When the Lord gathers up his People out of the world and brings them into near relation to himself into Canaan and Church order hee looks they should review their former waies and bee much affected with them and throughly repent for them There shall ye remember your waies and all your doings wherein c. When brought into Canaan they were not only to eat the milk and honey to behold the glory thereof but they were to remember daies of old their sinnes in Babylon compliances with Babylonians how they had polluted themselves and provoked the Lord and thereupon to mourn kindly for their unkindnesses to him who had shewed such marvellous loving kindnesse unto them When God brings men out of the World now into Sion gives them the Milk and Honey of the Gospel shews them the glory thereof then they look back wonder at their wickedness and loath themselves for it saying who is like unto us in sinne and wickedness and who is like unto our God in grace and goodnesse in pardon and forgivenesse Micah 7.18 when it shall please God to bring the Jews out of that Babylon they are now in unto the true Canaan the Church of Christ they will remember their iniquities their bitter and bloudy doings against Christ mourn and loath themselves for the same Zach. 12.10 Rev. 1.7 Obs 3 Where repentance springs from sense of Love and kindnesse as it is real and deep so its secret and universal they should being brought into Canaan not onely remember their sinnes but they should loath themselves bee displeased so with themselves that they should smite and abhorre themselves and that in their own sight and for all the evils they had committed when no eye saw them they would spread all their sinnes before them and in the sight and sense of them be vile in their own eyes Vers 44. And they shall know that I am the Lord. These words wee had in the 42. v. wherein they were opened and expounded of an experimental knowledge When I have wrought with you for my Names sake Of these words see vers 9.14.22 The Vulgar is Cum benefecero When I shall have done good to you The Hebrew is When I have done to you or With you for my Name sake That is when I have dealt graciously and mercifully with you out of my free grace and for the honour of my name Not according to your wicked waies Of wicked abominations was spoken chap. 8.9 of wicked counsel chap. 11.2 of Wicked way and waies chap. 13.22.18.23 Those are wicked waies which lead from God from truth from just honest and good things In such they had walked long but God would not deal with them according to the wickednesse of their waies Significat aliquid ad imum usque funditus perdere corrumpere depravare quocunque id fiat modo sine medio Nor according to your corrupt doings The word for Corrupt is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to Corrupt even to the bottome throughly and such were they they were not a Little corrupt but totally corrupted in their judgements wills affections words and actions they were like a corrupt spring that sends forth nothing but corrupt waters Ezek. 16.47 Thou wast corrupted more than they in all thy waies Obs 1 The Lord is gratious and merciful unto the Sonnes of men deserving ill at his hands hee deals with them upon the account of his grace not their deserts What did their wicked waies and corrupt doings deserve at his hands but that hee should have poured out his fury and accomplish his anger upon them as it is ch 7.8 but hee wrought with them for his Name sake that is out of his free grace and favour he spared them hee pardoned them hee delivered them out of Babylon and brought them into Canaan When God seeth nothing in the Creature to put him on to shew mercy hee findes enough in his own Name to provoke him thereunto you have it four times in this chapter thrice before and here that hee wrought for his Name sake whatever mercy this people had it was from Divine favour not their desert If it was free Grace brought the Jews out of Babylon into Canaan what is it but freenesse fulnesse and riches of grace to bring men out of the world into the heavenly Canaan Predestination Calling Justification and Glorification are acts of meer grace and favour Eph. 1.5 2 Tim. 1.9 Rom. 3.24 ch 8.30 1 Pet. 5.10 All the Sonnes of men injoy here or expect hereafter is from the bounty favour and mercy of God Psalm 103.8 9 10 11 12. Luke 12.32 to attribute ought to our own wills or indeavours is to derogate from God and darken the glory of his name and free grace Obs 2 God doth therefore deal gratiously with sinners that they may know him experimentally Yee shal know that I am the Lord when I have wrought with you for my Name sake c. God works and so works that hee makes the hearts of men affected with his works and to say Psal 86.8 Among the Gods there is none like unto thee O Lord neither are there any works like unto thy works none so full of Glory so full of grace and mercy none so influential and operative upon the heart It s Gods scope and aim in doing good so freely and fully as hee doth to make himself known to the hearts of his People that so they may bee knit to him provoke them to admire him and live more fully to him Vers 45 Moreover the word of the Lord came unto mee saying 46 Son of Man set thy face towards the South and drop thy word toward the South and Prophesy against the Forrest of the South-field 47 And say to the forrest of the South Hear the word of the Lord Thus saith the Lord God Behold I will kindle a fire in thee and it shal devour every green tree in thee and every dry tree the flaming flame shal not be quenched and all faces from the South to the North shal bee burnt therein 48 And all flesh shal see that I the Lord have kindled it it shal not be quenched These verses are the fifth general part of the chapter viz. a parabolical Declaration of the destruction of Judea and Jerusalem Some refer these words to the next Chapter and make the beginning of that at the 45. v. of this The 45. v. sets before us the Divine Authority of this Prophesy against the Jews that were yet in Canaan the Prophet received it from the Lord it came from God to him before it went out from him to men In this 45. v. wee have 1 The Compellation Son of man of which heretofore 2 A Command to declare and utter the word hee had received set thy face c. Set thy Face Of this Expression in Chapter 4. 3 7. ch 6.2 ch 13.17 Hac phrasi ostendit strenue precidandum ess◠ita ut nullis minis frangatur nec so
any more I will cease from using means to purge thee my Prophets shall labour no more in vain about thee they have spent their lungs and strength to reclaim thee but they shall not do it again they shall neither reprove threaten counsel or invite thee any more to turn but thou shalt bee left as desperate and incurable Hebrew is Thou shalt not purge thy self from thy Filthinesse any more if thou wouldest now go about it it will bee in vain it s too late I am resolved upon thy destruction Till I have made my fury to rest upon thee Anger indignation wrath fury is ira nunquam quiescens donec sumatur vindicta There is now no purging but destruction I shall spend all my judgements upon thee consume thee and thine and so my fury shall rest upon thee these words we had before ch 5.13.21.17 Donec doth not imply a purging afterwards Psalm 110.1 Rom. 8.22 Mat. 5.26 until thou hast payed the uttermost c. Obs 1 Obstinacy in sinne provokes God to the destruction of sinners Her scum shall be in the fire Jerusalem shall bee burnt and why in thy filthiness is lewdnesse thou aâ—t obstinate hardened in thy wickednesse all sinne offends some sinnes provoke to judgements obstinacy provokes to destruction Jerem. 44.15 16 17. in those verses you have the obstinacy of the Jews in Egypt they and others of them had been so obstinate in the land of Judea that God could bear them no longer but laid the Land desolate and made it a curse v. 22. and see how the Lord threatens them v. 27. I will watch over them for evil and not for good and all the men of Judah that are in the land of Egypt shall bee consumed by the sword and by the famine untill there bee an end of them and not onely would hee destroy them but Egypt likewise where they were vers 30. even that should fare the worse for their being in it Obstinacy in sinne is worse than the sinne it self many sinnes are committed renitente voluntate against mans will and purpose but obstinacy in sinne is pleno consensu voluntatis it hath the willfully in it and therefore must needs exasperate the Lord Nehem. 3.30 many years didst thou forbear them and testifiedst against them by thy spirit in thy Prophets yet would they not give ear therefore gavest thou them into the hand of the people of the lands this stubbornnesse of theirs made the Lord cast them off and put them into the hands of Heathens Zachary tells you that for this sin came a great wrath from the Lord of Hosts upon them ch 7.12 not only wrath which is destructive in it self but great wrath and that not only from the Lord but from the Lord of hosts as if the Lord mustered up all his forces to come against obstinate and rebellious sinners and poure out great wrath and vengeance upon them Certainly obstinate sinners are those the Lord will accomplish his wrath upon 1 Thess 2.16 the wrath of God came upon the Jews to the uttermost even to perfection Obs 2 In Scripture Language that is said to bee done which God or men indeavour to do though it bee not done I have purged thee God using means and indeavouring by his Prophets Mercies Threats and judgements to purge Jerusalem from her sinne is called purging though Jerusalem were not purged Psalm 69.5 They that destroy mee Qui exscindunt me are mighty Davids enemies who sought to destroy him are said to do it Rom. 2.4 The goodnesse of God leadeth thee to repentance that is its agency and tendency is that way Deut. 26.5 A Syrian ready to perish Jacob increased and prospered when hee was with Laban but because Laban did that which tended to his perishing hee changed his wages hee pursued him returning home therefore hee is said to bee in a perishing condition 1 Cor. 10.33 I please all men in all things In the fourth chapter hee tells you hee was reviled persecuted defamed made as the filth of the world and the off-scouring of all things how then did hee please all men in all things he is said to do it in that hee indeavoured to do it seeking their good their salvation Matt. 5.32 whosoever shall put away his wife saving for the cause of Fornication causeth her to commit adultery that is this action of putting her away exposes her to that sinne whether shee fall into it or no because therefore the mans act in putting away his wife is likely to produce such an effect hee is said to do it to cause her to commit adultery Gal. 5.4 Christ is become of no effect unto you whosoever of you are justified by the Law they sought to bee justified by the Law and thereupon are said to bee so not that the Law justified any or any could bee justified by it This should teach us how to understand the like scriptures Things may be said to bee done when onely there hath been means used conducing thereunto Obs 3 A people may have the means and not improve the same for their good Jerusalem had Prophets Ordinances Sabbaths Sacrifices Mercies Judgements by which God would have purged her and shee was not purged shee did not purge her self shee improved not the same for her good shee did not hearken to the Prophets humble her self for her sins fear the Lord and his threatnings observe his Sabbaths worship him onely and execute justice God called upon her oft to purge her self Jerem. 4.14 O Jerusalem wash thine heart from wickednesse that thou mayest bee saved how long shall thy vain thoughts lodge with in thee I have given thee water to wash thine heart from all thy vain base destructive thoughts why doest thou not use it chap. 13.27 O Jerusalem wilt thou not bee made clean when shall it once bee my Prophets would cleanse thee if thou wouldest receive them and my word by them mine Ordinances would sanctify thee if thou didst use them according to mine institution of them my mercies and judgements would cause thee to cleanse thy self if thou didst well weigh them But thou hast means and dost not improve them It s not the having of means but the right use of means will do good Jerusalem thought her self clean not needing to bee purged Jer. 2.23 how canst thou say I am not polluted Jerusalem that was more guilty than Sodome or Samaria justified her self and so neglected purging yea rejected the word of the Lord which should have purged her Jer. 8.9 shee gave ear to false Prophets and Priests Jerem. 23.14 who strengthened her in her wickedness and defamed the true Prophets chap. 18.18 shee prophaned the means Ezek. 22.26 shee idolized the means and rested in the act done Jerem. 7.4 9 10. chap. 8.8 shee went on still in her own waies whatever God or man said unto her Jer. 7.28 This is a Nation that obeyeth not the voice of the Lord their God nor receiveth correction God had spoken to Jerusalem and
their Fathers Idols In the 8. vers hee mentions the Idols of Egypt and they were their Fathers Idols which the Children minded and were intent upon for when the eyes go after any thing there is some affection in the heart unto that thing vers 16. and Ezek. 6.9 I am broken with their whorish heart which hath departed from mee and with their eyes which go a whoring after their Idols if the heart did not affect them the eyes would not Fathers Idols affected both the hearts and eyes of their Children Rachel stole her Fathers Gods Gen. 31.19 and said they should be her Gods Obs 1 That Parents sinnes prepare heavy Judgements for their Posterity many years after God lifted up his hand in the wildernesse that hee would scatter them among the Heathen and disperse them through the Countries because they were statute-breakers Sabbath-polluters and idol-minders which fell not upon them but their posterity many hundred years after Junius makes it five hundred and then they were driven out of the Land of Canaan and dispersed into Heathenish Nations aâ— judgement that deprives men of all their own comforts and exposes them to all the injuries of others Eâ—ilium novoâ—um molorum initium Ph lo de Abrahamo One calls this judgement the beginning of new evils and it may bee added of unknown evils Let Parents therefore take heed how they provoke God by sinful and wicked practises their posterity may smart soundly for it many years after Sauls Jeroboams and Manasses sinnes made their Posterity to feel sad stroaks long after and some in our daies have suffered for their Fathers sinnes and its just with God they should when they tread in their fathers steps who have rebelled against God Vers 25. Wherefore I gave them also statutes that were not good and Judgements whereby they should not live 26 And I polluted them in their own gifts in that they caused to passe through the fire all that openeth the wombe that I might make them desolate to the end that they might know that I am the Lord. Here is a further progresse of Gods judiciary dealings with them which lyes 1 In the Statutes and judgements hee gave them 2 In the polluting of them Then you have the end of both which is 1 To make them desolate 2 To bring them to the knowledge of himself In this verse is first a figure called Antanaclasis which is the reciprocating the same words in a diverse sense in the former verse is mention made of statutes and judgements which God gave them vers 11. and were his divine word here is a mentioning of statutes and judgements which hee gave them as divine punishments being the Commands and devices of men 2 A figure called Meiosis or Tapeinosis which is when less is expressed and more intended as not good Cum usur pantur nomina vel verba leniora pro vehementioribus Glass in philolog l. 5. c. 10. is a mild expression but more is intended in it viz. hurtful deadly So these words should not live are moderate but they include that is grievous namely death yea terrible deaths they should not onely have no good by them but much evil sore destruction I gave them my Statutes that were not good The Hebrew is Statutes not good These Statutes were not the Moral Law though it be a killing Letter 2 Cor. 3.6 for the Law is holy just and good Rom. 7.12 yea perfect Psalm 19.7 not the Ceremonials viz. Sacrifices and Sacraments Vid. Est in sent l. 4. Sect. 27. p. 26. Col. 1. l. 8. as Jerome and Estius calls them for though these were shadows of things to come yet they had purifying vertue in them and led to Christ Heb. 9.13 Gal. 3.24 and in this Chapter God speaking of the Statutes and Judgements hee gave them which comprehend both Morals and Ceremonials hee saith vers 11.13 21. that they were such as if they kept them they might live in them Neither doth it advantage to say these are called not good because they are less good than those of the Gospel let that bee granted yet those statutes kept would afford life but the statutes here meant were such as whereby they should not live Not the Tributes and Taxes imposed upon them by the Nations when they prevailed against them in war for they were under none in the wildernesse and these statutes were given when they were there By these statutes are meant 1 Those punishments that befell them in the wilderness as the sword Exod. 32.27 28. fiery Serpents Numb 21.6 the plague Numb 16.49 the earth swallowing up Corah Dathan and Abiram vers 31 32. fire ver 35. suspension chap. 25.4 God commanded the hanging up the Heads of the people hee appointed the fire the earth the plague the sword to do execution upon them these were statutes not good not good for them but hurtful yea very hurtful for so much not good implies and the next words prove being a further declaration of these Judgements whereby they should not live these statutes and Judgements took away their lives 2 Those threatnings and curses you finde Deut. 4.26 27 28. ch 27. from the 15. to the end and ch 28. from the 15. to the end Levit. 26. from the 14. to the 40. these were sentences of death 3 The Inventions Laws Rites Decrees Superstitions of men which are called Statutes Dan. 6.7 Mic. 6.16 the statutes of Omri are kept and 2 King 17.8 the statutes of the Heathen And God is said to give them in that hee gave them over to these which were not good but tended to death and destruction seeing they would none of mine I gave them mens Obs When men flight and violate the Statutes and Judgements of God he doth not onely threaten and punish them with temporal Judgements but also with spiritual because they despised Gods statutes and did not keep his judgements therefore hee gave them Statutes not good and judgements whereby they should not live God threatned them with cursings cut off many of them in the wildernesse and gave over others to beleeve errors to follow the imaginations of their own hearts the Commandements and statutes of men which was a more dreadful judgement When men care not for the waies of God which have good and life in them its iust with God to give them over to the waies of men that have no good no life in them nothing but expence labour disappointment vexation and destruction Ezek. 24.12 Jer. 2.36 37. Prov. 14.12 when Gods people would not listen to him hee gave them up to their own hearts lusts to the perverse intendments and pertinacies of their hearts they intended the statutes and judgements of men of Heathens and Idolaters those they were set upon and God gave them up unto them as you may see ver 39. of this chap. go yee serve ye every one his Idol seeing you will not submit to mee any waies go to your Idols where your eyes and hearts
is there not much fraud griping and catching advantages in most shops places and persons when will the time come that this City may bee called a City of righteousnesse the faithful City If you do finde your hearts carried out greedily after gain and desire to be rich consider these places of Scripture Prov. 28.20 Hee that maketh haste to be rich shall not bee innocent Lo jinnakeh non erâ—t impunis hee shall not go without punishment God will plague him one way or other send some secret curse into his heart or estate if not some outward visible judgement Prov. 20.21 An inheritance may bee gotten hastily at the beginning but the end thereof shall not bee blessed Men may think God blesses them loves them they thrive they get great estates but marke the end the end of an estate so gotten shall not be blessed how many get great estates in this City and their children spend it shamefully when they are gone Jerem. 17 11. He that getteth riches and not by right shall leave them in the midst of his daies and at his end shall bee a fool hee promises long life to himself but hee shall soon bee pluckt away and bee declared to bee a fool Luke 12.19.20 Soul thou hast much goods laid up for many years eat drink and bee merry hee thought hee should live long but what followed Thou fool this night thy soul shall bee required of thee then whose shall those things bee thou hast provâ—ded it may bee you think your children shall have what you get bâ—t its more than you know if you will beleeve David Psal 39.6 suppose your heir do can you tell what hee will prove its more than Solomon could tell Eccl. 2.19 who knoweth whether hee shall be a wise man or a fool 1 Tim. 6.9 read study minde those verses well they have much in them Obs 3 Who are a prey and spoil to the rich and great its the poor needy and strangers the people of the land vexed and oppressed them Those had States purses and power they dealt wrongfully with others The Scripture sets out this evil by various expressions Men are said to have An Evil eye against the poor Deut. 15.9 To set their eyes against the poor Psa 10.8 To Lye in wait to catch the poor Psa 10.9 To devise devises to destroy the poor with lying words when he speakes right Isa 32.7 To shame the counsel of the poor Psa 14.6 To despise the poor James 2.6 To mock the poor Prov. 17.5 To hate the poor Prov. 14.20 To Rule and Lord it over the poor Prov. 22.7 To bend their bow to cast down the poor Psal 37.14 To grind the faces of the poor Isa 3.15 To turn aside the poor in the gate Amos 5.12 To take away the right from the poor and needy Isa 10.2 To tread upon the poor Amos 5.11 To sell the poor for shoes Amos 2.6 To rob the poor because he is poor Prov. 22.22 To take away his house violently Job 20.19 To devour the poor secretly Hab. 3.14 To oppresse the poor crush the needy Amos 4.1 To swallow up the needy Amos 8.4 To turn aside the stranger from his right Mal. 3.5 To oppresse him as here To slay him Psal 94.6 The Lord takes special notice of the Poor and mens carriages towards them take heed then that the spoil of the poor bee not found in your houses as it s said Isa 3.14 and that their bloud be not found on your skirts Jer. 2.34 for the Lord will arise for the oppression of the poor and sighing of the needy Psa 12.5 hee will maintain their right Psal 140.12 Let your hearts and eies bee towards them let your hands bee stretched out to do them good for blessed is hee that considereth the poor Psal 41.1 and who so hath mercy on them is happy Prov. 14.21 be not of that generation Prov. 30.14 Vers 30 And I sought for a man amongst them that should make up the hedge and stand in the gap before me for the Land that I should not destroy it but I found none The Lord having made a large catalogue of Jerusalems sinnes and shewn an universal corruption of all sorts of men what could bee expected but that hee should proceed to the destruction of them But that hee might more fully justify his proceedings towards these that were already in captivity and likewise towards them that were yet remaining hee tells them what hee did hee sought for some one or other to have appeared interceded and prevented judgements Hee looked some course should have-been taken the land being so guilty to have kept off destroying judgements and seeing there was none minded the publike good doing ought that might occasion God to spare them the fault was in themselves and not in him that they were wholly ruined And I sought for a man amongst them The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to seek magno studio conatu ambulatione pedibus non verbis as Kirker observes An earnest diligent seeking a running up and down to finde out a thing So here the Lord made a diligent search hee went up and down from Prophet to Priest from Priest to Prince from Prince to People to see if hee could find out any man It s spoken of the Lord after the manner of men and is suitable to that expression 2 Chro. 16.9 the eyes of the Lord run to and fro throughout the whole earth that is Divine Providence exactly observes all things in the world especially what men do and here God looked earnestly upon all sorts of men to see if any stirred to interpose and stand in the gap The French is J'aj demandi d' ' entre eux quilque homine I demanded some one among them I called for a man to come forth and see if he could prevent those judgements were coming upon them That should make up the hedge The Hebrew is Goder gader hedging an hedge Vulg. Qui interponeret sepem The words are metaphorical and the metaphor is taken from vineyards gardens and places inclosed which use to have fences and hedges about them to preserve them from every thing might harm them both men and beasts The Jews were Gods vineyard Isa 5.1 and he had fenced and hedged them vers 2.5 they were Gods garden and hee had inclosed them Cant. 4.12 The fence hedge or wall about this people was 1 Gods protection of them hee had a special care of them being his Church and people above all others as the City Jerusalem had a wall about it Nehem. 1.3 so God was a wall to the Citizens thereof Zach. 2.5 a wall of fire round about them Isa 27.3 least any should hurt his vineyard he kept it night and day hee watched over it continually and preserved it 2 Those things and means God had given them to bee an hedge or wall unto them as 1 Sound doctrin which was as an hedge to keep out all errors corrupt and
sinne let us give him our hearts not alienate them from him and so hee will not alienate his heart from us Obs 0 From the 19 20 21. That fresh sinnes bring to mind former old sinnes Aholibahs latter trucking with the Egyptians minded God of her primitive whoredomes and Abominations when shee lived in Egypt which was one thousand years before there she had her lovers there she defiled her self with the Idols of Egypt Ezek. 20.7 and her affection now to Egypt and Egypts paramours caused God to minde those sinnes of her youth heâ— had no pleasure in doing so but Aholibah called them to remembrance by acting the same or like things again shee called them out of darknesse and presented them to the view of God Vers 22 Therefore O Aholibah Thus saith the Lord God Behold I will raise up thy Lovers against thee from whom thy minde is alienated and I will bring them against thee on every side 23 The Babylonians and all the Chaldaeans Pekod and Shoah and Koa all the Assyrians with them all of them desireable young men Captains and Rulers great Lords and renowned all of them riding upon horses 24 And they shall come against thee with Chariots wagons and wheeles and with an Assembly of people which shall set against thee buckler and sheild and helmet round about and I will set judgement before them and they shall judge thee according to their judgements 25 And I will set my jealousy against thee and they shall deal furiously with thee they shaâ—â— take away thy nose and thine ears and thy remnant shall fall by the sword they shall take thy Sonnes and thy Daughters and thy residue shall be devoured by the fire 26 They shall also strip thee out of thy cloathes and take away thy fair Jewels 27 Thus will I make thy lewdnesse to cease from thee and thy whoredomes brought from the Land of Egypt so that thou shalt not lift up thine eyes unto them nor remember Egypt any more 28 For thus saith the Lord God behold I will deliver thee into the hand of them whom thou hatest into the hand of them from whom thy mind is alienated 29 And they shall deal with thee hatefully and shall take away all thy labour and shall leave thee naked and bare and the nakednesse of thy whoredomes shall be discovered both thy lewdnesse and thy whoredomes 30 I will do these things unto thee because thou hast gone a whoreing after the Heathens and because thou art polluted with their idols 31 Thou hast walked in the way of thy sister therefore will I give her cup into thine hand 32 Thus saith the Lord God Thou shalt Drink of thy sisters cup deep and large thou shalt be laughed to scorn and had in derision it containeth much 33 Thou shalt be filled with Drunkennesse and sorrow with the cup of astonishment and desolation with the cup of thy sister Samaria 34 Thou shalt even Drink it and suck it out and thou shalt break the sheards thereof and pluck off thine own breasts for I have spoken it saith the Lord God 35 Therefore thus saith the Lord God because thou hast forgotten me and cast me behind thy back therefore bear thou also thy lewdnesse and thy whoredomes In these verses you have a Declaration of Gods dealings with Aholibah and the grounds thereof and herein 1 Whom God would raise up against her those had been her Lovers vers 22. and the cause thereof her defection from them ib. Now these are 1 Nominated and described ver 23. 2 The Manner of their comming against and judging Aholibah is set down vers 24. 3 Specification of the evil they should do unto her vers 25 26 29. 2 What God would do himself 1 Like an Husband inraged he would set his jealousy against her vers 25. 2 Put her into the hands of those hated her vers 28. 3 Bring her to the condition her sister Samaria was in shee should drink of her cup and that deeply vers 32 33 34. 3 The Grounds moving God thus to deal with her which are principally two 1 Her Idolatry v. 30 31. 2 Her Forgetfulnesse of God v. 35. 4 The Events which are two 1 Cessation from her idolatry and confederating with Egypt any more v. 27. 2 Scorn and derisian v. 32. 22 I will raise up thy Lovers against thee The Babylonians were Lovers of Aholibah or Jerusalem because shee had affected their gods rites and sacred things and trusted in them for help against others but being now fallen off to the Egyptians God would stir up the Babylonians against her and so generally that they should come and compass her round about As you may see in Glassius his philol Part. 3. p. 863. 23 Pekod Shoah and Koa Some make these the Names of great men but they are rather the Names of Provinces which were under the Babylonians the people whereof God stirred up with others to come to the siedge of Jerusalem The Chaldee makes them Nomina Gentilitia Vide Junii notas in Bibl. commentaria in locum Pecodoitas Soiatas Koaitas the Pecodaits Soaits and Koaits 24 I will set judgement before them c. Mariana understands the words thus I will punish thee O Jerusalem the Babylonians beholding it They were the executioners of Gods judgements and must needs behold them Wee may take the words thus I will make known my minde to the Babylonians concerning thy destruction and leave thee to them to bee punished according to their Laws seeing thou hast been perfidious and treacherous unto them I will put thee into their hands give them power to punish thee and they shall do it according to their Laws and judgements Vers 25 And I will set my jealousy against thee By Jealousy Maldonate understands the Chaldaeans because they were the instruments of his wrath but here the Lord alludes to the practice of jealous Husbands who finding their wives faulty set themselves against them and turn them out of doors so would God deal with this woman whom hee had taken to bee his hee would drive her out of the land for her spiritual whoredome hee would give her a bill of divorce and send her away They shall take away thy nose and thine ears This Aholibah did trust in her beauty and play the Harlot chap. 16.15 and the Lord would have her deformed like a most filthy Harlot whose nose and ears were wont to bee mangled or cut off It was a law or custome in Egypt that if a man were taken in adultery hee should bee beaten with rods ad mille plagas to a thousand stripes and that a woman found therein should have her nostrils cut off And Pradus saith it was so in many Nations that for the greater disgrace they used to cut off the nose lips ears Caeliuâ—â—hod Lect. Antiq. l. 21. c. 45 Diod. Siculus 1. c. tops of the toes and fingers of their enemies runagates and adulterers which was shameful to any
specially to women Hereunto it s conceived our Prophet alludes but because its doubtful whether any such thing was really done to Aholibah Diverse interpret Nose of the King and Ears of the Judges or chief Priests but wee need not allegorize the meaning is that God would bring Jerusalem to suffer open and extream shame 26 They shall also strip thee of thy cloathing This Metaphorical woman was well clad shee exceeded in her apparrel both for the matter quantity and quality as appeared chap. 16. shee took up the fashions of the Babylonians and Egyptians whom shee doted upon and had confederated with but what ever she had when the Souldiers came they stript her of all The Hebrew for strip is Hiphshiluc exuere te facient they shall make thee to put off they shall handle thee so roughly that thou shalt bee forced with thine own hands to put off thy garments and give them to them those garments thou hast taken much pride and pleasure in Of these words and fair jewels was spoken cha 16.39 27 Thus will I make thy lewdnesse to cease from thee c. By my Judgements upon thee I le make thee give over thine idolatry thou shalt minde neither Egyptians nor gods their Idols thou shalt neither adore nor desire help from them thou shalt bee made to minde other things as food raiment habitations 28 I will deliver thee into the hand of them whom thou hatest In the 16. chap. 27. God delivered her into the hands of them that hated her chap. 21.31 hee saith hee would deliver her into the hands of brutish men and skilful to destroy and here into the hands of those shee hated there was hatred on both sides shee hated her lovers and her lovers hated her and into their hands would the Lord put her shee should find it was the Lords doings 29 They shall deal with thee hatefully They shall speak evill of thee do evil unto thee they shall shew thee no mercy they shall spare neither thee nor thy estate nor thy name but shall take away all thou hast gotten by thy labour and make known to the world what a filthy strumpet thou hast been 30 Because thou hast gone a whoring after the Heathen c. Thou hast left mee thy Husband and guide and gone out to the Heathenish gods and Idols for help thou hast bestowed thy self and love upon them and art defiled by taking them into the bed of love vide ch 6.9 where you have the same or like words 31 Thou hast walked in the way of thy sister Aholah doted upon the Assyrians made leagues with them defiled her self with their idols manifested her idolatrous disposition shee had in Egypt to bee still living and thus did Aholibah vers 12 16 17 19. I will give her cup into thine hand 32 Thou shalt drink of thy sisters cup. Thou shalt bee punished with the same punishments Aholah was shee was taken by the Assyrians shamefully intreated and her children carried into captivity and so shalt thou bee dealt with The same cup shee drank of thou shalt also drink of This Metaphor is very frequent in scripture Isa 51.17.22 Jer. 25.15 17 28. Psalm 75.8 Lament 4.21 Some think this Metaphor to bee borrowed a re medica from Physitians giving potions in Cups to their patients which are troublesome to behold and grievous to taste so Gods judgements are cups of that nature Others think it taken from that practice of giving cups of wine or strong drink to those that were to suffer Amos 2.8 which hebetating their senses should take away the sharpenesse of their pain Others fetch it from the practice at feasts where the Master of the feast singulis convivis suum calicem temperabat pro cujusque aetate did temper and proportion a Cup for each guest according to his capacity and those they purposed to make drunk they would fill the larger Cups Let the Metaphor of Cup bee borrowed from which you will it notes out here Gods ordering and measuring out of judgements for Aholibah and hers Deep and large It shall not bee a Cup to drink off at one draught or in one day but it shall bee a Cup deep large containing much grievous great and long afflictions a Cup thou shalt bee seventy years a drinking Thou shalt bee laughed to scorn and had in Derision When Whores are punished for their whoredomes they become matter of scorn and derision to all The like words wee had before chap. 22.4 5. 33 Thou shalt be filled with drunkennesse and sorrow Thy afflictions thy punishments shall bee such as shall make thee stagger like one that is drunk thy pains and sorrows shall bee great it shall not bee a cup of consolation but of astonishment to thy self and all about thee yea a cup of desolation and as the Septuagint hath it of perdition 34 Thou shalt even drink it and suck it out Thou mayest think this Cup shall pass away from thee or if not that thou shalt drink onely a little of it but thou deceivest thy self it shall not pass from thee thou shalt drink it and drink it off all thou shalt suck it out even the lees and dregs of it how bitter soever they be Thou shalt break the sheards thereof Not onely drink up what is in the Cup but as drunkards oft break the vessel and lick the fragments not suffering the least drop to bee lost So would God make Aholibah to drink every drop of his fury which he had put in this Cup. The greatnesse of their punishment is set out hereby And pluck off thine own breasts In time of great afflictions many do strange things rend their garments bite their flesh tear their hair and Aholibah should pluck off her breasts Before shee had let Egyptians and Assyrians bruise the breasts of her virginity and draw her to idolatry and now shee should scratch and rend them shee should expresse signes of great grief and great misery upon her 35 Because thou hast forgotten mee and cast me behind thy back Here is the ground of her wickednesse and Gods judgements comming upon her she forgate God which words wee had chapter 22.12 And cast me behind thy back The Hebrew is Behind thy body the sense is this thou hast turned from mee to thy lovers to the Assyrians and Egyptians so that thy face and heart are towards them and thy back is towards mee A like expression wee had chap. 8.16 where it s said Their backs were towards the Temple of the Lord and their faces towards the East Or thus thou hast dealt by mee as men do by things they throw behinde them they slâ—ight them and mind them no more Neh. 9.26 they cast thy law behind their backs and slew thy Prophets that is they sleighted the Law minded it not it was out of their sight as a thing behind them as if there were no such thing When Jeroboam sleighted the Counsel of the Prophet 1 King 11.38 and set up other gods
then hee cast God behind his back 1 King 14.9 Obs 1 God makes them instruments of our woe and misery with whom wee have sinned I will raise up thy Lovers against thee the Babylonians Chaldaeans Assyrians I will bring them against thee on every side Jerusalem had doted upon and trusted in them and by them would God plague Jerusalem Shee had oft sinned by her confidence in Egypt Isa 30.2 chap. 31.1 and God by the Egyptians scourged her 2 Chron. 36.3 Parents dote upon their children and oft God makes them roddes to whip them yea clubs to break their hearts and bones Obs 2 When People go out from God to false waies of worship and put confidence in armes of flesh God will deal severely by them God would put Aholibah into the Babylonian hands they should do with her as they pleased judge her according to their judgements God would set his jealousy against her thrust her out of doors and what then the Babylonians should deal furiously with her abuse her body destroy her children burn her habitation strip her of her vestments and jewels take away all shee had gotten lay open her shame and do hatefully by her shee should bee punished with the same punishments Aholah was Obs 3 Judgements and afflictions are cups which the Lord gives sinners to drink of some more some lesse Thou shalt drink of thy sisters cup deep and large Sometimes Gods judgements are cald a cup of trembling as Isa 51.22 sometimes a Cup of fury as Jer. 25.15 and sometimes a Cup of astonishment as here and Aholibah had all these Cups given her to drink they were deep large contained much and shee was made to drink them all off yea to drink the very dregs of them as men fill up the measure of their sinnes so God fills up the Cups of his judgements Rev. 18.6 fill to her double Babylons sinnes were come to the full and the cup of the Lords fury was full Obs 4 Neglect and contempt of God and his word causes him to execute judgement because thou hast forgotten me and cast mee behind thy back therefore bear thou also thy lewdnesse and thy whoredomes That is bear the punishment of thy lewdnesse and whoredomes thou hast made mee bear thy sinnes and thou shalt bear my punishments As the fear of God is the beginning of wisdome so the forgetting of God is the beginning of Folly and all evill then God is out of sight behind the back and what will not men do when no awe of God or his word is upon them Then like Aholibah they will commit any lewdnesse and because they do so God lets out his wrath loads them with his judgements and makes them bear the merit of their wickedness God had done much for Aholibah dealt by her like a loving husband but shee sleighted him went out a whoring from him did those things which greatly dishonoured him and so provoked him to minde her that forgate him for hee fell upon her with his judgements and destroyed her and so will the Lord do by all that forget him Psalm 9.17 the wicked shall be turned into Hell and all the Nations that forget God whatever sins the Nations commit they are comprehended in their forgetting God that 's the root of all evil and because they did forget God they should be turned into Hell and bear the burden of their sins there for ever Vers 36 The Lord said moreover unto me Sonne of man wilt thou judge Aholah and Aholibah yea declare unto them their abominations 37 That they have committed adultery and bloud is in their hands and with their idols have they committed adultery and have also caused their Sonnes whom they bare unto mee to pass for them through the fire to devour them 38 Moreover this they have done unto mee they have defiled my Sanctuary in the same day and have prophaned my Sabbaths 39 For when they had slain their Children to their Idols then they came the same day into my Sanctuary to prophane it and loe thus have they done in the midst of mine house 40 And furthermore that yee have sent for men to come from far unto whom a messenger was sent and loe they came for whom thou didst wash thy self paintedst thine eyes and deckedst thy self with ornaments 41 And satest upon a stately bed and a table prepared before it whereupon thou hast set mine incense and mine oyle 42 And a voice of a multitude being at ease was with her and with the men of the common sort were brought Sabaeans from the wildernesse which put bracelets upon their hands and beautiful crowns upon their heads 43 Then said I unto her that was old in adulteries will they now commit whoredomes with her and she with them 44 Yet they went in unto her as they go in unto a woman that playeth the harlot so went they in unto Aholah and unto Aholibah the lewd women In these nine verses Aholahs and Aholibahs sinnes are further declared and amplified 1 Here is a mandate to the Prophet to declare their abominations vers 36. 2 The Declaration of those abominations which are 1 Idolatry expressed by the tearm of adultery v. 37. 2 Cruelty in sacrificing their children v. 37. and slaying of them v. 39. 3 Defilement of holy things Sanctuary Sabbaths which is set out with aggravation v. 38 39. 4 Invitation and alluring men of other nations to commit lewdness vers 40 41 42. 5 Incorrigibleness they were reproved for their wickednesse warned and counselled to desist but they went on v. 43 44. 36 Wilt thou judge Aholah and Aholibah God being very angry with these two women for their lewdnesse and abominations turns to the Prophet who being charitable was ready to excuse them for so the words may bee read and are by Piscator see thou do it not they are inexcusable but take the words as they are here Wilt thou judge Aholah and Aholibah thou seest what they have done what vile strumpets they are how justly they deserve severely to bee punished what sayest thou wilt thou judge them wilt thou reprove and sentence them for their sinnes speak sonne of man I see thou art backward to it thou thinkest there will no good come of it thou art discouraged but rouse up thy spirit it is thy duty to do it and thou shalt do it The French translation is Ne jugeras tu pás wilt thou not judge of these words see chap. 22.2 20.4 37 That they have committed adultery and bloud is in their hands c. and have also caused their Sons whom they bare unto me to pass c. For this vers see what hath been said ch 16. v. 16.20 21 32. ch 9.9 cha 22.3 38 Moreover this they have done unto mee they have defiled my Sanctuary in the same day and have prophaned my Sabbaths Of Defiling the Sanctuary see chap. 5.11 where these words because thou hast defiled my Sanctuary were handled and of prophaning the Sabbaths was spoken
King of Tyrus hee was a Sea mark to direct Kings and others who sit at the stern that they sail not that way hee did least they suffer shipwrack Thus God makes men serviceable after their death who were sinful and mischievous in their life time Obs 7 Sinful practises defile mens chiefest excellencies and glories and expose them to defilement Thou hast defiled thy Sanctuaries by the iniquity of thy traffique Covetousnesse lying deceit violence pride luxury and such like sins attended their trading and these sinnes defiled the City the Court the Crown their Temples their worship and what ever was pretious unto them Sin is of a spreading nature defiling us and all wee have yea exposing all to ruine and destruction see Ezek. 5.11 the 7.24 the Jews defiled Gods Sanctuary with sin therefore God would expose them to be defiled by Heathens Obs 8 Mens own sins do breed their woes bring them into contemptible conditions and to utter destruction This Princes sinnes kindled the fire of Gods indignation in the midst of his City Palace and Sanctuaries and such a fire as devoured him and brought him to ashes Wood breeds the worms which eat it up Garments the moaths which consume them Men by their follies contract those distempers and diseases which rend them from the land of the living and enfranchise them among the dead It s the sin of a Nation that tears out the bowels of it and laies all the pleasant things therein waste It s Princes sinnes which shakes the Crown from their heads their injustice Tyranny covetousnesse prophanenesse throws them out of their Thrones leads them with scorn and causeth the Lord to pour his indignation upon them There is no Nation City or family roasted in the fire of divine dreadful judgements but themselves do bring the same upon themselves Israel destroyed her self Hos 13.9 that was by her Calves and idolatrous worship Ireland hath destroyed it self by her treachery and bloody doings and search into it you shall finde that Scotland hath destroyed it self by its own iniquities So Worcester by its own acts hath brought woes upon it self c. Many are brought to ashes at this time to bondage base and contemptible conditions because they fed upon ashes made lies their refuge doing dishonourable things Isa 26.11 the fire of their enemies shall devour them their sins were the material fire that they brought c. Obs 9 Gods judgements upon wicked Princes and places oft are such as that they become matter of astonishment and terror to others All that know thee among the People shall bee astonished at thee thou shalt be a terror Whosoever should hear what God had done to Tyrus and the Prince thereof should bee amazed thereat and tremble chap. 26.15 hee is terrible to the Kings of the earth Psalm 76.12 and makes them terrours to others Vers 20 Again The word of the Lord came unto me saying 21 Son of Man set thy face against Zidon and prophesy against it 22 And say thus saith the Lord God behold I am against thee O Zidon and I will bee glorified in the midst of thee and they shall know that I am the Lord when I shall have executed judgements in her and shall bee sanctified in her 23 For I will send into her pestilence and blood into her streets and the wounded shall be judged in the midst of her by the sword upon her on every side and they shall know that I am the Lord. In these words you have a Prophesy against Zidon which is the third general part of the Chapter the authority of it is in the 20. v. and the Prophets Commission in the 21. v. the Prophesy it self in the 22. and 23. where destruction is threatned to Zidon by Pestilence and Sword and the Ends of Gods judgements declared 21 Set thy face against Zidon The word for to set notes a setting on purpose not carelesly Arte cura studio Vilalp but composedly intensively Amos 9.4 I will set mine eies upon them for evil and not for good Though formerly I have seriously and purposely set my self to do them good yet now I will with as much seriousnesse and resolvednesse set mine eies upon them or against them for evil I will look sowrely upon them So the Prophet must fix his face upon Zidon and look severely sutable to the judgement he had to threaten against it Zidon Of Zidon was spoken chap. 27.8 it was seated at the foot of Mount Libanus and terminated the bounds of Canaan in the North-west Justin saith it was built by the Phenicians and called Sidon from the multitude of fishes were there-abouts for they call a fish Zidon It was a rich and potent City having its King for Ethbaal the father of that wicked woman Jezabel was King of the Zidonians 1 King 16.31 They were idolaters for Ashtoreth was the goddess of the Zidonians De Diis Syris Syntag 2.6.2 1 Kin. 11.5 and Selden judges those four hundred Prophets of the groves which did eat at Jezabels Table to be the Prophets of this goddesse These Zidonians were for their manners and wickednesse like to the Tyrians no better than Thornes and Bryars unto the Jews and hence Ezekiel is commanded to Prophesy against them as Jeremy was Chapter 25.15.22 22 Behold I am against thee Some read the words thus Behold I come to thee not to shew thee kindnesse not to protect or comfort thee but I come to punish to destroy thee The words may also bee read Behold I am above thee or over thee thou art strong wise wealthy secure but I am above thee and thou canst not escape my hands But to take the words as here they are I am against thee thou hast mee thy enemy hitherto I have been thy friend caused thee to grow great and prosper but now I am against thee it s not men or Angels but I the Lord of all in heaven and earth that have the command of all creatures in my hand that shake the foundations of the earth and lay waste Kingdomes Cities at my pleasure even I am against thee And I will be glorified in the midst of thee Montanus reads the word glorified actively I will glorifye my self in the midst of thee thou hast dishonoured me by thy sins given mine honour unto Idols but now I will punish thee severely for what thou hast done and so vindicate my name make thee know that I am a God differing from thy false Gods and goddesses The Septuagint reads the word passively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so wee and many others I will be glorified and the sense is this I am against Zidon I will fight her get the victory over her by executing my judgements upon her and so I shall bee glorified by all that see my hand upon her God is glorified when hee punisheth evill doers and cuts them off Exod. 14.4 I will bee honoured upon Pharaoh and all his host v. 17. upon his Charets and his Horsemen and
and by it the people are brought to glorify and magnify his name for those works by it hee distinguisheth his people from the Prophane and by it they distinguish him from the Idol gods in it the Lord sanctifies his People and they in it do worship him it s the day wherein they meet visit and make each other cheerful and glorious let us have more honourable thoughts of the Sabbath and not think it concernes not us if wee bee his people it s still a signe between him and them If wee have no Sabbath or no day answerable to it wee come short of the Jews who had it given unto them as a great mercy I gave unto them my Sabbaths my holy resting daies Obs 5 Sanctification is the work of the Lord and specially of the Lord when people meet on his day Hee gave them his Sabbaths and they were called holy Convocations because on them the people met Levit. 23.3 and why did hee give them those daies that they might know that hee was the Lord which sanctified them There is none which can sanctify persons by way of separation or inherent holinesse but the Lord. Hee assumes this power and priviledge to himself Levit. 20.8 Ezek. 37.28 and his sanctifying is chiefly when People meet on his day Then the Law was read and opened unto them Act. 15.21 Neh. 8.8 then did God appear amongst them and work by the means hee appointed for their sanctification Psal 89.7 God is greatly to bee feared in the Assembly of Saints there hee convinces them of their sinfulnesse and sinful practises there hee beats down their strong holds and captivates their thoughts to the obedience of his will what was it made David openly to proclaim it that a day in Gods Court was better than a thousand one Sabbath day wherein hee had communion with God and found him sanctifying his head and heart was more esteemed of him than a thousand other daies for the Lord saith hee is a sunne and a shield hee inlightens mee hee strengthens mee and so separates my darknesse and weaknesse from mee and makes mee more holy Let us therefore look unto God alone for sanctification and wait upon him on his daies in the solemn assemblies and hee will sanctify us those are daies of his special presence power and blessing Obs 6 Gods people should observe and take notice what God doth in them on Sabbaths when they appear before him they had the Sabbaths given them that they might know the Lord did sanctify them that they might have experience in themselves of the powerfull operations of God in them God observed what they did that day and they were to observe what hee did that day They read the Law and the Prophets and expounded them Act. 13.15 Neh. 8.8 they Prayed Act. 16.13 they discoursed reasoned and perswaded men out of the Scriptures Act. 18.4 they offered Sacrifices Numb 28.2.10 they did sing Psalm 92. the Title These things they did and God observed their spirits in the doing of them hee observed how they sanctifyed the day and himself in the duties of the day and they were to observe what hee did in the Assemblies and in their bosomes This David did Psal 96.6 strength and beauty are in his Sanctuary saith he and Psalm 63.2 hee confesses hee had seen Gods Power and glory there the strength and beauty in one place is the same with Power in the other it s a glorious beautiful work when God sanctifies a sinner it s a work of Power and strength when hee breaks the snares of our lusts the chains of unbeleef and inlarges our hearts quickens comforts strengthens and inlightens us It s a common sin and sicknesse amongst Christians that they heed not what the Lord does in his Ordinances for them and in them they cannot say from experience wee know it is the Lord that sanctifies us most can say this from the Tongue few from the heart 't was not without cause that Solomon said Keep thy foot when thou goest to the house of God and bee more near to hear than to offer the sacrifice of Fools Eccl. 5.1 some thinke hee alludes to Exod. 3.5.30.19 and Josh 5. last Where is mention of putting off their shooes and washing their feet because they were to approach unto the holy God and surely wee had need look to our feet that is our affection foot is put for feet the singular for the plural for we approach near to God when we go to his house wee go to be sanctified and therefore should take heed we defile not our selves Vers 13. But the house of Israel rebelled against mee in the wildernesse they walked not in my statutes and they despised my judgements which if a man do hee shall even live in them and my Sabbaths they greatly polluted then I said I would pour out my fury upon them in the wilderness to consume them Having represented unto them the mercies he conferred on them in the wildernesse here hee declares what their carriage was towards him therein and what his purpose was towards them 1 Their carriage towards him is laid down 1 In General the house of Israel rebelled against me 2 In Special and that in three particulars 1 They walked not in my statutes 2 They despised my judgements 3 They polluted my Sabbaths and that greatly Now all these are aggravated 1 From the place where they were done in the wildernesse where they had special need of Gods protection and provision where they had and saw his miracles daily 2 From the nature of the statutes and judgements given which were such as if done kept they might have lived 2 The Lords purpose towards them was to pour out his fury upon them and consume them and that in the wilderness Little shall I speak of this Vers because in the 8. and 11. verses you have already had most things in it The house of Israel rebelled against me Of their rebellion in the wilderness you may read Deut 1.26.43 Exod. 17.7 with Numb 20.24.27 ch 14. Deut. 9.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reprobavit ex odio abjecit contempsit significat fastidio quodam rem aliquam aut personam ranquam vilem contemptam rejicere The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They despised my judgements The Hebrew word for despise notes rejecting hating villifying they looked upon them as contemptible things and threw them away they did not onely refuse to walk in his Law Psal 78.10 but they despised his judgements and abhorred his Statutes Levit. 26.43 it was such despising as had an abhorrency accompanying it My Sabbaths they greatly polluted Of their Polluting his Sabbaths you may read Exod. 16.27 they went to gather Manna on the Sabbath day one gathered sticks signifies cum sputo quasi rejicere Numb 15.32 they carried burdens and did servile work Jer. 17.22 23. whereas they should have highly prised the Sabbaths resting from doing their own waies finding their own pleasure speaking
kept out of Canaan that they should bee brought into it if it had been so God had forgot and forsworn himself but his Promise and Oath was that the seed of Abraham Isaak and Jacob should bee brought into it Gen. 12.7 ch 13.15 ch 15.18 ch 26.4 ch 50.24 Deut. 34.4 and their seed was brought into the Promised Land Josh 1.2 ch 4.1 ch 14.1.24.13 and so Gods Promise and Oath was kept Those hee swore against were those that murmured against him even all from twenty years old and upwards except Caleb and Joshua whose carkasses fell in the wildernesse as you may see Josh 5.6 As for that Numb 14.34 Gods breach of Promise the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Frustrationem meam Monta. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is franget irritum facere retractaâ—e Vatablus hath it mendacium meum i. e. an sermo meus mendax sit Discetis quid sit in me esse contumacem Tost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eth Tenuathi My frustration you looked certainly to have entred into Canaan but for your murmuring and unbeleef I have frustrated your expectations or thus you think my oath cannot bee true because of a former Oath and that the words I have uttered will prove false a lye but you shall know whether my words and Oath be false or no. Junius and Pisc read it abruptionem meam and make the sense this you have broken off from me and you shall know what it is to have me break off from you I will plague you for your murmuring ingratitude unfaithfulnesse and unbeleef so that you shall never come into the land of Promise The Septuagint hath it you shall know the wrath of mine anger Flowing with Milk and Honey which is the glory of all lands Of these words hath been spoken largely in the 6. verse they are repeated here to shew the ingratitude of this people that were not affected with this land which was a second Paradise but despised it and raised an ill report upon it as also to shew what they lost in being kept out of it And their folly in preferring Egypt before it There is nothing needful to open in the other two verses because occasion hath been given formerly in this chapter and others to open them Obs 1 Mens sinnes disappoint them of choice mercies yea mercies Promised expected and near at hand God had promised them Canaan they were near unto it Numb 13. expected to go in and possesse it but God would not bring them into the Land because they despised his judgements walked not in his Statutes but polluted his Sabbaths In Heb. 3.19 it s said they could not enter in because of unbeleef and Psal 106.24 they despised the pleasant land they beleeved not his word It was their sinnes kept them from so great so near so longed for a mercy Such is the malignity of sinne that it drives mercys back when they are at the door and blocks up the passage that none for the future may issue forth towards us Isa 59.1 2. Behold the Lords hand is not shortened that it cannot save neither is his ear heavy that it cannot hear God can hear and help but your iniquities have separated between you and your God and your sinnes have hid his face from you that hee will not hear Your sinnes stand like a brass wall a mighty mountain between him and you they have crampt his will so that though hee can yet hee will neither hear your prayers nor help your persons It s sinne that keeps mercy from us Jer. 5.25 Your iniquities have turned away these things what things the former and latter rain the Harvest and Fruits of the Earth they were comming to you but your sinnes turned them back again and bid them bee gone away rain away Harvest away fruites of the earth and so the next words import your sinnes have with-holden good things from you they have forbidden good from you so Montanus and the vulgar read the words Prohibuerâ—nt bonum a vobis our sinnes do forbid and with-hold good from us see it Matth. 6.15 if you forgive not men their trespasses neither will your father forgie your trespasses Joh. 8.19 If yee had known mee ye should have known my Father also Isa 48.18 O that thou hadst hearkened to my Commandements then had thy peace been as a river and thy righteousness as the waters of the Sea thy seed also had been as the sand c. see Luk. 14.16 17 18 19 20. Luk. 13.34 John 5.40 Psal 81.13 14. it was their sinnes which frustrated them of mercies if the word profit not us its sin that hinders the profit Heb. 4.2 Jam. 1.21 1 Pet. 2.1 2. Obs 2 When the heart is carried out after unlawful things then the waies and Ordinances of God are neglected sleighted and prophaned This rises from the words of the 16. verse they despised Gods judgements walked not in his statutes they polluted his Sabbaths and why did they so for their hearts went after their idols These had stollen away their hearts from God these had their thoughts desires affections and the things of God were of little account with them his statutes judgements Sabbaths were laid aside and onely what their hearts were carried forth unto that they magnified Ezek. 6.9 they had whorish hearts and whorish eies which went after their Idols and made them depart from God that is from his judgements statutes Sabbaths Ordinances Idols had their eyes and hearts and as to God and the things of God they were eyelesse and heartlesse When Solomons heart was carried out to women and Idols then hee did evil in the sight of the Lord 1 King 11.4 5 6 7 8. then the Lords Ordinances were despised and his Sabbaths polluted If once the heart goe out to unlawful things it s drawn off from lawful so much as it adheres to evil so much its divided from God and good Ezek. 33.31 their heaâ—t goeth after their Covetousness So much as it went after riches so much it was distanced from God and walking in his waies David hereupon advised men not to set their hearts upon riches Psal 62.10 they will then bee their Idols and make them forget God and his waies and do those things will prophane his Ordinances look well to your hearts and let not them carry you away Job 15.12 Obs 3 When sinners provoke God into waies of destruction hee doth not utterly destroy them but shews some pitty and mercy Nevertheless mine eye spared them from destroying God did destroy many of them in the Wildernesse three thousand upon their making the Calf Exod. 32.28 twenty four thousand upon their committing whoredome with the Daughters of Moab Numb 25.9 much People by fiery Serpents upon their murmuring Numb 21.6 Corah Dathan and Abiram were swallowed up of the Earth and all theirs and the two hundred and fifty men that offered incense were consumed by fire Numb 16.32 33 35. fourteen thousand seven hundred were destroyed by the
God and this people met God made himself known unto them then by sanctifying of them vers 12. for whom hee is a God unto hee blesses and sanctifies and specially on his Sabbaths then hee heard their Prayers accepted their offerings and let out his loving kindnesse unto them Obs 1 Having and hallowing Gods Sabbaths is a sign and manifestation that God is the God of that people The Jews had the Lords Sabbaths and hee bad them hallow them that so being hallowed they might signify and certify to them that God was their God As Circumcision and the Passeover were signes that the Jews were in Covenant with God so likewise was the Sabbath Exod. 31.13 and because it was a sign of the Covenant between them and God vers 16. God tells them they must observe it for a perpetual Covenant and hence it was that when they violated the Sabbath God accounted it the violation of the Covenant between them Vers 21 Notwithstanding the Children rebelled against me they walked not in my statutes neither kept my Judgements to do them which if a man do he shall even live in them they polluted my Sabbaths Then I said I would pour out my fury upon them to accomplish mine anger against them in the wildernesse Here the successelessenesse of Gods exhortation is evidenced hee pressed them to bee obedient and dutiful to him being their God but they rebelled and would not walk in his statutes nor keep his judgements their Fathers statutes and judgments they would walk in and observe they chose rather to be defiled and dye in their Fathers waies than to be sanctified and live in Gods waies Whereupon God had a purpose to destroy them as hee had formerly to destroy their fathers This Verse is the same with the 13. which hath been opened and the observations given Vers 22. Neverthelesse I with-drew my hand and wrought for my Name sake that it should not be polluted in the sight of the Heathen God having purposed their destruction saw that if hee should proceed thereunto the Heathens would make an ill sense of it and blaspheme his name for prevention wherof hee let fall his purpose and would not destroy them This Verse falls in with the ninth and fourteenth onely this is in it which they have not I with-drew my hand Vatablus hath it retraxi manum meam I drew back my hand Castalio revocavi I recalled it Jun. Trem. Reduceus manum meam bringing back my hand I wrought for my name Gods hand was stretched out and hee pull'd it back again The Hebrew word is in Hiphil And notes thus much I made to return I made mine arm come back again when it was going forth to destroy them Obs Gods people do oft provoke him both fathers and Children and so that they are at the door brink point of destruction and yet he is merciful unto them and that for his name sake When hee cannot shew mercy for their sakes hee will shew mercy for his own names sake In the eighth ver is set down their BUT but they rebelled against mee they would not hearken they would not forsake their Idols whereupon God purposed to destroy them In the ninth vers is Gods BUT but I wrought for my name c. in the 13. vers again is their BVT but the house of Israel rebelled c. then God was angry again and purposed to consume them in the â—4 vers you have Gods BUT again But I wrought for my names sake c. in the 16. vers you have their BUT the third time but they polluted my Sabbaths in the 17. you have Gods Nevertheless or BVT again for its the same in the Original Neverâ—helesse mine eye spared them c. in the 21. vers you have their Notwithstanding or BVT once more the Hebrew is the same with But before Notwithstanding or But the Children rebelled c. and in this 22. verse you have Gods BUT or Neverthelesse answering thereunto Neverthelesse I with-drew my hand and wrought for my names sake Four times in this Chapter you have them provoking God even to their ruine and as many times his sparing of them this last time his hand was stretched out even at the work and had hee strucken one blow had broken them all but hee recalled his hand hee would not let his power fall upon them to crush them in peeces but wrought for his name and their safety If wee have our Buts and Notwithstandings importing rebellion ingratitude and disobedience the Lord hath his Buts and Neverthelesses importing mercy patience and loving kindnesse Vers 23 I lifted up my hand unto them also in the wildernesse that I would scatter them among the Heathen and disperse them through the Countries 24 Because they had not executed my Judgements but had despised my Statutes and had polluted my Sabbaths and their eyes were after their fathers Idols In these two verses you may see 1 A commination backt with an oath in the 23. v. 2 The Reason thereof in the 24. I lifted up my hand unto them in the wilderness Of this Gesture used in swearing you heard before v. 5 6. but where it was done will hardly bee found in Moses writings that God thus lift up his hand and threatned to disperse them some thing like hereunto see in Deut. 4.26 27. ch 28.25.36 37 64. chap. 31.21 22 23 24 25 26. Lev. 26.33 in those places the Lord threatens to scatter them and David tells you hee lift up his hand to do it Psalm 106.26 27. he lift up his hand against them to overthrow them in the wilderness to overthrow their seed also among the nations and to scatter them in the lands Maldonate makes the lifting up the hand here to be in way of threatning not of swearing That I would scatter them among c. Of their scattering and dispersion was spoken in the 5 6 and 12. chapters Because they had not executed my Judgements Some referre these words and the rest in the verse to the time after their entrance into Canaan if then they should not keep Gods judgements and do them hee having performed his Promise unto them hee would scatter and disperse them among the Nations but because the verse speaks of the time past wee must also look at what was done as well as what was to do The Children before mentioned had rebelled and did not keep the judgements of God to do them they polluted his Sabbaths and defiled themselves with their Idols whereupon God thought to have destroyed them in the wildernesse but spared them for his Name sake that the Egyptians and Nations might not blaspheme and pollute his name but knowing that when hee had possest them of Canaan that their children would do as they had done hee lifts up his hand and threatens their driving out of that Land again and dispersion in the Countries and so makes their sinne the principium and fundamentum of their Posterities ruine Their eyes were after
are and serve them according to the statutes and judgements of the Nations whence yee had them or if they bee of your own devising serve them according to the waies of your own hearts 2. Thess 2.10 11 12. when men receive not the love of the truth that they might be saved God sends them strong delusions that they should beleeve a lye and be damned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the efficacy of error the truth comes with love error with efficacy if truths wooing and love be not entertained God sends error with efficacy to seize upon men Because wee have been wanton with the truths Ordinances and things of God not received the love of them but busied our wits and parts about them yea against them therefore God hath sent the efficacy of error to take hold of men Is not the efficacy of error upon them that say there is no Devil but holinesse no heaven nor hell but what is in a mans own conscience c. And I polluted them in their own gifts God being most holy could not communicate any thing that should defile them Subtraxi meam gratiam permisi eos pollui Vatablus from a holy God comes nothing but that which is holy and good Some take it in this sense that God suffered them to do those things which defiled them to prostitute themselves to all abominations Sanctius informes us that one is said to do a thing when hee declares it to bee done Levit. 13.3 The Priest shall look on him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall pollute him that is pronounce declare him polluted so vers 6. hee shall cleanse him saith the Original that is declare him to bee clean and v. 44. the Priest shall by polluting pollute him that is declare him altogether polluted and our Ezekiel is said to destroy the City when as hee did but declare the destruction of the City Impuro◠esse ostendens ur impuros tractans a me abdicans Iun. in annot chap. 43.3 so here God is said to pollute them in that hee did declare them polluted and not only so but in that he dealt with them as polluted ones rejecting them and their gifts In their own gifts Quasi pollutos repuli a me pollutos judicavi eos eorum munera The Septuagint reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so doth Codex sixti Complutensis Apollinaris saith Pradus in their Opinions and Tenets When men leave the statutes of God and take up opinions of their own or tenets of the world they pollute themselves God judges them so will declare them to bee such and deal with them as such this by the way By Gifts are not meant all the Sacrifices which they brought unto the Lord but their first-born which were to bee given to God in remembrance of their comming out of Egypt when the first-born of the Egyptians were all slain and the first-born of the Israelites all preserved Exod. 13.2 3.12 In that they caused to pass through the fire all that openeth the womb The Hebrew is making to pass all opening of the wombe it s a periphrasis the opening of the womb for the first-born and that of the male kind which were to bee offered to the Lord but they offered unto Idols causing them to passe through the fire as it is in the 31. ver of this Chapter they were forbidden and that upon pain of death to let any of their seed to pass through the fire or to give them unto Molech Levit. 18.21 ch 20.2 God expected they should strictly have observed his Ordinance of consecrating their first-born unto him and they either sacrificed or consecrated them to Idols David Psal 106.37 38. tells you they sacrificed their Sonnes and Daughters unto Devils hee calls their Idols Devils and they sacrificed their Sonnes not only their first-born but others and not onely Sons but Daughters so corrupt were they in their opinions and practice If it should bee granted here as some Interpreters conceive that they did not offer their first-born to Idols but to the true God that they did not cause them to pass through the fire as the Heathens did but caused them to pass from themselves from under their power and give them to God yet because they despised his statutes polluted his Sabbaths minded Idols and kept not his Statutes God polluted them in these gifts declared them and their gifts to be such That I might make them desolate The word for desolate is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make waste and desolate even to astonishment some render it here ut delerem that I might destroy them and then the sense runnes thus I have declared what polluted creatures they are that I may thence take occasion to destroy them but this suits not so well with what follows That they may know that I am the Lord. To keep then to the word as it s here God would make them desolate by convincing them of the pollution of their offerings and by afflicting their consciences making them to see that though they had offered their sons their first born to him or to Idols yet they had gained nothing at his hands thereby but were so far from pleasing him that they had greatly provoked him so that they should bee amazed at their desolation Obs 1 That if men alienate from God what is due to him or bring him his due and live in the breach of his commands hee will not respect them but declare them to be and deal with them as polluted ones They alienated their first-born to Idols which God commanded to bee consecrated to him or brought them to God living in the breach of his statutes and hereupon he saith I polluted them in their own gifts They thought they did mee good service and should obtain much favour at my hands that I would bee a great benefactor unto them but they were deceived I look upon them and their gifts as defiled loathsome things and pronounced them to bee so Many think their persons prayers and other duties are very acceptable to God but they will finde them otherwise Isa 1.11 12 13.14 Mat. 7.22 23. Obs 2 The Lord would not have men to confide in their sacrifices and services Hee declared them polluted that hee might make them desolate beat them off from their hopes and confidences they had upon doing these things wee are apt to rest upon duties and to promise much to our selves thereupon but when God shall tell men they are polluted things they offer yea that themselves are polluted in those offerings this will shake their vain foundations and hopes When God told them Hee that killed an Oxe was as if he flew a man hee that sacrificed a Lamb at if hee cut off a Dogges neck hee that offered an Oblation as if hee offered swines blood he that burneth incense at if hee blessed an Idol Isa 66.3 did hee not undermine their strong holds and make them
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
impediri sinat Lavater dispose thy self to and bee undaunted in what thou art to Prophesy and them thou art to Prophesy against speak then like a man of God and sent from God not regarding the frowns or threats of any Towards the South Babylon was North from Jerusalem Jerem. 1.14 and our Prophet being there and having declared the mind of God against those Elders came subtlely to inquire of him hee is here commanded to set his face Towards the South that was towards Jerusalem and Judea Drop thy word towards the South The word for South Aecolampad renders Theinan Junius dextram Others Austrum meridiem The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the right hand and Ierusalem lay on the right hand when in Mesopotamia they stood with their Fâ—ces towards the East Natuph est guttatim effundere vel emittere 2 Sam. 2â— 10 Praeceptum auriculis hee instill are memento Hor. l. 1. Ep. 8. Gâ—â—ta cavat lapidem non vi sed saepe cadendo In the Hebrew is not thy word but onely thus drop towards the South The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies the dropping of the Clouds or rain which falls by drops and metaphorically is put for prophesying and preaching and Vatablus saith the Chaldy paraphrase hath it vaticinare Prophesy and so it is expressed in the next words of this verse Prophesy against the forrest of the South which are exegetical of what was before Preaching or Prophesying is likened to rain or the droppings thereof 1 In respect of the flowing and succession of one drop after another Judges 5.4 The Heavens dropped the clouds also dropped water So in Prophesying there is one word one truth after another he that Prophesyeth effundit verba 2 In respect of the influence thereof the drops soak into the earth so words have influence into mens eares and hearts Deut. 32.2 My Doctrin shal drop as the Rain my speech shall distil as the dew as the smal rain upon the tender hearb and as the showres upon the grass as the rains and dews insinuate themselves into the grass and ground so do words into the heads and hearts of men Psal 119.130 the entrance of thy word giveth light 3 In respect of the trouble and hurt that oft rains and droppings produce Prov. 27.15 A continuall dropping in a very rainy day and a contentious woman are alike alike grievous troublesome wasting and wearying so Prophesying of judgements and destruction is grievous and troubles much it s like great rains and drops 2 Chron. 34.25 my wrath shall be poured out upon this place the Original is shall drop upon this place there should bee a storm and such great drops of Gods wrath as should consume it Towards the South The word here for South is Dorom quasi habitatio alta because the Sunne goeth high there and after in the verse you have Negef for the South the word signifies a drie place and metonymically it s put for the South because of the great heat of the Sun there Judges 1.15 saith Achsah to Caleb her father Thou hast given me Azatz hannegef a South Land that is a Land of drought give me springs of water Prophesy against the Forrest of the South-Field That is against Jerusalem and those that dwelt in Judea The Hebrew for Forrest is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sylva a wood and Judea or Jerusalem is compared to a Forrest or wood 1 For the number of those in it in a wood are a multitude of trees Jer. 46.23 They shall cut down her forrest saith the Lord though it cannot be searched because they are more then the Grashoppers and are innumerable it s spoken of the People of Egypt so they of â—udea were many 2 In a wood and forrest is no order the trees stand confusedly so now there was no order amongst them all run into confusion Micah 7.6 The Son dishonoureth the Father the Daughter riseth up against her mother the Daughter in Law against the Mother in Law a mans enemies are they of his owne house 3 In a Forrest Trees are fruitlesse or if fruitful its wilde fruit those trees bear they are for the Axe and fire Ezek. 15.6 such were the men in Judea trees that bare no fruit or evil fruit Isa 9.17 Every one is an Hypocrite and an evil doer aad every mouth speaketh folly see Mic. 7.3 4. 4 Forrests and Woods are Dâ—uns of Wilde Beasts Psalm 104.20 Jer. 5.6 and Jerusalem was full of Wilde beasts Zeph. 3.3 4. Ezek. 22.25 27. Mic. 3.10 Ezek. 7.23 The Land is full of bloudy crimes the City is full of violence Jer. 7.9 10 11. There was Robbing Murdering and all Abominations Obs 1 When God calls men to Prophesy or Preach they are to prepare for it and undauntedly to proceed therein Sonne of man set thy face towards the South and drop thy word c. Hee must fit himself for that work and what ever he met with in the work hee must not bee discouraged but go on as one sent out and commissioned by the Lord thus did Peter and John Act. 4.19 20. Obs 2 Gods word shall not be in vain which is given out against hard-hearted sinners Drop thy word towards the South and Prophesy against the Forrest They would not admit the Dews of the word for their good they must feel the droppings of it for their ruine Men cannot keep the rain from falling upon the earth and rocks Neither can they keep off the threats of God from falling upon them and theirs and when they fall they will bee terrible unto them Isa 55.10 11. as the rain hath its end when it falls so hath the word hee sends forth and causeth to bee dropped if hee drop a word of wrath that drop will eat into the most stony heart and consume it at last Zach. 1.6 Gods words took hold of their fathers the Prophets dropped out such terrible drops of judgement as consumed them Let Judea bee as a Forrest full of trees and mighty ones too if God once drop his word against it down must these rees Hos 6.5 God hewed them by his Prophets and slew them by the judgements of his mouth Obs 3 Gods Threats and Judgements are irrespective and impartial Prophesy against the Forrest The whole Forrest and highest trees in it as well as the Shrubs and bushes Wicked Citties and Countries are no other in Gods account than a Forrest of wilde and fruitlesse trees which hee laies his Axe unto to cut down for the fire 47 And say to the Forrest of the South thus saith the Lord c. After a Command of the Prophet to speak and the forrest to hear you have the Parabolical declaration it self of the destruction of Jerusalem where you may take notice 1 Of the judgement which is fire 2 The Author of it I will kindle a fire 3 The Place where in thee 4 The effect of this fire it should devour every tree both green
came unto me saying The Hebrew for Came unto me is was unto me that is was put into mee by divine inspiration hee spake not of himself but from God Vers 2 Son of man set thy Face towards Jerusalem drop thy Word and Prophesy Of these words see the former Chapter vers 46. where they were spoken of Towards the Holy Places The Temple which is put plurally because of the severall Partitions of it the Sanctum and Sanctum Sanctorum with the buildings contigual to it which the Jews esteemed holy Here hee shews what in the end of the former Chapter he meant by the South Forrest of the South and South-field viz. The land of Israel Judea and the Temple Obs Holinesse of Places will not priviledge unholy People Sanctuaries are no protections against Divine justice Canaan was the holy Land Jerusalem the holy City and the Temple more Holy than both yet Son of Man set thy face towards Jerusalem and drop thy word toward the holy places and prophesy against the Land of Israel and say thus saith the Lord Behold I am against thee c. I will bring the Babylonish Army upon thee which shall utterly destroy thee Vers 3 Behold I am against thee Here was sad tidings to hear that God was against Jerusalem see chap. 5.8 And will draw forth my Sword By Sword is meant War and the grievous evils accompany it Lev. 26.33 And will cut off from thee the righteous and the wicked The Septuagint reads the words otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will destroy out of thee the unjust and lawless The Chaldy hath it I will cause thy just ones to go out of thee that I may destroy the wicked but the Hebrew is The righteous and the wicked How this can bee understood of a man truely righteous I finde not for Psalm 5.12 The Lord blesseth the righteous and compasseth him with favour as with a shield if hee cut him off how doth hee compass him with favour and favour as a shield how doth hee protect him Gen. 18.23 25. Wilt thou destroy the righteous with the wicked far bee it from thee shall not the Judge of the earth do right said Abraham to God Hee thought it an unjust and grievous evil that God should cut off the righteous and wicked together and the truely righteous were marked Ezek. 9.4 that they might not bee slain Junius Piseat polan. Divers Expositors herefore make the righteous here to bee such as were reputed so seemed to bee so but were not in truth so Pradus saith Vatem justos appellâ—sse per catachresin eos qui tales videbantur cum revera sontes essent supplicium mererentur and so righteous is taken Mat. 9.13 Mat 8.12 Luk. 2.48 I am not come to call the righteous c. The holy Scripture speaks often according to the opinions and apprehensions are had of men or what they have of themselves Luke 18.9 the Pharisees thought themselves righteous and were reputed so but fell short of true righteousness These were lesse wicked than others and so appeared righteous Vers 4 My Sword shall go forth out of his sheath against all flesh from the South to the North. This verse is the same for substance with vers 47. of the Precedent Chapter fire there is the same with sword here green tree and dry tree the same with righteous and wicked the burning up of all faces from the North to the South the same with the words going out against all flesh Vers 5. That all flesh may know c. All flesh was to bee cut off in Judea that all flesh in other lands might know the severe judgements of God Obs 1 That wars are the Lords They come not without his Commission he sends them orders them and ends them at his pleasure I will draw forth my Sword out of his sheath My Sword vers 4. shall go forth against all flesh from the South to the North and vers 5 it shall not return any more i. e. Till it had accomplished the Lords will Nebuchadnezzar and his Army was the sword Babylon the sheath God brought them out of their own Countrey into the land of Israel which hee laid waste-from one end to the other and then having finished the work of the Lord hee returned Obs 2 Outside righteousness doth not secure men from the judgements of God I will cut off from thee the righteous and the wicked Such righteousnesse findes not favour with God It s no better in his account than wickednesse Labour for true righteousnesse What if Josiah fell in warre and other righteous ones have been cut off in publike calamities yet know Mors illis non poena sed gloria est Obs 3 From the 4. vers The Lord is severe in his judgements at last He bare long with the Jews but now hee would unsheath his sword and cut off the righteous and the wicked from the Land yea all flesh from the South to the North. None should escape his stroak hee would finde them out where ever hid Obs 4 From the 5. vers That Gods end in bringing judgements upon a Nation is to make known his Power Justice and severity against sinners and their sinful waies that all flesh may know that I the Lord have drawn forth my sword out of his sheath There is a knowledge of God by his works as well as by his word and by his judgements as well as by his mercies When Nebuchadnezzar and his Army the great Sword of God should come and cut them down all men should see and say God is c. Vers 6 Sigh therefore thou Son of man with the breaking of thy loyns and with bitterness sigh before their eyes 7 And it shall bee when they say unto thee wherefore sighest thou that thou shalt answer for the Tydings because it cometh and every heart shall melt and all hands shall bee feeble and every spirit shall faint and all knees shall bee weak as water Behold it commeth and shall be brought to pass saith the Lord God Here is a Command laid upon the Prophet which is to sigh The manner of it is threefold 1 With breaking of loynes 2 With Bitterness 3 Before their eies With the breaking of thy Loynes Sigh as if thy loyns were broken Sigh greatly It s suitable to that in Isa 21.3 My Loynes are filled with pain pangs have taken hold upon me as the pangs of a woman that travaileth a Woman in travail thinks her back broken her loyns loosed and sighs grievously yea bitterly as if her self childe or both were loosing their lives So should the Prophet sigh here really not fainedly deeply not superficially bitterly not to ease himself Before their eyes How could this bee when as Ezekiel was in Babylon and they at Jerusalem It s probable there were some of Jerusalem came to see and hear how things would go with them there seeing they had lately revolted from Nebuchadnezzar or if it were before the
revolt some might be there to bring the tribute they paid to the Babylonish King yearly In the 7. vers is the cause of this great sighing laid down which is double 1 Tydings that is of the Babylonish Army comming 2 The effects thereof which are four 1 Melting of hearts 2 Feeblenesse of hands 3 Faintnesse of spirits 4 Weaknesse of knees Such fear should possesse them upon the Tydings of the Babylonish Armies approaching as should make their rocky hearts melt as Snow before the Sunne or fat of Lambs before the fire and the hands spirits and knees of their stoutest men to bee feeble faint and weak so that they should be inept unto all services especially military ones Obs 1 The Goodnesse of the Lord towards a stubborn willfull perishing People in that hee will have the Prophet to see what propheticall signs will do when Prophetical threats did nothing Sigh son of man with the breaking of thy Loynes and with bitterness c. These were Prophetical sighs representing unto them the great evils were comming upon them that so they might consider sigh in like manner for their sinnes and prevent their destruction or else certainly expect the same God laid an heavy burden upon the Prophet to sigh so Obs 2 Ill-tydings sinks the hearts and spirits of Hypocrites and wicked ones When they hear of warres and great Forces comming against them not onely doth their mirth cease but their hearts hands spirits knees fail them When Nebuchadnezzar came their hands were upon their loyns they knew not what to do whither to go where to hide themselves Hath it not been so in Ireland But Psal 112.7 it s said of a godly man Hee shall not be afraid of evil tydings his heart is fixed trusting in the Lord. Vers 8 Again the word of the Lord came unto me saying 9 Son of man Prophesy and say thus saith the Lord say a Sword a Sword is sharpened and also fourbished 10 It is sharpened to make a sore slaughter it is fourbished that it may glitter should we then make mirth It contemneth the rod of my Son as every tree 11 And he hath given it to bee fourbished that it may bee handled this sword is sharpened and it is fourbished to give it into the hand of the slayer 12 Cry and howle Son of man for it shall bee upon my people it shall be upon all the Princes of Israel Terrors by reason of the sword shall be upon my people smite therefore upon thy thigh 13 Because it is a tryal and what if the sword contemn even the Rod it shall be no more saith the Lord God The Lord had said before hee would unsheath his sword and now orders the Prophet to cry out a sword a sword and shews the approaching of it for it was sharpened and fourbished he drew it out for service to slay both people and Princes Vers 9 A sword a sword By sword you may understand all those judgements came with Nebuchadnezzar and his Army or more specially those warlike instruments they prepared and brought with them The word is doubled propter vehementiam et certitudinem Is sharpened and also fourbished If it were blunt before now it was whetted if it was rusty Splendor ensis politi terret Hostes now it s scoured Now Nebuchadnezzar was ready with all his military preparations sharpe and shining full of terrour and fit for execution 10 It s sharpened to make a sore slaughter Hebrew is Ad jugulandum jugulationem to kill a killing that is to make a great slaughter it was both fourbished and sharpened that it might terrify with its glistering and cut more sorely with its sharpenesse Obs When God is bringing judgements upon a people hee will fit instruments for accomplishing of the same and that to purpose Hee will make that which is blunt sharpe that is rusty glittering and those are spiritlesse full of spirit he can make one to chase ten ten one hundred and one hundred a thousand his works shall never fail for want of instruments Should we then make mirth The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel gaudebimus shall wee rejoyce Vatablus saith Quomodo gaudebimus and so Lavater Piscator An gaudebimus shall wee rejoyce no in no case So Pradus O vel quomodo gauderemus Obs 1 Times of warre and judgements are no times for mirth The Sword is unsheathed it s whetted its fourbished its approaching should wee then make mirth that 's as unseasonable as Snow in summer and thunder in winter that is a time for Fasting and Prayer for Sackcloath and ashes for judging our selves and rending our hearts that 's a time to mourn and not to bee merry Isa 22.12 13 14. In that day did the Lord God of Hosts call to weeping and to mourning and to baldnesse and to girding with sack-cloath and behold joy and gladness slaying Oxen and killing Sheep eating flesh and drinking wine c. And it was revealed in mine eares by the Lord of Hosts surely this iniquity shall not be purged from you till ye dye It provokes God exceedingly that man calls for mirth when he calls for mourning Obs 2 The Godly and Faithful both Ministers and People are affected with judgements comming upon Church or State should we then make mirth Isa 22.45 Look away from mee I will weep bitterly labour not to comfort mee because of the spoiling of the daughter of my People for it is a day of trouble and treading down and of perplexity So Jer. 9.1 Oh that my head were waters and mine eyes a fountain of tears c. So Christ wept over Jerusalem Luke 19.41 43 44. for the evils hee saw comming It contemneth the Rod of my Son as every Tree These words are difficult The Hebrew stands thus The rod of my Son contemning every tree The word Rod shebot some render Tribe and so make the sense to bee the Tribe of Judah the Son of God which Nebuchadnezzar the sword of God despised as every tree but thus Tribe Son and every tree do fall in to be the same Others make the sense thus This sword the rod of my Son viz. my people I have appointed to punish them withall and however they have been able to indure other rods yet this is stronger than they and shall not bee broken or frustrated of its end when I shall use it this sense is not to bee despised As if by Son Nebuchadnezzar be meant who being armed with power contemned every tree the green tree and the dry tree the high and the low tree all the men of the land of Israel if Cyrus who delivered Gods people bee stiled but his servant it were much that Nebuchadnezzar who destroyed them should be called his Son Others Jun. and Pol. interpret the words of Christ who is meant by Sonne and rod to bee the sword in Christs hand hee was resolved now to cut down every tree by his judgement and to break this nation in peices by the
Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quia scrutatus est because it hath searched out and examined them Vulgar Quia probatus est it s a sword proved and will do the work Pagnine qui ad probationem eductus est it is brought forth to tryal Tygurin Quoniam explorator est because it is a Tryer. Others have it Tryal the sword and Terrors accompanying it should bee a Tryal to them and such a Tryal as they never had they had had the sword at their gates before but had profitted little by it Now they should finde and feel the sword more glistering sharpe and destructive than ever And what if the sword contemn even the Rod it shall be no more Interpreters are perplexed about these words as they are in the Original and what to make of them as translated I know not Those words The Sword and more are not in the Text and puzzle the sense The Hebrew is thus And what if also the Rod despising hath not been that is what if the Rod heretofore or hitherto hath not been a despising rod but rather despised as Zedekiah and his Nobles despised the Oath and Covenant made with Nebuchadnezzar chap. 17.16 yet now it should bee a despising rod and so it suits with that in the 10. v. The Rod of my Son despising every tree and that in the 12. ver It shall be upon all the Princes of Israel and with that in Habbakkuk ch 1.10 They shall scoffe at the Kings and the Princes shall be a scorn unto them they shall deride every strong hold Or thus There is cause thou shouldest cry howle smite upon thy thigh because the sword shall be a tryal and what also if it shall not bee a despising Rod if it bee a trying Rod there is cause enough to mourn but it shall bee a despising Rod and so there is more cause to mourn If this Rod make them not try their waies repent and turn it shall bee a Rod to despise the stoutest of them and to destroy them Obs 1 That the judgements of God are Tryals they discover and make known what people are The fire tries the mettals and declares what is good silver good gold and what is reprobate Deut. 8.2 God kept them forty years in the wildernesse to prove them and know what was in their hearts the hard things they met with there discovered some to bee murmurers some Idolaters some Fornicators some backsliders Isa 8.21 It shall come to pass that when they shall be hungry they shall fret themselves and curse their King and their God when evil was upon them then their wickednesse appeared so Jehoram 2 King 6.33 belched out his vilenesse in a time of distresse saying this evil is of the Lord what should I wait for the Lord any longer hee is a cruel God destroies the people with famine and puts them upon eating their own Children therefore I le wait no longer on him When great winds are abroad they tell you what trees are sound or rotten Obs 2 God tryes before he destroyes Rods of Tryal come before Rods of destruction When the sword is drawn fourbished and whet the Lord tries men thereby whether they will consider their waies repent and turn unto him before hee cut and destroy therewith Tydings and terrors of the sword precede the stroaks of it Amos 4.6 9. the Lord sent a famine amongst them but they returned not unto him hee tryed them what they would do hee looked for their return 2 Chron. 7.13 14. If I shut up heaven that there bee no rain or if I command the Locust to devour the Land or if I send pestilence among my People if my People which are called by my name shall humble c. God tryes his people by threatnings by bringing judgements neer unto them by inflicting lesser judgements upon them before hee makes an utter destruction of them that they may learn righteousness humble themselves and so either prevent the judgements or have them turned into mercies Obs 3 When rods of tryal do us no good then follows rods of Destruction when the trying rod hath been despised then comes the despising rod the rod that will not regard young or old high or low Prince or People At first God did lightly afflict Zebulun and Nepthali but that being in vain afterwards hee afflicts them more grievously Isa 9.1 When Dimon profited not by her first stroaks God laid more upon her Isa 15.9 when smiting the lintell of the Door and shaking the Posts did not prevail then did the Lord cut and slay with the Sword Amos 9.1 If fear work not hee hath a pit if that do it not hee hath a snare Isa 24.17 18 when Paternal chastisements profit not God hath destroying judgements hee will deal then with men not as peccantes liberos but hostes manifestos Vers 14 Thou therefore son of man prophesy and smite thine hands together and let the sword bee doubled the third time the sword of the slain it is the sword of the great men that are slain which entreth into their privy Chambers 15 I have set the point of the sword against all their Gates that their hearts may faint and their ruines bee multiplyed Ah it is made bright it is wrapt up for the slaughter 16 Go thee one way or other either on the right hand or on the left whithersoever thy face is set 17 I will also smite mine hands together and I will cause my fury to rest I the Lord have said it The Instruments causes and end of the sad judgements comming upon the Jews being formerly declared here the manner and circumstances thereof are laid down Smite thine hands together The Hebrew is Smite hand to hand Caph notes the concavity and hollownesse of any thing and so the hollow and palme of the hand Whither this smiting of hands imports sorrow or joy is questioned some make it to signify joy prefiguring the pleasure of God in executing judgement upon the Jews but when smiting or clapping of hands is referred to the creature to express joy other words are used as Saphack Job 27.23 Lam. 2.15 Macha Psal 98.8 Isa 55.12 Takang or Takah Psal 47.1 Nehem. 3.19 Besides this the Prophet was in a mourning frame vers 10. when the sword is comming should wee then make mirth and chap. 6.11 smiting with the hand imported sorrow and so I conceive it doth here smite thine hands together once twice thrice oft for the evils that are comming Let the sword be doubled the third time The word for doubled is Caphal which signifies also to repeat iterate reply The sense is let the sword come the second and third time Some read the words thus iterabitur gladius tertio The Sword shall come the third time Others iteretur gladius tertietur Let it bee iterated and tertiated Nebuchadnezzar had come twice before in Jehoiakims and Jehoiakins daies and after came in Zedekiahs carrying him away to Babylon and this is made the minde of
the way parted to consult hee thought it not meet to divide his Army and to go both waies at once to set upon two such great Cities as Jerusalem and Rabbath each of them would require his whole strength and therefore hee would try by divination to which of them he should go The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 liksom kasem ad divinandum divinationem to divine a divination The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Prophesy a Prophesy The Vulg. is Querens divinationem seeking a Divination Vatablus Vt divinando inquirat That by divining hee might inquire Piscat Ad consulendum divinationem To consult a divination The French En demandant divination in demanding a divination and three kinds of Divinations are specified here as it s conceived He made his Arrows bright This is the first kinde which Expositors call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a divining by weapons or rods The Hebrew for Arrows is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies an Arrow or Knife so called from cutting or dividing for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dividiate and cut in peices Some render it Arrows as the manner of divining by them was either by writing the names of Jerusalem upon one and of Rabbath upon another and then putting them with other Arrows into a quiver The Arrow first drawn out with either of those names upon it determined the case If the Arrow with Jerusalem upon it was first drawn then they went thither if that with Rabbath upon it then they went to Rabbath Some affirm they made the Arrows to leap out of the quiver by Magick Art and that which leaped on the right hand led them to Jerusalem that on the left hand to Rabbath So the Septuagint render the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad faciendum ebullire virgam to make the Rod spring forth Others make the manner of this divining to bee by the Kings throwing up an Arrow into the Aire which if it fell on the right hand they went the right hand way if on the left hand the left hand way Others render the word Knives and so the sense may runne thus hee made bright his knives to cut open the birds or Beasts that were to bee Sacrificed or take the word for Arrows or Knives hee made them bright he scoured and polished them that in the brightnesse of the Iron or steele they might discerne something to direct He consulted with Images This is the second kinde of Divination which hee used Shaal batteraphim petiit in Teraphim so is the Hebrew and so rendred by Montanus by Aecolamp interrogavit Teraphim Hee asked of or consulted with Teraphims This word Teraphim is oft used in the Old Testament and is divers times Translated Images whereas in the Hebrew its Teraphim so you have it Gen. 31.19 34 35. 1 Sam. 15.23 chap. 19.13 16. Zach. 10.2 2 King 23 24. its fit to inquire therefore what Teraphims were not instruments of Brass to distinguish the minutes or parts of houres nor Astrological Images made to speak but as Shindler observes Erant imagines fastae ad similitudinem corporis humani ut in illis videant futura They were Images made like men to this end that they might in or by them know things to come So Kirkar saith of Taraph that it is Imago in qua futura videntur Teraphim hominum imagines ad suscipiendam virtutem superiorum They were images of men made to receive and communicate intelligence from Heaven about things to come The Teraphim Michal laid in the room of David was like unto a man 1 Sam. 19. and that it was a divining Image may appeat by that you finde in Gen. 30.27 I have learned by experience saith Laban that God hath blessed me for thy sake The Hebrew is Nichashti auguratus sum I have divined hee had his Teraphims by which he could do it and its conceived by the learned that Rachel stole away her Fathers Teraphims upon this ground that hee might not divine by them which way shee and Jacob were gone The Septuagint Zach. 10.2 calls the Teraphim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Loquentes and Hos 3.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Declaratio which the Targum renders Mechoni annuntiantes all which do shew that men held a divining vertue to bee in their Teraphims and so Nebuchadnezzar conceived and therefore consulted with his Teraphims Hee looked in the Liver This is the third kinde of Divination which the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 liver-looking when they sacrificed they opened the Sacrifice and observed the inwards and entrails exactly especially the kidney the heart the milt and the liver whence they were called Extispices and Aruspices because they did it at the Altar The Liver as Lavater saith was Fons vaticinii from thence they made their chiefest Divinations if that were sound and good without blemish they made successeful Divinations thereupon but if vitiated or dislocated their Divinations were untoward and unhappy Such Divinations as these mentioned were unlawful Deut. 18.10 11. There shall not bee found among you any one that useth Divination or an Observer of Times c. They are Abomination to the Lord Divining in such waies was a grievous sinne 1 Sam. 15.23 Chattath kesemmeri Rebellion is as the sinne of Divination which is not countenanced by that Prov. 16.10 Divination is in the lips of the King for so the Hebrew is here the word divining is taken in a good sense and is spoken of the King sitting in judgement whom God would guide so that hee should finde out the truth for the next words are his mouth transgresseth not in judgement When the two Harlots was before Solomon pleading each for the live childe and the truth was obscured by their pleading God indued the King with a divining spirit so that hee found out the truth and gave a divine sentence but this makes nothing for the wicked Divinations here mentioned 22 At his right hand was the Divination for Jerusalem Here you have the issue of his Divinations which determined him being doubtful before which way he should goe viz. the right hand way and that was to Jerusalem The Arrows Images and Livers did all concur according to their Divinations that Nebuchadnezzar should go thither To appoint Captains The word for Captains is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Carim from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Car which signifies a Pasture a Lambe and battering Rammes which were military instruments used in siedges and so it was rendred Ezek. 4.2 and so it s rendred in the latter part of this Verse where it s said to appoint battering rammes against the Gates but because the word is twice in the vers it s rendred in the first place Captaines For the word signifies the heads and chief men of an Army so you have it 2 King 11.4 19. The King having consulted now fell to Action and appointed Captains to lead the Army to
imagined against us by wicked ones let us make use of this Scripture and comfort our selves therein not breaking out into bitternesse and passion Obs 3 Reproaching and reviling Gods people when they are in affliction draws judgement upon the Reproachers and Revilers The Ammonites reproached the Jews when the Babylonish sword came upon them and here the Prophet must tell them the sword is drawn fourbished for slaughter and consumption of them Reproach in this kinde is a provoking sinne Gods Name Truths Ordinances suffer when his People are reproached for his correcting hand upon them for their iniquities Jer. 48.26 27. Make yee Moab drunken that is let the cup of Gods wrath bee given him let him have judgement after judgement drink so deep of divine fury that he shall not bee able to stand and why was this hee magnified himself against the Lord hee derided Israel verse 27. hee magnified himself against their border Zeph. 2.8 and this is called magnifying himself against the Lord for what is done against his People and their borders is done against him and Moab must be made drunk for it yea Moab also shall wallow in his vomit he also shall be in derision he shall be derided scorned in his misery as a drunken man who lys wallowing in his vomit Moab for reproaching should be reâ—roached yea grievously afflicted yea utterly destroyed Zeph. 2.8 9 Both Moab and Ammon reviled reproached the Jews and magnifyed themselves against their border Therefore as I live saith the Lord of Hosts the God of Israel surely Moab shall bee as Sodome and the Children of Ammon as Gomorrah even the breeding of nettles and saltpits and a perpetual desolation The meaning is not that they should bee consumed by fire from heaven as Sodome and Gomorrah were but they should suffer extream and severe judgements at the hands of the Lord and be perpetually desolate as they were 29 Whiles they see vanity unto thee whiles they divine a lye unto thee The Hebrew is Bachazoth lack shane bicksom lack cazab In seeing to thy self a vain thing in divining to thy self a lye The Septuag runs to that purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In thy vision for vanity and in thy prophesying a lye to thy self The Ammonites like other Nations had their false Prophets Diviners and Soothsayers as you may clearly see from Jerem. 27.3 where the Prophet under the type of bonds and yoaks put upon his neck prophesyeth the subjection of the Nations unto Nebuchadnezzar and among others the Ammonites and verse 9. hee forbids them to hearken to their Prophets Diviners Dreamers Inchanters Sorcerers which told them they should not serve the King of Babylon They held them a sleep by telling them either Nebuchadnez would not come to them or if he did they were a strong people had strong Cities and needed not to fear any enemy But they saw vanity and divined a lye unto them and this is the sense of the words both according to the Hebrew and our translation To bring thee upon the necks of them that are slain Their false Prophets and Diviners put them on to insult over and trample upon the Jews when they were slain by the Chaldaeans assuring them of safety Or thus To give thee to the necks of them that are slain so the Hebrew may bee rendred and then the meaning is thy false Prophets and Diviners by their vanities and lyes do subject thee to the sword of Nebuchadnezzar and make way for thy destruction like the Jews Of the wicked whose day is come These words of the wicked are joyned with the former in the Hebrew El Tzauvere challe reshaim To the necks of the slain of the wicked and so is the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All Translations and Expositors do joyn them and they may refer either to the slain or slayers noting their wickednesse some do refer them to the one some to the other In Hebraeo non est Syntaxis convenientiae ita ut intelligeâ—di sint confossi improbi sed rectâ—onis ut intel igantur conâ—ossi ab improbis Piscat Piscator by wicked understands the Chaldaeans and reads the words thus Eorum qui ab improbis confossi sunt upon the necks of them who are slain by the wicked Whose day is come when their iniquity shall have an end The day of the Jews that was come wherein Gods judgements should cut them off and put an end to their iniquity of these words see ver 25. Obs 1 When the Lord threatens sinful Nations with sore judgements they have those amongst them which divert them from the truth possesse them with delusions and put them upon destructive practises The Ammonites were threatned here with the Babylonish sword but they neither beleeved Ezekiel nor Jeremy who told them the same thing chap. 27. Their false Prophets their Diviners beat them off from it possessed them with vanities and lyes put them upon insulting over the Jews when the hand of the Lord was most heavy upon them and so brought them to suffer by the same sword the Jews did It s just with God to give men and Nations over to beleeve lies and lying Prophets which shall lead them to destruction when they have stopt their ears against the true Prophets Ahab would not beleeve Micaiah but the false Prophets who spake words according to his minde but they were vanity lies and he smarted for it 1 Kin. 22. Obs 2 Though the Lord forbear sinful Nations long yet hee hath his daies and times of reckoning with and punishing of them the Jews day was come and their iniquity had an end The Ammonites day came and their iniquity had an end God punished them severely for their sinnes Ezek. 25. Nebuchadnezzar and the Babylonians were forborn long but God had his time for them Jer. 27.7 All Nations shall serve him and his Sonne and his Sonnes Sonne untill the very time of his land come then many Nations and great Kings shall serve themselves of him Babylon and its King had a time to sinne and a time to suffer God staid many daies yet had his day and came at the day appointed Jer. 50.31 ch 51.13 O thou that dwellest upon many waters abundant in treasures thine end is come and the measure of thy covetousnesse Babylon was insatiably covetous robbing the Nations of their riches but all her wealth could not purchase one daies respit from the wrath of God nor all her waters preserve her from the fire of his indignation the fire God sent in his day burnt up their habitations and lickt up the water of Euphrates whereon Babylon sate God bare long with us and the Nations about us but his day is come hee is visiting wee they have had our times of sinning and now must have our times of suffâ—ring Vers 30 Shall I cause it to return into his sheath I will judge thee in the place where thou wast created in the land of thy nativity 31 And I will pour out
wrath and for reproach Many Nations since the fall of man for their sins are defunct extinct and buried in the darknesse of oblivion Obs 5 Judgements come not upon Nations without the Lord but because the Lord hath appointed them The Ammonitish Nation must bee fuel for the fire no more remembred and why For I the Lord have spoken I that am faithful and will not falsity my word I that am able and can inflict what is threatned I have spoken decreed and appointed such things and they must come to pass CHAP. XXII Vers 1 Moreover the word of the Lord came unto mee saying 2 Now thou son of man wilt thou judge wilt thou judge the bloudy City yea thou shalt shew her all her Abominations 3 Then say thou Thus saith the Lord God the City shedeth bloud in the midst of it that her time may come and maketh Idols against her self to defile her self 4 Thou art become guilty in thy bloud that thou hast shed and hast defiled thy self in thine idols which thou hast made and thou hast caused thy daies to draw neer and art come even unto thy years therefore have I made thee a reproach unto the Heathen and a mocking to all Countries 5 Those that bee near and those that bee far from thee shall mock thee which art infamous and much vexed 6 Behold the Princes of Israel every one were in thee to their power to shed bloud 7 In thee have they set light by Father and mother in the midst of thee have they dealt by oppression with the stranger in thee have they vexed the Fatherlesse and the widow 8 Thou hast despised mine holy things and prophaned my Sabbaths 9 In thee are men that carry tales to shed bloud and in thee they eat upon the mountains in the midst of thee they commit lewdness 10 In thee they have discovered their fathers nakednesse in thee have they humbled her that was set apart for pollution 11 And one hath committed Abomination with his Neighbours wife and another hath lewdly defiled his daughter in Law and another in thee hath humbled his sister his fathers daughter 12 In thee have they taken gifts to shed bloud thou hast taken usury and increase and thou hast greedily gained of thy Neighbour by extortion and hast forgotten mee saith the Lord God IN this 22 Chapter you have three messages of the Lord to the Prophet The 1 Is from the beginning to the 17. vers wherein a large Catalogue of Jerusalems sins are set down with intermixture and addition of some threatnings and judgements 2 Is from the 17. vers to the 23. wherein is declared what the house of Israel is likened unto and what the Lord will do with it 3 Is from the 23. to the end wherein is laid forth the general corruption of all sorts both Prophets Priests Princes and people with certainty of their destruction 1 Moreover the word of the Lord c. Prophets stir not till God stirres them after God speaks to them they may speak to others God hath more still to communicate unto Prophets notwithstanding he hath communicated much Moreover the word c. besides all delivered this I have had from the Lord. 2 Wilt thou judge Wilt thou judge the bloudy City The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shaphat signifies to judge and because in judging two parties are to bee dealt withall one wronging the other wronged hence the word notes sometimes to plead for to defend sometimes to sentence and punish In this place the former of these is most suitable Son of man wilt thou excuse defend and plead for this City I tell thee its a bloudy City a City that hath wronged me and must not bee pleaded for Of these words were spoken before ch 20.4 If wee read them as Montanus Aecolampadius and some others do thus wilt thou not judge wilt thou not judge the bloudy City that is wilt thou not reprove and tell it throughly of its iniquities what wilt thou faint give over and winke at the wickednesse thou seest is it not a part of thy prophetical office to lift up thy voice like a trumpet and to tell my People of their transgressions remember thine office connive not at their sinnes but cry out against them In this sense it affords this note That Propheticall men are oft discouraged ready to cease from their work and need to bee roused and quickned thereunto by the Lord. The bloudy City The Hebrew is The City of blouds Jerusalem which is so called because shee had shed much innocent bloud and was become very cruel Jer. 19.4 yee have filled this place with the bloud of Innocents and 2 King 21.16 Manasses shed so much innocent bloud therein that hee filled Jerusalem from one end to the other therewith yea so bloudy was Jerusalem that she filled the land with bloud and bloudy crimes Ezek 7.23 ch 9.9 and how bloudy this City was appears in the 3 4 6 9. vers of this chapter Obs The sinnes of a City and Nation may bee such that God will not have his Prophets to plead or intercede for them but to cry out against them Sonne of Man wilt thou judge wilt thou judge the bloudy City I know thou art very charitable and ready to speak for them but the City is so bloudy and full of Abominations that I will not have thee to appear or move for them but thou must set their sinnes in order before them and thunder out my judgements against them When there is a fulnesse of sinne so that its universal in all sorts sinners are grown impudent and obstinate then the Lord stops his ears and the mouths of his Prophets hee will have no pleading for such a people This was the case of Jerusalem sinne had spread it self through all rankes of people as you shall finde in this Chapter and her Children were impudent and hard hearted Ezekiel 3. verse 7. 3 The City sheddeth bloud in the midst of it that her time may come Jerusalem shed bloud in the midst of her self so is the Hebr. That is publice impune sine timore publikely fearlesly freely against law and light of nature without all shame That her time may come She fills up the measure of her sinnes that so the time of her destruction may make haste And maketh Idols against her self In the former words was a violation of the second table and in these is a violation of the first Of the word gillulim Idols or dung-hill Gods hath been spoken in former Chapters The Septuagint hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 devices Jerusalem devised Idols and waies of worship shee fetched in the gods of other Nations and devised some of her own but they were against her self shee thought they made for her but they tended to her destruction 4 Thou art become guilty in thy bloud that thou hast shed The word for guilty is ashamt and the Original asham signifies to do wickedly shamefully Jerusalem in shedding
but know I have resolved spoken it and will do it I am not man to repent of what I speak or do Obs 1 Sinful Cities and creatures are apt to confide in one thing or other in their wisdome strength power râ—câ—es friends Jerusalem thought shee had wherewith to keâ—p ff all jâ—â—gements or sufficient to inable her to wrastle with th m â—f they came Can thine heart indure can thine hâ—nds bee stroâ—g Jerusalem thought so had confidence that way else the Lord would not have put these questions to her Ezek â—6 15 Thou didst trust in thy beauty in thy wealth in â—hy â—als in thy Souldiers in thy Counsellors in thy Temple in thy mountaines which were thy beauty In Jeremies daiâ—s its evident that the wise the rich and strong men of Jerusalem did too much confide and glory in their wisdome their riches and strength ch 9.23 Zephany saith of Jerusalem that shee trusted not in the Lord ch 3.2 her confidence was in falsehood Jer. 13.25 that was in things proved false and deceitful one of this kind was the Egyptian strength Isa 30.2 Ezek. 17.17 not onely did Jerusalem confide in falsehoods but Babylon also Isa 47.10 and Rabbah Jer. 49.4 she once trusted in her wickednesse saying none seeth mee The other in her treasures saying who shall come unto me It s not good to lean to our own wisdome to rest upon our owne strength or strength of others who ever makes flesh within or flesh without his arme lies under a curse Jer. 17.5 but he trusts in the Lord and in him only he hath the blessing ver 7. Obs 2 God hath his times to reckon with sinners to make them smart for their evil doings In the daies that I shall deal with thee God had his day to deal with Egypt Ezek. 30.9 as in the day of Egypt hee met with Egyptians in the red sea hee had his day to deal with Midianites Isa 9.4 as in the day of Midian when God smote them by the sword of Gideon Judg. 7. that was the day God dealt with them men have their daies to sin and God hath his daies to smite Ahab had his day to do wickedly and God had his Day to deal with him 1 King 22 34 35. Ahaz had his time to transgress and God had his time to distresse him for his transgressions 2 Chro 28.19 20. Ephraim had his Daies of sinning and God had his Day of rebuke to lay Ephraim desolate Hos 5.9 the Jews had their Day to make a Calf and God had his day to cut off three thousand of them Exod. 32.28 men sinne and think to hear no more of their sinnes but God remembers them and hath his days to visit for them He hath a day for every one is proud and lifted up Isa 2.12 hee hath a day for those decree unrighteous decrees that write grievousnesse that wrong widows and fatherless ones Isa 10.1 2 3. hee hath his Day to deal with them and so to deal with them that they shall not know what to do what will yee do in the day of visitation to whom will yee flie for help and where will yee leave your glory Men will bee thinking what to do whether to flie how to dispose of themselves and what they have but the day of the Lord will bee darkness and distress unto them Whoever takes a time to sinne against God must expect a time wherein God will deal with him for so sinning Rom. 2.6.9 God will render to every man according to his deeds he hath his Day to render tribulation and anguish upon every soul of man that doth evil he hath his Day wherein hee will judge the secrets of men ver 16. would you see good Daies eschew evil and do good seek peace and ensue it 1 Pet. 2.10 11. Note 3 Gods judgements discover the vanity and rottennesse of humane confidences Can thine heart indure Can thine hands bee strong in the daies that I shall deal with thee When I shall bring the sword plague and Famine no thy heart will faint thy hands will bee feeble If at the tydings of judgements their heart melted their hands were feeble every spirit faint and all knees weak as water as it is ch 21.7 what were they at the presence sight and sense of those judgements they were like men without hearts and spirits without hands and legs Gods judgements are fires which consume mens confidences and make them see their own weakness men think they shall stand in the evil day But if they cannot stand against the frownes and fury of the Creature how will they stand before the dreadful Creator if Foot-men horse-men the swellings of Jordan Jer. 12.4 weary sink men what will the Lord of Hosts do if they cannot bear the lesser judgements how will they bear the greater If Bryers and thornes conceit themselves to be Oaks and Cedars can they indure the fire Isa 27.4 they will be burnt to ashes what they said of Jehu 2 Kin. 10.4 Two Kings were not able to stand before him how then shall we stand He is comming with the sword May wicked Cities more fully say of God the old world could not stand before him Sodome and Gomorrah could not stand before him how then shall wee stand Egypt had men like fatted bullocks but when the Northren storme came upon them they turned back they fled away together they did not stand because the day of their calamity was come upon them and thâ— time of their visitation Jer. 46.21 you may see what strong mighty and couragious men will do when God deals with them Joel 2.14 15 16. their hearts could not indure their hands their feet were not strong to act or stand Let us not sinne provoke the Lord by our vain confidences for he is stronger than man Obs 4 That the word of the Lord shall take place whatever mens thoughts are they Thought Nebuchadnezzar would not come or if he did that they and the Egyptians should be able to deal with them and prevent those evils were threatned by the Prophets but I the Lord have spoken it and will do it Where hee hath a mouth to speak hee hath a hand to do It s not any power can hinder I will work and who shall let it Isa 43.13 not Devils or Men can do it neither will the Lord revoke what hee hath said and so prevent judgements intended Isa 31.2 hee is wise and will bring evil and will not call back his words Men often speak threaten and then after eat their words call back their threatnings saying they were uttered in passion inconsiderately and so shew their folly But God when he speakes it s in wisdome his words shall stand and not bee removed or cald back Amos 6.11 Hence is it that Jer. 44 28. the Lord saith They shall know whose word shall stand mine or theirs They shall see in a little time that their words are vanity foolish and come to nothing and that my words
to themselves and they should know that hee was the Lord Psalm 9.16 The Lord is known by executing Judgements His power his justice and soveraignty are known thereby and so men are made to fear and stand in awe of him When God is silent and speaks not by his judgements men think hee is like themselves Psal 50.21 and are imboldened to sin Eccl. 8.11 but when God thunders by his judgements they have other apprehensions of him 1 Sam. 6.19 20. Vers 17 And the word of the Lord came unto me saying 18 Sonne of maâ— the house of Israel is to mee become dross all they are brasse and Tin and Iron and Lead in the midst of the turnaceâ— they are even the drosse of silver 19 Therefore thus saith the Lord God because yee are all become drosse behold therefore I will gather you into the midst of Jerusalem 20 As they gather silver and Brasse and Iron and Lead and Tin into the midst of the furnace to blow the fire upon it to melt it so will I gather you in mine anger and my fury and I will leave you there and melt you 21 Yea I will gather you and blow upon you in the fire of my wrath and ye shall be melted in the midst thereof 22 As Silver is melted in the midst of the furnace so shall yee be melted in the midst thereof and yee shall know that I the Lord have poured out my fury upon you In these words is the Lords second message to Ezekiel wherin is set forth First The Degenerate estate of the Jews under the similitude of dross vers 18. 2 Gods judicial peoceeding with them being dross vers 19 20 21 22. 1 Hee would gather them together 2 Blow upon them 3 Melt them 3 The End of his so dealing with them vers 22. Vers 17 And the word of the Lord came unto me saying These words we have had oft and in the 1. v. of this chapter God being upon bringing judgements upon his People gives them notice thereof by his Prophets Hee speakes before hee strikes 18 The house of Israel is to me become dross The house of Israel viz. the Jewes had been of high account with God they were once his chosen People above all others Deut. 7.6 they were once a Kingdome of Priests and an holy Nation Exod. 19.6 they were once so honourable and pretious that God gave and destroyed other Nations for their sakes Isa 43.4 they were once his portion his inheritance Deut. 32.9 Isa 19.25 they were once his vineyard and pleasant plant Isa 5.7 they were once a people near unto him Psal 148.14 the dearly beloved of his soul Jer. 12.7 his peculiar people Exod. 19.5 but now they were become dross they had degenerated from their former faithfulnesse justice honesty sincerity and purity Quicquid de a geâ—to â—â—iove metâ—llo dum igne eâ— quitur expuâ—gatur The word for drosse is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sig which is whatsoever the fire separates from any mettal Kirk saith its Sordes quae de mettallis igni retrocedit quam scoriam appellamus Mettals have some thing of an heterogeneall nature to themselves which being separated by fire or any other way is that wee call drosse The house of Israel here is not said to bee drossy but to bee dross its fit therefore to see wherein the resemblance lies between them 1 The Drosse Obscures the lustre and glory of the mettal yea Covers it up so that it appears not rust and filth compass and hide the gold so that neither the nature or lustre of it can bee seen So the house of Israel was such at this time that no gold no silver appeared Jer. 5.1 Run ye to and fro through the streets of Jerusalem see now and know and seek in the broad places thereof if hee can find a man if there bee any that executeth judgement that seeketh the truth Jâ—r 9. â— They bee all adulterers an assembly of treacherous men Ier. 8.10 Zeph. 3.7 they rose early and corrupted all their doings Jer. 6.28 they are all greivous revolters walking with slanders they are brass and iron they are all corrupters There was no pure mettal appeared amongst them especially gold or silver If there were some righteous just holy faithful ones amongst them they lay hid under the dross 2 Dross is a deceiving thing its like mettal but is not mettal the dross of silver is like it and so the dross of Gold is like it but the dross is neither silver nor gold so The house of Israel was deceitful hypocritical like Saints but not Saints see Isa 10.6 ch 58.2 cha 9.17 every one is an Hypocrite and an evil doer every mouth speaketh folly they professed themselves to be the people of God yet were not such as they seemed to be Jer. 7.2 4 9 10. they were like potsheards covered with silver dross Pro. 26.23 3 Dross is not bettered by the fire put it into the fire time after time it abides so still God had oft put the Jews into the furnace of affliction and heat the furnace sometimes very hot but they were the same still They had been in the Egyptian fire 2 King 23.33 in the Syrian and Chaldean fire chap 24.2 and other fires but none of them did them any good Jer. 5.3 Thou hast stricken them but they have not greived thou hast consumed them but they have refused to receive correction and not onely did the Prophet complain thus but the Lord himself chap. 2.30 In vain have I smitten their children they received no correction they were nothing the better for all Gods blows and fires dross they were and dross they continued 4 Dross is a worthlesse thing it s of no value base vile contemptible such was The house of Israel and chief in it Jer. 24.8 Zedekiah the King his Princes and the rest of Jerusalem were as evill figgs which could not bee eaten the Kingdome was base Ezek. 17.14 the City an Harlot ch 16.35 she changed the judgements of God into wickednesse more than the Nations chap. 5.6 and was more vile than Sodom and Samaria chap. 16.47 5 It s uselesse and to be rejected The Jews now were so corrupted so wicked so unprofitable that the Lord was casting them off and out Jer. 6.30 Reprobate silver shall men call them because the Lord hath rejected them As the wood of the vine when fruitless is not fit for any thing but the fire Ezek. 15. so the dross of silver is not fit for any thing but rejection The house of Israel being become dross the Lord saith Jer. 7.15 I will cast you out of my sight as I have cast out all your brethren even the whole Seed of Ephraim the ten Tribes they proved dross and the Lord cast them away and now hee would cast Judah and Benjamin out of his sight and when he did it they were the off-scouring and refuse in the midst of Heathens Lam. 3.45 6 Dross is an
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
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
heathenish opinions which they were in danger of having the Nations round about them but God had given them good doctrin Prov. 4.2 right words Psal 33.4 lively oracles Act. 7.38 faithful commands Psal 119.86 sure testimonies Psalm 93.5 such as they were to try all doctrines and opinions by Isa 8.20 2 Pure worship which was as a hedge between them and the Heathens Deut. 6.13 14. Thou shalt fear the Lord thy God and serve him and shalt swear by his name yee shall not go after other gods the gods of the people that are round about you verse 17 18. you shall diligently keep the Commandements of the Lord your God and his Testimonies and his statutes which hee hath commanded thee and thou shalt do that which is right and good in the sight of the Lord that it may bee well with thee 2 King 17.36 37. God had appointed them a pure way of worship which hedged them in from all false waies of worship from bringing in ought of their own and others 3 Good Laws Deut. 4.8 what nation is there so great that hath Statutes and judgements so righteous No Nation under heaven had such Laws to bee governed by as the Jews had and those Laws were hedges against all injustice they might not wrong one another nor strangers 4 God had given them good Prophets Priests and Princes for their safety to bee an hedge unto them The Prophets were to preserve the doctrine sound the Priests to keep the worship pure and the Princes to see justice impartially executed Elijah a good Prophet was the horseman and Chariot of Israel 2 King 2.12 chap. 13.14 the Priests were mediators between God and the people Joel 2.17 the Princes were the strength of the Land Prov. 29.4 Thus you see what the hedge was and if you would have it more briefly it was the Covenant made between God and this people hee had promised to be their God and to protect them they had promised to bee his people and to walk in his waies Now when they transgressed the Covenant the hedge was broken and gaps were made The Hebrew for Gaps is bapperetz in the breach from paratz to divide and break through They had now broke through the Hedge and made many Gaps which appears thus 1 The Doctrin was corrupted there was much chaffe mingled with the Wheat Jer. 23.28 false prophets gave in that to bee divine which was from their own hearts spirits heads Ezek. 13.2 3. They prophesied lies Jer. 14.14 the providence of God was denyed and his omnipresence Ezek. 8.12 The Lord seeth us not hee hath for saken the earth so his justice Ezek. 18. They said his waies were not equall the fathers had eaten sowre grapes and the childrens teeth were set on edge vers 2. 25. they taught the people to swear by a false god even by Baal Jer. 12.26 2 For the Worship That was greatly corrupted The Sanctuary was defiled with detestable things Ezek. 5.11 they had brought Images and Idols near to the Temple and into the Temple Ezek. 8. they had high places and Altars in every street Ezek. 16. they burnt incense to other gods and worshipped the works of their own hands Jerem. 1.16 The Statutes of Omry were kept and the works of the house of Ahab Micah 6.16 and the fear or worship of God was taught by the precepts of men Isa 29.13 3 The Laws were wrested and perverted so that there was no justice Mic. 3.9 They abhor judgement and pervert all equity all that was right equal just they oppressed or suppressed and would not let it take place so that according to Isaiah judgement was turned away backward and justice stood farre off they thrust them out of doors out of their gates and Cities and when they pressed hard to come in there was no admission the doors and gates were lockt and bolted upon them equity could not enter Isa 59.14 only oppression was let in Isa 5.7 4 For The men who should have been as strong stakes to keep up the hedge they were rotten The Prophets were Lyons Jer. 23.14 the Priests corrupters and wicked Lam. 4.13 the Princes were rebellious and companions of Theeves Isa 1.23 and all of them brake Covenant with God Ezek. 16.59 so that its evident the hedge was broken and gaps made To make up the hedge and stand in the gap What that is falls in now to be considered and it lies in these things 1 In publike opposing those corruptions were crept in and practised amongst them When of old the Jews had broken down the hedge by making a Calfe Moses appeared for God against this wickednesse hee seized upon the Calf Exod. 32. burnt it ground it to powder made the people drink it sharpely reproved Aaron and stood in the gate of the Campe saying who is on the Lords side let him come unto mee and when the Sonnes of Levi came to him he commissioned them to slay the Idolaters and this was the beginning of making up the breach so when Josiah beganne to purge Judah and Jerusalem from the high places the groves images and Altars that were therein then was the hedge making up which they had broken down 2 Chron. 34.3 4. In Nehemiahs daies when the hedge was new made about them there were some began to tread down the hedge and make a gap therein by doing unlawful things on the Lords day whereupon the zeal of Nehemiah was kindled so that hee contended with the Nobles of Judah who countenanced them and did violence to the Sabbath themselves Saying what evil thing is this that yee do and prophane the Sabbath Neh. 13.15 16 17 18. 2 In mourning for such breaches and deprecating the wrath and judgements due for the same When the Calfe was made and the people worshipped it now the hedge was down Gods wrath ready to break in upon them and to consume them Exod. 32.10 but Moses being affected much with what they had done and with what God was about to do he falls to praying and interceding for the People Lord why doth thy wrath wax hot against thy people c. wherefore should the Egyptians speak and say for mischief did hee bring them out to slay them in the mountains c. turn from thy feirce wrath and repent of this evil against thy People and he did so vers 14. now this act of Moses was standing in the breach and making up the hedge Psalm 106.23 it kept out the fury of the Lord from breaking in upon them The intercession of Gods servants is a strong hedge and wall to prevent judgements Therefore when the Lord was resolved upon the destruction of the Jews he forbade Jeremy to pray for them ch 7.16 Pray not thou for this people neither lift up cry nor prayer for them neither make intercession to me for I will not hear thee Intercession or deprecation is an obstructing of God in his way The Vulgar hath it Ne obsistas mihi do not thou stop or oppose
hedge fully made up Obs 3 When the hedge is down gaps are made and judgements ready to come in upon a people the Lord looks that one or other should appear put forth himself to prevent those Judgements I sought for a man to make up the hedge to stand in the gap before mee for the land that I should not destroy it Jer. 8.6 I hearkened and heard but they spake not aright God expected they should have repented and some at least to have said what have I done and what have I done Oh I have trodden down the hedge of Jerusalem made many gaps therein I see Gods judgements comming in thereat now I will labour to make up the hedge stop the gaps divert Gods wrath and bring things to their primitive condition this God lookt for and would have been glad to have heard So in Isa 59.13 14 15. the hedge was down gaps were made God was displeased and now hee looked that one or other should have shewed a publike spirit opposed the sinful practises and deprecated judgements he looks in all the gaps round about and vers 16. Hee saw that there was no man and wondred that there was no intercessor none to meet God to set upon him by prayer and strong arguments to with-hold his judgements 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies obviare occurrere verbis seu corpore The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There was no helper none to help up the hedge being down none to help keep out the floods of Gods wrath none to help the State or Church in that tottering condition it was none to settle their foundations and bring things into a right order Obs 4 Making up the hedge and standing in the gaps is the way to save a Land from destruction Let men oppose the sinful practises in a Land deprecate the judgements of God and reduce things to the primitive condition to what is required in the Word and then the Lord will spare a sinful Nation a guilty City Jer. 5.1 run to and fro through the streets of Jâ—rusalem and see now and know and seâ—k in the broad places thereof if yee can finde a man if there bee any that executeth judgement that seeketh the truth and I will Pardon The hedge of justice was broken down they had good Laws but they were violated by all sorts now if any man would have appeared against injustice and falshood and seen justice executed and so made up the breach the Lord would not only have with-held judgements but have pardoned In such a case one man may do much Moses stood in the Gap and diverted the wrath of God Psalm 106.23 the hedge of Religion and Worship was broken down by a golden Calfe and hee made it up Numb 16.41 42. the people murmured rose up against Moses and Aaron trod down the hedge of authority whereupon the plague brake in upon them Presently Aaron steps into the gap makes up the hedge and stops the plague vers 47 48. That they did was honourable and they were repairers of breaches Wee through infinite mercy have had some Mosesses and Aarons to make up our hedges raise up our foundations to stop some gaps but all our gaps are not yet stopped Are there not gaps in the hedge of doctrine if it were not so how come in such erroneous blasphemous and wilde opinions amongst us Are there not Gaps in the hedges of Civil and Ecclesiastical authority Do not multitudes trample upon Magistracy and Ministry all Powers both Humane and Divine Are there not Gaps in the worship of God Do not too many tread down all Churches all Ordinances yea the very Scriptures Are there not Gaps in the hedge of Justice through which the Bulls of Bashan enter which oppresse the Poor and crush the needy Amos 4.1 Are there not Gaps in the hedge of Love is not that bond of perfection broken Are there not bitter envyings and strife amongst us Do wee not bite and devour one another Are there not Gaps in the Hedge of Conscience is not the peace broken between God and your soules doth not Satan come in oft at that Gap and disturbe you Are there not Gaps also in your several Relations whereby he gets advantage Surely if our eyes bee in our heads we may see Gaps enough Let us make up the breaches stop all Gaps in the publike and private hedges Otherwise God will break in upon us by his judgements Levit. 26.18 19. If yee will not hearken unto mee I will punish you seven times more for your sinnes and I will break the pride of your Power Obs 5 That in times of general corruption in Church and state its hard to finde a man of a publike spirit to oppose those corruptions to wrestle with God for mercy and to bring things to their Original condition The Lord sought for a man amongst them that should make up the hedge and stand in the gap but hee found none Isa 59.4 none calleth for justice nor any pleadeth for truth The Judges and great ones did oppresse the People and none appeared publikely for them to plead their cause and reprove the oppressors Many disliked the carriage of things but they had no spirit to oppose they were not valiant for the truth as Jeremy saith ch 9.3 therefore Isa 63.5 God saith I looked and there was none to help and I wondred that there was none to uphold He doth not say simply there were none but none to help none to uphold the State and Church were sinking and not a man stepped out to put to his shoulder to help support them God looked for and sought for such a man but could find none and to convince them of the truth thereof hee bids them see and seek all Jerusalem over if there were a man that executeth judgement Neither God nor men could finde In common corruptions and Calamities few have hearts to appear for the publike good against over-spreading evils sinful prudence or fear of crushing makes them silent and lye hid Eccl. 4.1 the oppressions under the Sunne were great the tears of the oppressed many but there was no Comforter none pittied them none appeared for them none used any means to relieve them Verse 31 Therefore have I poured out mine indignation upon them I have consumed them with the fire of my wrath their own waies have I recompensed upon their heads saith the Lord God Seeing they were guilty of such sinnes as are mentioned in the chapter and so universally corrupt the Lord in this last verse denounces judgements against them The Verbes are in the preter tense I have poured out I have consumed I have recompensed So hee had done upon those in Captivity but hee speaks of those in the Chapter who were then at Jerusalem and its usual in the Hebrew to put a preter tense for the future to note the certainty of a thing and so here God saith hee had done so because certainly hee would do so The words
of this verse wee have had before chap. 21.31 ch 19.12 ch 9.10.16.43 Obs 1 When a people is universally corrupt the hedges of religion and justice trod down and none appears to make up those hedges God will certainly visit that people with his judgements Prophets Priests Princes and people were degenerated and greatly corrupted all hedges down God looked for some or other to appear against the corruptions were amongst them and because there was none therefore he would pour out his indignation upon them and consume them with the fire of his wrath and they found it so shortly after Lam. 2.4 ch 4.11 they and their foundations were devoured Obs 2 That God in his severest judgements is most just I have or will recompense their own way upon their head God did not punish them for others waies but for their own it was their own evil doings brought his judgements upon them he did them no wrong when sword famine plague fire consumed them what ever dreadful judgements have fallen out in our daies in this or other nations let us justify the Lord hee hath recompensed mens own waies upon their heads he is righteous in all his works and holy in all his waies CHAP. XXIII 1 The word of the Lord came again unto me saying 2 Son of man there were two women the daughters of one mother 3 And they committed whoredomes in Egypt they committed whoredomes in their youth there were their breasts pressed and there they bruised the teats of their virginity 4 And the names of them were Aholah the Elder and Aholibah her sister and they were mine and they bare sonnes and daughters thus were their names Samaria is Aholah and Jerusalam Aholibah IN this chapter are contained these generals 1 A Complaint of or prophesy against the idolatry and wickednesse of the whole body of the Jews under the names of Aholah and Aholibah shewing their several sinnes and the greatnesse of Aholibahs above Aholahs 2 Denunciation of judgement against them and their destruction 1 The Word of the Lord came c. This verse shews our Prophet spake not out of his own heart or spirit as the false Prophets did it was the spirit of the Lord brought the word of the Lord unto him and hee spake as he was moved by the Spirit which shews the divine authority of this prophesy 2 There were two women the daughters of one Mother The Jews were at first one people till the days of Rhehoboam and then they were divided Ten Tribes fell off to Jeroboam which frequently after were called Ephraim and Israel or the children of Israel the house of Israel The other two Tribes were called Judah and the house of Judah One was the Kingdome of Israel the other the kingdome of Judah These two are the two women here mentioned The word for Women is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to forget they are so called from their forgetfulnesse and these metaphorical women Israel and Judah forgat their God greatly and thereupon are called Nashim women or forgetters The Daughters of one Mother In the Scripture language the whole of things is tearmed the Mother and the parts thereof Daughters Ezek. 21.21 The King of Babylon stood at the mother of the way so is the Hebrew while the way was intire and one it was called the Mother and when it divided into parts those parts were as the daughters of that mother The whole body of the Jews was as the one Mother and when that body divided into two Kingdomes those Kingdomes were as the Daughters of that Mother When they were in Egypt and a long time after they were as one woman but in Rhehoboams daies this woman grew big brought forth Twins and so became one mother of two daughters 1 King 12. Vers 3 They committed whoredomes in Egypt They being in the loins of their mother forsook the God of Abraham Isaac and Jacob and fell in love with the Egyptian gods Josh 24.14 Ezek. 20.7 8. They committed whoredomes in their youth This Jewish Nation at her first beginning while young and little plaied the Harlot and defiled her self with the Egyptian idolatry what she did is set out by way of aggravation shee sinned in her youth or these sisters sinned betimes their spirits were carried out that way early and that in Egypt or house of bondage and suffering There were their breasts pressed and there they bruised the teats of their virginity In this Metaphorical whoredome Puellae dum viâ—gines sunt ubera solida turgentia habent quae simul atque virginitatem amittunt comprimuntur quodammodo franguntur Maldon hee alludes to the corporal When Virgins are defiled their breasts suffer also they are more loose and hanging whereas before they were erecta integra virginali pudore stantia and so natural signes of chastity The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There their breasts fell there they were unvirgined the meaning is this that quickly after the Jews came into Egypt the Egyptians prevailed with them by Flatteries or threats to imbrace their Idolatrous worship whereby they lost their chastity and became like the nations 4 The names of them were Aholah the Elder Here hee comes to the Names of these women and shews you who they were The name of the one was Aholah and this Aholah was Samaria the chief City of the Ten Tribes where the Kings of Israel had their chief residency Aholah is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Tent or Tabernacle and Aholah is Tabernaculum suum his own or their own Tabernacle that is Samaria or the ten Tribes have not mee or my worship amongst them they have devised a worship of their own set up Golden Calves at Dan and Bethel they have forsaken my Temple and set up their own Tabernacle and dwell by themselves separate from me The Elder The Hebrew is not Elder but the greater This woman Aholah had ten Tribes the other onely two this wee had ch 16.46 where it s said Thine Elder sister is Samaria Aholibah her sister Thus is the name of the other woman Aholahs sister was Aholibah which signifies my Tabernacle or dwelling in her and this was Jerusalem where the Temple and worship of the Lord were what was done there the Lord himself appointed and that was the place he chose Psa 132.13 14. They were mine I tyed them unto mee by a Covenant Ezek. 16.8 I became their God and they became my people the Hebr. is They were for mee that is for mee alone for no other God no other way of worship than what I should prescribe them And they bare Sons and Daughters God blessed them so that they multiplyed greatly they had many Sonnes and many Daughters Ezek. 16.7 I caused thee to multiply as the bud of the field Obs 1 That going after false waies of worship is in Gods account whoredome they committed whoredomes when they bowed to any of the false Gods in Egypt
which Vatablus calls opulentos ex plebe the wealthiest of the People or those have the choice offices and places in the City Burn all the bones under it By Bones here divers Expositors understand the bones of the innocent Prophets and others who were slain unjustly Those the Prophet bids them to burn under the Pot and that to manifest the cause of Gods great wrath against and just destruction of the City But this interpretation of bones suits not with the scope of the place Which is not to disquiet the bones of the innocent and lay punishment upon them but to revenge their death The bones here are to suffer as well as the flesh wee may understand these words thus Let flesh and bones boyle together and when they are so boiled that all the flesh and fat is taken from the bones then burn them that is when all the wealth places honour are taken from the rich then let them be destroyed by Famine Plague or Sword and that is the burning of the bones Let nothing of them or theirs bee spared but let all bee consumed Or thus boile the fat ones in the Pot and burn the poor under it they are like bones without flesh make them instrumental to consume the rich and doubtlesse in the famine they were like a fire devouring the flesh in the Pot. And make it boile well The Hebrew is Rattach retacheah which Montanus renders Fas ebullire ebullitiones ejus make its boilings to boile boile it throughly There bee old tough peices in the Pot which will not easily or suddainly bee boiled they will require a hot and continued fire therefore Buxtorf interprets the words fac ut vehementer ferveant see that the boilings be very hot The Chaldaean Army were not the bones and fire under this metaphorical Pot but the bellows rather to blow up and increase the fire And let him seeth the bones of it therein The Hebrew is Let the bones thereof be sodden in the midst of it and the stream of interpreters carry the words plurally and so it suits best with the words going before make it boile well and let the bones thereof bee sodden in the midst of it that is let them bee throughly sodden Bones are strong things they require more than ordinary seething especially if old and there bee many old bones in the Pot many hardned sinners many stout spirits amongst the Souldiers Princes Nobles and others but let them bee soundly boiled in this Pot of affliction and that will make them tender The Vulgar is Discoct a sunt ossa illius in medio ejus that is the bones are boiled till the flesh and they are sundred they are throughly boiled and Vatablus makes this the sense of it Fortissimi quique conficiantur in ea obsidione let the strongest and stoutest men bee slain and consumed in that siedge Obs 1 The sinfulnesse of men hath occasioned God to give out much Scripture Speak a parable to the rebellious God took occasion from their rebelliousnesse to give forth this Parable and many others Much of Jeremy and our Prophet was occasioned to see the world by the wickednesse of the Jews Sinne accidentally occasions good Sinne made way for Christ and as for him so for much if not the greatest part of the holy Scriptures Obs 2 Teaching by Parables is warrantable God sends and commands the Prophet to utter a Parable Isaiah Jeremy Zachary were not without Parables Christ was abundant in them The Parables they used were taken from ordinary things known and familier such as were obvious to the senses as here from a Pot water peices of flesh bones c. Hereby the mind memory are much inlivened and stronger impression made upon the heart ch 22.18 all they are brass and Tin and Iron and Lead in the midst of the Furnace and here they were as flesh and bones in the midst of the Pot. Obs 3 The judgements of God upon places makes them Pots in which hee boiles sinners Now Jerusalem was a Pot over the fire The Babylonish Forces were round about it dreadful Calamities upon it multitudes in it who were like peices of flesh in a boiling Pot what boiling thoughts fears cares distractions discontents were amongst them we may judge what boiling was therein by the Armies lying near this City and being in readinesse to come upon it Obs 4 That God at his pleasure commands judgements upon places Set on a Pot pour water into it make Jerusalem miserable with Plague Famine and Sword if hee speak the word the thing must bee done whatever hee calls for takes place Jerusalem that was a Paradise must now become a boiling Pot. Obs 5 That when Gods judgements are abroad hee meets with all sorts of men the Fat and Lean the strong and weak the rich and poor when the Pot is on the fire God will have the choice peeces and choice ones into it the shoulders the thighs the choice bones Prince Nobles men in place of wealth as well as the poor and lean ones Obs 6 When God is boiling of sinners in the fire of his judgements he will boil them to purpose Make it boile well and let the bones thereof be sodden in the midst thereof This Pot was boiling not a few hours daies or months but a year and half 2 King 25.1 2 3. So when God made Samaria a boiling Pot 2 King 17.5 he boiled the sinners in it three years together God so boiled them there and these here that he made the proudest and stoutest of them to stoop yea all of them to become meat to their enemies Vers 6 Wherefore thus saith the Lord God woe to the bloudy City to the Pot whose scum is therein and whose scum is not gone out of it bring it out peice by peice let no lot fall upon it 7 For her bloud is in the midst of her she set it upon the top of a rock shee poured it not upon the ground to cover it with dust 8 That it might cause fury to come up to take vengeance I have set her bloud upon the top of a rock that it should not bee covered Here the Lord comes to interpret the Parable denouncing a fearful woe to Jerusalem and giving the grounds thereof which are 1 Her Bloudinesse with the aggravation thereof vers 6 7. 2 Her unprofitablenesse under judgements when shee was boiling her scum abode with her went not out of her 6 Woe to the bloudy City Jerusalem was guilty of much bloud Ezek. 22.3 4 6 9 12 13 27. 2 Chron. 21.16 Jerusalem was now as bad as Nineveh which Nahum 3.1 is called the bloudy City and hath the same woe denounced against it By blood not only murther but also other notorious wickednesses which deserved death are to bee understood Ezek. 7.23 the Land is full of bloudy crimes Of such sinnes for which men ought to bee cut off Vide loc To the Pot whose scum is therein whose scum is not gone out of it
Here its clear that by this Metaphorical Pot is meant the City hee calls the City the Pot which was not without its scum Chelatta from Chalah Aegrotavit for the scum is Aegritudo ollae Avenarius the sicknesse of the Pot. Rabbi Solom calls it excrementum the excrement and filth of the Pot. The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the poyson of it the Vulgar is rubigo the rust of it Frosterus hath it sordes those filthinesses which through great boiling do adhere to the Pot from what is boiled therein By scum is meant the sinne and wickednesse of the City which is likened thereunto in respect 1 Of its Loathsomenesse scum and filth are loathsome things and do nauseam creare The sinnes of this City were loathsome it was full of abominations bloud idolatry uncleannesse c. such evils as made it to be abhorred Ezek. 16.25 as made the Philistims ashamed vers 27. such sinnes as were loathsome afterwards to themselves Chapter 20.43 2 Of its visiblenesse the scum and silth is upper most next to view such were Jerusalems sinnes they were open shee had an eminent and high place in every street Ezek. 16.24 shee opened her feet to every one that passed by v. 25. shee and her Princes shed bloud openly ch 22.36 nothing but sin and wickednesse appeared in her 3 Of its adherency to the Pot. So Jerusalems sinnes did cleave close to her the more shee was boiled in the judgements of God the more faster shee held her sinnes her scum and filth stuck to every side of her Jerem. 8.5 They hold fast deceit their sinnes cleaved to them as flesh to the bones as rust to a pot though they were oft in the fire or over it yet their filthinesse departed not from them their scum their dross boiled in and cleaved fast to them Jeremy 6.29 Bring it out peice by peice Hee persists in the allegory of the Pot and orders how they should bee dealt with who were in the City they should bee brought out severally not all at once but as peices are taken out of the Pot one after another till there bee no more so it should bee done with this City one peice of it should bee brought out and consumed with Famine another peice of it with the Plague vers 3. with the Sword vers 4. should bee carried away into Captivity so that it should bee emptied of all so the words are rendred in Vatablus Per frusta ejus evacua cum part by part empty it This City was emptied somewhat under Jehoiâ—chim when hee was carried to Babylon 2 Chron. 36.6 7. it was emptied more when Jehoiachin was taken and many with him also carried thither 2 King 24.15 but it was wholly emptied when Zedekiah was taken and carried away 2 King 25. Let no Lot fall upon it Let it not have that favour or mercy Among Souldiers in their military discipline when they take many enemies worthy all to dye they single out some by Lots to suffer and spare the rest but Jerusalem should not have any spared they should all young and old taste of one judgement or other wee may refer this lotting to the City it self let it not come to that as to cast a Lot whether the City shall bee saved or destroyed Such a famous great ancient City might fall into Consultation whether it should bee ruined or no. Carthage was long in debate in the Senate of Rome saith Lavater whether it should bee utterly destroyed But the Lord prevents such a consultation and saith Let no Lot fall upon it I have decreed it to be ruined and it shall be ruined utterly ruined 7 Her bloud is in the midst of her shee set it upon the top of a rock c. The meaning of this verse is shee shed bloud openly did bloudy and notorious things publikely as if shee had done them upon the top of a rock if bloud bee shed there its dry hard drinks not in the bloud at all but it lies to bee seen of all that come upon the Rock Whereas if bloud bee shed upon the earth that drinks it in quickly or it may bee covered with dust that others may not discern it Jerusalem did not sin closely and hide her wickednesse from the world but so openly that all Nations took notice of it 8 That it might cause fury to come up to take vengeance They did not sinne to that end that God might take vengeance on them but the nature of their sinne was such as it provoked God to fury and to hasten vengeance their sins were open great and crying for vengeance their sinnes ascended and Gods fury descended The Hebrew for to take vengeance is Linkom nakom ad ulciscendum ultionem I have set her blood upon the top of a rock As shee did so did the Lord shee shed blood openly and was not ashamed of it and I have shed her bloud openly and am not ashamed of it Shee did not cover her sinne but exposed it to the view of all and God by his punishments set it on the top of a rock and made it known to the whole world Obs 1 That Cities have their filth and scum in them Jerusalem here is likened to a Pot with the scum in it The poor are not the scum of the City but the sinne and wickednesse of poor and rich that is that scum Jerusalem was full of it Ezek. 8.16 and 22. tells you what scum and abundance of it was in Jerusalem There was much scum in Sodome much in Samaria much among the Nations but most in Jerusalem To great Cities there is a confluence of all sorts of people who bring scum and filth with them and adde to what they finde there what scummy doctrin did the false Prophets teach in Jerusalem Jer. 23. what scummy counsel did Jaazaniah and Pelatiah give in that City Ezek. 11.1 2. what dunghill Gods did Jerusalem entertain Jer. 2.28 according to the Number of thy Cities are thy gods O Judah There was no sinne against God or Man but it was in Jerusalem And other Cities are not without their scum no not this City Obs 2 Heavy judgements upon sinful places do not work out the wickednesse is in them Jerusalem was besiedged suffered hard things and her scum went not out of her it boiled in she was the worse for all those fiery judgements God brought upon her Jer. 5.3 Thou hast stricken them but they have not grieved thou hast consumed them but they have refused to receive correction they have made their faces harder than a rock they have refused to return God did strike them with Egyptian and Babylonish rods but there were no tears no relentings no returnings but grew harder and harder even to a rockish hardiness Ahaz the head of this City in the time of his distresse sinned the more against the Lord 2 Chron. 28.22 When Samaria was besiedged by the Syrians 2 Kin. 6. did the scum of it boil out no Jehoram at
that time sent to take off Elishaes head vers 31. and said hee would wait no longer for the Lord vers 33. His scum boiled in and boiled up to a greater height Is the scum gone out of Ireland by all the bloudy judgements of God have been upon them is it gone out of England or London by all the sad stroaks we have had Obs 3 When judgements prevail not with sinful places to cleanse them from their iniquities God threatens and will certainly destroy such places and that without mercy Jerusalem was as a pot over the fire her scum went not out of her and what then Woe to the bloudy City bring it out peice by peice let no lot fall upon it because the scum wrought not out the flesh the people must bee brought out to destruction and the pot bee broken in peices God said of Jerusalem Jer. 32.31 This City hath been to mee as a provocation of mine anger and of my fury from the day that they builâ— it even unto this day sometimes there were good Kings and good people in it but generally the people were wicked and therefore Jerem. 19.11 I will break this people and this City as one breaketh a Potters vessel that cannot bee made whole again It was bloudy mercilesse and now should have bloudy judgements without mercy Obs 4 Open impudent sinning provokes to vengeance and shall bee punished openly The 7. and 8. verses together yeild this observation Jerusalem shed bloud not in a corner or some secret place shee had no care to conceal and cover what shee did but openly as on the top of a rock shee set up scaffolds to execute the innocent this caused fury to rise in the Lord and hastened him to take vengeance and to punish her openly hee called for Nebuchadnezzar to come out of Babylon hee led him to the gates of Jerusalem caused him to sit down there and visibly to execute his vengeance upon her so that her punishment was as open as her sinne shee sinned as on the top of a rock and God set her bloud on the top of a rock The besiedging taking and burning of Jerusalem was so known and famous as that all the Nations took notice thereof and made themselves sport therewith Lam. 2.15 16. she would not cover her sin and shame and God would not cover her punishment Vers 9 Therefore thus saith the Lord God woe to the bloudy City I will even make the pile for fire great 10 Heap on wood kindle the fire consume the flesh and spice it well and let the bones be burnt 11 Then set it empty upon the coals thereof that the brasse of it may bee hot and may burn and that the filthinesse of it may be molten in it that the scum of it may be consumed 12 Shee hath wearied her self with lies and her great scum went not forth out of her her scum shall bee in the fire 13 In thy filthinesse is lewdnesse because I have purged thee and thou wast not purged thou shalt not be purged from thy filthinesse anymore till I have caused my fury to rest upon thee 14 I the Lord have spoken it it shall come to pass and I will do it I will not go back neither will I spare neither will I repent according to thy waies and according to thy doings shall they judge thee saith the Lord God In these verses the Lord proceeds 1 In Threatning of judgements vers 9. woe to the bloudy City as before v. 6. 2 In a Parabolical declaration of those judgements in the end of the 9. v. and in the 10 11 ver 3 In shewing the causes thereof ver 12 13. 4 In sealing up the certainty and irrevocablenesse of these judgements v. 14. 9 I will even make the pile for fire great I will bring a multitude of Babylonians a mighty army which shall besiedge Jerusalem and bee as a great fire unto it by them I will execute fiery judgements upon the bloudy City The Heb. is I wil make a great fire that is I wil consume the whole City Here are a multitude of houses stately buildings and they shall bee all as a pile of wood for fire yea the inhabitants thereof shall bee consumed by the fire of my wrath 10 Heap on wood kindle the fire consume the flesh The Hebrew verbes in this verse are infinitive but rendred imperatively Vatablus reads them in the future I will heap on wood I will kindle the fire that is saith hee I will adde spirit and power to the Babylonish forces to besiedge the Jews that so by famine sword and plague they may be consumed According to our reading the words God calls for and hastens the destruction of Jerusalem Spice it well The Hebrew is Harkach hammerkachah which Montanus renders thus Condi condimentum aromatibus season a seasoning with spicery Rakach signifies to make an oyntment sawce or seasoning Ex diversis speciebus aromatum of diverse kinds of Grocery or sweets that so it may bee the more pleasing to the nostrils or pallate Cooks spice their meats and sawces that so they may be more acceptable to the taste of those feed upon them The spicing here I conceive to bee the various judgements which were to be inflicted upon Jerusalem which made it as savoury meat both to men and God when it was salted and spiced with his judgements God was at rest and comforted Ezek. 5.13 Their fears sorrows distractions sufferings famine were severall spices they were spiced withall and it was meat and drink to the Chaldaeans at last to destroy them being made faint and feeble with a long siedge Let the bones be burnt Let the strongest Souldiers wealthiest Citizens and principal men of the City bee weakened and consumed in this siedge or at the end of it not onely the poor and low ones but the highest and mightiest ones the Chaldee hath it fortes viri ejus insaniant let her strong men be mad 11 Then set it empty upon the coals thereof When the City should be emptied of the inhabitants thereof it should bee as a Pot set on the fire without any thing in it when it is so it quickly melts consumes and comes to nothing This Pot must be set on 1 That it may be melted 2 That the filthinesse of it may be separated 3 That the scum and rust may be consumed Obs 1 That sin and wickednesse do defile the places and persons where they are as filthy liquors scum and rust do the vessels and Pots in which they are This Metaphorical Pot had her filthinesse in it Jerusalem had shed bloud set up Altars and Idols oppressed the fatherlesse widdows and strangers and these things defiled her not onely were the Citizens but even the City it self was defiled The Leprosy defiled the garments and the houses Levit. 14. sinne is that Leprosy which defiles men garments houses Towns Cities and Lands Ezra 9.11 The Land which ye go to possesse is an unclean Land with the
filthinesse of the people filthy people make all like themselves Obs 2 Destructive judgements upon sinful places are pleasing unto God hee incouraged the Chaldaeans to heap on wood to kindle the fire Consume the flesh and to spice it well Execution of justice destruction of sinful Cities and persons it s a Sacrifice well pleasing to God delighting him as much as any spiced meats do the pallates of men When Jehu had executed justice upon Ahabs Sonnes and Baals Priests see what the Lord said 2 King 10.30 Because thou hast done well in executing that which is right in mine eyes and hast done unto the house of Ahab all that was in mine heart thy children of the fourth generation shall sit on the Throne of Israel was not the destruction of those wicked ones very pleasing unto the Lord when he rewarded it so well 12 She hath wearied her self with lies Montanus renders the Hebrew thus injuriis se afflictavit shee hath afflicted or wearied her self with injuries that is with wronging others Vatablus in his notes hath it thus in mendaciis laboravit shee hath wearied her self and that aliis inferendo injuriam Her self is not in the Original The words may therefore refer to God and so both Junius and Piscator read them she hath wearied me with her lies and vexations I often reproved her for her sinnes threatned her by my Prophets visited her with my judgements but all was to no purpose if at any time shee promised amendment it was hypocritically she performed it not or shee took those waies and courses pleased not mee nor profited her self and in those shee both wearied mee and her self The word for lies signifies iniquity vanity as lye Her great scum went not forth of her In the sixth vers the words are whose scum is not gone out of it here her great scum went not out of her what course soever shee took to advantage her self her scum rather increased than diminished shee pretended oft to part with her scum but never did Her scum shall be in the fire Seeing her scum and rust for so the word may bee interpreted will not bee gotten out of her shee shall be served like the unclean vessels that were to pass through the fire Numb 31.22 23. so this Pot or City should bee burnt with fire and so her scum and rust should be consumed with her Obs 1 Wicked vain sinful practices do weary God and those that do use them shee hath wearied mee shee hath wearied her self with lies that is with her wretched doings I have oft presented mercy to her shee refused it I have oft called upon her to turn from her idolatry unjust and bloody doings but shee hath had a deaf ear I have waited long for her repentance and shee hath dissembled with mee and is grown impenitent I am weary of waiting any longer Isa 65.2 3. I have spread out my hands all the day to a rebellions people which walketh in a way that is not good after their own thoughts a People that provoketh mee to anger continually to my face c. How could it bee but that God should bee weary of such people and such doings God tells her shee had wearied him with her iniquities Isa 43.24 O Jacob Israel Jerusalem thine iniquities are so great many oft iterated that I am weary of beholding of hearing of bearing them any longer Others have wearied mee with their words Mal. 2.17 but you have wearied me with your lying words and wicked deeds When my fury hath been kindled in mee so that I have been ready to pour out judgements upon you I have been stopt by the Prayers of some precious ones and repented mee of what I intended against you but I will do it no more I am weary with repenting Jer. 15.6 God repented but they repented not hee would repent no more And as sinners by their sinful waies do weary God so they weary themselves Jer. 9.5 They have taught their Tongue to speak lies and weary themselves to commit iniquity Some tire themselves more in the service of sinne and Satan than others do in the service of God and Christ Isa 5.18 they draw iniquity and they toile at it as horses in a cart Obs 2 When the scum will not bee got out by the word and lesser judgements God will destroy both scum and Pot together Her scum went not forth of her Gods threats by the Prophets did no good his lesser judgements procured it not the scum still boiled in the rust still cleaved to the Pot what then her scum her rust shall bee in the fire when neither wind nor water will do it fire shall 13 In thy filthinesse is lewdness Thou hast defiled thy self with all manner of sinne with Idols bloud prophanenesse hypocrisy Covetousnesse c. and to these thou addest lewdnesse that is obstinacy thou art setled upon thy lees and wilt not bee reclaimed no Counsell Admonition reproof takes with thee thou standest out against them all The Vulgar reads it immunditia tua execrabilis thy Filthinesse is execrable Zirumah notes destinatum scelus a resolved wickednesse which is execrable Aecolampad makes the Filthinesse to be pravum consilium evil counsell Jerusalem had hearkened to the false Prophets taken in their counsell against the true Prophets and was resolved to go on in her waies Jer. 23.14 they strengthen the hands of evil doers that none doth return from his wickedness Because I have purged thee The Hebrew is Tihartich which Montanus in the margent gives the sense of Jussi ut mundares te I have purged thee that is I have commanded that thou shouldest purge thy self God sent Prophets unto Jerusalem 2 Chron. 36.15 to tell her of her sinnes and danger and to invite and press her to repentance as Jer. 3.12 13 14. who fully declares throughout his prophesy what sad judgements God would bring upon her if shee did not purge and cleanse her self See ch 6.26 ch 7.14 ch 9.11 chap. 13.17 God affording them means for purging as Prophets reproofs admonitions counsels exhortations corrections is said to have purged them hee did that which in his wisdome hee thought meet to do The Purging here meant is from idolatry injustice prophanenesse c. And thou wast not purged Hebrew Thou hast not purged thy self Thou didst not entertain and improve the means afforded when the Prophets came to thee and told thee of thy sinnes and dangers thou didst mock at them 2 Chron. 36.16 and despise the word they brought When I smote thee with my correcting hand thou didst revolt more and more Isa 1.5 and thy children received no correction Jer. 2.30 that is no benefit by those blows I gave them Thou saidst I have loved strangers and after them will I go vers 25. and those in thee said wee are Lords wee will come no more unto the Lord vers 31. So Jer. 44.16 17. They did not cease from their wicked waies Thou shalt not be purged from thy Filthiness
work is thine and thou hast determined to see it done yet upon second thoughts thou maiest change thy resolutions when thou shalt consider that I Jerusalem am thy City and the onely City thou hast chosen in all the world and wilt thou bring an Heathenish King and an Army to destroy mee and the Temple where thou dwellest and art worshipped surely it cannot bee Lam. 4.12 This conceit of hers is blown away by these words I will not go back thou art a bloudy City thy scum is not gone out of thee thou art filthy and in thy filthinesse is lewdnesse obstinacy thou goest not back from thy wicked doings I will not go back from doing what I have purposed The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not retract what I have said and purposed Non subtraham me I will not withdraw my self from it Avenarius renders the words thus Non feriabor I will not make holy daie and cease to prosecute what I have determined Neither will I spare 5. Jerusalem might yet say The Lord is merciful though hee bee angry and in his anger bring the enemy to my Gates hee will not keep his anger alwaies when I shall fast weep pray hee will bee intreated hee will pardon spare and not suffer mee to bee destroyed This refuge is here made uselesse Neither will I spare fasting prayers and tears shall do her no good Jerem. 14.12 when Jerusalems children should fast God would not hear their cry no nor Jeremy for them cha 11.14 nor Ezekiel cha 9.8 9 10. though themselves their Prophets should importune God hee saith As for mee my eye shall not spare neither will I have pitty thou hast caused my fury to come up to take vengeance and I will bee avenged on thee I will not abstain from revenge so the word signifies Neither will I repent 6 Thou hast oft repented thee when thou hast been upon destroying designes Jonah 3.10 Hos 11.8 Ezek. 20.8 9.13 14 17 22. and I hope thou wilt repent thee of what thou art about if thou dost not repent before my destruction thou wiâ—t repent after it that thou hast dealt so by me This strong-hold is here battered down Neither will I repent what though I have oft repented mee of the evil I purposed to bring upon thee and thy Children must I alwaies bee upon those tearms with thee No no Jerusalem my repentings have not causâ—d thee to repent my repenting shall now cease Jer. 15.6 I will stretch out my hand against thee and destroy thee I am weary with repenting I will neither repent when thou art destroying nor when thou art destroyed it will bee an case to me to see thee and thy children consumed Repentance sometimes in Scripture is attributed to God and then it s spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the manner of men and it must warily bee understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so as God may not bee wronged in mens apprehensions thereby In mens repentance there is griefe change quia fefellit eventus non antea Previsus something falls out they did not foresee David Repents of murthering Vriah defiling Bathshebah because that fell out in it hee did not foresee as the blaspheming Gods name and the sword it brought upon his house hereupon hee changed his minde was affected with grief these things are not in God hee foresees all events he grieves not hee changes not therefore in this sense he cannot bee said to repent Theodoret speaks right when he saith Panitentia in Deo nihil aliud est quam mutatio dispensationis ejus it is a change of Gods dispensation if God had not destroyed Jerusalem hee should have been said to repent His repentance is alteration of things and actions no change of his purpose and will In humane Repentance there is the change of the will in divine Repentance there is the willing of a change and that in the thing not in the will or Counsel of God which are unchangeable Here God would not change the thing I will not repent According to thy waies and according to thy doings shall they judge thee 7 Jerusalem might yet say if it bee so that thou wilt not repent and shew mercy unto mee thou wilt shew thy self a cruel and mercilesse God This imputation is here prevented According to thy waies and doings shalt thou bee dealt with all if thy judgements bee sharpe and dreadful thou hast deserved them the equity of my proceedings shall bee so conspicuous that all the world shall clear mee and say the fault is thine own that thou sufferest such hard things thou hast done such wickednesses lewdnesses abominations that God is righteous in consuming of thee all is suitable to thy waies These words They shall judge thee By the Septuagint are rendred in the first person singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will judge thee and so by the Vulgar By Junius in the second person judicaberis Thou shalt bee judged By others as here they shall judge thee that is the Babylonians and these several readings or rendrings of the word make up but one and the same sense Thou shalt bee judged that is by the Lord and the Babylonians who are his instruments to execute his pleasure Ezek. 23.24 I will set judgement before them and they shall judge thee I will make known to them my purpose of utter destroying thee and they shall do it Obs 1 Great sinners do not beleeve judgements threatned but are apt to shift them off and flatter themselves with hopes of mercy Jerusalem had great scum God threatned to consume her and her scum in the fire but shee beleeved it not shee shifted off all threatnings shee still expected peace and safety Jerusalems Prophets had so bewitched and possest her with thoughts of peace and security from evil coming upon her Jerem. 23.17 that nothing Jeremy or Ezekiel threatned could bee heard therefore saith God here I the Lord have spoken it it shall come to pass c. thou thinkest I will not do it that I will recal my threats spare thee and repent such vain thoughts lodged in Jerusalem Jerem. 4.14 and such vain speeches were uttered by Judah Thou sayest because I am innocent surely his anger shall turn from mee Jer. 2.35 Jerusalem and Judah thought said they were innocent and therupon shifted off all was threatned flattered themselves with hopes of mercy but they were guilty yea more guilty than all the Nations and Cities round about them Ezek. 5.5 6. and had such judgements comming upon them as never had any the like vers 9 10. which they would not beleeve though the Lord himself told them thereof for Jerem. 5.12 They belyed the Lord and said it is not hee neither shall evil come upon us neither shall wee see sword nor famine We shall do well enough in this City and if they should come wee will appear before him with our sacrifices and wee shall bee delivered Jerem. 7.10 wicked men do flatter themselves
in their own phansies shifts evasions they have till their iniquity bee discovered and judgement surprizeth them Psalm 36.2 that wretched art they have of putting off the evil day of shifting the threats and judgements of God undoes them and many pretious souls are too well skilled in this wretched art and work of putting off the Promises and Mercies of God from themselves which greatly prejudice their Peace and Comforts and gratifies the enemy of their souls Those make conscience of their waies that desire to bee purged and wait on God in the use of means they lye not under these threats but are under many gratious Promises especially that Psalm 145.19 hee will fulfill the desire of them that fear him Obs 2 Those professe themselves Gods People may bee such sinners as that God resolves their destruction excluding all hope of mercy Jerusalem which was the Lords City and the People of it his had so sinned that God would irrevocably destroy both it and them I the Lord have spoken it it shall come to passe and I will do it I will not go back neither will I spare c. God was fully set upon it and therefore peremptorily cuts off all hope of mercy Jerem. 16.5 I have taken away my peace from this people saith the Lord even loving kindnesse and mercy Asaphti collegi I have gone up and down and gathered up my peace my kindnesses and mercies and carried them away from this people what hope was then left for them both the great and the small shall dye in this land Gods heart was so against them that Moses and Samuel could not incline it towards them if they should intreat for them chap 15.1 and therefore saith God cast them out of my sight I have no pitty no mercy for them Ezek. 9.30 As for mee mine eie shall not spare neither will I have pitty if God would not spare them who would if he would not have pitty on them who could they were hopeless their case was desperate chap. 5.8 11. Behold I am against thee I will not have any pitty Jer. 11.11 I will bring evil upon them which they shall not bee able to escape Obs 3 When God cuts off hope of mercy and brings sinners into a forelorn condition the fault is in their own not the Lords it s their own doings their own waies which bring irrevocable judgements upon them according to thy waies and according to thy doings shall they judge thee thou hast been irrevocable in thy sinnes and I am irrevocable in my judgements thou hast gone on to commit great iniquities and I am going on to execute answerable punishments I could not prevail with thee to desist from sinning and thou shalt not prevail with mee to desist from destroying thou by thine obstinacy madest me without hope of thy amendment and now by my threatnings I have made thee hopelesse of any mercy Jerusalem might thank her self that shee was brought to so desperate a condition Jerem. 13.22 if thou say in thine heart wherefore come these things upon mee why must I bee besiedged why must Plague Famine and Sword devour my Children why must I bee burnt to ashes and have no mercy shewed mee The Answer is for the greatness of thine iniquity and what that iniquity is you have specified cha 16.11 12. they forsook God worshipped other gods walked after the imaginations of their own hearts and did worse than their fathers they sinned till there was no remedy 2 Chron. 36.16 Jerusalem with her children provoked God so that his glory his Truth his Name his Prophets must have suffered if they had been spared therefore the Lions roared upon Israel yelled and made his Land waste when his Cities were burnt and without inhabitant what said God Jerem. 2.15.17 hast thou not procured this unto thy self in that thou hast forsaken God Vers 15. Also the word of the Lord came unto me saying 16 Sonne of man behold I take away from thee the desire of thine eyes with a stroak yet neither shalt thou mourn nor weep neither shall thy tears run down 17 Forbear to cry make no mourning for the dead bind the tire of thine head upon thee and put on thy shooes upon thy feet and cover not thy lips and eat not the bread of men 18 So I spake unto the People in the morning and at even my wife dyed and I did in the morning as I was commanded The second general Part of the Chapter begins here being a Prophesy declaring the destruction of Temple and City represented under the Type of the suddain death of Ezekiels wife This Type is in the words read the interpretation is in the words following The parts of these verses are 1 The Divine Authority for this Type and for what is commanded and done thereupon v. 15. 2 The Narration of the Type ver 16. Son of man behold I take away from thee the desire c. 3 Several Commands laid upon the Prophet v. 16 17. 4 The Execution of the Type v. 18. 15 The word of the Lord came unto me The false Prophets ran when they were not sent and spake when they had no word but Ezekiel was sent cha 2.3 and hee had a word from God when hee spake hee durst not bee the mouth of God to others untill the Lord had opened his mouth to him the spirit of Prophesy brought the word to him and then moved him to utter it to others 16 Son of Man Hee saith not man of God or Sonne of God but Son of Adam for so the Original is that is son of him was made of the earth that had an earthly beginning Ezekiel thou art a weak worthlesse Creature that ere long must away to the earth from whence thou camest see thy heart do not swell with the Prophetical honour I have put upon thee the many appearances of my spirit unto thee nor bee thou refractary that I put thee upon hard services or command thee hard things when thy Father Adam disobeyed mee I turned him out of Paradise obey therefore my voice and do what I command thee therein shalt thou show thy self a Sonne of God Behold I take away from thee the desire of thine eyes By Desire of thine eyes is meant Ezekiels wife v. 18. The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The desires of thine eyes This Expression The desire of the Eyes Rem charam significat it imports a thing very dear to one and what is dearer to men than their wives There bee many things to indear a woman to her husband 1 She was made for man 1 Cor. 11.9 The man was not created for the woman but the woman for the man shee was made an help meet for man Gen. 2.18 2 She is a gift of God Prov. 19.14 3 She is joyned to man by a divine Ordinance and is made one with him thereby Gen. 2.24 Matth. 19.5 1 Cor. 6.16 Ephes 5.31 4 Shee is the glory of Man 1 Cor. 11.7 man represents
hands and stamped with the feet and rejoyced in heart with all thy despight against the Land of Israel 7 Behold therefore I will stretch out my hand upon thee and will deliver thee for a spoil to the Heathen and I will cut the off from the People and I will cause thee to perish out of the Countries I will destroy thee and thou shalt know that I am the Lord. IN this Prophesy of Ezekiel are four things chiefly considerable The first is The destruction of the Jewish state by the Babylonians which our Prophet having declared in the 21 Chapters preceding hee comes now to the second general head which is threatning of Judgement to other Nations for their Pride and insulting over the Jews in their misery and this hee doth in the eight next chapters from the beginning of this to the 33. In this Chapter our Prophet denounceth the judgements of God against four of those Nations which were enemies to the Jews as 1 The Ammonites 2 The Moabites 3 The Edomites 4 The Philistims In these words read is a Prophesy against the Ammonites wherein 1 Their sins are propounded vers 3. 6. 2 Their judgements vers 4 5 7. 3 The End why God would bring such judgements upon them v. 5 7. 1 The Word of the Lord came again unto me saying Being taken off from prophesying against the Jews for the present hee receives Commission now to Prophesy against the Gentiles who accused the God of the Jews either of weaknesse that hee could not defend his City and Temple or of malice towards his People whom if hee could deliver yet hee left to the spoil of enemies The Lord therefore would have them know that hee is neither weak nor malicious but the great God of Heaven and Earth who in justice punished his own people for their sins and would not spare them being guilty and therefore commands Ezekiel now to declare his judgements against them 2 Set thy face against the Ammonites In ch 6.2 God bids him set his face towards the mountains of Israel cha 3.17 against the daughters of his People Haec locutio significat fitmum fixum habere propositum aliquid faciendi Stephan in Phrasib Hebra In ch 20.40 God bid him set his face towards the South cha 4.3 hee bids him set it against the City and now to set it against the Ammonites This phrase to set the face against one imports a full and fixed resolution of doing a thing Ezekiel must now resolve to look sowerly upon the Nations and Prophesy as harsh things against them as hee had formerly done against the Jews Jer. 44.11 I will set my face against you for evil and to cut off all Judah God was resolved not to behold them with a countenance promising mercy but with a Countenance threatning judgement and utter destruction So Ezekiel must set his face against the Ammonites and prophesy no pleasing things but sad bitter and destructive The Ammonites had an incestuous beginning they came from Lot and his younger daughter who named her Sonne Ben-Ammi who was the Father of the children of Ammon Gen. 19.38 they were bitter and bloudy enemies to the Jews 2 Chron. 20.1 Amos 1.13 2 Sam. 10.3 4 6. their countrey was strong well peopled and full of Cities Numb 21.24 Judg. 11.33 3 Say unto the Ammonites hear the word of the Lord God How the Ammonites should hear Ezekiel being in Babylon and they farre off from him is inquirable When hee had denounced the judgements of God against them and lest this Prophesy upon record by some Babylonians or Jews it might bee convaied unto them The words hear the word of the Lord import not that they should hear it at that instant when hee prophesyed but that they should in time know what the minde of the Lord was towards them And doubtlesse hee was commanded thus to say and Prophesy for the Jews sake that they hearing Ezekiel declare and denounce such judgements against the Ammonites who had insulted over them might in some measure be comforted thereby Because thou saidst Aha against my Sanctuary when it was prophaned When the Sanctuary was by the Babylonians taken and destroyed the Ammonites as one man or one woman said Aha they rejoyced at it and scoffed at the Jews The Hebrew word for Aha is Haeach which is interjectio gaudentis insultantis a note of one rejoycing and insulting Ps 35.25 it s rendred Ah so would wee have it and Psalm 40.15 Aha Aha they rejoyced and insulted in the misery of David So these Ammonites that should have grieved at the prophaneing of the Sanctuary and the holy things thereof and at the sufferings of Gods people they sported themselves thereat and said so would we have it wee are glad to see this day where now is your God what are you the better for all your sacrificing and worship who hath the true Religion you or us Zeph. 2.8 They reviled and reproached the people of God and magnified themselves against their borders they spake evil of them in the day of their calamity and added affliction to their affliction Lament 2.16 All thine enemies have opened their mouth against thee they hisse and gnash the teeth they say wee have swallowed her up this is the day wee looked for The Septuagint for Aha is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yee have been glad The Latine Expositors turn it Euge Euge they commended the Heathen for what they did against the Temple and people of the Lord. The French Ha Ha they laughed at the prophanation of the Temple and great miseries of the Jews Against the Land of Israel when it was desolate The ten Tribes long before were lead into Captivity by Salmaneser 2 King 17.5 6. and when their land was over-run by the Heathens and they carried away these Ammonites did shew Hostiles animos then they cryed Aha and not onely then but also Against the house of Judah when they went into Captivity The House of Judah went into captivity by degrees some with Jehoiakim some with Jehoiachin and the residue with Zedekiah and still when any of them were carried away captive the Ammonites were glad of it but especially at the last when all was laid waste City Temple Land when Zedekiah and the people were all led into captivity then they belch'd out their Sarcasmes and bitter taunts 4 I will deliver thee to the men of the East for a Possession The Hebr. is To the Sonnes of the East Whom they were mens thoughts are various Vatablus makes them the Medes and Persians Some think them to bee the Kedarites who are called the men of the East Jerem 49.28 Others judge them to bee the Arabians which descended from Abraham by Keturah and were sent Eastward Gen. 25.6 but there is no sound reason why wee should not conceive them to bee the Babylonians who were not fully North from them but North-East And therefore as they were called sometimes a winde out of
it was as great an honour to the Countrey where it was as a Crown to a Kings head In Canaan were great and goodly Cities Deut. 6.10 In Midian were Cities and goodly Castles Numb 31.10 and these were the Ornaments and glory of those places Obs 6 Strong-holds Cities Nations are the Lords and hee gives them to whom hee will As hee gave the Ammonites so the Moabites Countrey unto the men of the East and that for a possession Ezek. 29.19 Behold I will give the land of Egypt unto Nebuchadnezzar King of Babylon What had the Lord to do with Egypt was it not Pharaohs had hee any right to dispose of it to another King yes hee had more right to it than Pharaoh himself Jerem. 10.7 he is the King of Nations and may take from one and give to another at his pleasure Hee took the Kingdome out of Rhehoboams hands and gave it unto Jeroboam even ten Tribes 1 King 11.35 hee took the Land of Canaan from others and gave it unto Abraham and his seed Gen. 13.12 14 15. afterward hee took it from them and gave it with the great City thereof into the hands of the Babylonians Jer. 32.3 and with it every strong hold Hab. 1.10 and after seventy years gave it again unto the Jews Vers 12. Thus saith the Lord God because that Edom hath dealt against the house of Judah by taking vengeance and hath greatly offended and revenged himself upon them 13 Therefore thus saith the Lord God I will also stretch out mine hand upon Edom and will cut off man and beast from it and will make it desolate from Teman and they of Dedan shall fall by the sword 14 And I will lay my vengeance upon Edom by the hand of my people Israel and they shall do in Sodome according to mine anger and according to my fury and they shall know my vengeance saith the Lord God These verses contain a Prophesy against the Edomites who are the third sort of enemies to the Jews mentioned in this Chapter Here likewise as before you have 1 Their sin v. 12. 2 Their Judgements v. 13. 3 The Efficient and instrumental causes v. 14. 4 The End of those judgements ibid. 12 Because that Edom hath dealt against the house of Judah By Edom are meant the Edomites or Idumaeans who descended from Esau who Gen. 36.8 9. is called Edom and the Father of the Edomites which name hee had either from his red skin and hair Gen. 25.25 or rather from his selling his birth-right for red-pottage vers 30. make mee to eat min-haadom haadom hazzeh of that râ—d that red he was cruell and prophane not unlike unto him were his posterity the Edomites who ever bare ill will to the house of Jacob When the Jews came out of Egypt Moses sent to the King of Edom to let them have passage through their Countrey but hee refused and came out in hostile manner against them though they were his brethren Numb 20.14 18 20. It was Doeg an Edomite that fell upon the Priests and slew them 1 Sam. 22.19 That the Edomites unkindnesse might not lye upon the spirits of the Jews and beget ill bloud in them the Lord made a Law that they should not abhor an Edomite because they were their brethren Deut. 23.7 he took care that there might bee brotherly love between them but there was very little Edom hath dealt against the house of Judah by taking vengeance What cause the Edomites had to deal revengefully with the Jews we must inquire They being borderers upon the Jews Josh 15.1 and full of enmity against them did many times vex and prejudice them whereupon when Saul was King he fought against them as being their common enemies with others 1 Sam. 14.47 and David slew all their Males lying upon them six months with his Army 1 Kin. 11.15 16. and made them tributary putting garrisons in all parts of their Countrey 2 Sam. 8.14 After this in Jehorams daies they revolted and made themselves a King and hereupon were smitten by Jehoram and his forces 2 King 8.20 21. Amaziah also in his daies slew ten thousand of them 2 King 14.7 and other ten thousand did the children of Judah carry away Captive and threw them off the top of a rock and broke them in peices 2 Chron. 25.11 12. these things together with that ancient grudge they had against them for Jacobs getting the blessing and birth-right from Esau their Father made them splenetive and to seek revenge and therefore when they had any opportunity they used violence and shed innocent bloud Joel 3.19 and when the Babylonians came against the Jews carried them away Captive the Edomites rejoyced at it incouraged them against the Jews and said of Jerusalem Rase it rase it even to the foundation thereof Psalm 137.7 they were as the Babylonians Obad. ver 11. Thoâ— waste as one of them look what spirit was in a Babylonian the same was in an Edomite did they speak proudly so did the Edomites ver 12. did they enter the gates of Jerusalem and lay hands on the prey so did the Edomites ver 13. did they cut off many so did the Edomites they cut off those that did escape and delivered up those remained in the day of distresse ver 14. Thus they dealt against the house of Judah by taking vengeance The Hebrew for taking vengeance is in revenging a revenge Edom was greedy of revenge and set upon it so much the doubling of the word imports And hath greatly offended and revenged himself upon them Turpiter se dare ita ut propter culpam ceu poenam nondum expiatam affletur ceu exibiletur ab hominibus Avenar Vide Kirker in verbo Asham In the Hebrew its vaijeshmu ashom deliquerunt delinquendo they offended in offending that is they greatly offended Asham signifies to do wickedly shamefully and also to make desolate Ezek. 6.6 because abominable sinnes do bring desolation Junius renders the words thus and do make themselves guilty indesinenter for ever they so offended as that there was no pardon no mercy for them Piscator Reatum magnum contraxerunt They contracted great guilt Their revenging themselves upon the Jews made them exceeding guilty 1 The Jews were their brethren Obadiah 10. Amos 1.11 2 They were their neighbours Idumaea and Judaea bordered upon one another Mark 3.8 3 They were Confederates with the Jews Jer. 27.3 An Edomitish Embassadour was at Jerusalem who together with the Embassadours of the other Kings there mentioned were strengthening themselves with Zedekiah against Nebuchadnezzar Obad. 7. They therefore to revenge themselves for former wrongs done them upon the Jews and that in the day of their calamity this made their sin exceeding sinful 13 I will also stretch out my hand upon Edom. In the 7. vers the Lord had said that hee would stretch out his hand upon Ammon that is hee would severely punish it so now also hee would stretch it out upon Edom and make it
exemplary by his judgements hee would stretch out his hand not to help but to destroy Edom. I will cut off man and beast from it It was a populous Countrey and abounded much in Cattle but God would cut them all off Isa 34.6 he would make a great slaughter in the land of Idumaea his sword should eat the fat and drink the bloud of Lambs Goats and Rams And will make it desolate from Teman Teman was a principal city in Idumaea Jer. 49.7 Concerning Edom thus saith the Lord of hosts is wisdome no more in Temanâ— is Counsel perished from the prudent is their wisdome vanished Jerome makes it to bee in Edom and intimates to us that the people of Teman were wise learned and understanding the inhabitants hereof were called Temanites 1 Chron. 1 45. and so all that dwelt thereabouts in Job you read of Eliphaz the Temanite Job 15.1.42.7 9. hee was of this City so called from Teman the Son of Eliphaz which Eliphaz was the eldest Son of Esan Gen. 36.15 Jerome tells us that the Hebrews call all the South Region Theman and therefore both hee and the Septuagint sometimes do render it the South Vid. Bonfrerium in onomasticis From this City even to Dedan should all bee laid desolate They of Dedan shall fall by the sword Dedan was another City of note in the opposite part of the Countrey to Teman or a part of Idumaea Indicu propheta Theman fuisse in uno Idumaeorum fiâ—e Dedan autem in alio Maldonat so called from Dedan that descended from Cush Gen. 10.6 7. or that Dedan was from Ioshtan Deut. 25. it was a rich and merchandising place or City Ezek. 27.15 the men and merchants of it God threatned to cut off by the sword 14 And I will lay my vengeance upon Edom. The word for vengeance is Nikmath In the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in 2 Thess 1.8 is rendred vengeance which is a wrathfull retribution of evill Vindicta divina est poena qua uâ—ciscitur deus peccata improborum ut eos destruat Polan in Syntagm as Leigh saith in his Crit. Sacr. or a punishing of sinners unto destruction its peculiar to the Lord Deuteronomy 32.35 Romans 12.19 The meaning here is that God would punish Edom so as Edom should be destroyed By the hand of my people Israel The word Hand is taken by some Interpreters for the Babylonians by whose hand and power the Jews were smitten and broken them God would stir up to bee avenged on the Edomites for their unbrotherly dealings with the Jews It s true they were shortly after subdued by the Babylonians for God had promised to give Edom and other Nations unto Nebuchadnezzar Jerem. 27.3 6. But notwithstanding this were so that which I find in the prophesy of Obadiah v. 18. The house of Jacob shall bee a fire and the house of Joseph a flame and the house of Esau for stubble and they shall kindle in them and devoure them and there shall not be any remaining of the house of Esau This Prophesy inforceeth mee to understand by hand here the hand of the Jews and not of the Babylonians God would bring back the Jews again from their Captivity and by them plague the Edomites waste and consume them by their hands as stubble by a fire which was done in the time of the Macchabees 2 Maccha 10.15 16 17 18 19 20 21 22 23. there you shall finde that Judas Macchabaeus flew of the Edomites forty thousand Vide Ioseph l. 13. antiq c. 17 It was prophecyed long before that Edom and Seir should be possessed by the Jews Numb 24.18 They shall do in Edom according to mine anger and according to my fury Mine Anger and my fury is great against the Edomites and whatever thoughts Edomites or Jews have in them judgements shall bee executed upon the one by the other according to mine anger not their anger according to my fury not their fury And they shall know my vengeance They shall have experience thereof they shall feel the weight of my vengeance and acknowledge it to bee very heavy The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Jews had it laid upon them before and the weight of it brake them in peices at which they sported themselves now by their hand it should be laid upon the Edomites and they should know and acknowledge that the God of Israel was another kind of God than the Gods of the Nations Obs 1 That bearing grudges in the minde and seeking revenge thereupon doth highly displease the Lord and put under much guilt Edom had former unkindnesses in minde and acted revengefully when opportunity served by this he contracted great guilt hee greatly offended Men ought to forgive one another and not bag up malice in their hearts Levit. 19.18 revenge is flatly against the command vers 19. it s against the light of nature which teaches us to do as wee would bee done unto its thrusting God out of his office and putting our selves into his place Heb. 10.30 and these things bring us under dreadful guilt and make us great offenders Though revenge bee sweet yet it will bee bitternesse in the end Therefore let us learn that needful and unpractised lesson owe nothing to any man but to love one another Rom. 13.8 owe them no hatred Levit. 19.18 no grudges James 5.9 no bitternesse nor evil words Eph. 4.31 but owe love much love fervent love constant love yea fruitful love one unto another Obs 2 Bitter and malicious practises of brethren against brethren especially in their misery causes God to bring in severe and consuming judgements the Edomites dealt bitterly and maliciously against the house of Judah and therefore the Lord stretched out his hand upon Edom cut off man and beast from it and made it like a wildernesse from Teman to Dedan Their unbrotherly their enemy-like carriage to the Jews in their distresse was their undoing see Amos 1.11 12. and take what Obadiah gives you vers 10. for thy violence against thy brother Jacob shame shall cover thee and thou shalt bee cut off for ever The Papists in Ireland those Edomites how bitter how cruel and bloudy were they against the house of Jacob all the Protestants and hath not their own doings covered them with shame and caused them to be cut off for ever The Edomites in this Land and those in Scotland how unbrotherly did they deal with us in our low estate how did they insult over us speak proudly and lay their hands upon our substance and these dealings of theirs have caused the Lord to bring sharpe and consumptive judgements upon them Obs 3 When sore judgements and destructive punishments do come upon Nations its God that doth bring them whosoever bee the executioners of them In this Chapter God takes it off upon himself I will lay vengeance upon Edom and ten times before I will deliver Ammon vers 4. I will make Rabbath a stable for
cause to come up against Babylon an assembly of great nations from the North Countrey and they shall set themselves in array against her God hath the Command of great nations and can cause them to come out of their Countries and do him service where he please Let us then fear this God who hath such command and say Who should not fear thee O thou King of Nations for to thee doth it appertain Vers 7 For thus saith the Lord God Behold I will bring upon Tyrus Nebuchadrezzar King of Babylon a King of Kings from the North with Horses and with Chariots and with Horsemen and companies and much people 8 He shall slay with the sword thy Daughters in the field and hee shall make a fort against thee and cast a mount against thee and lift up the buckler against thee 9 He shall set Engines of Warre against thy walls and with his Axes he shall break down thy towers 10 By reason of the abundance of his Horses their dust shall cover thee thy walls shall shake at the noise of the horsemen and of the wheels and of the Charets when he shall enter into thy gates as men enter into a City wherein is made a breach 11 With the hoofes of his horses shall hee tread down all thy streets hee shall stay thy people by the sword and thy strong Garrisons shall go down to the ground 12 And they shall make a spoil of thy riches and make a prey of thy Merchandize and they shall break down thy walls and destroy thy pleasant houses and they shall lay thy stones and thy timber and thy dust in the midst of the water 13 And I will cause the noise of thy Songs to cease and the sound of thy harpes shall be no more heard 14 And I will make thee like the top of a rock they shall be a place to spread nets upon thou shalt bee built no more for I the Lord have spoken it saith the Lord God In these verses 1 is set out what Instrument the Lord will use in this great work of destroying Tyre and that is Nebuchadrezzar with his forces v. 7. 2 A Narration of his doings from the 7. v. to the 13. 3 The Events following thereupon v. 13 14. 7 I will bring upon Tyrus Nebuchadrezzar Kâ—ng of Babylon This name Nebuchadrezzar wee had not in our Prophet before most often its written Nebuchadnezzar yet it s thirty one times in Jeremy and Ezekiel Nebuchadrezzar It s a compound name of Nebochad netzar or retzar which are proper and simple Chaldee names serving to distinguish the Chaldee King from the Assyrian Vid. Martin Lexicon Nebo according to their account is one Chad twenty four and netzar seven Nebuchadnezzar some make to signify gemitum judicii pressuras the bewailing of that judgement which is a pressure Nebuchadrezzar gemitum generationis angustiae the mourning of the generation of straitening Levater hee was a man did oppresse and straiten the Nations much and made them to mourn This man was King of Babylon and not onely so but King of Kings that is either the chiefest of all Kings or one that had many Kings under him hee was an universal Monarch Dan. 2.37 38. and as appears by Jerem. 52.32 left many Kings under the power of Evilmerodach who succeeded him 8 Hee shall make a fort against thee and cast a mount against thee Hee shall besiedge thee and use all warlike instruments to batter and break thee This undertaking of Nebuchadnezzar was very difficult Tyrus was so situated and fortifyed that it was thought impregnable and had not Nebuchadrezzar been a man tenax propositi exceeding resolute and obstinate in his designes he had fainted in this businesse for the siedge lasted thirteen years Ushers Annals p. 133. as Junius observes out of Josephus and hee out of Berosus Philostratus and other Phaenician writers Iâ—hobalus then reigning there Hence Ezekiel ch 29.18 saith that Nebuchadrezzar caused his Army to serve a great service against Tyre for an Army to lye thirteen years before a City on a rock in the Sea was a great service which he and his Army endured and went through 9 He shall set Engines of war against thy walls The Hebrew is Mechi ravollo The blow of his stings or battering Rams shall hee give against thy walls the words properly sound thus percussio adversi sui the smiting of her adversary The walls being over against these Engines which some call Helepoles others tormenta expugnatoria they were their adversaries and them they did smite and batter 10 By reason of the abundance of Horses the dust shall cover thee The Horses imployed in the service were so numerous that they raised great clouds of Dust which fell upon their Habitations Orchards and Gardens like Snow and covered them The Walls shall shake at the noise of the Horsemen c. Such should bee the ratling and noise of horses and charets that the earth and things founded upon it should shake or such fear should the inhabitants be stricken withall that they should apprehend all to be tottering and shaken As men enter into a City wherein is made a breach Hebrew According to the entrance of a City which is broken up When the walls of a City are broken down there is great shouting and men enter with great noise triumphing and tumult which makes the earth to ring and fills all with trembling 11 Thy strong Garrisons shall go down to the ground The Hebrew for strong Garrisons is Mazeboth uzzech The Statues of thy strength Tyrus being upon a rock in the Sea its probable had many Arches and pillars to support it The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the subsistence or underpropping of thy strength or what ever thou hast gotten to bear thee up Some by Mazeboth Statues lead us to their Tutelar gods Hercules and Apollo whose statues saith Pradus the Tyrians kept bound with chains Ne forte hostili carmine avocari possent aut indignati descederent The Vulgar hath it statuae tuae nobiles thy noble statues that is those statues were erected for those men had done great and heroical exploits Their Idol gods their statues should be thrown down to the earth and what ever they had considerable in the City Rabbi David renders the words Turres fortitudinis tuae the towers of thy strength or strong Towers which suits with our translation Thy strong Garrisons even those wherein the Tyrians did much confide should be level'd with the ground 12 They shall make a spoil of thy riches c. They should take and carry away all was profitable and portable and as for other things they should break them down and throw them into the Sea their walls houses of desire the stones timber and dust of the City should bee thrown into the waters Such should bee the ruine of this strong and famous City that the dust of it should not remain 13 I will cause the noise of thy songs to
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
be meant the Kings vertues Others his Oathes and Covenants but his Royal Palace and City or the Palaces where he and his did worship and that Religion they had chiefly are intended Their traffique was great and the iniquities adhering thereunto were great as deceit covetousnesse pride injustice violence by which the Palace City and Sacraries were defiled and the Religion they had whatever it was Piscator makes the Sanctuaries to be the Kings Palaces onely which for their magnificency were answerable to the Temple at Jerusalem and the King by his iniquities had given cause to God to bring in the Chaldeans to defile and destroy them This sense and the former stand well together for being formerly defiled with sin it was just with God to defile them with blood and utterly to destroy them Therefore will I bring forth a fire from the midst of thee and it shall devour thee That Tyre was consumed by fire is probable if not it s to be considered what is meant by fire Some make it to bee the plotting of his own Citizens to destroy him discontented ones should flye to the King of Babylon besiâ—dging the City and betray him this Maldonate likes not but saith its sine causa divinare Others make this fire to bee the judgement of God upon Tyre Shee sinned and the King also in a speciall manner and God from those sinnes would cause punishment to spring up which should consume them and him as a fire kindling in a house eats it up and consumes it And I will bring thee to ashes upon the earth These words do hint unto us that the judgement of God upon Tyrus after it was taken by Nebuchadnezzar was fire What they could not spoile by their Axes and other warlike instruments that they set fire unto and so turned into ashes the stately and goodly buildings thereof the glorious Pallaces of the King were made ashes fire is a consumptive transforming thing and so are Gods judgements Or if wee take the words not in a litteral but a metaphorical sense ashes note a contemptible and base condition Job 30.19 Hee hath cast me into the mire and I am become like dust and ashes When Job was stript of all his honour and glory set upon the dung-hill then hee was as dust and ashes In the sight of all them that behold thee The word to Behold is Raab which notes not onely seeing with the eye but with the mind also Jerem. 2.31 O Generation see the word of the Lord that is hear consider understand they could not see it with the eye and here not onely those that saw with their bodily eyes but those that heard of it even the Isles which were afar off are included 19 All they that know thee among the people shall be astonished at thee All thy subjects and all Forreiners with whom thou hast Traded and have heard of thy wisdome beauty glory greatnesse they shall bee astonished at thee they shall wonder to see thee the annointed Cherub brought to so low and despicable a condition Some conceive that as they were astonished at the destruction of Tyrus and the Prince thereof so they were glad hissed and mockt thereat but chapt 26 16 17. they should be astonished and take up a lamentation Thou shalt be a terror In the Hebrew it is Thou hast been terrours ballahoth hajitha thou with thy power greatnesse majesty hast been terrible unto others The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou hast been destruction The French is Tu seras en frayeur Thou shalt bee for a fear or terror so wee have it and it suits well enough with the Hebrew which oft puts a preter tense for the future and so the sense is all those that see to what a desolate condition thou art brought unto shall be terrified ch 26.21.23.36 you have this word terrour Never shalt thou be any more Thou shalt never bee King more nor Tyrus ever bee built more in such state as formerly it was nor any King or form of a Kingdome bee ever seen therein more for Junius tells us it was upon the re-building of it made a Common-wealth These words wee had formerly ch 26.21 27.36 Obs 1 That in much trading there is much sin by the multitude of thy merchandise they have filled the midst of thee with violence The Merchants of Tyrus were covetous fraudulent unjust violent speaking unlawful words and doing unlawful things and that so commonly as that they filled the City and Palace with the guilt thereof Prov. 10.19 In the multitude of words there wants not sin that is there is much sinne many of them are sinful so in much trading and merchandising there wants not sin it abounds sinful thoughts desires idle evil false flattering lying words adhere to them are busied therein and many unjust yea oppressing acts are done by them an heart they have exercised with covetous practises and many of them do love the wages of iniquity as Balaam did 2 Pet. 2.15 and like Judas purchase fields with the reward of iniquity Act. 1.18 In Mart-Towns where there is much Trading there is much sinning much lying swearing whoring drunkennesse Merchants bring the vices of their countries as well as the wares and Commodities thereof and it may bee questioned whither the vices brought in Vbi magna sunt empotia magna negotiatio ibi raro absunt imposturae fraudes Au haec magnam vitae licentiam mercatores sibi vendicant neque tam merces quam vitia cum a civibus tum ab aliis ex omnibus nationibus importantur Lavat do not more harm than all the Commodities do good Obs 2 God takes notice of men in place whither they connive at or punish sinne The Merchants filled the City and Palace of the King with injustice violence and all manner of wickednesse and hee punished them not but connived at them and so besides his great neglect which was very evil hee contracted the guilt of their sins upon himself Governours are sent by God saith Peter 1 Epist 2.14 For the punishment of evil doers and for the praise of them that do well being sent of God and set up by him as this Prince of Tyre was v. 14. Gods looks after them observes strictly how they act whether they incourage men that do well and punish such as do evil if they do not the Lord will charge their sin upon them Thou hast sinned thou hast filled all with violence Not to punish sin is to incourage men in sin and so Rulers bring a world of guilt upon themselves they must answer for the sinnes of the people Malum qui non impedit cum potest facit when they prevent not nor punish what they might Obs 3. Doing of unjust things and non-execution of justice undoe the Princes and Rulers of the earth they cause God to thrust them out of their Thrones and Kingdomes and to lay their glory and greatnesse in the dust Thou hast sinned
that is done unjustly and neglected justice therefore I will cast thee as prophane out of the Mountain of God I will destroy thee O covering Cherub from the midst of the stones of fire Nebuchadnezzar and his Army were the instruments to do this but God was the chief Agent I will cast thee out I will destroy thee and it was for his wicked acts and want of doing justice When Princes do just things punish evil doers countenance them that do well then they establish themselves in the mountain of God in their thrones and greatness but when they fail therein they undermine themselves and hasten their own ruine The Arabians say firmitas regni est justitia justice is the sinews and strength of a Kingdome inâ—ustice then must bee the dissolution of it Justice equiâ—e sont l'establishment de â—on throne Psal 89.14 Justice and judgement are the establishment of Gods throne it is habitation in your books but the margent hath it establishment and so the French reads it and the word Mecon signifies a basis or foundation justice upholds the very Throne of God should hee not execute justice or do unjust things his Throne would shake his glory and greatnesse come down would Rulers and great ones bee established in their places let them keep justice and judgement and do wrong to none Saul spared Agag when hee should have hewed him to peices 1 Sam. 15. hee caused to bee slain eighty five Priests of the Lord 1 Sam. 22. and shortly after for his unjust acts and want of doing justice hee was thrust out of his throne cast out as a prophane Prince from the Mountain of God and destroyed from being a covering Cherub and from all his glory and greatness Obs 4 The abundance and glory of outward things occasions men to forget God and themselves Thine heart was lifted up because of thy beauty hee had abundance of all things and they with the glory and beauty of them swelled his heart made him proud forget God the giver of them and himself who was to give account for them It s hard to keep the heart in a right frame when wee are compassed about with creature-plenty glory and beauty Pride disdain and violence are the brats and bastards of plenty It s harder for Princes or any to regulate their spirits in prosperity than in adversity A man under pressures is seldome puft up with Pride overcome with luft drowned in covetousness overtaken with surfeiting and drunkennesse or tickled with worldly glory all which and many other evils are incident to them that dwell in the midst of abundance see Deut. 31.10 ch 8.10 11 12 13 14. in their fulnesse men forget and forsake God when in their adversity they seek and sue unto him Hos 5.15 In their affliction they will seek mee early or diligently Manasses in his greatnesse and fulnesse forsook God and his worship did violent acts but when hee was in fetters in Babylon and in affliction then hee besought the Lord his God and humbled himself greatly 2 Chron. 33.12 his heart was lifted up before but now humbled and that greatly Affliction pricks the bladders prosperity hath blown up and filled with pride Obs 5 Mens priding themselves in an outward glory doth prejudice them in a greater excellency Thou hast corrupted thy wisdome because of thy brightnesse his wisdome was of an higher nature than all his greatnesse and glory than his shipping souldiers buildings pretious stones and whatever other external excellencies were in Tyrus but by his pride in these hee marred that Sin is the smoak of the soul and what smoak is to the eye of the body that sin is to the understanding which being darkened mens wisdome is corrupted If there bee a drop of ink or poyson in milke or wine they are corrupted so if sin especially pride be found in a man his wisdome is corrupted and he will think speak and do corruptly Prov. 11.2 When Pride commeth then commeth shame but with the lowly is wisdome When men are puffed up with their parts and injoyments then commeth shame Then they will carry themselves so as others will bee ashamed of them their wisdome is corrupted and they do foolishly but when men are low and humble they are wise and do things commendable true sound uncorrupted wisdome dwells with the lowly and is a stranger to the proud One saith upon these words of our Prophet That all proud men are fools their pride hath darkened their foolish hearts Let us take heed of priding our selves in any externals or internals thereby wee shall corrupt our glory let us bee lowly so shall we have wisdome unspotted humble so God will give us more grace James 4.6 Obs 6 The end of Gods dreadful judgements upon sinners is that they may bee examples and warning peices unto others I will cast thee to the ground I will lay thee before Kings that they may behold thee and so take heed of thy waies and practises God is terrible unto Kings hee cuts them off and makes them exemplarie unto others they are oft blasphemous proud unjust violent Tyrannical and God by the thunder of his power cuts them down and by their fall sets them up to bee lights unto others that they tread not in their steps least they come to their ends Pharaoh is drowned in the Sea the Princes of the People hung up before the Sun Herod is eaten up with vermin the King of Ai banged on a tree Josh 8.29 Adonizedeck and other Kings their necks were made footstools to the Jews Josh 10.24 Agag was hewn in peices 1 Sam. 15.33 Joash was slain in his bed 2 Chro. 24.25 Jehoram was so smitten with sicknesse that his bowels fell out 1 Chron. 21.19 Zedekiah had his eyes put out was bound in fetters and carried to Babylon Jerem. 52.11 and made a prisoner all his daies the Kings of Sodome and Gomorrah were roasted in the fire and burnt to ashes and why were these things done to Kings that they might bee examples to others both Kings and people 1 Cor. 10 11. All these things happened unto them for ensamples and they are written for our admonition upon whom the ends of the world are come had they not been written they would have been forgotten but God in his great wisdome would have them written that all that read or hear of them may be admonished by them and learn to avoid those sinnes they were guilty of least they partake of the same or paralell judgements Examples in holy scripture are used diverse waies 1 For Arguments in prayer as Psal 83.9 10 11. 2 As matter to strengthen our faith Deut. 3.21 22. Isa 51.9 10. 3 As Presidents for God to proceed by Jerem. 7.12.14 Ezek. 20.36 4 As Motives to repentance and turning unto God Luke 13.1 2 3 4 5. Amos 4.11 5 For Cautions and Admonitions unto us that wee do not commit such things as they did 2 Pet. 2.6 Such an example did God make the
how was this done by drowning them in the midst of the Sea v. 27 28 and God is glorified when others take notice of his power justice judgements and praise and fear him as it is Exod. 15.1.14 When men do conquer others all the friends of the Conqueror do rejoyce and triumph with him they go or send to him as 2 Sam. 8.10 and give him thanks for what hee hath done which is an honouring of him and it is no lesse that his enemies fear him And they shall know that I am the Lord when I have executed Judgements in her The End of Gods judgements is to bring men to a right knowledge of him When Zidon should receive the punishments due to her sinnes then shee would know that is acknowledge God to bee above all Idol gods that hee onely was worthy to bee feared adored praised and obeyed And shall be sanctified in her In chap. 20.41 wee had these words I will bee sanctified in you where they were opened They may bee taken here actively or passively I will sanctify my self in her that is I will do that in Zidon execute such judgements in her as shall declare to all Nations that I am an holy God hateing all sin that my name is holy and reverend in this sense they are taken actively passively thus whereas my name hath suffered by the Zidonians and many have thought mee no better than the Idol gods that I take little care of the world wink at men in their wickednesse and am like unto them when my judgements are upon Zidon it will bee otherwise then they will have high and honourable thoughts of mee then they will declare mee to bee a just and righteous God and so the holy God shall bee sanctified in Righteousnesse as it is Isa 5.16 that is made known to bee holy for his righteous judgements 23 For I will send into her Pestilence These are the judgements with which God would visit Zidon The word for Pestilence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deber which Interpreters make to signifye speech death and order as well as the Plague and that to have all these in it for the Plague is a speaking judgement it speaks out Gods severity it speaks unto us to repent presently It s a dreadful judgement few scape that have it and it hath order in it for that it goeth from house to house City to City and oft sweeps away all And bloud into her streets The Babylonians should besiedge Zidon and after the Pestilence had devoured many they should take the City stay the Citizens and fill the streets with blood dead and wounded bodies And the wounded shall be judged in the midst of her When Towns and Cities are besiedged many from within make attempts to raise the siedge or break through whereupon they come to bee wounded if not slain so here many were wounded upon such attempts and after the City was taken they were judged to death The Hebrew is veniphlal chalal cadet vulneratus the wounded man shall fall in the midst of her and so the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By the Sword upon her on every side There should neither bee any articles or tearms of peace offered them nor any way of escape bee left them The Souldiers should compass her about on every side so that whoever attempted to flye and get away should fall into their hands Obs 1 That great flourishing and strong Cities may have God their enemy and so their enemy as to declare and proclaim war against them Son of man set thy face against Zidon tell that great City what the Lord saith Behold I am against thee O Zidon I am comming in a martial way against thee and will consume thee to ashes Obs 2 Gods aim and end in his judgements is to make himself known what a dreadful just and holy God he is and that hee may bee declared by men to bee so God would destroy Zidon by pestilence and warre that hee might be glorified and sanctified in her shee would not give glory to God before the Lord would therefore fetch his glory out of her by his judgements and cause others should see the same to confesse him to bee a God of power justice and holinesse Psalm 9.16 The Lord is known by the judgement hee executeth There bee characters of his power justice and holinesse in them that men must needs take notice of them if they bee not Atheistical If others will not fear praise worship adore the Lord whose hand hath lately been lifted up so eminently yet let us do it God must be glorified and sanctified one way or other Let us therefore say Great and marvailous are thy works Lord God Almighty just and true are thy waies O thou King of Saints who shall not fear thee O Lord and glorify thy name Obs 3 What judgements soever come into or upon Cities and persons it s the Lord that sends them thither that brings them upon them I will send into her Pestilence and blood into her streets It s the Lord gives commissions as to the Prophets to prophesy judgements against a City so to the judgements themselves to come to and upon them If in Worcester dead bodies and bloud filled the streets if all houses were plundered if armies bee routed thousands slain it s the Lords doing let none stumble by looking at the instruments they are the sword in Gods hand he causes it to wound and to kill Vers 24 And there shall bee no more a pricking bryar unto the house of Israel nor any grieving thorne of all that are round about them that despised them and they shall know that I am the Lord God 25 Thus saith the Lord God when I shall have gathered the house of Israel from the people among whom they are scattered and shall bee sanctified in them in the sight of the Heathen then shall they dwell in their land that I have given to my servant Jacob. 26 And they shall dwell safely therein and shall build houses and plant vineyards yea they shall dwell with confidence when I have executed judgements upon all those that despise them round about them and they shall know that I am the Lord their God These verses are a Prophesy of grace and mercy to the Church of God being the last general part of the Chapter where first you have the things prophesied of which are 1 Freedome from molestations by enemies v. 24. 2 Collection of the Jews out of the places they were dispersed into v. 25. 3 Habitation in the land given to Jacob v. 25. 4 Safety and Prosperity v. 26. 2 The Time when these things shall bee v. 26. after judgements executed upon their enemies 3 The End of this comfortable Prophesy and sweet Promises in it and that is the knowledge and profession of God ver 24. 26. There shall be no more a pricking bryar The word for Bryar in the holy language is Sillon a thorn a sting a bryar and metaphorically
Isa 11.10 The root of Jesse shall stand for an Ensigne of the people to him shall the Gentiles seek and his rest shall bee glorious and v. 12. hee shall set up an Ensign c. the Lord Christ was a great gatherer Luke 11.23.14 16 17 21 23. Obs 3 The End of Gods gathering his people out of their scattered condition is that they may sanctify him and that hee may be sanctified by them Gods power faithfulnesse and goodnesse appear in his gathering and bringing them out of enemies hands and so way is made for his praise and honour and that before their enemies 26 And they shall dwell safely therein and shall build houses and plant vineyards yea they shall dwell with confidence when I have executed judgement upon all those c. The word for safely and with confidence is the same Labetach it noteth safety freedome from danger fear and inward confidence boldnesse The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is somewhat short of the meaning The French is Searement surely which is better and reacheth the sense more fully Whether this was made good unto them at their return from Babylon is questionable for they were troubled with Sanballat Tobias and Geshem The work-men had a trowel in one hand and a sword in the other Nehem. 4. Afterwards Alexander the Great came and filled all with fears and they were necessitated to admit him into their City After this also many of them were carried away into Egypt by Ptolomy the Sonne of Lagus In the Maccabees times they had as sharpe and miserable wars as ever and at last were brought under by the Romans Though sometimes they had quiet rest as in the daies of Ptolomaeus Philadelphus yet they had much trouble great fears wars and ruines Some therefore understand this Prophesy of a spirtiual restauration by Christ who when he came in the flesh made way for the comming in of all Nations to injoy perfect peace in himself according to Gen. 50.10 Vnto him shall the gathering of the people be Nations shall flock to him Hereupon said the Lord Christ Joh. 10.16 Other sheep I have which are not c. This restauration began in Christs daies and shall bee perfected at his next comming Obs 1 The Lord will meet with and cut off the enemies of his Church and People yea all of them shall fare alike when I shall have executed my judgement upon those that despise them round about Those that despise contemn and trouble the servants of God judgements are their portion they are thornes and bryars and fire shall consume them See Numb 24.8 Isa 41.11 12. Obs 2 When God separates his people from the wicked and plagues them for their wronging his people then shall they have Glorious times they shall dwell safely build houses plant vineyards dwell securely have confidence c. Obs 3 The Lords scope in comforting his people with sweet Promises in delivering them from their enemies and bestowing choice mercies is that they should acknowledge professe him to be their God and praise him for his goodnesse to them They shall know that I am the c. CHAP. XXIX Vers 1 In the tenth year in the tenth moneth in the twelfth day of the moneth The Word of the Lord came unto mee saying 2 Son of Man set thy face against Pharaoh King of Egypt and Prophesy against him and against all Egypt 3 Speak and say Thus saith the Lord God behold I am against thee Pharaoh King of Egypt the great dragon that lyeth in the middest of his rivers which hath said my river is mine own and I have made it for my self 4 But I will put hooks in thy chaws and I will cause the fish of thy Rivers to stick unto thy seales and I will bring thee up out of the midst of thy rivers and all the fish of thy rivers shall stick unto thy scales 5 And I will leave thee thrown into the wildernesse thee and all the fish of thy rivers thou shalt fall upon the open fields thou shalt not be brought together nor gathered I have given thee for meat to the beasts of the field and to the fowles of the heaven 6 And all the Inhabitants of Egypt shall know that I am the Lord because they have been a staffe of reed to the house of Israel 7 When they took hold of thee by thy hand thou didst break and rent all their shoulder and when they leaned upon thee thou brakest and madest all their loines to bee at a stand EZekiel having Prophesied against the Ammonites Moabites Edomites Philistines Tiryans and Sydonians in the four Antecedent Chapters in this and in the three following he Prophesies against the Egyptians In this Chapter take notice 1 Of an Inscription or preface v. 1 2. 2 Of a Commination against the King of Egypt the Land and people thereof from the 2. to the 13. 3 A Promise of restoring Egypt again v. 13 14 15 16. 4 A Prophesy of giving the land of Egypt unto Nebuchadnezzar from the 16. to the 21. 5 A Promise of mercy to the Jews v. 21. 1 In the tenth year in the tenth moneth in the twelfth day of the Moneth This Prophesy was given to Ezekiel in the tenth year of Jehoiachins captivity six moneths and odde daies before the final destruction of Jerusalem Jerem. 39.2 In the 26. chapt Our Prophet tells you of a Prophesy hee had in the eleventh year of Jehoiachins captivity for hee reckons upon that account Ezek. 1.1 2. and here hee mentions one hee had the year before so that the order of time is not observed but inverted The reasons hereof are made by some to be these 1 Because Tyrus and Zidon was nearer Jerusalem than Egypt was and therefore the Prophet respected the place rather than the time 2 Because Tyrus and Zidon were to bee destroyed before Egypt 3 Because the Prophet had another Prophesy concerning Egypt in the seven and twentieth year of the captivity v. 17. and therefore thought meet to joyn them together 2 Set thy face against Pharaoh King of Egypt Of setting the face towards or against places or persons occasion was given to speak chap. 28.21 chap. 25.2 chap. 20.46 and chap. 6.2 by this posture hee declared whither his Prophesy tended Hee was far from Egypt being in Babylon but looking towards it fixedly was an argument he had something to say concerning it Pharaoh This was a name common to the Kings of Egypt as Caesar was to the Roman Emperours and signifies a King Shindl. in verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Old Egyptian Language as Josephus saith Some make it to signify denegans eum denying him because Pharaoh denyed God Martinius Leigh Others interpret it free because hee was absolute of himself but rather it was nomen dignitatis a name of honour given unto them In the Word you have mention of Pharaoh-Necho 2 King 23.29 that is Pharaoh the lame and of Pharaoh-Hophrah Jerem. 44.30 whom
was between the shoare and Tyrus with solid materials so that the Souldiers might foot it even to the walls of Tyre which cost much sweat and labour and was a great service besides all the rest of their labour watchings and sufferings of heat and cold To lye so many winters and Summers there doing ordinary and exâ—raordinary things was a great service especially their filling up the Sea which the Tyrians laughed at and thought impossible Every head was made bald The Hebrew for bald is Mukrach from karach to pull off the haires and it notes natural baldnesse as well as accidental the shedding of the hair and the plucking off the hair The Souldiers by continual wearing their head-peices did shed and wear off their hairs Some through sicknesse and upon other occasions might become bald And every shoulder was peeled By the daily carrying of stones timber earth and other things necessary for the siedge and taking of Tyrus their shoulders were peeled Cethepth signifies not onely the shoulder but the side also and Piscator renders the words omne latus every side was made naked their garments were worn out and their sides bare worn and peeled Yet had he no wages nor his Army for Tyrus This long siedge cost Nebuchadrezzar dear it exhausted the Babylonish Treasure greatly insomuch that had hee taken Tyrus with all the wealth of it it would hardly have recompenced his vast expences but the Tyrians when they saw themselves in danger conveighed away by Sea their choicest things to Carthage and neighbouring Islands as Lavater insinuates and when they could hold their City no longer threw their remaining substance into the Sea so that when it was taken Nebuchadrezzar and his Army found little or nothing considerable therein therefore it s here said he had no wages nor his Army For the service he had served against it The King and Souldiers having lain thirteen years before Tyrus which shewed their resolutenesse and looked for answerable recompence for so long difficult dangerous and expensive service but because they were disappointed in Tyrus therefore the Lord thought upon them and provided for them elsewhere 19 Behold I will give the land of Egypt unto Nebuchadrezzar Egypt was a rich Countrey abounding with Corn Cattle and wealth of all sorts this Countrey did the Lord give unto Nebuchadrezzar and his Army for that they had done him service in executing his judgements upon the Tyrians He shall take her multitude Multitudes of men were worn out and consumed in the long siedge of Tyre and therefore God would give the King of Babylon Egypts multitude shee was populous and her multitude must serve him forty years The Hebrew word Hamon signifies multitude of people and multitude of riches Nebuchadrezzar should take both And take her spoile The Hebrew is Shalal Shelalah spoliabit spolium ejus hee shall spoile her spoil Spoile is whatsoever may bee removed taken or driven away as Corn Cattle housholdstuffe garments Jewels plate plants ware c. The Babylonian should strip Egypt of all her glory And take her prey In Hebrew its bazaz bizzah praedabitur praedam ejus hee shall prey her prey The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall captivate her Captivity The French is Ravira but in he shall take away the booty or prey The words being doubled before and here import that Nebuchadrezzar should throughly spoil and prey upon Egypt It shall be the wages for his Army Seeing his Army had so little in Tyre it shall have enough in Egypt nothing here shall bee conveyed away imbezelled or kept from him and his Army the whole wealth of Egypt shall be theirs 20 For his labour The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peullah sometimes signifies the thing produced by work and labour as Psalm 17.4 but here and in other places it notes ipsam operationem the very working and efficiency it self 2 Chron. 15.7 your work shall be rewarded that is your labour and pains Because they wrought for me They looked at their King who commanded and carried them forth to that work not unto Jehovah the Lord of heaven and earth who set both him and them on work to execute his judgements threatned against Tyre and in that they did fulfil them they are said to work for God Materially they did serve his purpose and providence in the destruction of Tyre but formally and intentionally they did serve their own wills and lusts God had a righteous end and attained it by them they had an evil end and obtained it vitioso modo Vid. Aquin. 1. 2 q. 114. in an ill way Isa 10.6 7. the ssyrians had one meaning God another yet he wrought for the Lord. Obs 1 That men in misery keep account exactly of their sufferings Ezekiel was in Captivity and many other Jews who diligently heeded how the years passed in the 27 year that was of the Captivity Ezekiel and the rest forgot not how long they had been under the Babylonish yoke Men are best Chronologers in adversity Obs 2 When God is upon doing great things usually hee doth make them known unto some of his servants one way or other When hee was upon destroying Sodome hee made it known unto Abraham Gen. 18.17 when about to destroy Elies house hee revealed it to Samuel 1 Sam. 3.11 12. the strange things befell Nebuchadnezzar were revealed to Daniel chap. 4. and the Lord shewed John things to come Rev. 1 1-and here hee hides not from Ezekiel that hee will give all Egypt to Nebuchadrezzar This was so frequent of old that Amos said surely the Lord will do nothing but he revealeth his secret to his servants the Prophets Amos 3.7 hardly did God ever any considerable things but hee gave some hints of it to his servants The drowning of the world the Jews Captivity in Egypt their comming out of it their suffering by Nebuâ—hadnezzar their return out of Babylon c. were all hinted and made known to Noah Abraham Moses Isaiah Jeremy and others Obs 3 Princes have power to lead out and imploy their subjects against forrainers when there is cause of warring with them The King of Babylon caused his Army to serve against Tyrus and before that against Jerusalem many hundred of miles did he bring out his Army to do him service against the Jews and Tyrians Had hee no particular cause this was cause enough that God stirred up his spirit to execute his judgements upon those had desperately provoked him Obs 4 That Heathenish souldiers have undergone very hard things yea hazarded their lives to please their heathenish Commanders and all for a temporall reward Nebuchadrezzars Army served a great service thirteen years together to lye before a City was hard their heads were made bald their shoulders were peeled they laboured hard carried heavy burdens they watched they suffered heat and cold and all this for hope of good plunder in Tyrus If Heathens would do and indure so much for their Commander who was an Idolater an
to act against the promise 196 197. nothing hinders the making them good Pag 572 Persians souldiers Pag 458 Prosperity see riches wealth Providence runs through and over-rules sinful actions Pag 175 554 Punishments they are Gods pleadings 110. though hee forbear long yet hee hath times of punishing 205 246. punisheth where men sin 208. Gods method in punishing Pag 412 Purging evil ones shall bee purged out 114 115 231 343 344 R RIches 495. make proud Pag 497 Rich who their prey Pag 276 Raamah what Pag 475 Raine with-holden Pag 245 Rebukes Pag 417 Retaliation vexers vexed 218. their blood openly shed who shed blood openly 336 wrongers punished by the wronged 412. mockers mocked Pag 483 Reckoning God hath times of reckoning Pag 228 Rivers artificial in Egypt Pag 548 Rowers who meant by them Pag 481 Reproach Jews reproached 199 201. God takes notice of his peoples reproachings 202. punishes for it ibid. what exposes to reproach 216 217. reproaches bring judgements Pag 403 Rabbath 169. hew called and what made Pag 389 Rachil an Hebrew word what it signifies Pag 220 221 Righteous how taken 149. out-side Righteousness secures not Pag 150 Reed the nature of it Pag 556 557 Repentance what leads to it 135 136. When God specially expects it ibid. that from sense of Love is deep general c. 137. it may bee too late 347. How in God Pag 352 Rebellion what 40. It makes God more severe 102. Rebels how dealt with Pag 115 Robes Pag 433 Religion false Religion makes men unnatural 96. It s mad to serve mens interest Pag 99 Revenge see Vengeance Rods how taken 111. rods of tryal come before rods of destruction Pag 160 S. SAbbath whether it were before the Law was given 54. In what sense a signe 55. not a mutable ceremony 56. It s of special concernment 57. prophaneing it 220. hiding eyes from it 259. what was done on that day 58 5â— 70. Of Hallowing it Pag 69 70. Sacrifices services not to bee confided in 80. those may bee hateful to God wee judge grateful 88. they differ from oblations 125. best must the Lord have Pag 130 Sanctifying what it notes 56. its Gods work 58. its chiefly on his own day ibid. 70. of sanctifying and prophaning God 260 what Gods sanctifying himself is Pag 126 127 540 Scripture some parts thereof omitted in the place seemed most proper for them yet are occasionally given forth afterwards 31. that is the sense of it which the spirit intended 256. occasioned by mens sins Pag 332 Scum 334. when it boils in its dangerous Pag 337 343 Seba and Sheba Pag 475 Seeking what it notes Pag 277 Seir what Pag 399 Serving God what it implies Pag 123 Senir variously called Pag 447 Shebna his misery and end Pag 188 189 Sighing 151. a Prophetical sign Pag 152 Sign 374. godly for signes 375 379. what signes do Pag 376 Sion in it God is specially to be worshipped Pag 128 Sin it dis-appoints of mercies promised and near at hand 65. wilfull sinning provokes greatly 84. It s greatly aggravated by circumstances 87 292 301. what makes it bitter 135. It lyes not hid alwayes 178. former sinnes brought to remembrance and how 179. publike sins bring Publike judgements ibid. sin hastens judgement 216. brings sad afflictions 218. it makes gaps 283. open and impudent sinning causes God to renounce 303. its scum 334. open sinning provokes to vengeance 338. It defiles places and persons 340. It makes Cities base 398. sins of Princes shall bee searched out 516. spreads defiles 527. own sins undoe 528. It ruines Princes Pag 559. Sinners upon what account spared 43 44. how its honouring Gods name 44. Gods People may bee such sinners as no hope of mercy may bee left for them Pag 354 Silver Pag 465 Shaphat what it signifies and how taken Pag 211 Ships with oars 449. sailes 453. what 457. metaphorical ships Pag 481 Shiftings answered 349 350 351 352. shifting of judgements 353. shield 459. whence Pag 461 Spicing what Pag 339 Statutes not good what not and what Pag 76 State the glory of it in what Pag 463 Stranger how taken 219. sad to be amongst strangers Pag 568 Souldiers suffer hard things to please men and for little Pag 583 Sufferings God keeps account exactly of his Peoples sufferings 6 7. after sufferings comes mercy Pag 571. Streights Gods People not left in them 51. sinful evasion of them brings into greater 109. means to bee used in them 174. may bee such as men dare not shew sorrow Pag 375 Stones of the Sardius 505. the Topaz ibid. Diamond ibid. Beril Onyx Jasper 506. Saphir Emerald Carbuncle 507 508. of fire Pag 512 Superstition places names and waies superstitions once taken up are not easily laid down Pag 90 Sword what it notes 199 561 furbushing of it Pag 200 Syâ—ne where Pag 563 564 Syrians several sorts Pag 469 470 T. TEraphim what Pag 171 Tannim what it signifies Pag 548 Terumah Pag 124 Tarshish what Pag 463 464 Tabernacle man's Gods Pag 293 Tale-bearers Pag 220 Thoughts there be such in the heart are not of God Pag 99 Teman and Temanites Pag 409 Time of mens doings something is specially noted 7 330. there bee times of shewing mercy to the afflicted 18. when Gods time is come nothing can hinder deliverance 44. holy times are such not by mans but Gods appointment 57. they are upon weighty and special occasions 57. times of war not times of mirth 154. but of fears 158. times of punishing nations 205. reckoning with sinners 228. 246. sin dis-interests in God Pag 232 Trees what by green and dry trees 143. Fir-tree 447. Cedars Pag 448 478 Trembling Pag 434 441. 528. Tydings evil ones what they do Pag 152 Tyrus ancient strong c. 420 421. insultive 421. Tyrians jovial 430. a renowned City 436. her situation 445. by whom built 446. her men skilful in Sea affaires 456. who was Prince of it 488. His Pride Pag 487 Threatnings not beleeved Pag 204 Theevery what is so Pag 274 Tin Pag 465 Treasure Pag 495 Temple Prophaning of it 369 excellency 370 desirable Pag 371 377 Tubal who descended from him Pag 466 Togarmah who from him Pag 468 Thornes wicked men are such and wherein Pag 535 536 537 Trust apt to trust in an arm of flesh 576. See Confidence V. VEngeance what 409. it s ill to seek revenge Pag 411 Unfaithfulnesse in the things of God provokes Pag 261 Unwonted things awaken 369 Godly put upon them Pag 375 Unbeleef makes Prophets dumb Pag 382 W. WArning we should take warning by others sufferings Pag 300 Warres they are the Lords 150 566 his sword ibid. They are matter of mourning 158 distinguisheth not of persons ibid. who makes them successeful 166. They eat up 459. they drive from all Pag 568. Waies wicked waies what Pag 137 Waves Pag 423 Wearying what wearies God and man Pag 342 Weakness God stoops to humane weaknesse Pag 20 21 Wheat of Minnith Pag 471 Whoredome spiritual what it is