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
Jerusalem Jer. 4.6 7 9 13. Jerem. 52.4 Zeph. 1.14 15. The ten Tribes not hearkning to the Prophets and Seers but proceeding in their wicked waies 2 King 17.12 13. found the Lord had a day to send Salmanaser who spoiled the Land besiedged Samaria three years and carried them away Captive into Assyria which was the verifying of Isaiahs prophesy against them chap. 17.4 In that day it shall come to pass that the glory of Jacob shall be made thin and the fatness of his flesh shall wax lean The glory and fat of Jacob were their Princes Counsellors Souldiers wealth and strong holds which the Assyrian deprived them of and made Jacob thin and lean God had his day to visit Egypt by shaking his hand over it Isa 19.16 The Lord had his day to make Tyre forgotten seventy years according to the daies of one King Isa 23.15 about that time which Nebuchadnezzar took Jerusalem hee also took Tyre and the great merchandizing of it was interrupted seventy years so long as the Jews were in Babylon which Isaiah calls the daies of one King The daies of Kings and so other men who lived at ease were usually counted seventy years or thus according to the daies of one Kingdome that is the daies of the Babylonian Kingdome from the time of taking Tyre for seventy years after that Kingdome ceased and Darius the Median took it Dan. 5.31 Obs 4 When a land and people retain their filthinesse and rest uncleansed after mercies judgements and means used to do them good God doth not onely with-hold mercy but deny hope of mercy Judea was the land uncleansed and shee should have no rain in the day of Indignation Her sinnes kept back the rain in a litteral sense Jer. 3.2 3. and cut off the hope of rain in a metaphorical sense Zeph. 1.17 18. I will bring distresse upon men that they shall walk like blind men because they have sinned against the Lord They shall see nothing tending to their comfort but all working against them for it follows Their bloud shall be poured out as dust and their flesh as the dung neither their silver nor their gold shall bee able to deliver them in the day of the Lords wrath but the whole land shall be devoured by the fire of his jealousy Gold and silver will do much but nothing in the day of wrath Prov. 11.4 that place in Isa 8.21 22. is observable They shall passe through it hardly bestead and hungry and it shall come to pass when they shall bee hungry they shall fret themselves and curse their King and their God and look upwards and they shall look unto the earth and behold trouble and darknesse c. When Senacherib or Nebuchadnezzar should invade the Land the Famine should bee so great and the men of Judea so hungry that they should fret and curse their King their God The one because he prevented not their misery the other because he delivered them not out of it and they should look up to heaven down to the Church and find help from neither nor hope of mercy any where trouble darknesse anguish were before them and they should bee driven to them they disgrace the true Prophets vers 18. they listened to false Prophets and Lyars ver 19. they tryed not them and their doctrin by the Law and Testimonies ver 20. therefore God brought evil upon them yea such evil as they were helpless and hopeless Vers 25 Thero is a conspiracy of her Prophets in the midst thereof like a roaring Lyon ravening the prey they have devoured souls they have taken the treasure and pretious things they have made her many widows in the midst thereof In this vers and the 28. you have the sins of the Prophets expressed which defiled the land and made it to bee called the land uncleansed and they are 1 Conspiracy 2 Cruelty like roaring lyons c. 3 Murther and that of soules they have devoured c. 4 Covetousness they have taken the treasure and the pretious things 5 Inhumanity or impiety they have made her many widows 6 Flattery and lying ver 28. A conspiracy of her Prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est ligare colligare metaphorice dicitur de animorum colligatione conjurare facere ligam The Hebrew for Conspiracy is kesher which is from a root or word which signifies to bind to tye together as Jer. 51.63 Isa 49.16 and metaphorically is referred to the minds of men combining together as 1 Sam. 18.2 The Soul of Jonathan was knit with the soul of David Nick-sherah ligata erat was united bound to inleagued with the soul of David and 2 Sam. 15.31 Ahithophel is among the Conspirators with Absolom backsherim in conspirationibus his minde with others were united in a conspiracy against David so 2 Kin. 12.20 Jehoash his Servants arose and made a Conspiracy The Hebrew is They conspired a Conspiracy they were all of one heart and minde and it was to kill their Master Here the Prophets had a Conspiracy it s spoken of the evil Prophets they met in Jerusalem they consulted and consented to prophesy the same thing that none should Prophesy otherwise Nequis secu◠doceat quam ipsi ita uno ore mentiantur utque oppugnent prophetas Dei. Lavat if they did they would cry them down and those should follow them thus they made a Conspiracy against the true Prophets and those were truely religious opposing God and godliness You may read how they set themselves against Jeremy chap. 26.8 and stirred up the Princes and people against him ver 13. how they prophesyed the same things Jer. 23.17 chap. 6.14 Like a roaring Lyon ravening the prey Lyons are fierce and cruel especially when hungry and it s observed of them that they first roar Vid. Sanct. in Isa 31.4 whereby they scare men and beast and then hunt after the prey So these Prophets did roar against the true Prophets and their followers Jer. 26.11 This man is worthy to dye not to bee silenced imprisoned or banished but to dye nothing but death will suffice them they were greedy of the prey and said he should surely dye ver 8. They have devoured souls Soules that is men Pestilentibus doctrinis aeternae damnationi bnoxios reddebant by a Synecdoche of the part for the whole They preached dreams and visions of their own heads whereby they seduced 〈◊〉 undid multitudes Ezek. 13.10 Jerem. 14.13 chap. 23.13 when Prophets do not tell people of their sinnes they destroy them Ezek. 3.18 and so when they present their own phansies instead of Gods word Jerem. 23.22 with 32. had they delivered the word of God they should have turned men from their evil waies but by their lies and dreams they made them to erre They have taken the treasure and pretious things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrew word for Treasure is Cosen which Montanus renders robur strength and so it s used Isa 33.6 and riches
at but when they sinne wilfully despising mee my Laws my worship they reproach blaspheme provoke mee so that they shall hear of it Son of man go and speak to the house of Israel go and tell them how they have dealt with mee and how I take it Such sins did deserve death Num. 15.30 31. The soul that doth ought presumptuously whether he be born in the Land or a stranger the same reproacheth the Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it s the same word is here for Blasphemed and may as well bee rendred so as reproacheth for hee that reproacheth the Lord blasphemes him and hee that blasphemes him reproacheth him they are joyned together 2 King 19.22 and what then That Soul shall bee cut off from among his people because hee hath despised the word of the Lord and hath broken his Commandement that soul shall utterly bee cut off There was no mercy for those sinned in that manner Heb. 10.26 28. many I fear commit such trespasses in these daies by speaking against Providence Ordinances Scriptures Angels Christ God himself and so sin away mercy and their own souls at once David prayed that God would keep him back from presumptuous sinnes Psal 19.13 and wee had need do it for there is that in our natures which carries us on strongly towards them as much as they did him remember what Solomon saith Prov. 28. Happy is the man that feareth alwaies but hee that hardeneth his heart that presumeth that is wilful pertinacious shall fall into mischief into mischievous sinnes into mischievous judgements chap. 13.13 Who so despiseth the word shall bee destroyed but hee that feareth the Commandement shall bee rewarded hee that sleights the word and waies of God destruction is his portion but he that fears to violate the command of God shall bee rewarded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee shall have peace safety a man by despising or fearing the word command of God doth neither hurt the one nor advantage the other but hee may hee doth hurt or advantage himself and that greatly 28 Then they saw every high Hill c. In this verse you have the Idolatry they fell into when they came into the Land of Canaan with the degrees thereof First Their Leaving of God and looking unto the Hills Iis locis arboribus quae prae caeteris erant insignes aliquid divinitatis in esse purabant Gentes Ideo ibi idolis sacrificabant Mariana yea every high hill and all the thick trees they gave liberty to their eies to spy out places suitable to their Idolatrous thoughts on hills and places beset with thick trees the Heathens worshipped and their Hearts and eyes were towards such places 2 Their making Altars and sacrificing there they offered there their Sacrifices c. they should not have sacrificed any where but in the place God appointed which was first the Tabernacle afterwards the Temple but they spied out hills groves thickets set up Altars and sacrificed on them those offerings which were peculiar unto God 3 Their Continuance and expencefulnesse therein they offered Sacrifices They poured out there their drink offerings 4 Their Content and delight they took therein there also they made their sweet savour The provocation of their Offering The Hebrew is The indignation and anger of their Corban 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Korban omne donum significat quod ad sacros usus offertur de pecoribus frugibus aliisque rebus Mincha Non tam late patet sed de frugibus terrae tantum in elligitur that is their approaching gift or offering Jun. hath it irritamentum oblationis suae the irritation of their oblation Piscat Oblationes irritantes provoking oblations because by them they did provoke God to anger to judgements There is a figure in these words called Hyppalage which is such a transposing of words as that is said of one which should bee said of the other as here provocation of offerings for Offerings provoking There also they made their sweet savour The Original for sweet savour is Reach nichochehem The Odour of their rests Odores grotos suos their acceptable odours when they had offered these they thought the Lord smelt a sweet savour was well pleased with them and so rested in them which phansied rest was pleasing to them though it lasted not neither had reality in it for their incense or sweet savour was a provocation to God Obs 1 That what the Lord promiseth hee makes good how difficult or impossible soever it seems to man The Lord had promised them Canaan and how should they come to it they were bond-men in Egypt there is a red Sea a vast wildernesse between Egypt and Canaan and beside Canaan had strong men in it sonnes of Anack Cities walled and great several Kings to oppose and keep them out but notwithstanding all these difficulties God having promised to bring them in hee did it when I had brought them into the Land for the which I lifted up my hand to give it to them His hand that was lift up to confirm them it should be done was let out for the doing thereof that hand could take away all doubts could also take away all difficulties There is nothing too hard for the Lord hee will work and who shall who can let it Isa 43.13 As hee is gracious to Promise so faithfull and able to perform and doth in due time make good whatever hee hath promised though it seem impossible hee said a Virgin should bring forth Isa 7.14 and was it not made good Mat. 1.18 that Abraham who was aged should have a Childe and his seed bee as the starres of Heaven and were not both made good Gen. 21.2 Exod. 12.37 Numb 11.21 not one word fail'd of all that God promised Moses 1 King 8.56 this should make us beleeve the promises of God what ever flesh and bloud objects Obs 2 Mens habitations are given and assigned unto them of the Lord I brought them into the Land I gave it them If men bee removed from place to place seated here or there the hand of the Lord is in it if they have commodious pleasant gainful habitations if they dwell safely under vines and fig-trees as it is 1 King 4.25 it s the Lords doing his providence disposed it so and wee should be thankful in and for our habitations and minde the heavenly Canaan and those mansions mentioned Joh. 14.2 prepared for those do beleeve and glorify God out of which when once we are possessed of them wee shall never bee removed Obs 3 Circumstances of time and place do aggravate mens sinnes and make them hainous When I had brought them into the Land then they saw every high hill there they offered sacrifices there they presented the provocation of their offerings there they made their sweet savour there they poured out their drink offerings here bee four theres every one aggravating and accenting their sinnes This was ingratitude with a witnesse that the Lord should
after hee had gathered them out of the Countries Hee did two things 1 He brought them into a Wildernesse 2 Hee pleaded with them there and the manner of his pleading with them is set down 1 To be face to face 2 So as hee pleaded with their fathers in the wildernesse of the land of Egypt Into the wildernesse of the people Not into Babylon which is called a Wildernesse chap. 19.13 for they were already in Babylon Wildernesse of the People doth not signify desertum inter populos but rather desertum a populis as Rom. 1.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the resurrection of the dead that is by the resurrection from the dead so into the wildernesse of the people imports into a wildernesse from the people Vatabl. saith there was a wilderness between Chaldea and Judea unto which the Lord alludes as he brought their Fathers out of Egypt into Arabia deserta so he would bring them out of Babylon into that wildernesse Junius sense of this wildernesse is that God would bring them into such a place as all men would fly from propter horriditatem difficultatem soli Others make the meaning of the words to bee that God would bring them into a most miserable estate they thought they should bee best of all if they turned Heathens but this caused God to bring them into a worser condition than they were I incline to take the words litterally rather than metaphorically because hee speaks of bringing and gathering them out from people and Countries and bringing them into the wildernesse which notes motion from place to place and this wilderness is parallell'd with that of the land of Egypt which was real and not metaphorical There will I plead with you Not onely dispute and reason the case with you Vltionem de vobis sumam Jâ—nathan R. David but also deal with you according to your sinnes I will be revenged on you I will execute my judgements upon you As I punished your Fathers when they were in the wildernesse for their sinnes so will I punish you for your sinnes They smarted for their murmuring lusting whoredome Idolatry rebellion ingratitude and so shall you for doing as your Fathers did Face to Face The Rabbies being very propitious to their own Nation interpret these words thus Solus cum solis sine arbittis ne gentes videant saevas qua de vobis sumptuâ—us sum paenas laetentur Rabb David God alone having them alone separate from the Nations would punish them that they might not see what punishment hee laid upon them and rejoyce thereat but the phrase notes Gods presence and visible manner of punishing them so that it should bee most evident to bee the hand of God As I pleaded with your Fathers in the wilderness of the land of Egypt How God pleaded with them in that wildernesse which belonged to the Egyptians let us search a little 1 Hee pleaded with them speedily Numb 25.1 the people began to commit whoredome with the daughters of Moab and v. 4. the Lord bids Moses take all the heads of the people and hang them up here was quick work So Exod. 32.7.10 Get thee down the people have corrupted themselves let me alone that my wrath may wax hot against them and that I may consume them ver 28. There fell of the people that day about three thousand men 2 Hee pleaded with them severely Numb 21.6 The Lord sent fiery Serpents among the people these bit them so that many dyed Their venemous bitings did so inflame them that they were in a manner burnt to death which was a dreadful judgement before Aaron could take his censer put in incense and make an attonement for the people fourteen thousand and odd were destroyed by the plague Numb 16 46 47 49. which was both sudden and severe pleading with them 3 Immediately hee caused the earth to open her mouth and to swallow up Corah Dathan and Abiram them and all theirs hee sent fire and consumed the two hundred and fifty men that offered incense Numb 16.32 33 35. and so were the fiery Serpents the immediate hand of God 4 Openly Numb 25.4 Take all the heads of the People and hang them up before the Lord against the sun The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make them examples 5 Strongly They could not withstand his pleadings his judgements and stroaks were unavoidable Though Moses and Aaron interposed and pleaded hard with God for them yet multitudes of them perished by the sword plague Serpents fire and earth Thus God pleaded with their fathers and so hee would plead with them Nothing secured their Fathers from his judgements and nothing should secure them Not Babylonians or Babylonish gods not their Prophets or Priests not Prayers or Tears Their Fathers fell in the wildernesse and so should they if not by the same judgements yet by those were not much unlike there should bee an Analogy between them Obs 1 When men seek to avoid straits and dangers by sinfull Policy and waies unwarrantable God meets with them and brings them into greater straits and troubles These Elders thought by becomming as the Heathens were that they should free themselves from all the troubles and evils were like to come upon them for Zedekiahs revolting from Nebuchadnezzar but the Lord told them that hee would bring them into a wildernesse where their condition should bee very miserable and worse than in Babylon whatever they had suffered there for God and their religion Jeroboam was in a strait about the peoples sacrificing at Jerusalem if they went up thither he feared they would be so wrought upon as to return to Rhehoboam from whom they had fallen and kill him To expedite himself out of this strait hee took wicked Counsell set up the Calves at Dan and Bethel telling the People the journey to Jerusalem was too long and tedious for them they had God nearer to them and might worship at an easier rate 1 King 12. but for this sinful policy and subtle design God brought him into greater straits and difficulties as you may see chap. 13.4 and the 14.6 10 11 12. his hand was withered heavy tydings denounced against him and his house and his son dyed Saul was in a great strait when the Philistims had invaded him and God would not answer him he would not wait in this case leaving all to God but runnes into an unlawful practice to relieve himself hee consults with the Witch of Endor and is brought into greater and worse straits then before 1 Sam. 28.17 18 19 20. men in our daies have taken wrong courses to extricate themselves out of dangers and troubles and hath not God brought them into a wildernesse into greater intanglements and worse perplexitys than ever before its good to wait upon God and keep his waie then if dangers and deaths do come there is comfort they finde you in Gods way but if out of that they are great evils in themselves and your being
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
treasure robur gloriam In iis robur hominum consistit tempore angustiae are called cosen because men put their confidence in them and make them their strength Prov. 10.15 Psal 52.7 the word is used for treasure and riches Prov. 15.6 in the house of the righteous is Cosen rabh much treasure much riches or much strength here its treasure and the French is Les richesses Aecolam Thesaurum and others Opes Pretious things Pretious things Jakar notes things much set by as a good name 1 Sam. 18.30 things beloved Jer. 31.20 Ephraim my dear son Ben iakkir 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my dearly beloved son saith the Septuagint Things of great worth Prov. 20.15 Isa 28.16 Jerem. 20 5. here it notes things of worth and dear unto them These Prophets were false and would not Prophesy unlesse the people gave them and gave them choice things Hence Micah saith the Prophets divined for mony chap. 3.11 and prepared warre for them would not put into their mouths They did not take by force or steal away their treasures but they carried it so that the People must give and they had their treasure and pretious things They were not content with what was their stipends Varia habebanâ— pecuniae aucupia But as Lavater speaks they had waies arts devices to get such things The word Jakar signifies also glory and honour Dan. 26.37 Esth 1.20 and so its rendreâ— here by Montanus Lavater Aecolamp and the French Translation The sense then is this that these false Prophets were ambitious minding high places and popular glory They have made her many widows Those men would not bee of their mindes hearken to their Prophesies countenance and maintain them with their treasures and pretious things they prepared warre for them they stirred up the powers and people who were of their own way to hate them and deal unkindly with them Isa 66.5 Hear the word of the Lord yee that tremble at his word your brethren that hated you that cast you out for my name sake c. There were some trembled at the word of the Lord the word of the true Prophets and durst not side with the false Prophets their doctrines or practises these therefore were hated of their brethren that were their Disciples and cast out so Ezek. 11.15 They said get yee farre from the Lord unto us is this land given in possession You have nothing to do here in Judea or Jerusalem here is no liberty for you bee gone or dye for it Now because many did venture to stay they prevailed so that they were put to death and by this means they made many widows They also used to incourage the Princes to warre as 1 King 22. the false Prophets put on Ahab to go up to Ramoth Gilead and promised him successe in that warre but he fell and many other with him and hereby they made many widows Obs 1 In Jerusalem were wicked and false Prophets Jerusalem was the holy City the City of God the place where Gods name was recorded a type of the Church of God in all ages yet there even there were such Prophets and holds it out clearly to us that there will be false Prophets in the Church of God alwaies In Christs time there were such Mat. 7.15 Beware of False Prophets which come to you in sheeps cloathing In Pauls time there were such Act. 13.6 There was one Bar-jesus a Jew and a false Prophet In Johns time there were such 1 John 4.1 Many false Prophets are gone out into the world so many went out then that there is a generation of them to this day and that generation will not cease so long as the Lord hath a Church in this world there will bee found false Prophets even at dooms day Obs 2 Jerusalems Prophets may be yea sometimes are against Jerusalem There is a conspiracy in her Prophets in the midst thereof Those thought themselves the chief Prophets in Jerusalem met consulted and agreed together to preach the same things to set themselves against the Prophets and Professors differed from them as being unsafe and unsound and to stir up authority against them The meetings of Prophets are not alwaies for the welfare of Sion here was a Councel of them but it was for mischief That they thought was very lawful the Spirit of God calls a Conspiracy Such was that meeting of the chief Priests Scribes and Elders in the palace of the High Priest where they consulted against Christ Matth. 26.3 4. and that wherein they agreed that if any did confesse that hee was Christ hee should bee put out of the Synagogue John 9.22 was not the Council of Trent a conspiracy of Prophets who pretended they were for Jerusalem but were in truth against Jerusalem Did not they agree together that who ever preached any thing contrary to their Canons and Articles should bee anathematized did they not stir up Princes and Powers of the world to punish those they judged Sectaries Schismaticks and Heretical Mr. Foxes Acts and Monuments do testify the truth thereof Have not the Prophets of our Jerusalem gone too far this way Obs 3 God takes special notice of the sinnes of Prophets they are first mentioned in the general Corruption that was of all sorts There were Priests Princes Peoples sins but the Prophets are set in the front they provoked God greatly they did most hurt Jer. 23.15 From the Prophets of Jerusalem is prophaneness gone forth into all the land They were corrupt springs that corrupted the whole Jewish earth with the streames of their false doctrines and example of their sinful practises Their sins are very much spoken of in the word and set upon record they dealt falsely Jer. 6.13 they belyed the Lord Jer. 5.12 13. they taught rebellion against the Lord Jerem. 28.16 ch 29.32 they strengthened the hands of evil doers so that none returned from his wickednesse Jer. 23.14 they were light and treacherous Zeph. 3.4 they deluded the people and murdered their souls Jerem. 8.11 Ezek. 12.10 they were exceeding Covetous and greedy of gain from every quarter Isa 56.11 Micah 3 5. they made the people forget the name of the Lord Jer. 23 27. they were Foxes and dealt very suâ—tlely Ezek. 13.4 They being defiled with such sins defiled the land thereby kindled the indignation of the Lord and made him to say concerning them Behold I will feed them with wormwood and make them drink the water of gall Jer. 23.15 and would consume them by sword and famine chap. 14.15 Obs 4 That the men who should openly declare against sin do openly commit sinne There is a conspiracy of her Prophets in the midst therof They roared like Lyons not caring who heard or saw them they made many widows in the midst of Jerusalem They sinned notorious sins and were not ashamed of them Jer. 23.11 Both Prophet and Priest are prophane in mine house have I found their wickednesse saith the Lord in the Temple the most publike
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
God being his image and glory and woman represents man and so is his image and glory 5 She is a Crown to her Husband a great ornament unto him Prov. 12.4 6 She is the builder of the house Ruth 4.11 Rachel and Leah did build the house of Israel 7 She is a companion in all conditions the wife of thy youth and the wife of thine age Prov. 5.18 8 Shee is a bosome friend in whom the heart of her Husband may safely trust Prov. 31.11 9 She is an heir of the grace of life together with her Husband 1 Pet. 3.7 These things besides beauty amiablenesse and sweetnesse of nature do indear wives to Husbands and so cause them to eye and minde them the more for Oculos conjicimus in rem ceu personam nobâ—s charam things or persons which are dear to us our thoughts our eyes are upon where Love is there will bee the eye Christ loved his Church dearly and therefore said Cant. 2.14 Let me see thy countenance the Church was black chap. 1.5 yet the delight of Christs eyes because shee had inward glory beauty excellency so many wives though they bee not outwardly so amiable and beautiful as others yet they may have inward vertues excellencies and those graces which may make them the desires of Husbands eyes if gratious themselves and if such inward attractives bee wanting propriety may do it Every one affects what is his own a peece of Land a House a Ship a Childe that is ones own is more delightful to the owner then what is anothers Doubtlesse Ezekiels wife was amiable vertuous gratious indeared much unto him upon several grounds so that shee was a delight unto and the desire of his eyes else the Lord would not have forbidden him to mourn and weep for her His love was such to her that it would have carried him out strongly thereunto if the Lord had not prohibited it With a stroak The Hebrew is Bemaggepheh which Montanus renders in percussione in striking or by a stroak it s from Nagaph which signifies to beat to smite yea ad internecionem percutere to smite unto death it hath some affinity with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to touch or hurt more lightly but this notes hurting more vehemently and is applied in scripture to Gods striking with extraordinary judgements as Exod. 8.2 I will smite all thy borders with Frogs 1 Sam. 4.2 Israel was smitten before the Philistims 2 Chron. 13.15 God smote Jeroboam and all Israel Exod. 12.29 At midnight the Lord smote all the first-born in the land of Egypt Hence the Nowns Negeph and Maggephah signifie a stroak and the heavy stroaks of God Exod. 9.14 I will at this time send all my Plagues upon thy heart and upon thy servants and upon thy people the word for Plagues is the same with that here the ten Plagues of Egypt were ten stroakes of God sometimes the word is put for that sad stroak of God viz. the Plague Numb 16.46 Hechel Hannageph the Plague is begunne Some think the stroak here was the Plague but whether that an Apoplexy Impostume or Palsy is not set down this onely wee have for certain that it was suddain whatever it was she did not lye long with a pining disease but was suddainly snatched away from Ezekiel Yet neither shalt thou mourn The Jews were wont to honour their dead with great mourning when Aaron dyed they mourned for him thirty daies Numb 20.29 and so many daies they mourned for Moses Deut. 34.8 Joseph mourned forty daies for the death of his Father Jacob in Egypt and seven daies after that in the Land of Canaan Gen. 50.3 10. and seven daies mourning for the dead was the ordinary practice as Ecclesiasticus observes cha 22.12 but Ezekiel is here forbid to mourn at all in a publike and solemn manner The Hebrew word for mourning is Suphad which notes mourning by striking the head or breast and refers most Ad Pompam funebrem Nor weep neither shall thy tears run down The word for weeping in Hebrew is Bacah which signifies weeping cum elevatione vocis as Judges 2.4 Job 2.12 They lift up their voices and wept and herein it differs from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to weep also but silently without noise Weeping oft is a great ease to the heart but Ezekiel must not testify any grief by voice tears or any outward gesture 17 Forbear to cry The Hebrew is Heaneck dom tace clamando hold thy peace from crying The Vulgar is Ingemisce tacens sigh holding thy peace so sigh as none may hear thee Others allow not so much as sighing but read the words thus a gemitu tace let there be no sign of any sigh Make no mourning for the dead The Jews were wont to bewail their dead 2 Chron. 35.24 25. All Judah and Jerusalem mourned for Josiah Jeremy lamented for him and all the singing men and singing women Abraham mourned for Sarah Gen. 23.2 they were wont to cry Ah my Brother Ah my Sister Jerem. 22.18 to cut and make themselves bald in their Lamentations for their dead Jer. 16.6 which was forbid the Priests Levit. 21.5 though they might mourn for their near kindred ibid. v. 23. but Ezekiel must make no mourning he must not put on Sackcloath shave his head or the corners of his beard nor cut his flesh at all he is forbid all funeral pompe and expressions Binde the tire of thine head upon thee It was in practice among the Jews sometimes to cover their heads in their mournings as being unworthy to see the light or any creatures and sometimes to uncover them as not being worthy of any Ornament 2 Sam. 15.32 David and those with him had their heads covered and went weeping Levit. 10.6 When Nadab and Abihu were destroyed by fire and Aaron with his remaining Sonnes had great cause to mourn Moses commands them not to uncover their heads or rend their cloaths clearly demonstrating that that was their custome in their mournings They made bare their heads and laid ashes or earth upon them as you may see 1 Sam. 4.12 Lament 2.10 This Ezekiel might not do hee must not throw off his head tire The word is Peer or Pear which signifies Gloria ornamentum decus what ever the Prophet did wear upon his head hee must keep it on and not lay it aside And put on thy shooes upon thy feet In their mournings and funerals they went bare-foot 2 Sam. 15.30 David was bare-foot when hee went up the ascent of Mount Olivet Antonius Margarita who of a Jew became Christian and writ of the Rites of the Jews saith that the kindred at the death of a friend do tear their garments eat nothing that day in that house but abroad that they eat no flesh drink no wine unlesse it be upon the Sabbath and that they follow the Hearse nudis pedibus To this agrees what Leo Modena hath lately commended to the world The nearest kindred of
and States when he makes great changes in them or utterly ruines them then some lament and some laugh When Tyrus was besiedged stormed taken and ruined then the Rowers Marriners and Pilots cryed wept and wailed bitterly lamenting her destruction then the Merchants laughed and hissed at her When Jerusalem was taken burnt and nothing left but rubbish and ashes then Jeremy and many others lamented greatly for the ruine thereof and then the Ammonites Moabites and Edomites laughed thereat as you may see Ezek. 25. such is the condition of humane affairs and corruption of humane nature that what is matter of mourning and humiliation to one becomes matter of rejoycing and insulting to another but wisdome hath said he that is glad at calamities shall not bee unpunished Prov. 17.5 Obs 5 The righteous God doth sometimes recompence sinners in the same way they have sinned Tyrus laughed at the destruction of Jerusalem Ezek. 26.2 and here in this ch v. 36. Tâ—e Merchants of the people shall hisse at thee Hissing as it sometimes notes astonishment so sometimes gladnesse and insulting Lament 2.15 16. all that pass by clap their hands at thee they wag their heads and hiss and say this is the day we looked for c. at first these Merchants might bee astonished at the tydings of Tyrus her ruine and after rejoyce clap their hands and hisse at her Agag by his sword had made women childlesse and by Samuels sword his mother was made childlesse 1 Sam. 15.33 CHAP. XXVIII Vers 1 The word of the Lord came again unto mee saying 2 Son of man say unto the Prince of Tyrus thus saith the Lord God because thine heart is lifted up and thou hast said I am a God I sit in the seat of God in the midst of the Seas yet thou art a man and not God though thou set thine heart as the heart of God 3 Behold thou art wiser than Daniel there is no secret that they can hide from thee 4 With thy wisdome and with thine understanding thou hast gotten thee riches and hast gotten gold and silver into thy treasures 5 By thy great wisdome and by thy traffique hast thou increased thy riches and thine heart is lifted up because of thy riches 6 Therefore thus saith the Lord God because thou hast set thine heart as the heart of God 7 Behold therefore I will bring strangers upon thee the terrible of the Nations and they shall draw their swords against the beauty of thy wisdome and they shall defile thy brightness 8 They shall bring thee down to the pit and thou shalt dye the death of them that are slain in the midst of the seas 9 Wilt thou yet say before him that slayeth thee I am god but thou shalt bee a man and no God in the hand of him that slayeth thee 10 Thou shalt dye the deaths of the uncircumcised by the hand of strangers for I have spoken it saith the Lord. IN this Chapter you have these general parts 1 A Prophesy against the King of Tyre in these 10. verses 2 A Lamentation for him and the spoiling of his glory from the 10. v. to the 20. 3 A prophesy against Zidon from the beginning of the 20. to the 24. 4 A Prophesy of mercy unto the people of God from the 24. to the end In the Prophesy against the King of Tyrus you have 1 The Authority of the prophesy in the 1. v. 2 The sin that brought destruction upon him which was his Pride v. 2. occasioned from his seat ibid. his wisdome v. 3 4. and his wealth v. 4 5. 3 The Instruments the Lord would use in his destruction and they were strangers v. 7. the manner of whose dealings with him is set out in the 8 9 10. v. 1 The word of the Lord came again c. Being to speak unto the King of Tyrus hee mentions his Commission that the Lord spake to him and sent him one greater than the King himself Hereby the Prophet made way for himself and his message to have the better entertainment had hee come of his own head delivered things from his own spirit hee had rendred himself contemptible what hee had to declare unto the King and against him was not humane but Revelation from the Lord. 2 Son of Man The Son of Man must utter the words of God Heavenly treasure is put in earthen vessels and makes them honourable Ezekiel though hee were the Son of Man yet herein hee was the servant of God Hee sent him and put his own words in his mouth full of Majesty and to bee beleeved notwithstanding his meannesse and frailty This Son of Man is made a Son of Thunder against a proud and haughty Prince Say unto the Prince of Tyrus Some of the Fathers do make this Prince of Tyrus to bee the Devil but they were much mistaken in so conceiting for here bee many things which are incompetent to him especially what is said in the 7 and 8. ver The words are to bee taken litterally of Ethbahal or Ithobalus who was at that time Prince of Tyrus unto whom this Prophesy was directed being in his glory and height whereas Satan was cast out and cast down into greater misery then here is mentioned long before Thus saith the Lord God Prophets being subject to the same infirmities and passions as others bee are little regarded in the world especially by Princes Ezekiel therefore must not speak his own words but say Thus saith the Lord God The Hebrew Adonai Jehovah are very significant words Jehovah imports Gods being and giving being unto all things Adonai his supporting all in their beings for it s from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Pillar or foundation Thus saith hee who hath his being of himself and hath given being to heaven and earth and all creatures therein that upholds all by his power even thee thy self O Prince of Tyrus thus saith he unto thee Because thine heart is lifted up By heart understand not that little part of flesh in man wherein is sedes vitae the seat of life but the Thoughts Counsels reasonings Designes Wisdome Workings and Contrivances of the heart so Heart is oft to bee taken in scripture and it s lifted up when it s carried out after high and great things Psalm 131.1 Lord mine heart is not haughty nor mine eies lofty neither doe I exercise my self in great matters or in things too high for mee Here you may see what it is to have the heart lifted up or to bee haughty its Javah in both places and it is to have aspiring thoughts to minde high things to bee designing and reaching after them to have a high conceit of ones self as this Prince of Tyre had who thought himself above the condition of mortall men and so the Counsels reasonings designes and workings of his heart were to become a God and he blushed not to say it Thou hast said I am a God Not thou hast thought so which had been too much but
use their Talents to the good of others the glory of the giver considering they must give account therof ere long The doctrin of self-knowledge is out of practice men study to know other men other Countries what news but are strangers to themselves Hazael knew not himself when the Prophet told him what strange things hee should do hee was conceited that such cruelty could not harbour in his nature 2 King 8.12 13. the Pharisee knew not himself when hee justified himself so above the Publican Luke 18.11 It s the common evil of the world that men do not know themselves what in truth they are Laodicea knew not her self shee said shee was rich increased with goods and wanted nothing shee knew not that she was wretched poor blinde and naked Obs 3 That ironical speeches are not unwarrantable Thou art wiser than Daniel thou knowest all secrets They have some tartnesse in them yet are frequently used in the word both by God himself and his holy servants 1 By God himself Gen. 3.22 Behold the man is become as one of us to know good and evil God had made man after his own image but hee by beleeving Satan telling him hee should bee as God knowing good and evil if hee eat of the forbidden fruit lost that image and here God upbraids him for it Behold Adam is become as one of us The meaning is hee is now altogether unlike us hee is deluded by the Serpent and become abominable like the Serpent himself in this expression God laughed him to scorn for his folly In the 10 of Judges you have another Ironical passage of the Lords its v. 14. Goe and cry unto the gods which yee have chosen let them deliver you in the time of your tribulation Here God cuts them to the quick for their wickednesse Idolatry and blindnesse you have been weary of mee better gods have you spied out chosen and served gods that can do great things for you why come you to mee in your streights go get you to your new gods let them who have had your worship arise appear act for and deliver you Such is that of Christ Mark 7.9 Full well yee reject the commandement of God that yee may keep your own traditions did they well to reject Gods commands and set up mens traditions no they did exceeding ill in it and that is the mind of Christ when hee saith full well he speaks ironically and intimates they did extreamly evil most wickedly 2 By Men that were precious in the sight of God Micaiah being demanded of Ahab whither hee should go up to Ramoth Gilead to battle said Go and prosper for the Lord shall deliver it into the hand of the King Take the words as they seem to sense it here is good incouragement but so they contradict v. 17. 28. they are therefore a bitter irony or sarcasme all your Prophets incourage you to go and you expect the same from mee well go and prosper his meaning is go and perish that is the spirit and true sense of the words Job 12.2 no doubt but ye are the people and wisdome shall die with you Jobs friends thought him a silly man compared to them no better than a beast chap. 11.12 but here hee hits them home for it No doubt you are the onely people in the world for wit and wisdome you are the onely knowing and all knowing men and when you dye there will be a death of all wisdome the world left in a sad case having not a wise man in it Qui scipsum haber pro sapiente habent eum deus homines proignaro Said the Arabick Hoffiâ—gerus Job by an holy irony batters the conceit they had of their own wisdome 4 With thy wisdome and with thine understanding c. The King of Tyrus was expert in civil affairs and by that skill hee had therein hee got unto himself much wealth The Spirit of God calls the cunning and craft he had in worldly affaires wisdome and understanding It cannot bee meant of spiritual wisdome for Prov. 3.13 that makes blessed and this Prince was under the curse and judgements of God Hee was worldly wise and set his wisdome on work to get riches Thou hast gotten thee riches The Hebrew is Thou hast made to thy self riches the word for riches is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Septuagint renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power The Vulgar fortitudinem strength and ours riches for riches to rich mens apprehensions do adde strength and power to them This King made himself Rich and so strong and powerful by his riches Hee had all sorts of Riches chapter 27. And hast gotten gold and silver into thy treasures The Hebrew for Treasure is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Otzar from Atzar to gather together to lay up and it notes both the treasure and the place were the treasure is laid up and so it may do here the King of Tyre had gotten gold and silver into his Treasures that is among his other treasures hee had them or they were in his treasury 5 By thy great wisdome and by thy traffique thou hast c. Thou art very wise in thine own opinion and thou art grown exceeding rich by thy trading and Merchandising with other nations but thou attributest all to thine owne wisdome and industry nothing is given unto me no mention is made of mee This King was a great merchant did mightily increase in wealth was reputed wise but was really foolish as the next words declare Thine heart is lifted up because of thy riches Hee had a mountain of wealth and that made his heart mountainous his riches puffed him up hee should have been the more humble having much to answer for but hee was the more haughty confident secure and fearlesse of danger he thought being so rich and great as he was that hee could do any thing yea all things Obs 1 That by skill and industry men grow wealthy The Prince of Tyre had insight into trading which hee imployed and so made himself rich Solomon tells you chap. 10.4 That the hand of the diligent maketh rich there is much in diligence to advance a mans estate especially when diligence and skill go together when a diligent hand is ordered by a wise head if there bee actings without skill little will bee produced if skill without acting nothing comes thereof Where these go together often they bring in great wealth Some besides their skill use craft and cunning and so suddainly get great estates Obs 2 Great men are prone to covetousnesse and lay out themselves to get wealth Thou even the Prince of Tyre hast gotten thee riches by thy traffiques hast thou increased thy riches He was Covetous and traded with the Isles and Nations to feed his Covetous humour Princes are forbidden to multiply gold and silver to themselves Deut. 17.17 they may lose the hearts of their people by it yea they may lose themselves also thereby but this Prince made
it his work to increase wealth Which is the practice of most Princes and people in the world Mens corrupt natures and carnall wisdome carrie them unto it Prov. 23.4 Labour not to bee rich cease from thine own wisdome Mens wisdome put them on to bee rich it heartens them thereunto but it is such wisdome as the Scripture condemnes The Arabian Proverb is Hoffing Historia orientali Non est justicia cum avaritia justice and covetousnesse dwell not together a just man covets not what is anothers but a covetous man will have the prey where-ever he findes it and violate bounds to satisfy his lusts Ahabs sicknesse was not cured till he had eaten Naboths vineyard and drunk his blood There is a story among the Arabians of one that had the world presented to him in the shape of an Old woman whom hee asked how many husbands shee had shee said innumerable the party asked what was become of them shee said shee had killed them all then it was replyed by the party I wonder that other men are so foolish that seeing how thou hast used thy former husbands they should still be in love with thee Obs 3 Prosperity makes men proud and insolent Thine heart is lifted up because of thy riches They begate great thoughts in him and swelled his heart above his brethren It s hard to keep the heart low in prosperity It s a common saying and too true as rises my good so rises my bloud Beggars having gotten estates account themselves Princes and Princes being rich think themselves gods When Amaziah prospered in his war against the Edomites his heart was lifted up and being but a thistle hee accounted himself a Cedar 2 Chron. 25. Prosperity begets Cedarish spirits Hos 13.6 They were filled and their heart was exalted when they had plenty then they grew proud and forgat God there is an aptnesse in men to dote upon the creature when they have much and to magnifye themselves This Agur knew when hee prayed that God would not give him riches lest he should bee full and deny God Men are ready to attribute their riches to their wisdome industry favour of their friends c. hereby they exclude and deny God they allow him no hand o interest therein they say who is the Lord that we should bee thankful unto him wee are not beholding at all to him or very little thus they deny and belye the Lord too sâ—heword Cathash signifies you that prosper in this world take heed to your hearts least being drunk with this wine you discover your nakednesse Vers 6 Therefore thus saith the Lord God because thou hast set thine heart as the heart of God 7 Behold Therefore I will bring strangers upon thee Here the Lord tells the Prince of Tyrus what hee must look for at his hands for his sinnes especially his Pride because hee magnified himself and would be as God therefore hee must expect destruction Because thou hast set thine heart as the heart of God The Hebrew is Hast given thine heart as the heart of God Thou hast given liberty to thy heart to think high and great things yea to think thy self equall with God hee thought the infinite glorious great God had not other thoughts in him or vaster than himself and this was setting his heart as the heart of God 7 I will bring strangers upon thee That is Nebuchadnezzar with his Forces gathered up out of several Provinces Ezek. 26.7 they were men of a strange language of strange manners and out of strange Countries they were strangers to the Tyrians The terrible of the Nations The word for terrible is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aritze which Montanus renders robustos the strong The Vulgar robustissimos the most mighty Vatab. Tyrannos gentium the Tyrants of the Nations French Les plus hideux the most hideous Septuagint saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pestilentes pestilent men that should bee as a Plague or pestilence is to a Town or Country Ours the terrible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aratz signifies fortem violentum se exhibere through power to bee formidable to others so should the Chaldaeans be to the Tyrians They shall draw their swords against the beauty of thy wisdome By Beauty of wisdome understand what ever beautiful things the Prince had gotten by his wisdom as beautiful shipping beautiful Army beautiful treasure and riches a beautiful City a beautiful throne c. The Chaldaeans should come and destroy all the beauty of his wisdom all that by his policy and craft hee had gotten Or thus thou thinkest by thy Counsells art and devices to prevent the taking of the City and thy selfe which couldst thou do it would make thy wisdome beautiful and glorious but they shall draw their swords and prevail against all thy counsels machinations plots and attempts to secure the City and thy self They shall defile thy brightness Thou art now in a glorious Kingdome and shinest upon thy seat and throne all the Isles and Nations behold thy splendor but the Chaldaeans shall come and cut thee off and defile thy brightnesse with thine own bloud they shall take away thy kingly dignity and life also The French read the words Savilleront ton excellence 8 They shall bring thee down to the pit The word for Pit is Shachath which signifies corruption and also a Pit or grave because that is the place of corruption Men in their Graves do see corruption they turn to dust It s a Proverbial speech noting death Prov. 28.17 a man that doth violence to the bloud of any person shall flye to the Pit that is bee cut off and thrown into the grave so here the strangers should cut off the Prince of Tyrus and cause him to perish Thou shalt dye the death of them that are slain in the midst of the Seas Thou art in a City upon a rock well walled fortified and manned thou thinkest thy self secure invincible but thou shalt bee like those are slain at Sea and thrown over-board or sunk into the depths thereof For Kings to be slain by forreiners is dishonourable when slain not to be buried as Kings is a greater dishonour to bee cast out and drowned as common men is a height of dishonour 9 Wilt thou yet say before him that slayeth thee I am God Thou hast said thou art a God but when the enemies shall bee before thy gates when hee shall seize upon thee and bee ready to thrust thee through what wilt thou then say Wilt thou say thou art a God no thou wilt shew thy self a man thou wilt bee full of fears and at thy wits end Thou shalt be a man and no God in the hand of him that slayeth thee Then shall the vanity of thy thoughts appear thou shalt see thy self a man and not God thou hast thought thy self El the strong powerful and stable God but thou shalt find thy self Adam weaknesse misery instability 10 Thou shalt dye the deaths of the uncircumcised
god hee sealed up the sum hee was a compleat Prince he had choice indowments hee was full of wisdome perfect in beauty hee had outward glory and greatnesse as much as any hee was seated in a Paradise hee glistered with Pearles and pretious stones hee had as choice Musick as was to bee had yet notwithstanding all these hee was a wretched man under the curse of God and was to dye the death of the uncircumcised What vanity is it therefore to pride our selves in any humane excellencies to set our hearts upon or confide in any outward glory or greatnesse 14 Thou art the annointed Cherub Here the Prince of Tyrus is compared unto an Angel Angels in Scripture are called Cherubims Gen. 3.24 The resemblances between him and them take in these particulars 1 They are full of knowledge and wisdome 2 Sam. 14.20 and it s said of this King that he was full of wisdome 2 They are beautiful and glorious creatures Luke 9.26 Christ shall come in the glory of the Angels so this King was perfect in beauty and full of glory being adorned with such pretious stones as he was 3 They are high exalted about others having great power and command Dan. 10.13 20. 2 King 19.35 they are called principalities and powers Eph. 3.10 So this King was exalted above others hee had great power and command so that hee was dreadfull as the Cherubims that kept the way into Paradise Annointed The Cherubims above the Arke or mercy seat were annointed with oyle Exod. 30.26 to which here may bee an allusion thou art the annointed Cherub or thou thinkest thy self so or it may bee spoken in reference to the Kings of Israel and high Priest who were annointed and so had many prerogatives thereupon and this man being made King of Tyrus had great priviledges and prerogatives That covereth The Cherubims had wings which covered the Ark Exod. 25.20 and this King had wings of power stretched out at Sea and land to cover and protect his people The Hebrew word is Hashochech from Sachach which is to hide Kirker super-ponendo aliquid a Hen hides her chickens by putting her wings over them it notes also to protect when things are covered they are protected I have set thee so Thou wast made King hadst great honour priviledges and power thou wast above others and how camest thou to all this it was not by any other than my self I have set thee so The Hebrew is I have given thee that is into such dignity and greatnesse Thou wast upon the holy mountain of God Some refer this to Hyram furnishing Solomon with materials to build the Temple but this sense of the words is in no wise entertainable for Hyram was dead long before and here the Prophet speaks of one that was then to be destroyed Piscator senses the words thus Thou hast been so gorgeously attired as if thou wert the High Priest of my people when he is in his robes Others make this the sense Thou wast as one upon the holy mountain of God Tyrus is likened to Mount Sion the King to a Cherub in the Temple thereupon it s called the holy Mountain by way of resemblance or because Tyre belonged to the Tribe of Asher it was within their lot Josh 19.24 29. and therefore belonging to Gods people and being on the borders of Canaan it might be called holy If any should question whether Tyrus were on a Mountain know that in the Scripture Cities for their high buildings and strong defences are called Mountains though they bee not on Mountaines as Jerem. 51.25 Behold I am against thee O destroying Mountain it s spoken of Babylon which was not upon a Mountain but in a plain upon many waters v. 13. So Tyrus for its high buildings strong walls and defences may bee called a Mountain but Tyrus was upon a rock which was high above the waters if not above the rest of the earth Some tell us Tyrus was upon a great Mountain Tyrus supra montem excelsum exaedificaâ—a fuit Vilal and things which are great and goodly to see unto are said to be the Lords Thou hast walked up and down in the midst of the stones of fire What these stones of fire are hath exercised the heads of men to finde out Some make them the Angels who Heb. 1.7 are called a flame of fire Some will have them to bee the two Tables of stone given at Mount Sinai in fire Some assert them to bee the people of the Jews who for their holinesse zeal and love are called stones of fire Some tel you they were the pretious stones in the Temple at Jerusalem or the common stones guilded over Others by these understand men of excellent parts spirits and abilities with whom the King of Tyre conversed but these have overlooked the truth lying near at hand for these stones of fire are the pretious stones mentioned in the former vers and are so called for their shining and glistering like fire especially the Carbuncles and Diamonds which sparkle and seem to cast out fire Sanctius saith hee walked in the midst of the stones of fire because his royal Pallace shined with such stones as might well bee called stones of fire The Jews at this time were not so holy Puta Tyri regem in mediâ— ignitorum lapidum ambulare quia regium conclave undique collucebat his lapillis qui suo jure vocantur igniti as to bee called or counted stones of fire they committed adultery with stones and stocks Jer. 3.9 and were stones of darknesse Job 28.3 rather than stones of fire 15 Thou wast perfect in thy waies The Septuagint hath the words thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou wast faultlesse or spotlesse in thy daies thou keptst thy self free from those pollutions which Kings usually are defiled with The Hebrew is thou wast perfect in thy waies not in a moral sense as if hee were without sin but in a political sense he prospered in what he did in his Naval Military Court and State-affaires hee was successeful hee wanted nothing pertaining to Kingly greatnesse hee had all things which might make him compleat and glorious From the day thou wast created From the time of making thee King In the day hee was created all sorts of musick were used then vers 3. and from that time hee had all things conducible to Royal greatness Till iniquity was found in thee There were some sinnes in this Prince which were very provoking 1 His Insulting at the destruction of Jerusalem which you have chap. 26.2 Tyrus hath said Aha Shee is broken that was the gates of the people Tyrus that was the King of Tyrus and the people they insulted over the Jews in their misery 2 His excessive pride in making himself a god or as God These were iniquities and whilst he was free from them he prospered his actions were commendable but when these sprung up and were discovered then the Lord threatned him with destruction and hastened his