Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	master_n	servant_n	show_v	1,920	5	6.2627	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A55226	A commentary on the prophecy of Malachi, by Edward Pocock D.D. Canon of Christ-Church, and Regius Professor of the Hebrew tongue, in the University of Oxford	Pococke, Edward, 1604-1691.	1677 (1677)	Wing P2661A; ESTC R216989	236,012	119

for explication of the sense more words which because his Book is not printed nor common it will not be amiss to give or the meaning of them which is That the meaning of these words together in connexion with the former is Ye have or shall have assurance of his love to you and providence over you when you see that you your selves are returned to your own Land and have power of building and inhabiting it but they have not power to do the like but they build and I throw down and ye therefore praise or shall praise and magnify my name for it saying The Lord shall be magnified on the border of Israel that is his greatness shall be alwaies manifest upon or over you or else it may be supplied thus The Lord shall be magnified who protecteth the border of Israel or the like Or the meaning is said to be It would have become you that you should so do and have continued so to do viz. to have taken due notice of this and to have said The Lord be magnified c. but you have done the contrary as in what follows is declared Or saith he in the opinion of some the words from the border of Israel are to be joined with and ye as if it were thus to be construed And you that reside on or dwell in the border of Israel shall say The Lord be magnified Thus he which we the rather take notice of because it will arm us against what another Jew saith that this may be interpreted And your eies shall see the destruction of Edom in the end of daies or the last daies and then ye shall say The Lord be magnified from the border of Israel that is to say In all the World shall his name be magnified according to what is said Then will I turn to the People a pure language that they may call upon the name of the Lord to serve him with one consent Zeph. III. 9 He seems to look upon this Prophecy as not yet fulfilled but hereafter to be fulfilled by the utter destruction of Edom which certainly hath been long since destroyed and setling Israel again in their Land They willingly catch at any thing whereby to cherish themselves in their fond error of expecting a Messiah yet to come who shall restore to Israel a temporal Kingdom and subdue under them all their Enemies and cut off those whom they please to call Edom by which name we have shewed whom they mean He runs in this the same way that Abarbinol doth Yet here Abarbinel though he promise to himself a farther fulfilling of it in that way yet could not but confess it to be already fulfilled viz. under the second Temple and that restitution of Israel from their Babylonish captivity and the destruction of Edom in those times and therefore saith Perhaps this Promise was spoken concerning both times viz. that so long since past and that which they expect yet to come The Verbs being in the Text in the future Tense as of what was then to come will not advantage those who would make that use thereof as if it were yet to be expected for though their eies had already seen Edom subdued and their Mountains laid wast yet there was there that which they were farther to see and admire viz. that the Edomites should again strive to recover themselves and rebuild their wast as Israel had done theirs but through the continued indignation of the Lord upon them should never be able to do it What we read The Lord will be magnified some read Great is or be the Lord the Lord doth magnify himself over or upon the border of Israel viz. by taking especial care of it Your eies shall see from the border of Israel and you shall say The Lord doth magnify himself The Chalde expounds it And ye shall say Let the Glory of God be multiplied for he hath enlarged the border of Israel which some well like of and so it will well agree with what Drusius observes the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meal properly to signify beyond but these small differences make no great alteration in the sense and scope The inference from what hath been said is plainly this That seeing God had in thus declaring his peculiar love to them above others whom he might for the same respects they also being the seed of Abraham have made objects of his love as well as them certainly they ought to have requited him with more then ordinary love and testified it by their obedience to him which seeing they did not they are justly reproveable To shew the justness of his reproof of them and aggravate the unreasonableness of their ingratitude and perverse behaviour towards him he in the following words proceeds farther to explain his benefits and relations that he stands in to them for which tokens of his love to them they ought also to have shewed such respects to him as those relations required but did not He adds therefore 6 ¶ A son honoureth his father and a servant his master If then I be a father where is mine honour and if I be a master where is my fear saith the Lord of hosts unto you O Priests that despise my Name and ye say Wherein have we despised thy Name A son honoreth his Father and a servant his Master c. God had all along shewed such fatherly love to Israel and paternal care over them above all other Nations that they could not but acknowledge him their Father not only by a common right as he is Father of all as Creator of all but by a peculiar right as having adopted them unto a greater priviledge and nigher relation of sonship then others and so had he by his peculiar guidance and protection direction and government of them shewed himself a Lord and Master to them that they could not deny him by a particular right of title to be so to them This they could not they would not deny but rather so challenge him to themselves in these respects as if he were not so at all to other Nations either a Father or Master to them The word If therefore doth not put or suppose it as a thing which they doubted or such as in words they would deny but such as while with their mouths they confessed or could not but confess they did not in their deeds make good but rather contradicted for if they did look on him as a Father why did they not then duly honor him or if as a master why did they not then reverence and fear him and so includes a reprehension of them for not attesting to their outward profession by their respective behaviour but by that shewed their heart not to be right with him For a son honoureth his Father and a servant his Master It is their duty so to do and they transgress not only their duty but the ordinary custom they who do not so are unnatural sons

perverse ill natured servants unworthy of those appellations not doing what they require and suppose will be performed by all that are called by them and such the Questions here put where is mine honor and where is my fear shew them to have been as neither yielding to God that honor which from sons is due and is ordinarily performed to a Father nor that fear which servants ow and usually shew to a Master The question imports a denial viz. that they did not this their duty and because they would perhaps deny themselves to be peccant in what is objected to them he proceeds by peculiar instances to convict them as guilty directing what hath hitherto been said more generally as to all the People more particularly to the Priests who gave ill example in this kind to them and should have taught them better Saith the Lord of Hosts unto you O Priests that despise my Name This reading couples these words with the foregoing part of the verse though that seem spoken more generally to all the People and this doth not exclude them though particularly directed to the Priests as those who should have prevented such ill behaviour in the People but now seemed to be occasions to them of despising Gods Name by their despising it first as if his speech to the Priests began at A son honoreth his Father c. others putting a stop after where is my fear or after saith the Lord of Hosts will have what is spoken peculiarly to the Priests to begin at The Lord of Hosts saith or speaketh to you O Priests who despise my Name viz. The Lord accuseth you for despising his Name This punctation seems to follow the Latin in some Copies and others understanding To you O Priests who despise my Name I say these things But this nicety seems of no great import That which the Priests are accused of is that they despise his Name and have him in contempt which is contrary to that honor which as a Father and that fear and reverence which as he is a Lord or Master is due unto him This were manifestly a great fault they seem not to think otherwise or to justify it in themselves but rather would justify themselves as not guilty of it and therefore to say Be it far from us we have done no such thing wherein have we despised thy Name surely in nothing that we know of He answereth them therefore in the next words 7 Ye offer polluted bread upon mine Altar and ye say Wherein have we polluted thee in that ye say The table of the Lord is contemtible Ye offer polluted bread upon mine Altar c. Of bread to be offered to God we read of two sorts the one called the Shew-bread to be set on a Table before the Lord of which mention is made Exod. XXV 30. as likewise of the Table on which they were to be set in the foregoing verses and directions for ordering this bread are given Levit. XXIV 5 c. Of other bread called a Meat-offering to be brought to the Altar and part thereof to be burnt on the Altar either as a voluntary oblation we read Levit. II. or else as a necessary and commanded oblation of which is mention Exod. XXIX 40 and Num. XXVIII 5 c Of the former of these sorts viz. the Shew-bread will some have the bread mentioned understood Against which others object that this bread here is said to be offered on the Altar whereas that was set on a Table for that end ordained But if there be no other difficulty a sufficient answer to this may seem what is given by some viz. that Altar here is taken for Table as manifestly elsewhere Table is the same that Altar as Ezek. XLI 22 and here in this very verse what is called Altar is likewise called Table Yet do others choose to understand Bread here rather of that meat-offering that was offered with the daily Sacrifice which was the second sort that we mentioned and was part of it burnt on the Altar But both these go on the same grounds that bread here is taken in that proper notion by that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lechem usually understood but others look on it as in a larger signification as it peculiarly denotes not only bread properly so called and usually by that name understood but any food or flesh or meat that is eaten as well as bread and so those parts of the Sacrifices which were burnt on the Altar are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bread of the offerings made by fire unto the Lord Levit. III. 11 16. that is as ours in a word of larger signification render it The food accordingly as ver 12. in this Chapter in a more general term he calls what is offered on his Table 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oclo the food thereof and so those parts also of them which the Priests did eat seem called The bread of their God Levit. XXI 22 Looking on it therefore in this larger notion not as signifying only bread which usually in the Hebrew and Syriack Languages it is taken for nor only flesh as in the Arabick but as it comprehends both yea all food or meat they take it here to denote any Sacrifice or Oblation offered to God on his Altar which was as his Table and what was thereon offered and burnt called his food or meat so that under the name of polluted bread may come those blind and lame and sick Sacrifices in the following words mentioned yet some like not this We need not trouble our selves in deciding the controversy between these differing opinions or dispute which is to be preferred An easy way of reconciling them and composing the matter seems that which is by a learned Jew suggested viz. That there is no doubt but that the names Altar and Table may be indifferently used for signifying either the Altar or the Table of Shew-bread and by polluted bread may be understood either bread properly so called or else the flesh of the Sacrifices and then whether by this variety of words he understand still the same thing or else diverse viz. the Shew-bread by some of them and the Sacrifices by others the scope will be the same viz. to shew the contemt they had of his service and that not in one particular kind only but in all and to make good the accusation against them by instancing whether in one kind or more and passing from one to the other Two faults they seem here accused of the first that they accounted that holy enough which was not so viz. offerings that were polluted that is not so ordered as God had commanded such things as he would accept of as holy to be ordered and therefore reputed in his sight as unclean Secondly in accounting that contemtible which was in it self to be reverenced and looked on as holy viz. the Table or Altar of the Lord.

5 And in rectitude or equity because he walked in the waies of men as the printed Copy hath it or in the matters of men or concerning men as a Manuscript in a right way and in both he was with me for in these things I delight viz. to exercise loving kindness and judgement and righteousness in the Earth Then proceeding to explain the next words And he did turn many away from iniquity he saith because he taught the Law continually to all and many hearkned unto him and he converted them from iniquity In explication of the same R Tanchum saith Because by such truths as he taught them and his gentle behavior towards them and what they saw of his righteous works which he exercised they were necessarily directed and returned from their rebellions without difficulty being both by his doctrine and example wrought on Aben Ezra's note is Because when the Priest is upright many will be upright Some of the Jews as was before said restrain the things here spoken to Aaron some to Phineas and apply them particularly to things done by them in their times but the words seem more generally spoken so as to concern any of those holy Priests of their race who succeeded them in their office and rightly did as they behave themselves in it as where it is said that Aaron and his sons offered upon the Altar of burnt offering c. I Chro. VI. 49 it must necessarily be understood not of Aaron in person alone and his sons then living but of any of his race that succeeded in his and their room 7 For the Priests lips should keep knowledg and they should seek the Law at his mouth for he is the messenger of the Lord of hosts For the Priests lips should keep knowledg c. Some render do keep others shall keep others did keep The word in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yishmeru being the future properly signifies shall keep but the Hebrews having not that variety of Moods and Tenses that some other Languages have do by one Tense and of one Moode express that which those other Languages do by different and that causes this variety of rendrings though most of them mean the same thing They that render do keep cannot mean as if the Priests then spoken to did so for they are reproved for the contrary neither would it be to the purpose in hand to understand shall keep so as if hereafter only the Priests lips should so do They therefore that either of those waies render it or follow them explain themselves to mean what our Translation more clearly expresseth as also some of the Jews expound it viz. that they should so do or ought so to do by vertue of the office that the Priest did sustain it was their duty so to do and men might expect it from them And so the connexion betwixt these and the foregoing words will be that those former holy Priests did behave themselves so as they are commended for doing because they considered what was their office and duty and that they might accordingly perform it That it was their duty so to do and a command laid upon them for it viz. to know the Law and instruct others in the meaning of it and to teach them his will is clear out of the Law Lev. X. 11 That by a perpetual statute they should teach the children of Israel all the statutes which the Lord had spoken to them by the hand of Moses And so Moses saith of them They shall teach Jacob thy Judgements and Israel thy Law Deut. XXXIII 10 And that the People should seek the Law at his mouth go to him as the Interpreter thereof to know what was the right meaning and intent thereof that they might accordingly do it in an acceptable manner and were to stand to his sentence and judgement in any difficult point thereof is likewise plain out of the Law Deut. XVII 8 9. c. and XXI 5 and out of the Prophets Ezek XLIV 23 24. and Hag. II. 11 they are bid to ask the Priests concerning the Law for saith he he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Messenger or Ambassador of the Lord of hosts one appointed by God to declare his message his will and commands unto the People and direct them in the waies thereof It is the same word that signifies an Angel and an Angel hath that name from his office or emploiment of being sent on Gods message from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Arabick Dialect in use and signifying to send So from his office doth the learned Grotius Note a Bishop in the Revelations ch 2. c. to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the words by which here the office of the Priest under the Law is described well agree to the office of such who are emploied in the Ministry of the Gospell and the teaching of that Saint Paul saith of himself and others in like emploiment that they are Embassadors for Christ II Cor. V. 20 so that he that heareth them heareth him Luk. X. 16 that a Bishop is the Steward of God Tit. I. 7 and ought to hold fast the faithfull Word as he hath been taught or in teaching marg that he may be able by sound doctrine both to exhort and to convince the gainsayers v. 9. that he ought to be able to teach II Tim. II. 2 and apt to teach ibid. v. 24. with many more things which might be said in parallel to these words in which the Priests office and duty and so the Peoples duty in respect to him are described But it will not be to the understanding of the present words to insist thereon only this by the by because of the ti●le here given him That which from what hath been said makes to our purpose is to shew the connexion of the present words with the preceding according to those who render or expound them that the Priests lips should preserve knowledg c. as shewing that what was before said that he did or concerning his behaviour was that which his duty required and by conscience thereof he was moved to do and did in observance thereof accordingly do They that render The Priests lips did preserve knowledg and they did seek the Law at his mouth because he was the Messenger of God make it a continuation of the description of the behaviour of those ancient holy Priests and how they walked worthy of their office and performed all that it required of them Either of these supposeth and includeth the other the holiness of the office importing a holy conversation and a holiness of their conversation adorning and setting forth the holiness of their office which required it and of the rule by which they framed it And so by a commendation of those of old for their walking worthy of their office shews how culpable these at present spoken to were in regard to their behaviour contrary