and dry 5 The kinde or manner of this fire inextinguishable the flaming flame shall not be quenched I will kindle a fire in thee By fire is meant that warlike invasion by the Babylonians who by sword and what accompanied it laid all wast Every green tree and every dry tree Jerome makes these to bee Saints and Sinners So some others expound the green tree of the Righteous and dry Tree of the Wicked but Ezek. 9.4 the righteous mourned for all the abominations were in Jerusalem and were marked that they might not be destroyed It s better therefore to understand by green Tree the rich and wealthy the young and lusty the high and mighty and by the Dry Tree the Old Poor and such as were underlings and inconsiderable Or by them you may understand all sorts of People as by green trees and dry trees all sorts of trees in a forrest or wood are meant The flaming flame shall not be quenched The Hebrew is The flame of flame the duplication of the word notes the intention of it a vehement flame such as should continue and by no art power or policy be extinct the affliction should be wonderful sore and lasting The war begat famine famine the plague plague death here was a flame of a flame They strove by the Egyptians to quench that fire but could not All faces from the South to the North shall be burnt therein Not all destroyed or be ashamed onely but all through fear famine and diseases should appear as dry withered and burnt up from one end of the land to the other Obs 1 The Lord sends fierce judgements upon his own People for their wickednesse which do consume all sorts of them I will kindle a fire in thee In thee Jerusalem in thee Judea who gloriest in thy Princes in thy Nobles in thy Souldiers in thy Priviledges and Church-ship which shall devour every green tree and every dry tree As a fire devoures all before it so do Gods judgements Let houses be strong or weak great or small trees be green or dry fire conquers them and brings them to ashes So doth Gods judgements ruine People bee they high or low weak or strong rulers or subjects and dries up the Spirits of those that are living Lament 4.8 Their visage is blacker than a Coal they are not known in the streets their skin cleaveth to their bones it is withered it is become like a stick See Isa 24.4.5 6. Obs 2 Gods judgements once begunne can not be staid by the skil or power of the creature The flaming fire shall not bee quenched they used all their Policy and Power to divert the Babylonians from comming to remove them being come but nothing prevailed Gods fires are not extinguishable by the Arts Counsels or strengths of men As we cannot avoid his judgements threatned so wee cannot remove them inflicted if hee send a spirit of division among brethren who can cast out that spirit if he Commission the Sword to walk abroad who can command it into the Scabberd againe And to keep home If hee cause a burning heat in the Body who can quench that heat but himself Vers 48. And all flesh shall see that I the Lord have kindled it it shall not bee quenched All flesh By a Synecdoche of the genus or the species flesh is put for men and by all flesh hee intends the people in the Regions round about and Chaldeans themselves Shall see That is shall acknowledge that this war this destructive judgement is not humane but divine When strange and dreadful things are done men inquire into the causes If Mountains bee set on fire fire and brimstone come down from heaven they will see and say this is the hand of the Lord. It shall not be quenched God would continue the burning of this fire till it had consumed what hee had appointed to consumption Not their Prayers Tears or bloud should extinguish it hee that kindled it onely could quench it only he that calleth for and causeth war can cease wars Obs It s one main end of Gods severe judgements upon Cities Nations and People to make them know and acknowledge that hee is the causer and continuer of them yea that they are unremoveable without his hand Vers 49 Then said I Ah Lord God They say of me doth he not speak Parables Here is the last part of the chapter viz. a doleful conclusion of the Prophet wherein hee complains of the course and reproachful usage hee had amongst the People they mockt and scoffed at him and his Parables they told him they were dreams and phansies of his own what did hee tell them of the South and Forrest of the South field of fire and flaming flame of green and dry trees these were dark things visions and divinations of his own head and as for them they would not heed what hee said his words savoured more of man than of God setting forth his wit more than any thing else Doth he not speak Parables Jun. and Trem. have it Nonne est artifex parabolorum iste Is not he an Artist in Parabolizing Piscat Annon excogitator parabolorum est is he not a deviser of Parables hee vexes us with such things gives us words we understand not Obs 1 The Prophets and messengers of God are subject to scorn and reproach even from those they are sent unto Jer. 18.18 2 Chron. 36.16 Isa 8.18 Obs 2 When the messengers of God are burdened with the revilings scoffes and reproaches of men their refuge is to go unto God and ease themselves in his bosome as the Prophet here doth Obs 3 When Prophesies and Preachings are not pleasing to the people they are not willing to understand what is delivered They say doth he not speak parables they knew what fire forrest flame green and dry trees meant but because it was a sad prophesy and struck at their interests they would not understand they put off all as mystical and aenigmatical AN Exposition continued UPON THE PROPHESY OF EZEKIEL CHAP. XXI Vers 1 And the word of the came Lord unto me saying 2 Son of man set thy face towards Jerusalem and drop thy word toward the holy places and Prophesy against the land of Israel 3 And say to the Land of Israel Thus saith the Lord Behold I am against thee and wil draw forth my sword out of his sheath and wil cut off from thee the righteous and the wicked 4 Seeing then that I will cut off from thee the righteous and the wicked therefore shall my sword go forth out of his sheath against all flesh from the South to the North. 5 That all flesh may know that I the Lord have drawn forth my Sword out of his sheath It shall not return any more IN this Chapter is a double Prophesy One against the land of Israel and what was therein from the 1. v. to the 28. 2 Another against the Ammonites from the 28. to the end Ver. 1 And the word of the Lord
vials of his fury towards them If you will mourn for Gods severity towards them yet rejoyce for his goodnesse towards us Vers 23 And the word of the Lord came unto me saying 24 Son of man say unto her thou art the lâ—nd that is not cleansed nor rained upon in the day of indignation Here begins the third message of the Lord unto the Prophet the 23. vers is the same with the 17. and 1. and wee pass it by 24 Thou art the land that is not cleansed In this vers is laid down the pollution of the land in general in the verses following it is more particularly expressed Expurgare a lordibus Sunt qui putent significare munditiem nitentem Pagnin Kirker opponitur verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word for Cleansed is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to purge from filthiness and so to purge as to make shining and beautiful Judaea the land here meant had been oft cleansing but was never throughly cleansed Hezekiah and Josiah made the greatest cleansings but all the sinne was not purged out in their daies they took away the Objects and Mediums of sinne viz. the Idols Images Groves and high places but the People continued wicked they did not cleanse their hands nor hearts and turn to the Lord but returned to their former and worse abominations when those good Kings were gone The Lord had sent them many Prophets who dealt with them several waies to draw them to repentance sometimes they allured them by sweet promises and invitations sometimes they threatned them with sharpe judgements sometimes they pressed them with strong arguments Jer. 4.1 3 4. Ezek. 18.31 32. Somâ—times they spake plainly to them sometimes parabolically sometimes they wept and sighed to the breaking of their loyns doing strange things to affect them Ezek. 17.2 Jer. 4.19 9. â— Ezek. 21.6 12.5.6 4.1 2 3. c. besides these things God oft sent sweeping and fierce judgements amongst them Isa 24. Amos 1. and 4. chap. Famine sword Pestilence and notwithstanding all these they returned not to the Lord but the Land that is the People of it did remain uncleansed they were like a land wherein was nothing but weeds nettles bryars and thorns Obj. Isa 26.10 it s called a land of uprightnesse and if so how is it here said its a land not cleansed Ans The Hebrew is in terrâ rectitudinum in the land where men are taught right things right worshipping of God right dealing with men right walking in their several relations or the land of uprightnesse for that they ought to have done uprightly but in that land they dealt unjustly and filled that land with sin Jer. 51.5 or the land of uprightness for that it had been so Isa 1.21 Nor rained upon in the day of indignation God had oft with-held the former and latter rain from them and afflicted the land with great drought Isa 24.6 7. Psal 68.9 1 King 18.5 2 Kin. 8.1 Jerem. 14.4 Amos 4.7 and hee threatned Vid. Sanctium in Ioelem Prolegomenon Isa 5.6 to command the clouds to rain no rain upon it and it was so in Joels daies chap. 1.9 10 11. who lived in Manasses time as the Rabbies said and that was a time of indignation and sorely distressed them so that man and beast suffered much In Jerem. daies also who lived in the times of Jehoiachim Jehoiakin and Zedekiah were the raines denied unto the land so that by reason of drought Judah mourned the gates thereof languished Jerusalem cryed the Nobles and their little ones were ashamed confounded and covered their heads Jer. 14.1 2 3. Or thus wee may understand these words Judaea thou art a polluted filthy land nothing hath prevailed with thee to cleanse thee and thou shalt not be rained upon in the day of mine indignation that is thou shalt have no mercy when the fire of my wrath is kindled thou shalt have no rain to quench it in my wrath I will not remember mercy Obs 1 The Lord takes notice of places what they are whither cleansed or not cleansed Thou art the land not cleansed Thou art full of Bryars and thornes full of vermine and wilde beasts Ezek. 2.6 Isa 9.18 it was full of wicked and vile men which did defile the land Ezek. 7.23 the land is full of bloudy crimes the City is full of violence There is not a land City Town or family in the whole earth but the eye of the Lord is upon it and hee sees what it is whether it bee defiled and how greatly defiled hee knew what Sodome and Gomorrha were before hee sent fire from heaven upon them Hee knew how polluted Canaan was by the nations before hee brought the Jews into it Deut. 9.4 5. hee took notice of Ammon Moab Seir Edom Philistia Tyre Sidon and Babylon hee saw what cages of unclean birds they were Hos 6.10 I have seen an horrible thing in the house of Israel Hee saw what the ancients of Israel did Ezek. 8.11 hee saw folly in the Prophets of Samaria and an horrible thing in the Prophets of Jerusalem they strengthened the hands of evil doers Jer. 23.13 14. Obs 2 When Lands have had means of cleansing and are not cleansed they are matter of indignation and exprobration unto God Judaea had the Prophets sometimes good magistrates it had great mercies great judgements solemn fasts Isa 58.3 Joel 1.14 but was still uncleansed therefore saith the Lord Thou art the land that is not cleansed The word Thou notes Gods indignation at them and his Exprobration of them When a ground is full of thornes bryars nettles vermine and wilde beasts and the Husband mans servants cannot with all their art and pains rid the ground of them that ground exasperates the Husband-man and makes him say this is the ground will not bee cleansed that brings forth nothing is good so was it here with Judea Is 5.4 what could have been done more to my vineyard that I have not done in it wherefore when I looked for grapes brought it forth wilde grapes it retained its sowrenesse notwithstanding all done Ezek. 24.13 Because I have purged thee and thou wast not purged thou shalt not be purged from thy filthinesse any more Seeing I have used means to purge thee and thou wilt not bee purged seeing thou art obstinate and there is lewdnesse in thy filthinesse there shall no more purgative means bee afforded thee but I will bring my fury and cause it to rest upon thee And when it s thus its dreadfull Jer. 13.27 woe unto thee Jerusalem wilt thou not bee made clean Obs 3 The Lord hath his day and time to judge and punish lands uncleansed people unreformed in the day of indignation Though the Lord bear long with a sinful nation yet hee will not bear alwaies the time comes at last that his hot anger breaks out and damnifies This day of indignation was when the Lord called the Babylonish army to the walls of
thou hast said it The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes notes purposing determining as in 2 Chron. 2.1 Solomon determined to build an house vajomer hee said that is hee purposed in himself to do it but here it s more than purposing and determining the Prince of Tyrus said hee spake it out what hee thought in his heart hee uttered with his lips I am a god El ani I am the strong one I give being to this City and State I uphold the same on mee they all depend from mee they have counsel comfort and protection I do what I list my power extends far and near I open the door and ports for all the Isles and Nations to trade with thee O Tyrus and I can prohibite them at my pleasure I have fill'd thee with the riches and rarities of all the Nations I have done great things I am beyond others mighty and powerful a god and worthy of such honour as becomes the gods I sit in the seat of God in the midst of the Seas As God is in the Heavens which are inaccessible none being able to come thither to wrong or harm him so am I in Tyrus seated upon a rock in the heart or midst of the Seas none can come at mee to do mee prejudice I am without fear I am in the Seat of God not subject to the malice or power of any Mortall whatsoever All the Merchants bring presents unto and adore mee I have power wealth honour and all things glorious and delightfull my Seat is no other than the seat of God here was the great pride of this Prince who arrogated to himself a Deity and affected divine honour Yet thou art a man and not God The Hebrew is Thou art Adam and not El thou art of earth and not of heaven thou art a weak sinful man that canst do nothing for others or thy self what thou El the strong God no thou forgets what thou art hee that is El will break thee in peices like a potters vessel and make thee know thou art man and not God that there is no difference between thee and other men if they bee infirm and feeble things subject to changes sorrows sicknesses and death so art thou Though thou set thine heart as the heart of God Thou hast had such thoughts of thy strength thy glory thy wisdome that thou hast perswaded thy self thou art become a god another god or as god The thoughts of Gods heart are that hee is strong glorious great and wise and thou takest up his thoughts by heart the thoughts imaginations and devices of it are meant This Prince of Tyrus dreamed that hee was as fit and able to rule in the Seas as God was in heaven and that his wisdome strength and government made him as honourable and glorious as the Lords made him that hee was invincible like God himself Obs 1 The Lord takes notice of mens hearts in what frame they are Thine heart is lifted up Men cannot look into the Heart being shut up in an house of clay but the eies of the Lord peirceth through our mud walls and beholds our hearts and workings of them 1 Sam. 16.7 the Lord looketh on the heart wee look upon actions faces outward appearances but God looks inward and fixes the eye upon the heart and so that hee knows what is in his heart and how it works hee understands all the thoughts thereof and the imaginations of those thoughts 1 Chron. 28.9 not onely the rude drought but what imaginations are thereupon Hee knows mens inwards exactly and can tell you whose hearts are proud and whose are humble whose are froward and whose are meek whose are chaste and whose unclean Obs 2 Princes and great ones are prone not onely to be proud but to deifie themselves The Prince of Tyrus his heart was lifted up and hee said I am a God This is the height of Pride to make ones self a God to arrogate that which is due unto the Lord God had said it I am God and there is none Else I am God and there is none like me Isa 46.9 now what Pride what blasphemy was it for this Prince to say I am a God There be two things which God challengeth to himself vengeance Deut. 32.35 and God-ship Isa 44.8 This Prince robbed God of one making himself God Sundry of the Heathen Emperours would either bee called or worshipped as Gods Caligula made himself a God erecting a Temple with his image in it ordaining Priests and most costly Sacrifices to bee offered there to himself Domitian by a publike edict ordained that in all writings wherein he should bee mentioned upon any occasion Fitz her bert 2 Par. ch 12. Vilalp he should be called Dominus Deus Lord God A mad humour of deifying themselves also invaded Alexander the Great and Julius Caesar Such is the frame of Antichrists spirit 2 Thess 2.4 He as God sits in the Temple of God shewing himself that he is God Obs 3 Haughtinesse and pride of spirit do precede and presage the destruction of men This Prince was near unto utter ruine and before it his heart was lifted up hee said I sit in the seat of God I punish and I spare whom I please but quickly after hee was thrust out of his seat and made an example of divine vengeance for his Pride and presumption Edoms heart was proud and high even before the Lord threw her down Obad 3. 4. verses The hearts of Samariaes inhabitants were greatly swollen with pride and tympaniz'd when the Lord threatned to bring the adversaries of Rezin against them Isa 9.9 10 11. Herods pride bred the wormes that did devour him Prov. 16. Pride goeth before destruction and a haughty spirit c. Obs 4 Whatever thoughts and conceits Princes or others have of themselves yet they are but dust and ashes poor inconsiderable things in respect of God Thou art a man and not God though thou set thine heart as the heart of God hee was a worthlesse despicable thing notwithstanding hee deified himself men phansye themselves Elohims Jehovahs when they are but Adams and Enoshes Jehoiakim made his neast in the Cedars when hee was but earth a despised broken Idol Jer. 22.23 28 29. Great men have great thoughts ranking themselves among the Gods of the earth but as David expresseth it among the gods there is none like unto the Lord Psal 86.8 they are earthen proud foolish dying gods Psal 82.6 7. but God is in heaven holy wise everliving the greatest and best of the Sonnes of men is no better than a bryar or thorn to him Isa 27.4 he is a consuming fire and what is a bryar or thorn to such a fire In Isa 31.3 it s said the Egyptians are men and not God they had high thoughts of themselves and the Jews had higher they looked at them and not at the Lord they thought every Egyptian was El a strong God but the Egyptians were Adams not El men
ruine The words are spoken of God humano more as men search and find out things so God is here said to do his finding out is making known things Obs 1 Princes and men in supream power are honourable they are Cherubs or Cherubims next unto God In whose word they have many honourable Titles given them They are called shields Hos 4.18 the word for Rulers is shields in the Hebrew and shields of the earth Psalm 47.9 they protect the state where they live Ezek. 17.3 they are named Eagles and Cedars Psal 82.6 they are termed gods and children of the most high God ownes them for his children and calls them Gods which is an height of honour Obs 2 That Kings and potentates have their places priviledges and power that they may bee protectors of the people Thou art the annointed Cherub that covereth hee was on the throne that hee might spread his wings of protection over his subjects both at Sea and land Magistrates should bee as Hens to the Chickens as fathers to their children they are called not onely Fathers but Nursing fathers Isa 49.23 the word in Hebrew is Omenajick thy Nursers or Nourishers and notes faithful nursing they should make it their businesse to preserve and provide for their people as Nurses do for their Nurse-child seeing daily that it bee kept from dangers and want nothing such a Nurseing-father was David Psal 78.72 hee fed them according to the integrity of his heart and guided them by the skilfulnesse of his hands Davids heart and hands were at work for the good of the people Such a Nursing Father was Moses whom the Lord would have to carry the People in his bosome as a Nursing father beareth the sucking childe Numb 11.12 God would have Kings Princes Magistrates to deal tenderly with the People they should bee as Cherubs unto them spreading the wings of protection and justice over them and when they do otherwise hee is wroth with them Zeph. 3.1 2 3. Mic. 3.1 2 3 4. when instead of fathers they are Lyons instead of Angels they are Devils to the people God is sorely displeased and will destroy them Obs 3 That Princes are exalted by God and depend upon him I have set thee so its God that raises them and cloaths them with honour and Majesty Prov. 8.15 16. By mee Kings reign and Princes decree justice by me Princes rule and Nobles even all the Judges of the earth Here is mention of Kings Princes Nobles Judges what Power soever any or all of these have the highest or subordinate they have from God who is the fountain of all power as well as of being Hee is Lord of heaven and earth hee is chief governour among Angels and men Psalm 22.28 and he sets up in Tyrus and in Babylon in Egypt and in Jerusalem whom hee pleases They should consider who sets them up on whom they depend and serve him with fear ruling for the Lord Which because they do not they grow proud insolent tyrannical and therefore the same hand that set them up throws them down Dan. 2.21 Obs 4 God mindes the places were Princes dwell and the pompe they live in Thou waste upon the holy Mountain of God thou hast walked up and down in the midst of the stones of fire Thine habitation hath been in a strong fortified City thou hast lived in great state and glory having thy Pallace glistering with Carbuncles and other pretious stones 1 King 22.39 God took notice of the Ivory house which Ahab built for his state Solomons house throne overlaid with the best gold his Pompe and State God observed and caused to bee recorded 1 King the 7. and 10. chap. and because great ones pride themselves in their seats and Palaces God threatens to smite their winter houses and their summer houses and tells them that their ivory houses shall perish and their great houses have an end Amos 3.15 Obs 5 Princes and States are prosperous and successeful in their undertakings whilst they are free from iniquities Thou wast perfect in thy waies from the day thou wast created till iniquity was found So long as thou keptst thy self from unjust and wicked acts thou didst speed well in all thy enterprises at Sea and Land The Lord blesses Heathen Kings while they do just things It s righteousnesse exalts a Nation even any Nation Prov. 14.3 4. David told Solomon what was the way for him and his Kingdome to prosper 2. Chron. 22.13 hee must fulfil the Statutes and judgements of the Lord and then hee should prosper in all that hee did and whither soever hee turned himself 1 Kin. 2.3 Hezekiah was free from iniquities unjust and cruel acts and hear what the Spirit of the Lord saith of him 2 Chron. 32.30 he prospered in all his works Ob. 6 Great and grievous sins may bee in Princes and States undiscovered but the Lord will search them out and make them known Till iniquity was found in thee The Prince of Tyrus his sinne was secret and hidden from the world kept within doors in his own chamber Palace City or Territories but the Lord found it out and made discovery of it to the Prophet and the Prophet to the world The great ones of Judah thought themselves innocent yet God found the bloud of innocents upon their skirts and hee found it not by secret search by digging that is by taking much pains to find it out but so soon as hee came hee spied it upon their skirts and made it known Jerem. 2.34 men plot mischief do works of darknesse and think they shall not bee seen Isa 29 15. but the Lord sees will finde it out and bring it into the light David sinned in secret but the Lord saw it and proclaimed it to the world Obs 7 Wickednesse blasts prosperous Princes and flourishing States Thou wast perfect in thy waies till iniquity was found in thee That caused all to wither His exalting himself to bee as God his insulting over others in their misery and his injust actions caused the Lord to threaten and bring desolation Iniquity is the canker and plague of prosperity Many Princes and States which were fat and flourishing have been made lean thereby Jeroboams iniquities lost him five hundred thousand men at once 2 Chron. 13.8 9 17. When iniquity was found in Zedekiah breaking with Nebuchadnezzar and relying upon the King of Egypt what said the Lord shall hee prosper or shall hee scape that doth such things Ezek. 17.15 no hee shall never prosper more It s said of Jotham that hee became mighty hee prospered greatly and what was the cause 2 Chron. 27.6 it was because hee prepared his waies before the Lord or established them before him hee lookt to it that hee did nothing but what God commanded and approved hee would not defile his heart or hands with iniquity therefore hee grew mighty and left a flourishing Kingdome But when Ahaz his Son came to it who did wickedly you may see how the Syrians Israelites
the cause thereof the Event is this the Egyptians shall see that the Counsels and confidences of Princes are vain that they are not Masters of designes to carry them on and make them successeful according to their mindes and wills but that the great God of heaven and earth over-rules all blasting or prospering the greatest undertakings at his pleasure and so shall acknowledge him to be the Lord. Because they have been a staffe of reed to the house of Israel Here the cause is rendred of Gods so dealing with Pharaoh and his Army viz. because they were unfaithful to the house of Israel and prejudicial The word for staffe is Mishneneth from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lean upon because men that are weak do lean and rest upon their staves and metaphorically it s put for stay hope confidence 2 Sam. 22.19 The Lord was my stay its Mishan or Mishgnan my staffe that is my stay my hope my confidence The Jewish state being feeble in its latter daies entered into Covenant with the Egyptians and leaned upon them as on a staffe for help against its own weaknesse and others violence but Egypt proved a staffe of reed The word for Reed is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kaneh whence our English word a Cane Egypt did abound with reeds and Canes especially the banks of Nilus where its probable the little Ark which contained Moses was laid for it s said Exod. 2.3 shee laid it in the flaggs by the rivers brink Flaggs and reeds did grow there The Egyptians here and in other places are compared unto them 1 Reeds have nothing solid or substantial in them They are hollow empty things or some slight matter in them if you trust to them they will deceive you Such were the Kings of Egypt and the Egyptians they had no solidity in them Isa 19.11 Surely the Princes of Zoan are fooles the Counsel of the wise Counsellors of Pharaoh is become bruitish their Counsels were not solid they had no faithfulnesse in them they oft promised to help the Jews but did not they failed them Isa 30.2 all the strength of Egypt was but as a shaddow their help was vain and to no purpose vers 7. and it s said Pharaoh King of Egypt is but a noise Jer. 46.17 like a hollow Cane without substance The Jews expected help from Egypt they leaned upon Pharaoh and his forces as on a staffe but hee and they deceived him so that they complained at last saying Our eies failed for our vain help in our watching we have watched for a Nation that could not save us Lamen 4.17 they earnestly waited for help they relyed wholly upon Egypt and Egypt did wholly fail them 2 A Reed is a weak thing and blows this way and that way as the wind blows Mat. 11.7 Baculus fuit in premissione sed arundimens in solutione Pintus What went yee out into the wilderness to see a reed shaken with the winde an inconstant weak flexible thing John was no such man but the Egyptians were Isa 31.3 The Egyptians are men and not God they are mutable uncertain turning every way for their own advantage they made leagues with the Jews held correspondence with them and at their pleasure violated them again 3 A Reed Easily breaks and when it breaks it indangers those that lean upon it The splinters and shivers run into the hand and shoulder vers 7. and so non solum deludit sed etiam laedit it not onely deceives but damnifies such were the Egyptians they drew the Jews into sinful leagues with them and by that means to sinful Marriages and sinful Worship with them Lavater tells us that the Egyptians perswaded Zedekiah to break with Nebuchadnezzar unto whom hee was tributary promising him help to recover former liberty which Zedekiah attempting proved ruine to him and the whole Nation so that the Egyptians were a piercing reed unto them Rabshakeh knew what the Egyptians were when hee said to Hezekiah Behold thou trustest upon the staffe of this bruised reed even upon Egypt on which if a man lean it will go into his hand and pierce it so is Pharaoh King of Egypt unto all that trust in him 2 King 18.21 7 When they took hold of thee by thy hand When the Jews looked towards Egypt and sent their Embassadors thither for help Ezek. 17.7 15. they took them by the hand and the Egyptians promised to do great things for them and they came with an Army out of Egypt to helpe them against Nebuchadnezzar Jer. 37.5 from whom they had solicited the Jews to revolt but what was the issue it follows in the next words Thou didst break and rent all their shoulder Nebuchadnezzar being before Jerusalem raised his siedge and hasted to incounter with the Egyptian Army which returning back into Egypt caused Nebuchadnezzar to return to the siedge which hee continued without any further interruption by the Egyptians till hee took and burnt the City and carried away the Jews to Babylon Jer. 37.5 7 8. they leaned upon Pharaoh and his Army to secure them against Nebuchadnezzar but hee failed them and so brake and rent their shoulder that is did them much harm and grieved them exceedingly as a man that leans upon a staffe and it breaking runs into his flesh shatters his shoulder bone in peices he is much damnified and grieved And when they leaned upon thee thou brakest The Hebrew word for breaking here is Tishshaber the former terutz from razaz 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to shake bruise or break but not altogether Shabar notes a total breaking a fragmentation breaking into pieces the sense is the Egyptians did utterly fail and disappoint the Jews who relyed altogether upon them And madest all their loines to be at a stand The Septuagint translate the words thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast broken all their loines The Vulgar is Dissolvisti omnes renes eorum thou hast loosened all their loines thou hast filled them with fears and faintings and caused their strength to fail but our Translation is according to the Hebrew if wee read the words thus and madest all their loines to stand thou hast made them to withdraw their confidence in thee finding thee a broken staffe and to trust unto their own strength and stand upon their own leggs they gird up their own loines look to themselves and trust no more to thee Obs 1 God by his judgements makes himself known to Heathens and to acknowledge him to bee another kind of God than their Idol gods And all the inhabitants of Egypt shall know that I am the Lord That I rule and over-rule all actions and do whatever I please in heaven or earth Obs 2 The ruine of Princes and their Armies is their sins and wickedness Pharaohs pride and perfidiousnesse caused the Lord to leave and overthrow him and his in the wilderness to give them to bee meat to the beasts of the field and fowls of heaven hee thought no
Tim. 2.8 I will that men pray every where lifting up holy hands and Psal 88.9 Heman saith he called upon God daily and stretched out his hands unto him Lamen 2.19 Lift up thine hands unto him for the life of thy children Levare manum est signum gratiae auxilii sumpta figura dâ—cendi a porrigentibus manum infirmioribus ad opem ferendam Pradus Gestus est ejus qui potentiam robur suum exerit Vatablus 3. It notes open mercy favour aid Isa 49.22 I will lift up my hand to the Gentiles that is I will reach unto them the Gospel and by the power and grace of it bring them to Sion In this sense it is to bee taken Psal 10.12 O God lift up thy hand forget not the humble that is evidence thy power and help the humble and afflicted against their oppressors 4 To lift up the hand imports threatning hurting smiting Psal 106.26 hee lifted up his hand against them to overthrow them in the wilderness when men are angry with others and threaten to do them harm to ruine them they oft lift up their hands and fists against them thus it signifies in Mich. 5.9 Ezek. 44.12 5 To lift up the hand implies swearing it was a gesture used in that sacred act Gen. 14.22 Deut. 32.40 it is expressed so in Esa 3.7 in that day shall hee swear the Hebrew is lift up the hand The first and second sense pertains not to this place and though some would have it meant of Gods lifting up his hand to help the Israelites out of their bondage by the smiting of Pharaoh and the Egyptians yet to mee the last sense seems most suitable and lifting up the hand here imports swearing the Chaldee is juravi it referres to what you have Exod. 6.8 I will bring you to the Land concerning which I did swear or lift up my hand to give it to Abraham to Isaac and to Jacob. God had promised and sworn to them that hee would bring their seed out of Egypt into Canaan Gen. 50.24.15.7.14.16 Unto the seed of the house of Jacob. Montanus reads the words for the seed of the house of Jacob Super semen domus Jacob. Vatablus upon or on the seed Here it s unto the seed Gods promise and oath was for them over them and unto them By Seed is meant the posterity of Jacob. God had told Jacob that his seed should bee as the dust of the earth Gen. 28.14 and his seed did greatly multiply in Egypt Exo. 1.7 and his seed is called sometimes the seed of Israel Isa 45.25 and seed of the house of Israel Jer. 23.8 sometimes the seed of Jacob Psal 22.23 and here the seed of the house of Jacob because Jacob or Israel was the root stock family out of which the Jews in Egypt sprung And made my self known unto them Great were the afflictions of the Jews in Egypt they were like men in a storm at Sea and that in a dark night when day breaks it is some refreshing and such was Gods making himself known unto them This making himself known unto them was for their deliverance God appeared to Moses in the burning bush and told him who hee was and what hee was about to do Exod. 3.2.6 7 8. hee had promised Abraham Isaac and Jacob to give their seed the land of Canaan and now he was come to give being to that promise to make himself known by his name Jehovah which they knew not in this sense they saw not that promise fulfilled but Moses Aaron and their seed should now see it chap. 6.3.8 God would put forth his mighty power and by a strong hand bring them forth ver 1. God made himself known to them by Moses who was Gods messenger and instrument to speak and do what hee pleased Psal 103.7 he made known his waies unto Moses his acts unto the children of Israel Gods pitty faithfulnesse and power were abundantly made known After the Lord had appeared to Moses answered all his Objections hee made against undertaking the difficult work of delivering the People and joynd Aaron with him for his assistant In the 4. chap. they gather all the Elders of Israel together they told them all the words God had spoken and did the signs by which God had confirmed the words concerning their deliverance which the people beleeved bowed and worshipped God ver 29 30 31. here God was made known unto them I am the Lord your God Hebrew is I Jehovah your God The first is absolute the second relative Of Jehovah I have spoken heretofore it notes Gods nature and being which is of its self within its self and dependent upon none all other beings are from him and depend on him according to what you have Rom. 11.36 of him through him and to him are all things and Act. 17.28 in him we live move and have our beings Your God This is a great word and hath great mercy in it an ingageing word tying God and all his attributes to them your God to counsell you your God to protect you your God to deliver you your God to comfort you your God to plead for you your God to teach you your God to set up my name and worship among you your God to bless you with the dews of heaven and fulness of the earth your God to hear your prayers and to make you happy While they were in Egypt God professed himself to bee their God Exod. 6.7 I will take you to mee for a people and I will bee to you a God and yee shall know that I am the Lord your God Hee would not bee a Titular God unto them like the Heathens Gods but they should have experience of him and his Attributes hee would do by them and for them as a God in Covenant Obs 1 There bee times when the Lord is pleased to shew mercy to people in misery and great afflictions In the day that I chose thee Israel was in a distressed condition in Egypt in a very low estate Their lives were imbittered with hard bondage insomuch that they sighed and cryed Exod. 4.23 and now at this time and being in this condition God heard their groanings looked upon and had respect unto them now hee chose them ver 24 25. therefore Isaiah saith cha 48.10 God chose them in the furnace of affliction times of misery are times of Gods shewing mercy when they were in a hot fiery furnace ready to bee consumed to ashes no likely-hood of escaping yet even then did the Lord appear and manifest his choice of them Ezek. 16. when this people were in their bloud filth nakedness saith God I passed by thee and looked upon thee and behold thy time was the time of love I spread my skirt over thee and covered thy nakednesse vers 8. at that time God took this people into favour God hath his day to bind up the breach of his people and to heal the stroak of their wound Isa 30.26
naked for hee shews that all they did was either lost labour as the blessing of an Idol or abomination as swines bloud or dangerous as cutting off a dogges neck or deadly as killing of a man thus God polluted them in their own gifts and doings and made them desolate Thus Christ dealt with the Scribes and Pharisees Mat. 23.13 14 15 16 23 25 27 29. they look for blessings not for woes but they were polluted what ever their confidences were and Christ declares them to bee so and makes them desolate Obs 3 The Lord stripes men of their righteousness and beats them out of their confidences that they might come to him bottome upon him and find him a sure foundation God would make them desolate to the end that they might know that hee was the Lord that they might not trust in their sacrifices but in him the God of them and their sacrifices in him that could shew them their errors and pardon them being shewn when men are deprived of their supposed comforts convinced of the falsenesse of their confidences surrounded with the guilt and evil of their waies they beginne to look where succour is to bee had to runne from the sand to the rock from themselves and al that is their own unto the living God and look at his promises to beleeve them and his Statutes to obey them and so imbracing him for the all-sufficient good abide with and build upon him alone Vers 27 Therefore Sonne of man speak unto the house of Israel and say unto them thus saith the Lord God yet in this your fathers have blasphemed mee in that they have committed a trespass against me 28 For when I had brought them into the Land for the which I lifted up mine hand to give it to them then they saw every high hill and all the thick trees and they offered there their Sacrifices and there they presented the provocation of their offering there also they made their sweet savour and powred out there their drink offerings 29 Then I said unto them what is the high place whereunto ye go and the name thereof is called Bamah unto this day Having spoken of the proceedings between God and this People in Egypt and the wildernesse wee are come now to the passages between them in the land of Canaan For the Lords part hee brought them into the Land ver 28. which is the onely mercy mentioned but it was such a mercy as included a multitude of mercies in it for it was a land flâ—wed with milk and honey the glory of all lands as twice you have it in this Chapter and something of the goodnesse of this Land you may see Deut. 8.7 8 9. and ch 6.10 11. it was the Land that God had lifted up his hand and sware to give them and hee brought them into it without the help of any other people even by his own arme for he destroyed the seven Nations in it Act. 13.19 and he gave them the Lands of the Heathen and they inherited the labour of the People Psalm 105.44 and why did the Lord bring them into this Land the next verse shews that they might observe his statutes and keep his Laws Which thing they did not for 1 They blasphemed him vers 27. 2 They fell to Idolatry vers 28. 3 They Persisted in it vers 29. Yet in this your Fathers have blasphemed me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrew for yet in this is moreover this adhuc hoc Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even to this they sinned and dealt ingratefully not onely till they came to Canaan but in Canaan they were not content with what they had done in Egypt and the wildernesse against me but they continued in their wickednesse and added sin to sin doing worse and worse daily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or Moreover in this and so it notes some hainous and great offence viz. what he mentions in the end of the verse Have blasphemed me invectus est in aliquem atrocibus verbis prebris affecit contumeliâ—si in me fuerunt Cal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrew word signifies to revile with words to reproach and blaspheme The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they provoked me they were contumelious disgracing me The French others and our Translation have it blaspheme which is to hurt the name or fame of any and is a kinde of evil speaking derogating from the glory of God quantum in ipsa est Gods glory or name in it self is inviolable but blasphemy doth what it can to violate it Aquinas makes it to consist Blasphemia est attribuere deo quod ei non convenit vel detrahere ab eo quod ei convenit 1 In attributing to God what is not congruous to him as to say hee is the author of sin Hee sees not hee hath forsaken the earth Ezek. 8.12 hee is like unto man Psalm 50.21 2 In detracting from him what belongs unto him as to deny his providence his omniscience his omnipotence as can hee provide a Table in the Wildernesse Psal 78. â—9 if hee should make windows in heaven could this thing be 2 King 7.2 to which may bee added 3 The doing of such things as cause Gods name to be blasphemed as Rom. 2.24 the name of God is blasphemed among the Gentiles through you as there is practical Atheisme Tit. 1.16 so practical blasphemy In that they have committed a Trespass against me The Hebrew is In their prevaricating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a prevarication against mee The doubling of the word intends the signification and notes the greatnesse of their sin and progress in their wickednesse The Vulgar is seeing that despising they have despised me Cum sprevissent me contemnentes Quandile sesont desbonche contre moy Fr. Transcensio volens contra conscientiam ex contemptu temeritaâ—e contumacia Kirk Invehâ—nces in cultus meâ— veritatem The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notes such prevarication and sinning as hath the will in it hence Piscator renders the words here Prevaricati sunt contra me perfidissime they have perfidiously sinned against me They sinned not ignorantly or of common infirmity but with an high hand Calvin saith it was Delâ—berata insolentia dum ita improbe in deum surrexerunt ac si conspuerent in ejus faciem Jun. saith their sin was speaking against the truth of Gods worship for when People fall to false worship they will disparage if not wholly despise the worship they had before So then here wee may understand both their speaking against the true worship of God and practising contrary thereunto Obs Wilful sinning is a Reproaching a blaspheming of God and provokes him greatly In this your Fathers have blasphemed mee in that they have committed a trespass against mee they have spoken against my worship and runne out to other waies which I forbad them other sinnes they have committed which I could have winked
it incourages hardens and justifies the wicked it ruines souls it gratifies Satan and therefore exposes men to visible and unavoidable judgements You know how God met with Julian and other Apostates since his time that men should cast off God is wonder to heaven and earth Jer. 2.12 13. Be astonished O ye heavens at this my people have forsaken me and because they did so Lyons roared upon them and laid them waste v. 15. Egyptians took the crown from their head v. 16 17. It bred astonishment in Paul that the Galatians were so soon removed from him that called them into the grace of Christ to another Gospel Gal. 1.6 they had Apostatizing Spirits minding another Gospel another Christ another way to salvation than hee delivered to them And may it not bee matter of astonishment to us that many are so shaken that they have cast off our God our Christ our Gospel our Ordinances and have found out another Gospel another Christ and another way to salvation than ever But it is to bee feared some remarkable and unavoidable judgements are near unto them God hath no pleasure in those draw back Heb. 10.38 They have cast off the thing that is good the enemy shall pursue them Hos 8.3 These Elders have purposed to become like the Heathen and God sware presently to punish them openly and irresistibly what will hee then do to those have actually withdrawn from him and his waies surely his wrath will smoak against them Let us take heed in these declining times of falling away from God and his waies Beware of Carnal policy which was the thing here put these Elders upon it Beware of Carnal Relations and unmortified lusts which made Spira and Spalato revolt so foulely beware of Promotion and greatnesse which made H. the fourth of France to turn Papist beware of false Teachers corrupt opinions which have made many among us to go so far from God and his waies Keep innocency count all the glory and greatnesse of the world as nothing prize truth and the waies of God highly cleave fully to Christ live by faith prove all things and hold fast what is good so shall there never bee an evil heart in you of unbeleef to depart from the living God Vers 34 And I will bring you out from the people and will gather you out of the Countries wherein ye are scattered with a mighty hand and with a stretched out arm and with fury poured out These words do hold out no good unto them but declare that what they hoped to bee a mercy should prove a judgement They thought that if they were scattered up and down among the Babylonians and quitted the Jewish worship they should bee safe and live as happily as Babylonians but God would not loose his right and priviledge he would rule over them and here he shews the manner of it again and that more fully I will bring you out c. I will bring you out from the people Diverse Expositors by People or Nations understand the Ammonites Moabites Tyrians Egyptians Idumeans and Edomites and cite the 40. of Jeremy v. 11 12. and the 43.7 and so make the Prophet to mean it of the Jewes dispersed into those places upon the siedge spoiling and taking of Jerusalem by Nebuchadnezzar in the times of Jehoiachin and Zedekiah but our Prophet and these Elders being in Babylon hee speaks of the Babylonians among whom these captive Elders and Jews were dispersed and sought to be like unto them that so they might be the safer but God gathered them out from them and would not suffer them to become Babylonians Besides this was in the seventh year of the Captivity as appears vers 1. of this chapter and at that time Jerusalem stood Zedekiah was reigning and the people were not scattered into those Nations mentioned for Zedekiah reigned eleven years 2 Chro. 36.11 and nothing is said of any dispersion when Jehoiachin was taken away and Zedekiah set up It s also further added here I will gather you out of the Countries wherein ye are scattered He speaks of those were scattered at that time There were many Provinces into which they had scattered or were upon scattering themselves Vatabl sense is thus I will gather you out of the Nations inter quas est is captivi Obs Where-ever wicked men hide themselves or sharke for their own safety God will finde them out and bring them forth to punishment These Elders and the rest of the Captives that were wicked thought by lurking amongst the Babylonians and conforming to them in state and religious affairs they should bee safe and well but saith the Lord live were you will shift for your selves what you can bee as the Heathen and carry it as close as may be I will find you out and bring you forth from them with strength and punish you to purpose Gods eyes run to and fro throughout the earth and hee quickly spies where sinners lye hid and brings them forth to justice at his pleasure Amos 9.2 3 4. Though they dig into hell thence shall mine hand take them though they climbe up to heaven thence will I bring them down Though they hide themselves in the top of Carmel I will search and take them out thence and though they be hid from my sight in the bottome of the Sea thence will I command the Serpent and hee shall bite them And though they go into captivity before their enemies thence will I command the sword and it shall slay them The sense of these words is thus much that whereas other creatures can shift and secure themselves from their enemies the Conies and creeping things by hideing themselves in the holes of the earth the birds by flying up into the clouds and heavens the beasts by running to the hills and woods the fish by sinking down to the bottome of the sea men that have offended God cannot secure themselves any where Gods eyes are set upon them for evil and his hand is against them Isa 28.15 they were at agreement with death and hell and thought the overflowing scourge should not come unto them but ver 18. Your Covenant with death shall bee disanulled and your agreement with Hell shall not stand when the overflowing scourge shall passe through then shall yee bee trodden down by it Babel ascended above the height of the clouds yet was brought down to hell Isa 14.14 15. Jer. 51.53 the high places and hills whither the Jews oft betook themselves did not secure them Jer. 12.12 let sinners hide themselves in any place their sinne will finde them out Numb 32.23 they cannot escape the peircing eye or punishing hand of God Vers 35 And I will bring you into the wildernesse of the people and there will I plead with you face to face 36 Like as I pleaded with your fathers in the wildernesse of the Land of Egypt so will I plead with you saith the Lord God These verses tell us what God did with them
it s put for a Thorny man Hence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Avenarius which signifies Maledictis lacerare to scratch a mans name with ill words Sillon is no where else used but in Ezekiel chap. 2.6 and in this place The Septuagint turn it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in 2 Cor. 1.2.7 is rendred a Thorn and by the Vulgar offendiculum an offence Pricking Mamir is from Maar which signifieth dolorem inferre to cause grief Spina dolorem inferens saith Jerom. to make the heart ake so do thornes and bryars when they prick a man they pain and grieve him Vnto the house of Israel By a Synechdoche of the whole for a part hee understands the house of Zidon Nor any grieving thorne The word for Thorn here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kos or kotz from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bee afflicted to bee in streights because thornes do afflict and streighten men Some make it to differ from others in quantity and to note a greater thorne but it signifies any thorne thistle or grieving thing Macib grieving is from Caab to make sad when a man is pricked with a thorn it makes him sad Of all that are round about them These words shew who were the Bryars and thornes viz. those who dwelt neer unto the Jews on every side the Tyrians Sydonians Philistims Moabites Ammonites Idumaeans and Egyptians These were subdued by the Chaldaeans much about that time Jerusalem was taken and after their return out of Babylon those Nations were brought under by the Macchabees That despised them In Hebrew Hashshatim which is from Shaat signifying to provoke one by contemning and spoiling of them It s again in the 26. vers rendred in the margent that spoil them Wicked men are likened to thornes and bryars 1 Thornes and bryars are of little worth or use what serve they for but to make an hedge stop a gap or burn in the fire they are inconsiderable things and such are wicked men they are vile Jerem. 15.19 Godly men are pretious but wicked ones are vilis pretii little worth Prov. 10.20 Isa 10.17 the Assyrians were thornes and bryars and should bee burnt up in a day 2 They change not their nature where-ever you set or plant them they continue the same in the wildernesse garden or Orchard so wicked men do what you will to them they change not neither can thunder lightening sun-shine winter or summer change the one or the other Pharaoh was a great Bryar no miracles altered him Saul was transplanted and made a King yet honour and favour altered not him Jeroboam what sweet Promises had he from God himself 1 King 11.37 38. but they turned not that thorn into a vine 3 They pester the earth where they are they suck away the fat moisture and sweetnesse of it from better plants corn and grass so wicked men they pester the earth they get the chief places of power honour they get the Lord-ships and Mannors Psalm 12.8 the vilest of the Sonnes of men are exalted Abimelech the bramble is made King by the Shechemites and slaies his seventy brethren whose right it was to have had the Crown before him and what a plague hee was to the Shechemites see Judg. 9. 4 They are low things creeping upon the earth and inclining towards it They are not like the Oakes and Cedars which mount up to heaven So wicked men are base low earthy minding the things of this world they incline unto them they savour the things of the flesh and what is suitable to their lusts such a base bryar was the fool in the Gospel and Dives also 5 They are dangerous things to meddle withall they are pricking and grieving Numb 33.35 the inhabitants remaining were pricks in their eyes and thornes in their sides and vexed them Nabal was very churlish to David and not overkinde to Abigail hee was a pricking thorne to the one and a grieving bryar to the other Quest Wherein are wicked men pricking bryars and grieving thornes Ans 1 In their Tongues they are often full of prickles their words are pungent 1 They have calumniating and lying words Nehem. 6.6 Jer. 18.18 2 Scoffing words Nehem. 4.2 3. the Nations scoffed at the Jewish Sabbaths Sacrifices and worship Lam. 1.7 3 Threatning words Act. 4.17.9.1 4 Dis-gracing undervaluing words The Scribes and Pharisees said of Christ hee was a wine-bibber a Samaritane that hee had a Devil Tertullus said Paul was a pestilent fellow Act. 24. 5 Provoking words 2 Chron. 25.17 Neh. 6.2 2 In their countenances and looks Wicked men look so big and fiercely oft times upon the godly that they prick and grieve them to the heart Dan. 8.23 Antiochus was of a fiery countenance terrible to look unto how sowrely did Ahab look upon Elijah when hee said art thou he that troubleth Israel c. Wicked mens frowns are sharpe thornes in the sides of the godly 3 In their actions 2 Pet. 2.7 8. Lots righteous soul was vexed c. Dalilah tempted and urged Sampson so that his soul was vexed unto death Judg. 16.16 Josh 23.12 13. The daughters of Heth were such thornes unto Rebecca that shee was weary of her life Gen. 27.46 Psa 37.14 Some General observations from hence that wicked men are thornes Obs 1 Their acquaintance is not desirable Familiarity with them is dangerous Prov. 24.1 Be not envious against evil men neither desire to bee with them be they great honourable eminent yet if wicked wee should neither envy them nor affect their company and why For their heart studieth destruction and their lips talk of mischief they are the seed of the Serpent and cannot cordially close with the seed of the woman there is enmity between their seeds Micah 7.4 The best of them is a bryar the most upright is sharper than a thorne hedge if the best of them bee so what are the Rest One time or other you will finde them so David chose those for his companions who feared the Lord Psal 119.63 Obs 2 Answerable fruit is to bee expected from them Thornes and bryars must bring forth fruit suitable to their natures Some make no difference between men but will trust wicked ones as soon as godly ones but they have been or may bee deceived for can good fruit grow upon an ill tree Christ hath taught us otherwise Mat. 7.16 Do men gather grapes of Thornes c. hee makes it an impossibility v. 18. a corrupt tree cannot bring forth good fruit wickedness proceeds from the wicked its naturall to them to do wickedly and nothing else fire comes out of brambles and devoures the Cedars of Lebanon Judg. 9.15 Obs 3 It is rather matter of rejoycing than mourning when wicked men are cut off and taken away They are but thornes bryars worthlesse things cumbering the ground and bearing ill fruit Prov. 11.10 When it goeth well with the righteous the City rejoyceth and when the wicked perish there is shouting Unprofitable hurtful things are
power could over-power him hee was unfaithful to the house of Israel and deceived them trusting to him for aide and because of these things the Lord poured out vials of wrath upon him Zedekiahs perfidiousnesse brought sword and fire upon Jerusalem blindnesse captivity and chaines upon himself Obs 3 It s neither pleasing to God nor safe for Gods People to relye upon Heathens and wicked ones for help in their straits and fears The house of Israel relyed upon the Egyptians and this pleased not the Lord neither was safe for them Isa 31.1 Woe to them that go down to Egypt for help and stay on horses and trust in Charets because they are many and in horsemen because they are very strong but they look not to the holy one of Israel neither seek the Lord the Jews looked to the strength of Egypt and not to the strength of God and therefore a woe is denounced against them God was provoked thereby and hee would bring evil upon them and saith that the helped and helpers should both fall and fail together vers 3. yea hee tells the Jews chap. 30.3 that the strength of Pharaoh should be their shame and their trust in the shaddow of Egypt their confusion When Asa relyed on the King of Syria and not on God Hanani the Prophet told him hee had done foolishly and that thence forward he should have warre 2 Chron. 16.7 9. Gods people should trust in God alone who is all-sufficient for them and not in an arm of flesh Idolaters prophane and wicked ones are seldome cordial to Gods people how can they help the Church of God in earnest which they hate most heartily The Egyptians loved not the Jews and therefore they smarted for seeking their help and trusting to them for help Obs 4 That those mediums men expect comfort and help from do oft wound them and prove their ruine The house of Israel leans upon Pharaoh and the Egyptians for relief and aide against the Babylonians and what did they break and rend all their shoulder and dissolve their loines they failed them and this proved the renting of the Jewish shoulder the breaking of them in peices and total dissolving of their Kingdom they were to them as a staffe to a weak infirm man he leans hard upon it that suddainly breaks runs into his arme and shoulder and so falling down wounded hee rises no more that hee trusted to wounded and ruined him This falls out oft that mens confidâ—nces are their confusions The things they trust to and lean upon are thornes unto them Ahaz places his hope in Tiglath-pilnezer when the Edomites invaded Judah hee is sent for comes and what then hee distressed him and strengthened him not 2 Chron. 28.20 hee was baculus arundineus unto him Benhadad had great confidence in Hazael but hee proved his ruine 2 King 8.8 15. he made a prey of him and his Kingdome at once In Obadiahs prophesy v. 7. it s said the men of thy bread have laid a wound uâ—der thee that is those Edom was familiar with confided in looked for much comfort from even they wounded her they laid snares and traps for her they became instruments of her ruine Obs 5 Dis-appointments by and harmes from others do make men wary and look to themselves When the Egyptian reed brake and wounded the Jews then their loines were made to stand then they recalled their spirits from the Egyptians and set themselves to secure themselves against the Babylonish forces While men trust to others they are usually negligent in their counsels and actions but when they see others fail them and feel they have wounded them then they muster up their spirits then they consult watch and act more vigorously Vers 8 Therefore thus saith the Lord God behold I will bring a sword upon thee and cut off man and beast out of thee 9 And the land of Egypt shall be desolate and waste and they shall know that I am the Lord because he hath said the river is mine and I have made it 10 Behold Therefore I am against thee and against thy rivers and I will make the land of Egypt utterly waste and desolate from the towre of Syene even unto the borders of Ethiopia 11 No foot of man shall pass thorough it nor foot of beast shall pass thorough it neither shall it be inhabited forty years 12 And I will make the land of Egypt desolate in the middest of the Countries that are desolate and her Cities among the Cities that are laid waste shall be desolate forty years and I will scatter the Egyptians among the Nations and will disperse them through the Countries In these verses you have clearly laid before you these particulars 1 The judgement God would bring upon Egypt viz. the sword v. 8. 2 The Effect or Event of this sword utter vastation v. 8 9. and dispersion v. 12. 3 The Extent of this vastation v. 10. 4 The Duration of the same v. 11 12. which is forty years 5 One special cause thereof repeated v. 9. which is the pride of the King of Egypt 8 I will bring a sword upon thee Sword in Scripture imports sometimes power as Exod. 18.4 God delivered mee from the sword of Pharaoh saith Moses that is from the power of Pharaoh sometimes great sorrows as Luke 2.35 a sword shall pierce through thine own soul that is the Mockings reproaches and evil usages Mary and Christ should meet with in the world should be as a sword in the heart of Mary and fill her with sorrows sometimes it s put for the word of God as Eph. 6.17 the sword of the spirit which is the word of God which in the Grammatical construction may refer to spirit but then the sense is not so clear for what then shall bee the sword its better therefore to read those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which thing is the word of God sometimes for division as Matth. 10.34 I came not to send peace but a sword that is division so Christ expresses it in Luke 12.51 and sometimes war and the Evils attend it so it s to bee taken here God would bring the Babylonian Army Nebuchadnezzar with all instruments of warre upon Pharaoh and his land And cut off man and beast out of thee God would deal severely with Egypt not only man should bee cut off but even the beasts also They had not sinned and God did not punish the beast in destroying of them Dum jumenta tolluntur non tam ipsa puniuntur quam homo corum privatione plectitur Paraeus but he punished their owners in depriveing them of their beasts who had made them serve their lusts Egypt abounded with men and Cattle and the Egyptians being wicked and given to luxury God brought that sad judgement upon them viz. the sword which spared neither man nor beast 9 The land of Egypt shall bee desolate and waste Egypt was a fruitful and pleasant land flowing with Milk and Honey Numb 16.33 but