealt so by me This strong-hold is here battered down Neither will I repent what though I have oft repented mee of the evil I purposed to bring upon thee and thy Children must I alwaies bee upon those tearms with thee No no Jerusalem my repentings have not causâ—d thee to repent my repenting shall now cease Jer. 15.6 I will stretch out my hand against thee and destroy thee I am weary with repenting I will neither repent when thou art destroying nor when thou art destroyed it will bee an case to me to see thee and thy children consumed Repentance sometimes in Scripture is attributed to God and then it s spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the manner of men and it must warily bee understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so as God may not bee wronged in mens apprehensions thereby In mens repentance there is griefe change quia fefellit eventus non antea Previsus something falls out they did not foresee David Repents of murthering Vriah defiling Bathshebah because that fell out in it hee did not foresee as the blaspheming Gods name and the sword it brought upon his house hereupon hee changed his minde was affected with grief these things are not in God hee foresees all events he grieves not hee changes not therefore in this sense he cannot bee said to repent Theodoret speaks right when he saith Panitentia in Deo nihil aliud est quam mutatio dispensationis ejus it is a change of Gods dispensation if God had not destroyed Jerusalem hee should have been said to repent His repentance is alteration of things and actions no change of his purpose and will In humane Repentance there is the change of the will in divine Repentance there is the willing of a change and that in the thing not in the will or Counsel of God which are unchangeable Here God would not change the thing I will not repent According to thy waies and according to thy doings shall they judge thee 7 Jerusalem might yet say if it bee so that thou wilt not repent and shew mercy unto mee thou wilt shew thy self a cruel and mercilesse God This imputation is here prevented According to thy waies and doings shalt thou bee dealt with all if thy judgements bee sharpe and dreadful thou hast deserved them the equity of my proceedings shall bee so conspicuous that all the world shall clear mee and say the fault is thine own that thou sufferest such hard things thou hast done such wickednesses lewdnesses abominations that God is righteous in consuming of thee all is suitable to thy waies These words They shall judge thee By the Septuagint are rendred in the first person singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will judge thee and so by the Vulgar By Junius in the second person judicaberis Thou shalt bee judged By others as here they shall judge thee that is the Babylonians and these several readings or rendrings of the word make up but one and the same sense Thou shalt bee judged that is by the Lord and the Babylonians who are his instruments to execute his pleasure Ezek. 23.24 I will set judgement before them and they shall judge thee I will make known to them my purpose of utter destroying thee and they shall do it Obs 1 Great sinners do not beleeve judgements threatned but are apt to shift them off and flatter themselves with hopes of mercy Jerusalem had great scum God threatned to consume her and her scum in the fire but shee beleeved it not shee shifted off all threatnings shee still expected peace and safety Jerusalems Prophets had so bewitched and possest her with thoughts of peace and security from evil coming upon her Jerem. 23.17 that nothing Jeremy or Ezekiel threatned could bee heard therefore saith God here I the Lord have spoken it it shall come to pass c. thou thinkest I will not do it that I will recal my threats spare thee and repent such vain thoughts lodged in Jerusalem Jerem. 4.14 and such vain speeches were uttered by Judah Thou sayest because I am innocent surely his anger shall turn from mee Jer. 2.35 Jerusalem and Judah thought said they were innocent and therupon shifted off all was threatned flattered themselves with hopes of mercy but they were guilty yea more guilty than all the Nations and Cities round about them Ezek. 5.5 6. and had such judgements comming upon them as never had any the like vers 9 10. which they would not beleeve though the Lord himself told them thereof for Jerem. 5.12 They belyed the Lord and said it is not hee neither shall evil come upon us neither shall wee see sword nor famine We shall do well enough in this City and if they should come wee will appear before him with our sacrifices and wee shall bee delivered Jerem. 7.10 wicked men do flatter themselves
in their own phansies shifts evasions they have till their iniquity bee discovered and judgement surprizeth them Psalm 36.2 that wretched art they have of putting off the evil day of shifting the threats and judgements of God undoes them and many pretious souls are too well skilled in this wretched art and work of putting off the Promises and Mercies of God from themselves which greatly prejudice their Peace and Comforts and gratifies the enemy of their souls Those make conscience of their waies that desire to bee purged and wait on God in the use of means they lye not under these threats but are under many gratious Promises especially that Psalm 145.19 hee will fulfill the desire of them that fear him Obs 2 Those professe themselves Gods People may bee such sinners as that God resolves their destruction excluding all hope of mercy Jerusalem which was the Lords City and the People of it his had so sinned that God would irrevocably destroy both it and them I the Lord have spoken it it shall come to passe and I will do it I will not go back neither will I spare c. God was fully set upon it and therefore peremptorily cuts off all hope of mercy Jerem. 16.5 I have taken away my peace from this people saith the Lord even loving kindnesse and mercy Asaphti collegi I have gone up and down and gathered up my peace my kindnesses and mercies and carried them away from this people what hope was then left for them both the great and the small shall dye in this land Gods heart was so against them that Moses and Samuel could not incline it towards them if they should intreat for them chap 15.1 and therefore saith God cast them out of my sight I have no pitty no mercy for them Ezek. 9.30 As for mee mine eie shall not spare neither will I have pitty if God would not spare them who would if he would not have pitty on them who could they were hopeless their case was desperate chap. 5.8 11. Behold I am against thee I will not have any pitty Jer. 11.11 I will bring evil upon them which they shall not bee able to escape Obs 3 When God cuts off hope of mercy and brings sinners into a forelorn condition the fault is in their own not the Lords it s their own doings their own waies which bring irrevocable judgements upon them according to thy waies and according to thy doings shall they judge thee thou hast been irrevocable in thy sinnes and I am irrevocable in my judgements thou hast gone on to commit great iniquities and I am going on to execute answerable punishments I could not prevail with thee to desist from sinning and thou shalt not prevail with mee to desist from destroying thou by thine obstinacy madest me without hope of thy amendment and now by my threatnings I have made thee hopelesse of any mercy Jerusalem might thank her self that shee was brought to so desperate a condition Jerem. 13.22 if thou say in thine heart wherefore come these things upon mee why must I bee besiedged why must Plague Famine and Sword devour my Children why must I bee burnt to ashes and have no mercy shewed mee The Answer is for the greatness of thine iniquity and what that iniquity is you have specified cha 16.11 12. they forsook God worshipped other gods walked after the imaginations of their own hearts and did worse than their fathers they sinned till there was no remedy 2 Chron. 36.16 Jerusalem with her children provoked God so that his glory his Truth his Name his Prophets must have suffered if they had been spared therefore the Lions roared upon Israel yelled and made his Land waste when his Cities were burnt and without inhabitant what said God Jerem. 2.15.17 hast thou not procured this unto thy self in that thou hast forsaken God Vers 15. Also the word of the Lord came unto me saying 16 Sonne of man behold I take away from thee the desire of thine eyes with a stroak yet neither shalt thou mourn nor weep neither shall thy tears run down 17 Forbear to cry make no mourning for the dead bind the tire of thine head upon thee and put on thy shooes upon thy feet and cover not thy lips and eat not the bread of men 18 So I spake unto the People in the morning and at even my wife dyed and I did in the morning as I was commanded The second general Part of the Chapter begins here being a Prophesy declaring the destruction of Temple and City represented under the Type of the suddain death of Ezekiels wife This Type is in the words read the interpretation is in the words following The parts of these verses are 1 The Divine Authority for this Type and for what is commanded and done thereupon v. 15. 2 The Narration of the Type ver 16. Son of man behold I take away from thee the desire c. 3 Several Commands laid upon the Prophet v. 16 17. 4 The Execution of the Type v. 18. 15 The word of the Lord came unto me The false Prophets ran when they were not sent and spake when they had no word but Ezekiel was sent cha 2.3 and hee had a word from God when hee spake hee durst not bee the mouth of God to others untill the Lord had opened his mouth to him the spirit of Prophesy brought the word to him and then moved him to utter it to others 16 Son of Man Hee saith not man of God or Sonne of God but Son of Adam for so the Original is that is son of him was made of the earth that had an earthly beginning Ezekiel thou art a weak worthlesse Creature that ere long must away to the earth from whence thou camest see thy heart do not swell with the Prophetical honour I have put upon thee the many appearances of my spirit unto thee nor bee thou refractary that I put thee upon hard services or command thee hard things when thy Father Adam disobeyed mee I turned him out of Paradise obey therefore my voice and do what I command thee therein shalt thou show thy self a Sonne of God Behold I take away from thee the desire of thine eyes By Desire of thine eyes is meant Ezekiels wife v. 18. The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The desires of thine eyes This Expression The desire of the Eyes Rem charam significat it imports a thing very dear to one and what is dearer to men than their wives There bee many things to indear a woman to her husband 1 She was made for man 1 Cor. 11.9 The man was not created for the woman but the woman for the man shee was made an help meet for man Gen. 2.18 2 She is a gift of God Prov. 19.14 3 She is joyned to man by a divine Ordinance and is made one with him thereby Gen. 2.24 Matth. 19.5 1 Cor. 6.16 Ephes 5.31 4 Shee is the glory of Man 1 Cor. 11.7 man represents
all funeral rites amongst the Jews not superstitious if hee had not been forbidden by the Lord. Hee was not Stoical without affection neither are the people of God now unnatural they do and may mourn for their dead so it be neither excessively nor despairingly Davids mourning for Absolom and Rachels for her children were too excessive and the Thessalonians too hopelesse 1 Thes 4.13 Paul allowed them to sorrow and mourn for their dead but not as others which had no Hope Christianity doth not abolish but moderate and direct affections Christ himself wept for Lazarus when he was dead his weeping was with moderation and hope Many forget themselves in this kind and give so much scope to their Passions that they offend God shame their professions and hazard their own health But wee should remember what Solomon commends unto us Prov. 16.32 Better is he that ruleth his spirit than he that takes a City the bridleing our spirits and keeping our affections hath a great excellency in it Obs 7 A gratious spirit will deny it self and obey God in difficult cases and that speedily too No sooner had God made good his word in taking away Ezekiels wife but hee did what the Lord commanded Nature prompted him to mourn to weep for his wife but hee denies the dictates of nature and is content to seem unnatural for God his credit and love to his wife called upon him to shew respect unto her dead corps as others did in that kinde by funeral Rites but he prefers Gods command before his credit love and respect to his wife and is willing to bear the censures and reproachings of the people in this Case his wife dyes in the night and next morning hee appears in his wonted habit and tire hee sheds no tears puts off no shooes covers not his Lip eats not the bread of men or mourners shews no sign of sorrow but was in as sweet and settled a posture as if there had been no stroak in his family hee was the same his wife being dead as hee was shee being living her death that was so dear to him that was so strange and suddain that was in such a place made no alteration in him and upon this ground onely because God had commanded it should be so Here is a rare example of Obedience and that in a difficult case Obedience to God is alwaies commendable but especially when hard things are commanded The many difficulties Abraham brake through to sacrifice his Sonne made his obedience so acceptable Gen. 22. Moses refusing the honours dignities treasures and temptations of Egypt and Pharaohs Court his choosing an afflicted condition and reproached godliness indeared him and his obedience unto the Lord Heb. 11. when servants suffer for well-doing and go on cheerfully in their work honouring the Gospel this is acceptable with God 1 Pet. 2.19 Vers 19 And the People said unto mee wilt thou not tell us what these things are to us that thou doest so 20 Then I answered them The word of the Lord came unto me saying 21 Speake unto the house of Israel Thus saith the Lord God Behold I will prophane my Sanctuary the excellency of your strength the desire of your eies and that which your soule pittieth and your Sonnes and your Daughters whom ye have left shall fall by the sword 22 And yee shall do as I have done yee shall not cover your lips nor eat the bread of men 23 And your tires shall bee upon your heads and your shooes upon your feet yee shall not mourn nor weep but yee shall pine away for your iniquities and mourn one towards another 24 Thus Ezekiel is to you a signe according to all that hee hath done shall yee do and when this commeth yee shall know that I am the Lord. Having in the former verses spoken typically and darkely here he comes to open and interpret what hee had said and wee have before us 1 The Occasion of his interpreting those hyeroglyphicall passages v. 19. 2 The Interpretation it self in the 21 22 23 24. 19 Wilt thou not tell us what these things are The People seeing Ezekiels wife suddainly struck dead and hee not affected with it which was not onely contrary to the Jewish Custome but even to nature it self they are startled at these things and set upon the Prophet in a heat and will know what was in these strange things We know there is some mystery in them they have relation unto us and wee are unquiet restlesse in our spirits till wee know what it is wilt thou not tell us Ezekiel hide it not from us what ever it bee wee must know it This was the thing God aimed at in putting Ezekiel upon things unusuall and unnaturall to provoke them thereby to consider and make a special inquiry into them Unwonted things do awaken breed admiration and cause examination men search into the meaning of such things When Ezekiel sighed to the breaking of his Loines chap. 21.7 they said wherefore sighest thou when Ezekiel was put upon removing digging a hole through the wall and carried his stuffe upon his shoulder as stuffe for captivity God said to him Son of man hath not the house of Israel said to thee what doest thou chap. 12.9 God expected such strange doings should affect them and make them consider vers 3. and inquire into the matter ordinary things are sleighted when extraordinaries have answerable operations 21 Behold I will prophane my Sanctuary By Ezekiels wife was tiped out the Temple and what was desirable and by her suddain death the destruction of the same The Temple was as dear to the Jews as Ezekiels wife was unto him God would bring the Chaldaeans into it and they should prophane it with the bloud of those they found in it for many fled thither for refuge and then set it on fire The Jews had prophaned it with Idols and idolatrous worship Ezek. 8. by comming into it with the guilt of notorious sinnes upon them Jerem. 7 9 10. and now Heathens should enter into it defile and destroy it the thought whereof made the Psalmist long before to complain saying O God the Heathen are come into thine inheritance thine Holy Temple have they defiled they have laid Jerusalem on heaps Psalm 79.1 The defiling the Temple was grievous to pre-science to remote apprehensions what was it then to those had the present sight of it The Septuagint reads the words in Ezekiel thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will pollute my holy things that is I will cause the Heathens to come and prophane the Temple the Altar and all the holy things belonging thereunto yea so to prophane them as to lay them all waste The Excellency of your strength The Hebrew is Geoon uzzechem superbiam fortitudinis vestrae The pride of your strength Gaon signifies Majesty Excellency Pride from gaah to bee lifted up to excel to grow Proud The Translation Vatablus follows hath it Gloriam fortitudinis vestrae the glory of
the North Ezek. 1.4 so at other times a winde out of the East or an East-winde chap. 17.10.19.12 and when Nebuchadnezzar beganne his military expedition his eye was upon Rabbath of the Ammonites as well as Jerusalem of the Jews Ezek. 21.21 22. hee used divination to take him off from his indifferency between both which the Lord by his over-ruling providence ordered so as first to bring him to Jerusalem and five years after unto Rabbath which hee took subduing the whole country Ant. lib. 10. ca. 10. as Josephus relates and when the Babylonians had spoiled the Ammonites And left their country desolate it s affirmed that the Arabians who were Shepheards came and possessed the same And they shall set their Palaces in thee and make their dwellings in thee When Countries are conquered the Conquerors are careful to keep them in subjection unto them and therefore place such in them as they may confide in who build them palaces dwelling places and strong holds to secure themselves and the Country and so cut them off from hopes of recovering their Liberty The word for Palaces is Tirah which is a Castle or building suum habens ambitum having its compass Palaces Castles and great houses are much in compass or because they are built Lapidibus levigatis aequaliter ordinatis with squared stones set equally and in order the greater had their Palaces and the meaner sort their Tents or dwellings They shall eat thy fruit What ever fruit thy land bears they shall have the benefit thereof their Land was very fruitful as may appear from 2 Sam. 17 27 28 29. it was near Canaan the place Lot had chosen and his Children possessed for many years so pleasant and fruitful that had not God forbad the Jews to meddle with it Deut. 2.19 they would have had it in their possession Now strangers should possesse and eat the fruit of it They shall drink thy Milke In those Eastern and hot Countries they were wont to drink Milk Judg. 5.25 Jael gave Sisera milk to drink and these Ammonites having much pasturage and many Cattle abounded in Milke by which great gain came in unto them whereupon they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Milk-Eaters by Lavater 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Milke-Drinkers by Sanctius Their Land flowed with Milk and Honey and now their enemies should eat the one and drink the other The Septuagint renders the word Chalab Milke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fatnesse Strangers should eat and drink the fat and sweet they should possesse their land and wealth 5 And I will make Rabbath a stable for Camels Rabbath was the head City of the Ammonites so called because of its greatnesse and populousnesse There was another Rabbah or Rabbath among the Moabites for distinction sake therefore this was called Rabbath of the children of Ammon Deut. 3.11 it indured a long siedge by Joab 2 Sam. 12. in after times it was named Philadelphia by Ptolomaeus Philadelphus This great City was taken by Nebuchadnezzar and made a stable for Camels it had been a Pallace for Princes and was called the Royal City the City of waters 2 Sam. 12.26 27. and it was made a stable and that for Camels which drank the waters thereof Camels are Creatures made to carry burdens they will carry six hundred Sands in his Travails Franzius historia animalium seven hundred yea ten hundred weight they kneel down to take their burdens and being sufficiently loaded they will admit no more they cannot indure the cold they are content with little meat and will travail four daies without water they being weary in journeying are not put on by blows sed solo suavi cantu but by their keepers going before them and singing The Hebrew word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gamal whence our English word Camel This Creature is patient of labour and repaies with advantage his Master for keeping And the Ammonites a couching place for flocks By a Metonimy of the adjunct Ammonites are put for their Countrey that should bee Lemirbatz Tzon in cubile gregis for a bed of the flock or resting place of the sheep and goats for Tzon signifies gregem ovium caprarum a flock of sheep and goats The Cities and Towns of the Ammonites should bee so wasted that grasse should grow there Cattle feed and lye down there And ye shall know that I am the Lord. Now you blaspheme saying I was weak and could not deliver the Jews out of the hands of Nebuchadnezzar or malitious and would not but you shall know that I am a powerful and just God who dealt so with them and you also for your sinnes 6 Because thou hast clapped thine hands Hee had mentioned their sin before vers 3. and here he sets it out more fully and that in the several degrees of it 1 They Clapped their hands this gesture chap. 6.11 noted grief here it imports Gladnesse They clapped their hands for joy that the Temple was burnt and the Jews rooted out of their Land Job 27.23 Men shall clap their hands at him When God should destroy the wicked man then others should rejoyce at it and manifest their joy by clapping of hands and when God did execute his wrath upon Jerusalem all that passed by did clap their hands at her Lam. 2.15 And stamped with the feet This is the second expression of their insulting This gesture noted grief chap. 6.11 but here the contrary In the Hebrew its dilaâ—are te in pede because thou hast inlarged thy self in foot that is stretched out thy foot and stamped with it The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hast made a noise with thy feet Their hands and feet were used in an insulting manner against the Jews in their misery its like they skipped and danced for joy and so made a noise with their feet And rejoyced in heart Here is a third expression They were not a little affected but glad at heart that Jerusalem was ruined and the Jews carried away Captive they said in heart Aha so would wee have it This was as wine unto them it cheared and inlarged their hearts With all thy despight against the Land of Israel This is a further degree and aggravation of their sin they insulted and that with despight Becol shatesha in omni contemptu tuo in all thy scorn and despight The word for despight is from shaat which is spinam ceu aculeum immittere to thrust a thorn or pointed thing into one to vex These Ammonites did so contemn scorn and despise the Jews in their great sufferings that they were like thornes and goads in their sides Avenarius renders the words in omni flagellatione tua in all thy lashing their scornes and despightings were as so many lashes upon the backs and sides of the Jews they said are these the holy people Is this the holy Land where is your God why hath hee not appeared for you Thus they reproached Gods People and magnified themselves against their border
Zephany 2.8 7 Behold therefore I will stretch out my hand upon thee Thou hast clapped thy hands against mee and my people therefore I will stretch out my hand upon thee that is against thee It shall bee upon thee to break and destroy thee I have held in my hand a long time but now I will stretch it out and thou shalt feel the power of it Zeph. 1.4 I will stretch out mine hand upon Judah and upon all the inhabitants of Jerusalem and I will cut off the remnant of Baal from this place and the name of the Chemarims with the Priests After stretching followed cutting off So Ezek. 14.9 I will stretch out mine hand upon him and will destroy him from the midst of my People Israel I will deliver thee for a spoil to the Heathen In the fourth verse it was said I will deliver thee to the men of the East here to the Heathen Those men of the East were Heathens whom the Jews hated as uncircumcised Judg. 18.15 as Doggs Matth. 15.25 26. Christ speaks according to the esteem the Jews had of the Gentiles To them they should bee for a spoil The word for spoil is lebag which Montanus renders in cibum for meat but Piscator thinks it put for Lebaz in predam for a prey but that is not needful because the word Bag it self signifies meat a Portion as Dan. 1.5 8. The Portion of the Kings meat bag hammelech God would deliver the Ammonites to bee meat unto them they should feed upon them and what they had as they had done upon the Jews they should eat their fruit and drink their milk And I will cut thee off from the people Thou art now a Nation among others but I will cause thee to cease from being a Nation either by destroying of thee or sending thee into captivity scattering thee amongst the Heathens If thou bee a people at all thou shalt bee a people without any head without a Name thou shalt bee removed far from the people thou now borderest upon and they shall know thee no more thou and thy name shall both perish so much the next words import I will cause thee to perish out of the Countries I will destroy thee These last phrases do interpret the former causing them to perish out of the Countrys is cutting them off from the People and destroying of them is both The Hebrew word for perish and destroy do signify an utter and total destruction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Shidler dicitur de omnimoda rei perditione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Kirker significat personam vel rem aliquam ita abolere ut ejus nihil reliquum maneat The Septuagint joyns them both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will destroy thee out of the Countries with a destruction that is utterly Obs 1 The Lord having contended with his own family hee contends with others First he had a Controversy with the Jews and now hee enters into Controversy with the Nations Son of man set thy face against the Ammonites and Prophesy against them hee had formerly set his face against the Jews and prophesied sad things against them which being done hee must set his face against others and prophesy not onely dura but durissima the hardest things against them even utter destruction When Gods people have drunk of the Cup then it shall bee given unto others Jer. 25.15 16 17 18 19 20 21 22 23 24 25 26. God began with Jerusalem his own People and Family and then caused the cup of his fury to pass unto all Nations and Kingdomes So Isaiah after hee had begun with the Jews and declared what dreadful judgements God would bring upon them hee turns aside to the Nations and laies the burden of the Lord upon them and that in nine Chapters together from the beginning of the 13. to the end of the 21. judgement oft begins at Gods house as Amos 3.2 you onely have I known of all the families of the earth therefore I will punish you for your iniquities God would begin with them Ezek. 9.6 Begin at my sanctuary but hee ends elsewhere Psalm 75.8 when Gods people have drunk the red wine in the Cup the wicked must drink the dregs the Cup passeth from place to place till all be drunk off Jerem. 25.29 Loe I begin to bring evil upon the City called by my name and should yee bee utterly unpunished ye shall not bee unpunished for I will call for a sword upon all the inhabitants of the earth Have I begun with mine own City and People and do you think to go free no the sword is commissioned to come unto you if that have eat the flesh of my Sons and Drunk their bloud much more shall it eat your flâ—sh and bones and drink your bloud If Jerusalem go down other Cities will not stand if God spare not his own Temple hee will not spare Satans Synagogues when the green trees are cut down that stood in the garden the drye trees must expect the Axe which stand in the forrest Obs 2 That the Lord takes notice what the waies and carriages of Nations are towards him and his Thou saidst Aha against my Sanctuary when it was prophaned and against the Land of Israel when it was desolate All the secret consultings plottings revilings attempts that are against the worship waies and people of God among Heathens and Heathenish spirits are minded by the Lord Psalm 66.7 his eyes behold the Nations the men of them their thoughts words and waies when the Nations gathered themselves together against Sion and said let her be defiled and let our eye look upon Sion Mic. 4.11 God then looked upon them and observed the workings of their hearts heads tongues and hands yea their rage and imaginations hee animadverts Psal 2.1 Why do the Heathen rage and the People imagin a vain thing Hee observed how insultingly the Babylonians carried it against his Jeremy 50.11 Psal 137. they rejoyced they laughed they said sing us one of the songs of Sion they and the rest of Sions adversaries mockt at her and her Sabbaths whatever the Nations now do devise plot speak or enterprize against the people of God hee that sits in heaven beholds the same and laughs them to scorn Obs 3 To laugh at and insult over the calamities of others is a grievous and provoking sinne Because thou saidst Aha against my Sanctuary when it was prophaned and against the Land of Israel when it was desolate and against the house of Judah when it went into captivity Behold therefore I will deliver thee to the men of the East for a possession c. Because the Ammonites insulted clapped their hands stamped with their feet were heartily glad at the sufferings of the Jews and vented their spight against them therefore God was exasperated so as to threaten the Ammonites ruine and utter extirpation They were the Neighbours bordering upon them they were their confederates in league with the King of
Egypt as the Jews were they were their half brethren descending from Lot and upon these accounts should have sympathized with the Jews wept with those that wept Rom. 12.15 been sensible of their great adversities Heb. 13.3 but they insulted over them mocked at them were despightful against them and added coals to the fire weight to their burdens and more chains to their bonds It s not onely an uncharitable but also an inhumane an unnatural thing to insult make sport and dominere at the miseries of others when there bee warres in a land fires in Cities ship-wracks at Seas robberies of houses inundations of waters and many suffer grievous things by such judgements of God should wee rejoyce thereat mock and make our selves merry Surely if wee do so wee offend wee provoke the Lord Prov. 17.5 Hee that is glad at Calamities shall not bee unpunished The Hebrew is shall not bee innocent God will deal with him as a person deeply guilty hee that makes others Calamities the object of his gladnesse stirs up God to be the Author of his destruction Shimei was glad at the expulsion of David by his Sonne Absolon yea mocked at and cursed him 2 Sam. 16.7 8. hee made Davids misery the matter of his mirth but this kindled such a fire in the breast of the Lord that it made him return his wickednesse upon his head 1 King 2.44 and cut him off from the Land of the living It s an argument of a malicious heart of an imbittered spirit to insult over the miseries of others and mock at their calamities yea it s an evidence of a wicked man that doth so such are Ammonites and Babylonians Job 31.29 If I rejoyced at the destruction of him that hated mee or lift up my self when evil found him Job professes hee did not make the miserie of his enemies matter of musick hee had a better principle within then to put him on to such a wickednesse So David though the abjects and base ones rejoyced in his adversity yet hee durst not do so but when they were sick hee put on Sackcloath hee sympathized with them hee humbled his soul with fasting and prayed for them Psalm 35.13 14 15. Of such a spirit was Solomon who gives wholesome Counsel Prov. 24.17 Rejoyce not when thine enemy falleth and let not thine heart bee glad when he stumbleth He that rejoyceth at the misery of his enemy wil be sad at his good and both are evil Some the greater evils befalls their enemies the more they rejoyce if they fall into sin reproach or bitter affliction they are much gladded at it but thou that dost so hast not onely stumbled but art fallen both into sin and into the displeasure of God for vers 18. is a reason why men should not triumph in the troubles and afflictions of others least the Lord see it and it displease him and hee turn away his wrath from him thy so-doing displeases the Lord and may cause him to turn away his afflicting hand from thine enemy and to turn it against thee In these times this sin is too much in practice nations and persons rejoycing in the miseries of one another but we should further consider 1 That if others bee under the heavy stroaks of God to day wee may bee to morrow And therefore should not feast our selves upon others calamities Eccl. 9.2 All things come alike unto all There is one event to the Righteous and to the wicked what befalls thine enemy one day whom thou thinkest the worst that lives may befall thee the next day though thou bee the best man that lives Therefore boast not thy self of to morrow for thou knowest not what a day may bring forth it may bring forth as much woe and evil to thee as the former day did to thine enemy or neighbour 2 That wee deserve as sad things as any others feel Are not wee sinners and such sinners as make the time perilous 2 Tim. 3.1 2 3 4 5. are not we lovers of our selves covetous boasters proud blasphemers dis-obedient to Parents unthankful unholy c. if wee bee so why should not wee fear least the judgements of God should overtake us and arrest us as they have done others Lamen 3.22 It s the Lords mercies saith Jeremy That wee are not consumed he puts in himself and it was not single mercy but mercies all Gods mercies were at work to keep them alive Wee should wonder wee are spared being such sinners as we are rather than rejoyce in the miseries of others who may bee more righteous than our selves 3 The end of Gods laying his hand upon others Jam tua res agitur paries cum proximus ardet it is not that wee should rejoice clap our hands daunce and insult over them that be miserable but it is to awaken us and excite us unto Repentance Luke 13. When God by his Providence brings suddain and sad stroaks upon men it is that others should consider and Repent The death of the Galileans and those upon whom the Tower of Silo fell was for that end therefore saith Christ Except you repent you shall all perish The miseries of Scotland Ireland by the Sword and of the Netherlands by waters is not that men should rejoyce but sympathize with them and repent if others suffer and we bee spared that is the goodnesse of God to us and his goodnesse therein should lead us to repentance 4 The rule of Christ is otherwise Matth. 5 44. I say unto you love your enemies blesse them that curse you do good to them that hate you and pray for them which despightfully use you and persecute you we must not rejoyce at their miseries but love them and manifest our love by blessing them doing them good and praying for them Obs 4 For the sinnes of the People God laies Nations waste and disposes of them to whom hee please The sinnes of the Ammonites caused God to cut them off to destroy them and their name and to deliver them for a spoil to the Heathen and their Countrey to the men of the East for a possession Psalm 107.33 34 Hee turneth rivers into a wildernesse and the water-springs into dry ground a fruitful land into barrennesse or saltnesse for the wickednesse of them that dwell therein Hee is the Governour among the Nations Psalm 22.28 and when they do wickedly hee can break them with his Rod of iron cut them off with his battle Axe and give their Countries to whom hee pleases He set Jeremy over the Nations and Kingdomes to root out pull down and destroy Jer. 1.10 which hee did in a Prophetical way chap. 27. many lands are reckoned up there and vers 6. saith God Now have I given all these lands into the hand of Nebuchadnezzar the King of Babylon They were wicked Proud Idolatrous oppressive and insulted against Gods people and the Lord brake them in peices and gave them to the men of the East God that made the earth gives it to
whom it seems meet unto him v. 5. Obs 5 Cities and places which are hâ—nourable among men for their sinnes God poures contempt upon and puts them into base conditions Rabbath that was a royal City hee makes a stable for Camels Isa 13.19 20 21. Babylon the glory of kingdomes the beauty of the Chaldees excellency shall bee as when God overthrew Sodome and Gomorrah wilde beasts of the Desert shall lye there and their houses shall bee full of doleful creatures Owles shall dwell there and Satyres shall dance there for Satyres the Chaldee saith Dragons Jerome Devils So spiritual Babylon Rev. 18.4 It s fallen it s fallen and become the habitation of Devils and hold of every foule spirit and a cage of every unclean and hateful bird Rome that was so famous is or shall bee a base contemptible place a dungeon for Devils a prison for foul spirits a cage for the worst of Birds Have not the Palaces of Prelates and their Cathedrals been made stables for horses in our daies and Prisons for malefactors Vers 8 Thus saith the Lord God because that Moab and Seir do say bâ—hold the house of Judah is like unto all the Heathen 9 Therefore Behold I will open the side of Moab from the Cities from his Cities which are on his frontiers the glory of the Countrey Beth-jeshemoth Baalmeon and Kiriathaim 10 Unto the men of the East with the Ammonites and will give them in possession that the Ammonites may not be remembred among the Nations 11 And I will execute judgements upon Moab and they shall know that I am the Lord. In these verses you have our Prophet denouncing judgements against the Moabites Where comes to be considered 1 Their sin v. 8. 2 The Judgements themselves v. 9 10. 3 The End of those judgements v. 11. 8 Because that Moab The Moabites were brethren to the Ammonites descending from Lot and his eldest Daughter Gen. 19.37 as the Ammonites did from him and his youngest they abode not in the waies and worship of the true God long but fell to idolatry Judg. 10.8 were bitter enemies unto the Jews Balack that hired Balaam to curse them was King of these Moabites Numb 22.4 they were men of might Exod. 15.15 and had the Jews under eighteen years in the days of Eglon another of their Kings Judg. 3.14 whom Ehud slew and after him ten thousand of the Moabites all men of valour v. 21 22 29. they infested the Jews much and oft were there warres between them and the Jews 1 Sam. 14.47 2 Sam. 8.2 2 King 3.7 2 Chron. 20.10 11. In their land Moses dyed and was buried Deut. 34.5 6. from them descended virtuous Ruth ch 1.4 of whom also Christ came Mat. 1.5 And Seir. Seir was a part of Edom Gen. 32.3 the land of Seir the Country of Edom or feild of Edom it was a mountainous part of Edom Gen. 14.6 it s called Mount Seir and that from Seir the Horite Prince of the country as Bonfrerius observes from Gen. 36.20 The Horites or Horims were driven out by Esau Deu. 2.22 So that he and his posterity possessed it having that name before Esau was Seir an hairy rough man and that place was mountainous and rough where hee sate down The house of Judah is like unto all the Heathen The Jews said they have stood upon 't that their God was the only true God better and mightier than all the Gods of the Nations that they were a people so dear to him that he would defend them and their City having his Temple his Worship his Prophets Isa 4.5 chap. 31.5 but wee see their Prophets are Lyars they are deluded with vain considences and their God hath forsaken them hee hath not dealt better by them than our Gods have done by us he hath exposed yea delivered them into the hands of their bloody and barbarous enemies So that Judah is like unto all the Heathen who have not met with worse usage from the Babylonians than the Jews themselves have Thus Moab blasphemed and magnified himself against the Lord deriding Israel and skipping for joy Jer. 48.26 27. 9 I will open the side of Moab from the Cities c. The word for side is Chetheph which signifies a shoulder and metaphorically the side or strength of any thing Here by side is meant the strong Cities of Moab the Frontier towns which were as the shoulders and sides to the Countrey These God would open hee would break their ribs and shoulders and make way into the heart and bowels of their Countrey Jer. 48.25 The horn of Moab is cut off and his Arm is broken Moabs hornes and armes were his Frontier Towns Castles and Forts hee had to keep out the enemy but the Lord would break these by the Chaldaean and let him into their Land The Glory of the Countrey The Hebrew for Glory is Tzebi from Tzabah tumescere inflare To swell to be lifted up because those things which are our glory and ornament usually do puff us up and make us to swell The Cities here mentioned were the glory of the Moabites Beth-jeshimoth This City was neer Jordan in the plain of Moab between which and Abel-shittim the Israelites pitched their last tents before they entred into Canaan Numb 33.49 it was part of Reubens inheritance at first Josh 13.20 and signifies domum solitudinis The house of solitarinesse Baal-meon This was another City belonging unto them it s mentioned Numb 32.38 1 Chron. 5.8 The Septuagint renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the Fountain Eusebius saith it was a great village Juxta montem calidarum aquarum nigh a mountain of hot waters Bonfrerius interprets it Habitaculum Baalis Kiriathaim It was in the Tribe of Reuben Josh 13.19 formerly possessed with Gyants Gen. 14.5 rebuilt or beautified by the Children of Reuben Numb 32.37 and after the ten Tribes were carried away who had driven out the Amorites the Moabites repossessed it Vide Bonfrerium being formerly expelled thence by the Amorites The word signifies Occursus meetings or two Cities because two Cities met together in it 10 Unto the men of the East with the Ammonites c. God would make way through Moabs chief Cities for the Babylonians who were men of the East that they should come in and take their Countrey in possession The Hebrew for with the Ammonites is against the Sons of Ammon God would so deal with the Moabites as hee had done with the Ammonites The Men of the East should come and take possession of both their Countries That the Ammonites may not bee remembred among the Nations God would so spoil and waste the Nations of the Moabites and Ammonites that not onely themselves should perish but the memory of them 11 And I will execute judgement upon Moab They think I am a God like the gods of the Nations but they shall finde my hand so heavy upon them bee so broken and ruined that they shall know I am far different from all the
gods of the Heathen Obs 1 Nations are like one another in sin and wickednesse the Ammonites insulted over and scoffed at the Jews in the day of their affliction and so did Moab and Seir. The house of Judah is like unto all the Heathen Moab reproacheth and Ammon reviles them Zeph. 2.8 Jerusalem was great among the Nations and Princesse among the Provinces Lament 1.1 but they all were glad of her ruine and laughed at her suffering Lam. 2.15 16. Obs 2 The World and men of it judge untowardly of the Lord and his people What said Moab and Seir Behold the house of Judah is like unto all the Heathen their God is as our gods and his people is as wee are they have no more priviledge than others Heathens have heathenish thoughts of God himself and those are his Isa 36.18 Beware least Hezekiah perswade you saying The Lord will deliver us Hath any of the Gods of the Nations delivered his land out of the hand of the King of Assyrea where are the gods of Hamath and Arphad where are the Gods of Sepharvaim and have they delivered Samaria out of mine hand Who are they amongst all the gods of these lands that have delivered their land out of my hand that the Lord should deliver Jerusalem out of my hand Here you see what the thoughts of Rabshakeh Senacherib and his Army were concerning the God of Israel that hee was nothing differing from the gods of the Nations that he was no more able to deliver Jerusalem out of their hands than the Idol gods were to deliver the Nations out of them that the Jews should presently become like other people you have it more fully in 2 Chron. 32.14 Who was there among all the gods of those nations that my fathers utterly destroyed that could deliver his people out of my hand that your God should bee able to deliver out of mine hand No god of any Nation against whom my fathers and my self did ever draw the Sword was able to withstand them or mee and so to protect the people and what do you Jews think your God greater and wiser better more able to do for you you deceive your selves I am come against you and you must fall into my hands and become like the Nations Obs 3 Heathens reproaching God and his people makes may for sad judgements upon them ushers in certain destruction because Moab and Seir said The house of Judah is like unto all the Heathen which was a reproaching of God and his People Therefore behold I will open the side of Moab I le break his ribs his strong holds and let in a potent enemy to destroy him and his When men blaspheme the name of God and are inhumane towards his people albeit they bee Heathens God is so offended at it that hee will severely deal with them Zeph. 2.8 9. I have heard the reproach of Moab and the revilings of the children of Ammon c. Therefore as I live saith the Lord of Hosts the God of Israel Surely Moab shall bee as Sodome and the children of Ammon as Gomorrha even the breeding of nettles and salt-pits and a perpetual desolation This shall they have for their pride because they have reproached and magnified themselves against the people of the Lord of Hosts Moab and Ammon were near unto Sodome and Gomorrha they could not bee ignorant of Gods dealings with them and because in their pride they reproached God and his People they should bee made like unto them their judgement should have something extraordinary in it Gods curse should bee upon them they should breed nettles and salt-pits that is bee fruitlesse and uselesse yea and that for ever When Nahash the Ammonite would not make a Covenant with the men of Jabesh Gilead unlesse hee might thrust out their right eyes and lay it for a reproach upon all Israel see what the issue was for intending to reproach Gods people and himself in them 1 Sam. 11. God stirred up the spirits of Saul and the people so that they fighting with the Ammonites slew them and scattered them so that two of them were not left together vers 11. it s ill to have a reproaching desire towards Gods people and far worse to do it If God do not bring some open judgement upon such he will secretly consume them Isa 51.7 8. Fear yee not the reproach of men neither be afraid of their revilings for the moth shall eat them up like a garment and the worm shall eat them like wooll Moths and Wormes are close hidden things and do secretly eat into garments and wool whereby they are altogether marred So God hath secret and invisible moths and wormes plagues and judgements to devour those that reproach his people him and his waies If God bee severe against Heathens doing it will hee spare Christians doing such evil Obs 4 When God is wroth with a Nation strong holds and Garrisons will not secure and protect them Moab had frontire Towns and those man'd with men of might but they kept not out the judgements of God hee opened the side of Moab hee brake in upon them notwithstanding their Forts Castles Garrisons and their great strength Moab is notable for strong Forts and strong men Jer. 48.17 18 25 41. but how strong soever their Cities their fortifications their men were they could not preserve Moab Isa 25.10 Moab shall bee trodden down under him even as straw is trodden down for the dung-hill all Moabs strength was no more unto the Lord than straw straw is a weak thing yea among the weakest of things the foot of a Child can tread that down Look then how easily the foot of a childe or man treads down Straw so easily would the foot of God tread down all the strength of Moab So for Nineveh the Lord shook down her strong holds as easily as ripe figgs are shaken off the fig-tree Nahum 3.12 as there is no counsel against the Lord Prov. 21.30 so there is no force or fort can stand out against him if hee give out the command strong-holds are destroyed Isa 23.11 if hee bee angry they are thrown down Lamen 2.2 it s lawful to have strong-holds but sinful and vain to trust in them that makes what was once profitable to become prejudicial Obs 5 Cities Forts and strong-holds do adorn and beautify the places where they are Moabs Cities and frontire Towns were the glory of the Country Adullam a City belonging to Judah Josh 15.35 near which was the Cave David hid himself in when hee fled from Saul 1 Sam. 22.1 is called the glory of Israel Micah 1.15 Piscator interprets it of Jerusalem and makes that the glory of Israel he shall come to Adullam even to the glory of Israel be the words meant of Adullam or Jerusalem they were the glory of Israel Babylon Isa 14.4 is stiled the golden City what an ornament was that unto the Province or place where it was So Tyrus Isa 23.8 is named The crowning City
exemplary by his judgements hee would stretch out his hand not to help but to destroy Edom. I will cut off man and beast from it It was a populous Countrey and abounded much in Cattle but God would cut them all off Isa 34.6 he would make a great slaughter in the land of Idumaea his sword should eat the fat and drink the bloud of Lambs Goats and Rams And will make it desolate from Teman Teman was a principal city in Idumaea Jer. 49.7 Concerning Edom thus saith the Lord of hosts is wisdome no more in Temanâ— is Counsel perished from the prudent is their wisdome vanished Jerome makes it to bee in Edom and intimates to us that the people of Teman were wise learned and understanding the inhabitants hereof were called Temanites 1 Chron. 1 45. and so all that dwelt thereabouts in Job you read of Eliphaz the Temanite Job 15.1.42.7 9. hee was of this City so called from Teman the Son of Eliphaz which Eliphaz was the eldest Son of Esan Gen. 36.15 Jerome tells us that the Hebrews call all the South Region Theman and therefore both hee and the Septuagint sometimes do render it the South Vid. Bonfrerium in onomasticis From this City even to Dedan should all bee laid desolate They of Dedan shall fall by the sword Dedan was another City of note in the opposite part of the Countrey to Teman or a part of Idumaea Indicu propheta Theman fuisse in uno Idumaeorum fiâ—e Dedan autem in alio Maldonat so called from Dedan that descended from Cush Gen. 10.6 7. or that Dedan was from Ioshtan Deut. 25. it was a rich and merchandising place or City Ezek. 27.15 the men and merchants of it God threatned to cut off by the sword 14 And I will lay my vengeance upon Edom. The word for vengeance is Nikmath In the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in 2 Thess 1.8 is rendred vengeance which is a wrathfull retribution of evill Vindicta divina est poena qua uâ—ciscitur deus peccata improborum ut eos destruat Polan in Syntagm as Leigh saith in his Crit. Sacr. or a punishing of sinners unto destruction its peculiar to the Lord Deuteronomy 32.35 Romans 12.19 The meaning here is that God would punish Edom so as Edom should be destroyed By the hand of my people Israel The word Hand is taken by some Interpreters for the Babylonians by whose hand and power the Jews were smitten and broken them God would stir up to bee avenged on the Edomites for their unbrotherly dealings with the Jews It s true they were shortly after subdued by the Babylonians for God had promised to give Edom and other Nations unto Nebuchadnezzar Jerem. 27.3 6. But notwithstanding this were so that which I find in the prophesy of Obadiah v. 18. The house of Jacob shall bee a fire and the house of Joseph a flame and the house of Esau for stubble and they shall kindle in them and devoure them and there shall not be any remaining of the house of Esau This Prophesy inforceeth mee to understand by hand here the hand of the Jews and not of the Babylonians God would bring back the Jews again from their Captivity and by them plague the Edomites waste and consume them by their hands as stubble by a fire which was done in the time of the Macchabees 2 Maccha 10.15 16 17 18 19 20 21 22 23. there you shall finde that Judas Macchabaeus flew of the Edomites forty thousand Vide Ioseph l. 13. antiq c. 17 It was prophecyed long before that Edom and Seir should be possessed by the Jews Numb 24.18 They shall do in Edom according to mine anger and according to my fury Mine Anger and my fury is great against the Edomites and whatever thoughts Edomites or Jews have in them judgements shall bee executed upon the one by the other according to mine anger not their anger according to my fury not their fury And they shall know my vengeance They shall have experience thereof they shall feel the weight of my vengeance and acknowledge it to bee very heavy The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Jews had it laid upon them before and the weight of it brake them in peices at which they sported themselves now by their hand it should be laid upon the Edomites and they should know and acknowledge that the God of Israel was another kind of God than the Gods of the Nations Obs 1 That bearing grudges in the minde and seeking revenge thereupon doth highly displease the Lord and put under much guilt Edom had former unkindnesses in minde and acted revengefully when opportunity served by this he contracted great guilt hee greatly offended Men ought to forgive one another and not bag up malice in their hearts Levit. 19.18 revenge is flatly against the command vers 19. it s against the light of nature which teaches us to do as wee would bee done unto its thrusting God out of his office and putting our selves into his place Heb. 10.30 and these things bring us under dreadful guilt and make us great offenders Though revenge bee sweet yet it will bee bitternesse in the end Therefore let us learn that needful and unpractised lesson owe nothing to any man but to love one another Rom. 13.8 owe them no hatred Levit. 19.18 no grudges James 5.9 no bitternesse nor evil words Eph. 4.31 but owe love much love fervent love constant love yea fruitful love one unto another Obs 2 Bitter and malicious practises of brethren against brethren especially in their misery causes God to bring in severe and consuming judgements the Edomites dealt bitterly and maliciously against the house of Judah and therefore the Lord stretched out his hand upon Edom cut off man and beast from it and made it like a wildernesse from Teman to Dedan Their unbrotherly their enemy-like carriage to the Jews in their distresse was their undoing see Amos 1.11 12. and take what Obadiah gives you vers 10. for thy violence against thy brother Jacob shame shall cover thee and thou shalt bee cut off for ever The Papists in Ireland those Edomites how bitter how cruel and bloudy were they against the house of Jacob all the Protestants and hath not their own doings covered them with shame and caused them to be cut off for ever The Edomites in this Land and those in Scotland how unbrotherly did they deal with us in our low estate how did they insult over us speak proudly and lay their hands upon our substance and these dealings of theirs have caused the Lord to bring sharpe and consumptive judgements upon them Obs 3 When sore judgements and destructive punishments do come upon Nations its God that doth bring them whosoever bee the executioners of them In this Chapter God takes it off upon himself I will lay vengeance upon Edom and ten times before I will deliver Ammon vers 4. I will make Rabbath a stable for
Camels vers 5. I will stretch out my hand I will cut thee off I will cause thee to perish I will destroy thee vers 7. I will open the side of Moab vers 9. I will execute judgement vers 11. I will stretch out my hand I will make it desolate vers 13. and thrice more in the Chapter afterwards Men are backward to eye God when judgements come they will not see his hand the hands of men they see and feel and thereupon fret rage meditate revenge disquiet themselves plot mischief and attempt changes but did they see Gods hand laying vengeance upon them they would see also how justly hee had done it even for their sins and so humble themselves bee quiet submit and accept the punishment of their iniquities God hath laid his vengeance upon Nations near us and farther off they do not they will not see the Lord or his hand but they shall see and bee ashamed for their envy at his people whatever vengeance is upon any Nation it s the Lords vengeance not mans Obs 4 It s Gods method to plague and punish the wrongers by the wronged The Edomites dealt wretchedly cruelly against the house of Judah they were the wrongers the oppressours and what saith God I will lay my vengeance upon Edom by the hand of my people Israel They were the wronged The Edomites thought the Jews should never bee able to get up again or trouble them but God had his time to make them instruments to plague and punish those had intreated them so ill Obad. 21. The Lord caused Saviours to come up upon Mount Sion to judge the Mount of Esau after the Babylonish Captivity the house of Jacob grew strong became terrible as fire and burnt the Edomites as stubble and straw Those they had despised and insulted over at last they suffered by Obs 5 When God imploies men to bee instruments of executing his judgements they are carried forth so far as hee pleaseth They shall do in Edom according to mine anger and according to my fury God had conceived great anger against them had much fury to let out therefore they should destroy man and beast make it desolate from one end or side of the country to the other Obs 6 The vengeance of God is an awakening and distinguishing thing they shall know my vengeance that I am a God of infinite power most holy and just differing from all the Gods of the Nations Vers 15 Thus saith the Lord God because the Philistines have dealt by revenge and have taken vengeance with a despightful heart to destroy it for the old hatred 16 Therefore thus saith the Lord God behold I will stretch out mine hand upon the Philistines and I will cut off the Cherethims and destroy the remnant of the Sea coast 17 And I will execute great vengeance upon them with furious rebukes and they shall know that I am the Lord when I shall lay my vengeance upon them These verses are a Prophesy against the Philistines where you may take notice of 1 Their sin they were revengeful v. 15. 2 Their punishment cutting off destruction v. 16. 3 The manner of Gods punishing them v. 17. with furious rebukes 4 The End of his punishments v. 17. they shall know that I am the Lord. 15 The Philistines They came out of the loines of Casluhim Mizraim and Ham Gen. 10.6 13 14. Their Country was Palestina which was West of Judaea and bordering upon the Sea it had five great Cities in it Ashdod Gaza Askelon Gath and Ekron 1 Sam. 6.17 each of which had its Lord Josh 13.3 The Sept. calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alienigenae men of another stock race nothing allyed to the Jews They owned not the God of Israel but had other gods Judg. 6.10 Dagon was a chief God of theirs Jud. 16.23 they had an house of gods 1 Chro. 10.10 poor and petty gods that were confined to and comprehended in an house These Philistims were men of war they had the Jews under their power eighteen years together Judg. 10.7 8. yea forty years together Judg. 13.1 in Samuels daies they slew thirty thousand footmen at once and took the Ark of God 1 Sam. 4.10 11. they slew Saul and his three Sonnes in another Battle whereupon they came to possesse many Cities of the Israelites 1 Sam. 31. They were the greatest enemies the Jews had and more frequent warres were between them and the Jews than any other Have dealt by revenge The Hebrew is Pro facere in ultione for that thou hast had to do in revenge which is an act of an ulcerous mind repaying evil for evil The word Nakam revenge hath affinity with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or kam insurgere for ultor in laesorem insurgit The revenger riseth up against him hath wronged him be the injury real or in imagination and satisfyeth himself for the same The Philistims as they had oft conquered and kept under the Jews so they had oft been conquered and held under by the Jews Sampson in his daies plagued and slew many of them Judg. 14 15 16. chapters So in Samuels and Jonathans times they suffered much 1 Sam. 7.13 and chap. 14. but David 2 Sam. 5. 8. 21. Chapters was the great Champion that subdued them Hezekiah also smote them 2 King 18.8 and Vzziah brake down the walls of their strong Cities and built Cities among the Philistines 2 Chron. 26.6 These acts of the Jews lodged in their hearts rankled begate malitious thoughts in them and made them from Generation to Generation to meditate revenge and having an opportunity upon the Babylonians comming to besiedge Jerusalem they fell in with them furnished them with men ammunition and what they could to destroy the Jews And have taken vengeance with a despightfull Heart The words in the Original run thus And have revenged a revenge with contempt in the minde They contemned and despised them in their hearts mindes and were glad they had an opportunity to be revenged on them The Heb. word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred by Avenarius divexatio flagellatio Piscator reads the words Exereuerunt ultionem ex animo depopulatione they did from their heart take vengeance on Jerusalem by depopulating it They were very spightful against them and used them summo ignominioso contemptu with the greatest scorn and spightfulnesse they could Matth. 5.44 Pray for them that despightfully use you the word for despightful use is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mars bellum because where there are despightful actions there is hostilis veluti bellicus insultus an hostile and warlike insulting over others and seeking their harm yea oft their ruine To destroy it for the old hatred Montanus turnes the Hebrew thus Ad corruptionem inimicitia seculi to destroy through the enmity of the age its like they had great enmity against the Jews at that time but in the margent hee hath it Inimicitiis perpetuis
they shall destroy the walls of Tyrus Cities and Towns of note especially upon the Sea-coast use to bee well walled such was Tyrus being upon a rock in the Sea it had strong walls but they should bee destroyed and the towers thereof broken down I will also scrape her dust from her and make her like the top of a rock God would so destroy Tyrus that no monument of her shall remain there shall not bee any peice of an house tower or wall not one stone left upon another I will rase her foundation and that dust which comes by so doing I will take away there shall bee nothing visible but the top of a rock such as that place and rock was before Tyrus was built such should it bee again God would exceedingly yea utterly deface that City The word for scrape is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sucha Purgare scopis ab radere ilutum a pavimento to sweep or pare off dirt from the pavement Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will fan her dust from her It shall be a place for the spreading of Nets in the midst of the Sea It shall serve for no other use but the Nets of fisher-men when they have done their fishing in the Sea they shall come thither and spread their nets there for drying and mending where now are pleasant Gardens Orchards walks stately Palaces and buildings where none but Merchants and men of quality come even there shall poor fisher-men come and spread their nets For I have spoken it saith the Lord God You think this impossible that a City upon a rock in the Sea strongly built strongly walled and Towered that hath stood many hundred years should bee brought to nothing and made as a plain or flat for fisher-men to spread their nets on but I have spoken it saith the Lord and I am a God of truth and able to make good my word It shall become a spoil to the nations It hath great store of merchants goods of ware and wealth it s a rich City and shall bee lebaz for a prey to the nations they shall come take and carry away all that is in it And her daughters which are in the field c. Tyrus had many Towns and Cities upon the land under her command and these are here called her Daughters in the field Solomon gave Hyram in his daies twenty Cities in the land of Galilee for the Gold Cedars and Firr-trees hee furnished him withall 1 King 9.11 and it s without dispute that hee being King of Tyre had other Towns and Cities belonging to him all which are called Daughters Tyrus being the metropolis and chief City Great Cities had Towns belonging to them 1 Chron. 7.28 29. 2 Chron. 28.18 and these were called Daughters Jer. 49.2 3. Lament 3.51 Ezek. 16.46 48 49 53 55. If wee take Daughters here for the women of Tyre widdows wives and Maids who walked out into the fields Lavater will joyn issue with us understand it of which you will its certain both were destroyed by the judgements of God Obs 1 That when Gods people are severely dealt with by the Lord for their sinnes others do impiously and inhumanely scoff at and insult over them When Jerusalem was sackt by the Babylonians the Tyrians cryed Aha vox gaudentium insultantium shee is broken So the Ammonites chap. 25.3 they had their Aha against the Sanctuary and land of Israel so Ezek. 36.2 the enemy said Aha against the Jews Nature teacheth men to sympathize with those are in misery not to multiply their miseries by scoffes and mocks but the Nations shewed themselves impious and unnatural in dealing so with the Jews the like may Gods people expect now from the world if they meet with breaking for their sinnes the men of the world will say Aha so would wee have it Others mourning is their musick Others tears are their wine Obs 2 That merchandizing Cities through their envy and Covetousnesse are glad at the ruine of other Cities expecting to inrich themselves thereby Tyrus was a City of Merchants Isa 23.11 had great trading was rich yet shee envied Ierusalem saying shee is the gates of the people she hath the great concourse of all sorts from all Nations entering into her and merchandizing with her but now shee is broken shee is turned unto mee all that traded with and inriched her will come to mee and I shall bee replenished thus shee manifested her Covetousnesse and hope of being inriched by the breaking of Jerusalem When a City flourishes and hath great trading other Cities envy them and if mischief befal them they are glad gaping then to bee made by their miseries This is the disposition of Merchants and merchandizing places they look too much at themselves and so they may gain it matters not who are loosers Let Jerusalem go down so Tyrus may go up To rejoyce in the ruine◠of others is wretched but to rejoyce therein that wee may bee inriched is accursed Some are glad when their neighbours houses are on fire when they break they think thereby they shall bee made have the greater trading be replenished c. Let tradesmen and Merchants look to it this was the sin of Tyrus and did not a little displease the Lord. Obs 3 Rejoycing in and desire to bee inriched by the harmes of others provokes God so as to bring destruction upon Cities and Citizens The Tyrians did so therefore saith God Behold I am against thee O Tyrus and will cause Nations to come up against thee and they shall destroy thy walls thy Towers thy Daughters and thou shalt bee a spoil unto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to insult over others in their miseries and to make a prey of them through Covetousnesse are dangerous sins God looks wee should pitty and help men suffering by our prayers counsells estates not that wee should adde to their afflictions and make their furnace hotter such doings heat Gods fury and cause it to break out unto destruction upon this account the Ammonites Moabites Edomites and Philistines were destroyed Let us then not sport our selves at the sufferings of others nor expect raising from their ruines Covetousnesse is the root of all evil it emptied Tyre of its wealth and Citizens yea helpt on its utter desolation Obs 4 The Lord hath the command of Nations and calls them forth when and to what service hee pleases I will cause many Nations to come up against thee Hee is King of nations Jerem. 10.7 Governor among the nations Psal 22.28 and if hee call they come Isa 5.26 hee will lift up an ensign to the nations hee will hisse unto them and behold they shall come with speed and let the Lord make known his minde by word or sign by any acts of his providence and the nations come presently and are ready to do what he will to assault Cities even Jerusalem Rabbath Tyre or Babylon it self Jerem. 50.9 I will raise and
cause to come up against Babylon an assembly of great nations from the North Countrey and they shall set themselves in array against her God hath the Command of great nations and can cause them to come out of their Countries and do him service where he please Let us then fear this God who hath such command and say Who should not fear thee O thou King of Nations for to thee doth it appertain Vers 7 For thus saith the Lord God Behold I will bring upon Tyrus Nebuchadrezzar King of Babylon a King of Kings from the North with Horses and with Chariots and with Horsemen and companies and much people 8 He shall slay with the sword thy Daughters in the field and hee shall make a fort against thee and cast a mount against thee and lift up the buckler against thee 9 He shall set Engines of Warre against thy walls and with his Axes he shall break down thy towers 10 By reason of the abundance of his Horses their dust shall cover thee thy walls shall shake at the noise of the horsemen and of the wheels and of the Charets when he shall enter into thy gates as men enter into a City wherein is made a breach 11 With the hoofes of his horses shall hee tread down all thy streets hee shall stay thy people by the sword and thy strong Garrisons shall go down to the ground 12 And they shall make a spoil of thy riches and make a prey of thy Merchandize and they shall break down thy walls and destroy thy pleasant houses and they shall lay thy stones and thy timber and thy dust in the midst of the water 13 And I will cause the noise of thy Songs to cease and the sound of thy harpes shall be no more heard 14 And I will make thee like the top of a rock they shall be a place to spread nets upon thou shalt bee built no more for I the Lord have spoken it saith the Lord God In these verses 1 is set out what Instrument the Lord will use in this great work of destroying Tyre and that is Nebuchadrezzar with his forces v. 7. 2 A Narration of his doings from the 7. v. to the 13. 3 The Events following thereupon v. 13 14. 7 I will bring upon Tyrus Nebuchadrezzar Kâ—ng of Babylon This name Nebuchadrezzar wee had not in our Prophet before most often its written Nebuchadnezzar yet it s thirty one times in Jeremy and Ezekiel Nebuchadrezzar It s a compound name of Nebochad netzar or retzar which are proper and simple Chaldee names serving to distinguish the Chaldee King from the Assyrian Vid. Martin Lexicon Nebo according to their account is one Chad twenty four and netzar seven Nebuchadnezzar some make to signify gemitum judicii pressuras the bewailing of that judgement which is a pressure Nebuchadrezzar gemitum generationis angustiae the mourning of the generation of straitening Levater hee was a man did oppresse and straiten the Nations much and made them to mourn This man was King of Babylon and not onely so but King of Kings that is either the chiefest of all Kings or one that had many Kings under him hee was an universal Monarch Dan. 2.37 38. and as appears by Jerem. 52.32 left many Kings under the power of Evilmerodach who succeeded him 8 Hee shall make a fort against thee and cast a mount against thee Hee shall besiedge thee and use all warlike instruments to batter and break thee This undertaking of Nebuchadnezzar was very difficult Tyrus was so situated and fortifyed that it was thought impregnable and had not Nebuchadrezzar been a man tenax propositi exceeding resolute and obstinate in his designes he had fainted in this businesse for the siedge lasted thirteen years Ushers Annals p. 133. as Junius observes out of Josephus and hee out of Berosus Philostratus and other Phaenician writers Iâ—hobalus then reigning there Hence Ezekiel ch 29.18 saith that Nebuchadrezzar caused his Army to serve a great service against Tyre for an Army to lye thirteen years before a City on a rock in the Sea was a great service which he and his Army endured and went through 9 He shall set Engines of war against thy walls The Hebrew is Mechi ravollo The blow of his stings or battering Rams shall hee give against thy walls the words properly sound thus percussio adversi sui the smiting of her adversary The walls being over against these Engines which some call Helepoles others tormenta expugnatoria they were their adversaries and them they did smite and batter 10 By reason of the abundance of Horses the dust shall cover thee The Horses imployed in the service were so numerous that they raised great clouds of Dust which fell upon their Habitations Orchards and Gardens like Snow and covered them The Walls shall shake at the noise of the Horsemen c. Such should bee the ratling and noise of horses and charets that the earth and things founded upon it should shake or such fear should the inhabitants be stricken withall that they should apprehend all to be tottering and shaken As men enter into a City wherein is made a breach Hebrew According to the entrance of a City which is broken up When the walls of a City are broken down there is great shouting and men enter with great noise triumphing and tumult which makes the earth to ring and fills all with trembling 11 Thy strong Garrisons shall go down to the ground The Hebrew for strong Garrisons is Mazeboth uzzech The Statues of thy strength Tyrus being upon a rock in the Sea its probable had many Arches and pillars to support it The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the subsistence or underpropping of thy strength or what ever thou hast gotten to bear thee up Some by Mazeboth Statues lead us to their Tutelar gods Hercules and Apollo whose statues saith Pradus the Tyrians kept bound with chains Ne forte hostili carmine avocari possent aut indignati descederent The Vulgar hath it statuae tuae nobiles thy noble statues that is those statues were erected for those men had done great and heroical exploits Their Idol gods their statues should be thrown down to the earth and what ever they had considerable in the City Rabbi David renders the words Turres fortitudinis tuae the towers of thy strength or strong Towers which suits with our translation Thy strong Garrisons even those wherein the Tyrians did much confide should be level'd with the ground 12 They shall make a spoil of thy riches c. They should take and carry away all was profitable and portable and as for other things they should break them down and throw them into the Sea their walls houses of desire the stones timber and dust of the City should bee thrown into the waters Such should bee the ruine of this strong and famous City that the dust of it should not remain 13 I will cause the noise of thy songs to
cease c. and the sound of thy Harps c. The Tyrians being a rich people were jovial and merry Ezek. 28.13 they had their Tabrets and Pipes their Harpes and Songs they so abounded in mirth and musick that their City was called the joyous City Isa 23.7 is this your joyous City they were given to delights and sensuality God would cause their mirth to cease Jerem. 5.10 he would take away the voice of mirth the voice of gladnesse c. God would turn their mirth into mourning their Songs into howlings they should be for a long season in a darksome and suffering condition 14 Thou shalt be built no more These words we must not take simply absolutely for then they will contradict Isa 23.15 16. where its foretold that after seventy years Tyre should bee again and sing The minde then of the words is this thou shalt bee built no more to bee the metropolis of a Kingdome or thou shalt bee built no more with that strength and glory thou wast before or thou shalt bee built no more to injoy the same name for that City built afterwards in the same place was called Palatyrus or thou shalt be built no more that is for a long time the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes a Jubilee or long time Obs 1 Things difficult and impossible in the apprehensions of men are accomplished by the Lord Tyrus was a strong City upon a rock in the Sea had strong walls Towers Garrisons indured a siedge of thirteen years yet was taken and levelled with the ground which to men seem'd incredible and impossible Therefore let not Princes Merchants Citizens confide in their strong holds abundance of wealth or any humane foundation Obs 2 The Lord makes places of renown contemptible and subjects them to Vulgar and inconsiderable uses Tyrus was a famous City the Mart of Nations her Merchants were Princes her trâ—ffiquers the honourable of the earth Isa 23.3 8 and God made her like the top of a rock a place for fishermen to spread nets upon Obs 3 Wealthy Cities are usually given to mirth and sensual delights which God will make to cease Tyrus was rich and shee had her songs musick and sinful delights which God made in time to cease Vers 15 Thus saith the Lord God to Tyrus shall not the Isles shake at the sound of thy fall when the wounded cry when the slaughter is made in the midst of thee 16 Then all the Princes of the Sea shall come down from their thrones and lay away their robes and put off their broydered garments they shall cloath themselves with trembling they shall sit upon the ground and tremble at every moment and bee astonished at thee 17 And they shall take up a lamentation for thee and say to thee how art thou destroyed thou that wast inhabited of Sea-fareing men the renowned City which was strong in the Sea shee and her Inhabitants which cause their terror to be on all that haunt it 18 Now shall the Isles tremble in the day of thy fall yea the Isles that are in the Sea shall bee troubled at thy departure 19 For thus saith the Lord God when I shall make thee a desolate City like the Cities that are not inhabited when I shall bring up the deep upon thee and great waters shall cover thee 20 When I shall bring thee down with them that descend into the pit with the people of old time and shall set thee in the low parts of the earth in places desolate of old with them that go down to the pit that thou bee not inhabited and I shall set glory in the land of the living 21 I will make thee a terror and thou shalt be no more though thou be sought for yet shalt thou never bee found again saith the Lord God In these verses the Prophet proceeds in laying down events and consequences of Tyrus destruction As 1 The shaking and trembling of the Islanders vers 15 16 18 21. 2 Their mourning and Lamentation for Tyrus v. 17. 3 Desolatnesse of the place v. 19. 4 Oblivion she should be forgotten v. 20 21. so destroyed as not to be found 15 Shall not the Isles shake at the sound of thy fall They look at thee as impregnable being fortified by art and nature beyond all other Cities and places but when they shall hear of thy fall they shall tremble fearing that ruine will be their portion if the enemy shall besiedge and assault them shall not the Isles shake its an interrogation which imports they will shake and shake greatly When the wounded cry when the slaughter is made in the midst of thee When great Cities are taken oft many are slain and many are sorely wounded and when the men in the neighbour Islands should hear of their sufferings cries and fall of the City they should bee troubled and stand amazed The Hebrew for slaughter is double Behareg hereg In interficiendo interfectione in slaughtering with a slaughter The slaughter was great 16 Then all the Princes of the Sea shall come down from their Thrones Tyrus was upon the Mediterranean Sea and that had many Islands Lavater tells us of eight viz. Rhodes Cyprus Crete Sicilie Melita Sardinia Samos Chius and others are mentioned Act. 27. in some of these were Princes and they should bewail the fall of Tyrus or these were the principal Islands of the Sea and had many principal Marriners which sailed from Port to Port and were as Princes and Commanders of that Sea both they and the Governours of the Islands shall bee straitened and affected with the condition of Tyre there was wont to bee great trading between them and Tyrus which now should cease And lay away their robes The Hebrew for their Robes is Meileehem pallia sua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meil by the Septuagint is rendred sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a coat Exod. 28.4 sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 39.22 Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Sam. 13.18 Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Sam. 15.27 Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 2.12 Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 1.20 Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa 61.10 and here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 however the Septuagint expresse it by various words it signifies such a garment quo superinduebantur honoratiores as men of quality did wear And put off their broidered garments Kirker in verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 French Desuestiront seurs vestemens de brodery In the Hebrew its Their garments of broidery and so runs the French of the word rickmah broidery was spoken Ezek. 16.10 these they should put off pashat which is the word for putting off notes vim impetum a forcible putting off they should through anger and grief pull off their rich coats with a violence and throw them aside when the news of Tyrus ruine came unto them They shall cloath themselves with trembling They shall bee greatly afraid trembling shall take hold of them they shall
tremble and tremble the word is in the plural number tremblings from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies open and visible trembling the downfall and desolation of Tyre that strong place should fill them with such astonishment and fear as they should openly tremble or be cloathed with tremblings that is put on such garments as testify grief and fear They shall sit upon the ground They that sate in the Throne a little before shall sit on the ground Sitting on the ground implies a sad and troubled condition Job 2.13 Job and his Friends in the time of their sorrows and trouble sate upon the ground So Isa 47.1 Babylon is called to sit on the ground that is to a mourning condition for the judgements should come upon her So the evils came upon Jerusalem made her to sit upon the ground Isa 3.26 and her Elders Lamen 2.10 And tremble every moment They should have a continual fear upon them least Nebuchadrezzar should come and deal by them as hee had done by Tyrus if that could not resist him much lesse could they The word for every moment is Lir jaim a moment is a little fragment of time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is disrumpere findere thence regayn or regah a moment and it may here note the moment past as thus they shall tremble for the moment the suddain surprize and ruine of Tyrus or the moment to come they shall tremble from moment to moment fearing there will bee such a moment for them The French is Seront estonnez de moment en moment And be astonished at thee When they shall hear that thy walls and strong garrisons are broken down that thy pleasant houses stones and timber are laid in the water that thou art made like the top of a rock they will be astonished at thee at thy desolation 17 And they shall take up a lamentation for thee When great judgements and changes fell out many who were concerned therein did not onely grieve but took up lamentations and made a formal businesse thereof Jer. 31.15 so Rachel lamented for her children So Ezekiel for the Princes of Israel Ezek. 19.1 14. So the Kings of the earth for Babylon Rev. 18.9 10. and so the Princes of the Sea took up a lamentation for Tyrus How art thou destroyed How hast thou perished so is the Original it s a question full of admiration they wondred that such a strong City seated in the Sea that had stood so long inviolable should now bee destroyed it s a question full of Lamentation how art thou destroyed O it grieves us at the heart and troubles our soules that thou art thrown down and laid in the water wee cannot beleeve it was by an ordinary power that thou art destroied for That was inhabited by Sea-fareing men Here is one argument which made the Princes of the Sea to say How art thou destroyed wee wonder at it wee mourn for it but cannot tell how it should bee seeing thou hadst a multitude of Sea-men from all parts who were able to fetch in provisions upon all occasions to releeve thee and sufficient to have kept out any enemy from entring into thee The Hebrew here is Noshe bah mijammim inhabited by the Seas that is by Merchants and Marriners which dwelt in other Sea-towns and came thither by the Seas to sojourn and Trade The renowned City This was a second Argument which begate astonishment and grief in them for the destruction of Tyre shee was a renowned City In Isa 23. she is called the joyous the crowning the Merchant City and here the renowned City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Civitas laudatissima The City most praiseable being a City of Merchants and these Princes and her traffiquers the honourable of the earth Isa 23.8 shee must needs bee renowned and of great fame abroad which made her friends wonder at her ruine and mourn that shee should be a place for fisher men and spreading of nets Which was strong in the Sea Tyrus was a City upon a rock in the Sea the waters compassed it about and made it an Island so that it was hard to come at the waters the rock the walls were choice protections to it so that the Princes of the Sea thought it inaccessible and if attempted yet impregnable and this made them to say how art thou destroyed She and her inhabitants which cause their terror on all that haunt it Tyrus was so seated and fortified that shee was dreadfull to all that knew her to all the Islands far and near She was rich in shipping furnished with all things needful for a Naval expedition and had the command of the Seas which caused the Princes of the Sea to wonder at and greatly to lament for her unexpected ruine 18 Now shall the Isles tremble in the day of thy fall When some great Tower or house is blown up by powder or fall by an earth-quake it shakes all the houses and parts adjacent So should the fall of Tyre bee it should make all the Islands and Islanders to tremble openly and visibly for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is interpreted by Kirker Yea the Isles that are in the Sea shall be troubled at thy departure The word for Troubled is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is subito terrore percelli to bee stricken with suddain fear and trouble when they hear of thy departure or going out that thou art laid waste and become no City they shall immediately be troubled and perplexed fearing their own desolations and deaths or captivities 19 When I shall make thee a desolate City like the Cities that are not inhabited A City without people is like a field without Cattle Corne or grasse a very wildernesse solitary and dangerous by reason of Serpents and wilde Beasts which lurk in it Cities broken down and uninhabited are no better such would the Lord make Tyrus When I shall bring up the deep upon thee and great waters shall cover thee In the 3. vers hee had said hee would cause many Nations to come up against Tyrus that was a mighty Army of Nebucharezzars which here hee calls Tehom The deep and hamanjim harabbim many or great waters Great Armies are like waters of the Sea which breaking into Countries Cities and Townes do multiply their Calamities and lay them desolate 20 When I shall bring thee down with them that descend into the pit By Pit is meant the grave Psalm 28.1 Like them that go down into the pit that is like them which dye and go down into the grave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a pit a prison a grave Tyrus should become like one dead and buried With the people of old time The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad populum seculi to the People of old time God had caused many by the flood many by the sword formerly to descend into the grave and so should the Tyrians The Vulgar translation is ad populum sempiternum To the everlasting people that is to
onely bee warrantable but of singular advantage unto Common-wealths and Cities Obs 2 Great trading makes places rich and famous Tyrus had Merchants from all parts and they brought in all sorts of pretious Commodities so that shee was replenished and glorious Shee was full of wealth and famous in all parts Babylon had trading with many Nations and shee abounded in treasures Jerem. 51.13 When Jerusalem was the gates of the people when all Nations came into her then she abounded in wealth and fame Obs 3 True happinesse lies not in the abundance of outward things Tyrus hâ—d what the world could afford men of wisdome skill and strength choice helmets and shields horses horse-men and mules horns of ivory and ebeny gold silver pretious stones Emeralds Agates Coral the choicest wheat honey oyle and Balm shee had pretious cloaths râ—ch apparel the mâ—ltitude of all riches in her yet heathenish and near unto destruction Isa 23.11 The Lord hath given a commandement against the Merchant City to destroy the strong holds thereof outward things make not happy Psalm 144.15 Vers 26 Thy rowers have brought thee into great waters the East winde hath broken thee in the midst of the Seas 27 Thy Riches and thy Fairs thy Merchandise thy Marriners and thy Pilots thy Calkers and thy occupiers of thy merchandise and all thy men of warre that are in thee and in all thy company which is in the midst of thee shall fall into the midst of the Seas in the day of thy ruine 28 The suburbs shall shake at the sound of the cry of thy Pilots 29 And all that handle the Oare the Marriners and all the Pilots of the Sea shall come down from their ships they shall stand upon the land 30 And shall cause their voice to bee heard against thee and shall cry bitterly and shall cast up dust upon their heads they shall wallow themselves in the ashes 31 And they shall make themselves utterly bald for thee and gird them with Sackcloath and they shall weep for thee with bitternesse of heart and bitter wailing 32 And in their wailing they shall take up a lamentation for thee and lament over thee saying what City in like Tyrus like the destroyed in the midst of the Sea 33 When thy wares went forth out of the Seas thou filledst many people thou didest inrich the Kings of the earth with the multitude of thy riches and of thy Merchandise 34 In the time when thou shalt be broken by the Seas in the depths of thy waters thy merchandise and all thy company in the midst of thee shall fall 35 All the inhabitants of the Isles shall bee astonished at thee and their Kings shall be sore afraid they shall bee troubled in their countenance 36 The Merchants among the people shall hiss at thee thou shalt be a terror and never shalt be any more Having shown the great wealth and dignity of Tyrus here the Prophet comes to the second general part of the Chapter viz. to shew the irrecoverable fall of Tyrus In these words we have 1 The distinction it self of Tyrus 2 The Effects and events that follow This distinction of Tyrus is set out 1 By way of Metaphor or similitude which is implied in the 26. v. Tyrus is likened unto a ship at Sea that suffers by the winds and waters and so perisheth being laden with rich Commodities 2 From the moving cause thereof viz. her Rowers ibid. 3 The Instrument or means the East wind 2 The Effects 1 Losse of all v. 27.34 2 The mourning of Pilots and Marriners v. 28 29 30 31 32 33. with the manner thereof 3 The influence it had upon forreiners astonishment fear trouble it produced in some v. 35. and hissing in others vers 36. 26 Thy Rowers have brought thee c. This verse is wholly Metaphoricall by Rowers are meant the Great men that ruled and governed Tyrus who were to the City as rowers to a ship They by their Pride wicked counsells and wretched lives caused God to bring a long siedge upon her and ruine at last which are called great waters The East winde hath broken thee That was Nebuchadnezzar who came with a great Army from the East besiedged took and ruined Tyre hee dealt with that Metaphorical ship as a rough East wind doth with a ship at Sea breaks it and sinks it 27 Shall all fall into the midst of the Sea c. The Hebrew is The heart of the Sea all the wealth greatnesse and glory of Tyrus should be drowned in the Sea 28 The Suburbs shall shake The word for Suburbs is Migresheth and Migrash saith Pagnine is a village out of the City By Suburbs here you understand all the villages and Colonies belonging unto Tyre when the Pilots the Prince and Governours thereof should cry for the ruine of it then should all the Towns Villages Colonies were under her command bee troubled and shake for fear Obs 1 Nothing humane can protect a sinful City and People from the judgements of God Tyrus was as strong a place as the world had her walls towers ships wise strong men could not do it Tyrus was as rich a place as any under heaven shee had a multitude of all riches yet these kept her not from being brought into great waters what power or art of man can keep off the winde from a ship when it is at Sea It s not in the power of all the Sea-men or Marriners in the world to do it neither can any number of men or all men keep off a judgement of God when it is comming upon a sinfull place Let us not confide in humane things Obs 2 The ruine of Cities and States is chiefly from the Princes and Governours in the same Thy Rowers they sit in the chief places they have brought thee into great waters they brought War Famine desolation upon Tyrus Zedekiah and his Nobles breaking with Nebuchadnezzar brought Judaea and Jerusalem into great waters Pharaohs sin brought all the plagues upon Egypt when Governours are wilful covetous weak ignorant carelesse given to their lusts and pleasures they may quickly overthrow all Rhehoboams folly caused that rent in Israel as never was made up again It was Ahaz sin that brought Judah into deep waters 2 Chron. 28.19 The Lord brought Judah low because of Ahaz King of Israel for hee made Judah naked and transgressed sore against the Lord. Obs 3 That Cities and States grown rich and renowned have their periods Tyrus was replenished with the rarities of the world shee had all excellent things in her and was very glorious but what became of her and all she had were not her riches her glory laid in the Seas in the day of her ruine v. 27. shee hâ—d her daies for rising and a day for her ruine all the glory bravery and wealth of this great strong and beautiful City was on a suddain in a day buried in the deep Sea Obs 4 When the Lord brings his judgements upon sinfull Cities
ruine The words are spoken of God humano more as men search and find out things so God is here said to do his finding out is making known things Obs 1 Princes and men in supream power are honourable they are Cherubs or Cherubims next unto God In whose word they have many honourable Titles given them They are called shields Hos 4.18 the word for Rulers is shields in the Hebrew and shields of the earth Psalm 47.9 they protect the state where they live Ezek. 17.3 they are named Eagles and Cedars Psal 82.6 they are termed gods and children of the most high God ownes them for his children and calls them Gods which is an height of honour Obs 2 That Kings and potentates have their places priviledges and power that they may bee protectors of the people Thou art the annointed Cherub that covereth hee was on the throne that hee might spread his wings of protection over his subjects both at Sea and land Magistrates should bee as Hens to the Chickens as fathers to their children they are called not onely Fathers but Nursing fathers Isa 49.23 the word in Hebrew is Omenajick thy Nursers or Nourishers and notes faithful nursing they should make it their businesse to preserve and provide for their people as Nurses do for their Nurse-child seeing daily that it bee kept from dangers and want nothing such a Nurseing-father was David Psal 78.72 hee fed them according to the integrity of his heart and guided them by the skilfulnesse of his hands Davids heart and hands were at work for the good of the people Such a Nursing Father was Moses whom the Lord would have to carry the People in his bosome as a Nursing father beareth the sucking childe Numb 11.12 God would have Kings Princes Magistrates to deal tenderly with the People they should bee as Cherubs unto them spreading the wings of protection and justice over them and when they do otherwise hee is wroth with them Zeph. 3.1 2 3. Mic. 3.1 2 3 4. when instead of fathers they are Lyons instead of Angels they are Devils to the people God is sorely displeased and will destroy them Obs 3 That Princes are exalted by God and depend upon him I have set thee so its God that raises them and cloaths them with honour and Majesty Prov. 8.15 16. By mee Kings reign and Princes decree justice by me Princes rule and Nobles even all the Judges of the earth Here is mention of Kings Princes Nobles Judges what Power soever any or all of these have the highest or subordinate they have from God who is the fountain of all power as well as of being Hee is Lord of heaven and earth hee is chief governour among Angels and men Psalm 22.28 and he sets up in Tyrus and in Babylon in Egypt and in Jerusalem whom hee pleases They should consider who sets them up on whom they depend and serve him with fear ruling for the Lord Which because they do not they grow proud insolent tyrannical and therefore the same hand that set them up throws them down Dan. 2.21 Obs 4 God mindes the places were Princes dwell and the pompe they live in Thou waste upon the holy Mountain of God thou hast walked up and down in the midst of the stones of fire Thine habitation hath been in a strong fortified City thou hast lived in great state and glory having thy Pallace glistering with Carbuncles and other pretious stones 1 King 22.39 God took notice of the Ivory house which Ahab built for his state Solomons house throne overlaid with the best gold his Pompe and State God observed and caused to bee recorded 1 King the 7. and 10. chap. and because great ones pride themselves in their seats and Palaces God threatens to smite their winter houses and their summer houses and tells them that their ivory houses shall perish and their great houses have an end Amos 3.15 Obs 5 Princes and States are prosperous and successeful in their undertakings whilst they are free from iniquities Thou wast perfect in thy waies from the day thou wast created till iniquity was found So long as thou keptst thy self from unjust and wicked acts thou didst speed well in all thy enterprises at Sea and Land The Lord blesses Heathen Kings while they do just things It s righteousnesse exalts a Nation even any Nation Prov. 14.3 4. David told Solomon what was the way for him and his Kingdome to prosper 2. Chron. 22.13 hee must fulfil the Statutes and judgements of the Lord and then hee should prosper in all that hee did and whither soever hee turned himself 1 Kin. 2.3 Hezekiah was free from iniquities unjust and cruel acts and hear what the Spirit of the Lord saith of him 2 Chron. 32.30 he prospered in all his works Ob. 6 Great and grievous sins may bee in Princes and States undiscovered but the Lord will search them out and make them known Till iniquity was found in thee The Prince of Tyrus his sinne was secret and hidden from the world kept within doors in his own chamber Palace City or Territories but the Lord found it out and made discovery of it to the Prophet and the Prophet to the world The great ones of Judah thought themselves innocent yet God found the bloud of innocents upon their skirts and hee found it not by secret search by digging that is by taking much pains to find it out but so soon as hee came hee spied it upon their skirts and made it known Jerem. 2.34 men plot mischief do works of darknesse and think they shall not bee seen Isa 29 15. but the Lord sees will finde it out and bring it into the light David sinned in secret but the Lord saw it and proclaimed it to the world Obs 7 Wickednesse blasts prosperous Princes and flourishing States Thou wast perfect in thy waies till iniquity was found in thee That caused all to wither His exalting himself to bee as God his insulting over others in their misery and his injust actions caused the Lord to threaten and bring desolation Iniquity is the canker and plague of prosperity Many Princes and States which were fat and flourishing have been made lean thereby Jeroboams iniquities lost him five hundred thousand men at once 2 Chron. 13.8 9 17. When iniquity was found in Zedekiah breaking with Nebuchadnezzar and relying upon the King of Egypt what said the Lord shall hee prosper or shall hee scape that doth such things Ezek. 17.15 no hee shall never prosper more It s said of Jotham that hee became mighty hee prospered greatly and what was the cause 2 Chron. 27.6 it was because hee prepared his waies before the Lord or established them before him hee lookt to it that hee did nothing but what God commanded and approved hee would not defile his heart or hands with iniquity therefore hee grew mighty and left a flourishing Kingdome But when Ahaz his Son came to it who did wickedly you may see how the Syrians Israelites
taken away Husbandmen and Gardiners are glad when the bryars and brambles are pulled up from the corn flowers and plants among which they grew The losse of good men is a great losse as of Josiah a good King but the losse of wicked Kings is no losse its gain to a State and matter of rejoycing they are great brambles and there is much a do to pull them up but being up and perishing multitudes shout for joy who were scratched and oppressed by them Obs 4 Those bee the Lords Deputies and Rulers under him should see to it that bryars and brambles over-run not all the field and vineyard of God They do grow high great spread and are like to indanger much if they bee not dealt withall There bee thornes and bryars in all places There bee State brambles Citie Thornes and Church Bryars such were in the Church of Galatia which Paul wisheth were cut off Gal. 5.12 because they scratched and troubled them and Davids resolution was to thrust away as thornes all the Sonnes of Belial who troubled the State and City of Jerusalem 2 Sam. 23.6 and Psalm 101.6 hee saith I will early destroy all the wicked of the land that I may cut off all wicked doers from the City of the Lord. Here was a man after Gods own heart that would not suffer pricking thornes and grieving bryars Some more particular observations from the words of the vers Obs 1 The Church and people of God live amongst thorns They dwell in the midst of wicked men All that were round about them were pricking bryars and grieving thornes The Church is a Lilly among thornes Cant. 2.2 Jerusalem was amidst heathenish Nations Christ and his Apostles were among Scribes and Pharisees whose spirits were thorny Hence take these inferences 1 Then Gods people ought to take heed how they walk Men who live and walk among bryars and thornes had need have their eyes in their heads they may otherwise bee quickly intangled in the bryars and miserably scratched Matth. 10.16 bee wise as Serpents c. they live among thorns 2 Then it is not strange if Gods people be scratched somtimes by wicked men They will tear and rend their Names states Comforts peace priviledges c. David Jeremy Paul were sufficiently scratched by such bryars and thornes who so toucheth them had need be fenced with iron and the staff of a spear 3 Then see a reason why the people of God cannot carry on the work and things of God with more speed they dwell amongst thornes and when thornes are in the way things move slowly When good seed was sown the thornes hindred the growth of it When Joshuah went about taking Ai there was Achan a great thorn in the way When Nehemiah was in the work of the Temple Tobias and Sanballat were thornes in the way The motions of Parliament and Army were not so speedy because they met with great thornes and brambles in their waies Obs 2 The Church and people of God shall not alwaies bee among bryars and thornes They shall have a time of freedome There shall bee no more a pricking bryar and a grieving thorne Ezek. 34.28 They shall no more bee a prey to the Heathen c. this was made good to the Jews in the letter after their return The Nations which had been thornes to them the Lord destroyed This Promise referres also to the Gospel times the Lord is making way for it now When enemies have power strength Counsel are active and successeful then they are thorny and grievous but the Lord is dis-appointing his Churches enemies and consuming them as bryars and Thornes Isa 27.4 This is matter of Comfort to the Church that although shee have been long among bryars thornes and hath been much offended by them yea wounded yet there is a time she shall be freed from them it is approaching and makes haste Luk. 18.7 8. the Israelites were freed from the Egyptians and Lot from the Sodomites who were thornes yea terrible ones unto them This should draw out our spirits in Prayer unto the Lord to hasten the time and that he would make good what hee hath promised Isa 55.13 Instead of the thorn shall come up the fir-tree and instead of the bryar shall come up the Mirtle-tree Let us Pray earnestly that God would give us fir-trees and mirtle-trees in the room of our bryars and thornes Good Magistrates and good Ministers instead of those have been no better than thornes and bryars unto us Obs 3 Wicked men have ill thoughts of Gods people They sleight them These Bryars and Thornes the wicked round about the house of Israel despised them and scorned them Psal 79.4 Wee are become a reproach to our neighbours a scorn and derision to them that are round about us Wicked men are proud the waies of God are contrary unto them and their waies Hence they despise his waies and those walk in them Vers 25 Thus saith the Lord God when I shall have gathered the house of Israel from the people among whom they are scattered c. This people of God the Jews were scattered into the Eastern Countries over several Provinces of the King of Babylon and here the Lord promiseth to gather them out therof and to return them to their own land And shall bee sanctified in them in the sight of the Heathen Of Sanctifying was spoken in the 22. v. The Hebrew is When I shall sanctifye my self that is make known my self by my judgements upon them for their sinnes by seventy years captivity and cause the Heathen to confesse that I am a just and righteous God which will bee when they shall see mee gather them up again and bring them out with a strong hand then they will say he hath not utterly cast them off though hee hath severely punished them The words may bee taken passively as here they are read when I shall be sanctified in them or by them when they shall see me remembring my Promises made unto them and begin to make way for their deliverance then shall they praise my name and rejoyce in me their God and tel the heathens God hath not forgotten them Obs 1 Gods people have no fixed certain habitation in this world but are subject to scatterings They were removed out of their land carried into Babylon so the Church Acts 8.1 was scattered throughout all the regions of Judaea and Samaria Heb. 11.37 They wandered about in sheeps-skins and goat-skins being destitute afflicted tormented Obs 2 When ever Gods people are scattered abroad in the world hee hath a care of them and will sanctify his name in bringing them into a safe and happy condition they shall bee brought into Canaan that is into the Church which Canaan represents As the Jews were gathered out of Babylon and the Provinces thereof into their own land so shall all the Elect bee brought into the Church of God where is peace safety and confidence where they shall finde God an habitation a vineyard
here the Lord threatned to make it desolate and waste The Hebrew is it shall bee for a desert and a reproach the wars should consume all Cities Villages men beast so that it should bee a reproachful wilderness stript of all its glory and ornaments And they shall know that I am the Lord. When I shall have brought in a potent enemy upon them and laid all waste then they shall know there is one greater than Pharaoh and the Egyptians to whom belongs the right of lands and rivers Because he hath said the River is mine and I have made it Here the Cause is specified why the Lord would deal so severely with Egypt because Pharaoh was so proud and arrogated so much to himself hee challengeth Nilus to be his and that hee by his Art and industry had made it so beneficial to all Egypt These words were spoken to in the third vers 10 I am against thee and against thy rivers In the third verse it s said Behold I am against thee Pharaoh King of Egypt and here I am against thee and thy Rivers hee was proud of and confident in his rivers that they would fertilize his land and secure him from enemies but God was against him and them and disappointed his confidences I will make the land of Egypt utterly waste The Hebrew is Lechorvoth choreu The solitudes of solitarinesse or the wastings of waste that is exceedingly waste there shall bee nothing considerable left therein it shall be as a dry wildernesse From the Tower of Syene even unto the border of Aethiopia Solinus makes Syene to bee in the front of Egypt between Nilus and the Red-Sea but others finde it to bee in the utmost parts of Egypt Southward five thousand furlongs above Alexandria Pliny reports under the Tropick of Cancer where at mid-day of the Solstice bodies have no shaddows Sands also in his Travailes Pliny natur histor l. 2. c. 73 places it above Thebes and under the Tropick of Cancer affirming that there was a Well of marvailous depth in it which was filled with light at the summer Solstice Sands trav l. 2 mihi p. 111. It s now called Asna Bonfrerius saith it s a City of Egypt in extremitate Thebaidis confinio Ethiopiae in the utmost part of Thebais and in the borders of Ethiopia In Hebrew the word is Seuneh in the Septuagint Sune therein was a Tower to defend from enemies they bordered upon or for other uses Even to the border of Ethiopia These words will not afford good sense so wee take Ethiopia as it is commonly taken for if the desolation were but from Syene to Ethiopia that was inconsiderable they being near together yea so near that Syene disterminated them It s improper to say England shall bee destroyed from Barwick to Scotland The word in Hebrew for Ethiopia is Cush which in sacred Scripture doth not alwaies note Ethiopia in Africa though frequently it doth for Gen. 2.13 The name of the second river is Gihon which there is said to compass the whole land of Ethiopia or Cush this cannot bee the African Ethiopia for Gihon ran not that way it was the Oriental Ethiopia of which Moses wife was Numb 12.1 Miriam and Aaron spake against Moses because of the Ethiopian woman whom hee had married The Hebrew is the Cushite this woman was Zipporah the daughter of Jethro the Son of Revel the Midianite Exod. 2.15 18.21 chap. 3.1 so then the Midianites were the Oriental Cushites or Ethiopians of Asia of this sort its probable were those Ethiopians that came against Asa 2 Chron. 14.9 Zerah the Ethiopian came with one thousand thousand it had been too far a journey for so many to have marched out of the African Ethiopia Tostat upon the place saith the Ethiopians dwelt not onely in Africa but in Asia also Torncellus and others make this Ethiopia out of which Zerah came to bee the land of Midian The word Cush saith Junius upon the second of Genesis comprehends the three Arabiaes both the Ethiopiaes and all the Meridian coast The sense of our Prophet is that all Egypt should bee laid waste even from Syene in the borders of the African Ethiopia to Arabia and Midian which are Cush viz. the Oriental Ethiopia 11 No foot of man shall pass thorough it nor foot of beast shall c. By these and such like speeches great desolation is set forth unto us wee must not take the words so strictly as if no man or beast should bee found or left in Egypt but it should bee so wasted that trading should cease there should not bee such markets fairs and merchandiseing in her as was before men should not mind comming to Egypt nor have occasion to pass thorough it few men or beasts yet some should bee there Neither shall it be inhabited forty years After the taking of Tyrus by a long siedge Nebuchadrezzar had Egypt given him for that service which was in the seven and twentieth year of the Jews captivity vers 17. shortly after hee made war upon it spoiled it of man beast and all its glory and so it continued till the Babylonish captivity ceased which was some forty or three and forty years after There be different opinions among Expositors concerning the beginning of these forty years and their ending Vid Junium 12 In the midst of the Countries that are desolate Nebuchadrezzar made many Countries desolate according to the word of Jeremy ch 25.9 and among those Egypt was one so the words in the midst are to be understood And her Cities among the Cities that are laid waste As Egypt was fertile so populous and abounded in great Cities Lavater informes us that in the time of King Amasis it had twenty thousand Cities How many or how great soever they were laid waste by the Babylonian Army and that fourty years I will scatter the Egyptians among the Nations Where wars come many are consumed by the sword some are famished some devoured by the Plague and other diseases and doubtlesse though many Egyptians perished by such means yet some escaped and those God scattered and drave into other Countries Obs 1 Wars and the dismal effects of them are the just judgements of God upon perfidious Princes Pharaoh had deceived the Jews they leaned upon him for help but hee was a broken reed unto them Therefore behold I will bring a sword upon thee and it shall bee sharpe I will cut off man and beast out of thee Thou occasionedst my people to bee cut off through thy unfaithfulnesse and I will cause thee and thine to bee cut off through my fury Warres are dreadful but they are appointed sent and ordered by God where-ever they come Obs 2 Such is the efficacy and severity of Gods judgements as that nothing can stand before them or secure against them Egypt had strong Cities great Rivers was well peopled abounded in horses and charets Isa 31.1 yet the land of Egypt shall bee desolate and waste
Gods judgements would cut off man and beast destroy her Cities and in effect dry up her Rivers they should bee made uselesse Egypt strugled to defend and secure her self but it availed not Jerem. 46.11 Go up into Gilead and take balm O virgin the daughter of Egypt in vain shalt thou use so many medicines for thou shalt not bee cured Egypt was yet a virgin unconquered and shee is bid to go to Gilead where the most pretious and soveraign balm was and to take thereof that is to use the best means shee could finde out to prevent her ravishing and destruction and when shee had tryed one means and another many medicines all were vain her wound was incurable shee had dealt deceitfully with the Jews and lift up her self against the Lord robbing him of his glory whilst shee said The river is mine I have made it for my self Gods judgements were of that power and so severe as Jerusalem with all her art and means could not prevent them or protect her self from them Jer. 2.22 Though thou wash thee with nitre and take thee much soape though thou hast many excuses shifts pretences for what thou doest though thou send to Egypt for help though thou fast and prâ—iest these things shall do thee no good thine iniquity is marked before mee and my judgements must come and lay thee waste yea utterly waste Obs 3 Gods judgements are often universal and sweeping God would lay Egypt universally waste and desolate and that from one border to another from the Tower of Syene to Arabia within which bounds all Egypt was comprehended Jer. 12.12 The spoilers are come upon all high places through the wildernesse for the sword of the Lord shall devour from one end of the Land even to the other end of the Land no flesh shall have peace The Chaldeans were Gods instruments hee put the sword in their hand which did eat and devout from one extream part of the Land to another no place so strong so secret but the sword found it out and spared neither things nor persons the judgement was so universal that no flesh had peace that is none of the Jewish nation the terror of the sword was every where Zeph. 3.6 I have cut off the Nations their towers are desolate I made their streets waste that none passeth by Their Cities are destroyed so that there is no man that there is no inhabitant God swept away from the Heathens their Towers their streets their Cities their men expecting his people would have learned to fear him received instruction and prevented an universal judgement at least v. 7. but they rose early and corrupted all their doings as Gods Mercies had not so his Judgements did not do them good Therefore hee complains thus Jerem. 44.7 8. wherefore commit ye great evils against your souls to cut off from you man and woman child and suckling out of Judah to leave you none to remain in that you provoke mee to wrath with the works of your hands they put God upon an universal judgement by their universal wickedness Obs 4 That the times of Kingdomes flourishings and Kingdomes desolations are in the hand of God hee sets the bounds and periods for their Prosperity and their Adversity Hee said The land of Egypt shall bee desolate hee put an end to its glory and greatnesse hee set the time how long it should prosper and when that time was come and it brought to desolation hee determined the time how long it should lye in that desolate condition It shall not bee inhabited forty years the Cities of it shall bee desolate forty years Isa 23.15 Tyre as it had its time for reigning so it s seventy years for suffering the same proportion of years the Lord allotted unto the kingdome of Judah and to diverse Nations Jerem. 25.11 God put an end to their dominion and determined the time of their subjection which was seventy years service unto the King of Babylon The life and death of States is in the hand of the Lord to lengthen and shorten at his pleasure Some states flourish four hundred some five hundred some six hundred years and then they are made desolate for their forty their seventy years or more as seems good unto the Lord Dan. 2.21 Hee changeth times and seasons hee removeth Kings from their glory and greatnesse and throws them into obscurity what time he hath determined for them Obs 5 In time of wars people are driven from their friends habitations and countries When the sword came upon Egypt the Egyptians were scattered among the Nations and dispersed through the Countries God made use of them abroad to declare their own misery and his justice It s a sad thing to bee amongst strangers whose language is not understood to bee exposed to the scornes frownes and harsh usage of enemies the smoak of ones own country is better than the fire of another Many in our late warres have met with this great evil and can experimentally tell you what it is to bee driven out of their own Country and habitations into forrein ones Vers 13 Yet thus saith the Lord God at the end of forty years will I gather the Egyptians from the People whither they were scattered 14 And I will bring again the Captivity of Egypt and will cause them to return into the land of Pathros into the land of their habitation and they shall be there a base kingdom 15 It shall be the basest of the Kingdoms neither shall it exalt it self any more above the Nations for I will diminish them that they shall no more rule over the nations 16 And it shall bee no more the confidence of the house of Israel which bringeth their iniquity to remembrance when they shall look after them but they shall know that I am the Lord God These verses are a Promise of Mercy to the Egyptians where comes into consideration 1 The Time when this mercy shall be at the end of the forty years 2 The Mercy it self which is double 1 Revocation v. 13. 2 Restitution of their Kingdome v. 14 15. where the nature of the Kingdome is set forth it shall be base c. 3 The End and aime of God in so doing which is two-fold 1 That Egypt may bee no more the confidence of the Jews 2 Acknowledgement of God v. 16 13 At the end of forty years will I gather the Egyptians The Egyptians being notorious idolaters confiding in their own strength were scattered among the Nations where they wandred and lived without hope of seeing their own Country and becomming a people or Kingdome again but the Lord out of his abundant goodnesse beyond theirs and others expectation promiseth that after forty years expired he would gather them where ever they were scattered Forty years he would exercise them wiâ—h captivity and those hard things accompanied the same No vocabâ—â—â—r olim ca câ—â—â—â—s Egypti quaâ— postea ab Aâ—â—xandro magnâ— restaurata â—jus nomen accepit Maldonat but