his daies After the flood at the building of Babel God confounded the languages and dispersed the posterity of Noah into diverse Lands and set them their bounds Gen. 11.9 and so when hee brought the Israelites into the land of Canaan hee gave them their bounds according to what you find Psal 78.55 Hee cast out the Heathen before them and divided them an inheritance by line and made the Tribes of Israel to dwell in their tents hee drove out and destroyed the Hittites the Girgashites the Amorites the Canaanites the Perizzites the Hâ—vites and the Jebusites seven great and mighty Nations Deut. 7.1 and gave the land unto his people the Jews If God now will drive out the bloudy perfidious and Idolatrous out of Ireland and give it unto others that the seed of his servants may inherit it Martin in the lives of the Kings of England Heylin in his Cosmograph Fox in Act and Monum Grafton Speed and that those which love his name may dwell therein who shall fault and blame him for it and that England hath had right thereunto not onely from Henrie the eighths days who was proclaimed King thereof in Parliament here and in an Irish Parliament likewise if Heylin say true but also from Henry the Seconds Time yea from Edgars who was long before appears by English History Obs 3 The Lord provides and bestows the choicest mercies upon his own people If there bee a land in the World that flowes with milk and Honey that exceeds other lands for plenty and pleâ—santnesse his people shall have it hee espies out Canaan for them that land was too good for Heathens his people must have it When God carried Jacob and his family into Egypt hee provided the good and fat of that land for them Gen. 45.18 yea they were placed in the best of the land chap. 47.11 God fed and filled his with the finest of the wheat Psal 147.14 Moses mentions seven things together in Deut. 32.13 14 15. as honey out of the rock Oyle out of the flinty rock Butter of Kine milk of sheep fat of lambs and Rams of the breed of Bashan and Goats fat of Kidnies of wheat the pure bloud of the grape these the Lord provided for his people and they had all an excellency in them When Gods gives honey oyle butter milk fat flower wine hee giveth the best and purest you may read what choice mercies God bestowed upon this people Ezek. 16.10 11 12 13. they had goodly pleasant things Joel 3.5 the Hebrew is goodly desirable things and David acknowledgeth hee had a goodly heritage Psal 16.6 God had not measured out to him a mean portion but a good yea a goodly heritage that which was so in the eies of all even a wealthy place Psal 66 12. God provided the best places in the Court for Esther and her maidens when in Babylon Esth 2.9.16 so likewise Daniel and the three Children were set in eminent places Dan. 2. 3. ch God made his people to ride tread upon the high places of the earth and of their enemies Deut. 32.13.33.29 Obs 4. Spiritual mercies make a land glorious yea more glorious than all that lands want the same whatever mercies they else injoy Canaan was the glory of all lands not so much for its flowing with milk and honey its great plenty it had as for the spiritual mercies it injoyed There was the Lords presence his Prophets his worship his Oracles and his Ordinances and these made it glorious yea more glorious then all the Nations farre or near Psal 76.1 2. In Judah is God known his name is great in Israel in Salem also is his Tabernacle and his dwelling place is in Sion God was not known in Babylon in Egypt in other Nations his Tabernacle and dwelling place was not amongst them therefore they were not glorious but see what is in the 4. vers Thou art more glorious than the mountains of Prey Thou Judah thou Israel thou Salem thou Sion that hast spiritual mercies and blessings art more glorious than they whatever their glory bee have the Nations abroad goodly towers thou hast the Temple have they stately Cities thou hast Jerusalem the City of God have they wise men thou hast the Prophets have they gods of gold silver and stones thou hast the true living God Jehovah to bee thy God have they humane Laws that are good thou hast Divine Laws that excel have they temporal excellencies thou hast spiritual have they the glory of the world thou hast the glory of Heaven Psal 50.2 Out of Sion the perfection of beauty God hath shined what made Sion so glorious and beautiful it was the presence of God if hee had not been there Sion had been like other mountaines and Canaan like other Nations but his presence was like the Sunne darting out her beams and making all lightsome glorious and beautiful Spiritual mercies are beams and raies of that God who is ten thousand times more bright than the Sunne by these hee shined in Sion and made it the perfection or universality of beauty by these hee shined out of Sion and darkned all the glory of the Nations what or how great soever it was where God and his Ordinances are there is glory and where these are not there is no glory but Egyptian Darknesse a land without the Sun In Canaan was spiritual light and glory There were glorious appearances of God glorious praisings of God glorious conversions of sinners unto God glorious sabbaths and assemblies and glorious beauties of holinesse glorious types of Christ and people who were the glory of God Isa 4.5 and had glorious communion with God There were glorious Truths Ordinances and dispensations of God So then wise Counsellors good Magistrates stout Souldiers rich Merchants industrious Labourers strong Towns stately Houses high Mountaines fertile Vallies pleasant Rivers goodly Corn-fields heards of Cattle flocks of sheep with plenty of all outward things do not make a land so glorious as spiritual mercies do if God Christ Gospel and the Ordinances of it bee in a land they make it glorious and glorious beyond all other things and above all other Nations Let us learn to know our true glory even spiritual mercies and prize them highly though loathed by some like Manna of old and pray that such glory may ever dwell in our Land Vers 7 Then said I unto them cast yee away every man the abominations of his eyes and defile not your selves with the Idols of Egypt I am the Lord your God This Verse is a command wherein you have the Commander the things commanded and the reason thereof 1 The Commander Then said I unto them 2 The things Commanded which are 1 Casting away of abominations where 1 You have a specification of these abominations they are the abominations of their eyes 2 The extent of this act every man 2 Non-defilement of themselves with Egypts Idols 3 The reason I am the Lord your God Then said I to
hee destroyes his peoples enemies and then shews them mercy Pag 590 Grace all wee have is from free Grace 138. why God deals gratiously with sinners Pag 138 H HAbitations are assigned to men by the Lord Pag 27. 86 Hearing Those will not hear God are rejected of God Pag 119 Hand lifting up of it what it notes 15. smiting of hand 161 165. God hath a hand to apprehend sinners 180. clapping of the hands Pag 390 391 Heart if running after other things it sleights the things of God 66. no halving 119. what knowledge affects it 133 134. what lifts it up 451. what meant by heart 486. it will faile when judgements come 226 229. God takes notice in what frame 488. what lifting up of it is 486. what doth it Pag 520 Holy what should ingage us to be so 34 36. holinesse of places priviledge not unholy people 148. holy things what and when prophaned 256. to be kept holy 260. when prophaned 317. it's wronging of God ibid. resting in them causes removal of them Pag 374 Hypocrisie a close and unsuspected sin Pag 8 Hatred 415. degrees of it Pag 417 Hypocrites cannot deceive God 10. they get nothing of God at his ordinances 10 11. they may deceive Prophets 11. are not to be pleaded for 12. God will not have to do with them 96 97. hee discovers their designes how close soever carried Pag 99 Hook Gods Hook Pag 551 553 Horne how taken Pag 588 Heathens wise men amongst them 462. not safe to relye upon them 559. God shews them mercy 571. sometimes more favour than his own people Pag 572 Harmes rejoycing at the harmes of others 426. they make wary Pag 560 Humble such are respected and exalted by God Pag 190 Helmet made of several things Pag 459 Horses difference of them Pag 468 Hope of mercy when denied 247. hopelesse condition who is the cause of it 354. things hoped for disappointed hurt Pag 560 Hedge what it was hedged the Jews 278 279. gapps in it what 279 280. making up the hedge what 280 281 282. when broken judgements are comming in 284. God expects some to make up the hedge 285. so doing prevents judgement saves a people ibid. I Iavan who came of him Pag 466 Idolaters it 's dangerous for the children of good men to live amongst them 33. cruel Pag 215 Idolatry may last long but shall be punished Pag 296 Jehovah what it notes Pag 17 486 Impossible things seem so accomplished by the Lord Pag 431 452 572 Jews Idolaters in Egypt 32. what once they were Pag 235 Interrogations what they denote Pag 92 Ireland Englands right to it Pag 28 Ingrateful those have had much kindnesse from God prove so Pag 38 39 Iniquity transgression and sin what 178 179. what the Prince of Tyrus his iniquity was Pag 513 514 Ithobald King of the Tyrians Pag 579 Judging in Scripture taken for pleading Pag 6 Insulting evil Pag 387 395 396 425 Judgements what brings spiritual ones 77. who punished with them 118. Gods judgements are impartial 142. fierce ones upon Gods people 144. not to be stayed by man ibid. severe at last 150. end of them ibid. when heavier judgements come 155. some judgements are sweeping ibid. they are tryals 159. trying judgements and destroying ones 160. easily suddenly brought 209. what hastens them 216. they discover mens hearts 229. they make the Lord known 233. when they come in 288. Just ibid. they are Cups 32. they teach and what 326. they make places boiling pots 332. they fall upon all sorts 333. work not out wickednesse 337. irrevocable 354 355. some mercy under severest judgements 381. God brings them 412. they are to make others tremble 440. dreadful 441 Cause Lamentation and Laughing 483. for examples 526. end of them 533. no standing against them 566. sometimes universall Pag 567 Ironies in Scripture 117. used by God himself and others Pag 493 494 Iron what put for Pag 465 Justice executed is pleasing to God 167 586 341. it upholds neglect of it ruines Princes and Kingdomes Pag 524 525 Jerusalem her praise and reproach 214 212. bloudy cruel 215. renowned for what 217. infamous ibid. Prophets in her against her 251 252. likened to a Pot 329. when emptied 335. sinned openly 336. the gates of the People Pag 421 Impudence in sinning Pag 303 Ivory 449 450. hornes of Ivory what Pag 4â—9 K KEdar and Kedarites Pag 474 475 Kindnesse prevailing Pag 136 Keriathaim a City and where Pag 401 Kodesh what it notes Pag 125 Knowledge what breeds experiment all knowledge of God Pag 116 133 134 138 Kingdomes their time of flourishing and desolation in the Lords hand 567 568. base 573. God can raise desolate ones Pag 574 Kings deposed by the Lord 187 hee puts an end to them and their Kingdomes at his pleasure 189. Kingdomes kept desolate 194. like Cherubims 510 511. have honour and power that they may protect the people 514. God an enemy to wicked Kings 550. they resemble Satan ibid L LAnd habitations Lands disposed and ordered by the Lord 27. what makes a land glorious 28 29 30. noted by the Lord what they are 245. not cleansed by means provoke God 246. denyed mercy 247. what saves a land 285. land of â—he living 439. there is a difference of Lands Pag 443 Lamentation when taken up Pag 435 Labour none labour for God in vain Pag 585 Law whether keeping of it would have availed to eternal life 50 51 53. Law-giver who 52. how violated Pag 254 255 256 Lebanon where and what it signifies Pag 448 Lewdness what Pag 221 343 Lead Pag 465 Likeness in sinning hath a likeness in suffering Pag 110 Linnen fine Linnen Pag 452 Lust mens lusts are costly things Pag 454 Lifting up those lift up themselves shall be abased Pag 575 M MAtter 's those of importance to whom to be committed Pag 462 Merchants 458 464 465 467. merchandising of the hand 469. whether men may be Merchants Pag 478 479 Meshech who came from him Pag 464 467 Magistrates usually such as the Priests and Prophets are 266. covetous and cruel ibid. 267. how to deale with the people 514 515. should not connive at but punish sin 524. not suffer bryars and thorns to over-run the field Pag 538 Malice malitious practises what they provoke to Pag 411 Market Pag 468 Marriage lawful for men in spiritual functions Pag 362 Maresha where Pag 553 Mast what Pag 448 Marriners Pag 457 Man hee is onely a sojourner here 115. mens evil acts over-ruled by God 175. of trading for men 467. men know not what themselves are 492. they are conceited ibid. Means not neglected by heathens 174. if cleanse us not it 's dangerous 246. may be had and not improved 346. such a case dangerous 348. prove hurtful Pag 560 Mercy old mercies are to bee remembred 26. choisest mercies are for Gods own people 28. mercies oblige to holiness 34. they worsten men 39. upon what account shewed to ill-deservers 48. mercies do not exempt us from
r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 299. l. 9. r. shalishim p 208. l. 3 4. r. hiphshituc p. 3â—9 in margent r. Congruunâ— p. 329. l. 16. r. hassir p. 334. l. 14. r. Forsterus p. 343 l. 15. r. Zimmab p. 359. l. 5. r. Saphad l. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 361. l. 7. dele comma after vision and make is afâ—er from l. 8. p. 365. l. 10. r. Psa 647. p. 370 l. 7. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 377. l. 30. r. animus p. 386. l. 20. r. left p. 387 l. â—6 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 39â— l. 12. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 25. r. Shatecha p. 393 l. 16. r. Shindler p. 415. l. 30. r. enmities p 420. l. 8. r. here p. 421 in margent r Masius p. 429 l. 2. r. Kavotollo p. 431 l 9. r. Palaetyrus p. 434 l. last r. lirgaim p. 435 l. 2. r regagn p. 438 l. 6. r. hammaiim p 439 l. 7 r. tachtijoth l. 13 r the living God p. 440 l. 17. r Palaetyrus p. 446 l. 2 r. iophi p. 447 in margent r Quistorpium p 449 l. 12. r Caallonim p 452. l. 32. r. shesh l. 34. r. it was p. â—57 l. 7 r do l. 16. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so l. 24. p. 459. l. 22 anochi magen lak p. 461 l. 17. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 460 l. 25. for impos 〈◊〉 sible r. improbable p. 462. l 2 r. Zidon p. 463 l. 25. 〈◊〉 r. Emporium p. 404 l 5. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 17 Booti p 465. l â—5 r. Barzel berez p. 471. l. 2 r Chadchod p. 472 in margent r. Chalab p. 477 l. 11. r. bemachlulius l. 15 r. teceleth p. 480 l. 37. r destruction p. 481 l 1 r destruction p 486 l. 29. r. for java gabbah p 494 l 16 r sense it without a comma p 499 l. 11 r sovillerunt p. 502 l 34 r 12 have p 503 l 7 r esleve p 506. in marg r fastum p 507. l. 9. r. pantere in marg venereos affectus l 35 r. nophech p. 508 l 24 r apyrotus p 511 l 22. r hassochech p. 514. l. 31 r the p 516 l 5 r Proverb 14 34 p 518 l 32 r lifted p 534 l 28. r 2 Cor. 12 p 535 l 3. r. for Zidon Judah p 542 l. 9. r Scurment p. 557 in margent r. arundmeus p. 518 l 30 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 564. l 8 r. seveneh p. 164 l 34 r Torniellus p. 575 l 37. r ipse p 577 l 5 r. Bashshater p 580 l 29 dele and p 584 l 35. r Kings p 588 l 15 r writ p. 589. l 32 r. Pithchoâ—peh AN Exposition continued UPON THE PROPHESY OF EZEKIEL CHAP. XX. Vers 1 And it came to pass in the seventh Year in the fifth Month the tenth day of the Month that certain of the Elders of Israel came to enquire of the Lord and sate down before me 2 Then came the word of the Lord unto me saying 3 Son of Man speak unto the Elders of Israel and say unto them Thus saith the Lord God are ye come to enquire of me as I live saith the Lord God I will not bee enquired of by you 4 Wilt thou judge them son of man wilt thou judge them cause them to know the abominations of their fathers IN this Chapter you have 1 The Exordium in the first second and part of the third vers 2 A severe reproof or refusal of those that came to the Prophet vers 3 4.31 3 A Relation of Gods dealings with them in Egypt in the Wildernesse and in Canaan and their sinful carriages towards him from the 4. ver to the 33. 4 A denunciation of judgement for their Hypocrisy and other sins mixt with promises of mercy from the 33. to the 45. 5 A parabolical Declaration of the destruction of Judea and Jerusalem from the 45. to the 49. 6 A doleful conclusion of the Prophet v. 49. In the Exordium or Introduction you have 1 The time of this Prophesy punctually set down both the year month and day v. 1. 2 The occasion thereof which was the comming of the Elders to the Prophet to enquire of the Lord. Ibid. 3 The commission the Prophet had to give out this Prophesy vers 2 3. 1 And it came to pass in the seventh 〈◊〉 That is of their Captivity Ezekiel began to Prophesy in the fifth year thereof chap. 1 2. and now it was the seventh year of their Captivity in Babylon and of Zedekiahs reign at Jerusalem and two years and five months before Jerusalem was besieged as appears 2 King 25.1 In the fifth month Joseph Antiq. l. 1. c. 4. The Jews before they came out of Egypt computed their year from the month Tisri or Ethanim which was part of those months wee call September and October but after they came out of Egypt they began their year from the month Nisan which comprehends part of March and part of April Their fifth month was called Ab which had half of July and half of August in it The tenth day of the Month. Often in this prophesy the very day of the Month is set down as chap. 1 2. the fifth day of the fourth month and chap. 8.1 the fifth day of the sixth month and here the tenth day of the fifth month The spirit of God put the Prophet upon an exact Chronology both to strengthen the credit of the Prophesy and to minde them of the many years were yet behind of their Captivity that so they might repent them of their iniquity which had brought them into that condition and patiently submit to the Babylonish yoak which God had put upon them for seventy years Certain of the Elders of Israel came In the eighth chaâ—er 1. the Elders of Judah sate before him and chap. 14.1 Elders of Israel came unto him and so it s here certain of the Elders of Israel came the Hebrew is men of the Elders that is some of the ancient that were or had been Governours and chief amongst them they came from whence from Jerusalem say some Hugo Piscator but they had Jeremy there to consult withal and it s not likely that after Zedekiah and the chief men had broken Covenant with Nebuchadnezzar that men of the Elders at Jerusalem would take a long journey to Babylon to consult with Ezekiel Others therefore say they were of the Captives to whose judgement I should incline if I could see how that is said in the 34. vers and so after might fitly bee applyed unto them It seems probable to mee that some of the Elders at Jerusalem upon the revolt of Zedekiah from Nebuchadnezzar and falling in with the King of Egypt might send to some of the Elders among the Captives to make inquiry of Ezekiel touching their affairs To inquire of the Lord. They came to the Prophet that hee consulting with God might make known his minde unto them They had been now seven years in Captivity
thou so farre from pleading for them that thou possesse them with and present before them the abominations of their fathers which they follow Ut eorum supplicia metuant quorum â—lagitia sequuntur Pintus Of abominations hath been spoken before by Fathers their predecessors Kings and others are meant who were Idolaters Oppressors and profane Observ 1 The Lord keeps an exact account of his peoples sufferings be the time long or short he observes it In the seventh year fifth month and tenth day that was of their captivity The Lord forgate not how long they had been in Babylon he notes how the time of their trouble passes in the 24 of Ezek. v. 1. the ninth year tenth month and tenth day are mentioned in the 29. v. 1. the tenth year tenth month and twelfth day are set down in the 26.1 the eleventh year and first day of the month are specified in the 40. and 1. v. the twenty fifth year of the captivity is named They were Captives in Babylon suffered hard things but God took notice of the time and how the years ran out It s said Israel served Eglon eighteen years Judges 3.14 that Jabin oppressed them twenty years chap. 43. It s not said onely that the woman had a spirit of infirmity but the time is recorded also shee had it eighteen years Luke 13.11 so in John 5.5 not only the man and his infirmity is mentioned but the time also how long thirty eight years so Aeneas is said not onely to have had the palsy but to have kept his bed eigth years Act. 9.33 God tells the years months and daies that his do indure adversity seventy years were determined that they should bee in Babylon Jerem. 29.10 11. and God gave them to see hee observed as well yea better then they how they passed Obs 2 The time of mens doing some things is specially noted by the Lord. These Elders coming to inquire of the Lord the time of it is recorded in the seventh year fifth month and tenth day Though all things bee noted by the Lord yet some things more especially than others See how the actions of Josiah are observed 2 Chron. 34. v. 3. in the eighth year of his reign while hee was yet young hee beganne to seek after the God of David his Father and in the twelfth year hee beganne to purge Judah and Jerusalem from the high places vers 8. in the eighteenth year of his reign hee repaired the house of the Lord his God and kept the great Passeover in that year chap. 39.18 15. when Jeroboam feasted and sacrificed to the Calves hee had made God took notice of the month and day 1 Kings 12.32 it was the eighth month and fifteenth day when Jehoiakim cut the rowl cast it into the fire and burnt it God noted the time of it Jer. 36.22 23. When Esther was taken into the royall house by Ahashnerus the time is eyed by the Lord and recorded chap. 2.16 see Ezra 10.16 2 Chron. 29.17 Esth 9.1 18. Jer. 52.31.39.2 where the times of things are specially recorded Let men take heed what they do and when they do it Mat. 26.15 16. God observed the time when Judas covenanted with the chief Priests to sell Christ for thirty peices of silver from that time forth hee sought opportunity to betray him When the persecution of the Church was God took notice of it Act. 8.1 at that time so Herods slaying of James at that time hee stretched out his hand Acts 12.1 2. Obs 3 Hypocrisy is a close sin and is in those oft times we little think It s found where it was not expected In the Elders of Israel Those here came to Ezekiel pretended piety sate before him as if they would hearken to whatsoever the Lord should say and do it yet they intended no such thing but were resolved to go on in their own waies and to bee as the Babylonians and Heathens as you may see verse 32. that so they might injoy peace and safety They did here like many that are upon marriage who will go to two or three to inquire and have Counsell but are resolved to go on what ever is said unto them so whatever Counsell they should have had given them from the Lord they meant to go on in their wicked ways and this was profound hypocrisy whose wont it is to veile the foulest things with the fairest pretences In Ananias and Sapphira there was dissimulation Sanctissima specie Act. 5. so in those came to Jeremy intreating him to pray for them and to consult with God for them it was a time of affliction and they would do what ever God should say unto them by Jeremy but they dealt Hypocritically with him and God they were resolved to go into Egypt although they sent Jeremy to ask of the Lord whether they should or no he told them they must not go if they did they should perish there and because they would go Jer. 42.20 hee tells them they dissembled in their hearts when they sent him to the Lord to pray for them here was damnable Hypocrisy in them So those that came to Christ Mat. 22.16 17 18. they carried a foule businesse very smoothly Master we know that thou art true and teachest the way of God in truth neither carest thou for any man tell us therefore what thinkest thou is it lawful to give tribute unto Caesar or no here was villany couched under these words they thought to intangle Christ and to have got advantage hereby to have cut him off and therefore perceiving their wickedness he saith why tempt ye me ye Hypocrites There be many it s to bee feared will bee found Hypocrites at last who now frequent the Assemblies and come to hear the word of God but do it not Are there not many who come to hear and sit before the Lord and his Ministers as if they would conform to what hee should give out by them but they hold fast their corrupt opinions vile lusts wretched practises and what is this but Hypocrisy those in the 33 of Ezek. 31 32. they came to the Prophet heard him gave him good words but nothing they would do their hearts went after their covetousness and they were no better than Hypocrites so now c. if men come not with honest hearts intending to do what they hear they come Hypocritically Obs 4 To inquire and ask Counsel of the Prophets and men of God is of ancient standing and warrantable Here the Elders of Israel that had years experience they come to a Prophet Non male egerunt inquirendo sed male inquirendo OEcolampad Their comming was not unlawful or condemnable but their comming sinfully It was a frequent practice of Old to consult with the Prophets 1 Sam. 9.9 1 King 22.15 2 King 8 8. Jer. 21.2 37.7 and their comming to them was comming to the Lord as here they came to inquire of the Lord. Then men look the right way upon the
abominations I am for you Israelites they are for Egyptians God becomming our God is a great condescension a favour beyond comprehension and should knock us off from all false waies and cause us to conform to him Exod. 23.24 25. Lev. 11.43 44 45. chap. 18.2 3 4. ch 19.2 3 4. Numb 15.38 39 40 41. in all these places God uses this argument why they should conform to him and bee holy because hee is the Lord their God and an holy God hee made them his Temple to dwell in and among and his Temple must not bee defiled admit of any thing unsuitable to his minde therefore hee tells them Deut. 7.6 that hee hath chosen them to bee a special people unto himself special in their holinesse special in their love special in their obedience and special in their confidence in and reliance upon him Vers 8 But they rebelled against mee and would not hearken unto mee they did not every man cast away the abominations of their eies neither did they forsake the Idols of Egypt then I said I will pour out my fury upon them to accomplish my anger against them in the midst of the land of Egypt In this verse you have two things to be considered 1 Their wickednesse which is set out 1 In general they rebelled they hearkned not 2 In particular they did not cast away the abominations of their eies they did not forsake the Idols of Egypt 2 Gods purpose hereupon which was severely to punish them then I said I will pour out my fury c. which is illustrated from the circumstance of the place where he would do it in the midst of the land of Egypt There is little in this verse which hath not been opened and spoken of formerly the word rebelled wee had chap. 17.15.2 3. And would not hearken unto me The Hebrew is And have not desired to hearken to me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they had no desire that way but the contrary Non velle here is Nolle their not willing was nilling and Zachary calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refusing ch 7.11 they had not an heart inclinable to hearken unto God Non cuplerunt audire ad me Montan. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thâ—n I said I will pour out my fury upon them The Hebrew is And I said to pour out that is I purposed seeing they dealt thus by mee to make them examples of my fury and to destroy them Of pouring out fury and accomplishing anger was spoken ch 6.12.7.8.9.8.14.19 In the midst of the land of Egypt Wee find not in Moses any thing recorded of this nature but here the Prophet delivered what God commanded him vers 5. say unto them thus saith the Lord hee had it not by tradition that God bid them cast away the abomination of their eyes and not defile themselves with the Idols of Egypt that they rebelled and would not do so that God purposed their destruction in Egypt these things he had not by tradition but by Divine inspiration They were so corrupted with the Idolatry of Egypt and averse from hearkening to the Admonitions Counsells and Exhortations of God that hee thought in his heart to destroy them in the midst of Egypt many of their children were drowned and the oppressions they indured were very great and long which Lavater saith was for their Egyptian Idolatry Psalm 105.25 Hee turned their heart to hate his People to deal subtlely with his people Obs 1 Those the Lord hath bestowed great mercies upon and professed much kindnesse unto they even they are ingrateful when hee calls for reformation at their hands This people the Lord chose made himself known to promised to bring out of Egypt into a land hee had looked out for them even a land flowing with milk and honey the glory ornament desire of all lands and now calling upon them to purge themselves from their abominations and Idolatries and to conform to him who professed himself to be their God what do they rebel against him but they rebelled here was ingratitude and ingratitude at a height God bid them cast away abominations and they cast away his Counsels hee bids them eye him his beauty and glory and they eye the form beauty and glory of their Idols hee bids them be holy and they defile themselves with idols he bids them cleave to him the God of Israel and they cleave to the Idols of Egypt hee bids them forsake all their evill waies and they forsake him This people were very ingrateful what ever mercies they had from God hee seldome had any testimony of true thankfulnesse from them Neh. 9. see what a multitude of mercies great seasonable wonderful God bestowed upon them calling by his Prophets for turning to him and did they turn reform and testify a thankful frame of Heart to bee in them no they were disobedient rebelled against him cast his Law behind their backs and slew his Prophets vers 26. God did choice things for this People all along but they forgate him and provoked him the 106. Psal is a Psalm of Gods mercies and their ingratitudes hee tells them they had a multitude of mercies but they provoked him at the Sea even the red Sea vers 7. but they lusted exceedingly in the wildernesse v. 14. but they murmured in their Tents v. 25. but they mingled among the Heathen v. 35. Here be four Buts testifying their ingratitude God hath done great things for us bestowed Israelitish mercies upon us hee hath made himself known amongst us brought us out of Egyptian bondage owned us for his people above any people and professed himself to bee our God and hereupon called upon us to cast away our abominations to reform and become a holy people conformable to his minde but may not the Lord come in with a reproaching But and say But yee rebel Your abominations are not cast away you do defile your selves with the Idols of England and notwithstanding all the mercies wee have had God may come in with many Buts and say but you provoke mee by your oppressions divisions and bitternesse but you lust exceedingly after a King and to bee like other Nations but you murmure against me my servants and dispensations but you mingle with the Customes corruptions and fashions of the times but you forsake my truths and runne into dangerous and damnable opinions Obs 2 Such is the corruption of mens natures that frequently the more mercies and means they have the worse they grow This People had variety of mercies and every mercy should have led them to repentance according to that in Rom. 2.4 especially such mercies as they had but above all Gods speaking to them should have done it how hee spake to them in Egypt wee finde not no Prophets are mentioned to have been there before Moses Whither hee spake himself unto them or by Angels or by Joseph or some others he did speak but they rebelled and hearkned not their corrupt hearts and natures degenerated more
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
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
if wee will not part with things needful do things Christian and just to uphold true Religion and uphold the lawful and godly practises of our fore-fathers If they would part with their children and bloud for maintenance of Idolatry what should wee think too dear for maintenance of the Gospel people will part with dear things to maintain their opinions even their modesty to uphold a conceit of perfection Obs 3. Hypocrisy so displeases God that he will have nothing to do with Hypocrites These Elders this house of Israel they polluted themselves in their Fathers sinnes they took up waies of false worship and lived in the same to the day they came to inquire and what saith God shall I be enquired of by you O house of Israel you dissemble act the Hypocrites part and you provoke mee not onely to refuse to hear you but to swear against you As I live I will not bee enquired of by you you come not in sincerity but in subtlety you pretend to walk in my waies but you intend to follow your fathers waies you make as if you would worship mee but you mean to worship Idols Ah you old Hypocrites painted sepulchres why come yee to mee I will not hear answer have to do with you Hypocrites seem to do that they do not 2 King 17.33 they feared the Lord and served their own Gods that is they seemed to fear him but did not for v. 34. it s said They fear not the Lord. Hypocrites would joyn God and their own waies or fathers waies together but it will not take with him Mat. 6.24 No man can serve two Masters The great Master of truth said this and when men lean to their Fathers waies love them and Idols they despise God and hate his waies There is no truth in them no Methaphysical Truth their notions agree not with the mind of God no Physical truth there is no reality in their words or actions No Moral Truth their lives agree not with their professions John Hus had the Devil pictured upon his Cloaths but hee had Christ within Hypocrites have the picture of Christ without but the Devil within Satan hath their hearts or the greatest part of them Hos 10.2 Their heart is divided now shall they bee found faulty hee shall break down their Altars God will not accept them nor their Sacrifices hee will appear against them and their doings Labor therfore to be sincere for the upright are his delight Those regard iniquity in their hearts who ever they bee what every they inquire and seek for at the hands of God God will not hear them but discover them and give them the reward of Hypocrites 32 And that which commeth into your mind shall not be at all The Hebrew runnes thus That which ascends upon the Spirit by being shall not bee That is your thoughts purposes Counsels determinations which are risen up in your heads and hearts and take impression there have a being in them they shall lose their being and come to nothing you look upon them as having much essence in them but they shall all vanish Vulg. is Neque cogitatio mentis vestrae fiet the thought of the mind shall not be effected That ye say we will be as the Heathen Here the thought of their heart is made known These Elders of Israel considering the condition they were in thought it best to cast off the God of Israel and his worship and to fall to the Gods of the Nations and their worship to cease from their Judaisme and to turn to Gentilisme They thought the Gods of the Heathen dealt better with them than the God of the Jews did with them Or if their God were the God of all Nations yet hee shewed more kindnesse to them serving wood and stone than hee did to the Jewish People who were tyed up by strict Laws burdened with a multitude of Sacrifices and Ceremonies now spoiled Captives held under hard bondage in danger of being cut off for Zedekiahs revolt and perfidiousnesse whereas the Babylonians and Provinces belonged to them did prosper were in safety and peace and let the best bee made of it they knew that they must abide many years under the Babylonish yoak therefore thought it the wisest course to become like the Heathens to conform to their worship and manners whereby they should bee lookt upon as of them and not of Abraham As men of Babylon not of Sion As Gentiles not Israelites and so provide for their safety peace and Prosperity As the Families of the Countrey They made account to cast off the worship of the God of Israel which exposed them to reproach hatred and hard sufferings and to give up themselves fully to their Gods their worship and observance of their Rites they intended to incorporate and become one with the Babylonish race and brood that so they might have a Babylonish happinesse and be free from the stroaks of the God of Israel under whom they suffered so much To serve wood and stone That is Gods or Idols made of wood and stone See Deut. 29.7 chap. 4.28 There ye shall serve Gods the work of mens hands wood and stone Obs 1 How cunningly soever Hypocrites do carry their leud and wicked designes yet they are known to God and hee will discover them These Elders of Israel were resolved to change their Religion to bee like the Heathen and colour it over with comming to the Prophet to inquire how things would proceed with them at Jerusalem what Counsel hee would give unto themselves they would bee ready to do it whereas they never intended it This the Lord saw this hee discovers and uncases these dissembling Hypocrites Herod pretended hee would go and worship Christ but his intent was to murder him Mathew 2.8 13. which God discovered Obs 2 There be risings thoughts in mens hearts which are not of God what they had in their heads or hearts God owned not Many in these daies think every motion they have in their hearts mindes whatever riseth up there is of God and his Spirit and therefore must bee obeyed hence it comes to pass that darknesse is called light and all vices are practiced under the Notion of vertue but corruptions flesh old man Satan have their operations in the hearts of the wicked alwaies and too oft in the Godly Non omnis impulsus enthusiasmus continuo bonus est Aecolam The Earth brings forth weeds of it self and not corn unlesse it bee sown Obs 3 Carnal Politick men affect Religion as it serves their own interest These Elders considering what Zedekiah and their Brethren had done at Jerusalem revolted from Nebuchadnezzar they feared hard measure now would befall them for their Jewish religion and they resolved not to venture liberty limbs or life for that Religion which had been a bondage and burdensome unto them and now might hazzard all They would now revolt from God and truth and bee as the Heathen who prospered were in
the Land of Israel Vers 39 As for you O house of Israel Thus saith the Lord God go ye serve ye every man his Idols and hereafter also if yee will not hearken unto me but pollute ye my holy name no more with your gifts and with your Idols This Verse speaks fully to the Elders of Israel that came to inquire of the Lord yet were resolved in their hearts to bee as the Heathen and to serve wood and stone outwardly at least seeing it is so saith God go serve every man his Idols and pollute my name no more Go ye serve every one his Idols These words may be taken for an ironical concession a yeilding that which the Lord would not have done which is frequent in Scripture as Amos 4.4 Come to Bethel and transgress at Gilgal multiply transgression Mat. 23.32 Fill yee up the measure of your Fathers Eccl. 11.9 1 King 22 15. 1 Cor. 15.32 Jer. 7.21 in all these places is an ironical concession which the Scripture uses to affect mens consciences the more with the wickednesse of their waies So here Go serve your idols God commands them not to serve Idols then it had been lawful but by this Ironical concession would affect them more fully with the evil of their Idolatry and so take them off there-from This is a good sense of the words but they are rather a rejection of them seeing you are such dissemblers and have your hearts set upon Idols go your waies take your fill of them and so the Lord utterly cast them off and left them to perish And hereafter also if ye will not hearken unto me Sanctius thinks here is a figure called Aposiopesis which is a suddain breaking off the Speech with concealment of some special thing expected as Luke 13.9 if it bear fruit here is somewhat kept in which any hearing the words expect as if it bear fruit it should not bee cut downâ— so 2 Sam. 5.8 whosoever getteth up to the gutter and smiteth the Jebusites the Lame the blind hated of Davids soul what then here 's no more the speech is broken off somthing left to expectation which is given out 1 Chron. 11.6 hee shall bee chief and Captain Here seems something to bee concealed if yee will not hearken unto mee ye shall be scattered cursed or slaine But wee may read the words thus referring and hereafter to the former words Go ye serve ye every one his Idols even hereafter and then read the other words thus seeing you will not hearken unto mee or have not hearkened unto mee and thus divers Expositors read them and the sense lyeth fair this way Go serve your Idols hereafter seeing yee will not hearken unto me But pollute ye my holy name no more with your gifts and with your Idols The Hebrew is And Pollute ye which accords with the reading of the former words mentioned you have pretended that by your Idols set up in my stead and the gifts you have offered to them or by them to mee that you have honoured my name but by joyning them and mee together you have Polluted my name I had rather you should bee open Idolaters then that by your hypocritical practises dividing between mee and your Idols you should cause my Name to bee polluted and disgraced either bee perfect Idolaters or perfectly for mee give not my glory to Idols pretending you worship mee My Holy Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Hebrew it is The Name of my Holiness so in Amos 2.7 Levit. 20.3 Ezek. 36.20 and in most places where mention is made of Gods Holy Name by Name is meant Gods worship Attributes and Titles which are holy or himself as Sanctius affirms who is holiness Obs 1 God doth Punish Hypocrites and Idolaters with spiritual judgements Go ye serve ye every one his Idols The House of Israel whom these Elders represented were Hypocritical and Idolatrous set upon Idols and God gave them over to them Ephraim was of this humour thus leavened and see how God dealt with him Hos 4.17 hee is joyned to Idols let him alone hee likes and loves them let him live and dye with them and chap. 8.11 Ephraim hath made many Altars to sinne Altars shall bee unto him to sinne hee shall have Altars enough hee is greedy of them and his greedy Appetite shall bee answered this was a spiritual plague and judgement upon him to bee given up of God to his own hearts lusts Obs 2 Those that will not hear God shall bee rejected of God which is dreadful go ye serve every man his Idol I will have no more to do with you my Temple mine Altar mine Ordinances are no longer for you None of you shall have my presence worship or acceptance where men will not be reclaimed they must bee rejected Here they would not hearken unto God and therefore hee bids them bee gone 2 King 17.15 They rejected his statutes and his Covenant that hee made with their Fathers and his Testimonies which hee testifyed against them and they followed vanity and became vaine and went after the Heathen c. therefore the Lord was very angry with Israel and removed them out of his sight vers 18. onely he left Judah and because Judah would not be reclaimed the Lord rejected all the seed of Israel and cast them out of his sight vers 20. So in Jerem. 23. when they would not hearken to the Lord who forbid them their mocking of the true Prophets and listening to false ones what saith the Lord therefore behold I even I wiâ—â— utterly forget you and will forsake you and the City that I gave you and your fathers and cast you out of my presence and I will bring an everlasting reproach upon you When God rejects its grievous No sorer judgement can befall the sons of men This David knew and therefore advised his Son Solomon to keep close to God if he did otherwise God would cast him off for ever 1 Chron. 28.9 Obs 3 There is no halving no dividing between God and idols God and the Creature in matters of Worship and Religion Pollute yee my holy Name no more with your gifts and with your idols You joyn mee and them together thinking that I am pleased honoured thereby but I am provoked and my holy name is polluted I abhor such doings Seeing your Idols must have some honour and I the rest I will have none get yee to your Idols let them have all I like it better that you should bee wholly for them then divide between mee and them I can brook no partner in my worship I must have the whole heart the whole soul the whole body and strength of all else I will have none 1 King 18.21 when the People stood halting between two opinions and were sometimes for God and sometimes for Baal it pleased neither God nor Elijah therefore saith the Prophet How long will yee halt between two thoughts or two branches for Sagnish signifies ramum a
as their only King and Lord. There will I accept them The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 volam eos se Montanus renders it I will will them when it referres to God The Heb. root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is bene-velle favere acceptare as here it imports 1 Pardoning and passing by whatever formerly offended 2 Sam. 24.23 when David would offer a sacrifice for his sinne in numbring the People and for stopping the Plague saith Araunah the Lord thy God accept thee that is pardon thy sinne and remove the judgement Jer. 14.12 When they offer burnt offering and an Oblation I will not accept them but I will consume them Non-accepting was Non-pardoning and that appears most clearly Levit. 1.4 Hee shall put his hand upon the head of the burnt offering and it shall bee accepted for him to make the attonement The laying his hand upon the head of the Sacrifice noted the laying of his sins upon the same and it God accepted the Sacrifice his sinnes were forgiven and peace was made but when hee accepted it not there was no pardon no peace When God therefore saith here I will accept them the sense is hee will pardon them 2 Approving receiving with favour and delight Job 42.8 Him will I accept God would hear and regard the prayer of Job for his three friends Eccl. 9.7 Eat thy bread with joy and drink thy Wine with a merry heart for God now accepteth thy works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is well pleased with thee and what thou hast done so Psal 149.4 The Lord taketh pleasure in his People and this also is included here I will accept them that is approve of favour and take delight in them Vatabl. reads it Benigniter eos complectar or benevolentia prosequar I will deal kindly with them and pursue them with favors The French is illec iz seur seray propice I will bee Propitious to them I will remember their sinnes no more I will shew them great kindness Some render the words There will I take pleasure in them When they are come to my holy Mountain to a Church state again being purged from their sins through my Grace I will take pleasure in them as a Husband in a Wife as a Father in his Children There will I require your offerings Formerly the Lord had refused their Offerings and manifested his displeasure against them and their offering as Mal. 1.10 I have no Pleasure in you saith the Lord of Host neither will I accept an Offering at your hands see Amos 5.21 22 Jer. 6. â—0 Isa 66.3 ch 1.11 but now hee would bee so farre from refusing hating and prohibiting of them that he would call for them and accept them Offerings The Hebrew word for Offerings is Terumah which notes any Offering freely given to the Lord and frequently it s put for the Heave-Offering so called because it was lifted up unto the Lord. If wee take it in this sense it s by a Senecdoche put for all their Offerings but we may keep to the words as they are And the first fruits of your Oblations The Hebrew is Veeth reshith mashoshecem the beginning of your elevations Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first-fruits of your separations The Vulg. is initium decimarum vestrarum the beginning of your tenths Vatab. The first fruits of your gifts The Jews say they were to bring the first fruits of seven things onely viz. of Wheat Barley Grapes Figgs Pomegranats Olives and Dates but God was to have whatever opened the wombe first of man or Beast Exod. 13.2 which may also come in amongst first fruits Oblations and Sacrifices do differ thus that is properly an Oblation which is offered etiamsi nihil circa oblatum fiat though nothing bee done to it or about it Sacrifices are offered bur aliquid circa sacrificatum fit something is done to it and about it The Sacrifice was to bee killed flayed cut in peeces or the like By first fâ—uits of Oblations wee may understand the principal and chief Oblations for Reshith notes praecipuum prestantissimum the choicest and most excellent as well as primum the first And Calvin interprets it Florem vel quod excellit in donis vestris that which was the flower and excellency in your gifts So Lavat primitias munerum optima pretiosissima vocat the best and most pretious things they had he calls first fruits With all your holy things The Hebrew is In all your Sanctifications Kodesh sometimes noted the Temple or Sanctuary sometimes their Sacrifices sometimes their Festivities and sometimes whatever was Dedicated to Divine worship Here we may take it in the last sense and so the French carry it En toutes vos choses dediees Vatab likewise reads it in omnibus sacris vestris in all your holy things Calvin expounds it in toto cultu meo in all my worship and so the sense runs well with that before I will require your offerings and the first fruits i. e. The principal of your oblations in all your dedications and holy things and in all my worship Some read the words in omnibus rebus quas conserva veritis mihi in all the things you shall prepare set a part and conserve for me If wee read it with all your holy things the sense is that the sacrifices Temple Priests Solemnities and festivals should be restored Vers 41 I will accept you with your sweet savour Of Sweet Savour or Savour of rest as the Hebrew is you heard in the 28. v. of this chapter and in the 19. v. of the 16. Chapter They should bee pleasing and delightful unto God as a sweet savour is unto man They were wont when at Jerusalem to offer incense and sweet things unto God and hee accepted the same and they should do it again after their return and bee accepted Both they and their Sacrifices should bee a sweet odour unto God this and the like expressions in the old Testament the Apostle alludes unto in Phil. 4.18 2 Cor. 2.15 Eph. 5.2 When I bring you out from the People and gather them out of the Countries c. These words wee had before in the 34. v. where they sounded judgement but here mercy And I will be sanctified in you before the Heathen The Hebrew is I will sanctify my self when sanctification refers to God it imports 1 Vindication of his Name being polluted and dishonoured by the Sonnes of men as Ezek. 36.23 I will sanctify my great name which was prophaned among the Heathen which yet have prophaned in the midst of them 2 Making himself known and acknowledged to be holy just and powerful so it s to bee taken Ezek. 28.22 They shall know that I am the Lord when I shall have executed judgements in her and shall bee sanctified in her so Levit. 10.3 by the fury and judgement upon Nadab Abihu God sanctified himself he made himself known to be a holy just and dreadful Majesty 3. Gods doing of
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
Ahab a wall fell upon twenty seven thousand and slew them 1 King 20.30 In times of danger men think of shifting for themselves of hiding here and there but what are Cities Towers Chambers secret places there is no safety in any of them or any other place See Amos 9.2 3. the onely safe hiding place is in the secret place of the most high Psalm 91.1 that is in God himself Psalm 119.114 Thou art my hiding place and shield bee wise then foresee evil comming and hide your selves in this hiding place Prov. 22.3 A prudent man foresees evil and hideth himself Obs 4 When the Lord intends the destruction of a people he will order things accordingly I have set the point of the sword against all your gates Hereby all flying was prevented and if they thought to stand and fight it out with the instruments hee used hee made their hearts to faint he threw stumbling blocks in their waie hee multiplyed their ruines When the Lord is against a Nation hee besiedges them with evils stops and shuts up all doores of hope takes away their hearts makes those things matter of ruine they made account would bee their refuge Jer. 4.9 at that day the heart of the King shall perish and the heart of the Princes and the Priests shal be astonished and the Prophets shall wonder and why the sword reached unto the soul Obs 5 It is the Lords Commission incouragement and Providence which puts life into military undertakings and makes them successeful Go thee one way or other to the right hand or to the left God bid Nebuchadnezzar the Army and Sword go had hee not bid them go been with them in their going and ordered all their undertakings they had been vain and fruitlesse Armies are but instruments and if they do execution upon enemies if they conquer and subdue it is by the hand and power of God Obs 6 Execution of justice upon sinful persons and Nations is pleasing and delightful unto God Hee put on Nebuchadnezzar to go and destroy the Jewish Nation and when hee went hee smote his hands together at it hee rejoyced by this means the Lord eased himself of his adversaries as hee speaks Esay 1.24 rested from his fury and comforted himself they had pleased themselves in their sinnings but wearied God thereby Now God would please himself in punishing them for their sinnes and weary them yea waste them with his judgements Obs 7 That which is matter of mourning unto man is matter of joy unto God This rises from the various sense of the phrase smiting of hands because the sword was come therefore Ezekâ—eâ— was to smite his hands together and manifest mourninâ— and because it was to come God would smite his hands together and manifest Joy Vers 18 The Word of the Lord came unto mee again saying 19 Also thou Son of Man appoint thee two waies that the Sword of the King of Babylon may come both twain shall come forth out of one land and chuse thou a place chuse it at the head of the way to the City 20 Appoint a way that the sword may come to Rabbath of the Ammonites and to Judah in Jerusalem the defenced 21 For the King of Babylon stood at the parting of the way at the head of the two waies to use divination hee made his Arrows bright hee consulted with images hee looked in the liver 22 At his right hand was the divination for Jerusalem to appoint Captaines to open the mouth in the slaughter to lift up the voice with shouting to appoiâ—t battering rams against the Gates to cast a mount and to build a fort 23 And it shall bee unto them as a false divination in their sight to them that have sworn oaths but hee will call to remembrance the iniquity that they may be taken 24 Therefore thou saith the Lord God because ye have made your iniquity to bee remembred in that your transgressions are discovered so that in all your doings your sinnes do appear because I say that ye are come to remembrance ye shall be taken with the hand These words do treat of Nebuchadnezzars consultation about his military undertakings and the way hee took to accomplish the same viz. Divination and the event thereof in respect of the Jews Appoint thee two waies In the fourth chapter the Prophet was to pourtray out Jerusalem upon a tyle and to lay siedge against it here he is commanded to foretel the comming of the King of Babylon not verbally but typically by way of representation and hee must draw out upon the same tyle or some such thing two wayes put before thee or make unto thee two waies That the Sword of the King of Babylon may come Much was said before of the Sword the drawing sharpning fourbishing and slaughtering of it and here is a plain discovery whose Sword it was the sword of a King and the King of Babylon Both twain shall come forth out of one land These Two waies must come out of Babylon he must first draw a line and then branch it out into two as a river runnes a long tract in one Channel and then divides it self into two Chuse thou a place chuse it at the head of the way to the City The Hebrew for Place is Jad vejad baree elige manum saith Mantanus Locum saith Lavater Latus say others Chuse you the hand side or place where the King of Babylon having mustered up his Forces may deliberate and consult what to do whither to go which way to take let it bee at the head of the way where the beginning of the two waies was that was the head of the way 20 Appoint a way that the sword may come to Rabbath Draw out one way leading to Rabbath that so Nebuchadnezzar may see work for his sword there Rabbath was the Royal City and chief City of the Ammonites 2 Sam. 12.26 who were the posterity of Ben-ammi the incestuous son of Lot Genesis 19.38 And to Judah in Jerusalem the defenced That the Sword may come not onely to the Ammonites but also to the Jews which dwelt in Jerusalem a City well fortified Rabbath was strengthened by waters 2 Sam. 12.27 and therefore was called the City of waters but Jerusalem was compassed about with hills Psalm 125.2 had strong Towers and Bulwarks Psalm 48.12 13. and was called a strong City Psalm 31.21 21 For the King of Babylon stood at the parting of the way at the head of the two waies Here is a praeter tense put for the future the King of Babylon had not yet stood there but hee shall stand at the parting of the way El-Em haderech at the mother of the way when a way divides into or begets two ways the Hebrew calls the first way the mother of the other and head of them as here the head of the two waies To use divination He being doubtful what to do whither to go the right hand or left hand way should make a stand where
Jerusalem To open the mouth in the slaughter It may bee read to open the mouth to slaughter so Montan. Lavater and Vatablus read the words and the sense is the Captains should exhort and stir them up to kill and slay their enemies Or if you will take opening the mouth here for making a breach in the wall For slaughter Vid. Junium The Captains should come close besiedge the City make a breach enter and slay and in their entrance and slaying should open their mouths and make shouting as follows To lift up the voice with shouting When great exploits are attempted by men against their enemies oft they shout and make a great noise that so they may daunt and terrify them Doubtlesse the Clamor and shouts of these barbarous Babylonians did much perplex the Jews made their hearts faint and hands feeble to see the Mounts Forts and Battering rammes at their gates could not ut trouble them but when they made breaches in their walls entered and slew men with shouting this affrighted them and sunk their spirits They afflicted Jerusalem with shouting and the Lord threatned Babylon in the same kinde Jer. 51.14 I will fill thee with men as with Caterpillars and they shall lift up a shout against thee Obs 1 The Lord knows things to come most certainly yea as certainly as if done already Hee knew that Nebuchadnezzar would come out of Babylon what way hee would come and where hee would make a stand and consult which hee shews to the Prophet and speaks of as done already ver 21. The King of Babylon stood at the parting of the way at the head of the two waies to use divination The Lord sees things afar off and knows what shall bee in ages to come Hereby hee confounds all Idol Gods and proves himself to bee the true God Isa 41.22 23. Let them bring forth and shew us what shall happen declare to us things for to come shew the things that are to come hereafter that wee may know that yee are Gods if you cannot discover things that lye in the dark if yee cannot foretell what shall bee many years hereafter you are no gods I can do it and therefore am God the true and onely God Isa 46.9 10. I am God and there is none like mee declaring the end from the beginning and from ancient times the things that are not yet done God had foretold things in Moses daies that were not accomplished in Isaiahs and hee foretold things in Isaiahs daies that are not yet all fulfilled See Isay 60. throughout Chap. 65.17 Chap. 66.22 In Peters daies the new Heavens and the new Earth were expected 2 Pet. 3.13 and are not yet given out so many things hath the Lord foretold in the Revelation which wee wait still to see fulfilled Obs 2 That even Heathens when they are in straits doubtful what to do and how to proceed in their undertakings will not neglect but use variety of means for resolution Nebuchadnezzar uses Divination hee makes bright the Arrows consulted his Gods hee looked into the liver These were such means as hee conceived conducible to such a purpose though sinfull Heathens have been forward in their straits and doubts to get resolution Dan. 2.1 2 5 6 9 ch 5.5 6 7 8. It s incident to the nature of Man both Heathens and others to runne to unlawful means in their necessities Gods own People did it Hos 4.12 My people ask counsell at their stocks and their staffe declareth unto them they consulted with their Images which in disgrace the spirit of God calls stocks and from their staves or rods they took divinations Such practises let us abhorre but use those means God approves of and hath appointed for our resolution in our doubts and straits Instead of making bright the Arrows let us purge and make bright our consciences and they will tell us something instead of consulting Teraphims Stocks and Stones let us consult with God and his Servants instead of looking into the Liver of Beasts let us look into the book of God there wee shall finde light to dispel our darknesse and to direct our waies David made Gods Testimonies his delight and Counsellors Psalm 119.24 Obs 3. God over-rules the wicked acts of Men and makes them subservient to his will and ends Nebuchadnezzar uses Divinations which God had forbidden and the Divination might have been at his left hand for Rabbath or Philadelphia which is the same but God had a purpose to bring him to Jerusalem to cast up a mount to build a Fort there to set battering Rammes against the Gates thereof and therefore secretly by his Providence hee ordered the Divination that it should bee at his right hand for Jerusalem whatever the Lot is wheresoever it bee cast the whole disposing thereof is of the Lord Prov. 16.33 Providence runnes through the evil Counsels of men and makes use of them their Counsels and Actions to accomplish the good pleasure and righteous ends of the blessed God by the Arts Policies Methods Wiles Depths Designes of the Devil and devillish men God carries on his own work and nothing puts him or his work out of the way Divinations of Heathens promote the work of Heaven This is a mystery but full of truth and admiration that God makes the worst Tools and Instruments all wicked men and their waies to serve his Providence further his ends and advance his glory the Devil did it in tempting Eve and Judas in betraying Christ 23 And it shall bee unto them as a false Divination in their sight The Jews at Jerusalem would not beleeve this Typical Prophesy of Ezekiel representing the comming of Nebuchadnezzar and besiedging of their City they looked upon what hee said as a false and foolish divination what hath Nebuchadnezzar made bright his Arrows consulted his Teraphims looked into the Liver wee neither care for nor fear him or his comming They saw not Gods hand in these things which ordered them so however superstitious and wicked that Nebuchadnezzar was he was confirmed in his work and way for their ruine To them that have sworn Oathes The Hebrew is Swearing Oathes to them Rabbi David expresses the words thus Propter juramenta juramentorum ipsis for the Oathes upon Oathes made to them The false Prophets had by many Oathes confirmed them that the City should never bee taken whereupon they were secure as men that keep Sabbaths who are at rest The Septuagint turn those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Theodotion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Vulgar render Sabbatorum otium imitans but the words properly rendred should bee thus weeking a week or Sabbatizing a Sabbath This variety rises from the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies seven and thereupon a Sabbath and also to swear In this sense wee take it and the Jews might bee secure upon the Oathes of their false Prophets but whither they made such oathes is doubtful rather because of the Oathes beween them
and the Egyptians for having violated the Oath and Covenant with the Babylonians they entred league with the Egyptians Ezek. 17.15 who promised them help horses and much people and that against the Babylonians if ever they should come But he will call to remembrance the iniquity that they may be taken The word Hee being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Original is Hoc as well as hic and may make the sense thus this thing viz. their sleighting the Prophesy as a false Divination and their oathing of it with the Egyptians shall call to remembrance that iniquity for which they shall bee taken or this thing viz. this divination falling on the right hand of Nebuchadnezzar and leading him to Jerusalem will bring to minde the iniquity that is the perfidiousnesse of Zedekiah and the rest in breaking the oath that they may bee taken If wee read it he that is Nebuchadnezzar hee will remember the iniquity of Zedekiah Hehittaphesh ut Capiatur that he and those with him might be taken Obs 1 That the messages and passages of the messengers of God are matter of scorn to prophane and wicked men It will bee unto them as a false divination in their sight when the Prophet pourtrayed out the way the King of Babylon should come the things he should do the siedge hee should make about Jerusalem and the effects thereof all these were reputed by them lying things false divinations What hee told them in the latter end of the twentieth Chapter they cryed out of as Parables dark and obscure things which they understood not and here they account his typical threatnings as falsehood and lyes When the false Prophets fed them with lying visions and divinations they were honoured and beleeved 1 King 22.11 12. Ezek. 13.6 but when the true Prophets told them the minde of the Lord they were reproached as Jeremy Thou speakest falsely chap. 43.2 they were smitten and imprisoned as Micaiah 1 King 22. their lives were sought Jer. 38.4 yea they were put to death 2 Chron. 24.20 21. Obs 2 That those who break and make oathes for their own ends making no conscience thereof God leaves them to injudiciousnesse of spirit and to stumble at his word and threats it shall bee unto them as a false divination in their sight to them that swear oathes They sware to Nebuchadnezzar and violated what they had sworn for their own advantages and then sought for their security to the Egyptians but what was the fruit hereof they were given over to injudicious mindes and impenitent hearts so that they discerned not Gods proceedings towards them nor the Prophets language to them perfidious and injust dealings do so blind and harden that the word and waies of God become snares and stumbling blocks unto them Obs 3 The iniquities of Princes and People do not alwaies ly hid but in time appear for the ruine of those have committed them but hee or this thing will call to remembrance the iniquity that they may bee taken Zedekiah his Nobles and People sinned in breaking with Nebuchadnezzar and falling in with Egyptians they thought that time would bring a veil over those passages that they should bee buried in the dark lye still and never see light more but those iniquities were brought to minde when the Divination fell on the right hand and drew Nebuchadnezzar to Jerusalem hee called to minde what cause hee had to invade their land and besiedge that City hee remembred how perfidiously they had dealt with him and thereupon rouses up himself and forces to set upon them with all their might Princes and States iniquities may bee couchant and dormant for a season but at last they will awake appear and prove Lyons rampant Let not any great or small flatter themselves that their sinnes are forgotten because they hear not of them they will be call'd to minde to their detriment if not their destruction Sauls sinne in slaying the Gibeonites was unthought of but by a Famine it was called to remembrance and cost the lives of seven of his sons 2 Sam. 21. 24 Because yee have made your iniquity to be remembred c. In this verse the Lord gives a definitive sentence concerning the Jews they shall bee taken with the hand and laies down the reasons thereof 1 They did those things which made their iniquity to bee remembred they gloried they had shaken off the Babylonish yoak which brought their perjury and rebellion to remembrance God remembred it Nebuchadnezzar remembred it 2 They went on in other wicked courses in all their doings their sinning appeared they sinned openly You have three words here which seldome meet in one verse iniquity transgression and sinne the like is in Job 13.23 and in Exod. 34.7 The word for iniquity is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 avon which signifies obliquity crookednesse perversenesse injustice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proprie obliquitatem torvitatem significat rectitudini opponâ—tur Rivet in Exod. Peccatum quod scienter contumacitor committitur Chattaah or chatah quaevie aberratio a lege divina and is contrary to that is right and equal which our English word Iniquity imports The word for Transgression is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pescha which notes Rebellion Obstinacy Maliciousnesse scelus actionem perfidam The third word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is sin in a lower degree any or every going aside from the Rule any aberration from the way of God any failing in duty The first of these the Septuagint tearm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 injustice impiety sin or error The French Iniquité prevarication peche You shall be taken with the hand By Hand the Prophet means the Assyrian Army which should come take the City and them in it Obs 1 Open impudent sinning brings to minde former iniquities They had cast off the Babylonish yoak in an unjust and wicked way they went on glorying in their shame and their latter sinnes brought to minde their former their transgressions were so open discovered their sinnes so apparent in all their doings that they made their iniquity to bee remembred they provoked God to plague them for their present and former sinnes Theeves when taken in some wicked acts their former theeveries and villanies come to light As one sinne begets another so one sinne discovers another Many having sinned in prostituting their bodies to those they should not after make away the Children had by them So their sinnes breaking out former iniquities are brought to remembrance and themselves to punishment Men discover their sinnes and their sinnes discover them Here they made their iniquities to be remembred and their iniquities brought them to remembrance Obs 2 Publike sins bring publike judgements they had openly broken with Nebuchadnezzar they gloried in what they had done and went on in such vile courses as were apparent to heaven and earth and because it was so therefore Nebuchadnezzar is sent against
them to take and ruine them The Lord never lets in publike desolations upon a Church or State til their sins are become publike and incorrigible It was so with Jerusalem at first 2 Chron. 36.14 15 16 17. and it was so with Jerusalem at last Mat. 23.37 38. Their sinnes were publike and God most justly brought publike evils upon them Obs 3 That God hath hands to apprehend sinners withall they shall bee taken with the hand The Babylonish Army was the hand of God and with it hee apprehended the sinners in Sion slew many of them and led the rest Captives into Babylon the instruments God uses to punish his people sinning withall are sometimes called Swords Psalm 17.13 sometimes Axes Saws Rods Staves Isa 10.15 sometimes his Battle-Axe and weapons of war Jer. 51.20 sometimes his Net and Snare Ezek. 17.20 his Pit Chaines chap. 19.4 all which are the hand of God Psalm 17.14 and in the hand of God hee uses them to do that which hands do by these he takes plagues and destroys sinners 25 And thou prophane wicked Prince of Israel whose day is come when iniquity shall have an end 26 Thus saith the Lord God Remove the Diadem and take off the Crown this shall not bee the same exalt him that is low and abase him that is high 27 I will overturn overturn overturn it and it shall bee no more until he come whose right it is and I will give it him These words are an Apostrophe to the Prince of Israel declaring what should befal him and the whole Kingdome of Israel Hee should bee deprived of his Kingly dignity the Kingdome ruined and abide so till the Lord should give it to him it belonged unto Concerning the Prince of Israel he is 1 Described to â—e prophane and wicked 2 The Time is intimated of his misery both which are in the 25. vers Vers 25 And thou prophane wicked Prince of Israel This Prince of Israel was Zedekiah and the titles given him are not your sacred Majesty or your excellencies highnesse but thou prophane wicked Prince his Prophanenesse and wickednesse doubtlesse was great though much bee not specified in the word yet something is set down therein 2 Chron. 36.12 Hee did that which was evil in the sight of the Lord his God and humbled not himself before Jeremiah the Prophet speaking from the mouth of the Lord hee despised the word and Prophet of the Lord and ver 13. hee rebelled against King Nebuchadnezzar who had made him swear by God but hee stiffened his neck and hardned his heart from turning unto the Lord God of Israel Hee prophaned the holy name of God being perfideous and obstinate hee fell in with Pharaoh King of Egypt and sought help of him against Nebuchadnezzar Ezek. 17.15 and so trusted in man and not in God hee was like the other Lyons which learned to catch the prey and devoured men Ezek. 19. and so was cruel bloudy hee did evil according to all that Jehoiakim had done Jer. 52.2 and hee did abominations 2 Chron. 36.8 and in his daies was as gross Idolatry in Jerusalem and in the Temple as ever before Ezek. 8. then was there the Image of jealousy then did the Ancients of Israel worship creeping things abominable Beasts and Idols Then did they worship the Sun towards the East then was Tammuz in the Temple and women weeping for Tammuz so that hee upheld the vilest idolatry that ever Jerusalem had hee was the cause of their total ruine It s not without cause therefore that the Prophet affixes these Titles to the crown Thou prophane wicked Prince of Israel and prophanenesse was not peculiar to the Prince but Prophets Priests and People were under that denomination Jer. 23 15. From the Prophets of Jerusalem is prophaneness gone forth into all the Land the Court-Prophets countenanced and communicated all the Court-prophanenesse and 2 Chr. 36.14 The chief of the Priests and people transgressed very much after all the abominations of the heathen Vatablus reads the words thus tu ad occisionem damnate princeps Israelis And thou O Prince condemned to death and he cites the Chaldy Paraphrast in which it s to the same purpose Tu autem gladio interficiende O thou Prince of Israel who art to bee cut off by the sword Munster differs not from these Tu interfectione digne Thou who art worthy of death So Castalio Tu vero O rei capitalis damnate O thou that art condemned of a Capital crime The Prophet may seem here to forget himself in speaking so opprobriously of the Prince which the Law forbad Exod. 22.28 Eccl. 10.20 they might neither think nor speak evil of the ruler nor wish evil to him and here Ezekiel calls Zedekiah the Prince of Israel prophane and wicked and in so doing hee sinned not for being a Prophet hee was to give out what the Spirit of God gave in and moved him unto So dealt Jeremy by Coniah calling him a despised broken Idol a vessel wherein was no pleasure chap. 22.28 they would not flatter Princes by being false to truth When it s done Ex privato pravo affectu from a private and depraved spirit then its ill Whose day is come when iniquity shall have an end The words in Hebrew are whose day of his is come in time or season an end of iniquity O Zedekiah the day of thy punishment is at hand wherein shall bee an end of thy wickednesse thou shalt no longer bee King but suffer for what thou hast done Some by Iniquity understand punishment and so the sense is Cujus venit tempus quo tempore iniquitas tua finem tibi regni afferet Rabbi David thy day is come when punishment that is destruction shall bee thy end thou and thy Kingship shall be laid in the dust The Hebrew for when is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eth which is of the same signification as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is it notes both time and opportunity of time and whether by iniquity sinne or punishment of sinne hee understood or both is not much materiall God will not suffer thee to go on any longer in thy prophane and wicked courses the time and season is at hand wherein hee will punish thee and so put an end to thy sinning as before Obs 1 That Princes oft times are far from Piety and justice And thou prophane wicked Prince of Israel Of all Princes in the world the Princes of Israel had cause to bee holy and just they were seated where the worship of the true God was they had the Law of Moses and were commanded to read it continually and not to depart from it to the right hand or to the left Deut. 17.18 19 20. they had the Sanedrim the Priests and Prophets to counsell and advise them yet Princes of Israel were prophane they minded not the Law of Moses or the worship of God they despised Priests and Prophets they were wicked they persecuted good men and were
perfidious to other Princes both Johoiakim and Zedekiah were so to Nebuchadnezzar 2 King 24.1 and 20. verses The Prophanenesse and perfidiousnesse of Princes hath been great Among all the Kings of Israel there was none good they followed Jeroboam and Ahab who were prophane and wicked Few among the Kings of Judah were found good How prophane was Pharaoh when hee said who is the Lord that I should obey him Exod. 5.2 how prophane was Belshazzar when hee quaffed in the bowls of the Temple Dan. 5.2 3 4. how prophane was Ahaz that thrust aside the Lords Altar and set up the Damascene Altar 2 King 16. how prophane was Jehoiakim that cut the roll of Jeremy in peeces and cast it into the fire Jer. 36.23 how prophane was Herod who mocked Christ set him at nought and arraied him in a scornful manner Luke 23.11 They were Kings that gave their power and strength to the beast and made war with the Lambe Rev. 17.12 13 14. you may read the horrible prophanenesse of Antiochus in the 1 Macch. 1.46 47 48 49 50 51 52. hee sent letters to Jerusalem to forbid what God had appointed hee commanded them to offer Swines flesh and unclean beasts that they should defile their souls and pollute themselves with uncleannesse that they might forget the Law and change all the Ordinances and if they would not do so they should dye for it Kings and Rulers have been the greatest enemies to the waies of God and Christ they above others have set themselves against them Psalm 2.2 3. Hence they are counselled to be wise and to kiss the Son ver 10.12 Obs 2 That the Prophets and Ministers of God are not to fear the faces or frowns of the greatest but to reprove them sharpely being evidently guilty Thus dealt Ezekiel with Zedekiah Thou prophane and wicked Prince of Israel though hee were great yet hee spares him not but brands him with his wickednesse and sets it upon record for after generations John Baptist did the like by Herod when hee was upon taking his Brother Philips wife hee told him it was unlawful and would bee an incestuous match Mark 6.18 hee was faithful in his ministery and would not flatter Herod himself Neither Magistrates nor Ministers should fear or flatter the greatest because they are Agents for and Embassadors of the great God of heaven in comparison of whom the greatest on earth are as Pot-sheards Obs 3 That as Princes have their times for sinning so there bee times for their suffering Zedekiahs day was come when iniquity should have an end hee had his times to shew his prophanenesse and wickednesse and God had his time to reckon with him for the same Princes may abound in wickednesse go long unpunished but there is a day a time comming wherein they shall smart for their lewdnesse David tells you the day of wicked men is comming Psal 37.13 that is the time and season set for their destruction which Peter expresseth thus 2 Epist 2.3 their judgement lingreth not and their damnation slumbereth not its making towards them and comming on swiftly and will bee bad to them when it comes Jer. 50.27 wo unto them for their day is come the time of their visitation That day is a visiting day God is the visitor and hee will so visit them as shall breed amazement Job 18.20 Bildad speaking of the calamities should befall the wicked in his day saith They that come after him shall be astonished at his day as they that went before were affrighted The day of Gods visiting those are eminently wicked as Princes and great ones is so dreadful as that it affrights the living which behold it and astonisheth the generations come after it You may see what he doth at such times Job 12.17 18 19 21. Psal 76.12 Psal 110.5 he strikes thorough Kings in the day of his wrath 26 Thus saith the Lord God remove the Diadâ—m and take off the Crown This verse contains a judicial sentence against Zedekiah and declaration of mercy towards Jehoiakin Remove the Diadem The Hebrew is Hasir hammitznepheth remove hidarim The verbe here is infinitive which may bee read so Thus saith the Lord to remove the Diadem that is I am now resolved to take the Diadem from Zedekiahs head and to unking him but its usuall among the Hebrews to put infinitives for indicatives and imperatives and therefore some read it auferam I will take it away Others aufer tolle Take away remove the Diadem The word for diadem is Mitznepheth the same with Tzaniph both from Tzanaph to wrap or compass about and sometimes it s expressed by hoods which compassed the heads of women about as Isa 3.23 Sometimes by Myters which compassed the heads of Priests about as Zach. 3.5 Sometimes by Diadem as Isa 28.5 which compassed the head of Kings as here it did Zedekiahs Some would have the high Priest here meant by the word Mitznepheth which they render hidarim and belonged to him Exod. 28.4 but here is no speech of the high Priest it s spoken of the King and notes his Crown not the High Priests Mytre and so the next words import Take off the Crown In Hebrew its Lift up the Crown Diadema est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a circumligando it now sits close to his head and because hee hath strengthened himself by making a league with the Egyptians hee thinks it so fast that it shall not bee removed but lift it up take it away it shall no longer rest there Of the word Crown was spoken before ch 16.12 the word is ghaterah or atarah from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 atar to surround to cover on every side Kings Crowns do compass and cover their heads So did the King of Rabbaths which Joab took from the Kings head 2 Sam. 12.30 the weight of which was a talent of Gold which the Annotations say was sixty pound weight and Ainsworth on Exod. 38.24 saith a Talent weighed one hundred and twenty pounds and Diodate one hundred twenty five whatever the natural weight of the Crown and Diadem was the metaphorical weight exceeded it viz. the Cares Fears and troubles of it were exceeding great Crowns and Diadems were insignia regalia and when the Lord saith to the Prophet Remove the Diadem take off the Crown hee intends not that the Prophet should do any such thing with his own hand but that hee should declare by his Prophesying that now the time was come wherein Zedekiah should bee stript of all his regalities be unkinged and made as another man This shall not be the same This Not this is the Original The Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This shall not bee such This Crown shall not be this mans any longer or this crown shall not be thine O Zedekiah or this Crown viz. this Kingly government shall not be this an end of it is now come thou art the last that shall bee in Judea Junius reads the words thus Haec non futura est hujus
This Diadem this crown shall bee no more Hujus terrae Of this land Monarchical government shall down great at axy and confusion shall follow This shall not bee the same Thou dreamest through the delusions of the false Prophets that Nebuchadnezzar will not come to invade the Land or if hee do come that thou shalt vanquish him by the help of Egypt and so that thou and thy posterity shall reign still but this shall not bee all regal power shall cease from thee and thy posterity Exalt him that is low The word for Low is Hasfashaphalah from Shaphal which signifies to bee humbled oppressed and so low is opposite to Proud Haughty and those are lifted up it referres to one is like a valley not a mountain and that was Jehoiachin who yeilding himself by the Counsel of Jeremy to Nebuchadnezzar was carried into Captivity and there imprisoned Gods eye was upon him and him being depressed oppressed and Low hee would have exalted Some read I will exalt some Exalt the Hebrew is infinitive and may be read Indicatively or Imperatively Abase him that is high The former words and these may be read thus Heighten him that is low and make him low that is high This high person was Zedekiah who through his pride and haughtinesse of Spirit would not indure the Babylonish yoak but perfidiously breaking with Nebuchadnezzar fell in with the King of Egypt grew confident and despised the Assyrian Power Hee had high thoughts high hopes high confidences hee was become very mountainous but this mountain must bee levelled Jechoniah or Jehoiachin being a valley was exalted Jer. 52.30 2 King 25.27 and Zedekiah being a mountain was abased 2 King 25.6 7. Jeremy 52.8 9 10 11. Obs 1 The Lord doth strip great ones even Kings and Princes of their glory depose and abase them for their iniquities Zedekiah was prophane perfideous cruel injust and what saith the Lord Remove the Diadem take away the Crown abase him that is high Who ever bee the instruments that take wicked Kings that spoil and punish them its God that commands and commissions the doing thereof Nebuchadnezzar and his Army were the hand that did the things here they took Zedekiah they pulled off his Crown slew his Sonnes all the Princes put out his eyes bound him in chains carried him to Babylon imprisoned him there but they could not have done these things unlesse they had had Commission and power from above when Kings are pulled down and removed it s the Lord doth it Dan. 2.21 Job 12.18 Hee looseth the bond of Kings Balteum regum dissolvit Qui solvit disciplinam regum The Vulgar saith the Belt of Kings that is their authority and power say some Expositors Vatabl hath it Disciplinam that tyrannical Government they use he dissolves casts them into reproach prison captivity and so girds their loins with a girdle of sackcloath and calamity Potestatem a tyrannis auiert non nunquam populum a tyrannide liberat a conjecto invincula Tyranno Vatabl. Vulgar is precingit fune renes corum he girds their loynes with a rope and Vers 19. hee leadeth Princes away spoiled the word is Cohanim which though some turn Priests yet it signifies also Princes and Rulers 2 Sam. 8.18 and where our Translation who were much affected to Priesthood have put it Priest in the Text as Exod. 2.16 Gen. 41.45 chap. 47.22 26. yet in the Margent they have put Prince and such God leads away spoiled spoiled of their glory their Diadems Crowns and Princely robes spoiled of their power their Souldiery and strong holds spoiled of their stratagems and designes spoiled of their Territories Dominions and Revenues spoiled of their Friends Comforts and Hopes and whither doth hee lead them in dementiam saith Jun. and Trem. into madnesse and Brutishnesse and so hee led Nebuchadnezzar for his Pride and other sinnes to bellow and graze amongst the beasts Into contempt saith Job Job 2.21 being led out of all desirable and delightfull Hee poures contempt upon them that is he fills them with contempt and scorn who were wont to bee honoured of all and conferre honours upon others and how grievous this is you may judge by that of Zedekiah who chose rather to see Jerusâ—lem on fire than to yeild himself into the hands of the Chaldeans for fear of mocking Jer. 38.18 19. but afterwards hee had scorn and misery enough being rosted in the fire thereof The Lord throws wicked Princes from their height of glory and greatnesse into extream misery you know how Adonibezeck wâ—s served and in Isa 22.15 16 17 18. you may read of Shebna who was a great man Behold the Lord will carry thee away with a mighty Captivity and will surely cover thee and with what would hee cover him with misery and shame for it follows Hee will surely violently turn and toss thee like a Ball into a large Country There shalt thou dye and there the charets of thy glory shall bee the shame of thy Lords house The Hebrew for He will violently turn and toss thee is Tzanoph jitznapheka Tzenephah Convolvendo convolvet convolutione as Montanus renders iâ— and Prad is Cidarizando cidarizabit te cidari by crowning or compassing hee will crown compass thee with a crown or compass Vulgar hath it Coronans coronabit te tribulatione hee shall crown thee with misery God cast this Shebna who was proud and high into extream mifery and disgrace hee was driven out into a Forrain Land where hee was either torn in peeces by Dogs Vide Sanct. in locum or buried with the Burial of an Ass Obs 2 The Lord puls down and puts an end to Kings and Kingdomes at his pleasure This shall not bee the same This Crown shall bee no more for thy head any of thy posterity or for the Kingdome of Israel Here God puld down the Kingdome of Israel or Judah when it had stood neer five hundred years and put a period to Monarchical Government Josephus in his tenth book of the Jewish Antiquity chap. 10. saith that the kingly government lasted five hundred and fourteen years six months and ten daies from the begining of Sauls reign to the end of Zedekiahs Kingship beganne with them in Gods wrath and ended in his fury 1 Sam. 8. Ezek. 19.12 The Assyrian Empire lasted some one hundred and twenty years and then God pulled it down it was the same no more The Athenian Government by Kings was some four hundred and ninety years and then the Lord said This shall not be the same hee changed it into a popular government The kingdomes of the earth are the Lords and he deals with them as he sees good hee breaks them in peices and gives them new forms at his pleasure Dan. â— 20 21. wisdome and power are his hee changeth the times and the seasons hee removes Kings and sâ—ts up Kings Hee takes away one form of Government and sets up another hee puts down Monarchy and sets up
Aristocracy After the continuation of Monarchical government amongst us neer six hundred years the Lord hath said Remove the Diadem take off the Crown this shall not bee the same hee hath put a new form upon us which must have its time and period also What the Lord hath done here and did long since in Israel hee is about to do in other kingdomes of the earth The Kiâ—gs generally are so prophane and wicked that the Lord hâ—th a controvâ—rsy with them and is speaking to this effect if not by his Prophets yet by his Providences remove the Diadem take off the Crown These shall not bee the same Seeing it is God which makes such changes let not us stumble at his Providences and dispensations wee are too apt to look at the tooles hee doth his work by and to quarrel upon that account and not to look at his hand which useth those tools if Kings loose their Crowns if their glory bee laid in the dust if posterity bee excluded if great alterations bee made it s the Lords doings and should be marvellous in our eyes and not matter of murmuring Obs 3 That as God brings down the haughty and proud ones so hee raises the humble and dejected Debase him that is high exalt him that is low God minds the oppressed Jehoiachin lay a long time in Prison and that in Babylon even thirty seven years but hee was not forgotten God moved Evilmerodach to bring him out of Prison and lift up his head Jer. 52.31 and so made that good in Job 12.18 in another sense then you heard before Hee looseth the bond of Kings hee brings them out of their disgrace restraint and misery and girds their loynes with a girdle of honour liberty and comfort Psalm 138.6 though the Lord be high yet hath hee respect unto the lowly hee advances and honours them Job 5.11 he sets up on high those that be low Mary was low and he set her among the highest which made her to sing and say Luke 1.52 Hee hath put down the mighty from their seats and exalted them of low degree Let us take heed of high aspiring thoughts and remember what Christ hath given out Luke 14.11 Whosoever exalts himself shall bee abased and hee that humbleth himself shall bee exalted Self exaltation makes way for abasement and self abasement makes way for exaltation Psalm 147.6 The Lord lifteth up the meek hee casteth the wicked down to the ground Those are meekened and sweetned by their afflictions the Lord lifts up but the wicked hee casts them off hee casts them down and down to the ground into extream misery 27 I will overturn overturn overturn it This Verse is a Threatning of the destruction of the kingdome and the time of its continuance in that condition which is till he come who is the right owner Montanus renders the Hebrew thus Perversam perversam perversam ponam eam Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. Iniquitatem iniquitatem ponam eam Vatablus Obliquam Obliquam Obliquam ponam eam Tigur Curvam curvam curvam Fren. A la renverse a la renverse a la renverse je la mettray Castal Ad nihilum ad nihilum ad nihilum eam ego redigam Aecolampad Distorte distorte distorte ponam eam Lav. Subversionem subversionem subversionem ponam eam The Hebrew word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Affa from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to do crookedly perversly untowardly all which do diminish the glory of what is done and so here God would diminish the glory of the crown yea the crown it self I will overturn it and bring it to nothing for it referres to the Crown and that should fall to the ground and bee no more the kingdome shall bee utterly overthrown and laid waste The word is trebled I will overturn overturn overturn Perversitatem perversitatem perversitatem ponam eam coronam i. e. funditus eversum prostratum etit regnum delerumque ex judicio meo iteratis cladibus per Babylonium Gles in Philo l. 3. to shew not onely the certainty and evidence of the thing but the gradation and continuance of it for the kingdome of Judah by certain degrees fell from its height and was under the dominion of strangers For after that Zedekiah was deposed by Nebuchadnezzar there was no Crown nor King more in Judah After the Captivity there was no Kings but Governours Captains Rulers as Zerubâ—abel Nehemiah and others after them the High-Priests had the power in whose hands it continued even to Hyrcanus who usurping kingly Authority saith Pradus was miserably slain Herod a stranger succeeding Sanctius makes this Triplication of the word to point out the three great evils Zedekiah suffered 1 The loss of his Kingdome and revenues 2 The loss of his Sons and eyes 3 His reproachful living in Captivity A Lapide and some others understand by the trebling of the word the three notable destructions that befell the Jews after this time The first by Nebuchadnezzar the second by Antiochus the third by Tytus and the Romans Others by this Triplication judge the time of those three Assir Shealtiel and Pedajah to bee meant in whose daies the Kingdome of Judah was very low if not quite overthrown but beganne to flourish again in the daies of Zerubbabel who was the Sonne of Pedajah 1 Chron. 3.19 but Assir may bee read appellatively and not as a proper name it s in the 17. vers of that 3 Chron. thus the sonnes of Jeconiah the bound for he was then bound were a prisoner in Babylon and so the word is used Isa 42.7 to bring the Prisoner out the Hebrew is Assyr and if it be taken so this triplication is marred Chemnitius hath another exposition of this Triplication of the words which the learned may see in his Harmony upon the Gospel the first part third chapter the latter end Men are various in their thoughts about the triplicity of these words but do generally agree in this that the overthrow of the Kingdome and kingly dignity is designed out thereby It shall be no more In Hebrew thus Jam zoth lo hojah even this hath not been but here the preter tense is put for the future and so the Septuagint reads it Haec scil mutatio non accidet ante adventum Nebuchad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neither shall this bee the same Vatabl hath it Etiam haec not fuit which he interprets thus This alteration shall not be before Nebuchadnezzar come to whom the judgement belongs and to him will I deliver Zedekiah so hee The French is Et ne seraplus it shall bee no more The Crown shall bee no more the Crown of Judah No King shall reign therein any more All the Sonnes of Zedekiah were slain Jeremy 52.10 and of Jehoiachin Jeconiah or Coniah its said Jeremy 22.30 Write yee this man childlesse a man that shall not prosper in his daies for no man of his seed shall prosper sitting upon the throne of David
and ruling any more in Judah None of them shall ever come to kingly dignity Vntill he come whose right it is Hebrew is Ad bo asher lo hammishphat which Jun. renders thus Donec venerit is cujus est jus ipsum till hee come whose right it is Aecolamp Donec veniat ei qui judicet untill it come to him who may judge Vatab. Donec is veniat cui jure convenit till hee come to whom of right it belongs The sense is the Crown shall neither fit nor bee fastened to any head till hee come that hath the true right to it and that is neither Nebuchadnezzar nor Zerubbabel nor Aristobulus Alexander or Hyrcanus who assumed Kingly dignity to themselves in time of the Maccabees but Christ the Messiah who is the true heir and successor of David when hee comes hee shall raise up the Kingdome of Judah being miserably afflicted destitute and lost to the eye of the world he changing it into a spiritual Kingdome shall restore it to as high yea an higher glory than ever it had The crown here was reserved and laid up for the Lord Christ who was born King of the Jews Mat. 2.2 to whom the Angel told Mary that the Lord should give the Throne of his Father David and that hee should reign over the house of Jacob for ever and have an endlesse kingdome Luke 1.32 33. upon this account it was that Nathaniel called him the King of Israel John 1.49 and that Christ said The Father hath committed all judgement unto the Sonne John 5.22 The Father had appointed Christ to bee King and Ruler Micah 5.2 gave him power Isa 9.6 hee was to succeed David sit upon his Throne and kingdome to order the same vers 7. and his right thereunto both Matthew in his first Chapter and Luke in his third do clear up shewing how he descended from David And I will give it him Christ when hee comes shall not bee kept off from his right I will give it him and hee shall have the Crown it will fit his head and sit fast upon it though hee come in a mean and low way yet he shall be King and reign Obs 1 The Lord doth lay the glory of Crowns and Scepters in the dust when hee pleases I will overturn overturn overturn it There is no Crown so sure to any Mortals head no Kingdome so stable but the Lord can pluck away the Crown shake the Kingdom to peeces throw out the possessors and dispossesse their Heirs He pulled the Crown from Zedekiahs head he brake his Kingdome in peeces hee threw him out of his Throne deprived him and his Sonnes of ever inheriting more Sometimes the Lord doth suddainly overturn Empires and Kingdomes as Belshazzars by Darius the Median Dan. 5.30 31. Sometimes hee proceeds gradually and so hee did with the Kingdomes of Israel and Judah Hos 5.12 I will bee unto Ephraim as a moth and to the house of Judah as rottennesse a Moth eats up a garment by degrees now it makes one hole in it and anon another so Rottennesse enters by degrees into a Tree first into one branch then another after into the body and root So God by degrees eat up wasted and consumed those Kingdomes But bee it suddainly or gradually hee overturns them when hee pleases God overturned the Persian Monarchy by the Goat which had the notable Horn Dan. 8.5 that was Alexander the Great King of Greece and when hee was grown very great ruled according to his will his Kingdome was broken divided to others and not to his posterity Dan. 11.3 4. the Lord pluckt up his Kingdome and quartered it among those were not his Heires The Lord made the Scepter depart from Egypt Zech. 10.11 hee cut off him held the Scepter from the house of Eden Amos 1.5 hee breakes the staves of the wicked and the Scepters of the Rulers Isa 14.5 Crowns Scepters Kingdomes he tumbles down and laies in the dust Obs 2 When God overturnes Crowns and Kingdomes hee keeps them in such a condition while hee pleases I will overturn overturn overturn and it shall bee no more untill he come whose right it is This was neer five hundred years for from Zedekiahs deposal to the birth of Christ were four hundred ninety and two years which was a long season for his crown and kingdome to lye in darknesse and a desolate condition Hosea told us long since that the children of Israel should abide many daies without a King and without a Prince ch 3 4. the Kingdom of Israel was overturned by the hand of God above one hundred years before the kingdome of Judah and lyes overturned to this day and so hath been above two thousand years in a sad dark distressed condition When Kingdomes Scepters and Thrones are once overturned they are not quickly raised up again Their sinnes were great which caused the Lord to overturn them and hee lets them lye under the punishment of their iniquity many daies and years When Kingdomes are down many struggle to lift them up again to their former dignity glory and greatnesse but it must not it cannot bee till the Lords time come till he please to put forth his hand and do it Obs 3 The Lord Christ the promised Messiah was the true King of Judah and Prince of Sion Vntill hee come whose right it is and I will give it him The Father had appointed him to bee King given him the Kingdome and made it known long before his comming in the flesh Hee was spoken of Gen. 49.10 Hee was the Shiloh the Prosperer unto whom the gathering of the People should bee hee gathered Jewes and Gentiles together Hee was spoken of Numb 24.17 There shall come a star out of Jacob and a Scepter shall rise out of Israel So in Psalm 45.6 7. The Scepter of thy Kingdome is a right Scepter and God hath annointed thee See Isa 11.1 2. ch 42.1 2 3. Jer. 23.6 Ezek. 34.23 24. Dan. 7.14.27 Zach. 9.9 In these places and many other the Kingdome of Christ his right thereunto and the Fathers donation thâ—rof unto him are spoken of The Peoples hearts were towards him and they would have made him a King John 6.15 however hee appeared to the world the Apostles beheld glory and majesty in him John 1.14 2 Pet. 1.16 and Pilate writ over his head This is Jesus the King of the Jews Mâ—t. 27.37 Christ was not a contemptible person whatever men thought of him the Father designed him to bee a King gave him a Kingdome the Prophets foretold his Kingly dignity he was born a King dyed a King he lives and reigns at this day King of Sion and of all Saints Rev. 15.3 wee have no cause to bee ashamed of our King but ought to honour him as wee honour the Father seeing all judgement is committed to him Joh. 5.22 23. Obs 4 The wisdome and goodnesse of the Lord towards his that when hee tells them of the severest judgement hee mingles some mercy I will
overturn overturn overturn Overturn the Church overturn the State overturn them for a long time which was very sad and bitter yet even now when hee is in a full carriere of overturning hee tells them of the comming of Christ who should bee their King wear the Crown and raise up the Kingdome again This was great mercy in the depth of misery if they lost an earthly Kingdome they should have a spiritual one if they lost a prophane and temporal King they should have a King of Righteousnesse an eternal King It is the method of the Lord when hee is bringing in dreadful judgements upon his People that have provoked him bitterly to lay in something that may support and comfort those have served him faithfully Amos 9.8 9 10 11. Behold The eyes of the Lord God are upon the sinfull kingdome and I will destroy it from off the face of the earth saving that I will not utterly destroy the house of Jacob saith the Lord There was mercy mingled with judgement so in the next vers For Lo I will command and I will sift the house of Israel among all Nations like as corn is sifted in a sive yet shall not the least grain fall upon the earth here again is mercy in the midst of judgement So again in the two next verses All the sinners of my People shall dye by the sword which say the evil shall not overtake nor prevent us and what then In that day will I raise up the Tabernacle of David that is fallen and close up the breaches thereof and I will raise up his ruines and I will build it as in the days of old here is goodnesse with severity Obs 5 That how contrary soever Gods actings appear yet he will make good his promises hee is mindful of them and will be faithful The Lord had promised to set up his Sonne Christ to bee King in Sion the hill of his holinesse Psal 2.6 that the Government should bee upon his shoulder Isa 9.6 that hee would cause a branch of Righteousnesse to grow up unto David and hee shall execute judgement and righteousnesse in the land Jer. 33.15 what likelihood was there that these things should bee when the Lord overturns the land plucks up all by the roots and laies all in a dead condition and that for many daies and years They might have thought and said surely This death of the Crown of Church and State will bee the death of all those and other Promises but it was not so though a sentence of death was upon the land upon the Jews yet the living God kept life in the Promises hee minded them and said I will give it to him hee shall have this land the Kingdome and the crown hee shall sit upon Sion reign and execute judgement The actings of God sometimes are such that to mans apprehensions they will make void the Promises of God Psal 77.7 8. saith Asaph will the Lord cast off for ever and will he be favourable no more is his mercy clean gone for ever doth his Promise fail for evermore Gods hand was heavy upon him his proceedings with him such as his soul was greatly afflicted questioned the truth of his Promises and was ready to despair but what saith hee in the tenth verse This was my infirmity There was no infirmity in God hee had not forgotten his Promise it was not out of his sight though out of Asaphs mans faith may fail him sometimes but Gods faithfulnesse never fails him Psalm 89.33 God will not suffer his faithfulnesse to fail Gods operations may have an aspect that way the Devils temptations and our unbeleeving hearts may not onely make us think so but perswade us it is so when as it cannot be so for the Lord will not suffer it hee will not make a lye in his Truth or faithfulnesse so the Hâ—brew is hee is a God cannot lye he is truth speaks truth and not one of his Promises can or shall fail which may afford strong Consolation unto all that are under any promise of God Vers 28 And thou Son of man prophesy and say Thus saith the Lord God concerning the Ammonites and concerning their reproach even say thou The sword the sword is drawn for the slaughter it is fourbished to consume because of the glittering 29 Whiles they see vanity unto thee whiles they divine a lye unto thee to bring thee upon the necks of them that are slain of the wickâ—â—â— whose day is come when their iniquity shall have an end In these verses and the rest to the end is contained the Prophesy against the Ammonites Two waies were spoken of in the 19 20 and 21. vers One leading to the Ammonites the other to the Jews Nebuchadnezzar using divinations to discover unto which of these he should go Divine Providence over-ruled the Divination so that he was to make his military expedition unto Jerusalem Hence least the Ammonites should bee secure and insult over the Jews whose judgements were now comming upon them The Lord commands the Prophet to denounce judgement yea the same judgement unto them In his Prophesy we have 1 The judgement which is the sword ver 28. 2 The Causes of it 1 Reproach ver 28. 2 Impiety and inhumanity ver 29. 3 The place where it shall be vers 30. 4 The Similitudes to which the judgement is likened vers 31. 5 The Event thereof vers 32. 6 The Ratification of the Prophesy ibid. Concerning the Ammonites The Hebrew is Ad filios Hammon To the children of Ammon These Ammonites came of the Jewish Race for they were from Lot and his younger daughter Gen. 19.38 who being with child by him named her Sonne Ben-Ammi who was the Father of the Ammonites and for Lots sake who was the root of them the Lord shewed them kindnesse long after Deut. 2.19 when the Jews came into Canaan they must not distresse them nor meddle with them the Ammonites land was given to the children of Lot for a possession and so the Moabites vers 9. had their land upon that account but the Ammonites though descended from the Jews were bitter enemies to them and made war against them Judg. 11.4 1 Samuel 11.1 2. 2 Chronicles 20.1 They were notorious Idolaters they had Molech and Milchom among them 1 King 11.7 2 King 23.13 They were cruel and bloody Amos 1.13 Concerning their Reproach Some would have the words taken passively here for the reproach they suffred from the Chaldaeans but they are rather to be taken Actively for the Reproach which the Ammonites put upon the Jews So Vatablus understands the words and other interpreters A lapide affirms Opprobrium sive ignominiam Ammonitarum vocat quo Israelem affecerant that the Ammonites upbraided the Jews and their God as weak and unwarlike because Nebuchadnezzar was comming to them and durst not meddle with the Ammonites It s certain the Ammonites bare the Jews no good will and were glad of opportunities to vent that ancient
of bloud had done wickedly shamefully and so became guilty with a witnesse exceeding guilty shee cut not off the wicked to take guilt off from her self and the land but she murdered the innocent and multiplied guilt thereby upon her self and the Nation Thou hast defiled thy self in the Idols which thou hast made Thou hast made Idols thinking thereby to please God and pacify his anger but they have defiled thee made thee hateful unto God and increased his wrath much more against thee God had forbidden them to make to themselves Idols or Images Exod. 20. yet they did make them defiling thereby both the worship of God and their own soules and so hastened their own destruction Thou hast caused thy daies to draw neer and art come even unto thy years Thou hast by thy transgressions broken the thread of my patience and hastened judgement to come upon thee I gave thee time to repent and prevent my wrath from breaking out aginst thee but thou having abused my patience mis-spent thy time art become worse and now vengeance is at thy gates and ready to enter The time is come for the sword to visit thee and that thou shalt go into Captivity Therefore have I made thee a reproach unto the Heathen Jerusalem was the Habitation of God Psalm 76.2 the City of the great King Mat. 5.35 which the Lord took pleasure to protect and defend Isa 31.5 it was the perfection of beauty Psalm 50.2 the Holy City Matth. 27.53 very honourable but this City and the inhabitants thereof did the Lord make a reproach unto Heathens The word for reproach is Cherphah which notes reproach disgrace in word or action and doubtlesse the Jews met with reproachful words and actions from the Heathen They were not yet made a reproach but God intended them to bee so the preter tense is put for the future A mocking to all Countries The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kallasah from killez subsannare to mock and jeer and kallasah is subsannatio vilipendium or contumelia cum extenuatione alterius a vilifying and scorning of a man its onely in this place and imports the scorning and vilifying of the Jews in all Countries The Septuagint hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in â—udibrium for a derision and laughing stock It s rendred Heb. 11.36 cruel mockings such mockings as argue cruelty and insulting 5 Those that bee near and those that be far from thee shall mock thee The Nations-round about thee the Ammonites Moabites Idumeans and those far off the Babylonians Which art infamous In the Hebrew its Temeath hashem polluta nomine thou art polluted in thy name Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who art named impure French qui es vileine de nom who art of a base and vile name Jerusalem the Faithful City was become an harlot Isa 1.21 and like an imperious whorish woman Ezek. 16.30 Jerusalems Idolatry bloud uncleannesse and prophaneness had made her infamous and to be called the filthy polluted the oppressing City Zeph. 3.1 Much vexed The Hebrew words are Rabbath hamme humah multae contritionis of much contrition that is a City greatly to bee broken for thy wickedness Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much in wickednesse which brought her much vexation The French is Grande en affliction great in affliction The Vulgar Grandis in territu famine sword and plague vexed destroyed her Piscat Repâ—eta tumultuatione filled with tumult Lavat Cum magna turba Jun. Copiosa divexatione rich in vexation From these 3. verses thus opened take these observations Obs 1 That when people become Idolatrous they grow cruel Jerusalem made Idols and shed bloud bloodinesse cruelty and Idolatry usually go together shee had Idols in the midst of her Ezek. 16.24 25. and she shed bloud in the midst of her shee was a publike Idolatresse and a publike murtheresse The Babylonians were very Idolatrous Ezek. 20.32 and they were very bloudy Jer. 51.35 so Rome which is called Babylon Rev. 17. was idolatrous and bloudy those shee could not make drunk with the wine of her fornications those shee could not draw to Popery and Idolatry she made her self drunk with their bloud vers 26. How bloudy Popish Idolaters are the Parisian massachre heretofore and the Irish of late do witnesse when men once make gods and form waies of worship to themselves they are zealous for them will lavish out gold to maintain them and be lavish of their bloud that oppose them Obs 2 Great sinnes do accelerate the judgements of God they put wings unto them and cause them to make haste Jerusalems bloudinesse and idolatries made her time to come and daies to draw near Sinners-by their lewdnesses do abbreviate Gods patience and swiften his punishments Psalm 54.23 Bloudy and deceitful men shall not live out half their daies The length and strength of their wickednesse shortens their daies in Job 22.16 it s said wicked men were cut down out of time and chap. 15.32 it shall be accomplished before his time a wicked man his life is gone cut off before the just time like a green tree cut down before it come to perfection and so is out of time and before his time hee might have lived longer had hee not been so wicked Eccl. 7.17 bee not overmuch wicked neither bee thou foolâ—sh why shouldest thou dye before thy time The Hebrew is belo itteco not in thy time Many men through Drunkennesse Thefts murthers Duels Uncleannesse do dye Not in their time not in the time they might have lived unto they dye out of time and before their time and what 's the cause their own wickednesse and overmuch wickednesse precipitates their death Hamans enmity to Mordecai and bloudinesse against the Jews brought the halter about his neck before his time Herods pride caused the wormes to eat him up before his time The wickednesse of many in our daies hath brought them to the block tempore non suo out of time or before their time Obs 3 The sinnes of Nations Cities and People do expose them to the Reproachings and Scornings of all sorts bâ—th farre off and near Jerusalem and her people were very wicked therefore saith God I have made thee a reproach unto the Heathen and a mocking to all Countries those bee near and those bee far from thee shall mock thee Lam. 2.15 All that pass by clap their hands at thee they hiss and wag their head at the daughter of Jerusalem saying is this the City that men call the perfection of beauty the joy of the whole earth All passengers of what Nation soever when Jerusalem suffered and was made desolate clapped their hands hissed wagged their heads gnashed their teeth vers 16. which were gestures of scorn and insultation and tip't their tongues with this bitter sarcasive Is this the City that men call the perfection of beauty the joy of the whole earth See Jer. 18.15 16. it was the Jews sinning against God that made them a perpetual
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
Princes and People that they had visions from God that hee had spoken unto them and sent them to prophesy such things unto them whereas they saw nothing neither heard or had any thing from God but followed their own spirits which were vain and lying Herein they dealt perfidiously with God and man Falso mala side decepâ—orie Obs 1 Though Princes and Rulers bee exceedingly wicked insatiably covetous and cruel oppressing and destroying the people yet there be Prophets will flatter countenance and incourage them in those waies The Princes were ravening wolves shed bloud destroyed souls to get dishonest gain and Jerusalems Prophets daubed them with untempered morter They applauded their practises justified their doings and told them that God did approve of their waies It was not the Nobles Citizens but the Prophets of Jerusalem which did this Princes and great ones want not false and lying Prophets to bolster them up and to bear them out in their vile and detestable courses Ahab was a wicked King and hee had a multitude of flattering daubing Prophets 2 Chron. 18.10 11. Go and prosper for the Lord hath delivered it into the hand of the King the enterprize is warrantable will prove successeful fear not There were flattering divinations among the false Prophets Eze. 12.24 and with these they be daubed the wicked Princes and strengthened the hands of evil doers Jer. 23.14 when Princes are evil doers and incouraged by false or true Prophets they will do mischief with a witness When the King that lately suffered was upon oppressing designes to get dishonest gain Plus nocet lingua adulatoris quam manus persecutoris did not Englands Prophets flatter incâ—urage and daube with untempered morter when they told him all the people had was his that hee might do what hee pleased with his subjects and their estates Flaâ—tery is Evil in any but worst of all in Prophets and especially when they have to do with wicked Princes whom they harden in their wickednesse thereby and ripen for destruction Flattery pleases men greatly it s like tickling but there is a tickling unto death Reproof is a pretious balme Psalm 141.5 but flattery is a destructive net Prov. 29.5 let the true Prophets abhor it and so speak the truth that they may appeal to the consciences of great and small as Paul doth 1 Thes 2.5 Not at any time used wee flattering words as yee know It s good to bee free from flattery and also from reviling Many that they may not seem to flatter yet will revile and speak evil of Rulers both which are evil Obs 2 That what false Prophets give out is unsavoury and unsound weak and uselesse its untempered Morter it may stick in mens heads a little to strengthen them to do wickedly but it wil not stick in their hearts to strengthen them against the day of evil and to justify their doings what is there in vanity and lies to establish False Prophets see vanity and divine lies which are unsavory and unprofitable things its truth and divine truth which establisheth 2 Pet. 1.19 the vain and lying imaginations of men do deceive and disappoint Pashur prophesyed lies the things of his own heart and spirit which himself and others trusted in but see how hee and they beleived him were deceived and disappointed Jer. 20.6 The scornful rulers which made lies their refuge and hid themselves under falshood saying The over-flowing scourge shal not come unto us Isa 28.14 15. see what the Lord saith in the 17. vers The hail shall sweep away the refuge of lies and the waters shall overflow the hiding place False Prophesies false opinions false confidences will not advantage in a windy and stormy time they are all untempered morter and what men give out from themselves and not from God doth not profit at all Jer. 23.32 Obs 3 The subtlety and impudency of false Prophets to make way for their vanities and lies they pretend they have messages from God and say thus saith the Lord God there is their cunning and to make God author of their vanities and lies there is their impudency They knew their dreams visions vanities lies would not take with Princes or people if not presented unto them as from God The true Prophets told them thus saith the Lord and the false made use of his name and authority the better to usher in what came from their own spirits for whatsoever seems to have the authority of men or God to back it hath the better acceptance and greater influence This was the constant practice of false Prophets as you may see Jerem. 28.10 11 cha 14.14 ch 27.14 15. ch 23.17 Ezek. 13.6 7. They made God the author of all their vanities lies dreams and whatsoever came out of their own heads and hearts which argued an height of impudency in them They did not onely abuse men but they greatly abused God Jer. 5.12 they have belyed the Lord and made that to bee the word of God which was not they walked in lies and strengthened the hands of evil doers which provoked God so bitterly against them Jer. 23.14 15. that he saith hee would feed them with wormwood and make them drink the water of gall and because many Prophets amongst us have belyed the Lord in making some Scriptures speak that to maintain their opinions and tenets which never was the minde of God in them therefore hee is wrath with them feeding them with worm-wood and making them to drink the water of gall Vers 29 The people of the Land have used oppression and exercised robbery and have vexed the poor and needy yea they have oppressed the stranger wrongfully Having spoken of the Prophets Princes and Priests sinnes hee comes now to the peoples they had no cause to insult over and censure them for themselves were not free and their sins were 1 Oppression 2 Robbery and Covetousness Both these aggravated from the persons they oppressed robbed and they were 1 The Poor and needy 2 Strangers The People of the Land There were four sorts of men in Canaan Prophets of Jâ—rusalem Jer. 23.14 Priests of the Lord 1 Sam. 1.3 and of the high places 2 King 23.20 Princes of the People Ezek. 11.1 and People of the Land which were the inferiour sort the vulgar whom the Prophet tearms so not by way of disgrace and opposition to the others who were in places of eminency but for distinction onely Have used oppression The Hebrew is thus Did oppresse with oppression that is did greatly oppresse The word for oppressing notes oppression by force or fraud as hath formerly been shewed and is rendred here by Junius fraudant fraude and by Piscat fraudem exercet summe This People deals very deceitfully Some read the words thus Calumniabantur calumniam or Calumniando calumniati sunt They did calumniate one another and so oppresse Vulgar Vatablus for calumniation or slandering is a great wronging and oppression of a man Those are given to oppressing will
they did as basely and vilely as she that commits filthiness with another Obs 2 The Lord takes notice where and when those are in relation to him do sinne They committed whoredomes in Egypt and in their youth they sinned amidst the grand and bitter enemies of God among Egyptians and then when they were but growing up to bee a people They should have considered what enemies the Egyptians were to their God and to his worship how odious their waies and worship were to him that so they might have kept at a great distance from them they should have walked circumspectly that so they might have kept his name from being polluted and likewise they being in their youth under bondage should have minded Gods kindnesse in preserving them and making them to prosper but they did not they sinned in Egypt and in their youth two great aggravations of their sinne When God is beginning to shew kindnesse to a people in misery and raising them up to some height and greatnesse and then for them to turn aside to lewdnesse to superstitious idolatrous and heathenish practices this God observes in a special manner and it provokes him greatly See how it affected the Lord that they sinned presently after he had shewed them kindnesse in bringing them out of Egypt Psal 106.7 They provoked him at the Sea even at the red Sea I put forth my mighty power to bring them out to the Sea-side was ready to divide the Sea to carry them through but even then and there they provoked mee When States Cities Families degenerate in their youth it sorely displeases God Note 3 Wheresoever a devised worship is brought in there mans Tabernacle is set up where true worship is advanced there is Gods Tabernacle The ten Tribes had a worship of Jeroboams devising like unto the worship of Jerusalem in many things but this was Aholah Their own Tabernacle God owned it not hee was not in their Assemblies hee accepted not their sacrifices their incense was a stink in his nostrils but Jerusalem was Aholibah there Gods own worship was set up and so long as his worship was there hee acknowledged his Tabernacle to bee in her Where his worship is there hee dwells Psalm 68.16 and is to be seen and inquired of Psal 27.4 Vers 5 And Aholah plaied the Harlot when shee was mine and shee doted on her lovers on the Assyrians her neighbours 6 Which were cloathed with blue Captains and Rulers all of them desirable young men horse-men riding upon horses 7 Thus shee committed her whoredomes with them with all them that were the chosen men of Assyria and with all on whom shee doted with all their Idols shee defiled her self 8 Neither left shee her whoredomes brought from Egypt for in her youth they lay with her and they bruised the breasts of her virginity and poured her whoredomes upon her 9 Wherefore I have delivered her into the hand of her lovers into the hand of the Assyrians upon whom she doted 10 These discovered her nakednesse they took her sons and her daughters and slew her with the sword and she became famous among women for they had executed judgement upon her In these verses Aholahs sinnes and judgements are set out 1 Her sins which were 1 Confederating with the Assyrians vers 5. see 2 Kin. 15.19 and those Assyrians are described vers 6 7. 1 From their Garments 2 From their Titles 3 From their Age. 4 From the Creatures they used 2 Entertaining and defiling her self with the Assyrian idols vers 7. 3 Retention of her old Egyptian Idolatry vers 8. there shee had a Calfe and under Jeroboam and others shee had golden Calves 2 Her Judgements which were 1 Loss of her freedome vers 9. 2 Desolation vers 10. in which verses wee have also 1 The Causes of the judgements 1 The Principal God himseâ—f vers 9. 2 The Instrumental viz. the Assyrians 2 The Event of those judgements ver 10. shee became famous among women Vers 5 When she was mine The Hebrew for mine is Tachti sub me when she was under me under my Covenant under my worship my power and authority Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shee hath gone out from mee her husband and plaid the harlot or pro me in stead of me and my worship Shee hath taken in other gods and their Worship The Chaldee is a cultu meo she hath left my pure worship and fallen to the abominable idolatries of the Assyrians She doted on her lovers The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes violent and base love and is rendred by the Vulgar insanivit in amatores suos Insano amore flagrare importat turpem inhonestum amorem Prad shee was mad upon her lovers the Assyrians and other Nations Vers 8 Neither left shee her whoredomes brought from Egypt That superstitious idolatrous disposition which shee had being in Egypt still abode with her shee made leagues with the Egyptians 2 King 17.4 shee had her calves like the Egyptian calf 1 King 12.28 Vers 10 These discovered her nakedness The Assyrians took away her ornaments and cloathing as ver 26. and used her shamefully and cruelly as women often are being taken in war Isa 47.2 3. She became famous among women Hebrew is shee was a name to women Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shee was a talk among women Some talkt of her for her whoredomes and filthinesses Others for her miseries judgements and grievous sufferings and so she was famous amongst women Obs 1 That when people go out from God to false waies of worship and confidences therin they are violent and strong in their affections thereunto Aholah doted upon her lovers her heart was fired with Babylonish gods and confidences in them Obs 2 What evil persons have practised in their youth that they affect in their age Aholah had loved the Egyptian Idols in her minority and after shee was grown up come to her latter daies those Idols were not out of her thoughts her Egyptian Lovers were still in her minde like Harlots that minde their former lovers long after they are married what corruption gets in in youth grows up and abides An unclean idolatrous heart in youth will be so in age Obs 3 That Idolatry may continue long in a Nation but shall at last be severely punished by the Lord. Aholah had been an idolatresse from her youth and when shee was grown up to some greatnesse then shee brake out into gross notorious Idolatry 1 King 12. in which shee continued some two hundred sixty and odde years and then the Lord plagued yea destroyed her her Sonnes and Daughters It s wisdome to cleave to the Lord and his worship not to follow or confide in other Nations or their waies Obs 4 God makes places and persons remarkeable by the judgements he executeth upon them Aholah was made famous among women by those judgements hee brought upon her Aholah was Samaria which Shalmanezer besiedged three years and then took
it 2 King 17.5 6. and after burnt it as Lavater observes Vers 11 And when her sister Aholibah saw this shee was more corrupt in her inordinate love than shee and in her whoredomes more than her sister in her whoredomes 12 Shee doted upon the Assyrians her neighbours Captains and Rulers cloathed most gorgeously horse-men riding upon horses all of them desirable young men 13 Then I saw that shee was defiled that they took both one way 14 And that shee increased her whoredomes for when shee saw men pourtrayed upon the wall the images of the Chaldaeans pourtrayed with vermilion 15 Girded with girdles upon their loines exceeding in dyed attire upon their heads all of them Princes to look to after the manner of the Babylonians of Chaldaea the land of their nativity 16 And as soon as shee saw them with her eies shee doted upon them and sent messengers unto them into Chaldaea 17 And the Babylonians came to her into the bed of Love and they defiled her with their whoredome and she was polluted with them and her minde was alienated from them 18 So shee discovered her whoredomes and discovered her nakedness then my mind was alienated from her like as my mind was alienated from her sister 19 Yet shee multiplyed her whoredomes in calling to remembrance the daies of her youth wherein shee had played the harlot in the land of Egypt 20 For shee doted upon their paramours whose flesh is as the flesh of asses and whose issue is like the issue of horses 21 Thus thou calledst to remembrance the lewdnesse of thy youth in bruising thy teats by the Egyptians for the paps of thy youth Having set out Aholahs sins in the former verses here he comes to Aholibahs sinnes and the events of them Her sinnes were 1 Her not taking warning by her Sister to amend but growing worse ver 11. 2 Her Confederacy and Idolatry with 1 The Assyrians ver 12. who are described 1 From their nearnesse neighbours 2 From their Titles or Offices Captains Rulers 3 From their habit cloathed most gorgeously 4 From their ranke horse-men riding upon c. 5 From their age and comlinesse all of them desireable young men 2 The Chaldaeans vers 14. which idolatry is set out 1 From the occasion of it viz. pictures or images which are described vers 14. 1 From their colouring vermilion 2 Their form girded dyed attire c. 3 Aspect Princes to look to 4 Pattern and place ver 15. 2 From the haste she made thereunto vers 16.17 3 The Egyptians vers 19. which is aggravated from the violence of her affection ver 20. The Events were 1 Gods displeasure ver 13. 2 Alienation of his minde from her ver 18. 3 Alienation of Aholibahs minde from the Chaldaeâ—ns ver 17. Vers 11 She was more corrupt in her inordinate love than she The Hebrew is Corrupit amorem suum prae illa shee corrupted her love more than shee The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shee corrupted her desire shee was more filthy and vile in her dotings and violent loves than her sister Corruptiùs exarsit amore suo quam illa Pisc Jerusalem was more addicted unto idols than Samaria And in her whoredomes more than her sister in her whoredomes In the Original its her whoredomes were before or more than the whoredomes of her sister shee exceeded Samaria and other places in her idolatries as you may see Ezek. 16.47 thou wast corrupt more than they all in thy waies Vers 12 She doted upon the Assyrians For Assyrians the Text saith the Sonnes of Assur this you have verified 2 King 16.7 8. when Ahaz hired Tiglath Pilezer King of Assyria with the gold and silver of the Temple to come and help him Cloathed most gorgeously In the Hebrew its Lebushe miclol cloathed with an absolute garment with every kinde of comely cloathing Junius hath it cloathed most perfectly with every kinde of pretious garments Desireable young men Bachure chemed the elect of desire saith the Text such men as desire it self would choose they were no ordinary men but such as were comely amiable even men of desires very desirable Vers 14 Pourtrayed with vermilion The Hebrew for vermilion is shashar which signifies red colour with which any thing is painted The Rabbies say its minium red lead it s but twice used in the holy Scriptures in Jer. 22.14 and here Some render it Indico which abounds in those parts and the French hath it peints d'azure painted with blew 15 All of them Princes to look to The word for Princes is sholishim which Montanus renders Triarii quasi tertii a rege Those that were of the third rank or dignity from the King 2 King 7.2 then a Lord on whose hand the King leaned answered the word is hashalish one that was a man in place third from the King 17 The Babylonians came to her into the bed of love and defiled her with their whoredome This is spoken of Metaphorical whoredome the Jews sent to the Babylonians to enter into league with them and that being done they brought in their Babylonish Idols and worship amongst them and taught the Jews to sacrifice unto them and so defiled the Temple and Ordinances the bed of love Ahaz brought in the Altar from Damascus which did defile 2 King 16. Her mind was alienated from them In the Hebrew it is Her soul was removed from them the Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Her soul departed from them The French Son desir se de partit d'iceux Her desire departed from them shee grew weary of them and fell in with the Egyptians 2 King 24. those shee had doted upon before now shee affected no longer Luxata est anima ejus her soul was loosed from them and as a thing out of joynt 19 In calling to mind the daies of her youth That is shee remembred and together with her remembring exercised her former spiritual whoredome 20 She doted upon their paramours The word for Paramours is Pillagshehem pilgesh or pillegesh is a Concubine or half wife one for the bed not for the government of the house Montanus renders the word here Pellices corum their harlots The Egyptians had the nighbouring Nations leagueing it with them and imitating their idolatry these were Egypts Concubines whores Now Aholibah or Jerusalem doted upon these also or rather thus shee doted above their paramours above their Concubines more than they shee was carried more strongly towards the Egyptians than other Nations Whose flesh is as the flesh of Asses and whose issue is as the issue of Horses Here Rem inhonestam honest is verbis exprimit The Egyptians were great of flesh Ezek. 16.26 they were like Asses and Horses Quae inter omnia animalia habent maxima genitalia burning in lust given to filthinesse and idolatry hereby is set out the strength and wealth of Egypt which provoked the Jews to make leagues with them As whores lust after those are strongest and ablest to satisfy their
sonnes and their daughters and burn up their houses with fire 48 Thus will I cause lewdnesse to cease out of the land that all women may bee taught not to do after your lewdness 49 And they shall recompense your lewdnesse upon you and yee shall bear the sinnes of your Idols and yee shall know that I am the Lord God In these verses the judgements of God upon those Harlots are further set out and amplified with the events thereof 1 They shall bee punished like adulteresses and murtheresses v. 45. 2 They shall be carried into captivity and spoiled v. 46. 3 They their Sons and daughters shall bee stoned and slain v. 47. and their houses burnt ibid. The Events or effects are 1 Cessation of lewdnesse v. 48. 2 Instruction of other women to take heed of doing the like ibid. 3 Conviction of the equity of Gods dealings v. 49. 45 And the righteous men The Assyrians and Babylonians who destroyed Samaria and Jerusalem are called righteous or just men not that they were so really but comparatively they are stiled so in respect of the Jews they were such Ezek. 5.6 7. chap. 16.27 47. who exceeded the Nations in wickednesse or because they were Gods instruments to execute his just judgements upon them especially for their perfidiousnesse with those Nations They shall judge them after the manner of adulteresses and after the manner of women that shed bloud Adulteresses were punished with death under the Law Lev. 20.10 Deut. 22.22 and the death was stoning John 8.5 7. else Christ would not have commissioned them to have thrown stones at the woman if they had been faultlesse themselves and as these were to dye for their uncleannesse so were those that shed blood Of these words see chap. 16.38 46 I will bring up a company upon them I brought up an Army against Samaria and destroyed it and so I will do with Jerusalem I will bring the Babylonians upon her who shall spoil her by stoning slaughtering burning and removing her into Captivity No enemies can stirre out of their countrey to mischief others till the Lord call and bring them and when hee doth so sad effects follow they lay all waste making Cities heaps and pleasant Lands wildernesses Of this 46. and 47. vers see chap 16.40 41. 48 Then will I cause lewdnesse to cease out of the land When the Lord should have accomplished his judgements upon these Harlots when Aholah and Aholibah should be destroyed then idolatry should cease and be no more in the Land then sacrificing their children to idols and shedding of blood should be no more heard of Gods judgements will silence wickednesse and take away evil from the land That all women may bee taught not to do after your lewdness By Women here understand Cities Provinces Nations which seeing the just judgements of God upon these whorish women Aholah and Aholibah might learn to beware of such sinnes and not to go out from God having once given up themselves to him least they draw such severe and shamefull punishments upon themselves Obs Gods Judgements are teaching things hee brought dreadful judgements upon Aholah and Aholibah that all women might bee taught thereby Gideon by thorns and bryers taught the men of Succoth Judges 8.16 and God by his peircing judgements teaches the Nations hee punisheth one City that others may take warning There is no judgement of God upon any City Nation or people but it speaks and teaches Micah 6.9 hear ye the rod it hath a voice a teaching voice 1 It Teaches all who are guilty of the same sinnes and not visited with the same judgements to admire the long suffering and goodnesse of God towards them 2 It Teaches those presently to consider their waies turn to the Lord by repentance who are guilty of such sins least the Lord being now in a way of judgement should break out also upon them and make them examples of his justice 3 It Teaches others to fear and fly from such practises as bring such destructive judgements When Samaria and Jerusalem shall be destroyed by dreadful judgements for their confidence in armes of flesh by confederating with other nations for their idolatry cruelty prophaneness and perfidiousnesse will not other Cities fear to do the like will not every City learn to see what is the reward of wickedness in the sufferings of others This Gods judgements teach sinners to do that so they may consult for their credit and safety 49 And they shall recompense your lewdnesse upon you The Hebrew is And they shall put your filthinesse and lewdthinesse upon you that is the Nations and Cities round about shall concur with the Babylonians to punish you for your wickednesse to bring upon you the merit of your sinnes or thus they shall approve of what the Lord doth in destroying of you saying all is the fruit and just recompense of your own doings And ye shall bear the sins of your idols Their Idols did not sin but they sinned with their Idols and the fruit of those sins they must eat the punishment due to them they must bear there is a near connexion between sinne and punishment they have the same names so v. 35. Obs Gods proceeding with sinners in judgement righteously brings them to acknowledge the equity of his dealing with them when the just punishment of your lewdnesse and idolatry shall bee upon you ye shall know that I am the Lord God who observed all your waies who waited long for your repentance who have dealt justly with you in all the evils I have brought upon you you cannot but justify me and condemn your selves CHAP. XXIV Vers 1 Again in the ninth year in the tenth month in the tenth day of the month the word of the Lord came unto me saying 2 Son of man write thee the name of the day even of this same day the King of Babylon set himself against Jerusalem this same day 3 And utter a parable unto the rebellious house and say unto them thus saith the Lord God set on a pot set it on and also pour water into it 4 Gather the peices thereof into it even every good peice the thigh and the shoulder fill it with the choice bones 5 Take the choice of the flock and burn also the bones under it and make it boyle well and let him seeth the bones of it therein THis Chapter is conceived to bee the last prophesy against the Kingdome of Judah before the final destruction thereof which with the great Calamity thereof is set out under the type of a boyling pot and the death of the Prophets wife In the Chapter is contained a double prophesy 1 That of the boyling pot and the interpretation thereof to the 15. v. 2 That of Ezekiels wife dying suddainly his not mourning for her and the explication thereof from the 15. ver to the end In the verses before us we have 1 The Time of this prophesy v. 1 2 The Occasion ver 2. which was the
King of Babylons setting himself against Jerusalem 3 The Prophesy it self in the 3 4 5. ver 1 In the ninth year the tenth month and the tenth day thereof Our Prophet being in Babylon reckons from the ninth year of the Captivity the time that Jehoiachin himself and others were brought into Babylon Ezek. 1.2 ch 8.1 and not from the Time of Zedekiahs reign though it were the ninth year tenth month and tenth day thereof for that day the one was carried away the other was made King It concerned them in Babylon to keep account of their captivity The word of the Lord came unto me saying Hee had nothing of his own to give out that day but the word of the Lord came to him the spirit of the Lord brought it and with such power that he must write and speak 2 Write thee the name of the day even of this same day The Hebrew is Write the name of the day and the body or substance of the same day it was a day wherein something considerable and substantial was acting God would have the Prophet write the day not onely to adde weight to his Prophesy but to stir them up to bee affected and to see how the providential hand of God ordered things at a great distance The King of Babylon set himself against Jerusalem this same day Here was the Occasion or cause of his writing down the day and so prophesying upon it Nebuchadnezzar was that day sitting down before Jerusalem as you may clearly see 1 King 25.1 Jer. 39.1 ch 52.4 when Nebuchadnezzar was upon a warlike expedition hee knew not whether he should go to Rabbath or Jerusalem chap. 21.21 but hee was ordered by a divine hand to lay siedge to Jerusalem the tenth day of the tenth month in the ninth year which Ezekiel could not possibly know had not the Lord revealed it This was a businesse of high concernment to the Jews in Judea and those in Babylon The Hebrew for set himself is Samach which Montanus renders adjunxit se Others Corroboravit se fulcivit se and the French Est fortifié he joyned strengthened and fortified himself against Jerusalem Obs 1 The Lord takes notice of what men do and can make known the same to whom hee pleases at what distance soever Nebuchadnezzar and his Forces were in Judea sitting down before Jerusalem and this the Lord revealed to Ezekiel being in Babylon It was declared to Elisha whether the King of Syria would march and where hee would pitch his Campe 2 Kin. 6.9 10. The death of Herod in Judea was discovered to Joseph being in Egypt Mat. 2.19 20. and when Moses was in Midian the Lord told him that all the men were dead in Egypt which sought his life Exod. 4.19 Obs 2 There bee some things and times the Lord would have his take special notice of and keep the Chronology thereof Ezekiel must write the year the month and day of Jerusalems besiedging In the ninth year the tenth month the tenth day the King of Babylon set himself against Jerusalem that was a sad businesse and a sad time When God hath been upon executing great judgements or shewing great mercies the daies and months have been recorded The day and Month of Noahs entrance into the Ark and of his comming out again are mentioned Gen. 7.11 chap. 8.14 16. The Time of the Jews going out of Egypt you have punctually set down Exod. 12.41 42. so the Time of their passing over Jordan Josh 4.19 of Solomons building the Temple 2 Chron. 3.2 Of Hamans plot to destroy the Jews Esth 3.8 13. and several other things the year month and day stand recorded Which shews they were providential not casuall that the wisdome and power of God were interested in them whoever were the instruments and that being so exactly set down Posterity should not forget them And questionlesse the Lord expects that wee should keep a Chronology of the great and remarkeable things done by him for us as the fight at Marston-more July 2.1644 at Naseby the 14. of June 1645. at Maidstone 2 June 1648. Scots routed in England August 17. 1648. Ormond beaten from Dublin August 2. 1649. c. 3 Utter a Parable unto the rebellious The Hebrew is Speak thou parabolically to the house of rebellion a parable That is speak thou darkely unto them that they may the better attend and make the more diligent inquiry after the meaning of what thou deliverest Of Parable and Proverbs formerly have been spoken chap. 17.2 and of the rebellious house chap. 2.5 Set on a Pot set it on It s for Cooks to set on Pots put in water then the meat Ezekiel hee must bid them set on a Pot a strange work for a Prophet and because strange it would make the People minde it the more and search out the mystery By this Pot is meant Jerusalem Ezek. 11.3 This City is the Caldron Hassin it s the same word is here for Pot which notes strength comprehensivenesse and Durablenesse so Jerusalem was strong comprehended much and was more durable than other places when besiedged Not Jerusalem simply but under judgement was the Pot. And also pour water into it When Pots are set over the fire they put in and fill them with water that so what ever they please may bee boiled therein By this water is meant the afflictions and Judgements in which as in water God would boil Jerusalem Now the King of Babylon was set down round about it had straitly besiedged it and variety of Calamities were upon it and the waters of affliction begun to be hot So Calamities are called Isa 8.7 4 Gather the peeces thereof into it When the Cook hath set on the Pot filled it with water then hee takes the several peices of flesh which are to bee boiled and puts them into the Pot and they are called the peices thereof because they are to be boiled therein Even every good peice the thigh and the shoulder Here the people or Commonwealth of Israel is likened unto a body dissected as the Levites Concubine was Judges 19.29 and they must take the good or principal peices those that were the strength and support of the body and head as the thighs and Shoulders that is the Nobles Councellors Priests and chief Souldiers amongst them Fill it with the choice bones The Hebrew is Electione ossium imple fill it with the choicenesse of bones which Rabbi David interprets as wee do fill it with choice bones that is with choice peices because the peices saith hee are cut secundum ossa according to the bones This Pot must not have a peice or two a bone or two put into it but must bee filled with the choicest peices and bones were in all the body 5 Take the choice of the Flock By the Choice may bee understood the King himself who is the Head of the flock or the fat and wealthy ones The Vulgar hath it Pinguissimum pecus assume take the fattest of the Cattle
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
would have men so love their wives as to honour them whatever objection lies in the way 1 Pet. 3.7 though the wife bee the weaker vessel yet shee must bee honoured her weaknesse must not hinder her honouring a Venice Glasse is a vessel of more honour in the house than a brasse pot The Husband is to honour his wife by making known bosome secrets to her by taking her counsel and advice by speaking well of her as his glory and crown by trusting her by esteeming of her above others and by taking her part against all others If God did not approve of love in Husbands producing such effects hee would not have said Let her breasts satisfy thee at all times and bee thou ravished alwaies with her love Prov. 5.19 God would have men abound in their love to their wives and because they fall short therein he bids them erre in their love for so is the Hebrew Tishgeh Tamid errabis jugiter thou shalt love thy wife rather too much than too little And did Husbands consider besides Gods command and Christs example how it would further their prayers prevent temptations and honour a married condition they would love their wives more conscientiously sincerely spiritually strongly Obs 3 Our nearest and dearest comforts are in the hand of the Lord to dispose of as he please Behold I take away from thee the desire of thine eyes I have let thee injoy her thus long I have continued her with thee many daies and years but now I take her away shee shall abide with thee no longer a prudent wife is from the Lord given by him hee brought the woman unto Adam Gen. 2.22 and as hee gives hee takes at his pleasure hee took away Sarah from Abraham Gen. 23. Elijah from Elishah 2 King 2.3 and Rachel from Jacob Gen. 35. Wives Husbands Children Friends are onely lent us of the Lord for a season and when that season is expired hee takes them to himself wee should therefore in all such cases look unto the hand of God Obs 4 That God can and sometimes doth suddainly deprive us of our choicest comforts I take away the desire of thine eyes with a stroak There was no antecedent sicknesse no visible symptomes of death but in a moment was Ezekiels wife snatched away How suddainly was the fire kindled that consumed Nadab and Abihu Levit. 10.2 There went out fire from the Lord and devoured them presently was not Sodome overthrown in a moment Lamen 4.6 Did not the Lord strike fourteen thousand and seven hundred with the Plague in a moment Num. 16.44.49 were not all the first-born of the Egyptians smitten and destroyed in an hour at midnight Exo. 12.29 Was not Sisera in a minute deprived of his breath and head Judg. 5.26 God hath a scourge yea many scourges to slay suddainly Job 9.23 hee hath arrows to shoot which wound suddainly Psal 64.8 there is no foresight no preventing of them nor cure of their wound How unexpectedly was Rachel made childlesse Matth. 2.16.18 when Herod slew the children God hath various stroaks and suddain ones to take away us and our comforts by gun-powder by fire c. Mans calamity comes suddainly and he is broken suddainly without remedy Proverbs 6.15 The consideration hereof should cause us 1 To fear the Lord that can strike such stroaks as to deprive us of our chief comforts in a moment wee should sanctify him in our hearts and make him our fear that so he may be a sanctuary unto us to defend us and not a hammer or sword to strike or destroy us 2 Not To promise long continuance of any creature comfort unto our selves use them for the present but expect not much nor long continuance of them 1 Cor. 7.29 The time is short let them that haâ—e wives bâ—e as if they had none Isa 3.22 Cease ye from man whose breath is in his c. 3 To prepare for death Men put off the evil day and are spared in an evil time when the stroak falls suddainly upon them Eccl. 9.12 They spend their daies in wealth and in a moment go down to the grave Job 21.13 which is a sad thing but if men spent their daies in getting grace labouring to win Christ and bee found in him their end would be happy though their death be suddain for blessed are those dye in the Lord Rev. 14.13 live every day therefore as your last day Obs 5 Bitter and great afflictions are not alwaies arguments of Gods hatred and indignation Ezekiel was a Prophet a choice servant of the Lords yet from him doth God take away the desire of his eyes which was a very bitter and grievous affliction if wee consider the aggravations were in it 1 Hee was now in Captivity among Babylonians where his wife was a sweet companion and comfort unto him in the midst of all the troubles reproaches and difficulties he met withall 2 Shee was taken away not in the common way of men and women but by a suddain stroak such stroaks go to the quick wound deep and might have sunk our Prophet had not the Lord given him a little notice of it 3 That it should bee to Type out the destruction of the Temple and City of Jerusalem that God should suddainly strike and take away his wife thereby to represent the suddain ruine of them could not but be grievous to him 4 Hee is forbidden to mourn weep or performe any funerall rites for her might hee have sighed mourned wept that would have eased his heart might hee have used the Jewish Rites and Customes at her death and burial that would have testified respect and love unto her but hee might not do either of them So then by these aggravations you see hee had no light affliction upon him and whatever they were in them was nothing of divine hatred and indignation Aaron was the Saint of the Lord Psalm 106.16 and him the Lord gave a bitter Cup to drink off hee slew two of his Sonnes at once both the eldest Exod. 6.23 and for offering a little kitchin or strange fire which was not prohibited though not commanded being the first time and then forbad him and his other Sonnes to mourn for them Levit. 10.1 2 6. Christ was more than a Prophet than a Saint hee was a Son the onely begotten the wel-beloved yet hee had a cup given him to drink which had more gall and wormwood in it than any yea than all the cups the Prophets and Saints had before or since Afflictions argue not Gods hatred if wee say so wee shall condemn the generation of the righteous and falsify the truth for it s said whom I love I rebuke and chasten Rev. 3.19 Those therefore that have bitter and heavy afflictions should take heed how they yeild unto the perswasions of Satan and corruption saying surely if God loved you hee would never deal so by you Obs 6 That mourning for the dead is not unlawful Ezekiel would have mourned wept and used
your strength The French L'orgueil de vostre Empire and so the Vulgar Superbiam imperii vestri the pride of your Empire The Temple was a strong place in which the Jews put so much confidence as that they thought it standing they should for ever be safe they prided themselves in it and cryed The Temple of the Lord the Temple of the Lord The Temple of the Lord Jerem. 7.4 They thought none able to harm them and destroy that Temple If wee read the words The Excellency of your strength as Junius or your strong excellency as Piscator the sense is That though they had other strong holds and Towers yet none like unto the Temple that excelled all not onely in strength but in renown It was for the structâ—re the wonder of the world fifteen hundred thousand having been imployed seven years in the building thereof 1 King 5.15 it bare the Name of the Lord 1 King 8.29 in it God dwelt Psa 80 1. of it he had a specâ—al caâ—e 1 Kin. 9.3 and it was the excellency of Jacob Amos 6.8 The desire of your eyes Some understand by these words Their Wives but most Interpreters expound them of the Temple which seems to mee to bee the truest interpretation for Ezekiels wife typed out the Temple and as shee was the desire of his eyes so was the Temple of the Jews eyes and the words of this vers do give countenance and life to this sense I will prophane my Sanctuary the excellency of your strength the desire of your eyes What was the excellency of their strength it was the desire of their eyes viz. the Sanctuary By desire of the eies is meant id quod amatur et in deliciis habetur that which is affected and delighted in and such was the Temple or Sanctuary Psal 96.6 strength and beauty are in his sanctuary there was material and spiritual beauty Psal 27.4 there David desired to dwell all the daies of his life to behold the beauty of the Lord the Temple was the desire of his eyes when hee was shut out of it see how he thirsted after it Psal 63.1 2. so of Jonah when he was in the fishes belly hee looked towards the holy Temple Jonah 2.4 it was beautiful in it self and had the beauty of holinesse in it the beautiful Ordinances and worship of God so that hence Sion was called the perfection of beauty Psalm 50.2 and the Joy of the whole earth Psal 48.2 In Lament 1.7 it s said Jerusalem remembred in the daies of her affliction and of her miseries all her pleasant things the Hebrew is all her desirable things that she had in the daies of old and the Temple was one of them yea the most desirable of all her desirables And that which your soul pittieth Mashmall Naphshechem that which your souls indulge and favour viz. the Temple which they dearly affected and would not by any means that it should bee destroyed or prophaned by Heathens The Vulgar hath it super quo pavet anima vestra That for which your souls are afraid men are jealous of that is dear unto them least it should bee violated Isaiah fore-seeing by a Prophetical eye what would befall the Temple shows how his soul pittied it Isa 64.11 Our holy and our beautiful house where our fathers praised thee is burnt up with fire and all our pleasant things are laid waste The prophaning of the Temple which was Holy full of glory and beauty the place of prayer and praise went nearer the heart of this great Prophet than any thing else So Jeremy Lamen 2.7 declares what pitty hee had for the house of the Lord the Lord hath cast off his Altar hee hath abhorred his Sanctuary hee hath given up into the hand of the enemy the walls of her Palaces they have made a noise in the house of the Lord as in the day of a solemn feast The Temple lay heavy upon Daniels heart chap. 9.17 These words by some are referred to their children whom their souls pittied and would have spared but of them are the words following And your Sonnes and your Daughters whom ye have left shall fall by the sword When the Babylonians should come prophane and destroy the Temple many of their Children should suffer and perish some by famine some by Plague some by other Calamities and casualties and those that were remaining he tells them they should fall by the sword The Lord would take from them not onely the Temple but all things that were dear unto them their City their Kingdome their wives their children 22 And ye shall do as I have done ye shall not cover your lips nor eat the bread of men You wonder at mee that I mourn not for my wife being taken from mee by a suddain stroak but ere long you will cease to wonder at me and finde the case to bee yours when the enemies shall come take away the Temple your wives and children what things soever are dearest to you then you will be so confounded and amazed that you will have neither hearts nor opportunity to change your garments and accompany your dead to the grave but rather throw them out into the streets and shift for your lives Then you will remember mee make no Lamentation for your dead then you will not pull off your tires from your heads nor the shooes from your feet nor cover your lips nor eat the bread of mourners then you will use no funeral rites or gestures 23 But ye shall pine away for your iniquities The word for pineing away is from Makak to dissolve and melt away to consume corrupt to bee filthy loathsome because those things which do corrupt fiunt tandem foetida at last become stinking and unsavoury So these Jews their spirits flesh fat and strength should consume pine away till they became even loathsome and that for their iniquities that is the punishment of their iniquities for so the word is frequently used as Isa 53.6 and 2 King 7.9 some mischief will come upon us the Hebrew is iniquity that is mischief or punishment And mourn one towards another In this ver he had said ye shall not mourn nor weep and here as with the same breath he affirms they should mourn one towards another Though the words run so there is no contradiction in them Though they could not mourn openly and in a funeral way yet they should mourn inwardly and so as to pine away themselves You here in Babylon when the report comes of taking the City of burning the Temple and of the spoiling of all the desireable things in them by Nebuchadnezzars forces you will be in such a streight as that you will not dare to mourn for fear of the Babylonians who will indanger your liberties and lives if you lament the successes and doings of their King So that what with Gods judgements upon them at Jerusalem and the fear of the enemies both there and in Babylon neither Jews in Jerusalem nor in Babylon
Egypt as the Jews were they were their half brethren descending from Lot and upon these accounts should have sympathized with the Jews wept with those that wept Rom. 12.15 been sensible of their great adversities Heb. 13.3 but they insulted over them mocked at them were despightful against them and added coals to the fire weight to their burdens and more chains to their bonds It s not onely an uncharitable but also an inhumane an unnatural thing to insult make sport and dominere at the miseries of others when there bee warres in a land fires in Cities ship-wracks at Seas robberies of houses inundations of waters and many suffer grievous things by such judgements of God should wee rejoyce thereat mock and make our selves merry Surely if wee do so wee offend wee provoke the Lord Prov. 17.5 Hee that is glad at Calamities shall not bee unpunished The Hebrew is shall not bee innocent God will deal with him as a person deeply guilty hee that makes others Calamities the object of his gladnesse stirs up God to be the Author of his destruction Shimei was glad at the expulsion of David by his Sonne Absolon yea mocked at and cursed him 2 Sam. 16.7 8. hee made Davids misery the matter of his mirth but this kindled such a fire in the breast of the Lord that it made him return his wickednesse upon his head 1 King 2.44 and cut him off from the Land of the living It s an argument of a malicious heart of an imbittered spirit to insult over the miseries of others and mock at their calamities yea it s an evidence of a wicked man that doth so such are Ammonites and Babylonians Job 31.29 If I rejoyced at the destruction of him that hated mee or lift up my self when evil found him Job professes hee did not make the miserie of his enemies matter of musick hee had a better principle within then to put him on to such a wickednesse So David though the abjects and base ones rejoyced in his adversity yet hee durst not do so but when they were sick hee put on Sackcloath hee sympathized with them hee humbled his soul with fasting and prayed for them Psalm 35.13 14 15. Of such a spirit was Solomon who gives wholesome Counsel Prov. 24.17 Rejoyce not when thine enemy falleth and let not thine heart bee glad when he stumbleth He that rejoyceth at the misery of his enemy wil be sad at his good and both are evil Some the greater evils befalls their enemies the more they rejoyce if they fall into sin reproach or bitter affliction they are much gladded at it but thou that dost so hast not onely stumbled but art fallen both into sin and into the displeasure of God for vers 18. is a reason why men should not triumph in the troubles and afflictions of others least the Lord see it and it displease him and hee turn away his wrath from him thy so-doing displeases the Lord and may cause him to turn away his afflicting hand from thine enemy and to turn it against thee In these times this sin is too much in practice nations and persons rejoycing in the miseries of one another but we should further consider 1 That if others bee under the heavy stroaks of God to day wee may bee to morrow And therefore should not feast our selves upon others calamities Eccl. 9.2 All things come alike unto all There is one event to the Righteous and to the wicked what befalls thine enemy one day whom thou thinkest the worst that lives may befall thee the next day though thou bee the best man that lives Therefore boast not thy self of to morrow for thou knowest not what a day may bring forth it may bring forth as much woe and evil to thee as the former day did to thine enemy or neighbour 2 That wee deserve as sad things as any others feel Are not wee sinners and such sinners as make the time perilous 2 Tim. 3.1 2 3 4 5. are not we lovers of our selves covetous boasters proud blasphemers dis-obedient to Parents unthankful unholy c. if wee bee so why should not wee fear least the judgements of God should overtake us and arrest us as they have done others Lamen 3.22 It s the Lords mercies saith Jeremy That wee are not consumed he puts in himself and it was not single mercy but mercies all Gods mercies were at work to keep them alive Wee should wonder wee are spared being such sinners as we are rather than rejoyce in the miseries of others who may bee more righteous than our selves 3 The end of Gods laying his hand upon others Jam tua res agitur paries cum proximus ardet it is not that wee should rejoice clap our hands daunce and insult over them that be miserable but it is to awaken us and excite us unto Repentance Luke 13. When God by his Providence brings suddain and sad stroaks upon men it is that others should consider and Repent The death of the Galileans and those upon whom the Tower of Silo fell was for that end therefore saith Christ Except you repent you shall all perish The miseries of Scotland Ireland by the Sword and of the Netherlands by waters is not that men should rejoyce but sympathize with them and repent if others suffer and we bee spared that is the goodnesse of God to us and his goodnesse therein should lead us to repentance 4 The rule of Christ is otherwise Matth. 5 44. I say unto you love your enemies blesse them that curse you do good to them that hate you and pray for them which despightfully use you and persecute you we must not rejoyce at their miseries but love them and manifest our love by blessing them doing them good and praying for them Obs 4 For the sinnes of the People God laies Nations waste and disposes of them to whom hee please The sinnes of the Ammonites caused God to cut them off to destroy them and their name and to deliver them for a spoil to the Heathen and their Countrey to the men of the East for a possession Psalm 107.33 34 Hee turneth rivers into a wildernesse and the water-springs into dry ground a fruitful land into barrennesse or saltnesse for the wickednesse of them that dwell therein Hee is the Governour among the Nations Psalm 22.28 and when they do wickedly hee can break them with his Rod of iron cut them off with his battle Axe and give their Countries to whom hee pleases He set Jeremy over the Nations and Kingdomes to root out pull down and destroy Jer. 1.10 which hee did in a Prophetical way chap. 27. many lands are reckoned up there and vers 6. saith God Now have I given all these lands into the hand of Nebuchadnezzar the King of Babylon They were wicked Proud Idolatrous oppressive and insulted against Gods people and the Lord brake them in peices and gave them to the men of the East God that made the earth gives it to
gods of the Heathen Obs 1 Nations are like one another in sin and wickednesse the Ammonites insulted over and scoffed at the Jews in the day of their affliction and so did Moab and Seir. The house of Judah is like unto all the Heathen Moab reproacheth and Ammon reviles them Zeph. 2.8 Jerusalem was great among the Nations and Princesse among the Provinces Lament 1.1 but they all were glad of her ruine and laughed at her suffering Lam. 2.15 16. Obs 2 The World and men of it judge untowardly of the Lord and his people What said Moab and Seir Behold the house of Judah is like unto all the Heathen their God is as our gods and his people is as wee are they have no more priviledge than others Heathens have heathenish thoughts of God himself and those are his Isa 36.18 Beware least Hezekiah perswade you saying The Lord will deliver us Hath any of the Gods of the Nations delivered his land out of the hand of the King of Assyrea where are the gods of Hamath and Arphad where are the Gods of Sepharvaim and have they delivered Samaria out of mine hand Who are they amongst all the gods of these lands that have delivered their land out of my hand that the Lord should deliver Jerusalem out of my hand Here you see what the thoughts of Rabshakeh Senacherib and his Army were concerning the God of Israel that hee was nothing differing from the gods of the Nations that he was no more able to deliver Jerusalem out of their hands than the Idol gods were to deliver the Nations out of them that the Jews should presently become like other people you have it more fully in 2 Chron. 32.14 Who was there among all the gods of those nations that my fathers utterly destroyed that could deliver his people out of my hand that your God should bee able to deliver out of mine hand No god of any Nation against whom my fathers and my self did ever draw the Sword was able to withstand them or mee and so to protect the people and what do you Jews think your God greater and wiser better more able to do for you you deceive your selves I am come against you and you must fall into my hands and become like the Nations Obs 3 Heathens reproaching God and his people makes may for sad judgements upon them ushers in certain destruction because Moab and Seir said The house of Judah is like unto all the Heathen which was a reproaching of God and his People Therefore behold I will open the side of Moab I le break his ribs his strong holds and let in a potent enemy to destroy him and his When men blaspheme the name of God and are inhumane towards his people albeit they bee Heathens God is so offended at it that hee will severely deal with them Zeph. 2.8 9. I have heard the reproach of Moab and the revilings of the children of Ammon c. Therefore as I live saith the Lord of Hosts the God of Israel Surely Moab shall bee as Sodome and the children of Ammon as Gomorrha even the breeding of nettles and salt-pits and a perpetual desolation This shall they have for their pride because they have reproached and magnified themselves against the people of the Lord of Hosts Moab and Ammon were near unto Sodome and Gomorrha they could not bee ignorant of Gods dealings with them and because in their pride they reproached God and his People they should bee made like unto them their judgement should have something extraordinary in it Gods curse should bee upon them they should breed nettles and salt-pits that is bee fruitlesse and uselesse yea and that for ever When Nahash the Ammonite would not make a Covenant with the men of Jabesh Gilead unlesse hee might thrust out their right eyes and lay it for a reproach upon all Israel see what the issue was for intending to reproach Gods people and himself in them 1 Sam. 11. God stirred up the spirits of Saul and the people so that they fighting with the Ammonites slew them and scattered them so that two of them were not left together vers 11. it s ill to have a reproaching desire towards Gods people and far worse to do it If God do not bring some open judgement upon such he will secretly consume them Isa 51.7 8. Fear yee not the reproach of men neither be afraid of their revilings for the moth shall eat them up like a garment and the worm shall eat them like wooll Moths and Wormes are close hidden things and do secretly eat into garments and wool whereby they are altogether marred So God hath secret and invisible moths and wormes plagues and judgements to devour those that reproach his people him and his waies If God bee severe against Heathens doing it will hee spare Christians doing such evil Obs 4 When God is wroth with a Nation strong holds and Garrisons will not secure and protect them Moab had frontire Towns and those man'd with men of might but they kept not out the judgements of God hee opened the side of Moab hee brake in upon them notwithstanding their Forts Castles Garrisons and their great strength Moab is notable for strong Forts and strong men Jer. 48.17 18 25 41. but how strong soever their Cities their fortifications their men were they could not preserve Moab Isa 25.10 Moab shall bee trodden down under him even as straw is trodden down for the dung-hill all Moabs strength was no more unto the Lord than straw straw is a weak thing yea among the weakest of things the foot of a Child can tread that down Look then how easily the foot of a childe or man treads down Straw so easily would the foot of God tread down all the strength of Moab So for Nineveh the Lord shook down her strong holds as easily as ripe figgs are shaken off the fig-tree Nahum 3.12 as there is no counsel against the Lord Prov. 21.30 so there is no force or fort can stand out against him if hee give out the command strong-holds are destroyed Isa 23.11 if hee bee angry they are thrown down Lamen 2.2 it s lawful to have strong-holds but sinful and vain to trust in them that makes what was once profitable to become prejudicial Obs 5 Cities Forts and strong-holds do adorn and beautify the places where they are Moabs Cities and frontire Towns were the glory of the Country Adullam a City belonging to Judah Josh 15.35 near which was the Cave David hid himself in when hee fled from Saul 1 Sam. 22.1 is called the glory of Israel Micah 1.15 Piscator interprets it of Jerusalem and makes that the glory of Israel he shall come to Adullam even to the glory of Israel be the words meant of Adullam or Jerusalem they were the glory of Israel Babylon Isa 14.4 is stiled the golden City what an ornament was that unto the Province or place where it was So Tyrus Isa 23.8 is named The crowning City
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
the Philistines had perpetual enmity against them and upon all occasions manifested it OEcomlap Ad destruendum inimicitias eternas To destroy the eternal hatreds which were between them The Philistims now made account so to destroy the Jews as that they should never bee troubled or harmed by them more The French translation falls in with this sense whence it is Pour destruction d'inimitiez immortelles for the destruction of the immortal enemies Our Translation is good which saith The old hatred they hated the Jews from the beginning Gen 26.18 the Philistims stopped the Wells Abraham had digged and contended with Isaac when his Servants digged new ones so that hee named one Esek the other Situah that is Contention and hatred ver 20 21 and after the Jews obtaining many victories over them their hatred increased and especially for Davids slaying their Gâ—liah 1 Sam. 17. burning their images 2 Sam. 5.21 and killing their four Gyants 2 Sam. 21. and making them tributaries They knew that the Jews and Jerusalem had plagued them many years and now out of that old hatred they bare to it and them they would destroy both 16 I will stretch out my hand upon the Philistines Of stretching out the hand the 7. 13. vers gave occasion to speak God had forborn them notwithstanding all their enmity and evil doings against the Jews but now he would appear and punish them his hand should bring destruction upon them I will cut off the Cherethims They were a people dwelling near the Sea coast in Palestina warlike and fierce they had been subdued by David and served him 2 Sam. 8.18 chap. 15.18 chap. 20.7 It s conceived they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Davidis Davids guard Some derive their name from Carath excindere because they were men of might able to cut off and destroy Symmachus and Theodotion render the word Cherethims 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destroyers what ever they were God here threatens their ruine and so in Zephan 2.5 Woe unto the inhabitants of the sea coast the nation of the Cherethites And destroy the remnant of the Sea coast Those that dwelt upon the Coast of the Mediterranean Sea in the Hebrew it is The remnant of the Haven of the Sea that is the Philistines whose bounds were the Sea 17 And I will execute great vengeance upon them In the 11. vers the Lord said hee would execute judgements upon Moab in the 14. vers hee would lay vengeance upon Edom and here hee will execute great vengeance upon the Philistines and Cherethims The Hebrew is Nekamoth gedoloth great vengeances they are such as do destroy and are without mercy With furious rebukes In the Hebrew its with rebukes of fury God would lay aside all mercy and pitty hee would not onely bee angry but wrathful hot fiery Chemah which is fury a calore dicitur for both jacham chamam from one of which it comes signify to grow hot and fury is nothing else but fervor irae the heat and height of Anger and in such a mood would God rebuke them they should not have verbal rebukes but reall rebukes Obs 1 Enmity once bred between Nations dyeth not away but groweth up and vents it self upon all occasions The Philistines took the actions done by the Jews against them so ill that they hated them grew in their hatred and shewed their hatefulnesse of them when ever they had opportunity In the 15. vers there bee several gradations 1 They hated the Jews 2 Their hatred continued they would not lay it down but let it proceed from generation to generation it was old hatred such as had been in their Fathers grand-fathers great grand-fathers and their predecessors many hundred years 3 It was not a secret hatred but such as put them upon revenge and brake out in action 4 Such as was not content with a few revengeful actions but carried them on to trade in such actions they dealt by revenge it was their constant practice 5 Their Heart was in the same they were given to it set upon it 6 Their hatred was joyned with despight they did insult and dominere over the Jews in their affliction And 7 Their end was the destroying and rooting out of the Jewish nation they took vengeance with a despightful heart to destroy it for the old hatred They neighbouring upon the Jews did oft infest them in Ahaz daies they invaded the South of Judah took Beth-shemesh and Ajalon and Gederoth and Shocho with the villages thereof and Timnah with the villages thereof Gimzo also and the villages thereof and dwelt there 2 Chron. 28.18 their hatred to the Jews was implacable and immortal when enmity began once between Judah and Israel it lasted from age to age There was war between Jeroboam and Rhehoboam all their daies 1 King 14.30 so for Asa and Baasha there was nothing between them but acts of hatred and hostility 1 King 15.32 Obs 2 Those that hate oppose and evil intreat the people of God hee will be revenged on and that severely The Philistines dealt despightfully and revengefully with the Jews and therefore the Lord would cut them off execute great vengeance upon them and that with furious rebukes Gods people are dear unto him he that touches them touches the apple of Gods eye Zech. 2.8 because the Ammonites Moabites Edomites dealt injuriously with the Jews therefore God laid his vengeance upon them cut them off and rooted them out The Egyptians tyrannized over them in their minority and God drowned them in the bottome of the Red Sea for it Sooner or later God met with and plagued all the Nations round about the Jews who dealt unkindly and despightfully with them The Babylonians were called of God to punish the Jews for their wickednesse but because they carried it bloudily and insultingly against the people of God Ier. 50.11 therefore the Lord destroyed Babylon and took vengeance on her v. 15. even vengeance of his temple v. 28. God is now at this time revenging the wrongs of his people done by Anti-Christ and the Anti-Christian party CHAP. XXVI Vers 1 And it came to pass in the eleventh year in the first day of the month that the word of the Lord came unto mee saying 2 Son of man because that Tyrus hath said against Jerusalem Aha shee is broken that was the gates of the people shee is turned unto mee I shall bee replenished now she is laid waste 3 Therefore thus saith the Lord God behold I am against thee O Tyrus and will cause many Nations to come up against thee as the Sea causeth his waves to come up 4 And they shall destroy the walls of Tyrus and break down her Towers I will also scrape her dust from her and make her like the top of a rock 5 It shall be a place for the spreading of nets in the midst of the Sea for I have spoken it saith the Lord God and it shall become a spoil to the Nations 6 And her daughters
they shall destroy the walls of Tyrus Cities and Towns of note especially upon the Sea-coast use to bee well walled such was Tyrus being upon a rock in the Sea it had strong walls but they should bee destroyed and the towers thereof broken down I will also scrape her dust from her and make her like the top of a rock God would so destroy Tyrus that no monument of her shall remain there shall not bee any peice of an house tower or wall not one stone left upon another I will rase her foundation and that dust which comes by so doing I will take away there shall bee nothing visible but the top of a rock such as that place and rock was before Tyrus was built such should it bee again God would exceedingly yea utterly deface that City The word for scrape is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sucha Purgare scopis ab radere ilutum a pavimento to sweep or pare off dirt from the pavement Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will fan her dust from her It shall be a place for the spreading of Nets in the midst of the Sea It shall serve for no other use but the Nets of fisher-men when they have done their fishing in the Sea they shall come thither and spread their nets there for drying and mending where now are pleasant Gardens Orchards walks stately Palaces and buildings where none but Merchants and men of quality come even there shall poor fisher-men come and spread their nets For I have spoken it saith the Lord God You think this impossible that a City upon a rock in the Sea strongly built strongly walled and Towered that hath stood many hundred years should bee brought to nothing and made as a plain or flat for fisher-men to spread their nets on but I have spoken it saith the Lord and I am a God of truth and able to make good my word It shall become a spoil to the nations It hath great store of merchants goods of ware and wealth it s a rich City and shall bee lebaz for a prey to the nations they shall come take and carry away all that is in it And her daughters which are in the field c. Tyrus had many Towns and Cities upon the land under her command and these are here called her Daughters in the field Solomon gave Hyram in his daies twenty Cities in the land of Galilee for the Gold Cedars and Firr-trees hee furnished him withall 1 King 9.11 and it s without dispute that hee being King of Tyre had other Towns and Cities belonging to him all which are called Daughters Tyrus being the metropolis and chief City Great Cities had Towns belonging to them 1 Chron. 7.28 29. 2 Chron. 28.18 and these were called Daughters Jer. 49.2 3. Lament 3.51 Ezek. 16.46 48 49 53 55. If wee take Daughters here for the women of Tyre widdows wives and Maids who walked out into the fields Lavater will joyn issue with us understand it of which you will its certain both were destroyed by the judgements of God Obs 1 That when Gods people are severely dealt with by the Lord for their sinnes others do impiously and inhumanely scoff at and insult over them When Jerusalem was sackt by the Babylonians the Tyrians cryed Aha vox gaudentium insultantium shee is broken So the Ammonites chap. 25.3 they had their Aha against the Sanctuary and land of Israel so Ezek. 36.2 the enemy said Aha against the Jews Nature teacheth men to sympathize with those are in misery not to multiply their miseries by scoffes and mocks but the Nations shewed themselves impious and unnatural in dealing so with the Jews the like may Gods people expect now from the world if they meet with breaking for their sinnes the men of the world will say Aha so would wee have it Others mourning is their musick Others tears are their wine Obs 2 That merchandizing Cities through their envy and Covetousnesse are glad at the ruine of other Cities expecting to inrich themselves thereby Tyrus was a City of Merchants Isa 23.11 had great trading was rich yet shee envied Ierusalem saying shee is the gates of the people she hath the great concourse of all sorts from all Nations entering into her and merchandizing with her but now shee is broken shee is turned unto mee all that traded with and inriched her will come to mee and I shall bee replenished thus shee manifested her Covetousnesse and hope of being inriched by the breaking of Jerusalem When a City flourishes and hath great trading other Cities envy them and if mischief befal them they are glad gaping then to bee made by their miseries This is the disposition of Merchants and merchandizing places they look too much at themselves and so they may gain it matters not who are loosers Let Jerusalem go down so Tyrus may go up To rejoyce in the ruine◠of others is wretched but to rejoyce therein that wee may bee inriched is accursed Some are glad when their neighbours houses are on fire when they break they think thereby they shall bee made have the greater trading be replenished c. Let tradesmen and Merchants look to it this was the sin of Tyrus and did not a little displease the Lord. Obs 3 Rejoycing in and desire to bee inriched by the harmes of others provokes God so as to bring destruction upon Cities and Citizens The Tyrians did so therefore saith God Behold I am against thee O Tyrus and will cause Nations to come up against thee and they shall destroy thy walls thy Towers thy Daughters and thou shalt bee a spoil unto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to insult over others in their miseries and to make a prey of them through Covetousnesse are dangerous sins God looks wee should pitty and help men suffering by our prayers counsells estates not that wee should adde to their afflictions and make their furnace hotter such doings heat Gods fury and cause it to break out unto destruction upon this account the Ammonites Moabites Edomites and Philistines were destroyed Let us then not sport our selves at the sufferings of others nor expect raising from their ruines Covetousnesse is the root of all evil it emptied Tyre of its wealth and Citizens yea helpt on its utter desolation Obs 4 The Lord hath the command of Nations and calls them forth when and to what service hee pleases I will cause many Nations to come up against thee Hee is King of nations Jerem. 10.7 Governor among the nations Psal 22.28 and if hee call they come Isa 5.26 hee will lift up an ensign to the nations hee will hisse unto them and behold they shall come with speed and let the Lord make known his minde by word or sign by any acts of his providence and the nations come presently and are ready to do what he will to assault Cities even Jerusalem Rabbath Tyre or Babylon it self Jerem. 50.9 I will raise and
cause to come up against Babylon an assembly of great nations from the North Countrey and they shall set themselves in array against her God hath the Command of great nations and can cause them to come out of their Countries and do him service where he please Let us then fear this God who hath such command and say Who should not fear thee O thou King of Nations for to thee doth it appertain Vers 7 For thus saith the Lord God Behold I will bring upon Tyrus Nebuchadrezzar King of Babylon a King of Kings from the North with Horses and with Chariots and with Horsemen and companies and much people 8 He shall slay with the sword thy Daughters in the field and hee shall make a fort against thee and cast a mount against thee and lift up the buckler against thee 9 He shall set Engines of Warre against thy walls and with his Axes he shall break down thy towers 10 By reason of the abundance of his Horses their dust shall cover thee thy walls shall shake at the noise of the horsemen and of the wheels and of the Charets when he shall enter into thy gates as men enter into a City wherein is made a breach 11 With the hoofes of his horses shall hee tread down all thy streets hee shall stay thy people by the sword and thy strong Garrisons shall go down to the ground 12 And they shall make a spoil of thy riches and make a prey of thy Merchandize and they shall break down thy walls and destroy thy pleasant houses and they shall lay thy stones and thy timber and thy dust in the midst of the water 13 And I will cause the noise of thy Songs to cease and the sound of thy harpes shall be no more heard 14 And I will make thee like the top of a rock they shall be a place to spread nets upon thou shalt bee built no more for I the Lord have spoken it saith the Lord God In these verses 1 is set out what Instrument the Lord will use in this great work of destroying Tyre and that is Nebuchadrezzar with his forces v. 7. 2 A Narration of his doings from the 7. v. to the 13. 3 The Events following thereupon v. 13 14. 7 I will bring upon Tyrus Nebuchadrezzar Kâ—ng of Babylon This name Nebuchadrezzar wee had not in our Prophet before most often its written Nebuchadnezzar yet it s thirty one times in Jeremy and Ezekiel Nebuchadrezzar It s a compound name of Nebochad netzar or retzar which are proper and simple Chaldee names serving to distinguish the Chaldee King from the Assyrian Vid. Martin Lexicon Nebo according to their account is one Chad twenty four and netzar seven Nebuchadnezzar some make to signify gemitum judicii pressuras the bewailing of that judgement which is a pressure Nebuchadrezzar gemitum generationis angustiae the mourning of the generation of straitening Levater hee was a man did oppresse and straiten the Nations much and made them to mourn This man was King of Babylon and not onely so but King of Kings that is either the chiefest of all Kings or one that had many Kings under him hee was an universal Monarch Dan. 2.37 38. and as appears by Jerem. 52.32 left many Kings under the power of Evilmerodach who succeeded him 8 Hee shall make a fort against thee and cast a mount against thee Hee shall besiedge thee and use all warlike instruments to batter and break thee This undertaking of Nebuchadnezzar was very difficult Tyrus was so situated and fortifyed that it was thought impregnable and had not Nebuchadrezzar been a man tenax propositi exceeding resolute and obstinate in his designes he had fainted in this businesse for the siedge lasted thirteen years Ushers Annals p. 133. as Junius observes out of Josephus and hee out of Berosus Philostratus and other Phaenician writers Iâ—hobalus then reigning there Hence Ezekiel ch 29.18 saith that Nebuchadrezzar caused his Army to serve a great service against Tyre for an Army to lye thirteen years before a City on a rock in the Sea was a great service which he and his Army endured and went through 9 He shall set Engines of war against thy walls The Hebrew is Mechi ravollo The blow of his stings or battering Rams shall hee give against thy walls the words properly sound thus percussio adversi sui the smiting of her adversary The walls being over against these Engines which some call Helepoles others tormenta expugnatoria they were their adversaries and them they did smite and batter 10 By reason of the abundance of Horses the dust shall cover thee The Horses imployed in the service were so numerous that they raised great clouds of Dust which fell upon their Habitations Orchards and Gardens like Snow and covered them The Walls shall shake at the noise of the Horsemen c. Such should bee the ratling and noise of horses and charets that the earth and things founded upon it should shake or such fear should the inhabitants be stricken withall that they should apprehend all to be tottering and shaken As men enter into a City wherein is made a breach Hebrew According to the entrance of a City which is broken up When the walls of a City are broken down there is great shouting and men enter with great noise triumphing and tumult which makes the earth to ring and fills all with trembling 11 Thy strong Garrisons shall go down to the ground The Hebrew for strong Garrisons is Mazeboth uzzech The Statues of thy strength Tyrus being upon a rock in the Sea its probable had many Arches and pillars to support it The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the subsistence or underpropping of thy strength or what ever thou hast gotten to bear thee up Some by Mazeboth Statues lead us to their Tutelar gods Hercules and Apollo whose statues saith Pradus the Tyrians kept bound with chains Ne forte hostili carmine avocari possent aut indignati descederent The Vulgar hath it statuae tuae nobiles thy noble statues that is those statues were erected for those men had done great and heroical exploits Their Idol gods their statues should be thrown down to the earth and what ever they had considerable in the City Rabbi David renders the words Turres fortitudinis tuae the towers of thy strength or strong Towers which suits with our translation Thy strong Garrisons even those wherein the Tyrians did much confide should be level'd with the ground 12 They shall make a spoil of thy riches c. They should take and carry away all was profitable and portable and as for other things they should break them down and throw them into the Sea their walls houses of desire the stones timber and dust of the City should bee thrown into the waters Such should bee the ruine of this strong and famous City that the dust of it should not remain 13 I will cause the noise of thy songs to
onely bee warrantable but of singular advantage unto Common-wealths and Cities Obs 2 Great trading makes places rich and famous Tyrus had Merchants from all parts and they brought in all sorts of pretious Commodities so that shee was replenished and glorious Shee was full of wealth and famous in all parts Babylon had trading with many Nations and shee abounded in treasures Jerem. 51.13 When Jerusalem was the gates of the people when all Nations came into her then she abounded in wealth and fame Obs 3 True happinesse lies not in the abundance of outward things Tyrus hâ—d what the world could afford men of wisdome skill and strength choice helmets and shields horses horse-men and mules horns of ivory and ebeny gold silver pretious stones Emeralds Agates Coral the choicest wheat honey oyle and Balm shee had pretious cloaths râ—ch apparel the mâ—ltitude of all riches in her yet heathenish and near unto destruction Isa 23.11 The Lord hath given a commandement against the Merchant City to destroy the strong holds thereof outward things make not happy Psalm 144.15 Vers 26 Thy rowers have brought thee into great waters the East winde hath broken thee in the midst of the Seas 27 Thy Riches and thy Fairs thy Merchandise thy Marriners and thy Pilots thy Calkers and thy occupiers of thy merchandise and all thy men of warre that are in thee and in all thy company which is in the midst of thee shall fall into the midst of the Seas in the day of thy ruine 28 The suburbs shall shake at the sound of the cry of thy Pilots 29 And all that handle the Oare the Marriners and all the Pilots of the Sea shall come down from their ships they shall stand upon the land 30 And shall cause their voice to bee heard against thee and shall cry bitterly and shall cast up dust upon their heads they shall wallow themselves in the ashes 31 And they shall make themselves utterly bald for thee and gird them with Sackcloath and they shall weep for thee with bitternesse of heart and bitter wailing 32 And in their wailing they shall take up a lamentation for thee and lament over thee saying what City in like Tyrus like the destroyed in the midst of the Sea 33 When thy wares went forth out of the Seas thou filledst many people thou didest inrich the Kings of the earth with the multitude of thy riches and of thy Merchandise 34 In the time when thou shalt be broken by the Seas in the depths of thy waters thy merchandise and all thy company in the midst of thee shall fall 35 All the inhabitants of the Isles shall bee astonished at thee and their Kings shall be sore afraid they shall bee troubled in their countenance 36 The Merchants among the people shall hiss at thee thou shalt be a terror and never shalt be any more Having shown the great wealth and dignity of Tyrus here the Prophet comes to the second general part of the Chapter viz. to shew the irrecoverable fall of Tyrus In these words we have 1 The distinction it self of Tyrus 2 The Effects and events that follow This distinction of Tyrus is set out 1 By way of Metaphor or similitude which is implied in the 26. v. Tyrus is likened unto a ship at Sea that suffers by the winds and waters and so perisheth being laden with rich Commodities 2 From the moving cause thereof viz. her Rowers ibid. 3 The Instrument or means the East wind 2 The Effects 1 Losse of all v. 27.34 2 The mourning of Pilots and Marriners v. 28 29 30 31 32 33. with the manner thereof 3 The influence it had upon forreiners astonishment fear trouble it produced in some v. 35. and hissing in others vers 36. 26 Thy Rowers have brought thee c. This verse is wholly Metaphoricall by Rowers are meant the Great men that ruled and governed Tyrus who were to the City as rowers to a ship They by their Pride wicked counsells and wretched lives caused God to bring a long siedge upon her and ruine at last which are called great waters The East winde hath broken thee That was Nebuchadnezzar who came with a great Army from the East besiedged took and ruined Tyre hee dealt with that Metaphorical ship as a rough East wind doth with a ship at Sea breaks it and sinks it 27 Shall all fall into the midst of the Sea c. The Hebrew is The heart of the Sea all the wealth greatnesse and glory of Tyrus should be drowned in the Sea 28 The Suburbs shall shake The word for Suburbs is Migresheth and Migrash saith Pagnine is a village out of the City By Suburbs here you understand all the villages and Colonies belonging unto Tyre when the Pilots the Prince and Governours thereof should cry for the ruine of it then should all the Towns Villages Colonies were under her command bee troubled and shake for fear Obs 1 Nothing humane can protect a sinful City and People from the judgements of God Tyrus was as strong a place as the world had her walls towers ships wise strong men could not do it Tyrus was as rich a place as any under heaven shee had a multitude of all riches yet these kept her not from being brought into great waters what power or art of man can keep off the winde from a ship when it is at Sea It s not in the power of all the Sea-men or Marriners in the world to do it neither can any number of men or all men keep off a judgement of God when it is comming upon a sinfull place Let us not confide in humane things Obs 2 The ruine of Cities and States is chiefly from the Princes and Governours in the same Thy Rowers they sit in the chief places they have brought thee into great waters they brought War Famine desolation upon Tyrus Zedekiah and his Nobles breaking with Nebuchadnezzar brought Judaea and Jerusalem into great waters Pharaohs sin brought all the plagues upon Egypt when Governours are wilful covetous weak ignorant carelesse given to their lusts and pleasures they may quickly overthrow all Rhehoboams folly caused that rent in Israel as never was made up again It was Ahaz sin that brought Judah into deep waters 2 Chron. 28.19 The Lord brought Judah low because of Ahaz King of Israel for hee made Judah naked and transgressed sore against the Lord. Obs 3 That Cities and States grown rich and renowned have their periods Tyrus was replenished with the rarities of the world shee had all excellent things in her and was very glorious but what became of her and all she had were not her riches her glory laid in the Seas in the day of her ruine v. 27. shee hâ—d her daies for rising and a day for her ruine all the glory bravery and wealth of this great strong and beautiful City was on a suddain in a day buried in the deep Sea Obs 4 When the Lord brings his judgements upon sinfull Cities
and States when he makes great changes in them or utterly ruines them then some lament and some laugh When Tyrus was besiedged stormed taken and ruined then the Rowers Marriners and Pilots cryed wept and wailed bitterly lamenting her destruction then the Merchants laughed and hissed at her When Jerusalem was taken burnt and nothing left but rubbish and ashes then Jeremy and many others lamented greatly for the ruine thereof and then the Ammonites Moabites and Edomites laughed thereat as you may see Ezek. 25. such is the condition of humane affairs and corruption of humane nature that what is matter of mourning and humiliation to one becomes matter of rejoycing and insulting to another but wisdome hath said he that is glad at calamities shall not bee unpunished Prov. 17.5 Obs 5 The righteous God doth sometimes recompence sinners in the same way they have sinned Tyrus laughed at the destruction of Jerusalem Ezek. 26.2 and here in this ch v. 36. Tâ—e Merchants of the people shall hisse at thee Hissing as it sometimes notes astonishment so sometimes gladnesse and insulting Lament 2.15 16. all that pass by clap their hands at thee they wag their heads and hiss and say this is the day we looked for c. at first these Merchants might bee astonished at the tydings of Tyrus her ruine and after rejoyce clap their hands and hisse at her Agag by his sword had made women childlesse and by Samuels sword his mother was made childlesse 1 Sam. 15.33 CHAP. XXVIII Vers 1 The word of the Lord came again unto mee saying 2 Son of man say unto the Prince of Tyrus thus saith the Lord God because thine heart is lifted up and thou hast said I am a God I sit in the seat of God in the midst of the Seas yet thou art a man and not God though thou set thine heart as the heart of God 3 Behold thou art wiser than Daniel there is no secret that they can hide from thee 4 With thy wisdome and with thine understanding thou hast gotten thee riches and hast gotten gold and silver into thy treasures 5 By thy great wisdome and by thy traffique hast thou increased thy riches and thine heart is lifted up because of thy riches 6 Therefore thus saith the Lord God because thou hast set thine heart as the heart of God 7 Behold therefore I will bring strangers upon thee the terrible of the Nations and they shall draw their swords against the beauty of thy wisdome and they shall defile thy brightness 8 They shall bring thee down to the pit and thou shalt dye the death of them that are slain in the midst of the seas 9 Wilt thou yet say before him that slayeth thee I am god but thou shalt bee a man and no God in the hand of him that slayeth thee 10 Thou shalt dye the deaths of the uncircumcised by the hand of strangers for I have spoken it saith the Lord. IN this Chapter you have these general parts 1 A Prophesy against the King of Tyre in these 10. verses 2 A Lamentation for him and the spoiling of his glory from the 10. v. to the 20. 3 A prophesy against Zidon from the beginning of the 20. to the 24. 4 A Prophesy of mercy unto the people of God from the 24. to the end In the Prophesy against the King of Tyrus you have 1 The Authority of the prophesy in the 1. v. 2 The sin that brought destruction upon him which was his Pride v. 2. occasioned from his seat ibid. his wisdome v. 3 4. and his wealth v. 4 5. 3 The Instruments the Lord would use in his destruction and they were strangers v. 7. the manner of whose dealings with him is set out in the 8 9 10. v. 1 The word of the Lord came again c. Being to speak unto the King of Tyrus hee mentions his Commission that the Lord spake to him and sent him one greater than the King himself Hereby the Prophet made way for himself and his message to have the better entertainment had hee come of his own head delivered things from his own spirit hee had rendred himself contemptible what hee had to declare unto the King and against him was not humane but Revelation from the Lord. 2 Son of Man The Son of Man must utter the words of God Heavenly treasure is put in earthen vessels and makes them honourable Ezekiel though hee were the Son of Man yet herein hee was the servant of God Hee sent him and put his own words in his mouth full of Majesty and to bee beleeved notwithstanding his meannesse and frailty This Son of Man is made a Son of Thunder against a proud and haughty Prince Say unto the Prince of Tyrus Some of the Fathers do make this Prince of Tyrus to bee the Devil but they were much mistaken in so conceiting for here bee many things which are incompetent to him especially what is said in the 7 and 8. ver The words are to bee taken litterally of Ethbahal or Ithobalus who was at that time Prince of Tyrus unto whom this Prophesy was directed being in his glory and height whereas Satan was cast out and cast down into greater misery then here is mentioned long before Thus saith the Lord God Prophets being subject to the same infirmities and passions as others bee are little regarded in the world especially by Princes Ezekiel therefore must not speak his own words but say Thus saith the Lord God The Hebrew Adonai Jehovah are very significant words Jehovah imports Gods being and giving being unto all things Adonai his supporting all in their beings for it s from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Pillar or foundation Thus saith hee who hath his being of himself and hath given being to heaven and earth and all creatures therein that upholds all by his power even thee thy self O Prince of Tyrus thus saith he unto thee Because thine heart is lifted up By heart understand not that little part of flesh in man wherein is sedes vitae the seat of life but the Thoughts Counsels reasonings Designes Wisdome Workings and Contrivances of the heart so Heart is oft to bee taken in scripture and it s lifted up when it s carried out after high and great things Psalm 131.1 Lord mine heart is not haughty nor mine eies lofty neither doe I exercise my self in great matters or in things too high for mee Here you may see what it is to have the heart lifted up or to bee haughty its Javah in both places and it is to have aspiring thoughts to minde high things to bee designing and reaching after them to have a high conceit of ones self as this Prince of Tyre had who thought himself above the condition of mortall men and so the Counsels reasonings designes and workings of his heart were to become a God and he blushed not to say it Thou hast said I am a God Not thou hast thought so which had been too much but
and not god the highest of them their Pharaohs were men worms grashoppers nothings to that God they neglected and that they should know when he should stretch out his hand Gods thoughts and mens do differ exceedingly they think themselves some-bodies as Simon Magus did Act. 8.9 Gods as the Prince of Tyrus here did but Psalm 62.9 men of high degree are a lye not lying but a lye and you know a lye is that hath no truth in it no substance no weight they think themselves solid substantial massy peices but they deceive themselves and others not God who tells them they are a lye false vain and empty things and not onely some men but even all men are so in his eye Isa 40.17 all Nations before him are as nothing and they are counted to him lesse than nothing and vanity that all are as nothing before him who is infinite easily will bee granted but that they are lesse than nothing in his account this seems strange and questionable How can all the Nations be lesse than nothing the sense is they are extreamly inconsiderable The words in the Original are rendred thus by Mont. pro nihilo inani reputatae sunt ei Fr. Luy sont reputees comme chose de â—eant vain for nothing and emptiness they are reputed or accounted to him or he reckons them as a thing of nought and vain 3 And behold thou art wiser than Daniel The Tyrians were wise men Zech. 9.2 Ezekiel 27.8 2 Chron. 2.14 and its probable their Kings were wise well seen into Sea military and political affaires and that the Prince of Tyre here spoken of was one of the wisest of them but puft up with a conceit of more wisdome than hee had therefore here the Lord in an Ironical way as Expositors conceives gives him a check saying behold thou art wiser than Daniel thou makest thy self a God as if thou knewest all things which Daniel did not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Estu plus sage que Daniel The Septuagint reads the words by way of Interrogation Art thou wiser than Daniel and so doth the Fr. Perstringeing the folly of the Prince thereby The words by some are taken by way of Concession thou saiest thou sittest in the seat of God and hast a heart as the heart of God be it so behold then thou art wiser than Daniel He knew some secrets thou knowest all Daniel was very wise hee would not defile himself with the Kings meat or wine Dan. 1.8 hee revealed and interpreted the Kings dreams chap. 2. 4. hee read and interpreted the writing upon the wall which none of the wise men could do chap. 5. hee had an excellent spirit in him and was chief President over the one hundred and twenty Princes that were set over the whole Kingdome and when the two other Presidents and all the rest of the Princes envied him and sought occasion against him hee had carried things so wisely and well that they could finde no occasion against him chap. 6. Daniel had natural political and spiritual wisdom insomuch that it grew into a Proverb wiser than Daniel Vid. Dan. 1 17 20. His wisdome was great dispersed far and known to the Eastern and other parts of the world and even to Tyrus which had trading from all parts and because the Prince of it was so wise in his own conceit the Lord gives him a notable twitch here Behold Thou art wiser than Daniel There is no secret that they can hide from thee Thou art so possest with opinion of thy wisdome that thou conceivest nothing can bee kept secret or hid from thee The Hebrew word for secret is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sathum which signifies a thing shut up and what is so is secret and hidden from others as Dan. 8.26 shut up the vision for it s for many daies The vision being sealed and shut up it was not knowable for a season men could not tell what was therein it was hid from them but this Prince of Tyre took upon him to know secrets and things shut up from the Vulgar and wise also In the Original the words stand thus Omne absconditum non abscondunt tibi every hidden thing they do not hide from thee here an Active is put for a Passive Verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vid. Gloss Phil. sacr l. 3 tractat 3. de verbo can 23. and carres this sense every hidden thing is not hid from thee thou art so wise as that thou piercest into secrets dark and deep things Thou art a God and what can men hide or what can bee hidden from thee The words are spoken ironically or according to the opinion men had of him Obs 1 Wisedome makes men honorable and famous Daniel was wise and his wisdome begate such an high esteem of him that it became a Proverbe wiser than Daniel Nebuchadnezzar honoured Daniel much when hee acknowledged Daniels wisdome to be ten times better than the wisdome of all the Astrologers and Magicians that were in his Realm Dan. 1.20 but God honoured him more when hee made his wisdome exemplary and proverbial throughout the world Wisdom is from God a principal thing Prov. 4.7 it makes men of an excellent spirit Dan. 5.12 Prov. 17.27 directing to do like unto God hence it is that men indued with it are honourable and renowned David was wise and his wisdome is recorded in holy writ for his honour 1 Sam. 18.5.15.30 hee behaved himself wisely very wisely more wisely than all the Servants of Saul The widow of Tekoah compared his wisdome to the wisdome of an Angel 2 Sam. 14.20 Solomon was wise yea wiser than all men than Ethan the Ezrahite and â—eman and Chalcol and Darda these were wise men and honoured for their wisedome but Solomon above them all his wisedome spread into all Courts and unto all Kings of the earth 1 King 4.31 34. This made Solomon to say The wise shall inherit glory Prov. 3.35 a Son of wisdome is an heir to glory hee shall not have flitting glory but fixed such glory as shall bee his inheritance Obs 2 Men know not what themselves are thou art wiser than Daniel Thou thinkest thy self to bee very wise whereas thou art ignorant and foolish and dost manifest it to the full The Irony in the words speaks this out unto us for an Irony is a trope putting one contrary for another here wisedome is mentioned and by it the Princes foolishnesse is declared It was so in him to think himself a God that hee knew every secret hee did not know himself that is an hard lesson The Apostle tells us 1 Cor. 8.2 that if any man be hee Prince or of what condition soever thinks that hee knoweth any thing hee knoweth nothing yet as hee ought to know when men conceit they know something this puffs them up makes them despise and neglect others and they know nothing rightly for right knowledge of things would make men humble and direct them to
These words may bee taken two waies rither thou shalt dy by the hand of those that are uncircumcised thou shalt not have the honour to dye by the hand of the Jâ—ws who by Circumcision are distinguished from all other thou shalt dye by Chaldaeans a prophane and barbarous people or thou shalt dye the death of the uncircumcised that is thou shalt so dye as to perish soul and body for ever thou hast exalted thy self to bee a God and thou shalt bee cast into hell The Nations who were uncircumcised were without God without Christ Eph. 2.12 and so perished For I have spoken it saith the Lord. Thou maiest contemn this Prophesy and think there is nothing in it but know it s not the voice of man like thy self but the voice of God who will fulfil it and make thee know that thou art man and not God that thou hast sinned greatly in comparing thy self with God Obs 1 Haughtinesse and Pride of Spirit provokes God to deal severely with men Because thou hast set thine heart as the heart of God Therefore will I bring strangers upon thee the terrible of the Nations God stirred up led out the most terrible of the Babylonians to punish the Prince of Tyrus for his Pride and insolency Theudas boasted himself to bee some body drew followers after him but hee and they were all slain by the just judgement of God Act. 5.36 Zeba and Zalmunna said let us take to our selves the houses of God in possession Psalm 83.12 they had aspiring spirits but the Lord cut them off by the hand of Gideon Judg. 8.21 proud spirits the Lord will meet with and break in pieces hee hath said it Isa 2.11 The lofty looks of man shall bee humbled and the haughtinesse of men shall be bowed down Ne ascend as cacumen montis cum fueris ornatus ne forte cadâ—s Hoffinâ— geru Let those that have much look to it that they bee not lifted up least they fall bee broken and rise no more Obs 2 That which is the glory and delight of men is subject to spoil and prophanation They shall draw their swords against the beauty of thy wisdome and they shal defile thy brightnesse they laid all the glory of Tyrus and of the Prince thereof in the dust there was beauty brightnesse in the Court in the City in the Navy in the Armory in the treasure but when the Chaldaean came he spoiled he stained all it was not the wisdome of the Tyrian nor the beauty or brightnesse of the things that could keep off the enemies from plundering and prophaneing they minded not beauty or brightnesse wisdome real or pretended but they lay all waste cut off the Prince and make a beautiful glorious City as an heap of rubbish or as nothing Obs 3 Approachings of death will make men know themselves When this Prince of Tyrus should bee in the hand of his enemies and at deaths door then hee should see that hee was no God but a poor miserable mortal man vexatio dat intellectum when death comes and strikes upon our walls then wee understand our selves Psalm 9.20 Put them in fear O Lord that the Nations may know themselves to bee but men When Nations prosper have all things as heart desires they judge themselves more than men they are quasi dii minores petty gods but let the Lord send in some sore judgements that carry death in their foreheads then the Nations will know themselves to bee but men that is sorry fading perishing things though death shut all mens eyes yet the approach of death opens them oft to see more of themselves than ever before Obs 4 That wicked Princes and others how ever they may flourish in the world for a season yet their ends will bee miserable Thou shalt dye the death of the uncircumcised a temporal death here eternal death hereafter therefore envy not great ones who flourish here in the world for a season and after go down to the pit where they shall suffer sufficiently for their demerit Vers 11 Moreover The word of the Lord came unto me saying 12 Son of Man take up a Lamentation upon the King of Tyrus and say unto him Thus saith the Lord God Thou sealest up the sum full of wisdome and perfect in beauty 13 Thou hast been in Eden the garden of God every precious stone was thy covering the Sardius Topaz and the Diamond the Beril the Onix and the Jasper the Saphire the Emeraud and the Carbuncle and gold The workmanship of thy tabrets and of thy pipes was prepared in thee in the day that thou wast created 14 Thou art the annointed Cherub that covereth and I have set thee so thou wast upon the holy mountain of God thou hast walked up and down in the midst of the stones of fire 15 Thou wast perfect in thy waies from the day that thou wast created till iniquity was found in thee Here beginnes the second general part of the Chapter viz. a Lamentation for the Prince of Tyrus and the corrupting of his glory Besides the Lamentation and authority of it in the 11 12. ver you have 1 The State of this Prince set out from his power wisdome wealth delights and greatness v. 12 13 14 15. 2 The Cause that his state and glory were destroyed v. 15. 12 Take up a lamentation upon the King of Tyrus In chap. 27.2 the Lord bade him take up a lamentation for Tyrus and here he bids him take up one for the King of Tyrus bewail his condition for hee should suffer as well as the City and though hee were an Heathen King yet the Lord would have him to be lamented the Prophet must weep over him The French is Eslene la plainte contre le roy Thou sealest up the sum The Hebrew is Attah chothem tachnith which Montanus renders Tu sigillas dispositionem Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Vulgar Tu signaculum similitudinis Junius Tu obsignas summam Piscat Tu obsignator summae Lavat Tu sigillas summam Vatabl. and the Trigurine Tu es omnibus numeris absolutum exemplar The Fren. is Tu accomplis le tout or tu es venu an comble de perfection Ours is Thou sealest up the sum Thou having power over all the Commodities to bee carried out or brought in sayest how much and how little shall bee exported and imported Thou sealest up the sum thou puttest the last hand to the businesse and doest compleat it thus some expositors interpret the words Others considering Tachnith is from Tachan to weigh to measure and notes a thing measured secundum omnes ejus dimensiones according to all its dimensions they make the sense this Thou art an absolute and compleat King whatever is wanting in others is found in thee Thou sealest up the sum others want wisdome riches power friends thou hast all that conduceth to the greatnesse and happinesse of a Prince When bags have all the monie in them they
god hee sealed up the sum hee was a compleat Prince he had choice indowments hee was full of wisdome perfect in beauty hee had outward glory and greatnesse as much as any hee was seated in a Paradise hee glistered with Pearles and pretious stones hee had as choice Musick as was to bee had yet notwithstanding all these hee was a wretched man under the curse of God and was to dye the death of the uncircumcised What vanity is it therefore to pride our selves in any humane excellencies to set our hearts upon or confide in any outward glory or greatnesse 14 Thou art the annointed Cherub Here the Prince of Tyrus is compared unto an Angel Angels in Scripture are called Cherubims Gen. 3.24 The resemblances between him and them take in these particulars 1 They are full of knowledge and wisdome 2 Sam. 14.20 and it s said of this King that he was full of wisdome 2 They are beautiful and glorious creatures Luke 9.26 Christ shall come in the glory of the Angels so this King was perfect in beauty and full of glory being adorned with such pretious stones as he was 3 They are high exalted about others having great power and command Dan. 10.13 20. 2 King 19.35 they are called principalities and powers Eph. 3.10 So this King was exalted above others hee had great power and command so that hee was dreadfull as the Cherubims that kept the way into Paradise Annointed The Cherubims above the Arke or mercy seat were annointed with oyle Exod. 30.26 to which here may bee an allusion thou art the annointed Cherub or thou thinkest thy self so or it may bee spoken in reference to the Kings of Israel and high Priest who were annointed and so had many prerogatives thereupon and this man being made King of Tyrus had great priviledges and prerogatives That covereth The Cherubims had wings which covered the Ark Exod. 25.20 and this King had wings of power stretched out at Sea and land to cover and protect his people The Hebrew word is Hashochech from Sachach which is to hide Kirker super-ponendo aliquid a Hen hides her chickens by putting her wings over them it notes also to protect when things are covered they are protected I have set thee so Thou wast made King hadst great honour priviledges and power thou wast above others and how camest thou to all this it was not by any other than my self I have set thee so The Hebrew is I have given thee that is into such dignity and greatnesse Thou wast upon the holy mountain of God Some refer this to Hyram furnishing Solomon with materials to build the Temple but this sense of the words is in no wise entertainable for Hyram was dead long before and here the Prophet speaks of one that was then to be destroyed Piscator senses the words thus Thou hast been so gorgeously attired as if thou wert the High Priest of my people when he is in his robes Others make this the sense Thou wast as one upon the holy mountain of God Tyrus is likened to Mount Sion the King to a Cherub in the Temple thereupon it s called the holy Mountain by way of resemblance or because Tyre belonged to the Tribe of Asher it was within their lot Josh 19.24 29. and therefore belonging to Gods people and being on the borders of Canaan it might be called holy If any should question whether Tyrus were on a Mountain know that in the Scripture Cities for their high buildings and strong defences are called Mountains though they bee not on Mountaines as Jerem. 51.25 Behold I am against thee O destroying Mountain it s spoken of Babylon which was not upon a Mountain but in a plain upon many waters v. 13. So Tyrus for its high buildings strong walls and defences may bee called a Mountain but Tyrus was upon a rock which was high above the waters if not above the rest of the earth Some tell us Tyrus was upon a great Mountain Tyrus supra montem excelsum exaedificaâ—a fuit Vilal and things which are great and goodly to see unto are said to be the Lords Thou hast walked up and down in the midst of the stones of fire What these stones of fire are hath exercised the heads of men to finde out Some make them the Angels who Heb. 1.7 are called a flame of fire Some will have them to bee the two Tables of stone given at Mount Sinai in fire Some assert them to bee the people of the Jews who for their holinesse zeal and love are called stones of fire Some tel you they were the pretious stones in the Temple at Jerusalem or the common stones guilded over Others by these understand men of excellent parts spirits and abilities with whom the King of Tyre conversed but these have overlooked the truth lying near at hand for these stones of fire are the pretious stones mentioned in the former vers and are so called for their shining and glistering like fire especially the Carbuncles and Diamonds which sparkle and seem to cast out fire Sanctius saith hee walked in the midst of the stones of fire because his royal Pallace shined with such stones as might well bee called stones of fire The Jews at this time were not so holy Puta Tyri regem in mediâ— ignitorum lapidum ambulare quia regium conclave undique collucebat his lapillis qui suo jure vocantur igniti as to bee called or counted stones of fire they committed adultery with stones and stocks Jer. 3.9 and were stones of darknesse Job 28.3 rather than stones of fire 15 Thou wast perfect in thy waies The Septuagint hath the words thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou wast faultlesse or spotlesse in thy daies thou keptst thy self free from those pollutions which Kings usually are defiled with The Hebrew is thou wast perfect in thy waies not in a moral sense as if hee were without sin but in a political sense he prospered in what he did in his Naval Military Court and State-affaires hee was successeful hee wanted nothing pertaining to Kingly greatnesse hee had all things which might make him compleat and glorious From the day thou wast created From the time of making thee King In the day hee was created all sorts of musick were used then vers 3. and from that time hee had all things conducible to Royal greatness Till iniquity was found in thee There were some sinnes in this Prince which were very provoking 1 His Insulting at the destruction of Jerusalem which you have chap. 26.2 Tyrus hath said Aha Shee is broken that was the gates of the people Tyrus that was the King of Tyrus and the people they insulted over the Jews in their misery 2 His excessive pride in making himself a god or as God These were iniquities and whilst he was free from them he prospered his actions were commendable but when these sprung up and were discovered then the Lord threatned him with destruction and hastened his
ruine The words are spoken of God humano more as men search and find out things so God is here said to do his finding out is making known things Obs 1 Princes and men in supream power are honourable they are Cherubs or Cherubims next unto God In whose word they have many honourable Titles given them They are called shields Hos 4.18 the word for Rulers is shields in the Hebrew and shields of the earth Psalm 47.9 they protect the state where they live Ezek. 17.3 they are named Eagles and Cedars Psal 82.6 they are termed gods and children of the most high God ownes them for his children and calls them Gods which is an height of honour Obs 2 That Kings and potentates have their places priviledges and power that they may bee protectors of the people Thou art the annointed Cherub that covereth hee was on the throne that hee might spread his wings of protection over his subjects both at Sea and land Magistrates should bee as Hens to the Chickens as fathers to their children they are called not onely Fathers but Nursing fathers Isa 49.23 the word in Hebrew is Omenajick thy Nursers or Nourishers and notes faithful nursing they should make it their businesse to preserve and provide for their people as Nurses do for their Nurse-child seeing daily that it bee kept from dangers and want nothing such a Nurseing-father was David Psal 78.72 hee fed them according to the integrity of his heart and guided them by the skilfulnesse of his hands Davids heart and hands were at work for the good of the people Such a Nursing Father was Moses whom the Lord would have to carry the People in his bosome as a Nursing father beareth the sucking childe Numb 11.12 God would have Kings Princes Magistrates to deal tenderly with the People they should bee as Cherubs unto them spreading the wings of protection and justice over them and when they do otherwise hee is wroth with them Zeph. 3.1 2 3. Mic. 3.1 2 3 4. when instead of fathers they are Lyons instead of Angels they are Devils to the people God is sorely displeased and will destroy them Obs 3 That Princes are exalted by God and depend upon him I have set thee so its God that raises them and cloaths them with honour and Majesty Prov. 8.15 16. By mee Kings reign and Princes decree justice by me Princes rule and Nobles even all the Judges of the earth Here is mention of Kings Princes Nobles Judges what Power soever any or all of these have the highest or subordinate they have from God who is the fountain of all power as well as of being Hee is Lord of heaven and earth hee is chief governour among Angels and men Psalm 22.28 and he sets up in Tyrus and in Babylon in Egypt and in Jerusalem whom hee pleases They should consider who sets them up on whom they depend and serve him with fear ruling for the Lord Which because they do not they grow proud insolent tyrannical and therefore the same hand that set them up throws them down Dan. 2.21 Obs 4 God mindes the places were Princes dwell and the pompe they live in Thou waste upon the holy Mountain of God thou hast walked up and down in the midst of the stones of fire Thine habitation hath been in a strong fortified City thou hast lived in great state and glory having thy Pallace glistering with Carbuncles and other pretious stones 1 King 22.39 God took notice of the Ivory house which Ahab built for his state Solomons house throne overlaid with the best gold his Pompe and State God observed and caused to bee recorded 1 King the 7. and 10. chap. and because great ones pride themselves in their seats and Palaces God threatens to smite their winter houses and their summer houses and tells them that their ivory houses shall perish and their great houses have an end Amos 3.15 Obs 5 Princes and States are prosperous and successeful in their undertakings whilst they are free from iniquities Thou wast perfect in thy waies from the day thou wast created till iniquity was found So long as thou keptst thy self from unjust and wicked acts thou didst speed well in all thy enterprises at Sea and Land The Lord blesses Heathen Kings while they do just things It s righteousnesse exalts a Nation even any Nation Prov. 14.3 4. David told Solomon what was the way for him and his Kingdome to prosper 2. Chron. 22.13 hee must fulfil the Statutes and judgements of the Lord and then hee should prosper in all that hee did and whither soever hee turned himself 1 Kin. 2.3 Hezekiah was free from iniquities unjust and cruel acts and hear what the Spirit of the Lord saith of him 2 Chron. 32.30 he prospered in all his works Ob. 6 Great and grievous sins may bee in Princes and States undiscovered but the Lord will search them out and make them known Till iniquity was found in thee The Prince of Tyrus his sinne was secret and hidden from the world kept within doors in his own chamber Palace City or Territories but the Lord found it out and made discovery of it to the Prophet and the Prophet to the world The great ones of Judah thought themselves innocent yet God found the bloud of innocents upon their skirts and hee found it not by secret search by digging that is by taking much pains to find it out but so soon as hee came hee spied it upon their skirts and made it known Jerem. 2.34 men plot mischief do works of darknesse and think they shall not bee seen Isa 29 15. but the Lord sees will finde it out and bring it into the light David sinned in secret but the Lord saw it and proclaimed it to the world Obs 7 Wickednesse blasts prosperous Princes and flourishing States Thou wast perfect in thy waies till iniquity was found in thee That caused all to wither His exalting himself to bee as God his insulting over others in their misery and his injust actions caused the Lord to threaten and bring desolation Iniquity is the canker and plague of prosperity Many Princes and States which were fat and flourishing have been made lean thereby Jeroboams iniquities lost him five hundred thousand men at once 2 Chron. 13.8 9 17. When iniquity was found in Zedekiah breaking with Nebuchadnezzar and relying upon the King of Egypt what said the Lord shall hee prosper or shall hee scape that doth such things Ezek. 17.15 no hee shall never prosper more It s said of Jotham that hee became mighty hee prospered greatly and what was the cause 2 Chron. 27.6 it was because hee prepared his waies before the Lord or established them before him hee lookt to it that hee did nothing but what God commanded and approved hee would not defile his heart or hands with iniquity therefore hee grew mighty and left a flourishing Kingdome But when Ahaz his Son came to it who did wickedly you may see how the Syrians Israelites
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
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
taken away Husbandmen and Gardiners are glad when the bryars and brambles are pulled up from the corn flowers and plants among which they grew The losse of good men is a great losse as of Josiah a good King but the losse of wicked Kings is no losse its gain to a State and matter of rejoycing they are great brambles and there is much a do to pull them up but being up and perishing multitudes shout for joy who were scratched and oppressed by them Obs 4 Those bee the Lords Deputies and Rulers under him should see to it that bryars and brambles over-run not all the field and vineyard of God They do grow high great spread and are like to indanger much if they bee not dealt withall There bee thornes and bryars in all places There bee State brambles Citie Thornes and Church Bryars such were in the Church of Galatia which Paul wisheth were cut off Gal. 5.12 because they scratched and troubled them and Davids resolution was to thrust away as thornes all the Sonnes of Belial who troubled the State and City of Jerusalem 2 Sam. 23.6 and Psalm 101.6 hee saith I will early destroy all the wicked of the land that I may cut off all wicked doers from the City of the Lord. Here was a man after Gods own heart that would not suffer pricking thornes and grieving bryars Some more particular observations from the words of the vers Obs 1 The Church and people of God live amongst thorns They dwell in the midst of wicked men All that were round about them were pricking bryars and grieving thornes The Church is a Lilly among thornes Cant. 2.2 Jerusalem was amidst heathenish Nations Christ and his Apostles were among Scribes and Pharisees whose spirits were thorny Hence take these inferences 1 Then Gods people ought to take heed how they walk Men who live and walk among bryars and thornes had need have their eyes in their heads they may otherwise bee quickly intangled in the bryars and miserably scratched Matth. 10.16 bee wise as Serpents c. they live among thorns 2 Then it is not strange if Gods people be scratched somtimes by wicked men They will tear and rend their Names states Comforts peace priviledges c. David Jeremy Paul were sufficiently scratched by such bryars and thornes who so toucheth them had need be fenced with iron and the staff of a spear 3 Then see a reason why the people of God cannot carry on the work and things of God with more speed they dwell amongst thornes and when thornes are in the way things move slowly When good seed was sown the thornes hindred the growth of it When Joshuah went about taking Ai there was Achan a great thorn in the way When Nehemiah was in the work of the Temple Tobias and Sanballat were thornes in the way The motions of Parliament and Army were not so speedy because they met with great thornes and brambles in their waies Obs 2 The Church and people of God shall not alwaies bee among bryars and thornes They shall have a time of freedome There shall bee no more a pricking bryar and a grieving thorne Ezek. 34.28 They shall no more bee a prey to the Heathen c. this was made good to the Jews in the letter after their return The Nations which had been thornes to them the Lord destroyed This Promise referres also to the Gospel times the Lord is making way for it now When enemies have power strength Counsel are active and successeful then they are thorny and grievous but the Lord is dis-appointing his Churches enemies and consuming them as bryars and Thornes Isa 27.4 This is matter of Comfort to the Church that although shee have been long among bryars thornes and hath been much offended by them yea wounded yet there is a time she shall be freed from them it is approaching and makes haste Luk. 18.7 8. the Israelites were freed from the Egyptians and Lot from the Sodomites who were thornes yea terrible ones unto them This should draw out our spirits in Prayer unto the Lord to hasten the time and that he would make good what hee hath promised Isa 55.13 Instead of the thorn shall come up the fir-tree and instead of the bryar shall come up the Mirtle-tree Let us Pray earnestly that God would give us fir-trees and mirtle-trees in the room of our bryars and thornes Good Magistrates and good Ministers instead of those have been no better than thornes and bryars unto us Obs 3 Wicked men have ill thoughts of Gods people They sleight them These Bryars and Thornes the wicked round about the house of Israel despised them and scorned them Psal 79.4 Wee are become a reproach to our neighbours a scorn and derision to them that are round about us Wicked men are proud the waies of God are contrary unto them and their waies Hence they despise his waies and those walk in them Vers 25 Thus saith the Lord God when I shall have gathered the house of Israel from the people among whom they are scattered c. This people of God the Jews were scattered into the Eastern Countries over several Provinces of the King of Babylon and here the Lord promiseth to gather them out therof and to return them to their own land And shall bee sanctified in them in the sight of the Heathen Of Sanctifying was spoken in the 22. v. The Hebrew is When I shall sanctifye my self that is make known my self by my judgements upon them for their sinnes by seventy years captivity and cause the Heathen to confesse that I am a just and righteous God which will bee when they shall see mee gather them up again and bring them out with a strong hand then they will say he hath not utterly cast them off though hee hath severely punished them The words may bee taken passively as here they are read when I shall be sanctified in them or by them when they shall see me remembring my Promises made unto them and begin to make way for their deliverance then shall they praise my name and rejoyce in me their God and tel the heathens God hath not forgotten them Obs 1 Gods people have no fixed certain habitation in this world but are subject to scatterings They were removed out of their land carried into Babylon so the Church Acts 8.1 was scattered throughout all the regions of Judaea and Samaria Heb. 11.37 They wandered about in sheeps-skins and goat-skins being destitute afflicted tormented Obs 2 When ever Gods people are scattered abroad in the world hee hath a care of them and will sanctify his name in bringing them into a safe and happy condition they shall bee brought into Canaan that is into the Church which Canaan represents As the Jews were gathered out of Babylon and the Provinces thereof into their own land so shall all the Elect bee brought into the Church of God where is peace safety and confidence where they shall finde God an habitation a vineyard
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
Herodotus calls Apries and is the Pharaoh here meant Egypt It is a famous Region of Africa so called either from Aegyptus the son of Belus or from the blacknesse of the river Nilus which formerly was called Sichor that is black The Grecians understanding this they in their language called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies black whence in time the land came to bee called Egypt Martinius In the Old Testament it is alwaies called the land of Misraim from Misraim the son of Ham for of this Misraim came the Egyptians It is a land very fruitful Publicum orbis horreum The Granary of the world Macrobius gives it this honour to bee the mother of Arts it had famous schools especially at Alexandria but abounded with superstition and idolatry The Egyptians were the first saith Polydore Virgil that set up Altars Temples Images Lib 1. de rerum inventione c. 5. and sacrificed to idol gods and taught strangers to do so Prophesy against him and against all Egypt These words shew the latitude and extent of his Prophesy it was not to bee against the King alone or his Nobles but against them and all the people He was to Prophesy against great and small Obs 1 The Lord would have men mind the time when he sets his Prophets on work and that punctually the year Moneth and day are here recorded when he gave out his word to Ezekiel that the same might bee observed by all it concerned The Jews trusted much to Egypt and the Kings thereof The Egyptians were haughty and self-confident now God records the time of his Commissioning Ezekiel to Prophesy against the King of Egypt and the Egyptians that the Jews hearing of their ruine destinated from such a time they might rely no longer upon them and that the Egyptians might consider what to do being in such eminent danger for their treachery to the Jews and confidence in what they had Obs 2 That the servants of God must impartially dispense the word committed unto them Set thy face against Pharaoh King of Egypt and prophesy against him and against all Egypt Hee must neither fear nor flatter any of what condition or rank soever but declare the mind of God and denounce his judgements indifferently towards all When Prophets and the Sons of Prophets have to do with great ones they are apt to bee discouraged and to faulter in their work which they ought not to do considering God who sends them is greater than the greatest Jeremy had something of this nature in him and therefore see how God rouses him and steels his spirit chap. 1.17 18. Gird up thy loines and arise and speak unto them all that I command thee bee not dismaied at their faces least I confound thee before them for behold I have made thee this day a defenced City and an iron pillar and brazen walls against the whole land against the Kings of Judah against the Princes thereof against the Priests thereof and against the people of the land and they shall fight against thee Jeremy had high and low all sorts of men yea all men against him yet he must dispense the truth and all the truth impartially not fearing the faces of any least he should be confounded 3 Behold I am against thee Pharaoh King of Egypt The words may bee read Behold I am above thee thou art above others and thinkest none to bee above thy self but I am above thee and being above thee in power and greatnesse I am against thee for thy wickednesse I that am God the King of Kings that shake heaven and earth at my pleasure that tumble down Kings from their thrones and seats I even I am against thee The great dragon that lyeth in the midst of his Rivers The Hebrew word for Dragon is Tannin which Lamen 4.3 is rendred a Sea-monster in Job 7.12 a whale in Isa 51.9 a Dragon and so here it notes monstrous and great creatures in the Sea or at Land and according to the subject matter it is to bee understood of the Whale Dragon or Crocodile The Septuagint Montanus Vulgar Vatablus and our English have it Dragon Junius Piscator and Lavater a great Whale Some Interpreters make it the Crocodile which is like a Dragon or Serpent and lives in the Egyptian fens and waters chiefly in the river of Nile and may not unfitly bee called the Whale or Dragon thereof Pharaoh is likened unto this Dragon or Crocodile 1 The Crocodile is the chiefest and greatest of all that moved in the Egyptian waters no fish no Serpent comparable to it so Pharaoh was the chiefest and greatest among all the Egyptians 2 The Crocodile is cruel and ravenous seeking his prey both in the waters Dentium unguium immanitate armatum est animal Franzius and on the land being armed with sharpe claws and teeth and some of them can swallow an entire heifer as Sands reports in his travailes So the Egyptian Pharaohs were cruel and ravenous Did not Pharaoh command the mid-wives to kill all the Males of the Hebrews at their birth and when they would not do it did not he charge his people to drown them Exod. 1. and did hee not seek his prey in the red Sea when hee pursued the Israelites going through it 3 The Crocodile is subtle and useth cunning waies to get his prey he will lye as if asleep and dead with his mouth open to deceive the birds and passengers Sometimes also hee fills his mouth with water and spouts it out in the way where beasts and men do pass that so it being slippery they may fall Franzius in Historia animalum and become a prey to him So the Egyptian Pharaohs were subtle and used much cunning to make a prey of the people especially the Jews Exod. 1.10 Come let us deal wisely with them and how cunning was hee in calling forth his Magitians to dis-credit the Miracles of Moses and Aaron chap. 7. 8. That lyeth in the midst of his Rivers The Hebrew for Rivers is jeorim and notes such as are made by the Art and help of man cut out of some great river for to water the land In Egypt they had seldome any rain but cut Rivers out of Nilus by which the land was watered according to that Deut. 11.10 where Canaan is said not to bee like Egypt where they sowed their seed and watered it with the foot that is they digged trenches and little rivers and so watered Egypt by the help of their feet but Canaan was watered from heaven The Dragons or Crocodiles lay lurking in these securely and so did Pharaoh in his Kingdom which was full of artificial Rivers My River is mine own I have made it for my self The words in the Hebrew sound thus Mihi fluvius meus ego feci me To mee is my River and I have made my self The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mine are the Rivers and I have made them that is mine is Nilus
and all the aquaeducts or rivulets cut out of it but if wee take the words as they bee in the Original the sense may bee this To mee is my River it s instead of clouds rain heaven God I have Nilus which makes my land as fruitful comfortable and beneficial unto mee as all those do the lands of others if they owe ought to them I owe as much to Nilus If wee take the words as translated My River is mine own that is it s so mine that none can take it from mee or hinder mee of the benefit of it here he shewed his Pride Arrogancy and vain-confidence for God had in a former Pharaohs time made Nilus uselesse unto them in Egypt Gen. 41.55 when the seven years famine was and hee could do it again Those words I have made it for my self must not be sensed as if hee made Nilus for that had its being and flowings many hundred years before and the spring of it lay unfound out but the meaning is I have by my power wisdome and industry made it advantagious to my self and people I have inriched them and my self thereby and so furnished and secured my Kingdome by means of it that I shall neither stand in need of Apriae hec dicitur fuisse sententia ne deum quidem ullum posse ipsum de regno suo dejicere adeo firme sibi ipsi constabilivisse illud videbatur Herodot in Euterpe nor fear any Herodotus saith of this King whom hee calls Apries that it was his usual saying no God could move him out of his Kingdome he had so established it Obs 1 God is an open and profest enemy unto wicked Kings Hee proclaims war against them bee they never so great Behold I am against thee Pharaoh King of Egypt Few are the Kings which abuse not their authority they lift up themselves oppresse the people oppose the interest of God and therefore hee is a declared adversary unto them Jer. 25.18 19 20 21 22 23 24 25 26. You may see what a multitude of Kings the Lord sends the cup of fury unto and draws out the sword against there was scarcely one good King at that time upon the face of the earth God was against them all It s a dreadful thing for any King to have God denounce war against him hee must needs bee conquered and brought to nothing for God is the Lord of Hosts armed with such power and Majesty as that there is no withstanding him Isa 40.10 Hee bringeth Princes to nothing when they are wicked hee will not spare them though they bee as great as Whales as Cruel as Dragons and as cunning as Crocodiles Obs 2 Wicked Kings are resemblances of Satan Pharaoh is here called the Great Dragon and so is Satan Rev. 12.9 The Great Dragon was cast out that old Serpent called the Devil and Satan Dragons are dreadful subtle and cruel so are Tyrants so is the Devil The former Pharaohs were Dragons and so called Psal 74.13 Isa 51.9 they were enemies to the people of God so are all wicked Kings so is Satan What were all the persecuting Emperours but Dragons they were lively representations of the Devil that Great red Dragon and so are all that tread in their steps Obs 3 Princes abounding with outward things grow secure arrogant and confident Pharaoh lay as a Dragon in the midst of his Rivers hee was secure fed upon the prey and said arrogantly enough and with too much confidence my River is mine own I have water sufficient in Nilus for the watering of Egypt I need beg no rain of God let him give his rain to whom hee will and I am so well fortified by my Rivers that I fear no power to dispossess me thereof I am happy and who can make mee miserable Here you have the true picture and character of this Egyptian Pharaoh and in him of all wicked Kings who in their prosperity forgot God promise much safety to themselves and trust in an arm of flesh 4 But I will put hooks in thy Chaws Here beginnes Gods judgements upon this confident King God would deal with him as men do with some great fish when the hook is in his jaws they draw him out of the waters to the dry land where hee dies So God would by an occasion draw Pharaoh out of Egypt into another land and with him a great Army of the Egyptians where they should all perish The occasion was this as Junius relates it out of Herodotus Adiciam or Ariciam King of the Lybians had put himself under the protection of the King of Egypt because the Cyreneans had invaded some part of Lybia and had spoiled King Aricranes of his Government hereupon Pharaoh was provoked to lead out an Army in Agrum Cyreniacum which was the hook God put in his chaws The word for Hooks is Chachim from Choach a Thorne and metaphorically an hook such as men bait to catch fish withall Job 41.1 Canst thou draw out Leviathan with an hook the whale was too big to be taken with such an Hook though other fishes were not God had a hook to take and draw out the Egyptian Dragon I will cause the fish of thy River to stick unto thy scales Pharaoh being likened unto the Crocodile or Sea-Dragon here his Princes Nobles and people are called fish and likened unto them for their multitude and dispersion into all parts and aptnesse to bee devoured one by another These should adhere unto Pharaoh as the scales do unto a fish Hee had called Nilus his River and it s said here The fish of thy River The word for scales is kaskkesheth from kashah which signifies difficult and the radical letters are doubled propter vehementem geminationem squamarum which do so tenatiously cleave together Avenarius that its very hard to pierce them The scales of Pharaoh were the Armes that hee bare 1 Sam. 17.5 the coat of male which Goliah had on was shiron kaskassim lorica squamarum a brigandine or coat of scales that is made like the scales of a fish Such an one its probable Pharaoh had on and all his people in their armes suitable followed him I will bring thee up out of the midst of thy Rivers Hee thought himself so secure in Egypt as that no danger no mischief could befall him Egypt is so fenced by nature having the Sea on one side the vast desert on the other on the right hand such craggy mountaines and on the left such Fennes as that it s judged inaccessible but however it was in it self yet God saith here I will bring thee up out of the midst of thy Rivers I will draw thee out into thine enemies land and there thou shalt fall 5 And I will leave thee thrown into the Wilderness The Hebrew is I will leave thee in the wildernesse Natash signifies to cast off so to leave as to have no care of what is left God would bring this proud confident King into the Cyrenean
wildernesse and there leave him to bee a prey unto the enemy when hee and his Army were spread over the wildernesse then they should be deserted of God and left to spoil Thee and all the fish of thy Rivers As a fish drawn out of the water left upon the land dies and becomes a prey so should the King of Egypt and the Egyptians Thou shalt fall upon the open fields thou shalt not bee brought together nor gathered Thine Army shall bee so beaten routed and overthrown as no one part of it shall bee joyned to another there shall be no rallying no recruiting no gathering up for burial but all shall bee meat for the beasts of the field and for the fowls of Heaven Some fishes when they are drawn out of the waters are taken up much use is made of them others are thrown away Mat. 13.48 but here they were so bad that all should bee thrown to the beasts and birds of prey Obs 1 When God is wroth with Princes and people he makes and takes occasions to execute his judgements upon them Pharaoh and his people had sinned greatly against God and hee stirred up the Cyreneans to invade their neighbour countrey the Lybians Whereupon hee and his are drawn out to warre and fall thereby He and his thought to live securely in Egypt but God had hooks to draw them out and judgements to inflict upon them being so drawn out The Elder Pharaoh in Moses daies having greatly provoked God by deteining the Jews in Egypt God made an occasion by dividing the waters of the red Sea for him to follow them and then hee and his being in the red Sea took occasion to bee avenged on him by causing the waters to swallow up him and all his host Exod. 14. God drew Zerah with his huge host of one thousand thousand and three hundred Chariots out of Ethiopia unto Maresha which was a City in the Tribe of Judah Joshuah 15.44 and there hee smote the Ethiopians and overthrew them 2 Chron. 14. God made Ramoth in Gilead an hook to draw out wicked Ahab to war against the Syrians and when hee was there hee was slain and his army wholly routed 1 King 22. God wants not hooks to draw Leviathans Dragons and Crocodiles out of their holes fens or rivers nor swords to peirce them when they are drawn out Hee had hooks for Hamilton and the late King of Scots to draw them into England and judgements to inflict upon them being come forth for their iniquities Let great and small take heed how they offend the Lord hee hath hooks enough and can make new if hee want them to drag sinners out of their lurking holes and vials of wrath to poure out upon them being haled out Obs 2 In those actions men do freely the wise providence of God acts powerfully and accomplisheth his designes Pharaoh and his subjects go out freely to war against their enemies yet God had a hook in their chaws and drew them toth at work Rhehoboam freely refused the counsel of the wise men and freely followed the counsel of the young men yet Gods hand was in these actions his hook was in his chaws 1 King 12.15 The cause was from the Lord. Rhehoboam carried on freely his own design and God powerfully carried on his though Rhehoboam discerned it not neither aimed at it God sent the Assyrians against the Hypocritical Jews hee charged him to take the spoil and tread them down like mire in the streets Hee came freely though Gods hook were in his nostrils hee came to do his own will not Gods that hee aimed not at for hee meant not so his heart did not think so Isa 10.6 7. yet Gods providence over-ruled so that he did the work of God This is a great mystery all wicked men act freely drive on their own interests yet God powerfully moves in these actions brings to pass his own purposes and counsells and that without sin Obs 3 The Counsels and strength of Princes and Armies comes to nothing where God doth not assist but desert I will leave thee thrown into the wildernesse thee and all the fish of thy River thou shalt fall Pharaoh was a great Dragon wise and subtle hee had wise Counsellors strong Souldiers a great Army but neither their Counsel nor strength stood them in stead when God had drawn them into the field he left them and they fell Humane wisdome and strength can do nothing without God Saul had a great Army all Israel were gathered together to fight against the Philistims but did they prevail no they fled and fell down before their enemies and what was the reason Saul tells you 1 Sam. 28.15 The Lord is departed from mee hee is neither with mee nor mine Army all Israel can do nothing against uncircumcised Philistims when God had forsaken them Jeroboam had an Army of eight hundred thousand men mighty men of valor Abijah meets him with an Army of four hundred thousand even half so many and slew of Jeroboams Army five hundred thousand They were strong men on that side and two to one yet more fell by an hundred thousand than Abijahs Army consisted of And what was the cause hereof 2 Chron. 13.3 12. The cause was God was with them Behold God himself is with us for our Captain he guides us and girds us with strength said Abijah Jeroboam by his golden Calves had driven God from him so then where God is not there can bee no successe 1 Sam. 2.9 by strength shall no man prevail Let men have strong horses strong Armes strong bodies strong Counsels strong Armies strong treasures if they have not El-shaddai the strong Almighty God with them all their strengths will prove weaknesse wee have seen this made good in our daies most eminently Obs 4 God in his just judgements brings Princes and Armies who confide in an arme of flesh to open shame and utter ruine Thou shalt fall in the open fields thou shalt not bee gathered nor brought together thou shalt lye unburied and be meat for beasts and fowles This Egyptian great Dragon and all the fish of his Rivers were such as God cast out for naught and gave to bee meat to Kites Crowes Vultures Dogs Swine and wild beasts their shame was open their end was miserable Pharaoh that intreated the Israelites so cruelly did not God bring him to open shame and his great Army did hee not drown this Dragon and all adhered to him in the deeps did hee not give their Carkasses to bee meat to the Sea-Dragons and Sea-Leviathans Absolom and his Army met with shame scorn and misery enough 2 Sam. 18. Jehoiakim was buried with the burial of an Asse Jerem. 22.19 that is hee had no burial but was cast out to shame scorn and feeding of birds and beasts 6 And all the inhabitants of Egypt shall know that I am the Lord. In this verse the Event of the former judgement upon Pharaoh and his Army is laid down together with
Gods judgements would cut off man and beast destroy her Cities and in effect dry up her Rivers they should bee made uselesse Egypt strugled to defend and secure her self but it availed not Jerem. 46.11 Go up into Gilead and take balm O virgin the daughter of Egypt in vain shalt thou use so many medicines for thou shalt not bee cured Egypt was yet a virgin unconquered and shee is bid to go to Gilead where the most pretious and soveraign balm was and to take thereof that is to use the best means shee could finde out to prevent her ravishing and destruction and when shee had tryed one means and another many medicines all were vain her wound was incurable shee had dealt deceitfully with the Jews and lift up her self against the Lord robbing him of his glory whilst shee said The river is mine I have made it for my self Gods judgements were of that power and so severe as Jerusalem with all her art and means could not prevent them or protect her self from them Jer. 2.22 Though thou wash thee with nitre and take thee much soape though thou hast many excuses shifts pretences for what thou doest though thou send to Egypt for help though thou fast and prâ—iest these things shall do thee no good thine iniquity is marked before mee and my judgements must come and lay thee waste yea utterly waste Obs 3 Gods judgements are often universal and sweeping God would lay Egypt universally waste and desolate and that from one border to another from the Tower of Syene to Arabia within which bounds all Egypt was comprehended Jer. 12.12 The spoilers are come upon all high places through the wildernesse for the sword of the Lord shall devour from one end of the Land even to the other end of the Land no flesh shall have peace The Chaldeans were Gods instruments hee put the sword in their hand which did eat and devout from one extream part of the Land to another no place so strong so secret but the sword found it out and spared neither things nor persons the judgement was so universal that no flesh had peace that is none of the Jewish nation the terror of the sword was every where Zeph. 3.6 I have cut off the Nations their towers are desolate I made their streets waste that none passeth by Their Cities are destroyed so that there is no man that there is no inhabitant God swept away from the Heathens their Towers their streets their Cities their men expecting his people would have learned to fear him received instruction and prevented an universal judgement at least v. 7. but they rose early and corrupted all their doings as Gods Mercies had not so his Judgements did not do them good Therefore hee complains thus Jerem. 44.7 8. wherefore commit ye great evils against your souls to cut off from you man and woman child and suckling out of Judah to leave you none to remain in that you provoke mee to wrath with the works of your hands they put God upon an universal judgement by their universal wickedness Obs 4 That the times of Kingdomes flourishings and Kingdomes desolations are in the hand of God hee sets the bounds and periods for their Prosperity and their Adversity Hee said The land of Egypt shall bee desolate hee put an end to its glory and greatnesse hee set the time how long it should prosper and when that time was come and it brought to desolation hee determined the time how long it should lye in that desolate condition It shall not bee inhabited forty years the Cities of it shall bee desolate forty years Isa 23.15 Tyre as it had its time for reigning so it s seventy years for suffering the same proportion of years the Lord allotted unto the kingdome of Judah and to diverse Nations Jerem. 25.11 God put an end to their dominion and determined the time of their subjection which was seventy years service unto the King of Babylon The life and death of States is in the hand of the Lord to lengthen and shorten at his pleasure Some states flourish four hundred some five hundred some six hundred years and then they are made desolate for their forty their seventy years or more as seems good unto the Lord Dan. 2.21 Hee changeth times and seasons hee removeth Kings from their glory and greatnesse and throws them into obscurity what time he hath determined for them Obs 5 In time of wars people are driven from their friends habitations and countries When the sword came upon Egypt the Egyptians were scattered among the Nations and dispersed through the Countries God made use of them abroad to declare their own misery and his justice It s a sad thing to bee amongst strangers whose language is not understood to bee exposed to the scornes frownes and harsh usage of enemies the smoak of ones own country is better than the fire of another Many in our late warres have met with this great evil and can experimentally tell you what it is to bee driven out of their own Country and habitations into forrein ones Vers 13 Yet thus saith the Lord God at the end of forty years will I gather the Egyptians from the People whither they were scattered 14 And I will bring again the Captivity of Egypt and will cause them to return into the land of Pathros into the land of their habitation and they shall be there a base kingdom 15 It shall be the basest of the Kingdoms neither shall it exalt it self any more above the Nations for I will diminish them that they shall no more rule over the nations 16 And it shall bee no more the confidence of the house of Israel which bringeth their iniquity to remembrance when they shall look after them but they shall know that I am the Lord God These verses are a Promise of Mercy to the Egyptians where comes into consideration 1 The Time when this mercy shall be at the end of the forty years 2 The Mercy it self which is double 1 Revocation v. 13. 2 Restitution of their Kingdome v. 14 15. where the nature of the Kingdome is set forth it shall be base c. 3 The End and aime of God in so doing which is two-fold 1 That Egypt may bee no more the confidence of the Jews 2 Acknowledgement of God v. 16 13 At the end of forty years will I gather the Egyptians The Egyptians being notorious idolaters confiding in their own strength were scattered among the Nations where they wandred and lived without hope of seeing their own Country and becomming a people or Kingdome again but the Lord out of his abundant goodnesse beyond theirs and others expectation promiseth that after forty years expired he would gather them where ever they were scattered Forty years he would exercise them wiâ—h captivity and those hard things accompanied the same No vocabâ—â—â—r olim ca câ—â—â—â—s Egypti quaâ— postea ab Aâ—â—xandro magnâ— restaurata â—jus nomen accepit Maldonat but
viz. that they should forsake God trust in an arm of flâ—sh hearken unto Idolaters c. When they shall look after them Had the Egyptians been restored to their former glory and power the Jews would have been looking after them trusted in and expected help from them but being low base in subjection to others they would neither look at them nor lean upon them but leave them as men do a broken staffe Obs 1 Gods own people are apt to confide in an arm of flesh The house of Israel made Egypt its confidence Asa relyed on the King of Syria 2 Chron. 16.7 The Jews were very prone to this sin sometimes they trusted in their fenced Cities as Jerem. 5.17 sometimes in their land of peace as Jer. 12.5 Sometimes in their multitudes of men as Hos 10.13 Sometimes in their own glory and greatnesse as Ezek. 16.15 Sometimes in their priviledges as Jer. 7.4 Sometimes in their own wisdome Jerem. 8.8 and sometimes in others as the Assyrians 2 Chron. 28.16 and the Egyptians as Ezek. 17.15 this shewed their trust in God was little and made him say Jerem. 13.25 Thou hast forgotten mee and trusted in falsehood Bachshater is a lye in things that promise help and safety but cannot make them good they will deceive you bee a lye and falshood unto you This practise of theirs made the Lord to say Jer. 2.36 Why gaddest thou about so much to change thy waie thou also shalt bee ashamed of Egypt as thou wast ashamed of Assyria They had formerly trusted to the Assyrians who instead of helping distressed them 2 Chron. 28.20 and so should the Egyptians for it follows thou shalt go forth from him and thine hands upon thine head that is lamenting thy disappointment for the Lord hath reâ—â—cted thy confidences and thou shalt not prosper in them that iâ— thou shalt fail of them and bee undone by them Let us take heed of bottoming upon any thing beneath the Lord for Jer. 17.5 a curse is pronounced upon the man that trusteth in man and maketh flesh his arme and whose heart departeth from the Lord his heart is gone from the Lord who trusteth in any creature Obs 2 Creature confidence brings former sins to remembrance When the house of Israel looked to Egypt for help that is trusted in them then their former iniquity was brought to minde that occasioned God to remember other sinnes When a wife leaves her husband or a Souldier his Commander this remindes them of former miscarriages and so when Gods people leave him for an Arm of flesh this revives the memory of old iniquities Ezek. 21.24 it s said they made their iniquity to bee remembred and how came that by discovery of their transgressions some new sins appeared and they caused the former to be rem mbred New sinnes are editions of the old Bankerupts by some latter acts bring former debts into question and men by some new latter sinne occasion God to bring their former sins into view Obs 3 That the Lord for the good of his people brings down proud Nations and keeps them in servile conditions Egypt lifted up it self above the Nations but God brake it in peices made it base yea the basest of Kingdomes decreeing it should not bee exalted but abide so and why that the house of Israel might not confide any more in it that their iniquity might not by so doing bee brought to remembrance that they might know the Lord to bee above all Nations Princes and Powers whatsoever and trust in him Here was wonderful goodnesse in God towards his Church and people that hee would keep under Egypt to prevent their sinning and punishing and to draw them to trust in himself Had Egypt been set in its former power glory and greatnesse the eye and heart of the house of Israel would have been looking that way iniquity been brought to mind and their confidence taken off from God now rather than such things should be Egypt shall be made base and contemptible and kept in that condition There was a time when wee confided too much in Scotland God hath broken that nation in peices and will keep it in a low condition that we may learn not to depend upon Nations but the God of Nations Vers 17 And it came to pass in the seven and twentieth year in the first Moneth in the first day of the moneth the word of the Lord came unto me saying 18 Son of Man Nebuchadrezzar King of Babylon caused his Army to serve a great service against Tyrus every head was made bald and every shoulder was peeled yet had hee no wages nor his Army for Tyrus for the service that he had served against it 19 Therefore thus saith the Lord God behold I will give the land of Egypt unto Nebuchadrezzar King of Babylon and hee shall take her multitude and take her spoil and take her prey and it shall be the wages for his Army 20 I have given him the land of Egypt for his labour wherewâ—th hee served against it because they wrought for me saith the Lord God These verses comprehend the fourth general part of the Chapter which is a Prophesie of giving Egypt unto Nebuchadrezzar King of Babylon wherein is set down 1 The Time of this Prophesy when it was v. 17. 2 The cause why God gave Egypt to Nebuchadrezzar v. 18 20. 3 The Donation it self v. 19 20. Egypt and the wealth of it are given him to pay his Army In the seven and twentieth year in the first moneth in the first day of the moneth This Prophesy was sixteen years and upwards after the former but being of the same nature is here conjoyned with it though hee had many others between them It was in the twenty seventh year of Jehoiachins captivity sixteen years after the destruction of Jerusalem and shortly after the taking of Tyrus The punctuall time is here set down that so the Chronology of things done might bee known and observed 18 Nebuchadrezzar King of Babylon caused his Army to serve a great service against Tyrus Tyrus was a strong City upon a Rock in the Sea well walled and towred seven hundred paces from the Continent abounding with ships to supply all things needful and to secure her by Sea so that in the eye of man it was invincible Nebuchadrezzar besiedged this City with a vast army thirteen years Joseph Antiq. l. 10. c. 10. at the end of the Chapt. Spatium illud quod erat a littore ad Tyrum usque constravit aggere reddiditque solidum Nebuchadrezzar ut ad ipsos usque muros milites pedesti itinere procurrerent Sanct. which Josephus confirmes from other Historians Diocles in the second book of his Persian History and Philostratus in his Phenician and Indian History make mention of this King saying that hee overcame the City of Tyre at the end of thirteen years at such time as Ithobald reigned over the Tyrians In this time hee filled up that space of the Sea which
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
enemy to God and his people how much more should Christians do and indure any thing for Christ their King and heavenly Commander if hee say go wee should go if come wee should come if pluck out your right eye cut off your right hand or right foot we should do so if hee calls us to indure affliction and suffer hard things wee should not stick at them no though it be the jeoparding of our lives knowing hee hath a spiritual and eternal reward for us Seeing men have done and suffered so much for heathens how can wee do or suffer too much for Christ Scipio Africanus had three hundred Souldiers who would clime a Tower if hee bid them or throw themselves from the top of a Tower at his command what dishonor will it bee to Christ if his souldiers will not do as much at his command as others have done at their Lords Commands Obs 5 Armies with their Generals and Commanders may serve long labour soâ—ely suffer hard things and after all these bee dis-appointed of their expectations Nebuchadrezzar caused his Army to serve a great service thirteen years so that their heads shoulders sides were bald and peeled and what then yet had hee no wages nor his Army they expected great matters in Tyrus which was so rich and full of all sorts of Commodities but found nothing considerable nothing answering their expectation or sufficient to recompence their charge and suffering This undertaking could not be without millions of money hopes they had that Tyrus being now the Mart of Nations would repay them with advantage but Tyrus wealth was dispersed and there was no money in Cash Sometimes armies find rich spoil and fat prey in the Towns and Cities they take and sometimes they find empty houses Obs 6 Nations Lands Kingdomes are the Lords and he disposes of them to whom hee pleases Behold I will give the land of Egypt unto Nebuchadrezzar Hee would take it from Pharaoh King thereof and give it to another Neither did the Lord do any wrong unto Pharaoh because he was tenant at will and held upon these tearmes quam diu se bene gereret to bee King while hee carried himself well but hee grew proud insolent and like a Dragon lay in the midst of his rivers saying my River is mine and I have made it for my self God therefore took away his Kingdome from him and gave it to the King of Babylon hee looseth the loines of King and dis-misseth them from their Kingdomes Hee rejected Saul 1 Sam. 15.23 and gave his Kingdome to David chap. 16.1.13 hee rent ten Tribes from Rhehoboam and gave them to Jeroboam 1 Kin. 11.31 hee cast out many Kings and gave their lands to Nebuchadrezzar Jerem. 27.3 7. and v. 5. you may see upon what ground hee doth so I have made the earth the man and the beast that are upon the ground by my great power and by my stretched out arm and have given it unto whom it seemed meet unto mee and now I have given all these lands into the hand of Nebuchadnezzar hee made the earth hee may give it to and take it from whom hee please it s his not ours no man is owner of the earth or any part of it it s the Lords therefore if hee break in peices mighty men without number and sets others in their stead hee wrongs hee oppresses none Job 34.24 Let not us be troubled that God hath done such things in our daies Obs 7 God in his holy and wise Providence makes use of Heathens or any instruments to do his work Nebuchadrezzar and his Army wrought for him they were his servants hee set them on work though they knew it not When Armies of Heathens do plunder Townes take Cities lay waste Kingdomes they are working for God they are executing his judgements though they minde it not God carries on his work let instruments bee what they will He can make use of the worst of men as well as of the best Hee can promote his interest by an Army of heathens as well as by an Army of Christians and let Armies bee what they will good or bad when they are at work they work for God they wrought for mee saith God It s good therefore not to stick upon the instruments which work but to look at the hand in which they are how that directs and regulates them look at him whose tooles whose servants they are This will quiet mens spirits and keep their tongues within compass Obs 8 The Lord suffers not any no not heathens and Infidels to labour for him in vain Hee gave the land of Egypt with all the wealth of it to Nebuchadrezzar and his Army who were the worst of the Heathen Ezek. 7.24 because they served and wrought for him God is just not like those Masters who set men on work and then will give them no wages whosoever works for God shall have his penny when the mid-wives would not destroy the male children of the Jews but save them alive because they feared God â—e dealt well with them and gave them houses Exod. 1.17 20 21. hee gave them habitations and blessed their families They were Infidels yet God rewarded their work Jehu was wicked yet because hee did the work of the Lord in rooting out Ahabs Family in destroying Baal with all the Priests and Temple of Baal therefore the Lord rewarded him and that largely 2 King 10.30 Because thou hast done well in executing that which is right in mine eyes and hast done unto the house of Ahab according to all that was in mine heart thy children of the fourth generation shall sit on the throne of Israel which was made good in Jehoahaz Joash Jeroboam and Zachariah who came out of his loines and reigned after him 2 King 13 14 15. chapters How should this stir us up to do good and serve the Lord if Heathens shall not labour for him in vain much lesse shall Christians who know how to act from a right principle in a right manner and for a right end if they meet with hardship in his service hee will remember and reward it fully not with a temporal Kingdome but with an eternal the land of Egypt shall be given to Babylonians because the kingdom of Heaven shall bee given to Christians Luke 12.32 Fear not little flock it is your fathers pleasure to give you the Kingdome let us therefore bee stedfast and immoveable alwaies abounding in the work of the Lord forasmuch as wee know our labour shall not bee in vain A cup of cold water two mites cast into the treasury a sigh a tear laid out for God and his interest shall not bee forgotten what Paul told the Hebrews I may tell you that God is not unrighteous to forget your work men may forget or reward poorly but God will not forget because hee cannot bee unrighteous nor reward poorly because he deals bountifully with his servants Psal 116.7 Obs 9 Execution of judgement upon proud