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
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
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
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
Jews but whatever opposition was made or difficulty appeared in the way God said I will bring again the Captivity of Egypt Had they bound them all in fetters laid them in dungeons set guards of souldiers to have kept them all these should not have hindered the reduction of them for as Jehoshaphat acknowledged in his prayer God rules over all the Kingdomes of the Heathens and in his hand there is power and might so that none is able to withstand him 2 Chron. 20.6 no King no Counsel no Countrey no Army no created power is able to withstand him The Jewes who had laien longer in Babylon and were like dry bones in the grave without hope Ezek. 37.11 but God made good his word hee brought them out with a strong hand breaking in peices gates of brass and cutting insunder bars of Iron Obs 5 It s the same hand the same God that drives men out of their Countries and comforts into deep and long afflictions abroad and brings them back out of the same to injoy their countries and comforts God scattered the Egyptians among the Nations hee threw them forty years into Captivity and hee brought them out again from the Nations and from their Captivity into the land of Pathros into the land of their Commerce God lead them out and hee brought them in hee afflicted them and hee comforted them God conducted them outward and inward as the losse of their Countrey was a great affliction unto them so the repossessing of it was a greater consolation unto them God threw the Jews into Babylon those deep and brackish waters they were so long pickled in and he brought them out again to the sweet waters of the Sanctuary Long afflictions have comfortable ends the Jews seventy years sufferings ended in everlasting kindnesses Isa 54.8 They shall be there a base Kingdome The word for Base is Shephalah which the Septuagint render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Montanus humile a vile base low Kingdome Martinius saith humile is quod non est elevatum a terra it should be like a low Shrub that is little above the earth such as that Kingdome Ezek. 17.6 of low stature Some Kingdomes are great high like Cedars of Lebanon and oakes of Bashan Others are small like vines and Shrubs that creep upon the earth Such a Kingdom should the Egyptians be They were not free but in subjection to the Babylonians Persians Alexander the Great to Ptolomy the Romans who made Egypt a Province after that it was under the Saracens and Turks 15 It shall be the basest of Kingdomes Not onely shall it bee base as many Kingdomes are especially after warres but it shall bee the basest of Kingdomes It should have lesse power dignity and liberty than other Kingdomes Neither shall it exalt it self any more above the Nations It had got power and Dominion over other Nations the Pharaohs of Egypt had power over the land of Judaea and the Kings of Judah 2 King 23.33 34 35. and other Nations but after this it became an underling and nothing remarkable is mentioned about it in the word of God here God put a band of iron and brass upon this Kingdome to keep it from rising again it shall not exalt it self any more above the Nations For I will diminish them that they shall not rule over the Nations I will make the Egyptians few and the Kingdome little The Hebrew for Diminish is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maat to make little or few in number When either or both of these are done there is a diminishing Their number might increase yet they bee diminished in power liberty and dignity so that other Nations should look upon them as contemptible Obs 1 When Kingdomes are ruined brought to utter desolation and have lain so a long time God is able to raise them up again Egypt was made desolate from one end to another man and beast cut off the Egyptians scattered into remote parts yet what saith the Lord They shall be there a Kingdom Egypt shall bee possessed again inhabited become a Kingdome after forty years desolation God can raise up great structures out of heapes and ruines When a Kingdome is brought to ashes the Lord can out of those ashes bring forth another The Lord causes Kingdomes to cease Hos 1.4 hee plucks them up Dan. 11.4 Jer. 1.10 and hee plants and builds them up again Jer. 18.9 Judea and Jerusalem lay waste seventy years and then God returned the Jews from Babylon built their City planted their land made them a people again Obs 2 The wise providence of God in restoring and ordering of Kingdomes mingles judgement with mercie They should bee a Kingdome but a base Kingdome they should want that dignity power and Liberty they had formerly So the Kingdome of Judah after Josiahs daies was low and base Ezek. 17.6 14. Pharaoh and Nebuchadrezzar kept it under It s from the Lord what condition Kingdomes shall bee in they shall be honourable or base as he pleases Obs 3 Those that lift up themselves above others shall proportionably be brought down beneath others Egypt exalted it self above the Nations they were proud haughty insolent but Egypt exceeded them therein and what came thereof it shall be the basest of the Kingdomes consider what Kingdomes is basest amongst them all and Egypt shall be baser than that it as was the highest in pride so it should be the lowest through baseness and most contemptible The Lord poures out contempt upon Kingdomes and Kings Nebuchadnezzar was a Son of pride and did not God drive him out from among men and make that proud King graze among the beasts and abase him proportionable to his Pride and cause him to say those that walk in pride he is able to abase Dan. 4. and in his time he will abase all such he hath abased Kingdomes Kings and Potentates in our daies who sweld with Pride The learned Jews tells us what God saith of every man whose spirit is lift up Ego ipso non simul possimus habitare in mundo Buxtorf Apoth Hebr. 16 And it shall be no more the confidence of the house of Israel Whilst Egypt flourished abounding with men horses and charets the Jews had an eye unto them and leaned much upon them Isa 30.2.31.1.36.6 9. Ezek. 17.15 but the Lord laid it waste brake the pride of its power made it base and kept it in that condition that the Jews might not confide in it for when they hung so upon the Egyptians for help that drew them on to their Idolatrous practises and to break the leagues they had made with others Which bringeth their iniquity to remembrance The Hebrew is Mazcir gnavon or avon which Montanus renders Commone factor iniquitatis the remembrancer of iniquity The Vulgar hath it docentes iniquitatem teaching iniquity and so refer it to the Egyptians who being familiar with the Jews taught them to do evil but the words refer to confidence which brought their iniquity to remembrance
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
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
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
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 this verse wee have had before chap. 21.31 ch 19.12 ch 9.10.16.43 Obs 1 When a people is universally corrupt the hedges of religion and justice trod down and none appears to make up those hedges God will certainly visit that people with his judgements Prophets Priests Princes and people were degenerated and greatly corrupted all hedges down God looked for some or other to appear against the corruptions were amongst them and because there was none therefore he would pour out his indignation upon them and consume them with the fire of his wrath and they found it so shortly after Lam. 2.4 ch 4.11 they and their foundations were devoured Obs 2 That God in his severest judgements is most just I have or will recompense their own way upon their head God did not punish them for others waies but for their own it was their own evil doings brought his judgements upon them he did them no wrong when sword famine plague fire consumed them what ever dreadful judgements have fallen out in our daies in this or other nations let us justify the Lord hee hath recompensed mens own waies upon their heads he is righteous in all his works and holy in all his waies CHAP. XXIII 1 The word of the Lord came again unto me saying 2 Son of man there were two women the daughters of one mother 3 And they committed whoredomes in Egypt they committed whoredomes in their youth there were their breasts pressed and there they bruised the teats of their virginity 4 And the names of them were Aholah the Elder and Aholibah her sister and they were mine and they bare sonnes and daughters thus were their names Samaria is Aholah and Jerusalam Aholibah IN this chapter are contained these generals 1 A Complaint of or prophesy against the idolatry and wickednesse of the whole body of the Jews under the names of Aholah and Aholibah shewing their several sinnes and the greatnesse of Aholibahs above Aholahs 2 Denunciation of judgement against them and their destruction 1 The Word of the Lord came c. This verse shews our Prophet spake not out of his own heart or spirit as the false Prophets did it was the spirit of the Lord brought the word of the Lord unto him and hee spake as he was moved by the Spirit which shews the divine authority of this prophesy 2 There were two women the daughters of one Mother The Jews were at first one people till the days of Rhehoboam and then they were divided Ten Tribes fell off to Jeroboam which frequently after were called Ephraim and Israel or the children of Israel the house of Israel The other two Tribes were called Judah and the house of Judah One was the Kingdome of Israel the other the kingdome of Judah These two are the two women here mentioned The word for Women is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to forget they are so called from their forgetfulnesse and these metaphorical women Israel and Judah forgat their God greatly and thereupon are called Nashim women or forgetters The Daughters of one Mother In the Scripture language the whole of things is tearmed the Mother and the parts thereof Daughters Ezek. 21.21 The King of Babylon stood at the mother of the way so is the Hebrew while the way was intire and one it was called the Mother and when it divided into parts those parts were as the daughters of that mother The whole body of the Jews was as the one Mother and when that body divided into two Kingdomes those Kingdomes were as the Daughters of that Mother When they were in Egypt and a long time after they were as one woman but in Rhehoboams daies this woman grew big brought forth Twins and so became one mother of two daughters 1 King 12. Vers 3 They committed whoredomes in Egypt They being in the loins of their mother forsook the God of Abraham Isaac and Jacob and fell in love with the Egyptian gods Josh 24.14 Ezek. 20.7 8. They committed whoredomes in their youth This Jewish Nation at her first beginning while young and little plaied the Harlot and defiled her self with the Egyptian idolatry what she did is set out by way of aggravation shee sinned in her youth or these sisters sinned betimes their spirits were carried out that way early and that in Egypt or house of bondage and suffering There were their breasts pressed and there they bruised the teats of their virginity In this Metaphorical whoredome Puellae dum viâ—gines sunt ubera solida turgentia habent quae simul atque virginitatem amittunt comprimuntur quodammodo franguntur Maldon hee alludes to the corporal When Virgins are defiled their breasts suffer also they are more loose and hanging whereas before they were erecta integra virginali pudore stantia and so natural signes of chastity The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There their breasts fell there they were unvirgined the meaning is this that quickly after the Jews came into Egypt the Egyptians prevailed with them by Flatteries or threats to imbrace their Idolatrous worship whereby they lost their chastity and became like the nations 4 The names of them were Aholah the Elder Here hee comes to the Names of these women and shews you who they were The name of the one was Aholah and this Aholah was Samaria the chief City of the Ten Tribes where the Kings of Israel had their chief residency Aholah is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Tent or Tabernacle and Aholah is Tabernaculum suum his own or their own Tabernacle that is Samaria or the ten Tribes have not mee or my worship amongst them they have devised a worship of their own set up Golden Calves at Dan and Bethel they have forsaken my Temple and set up their own Tabernacle and dwell by themselves separate from me The Elder The Hebrew is not Elder but the greater This woman Aholah had ten Tribes the other onely two this wee had ch 16.46 where it s said Thine Elder sister is Samaria Aholibah her sister Thus is the name of the other woman Aholahs sister was Aholibah which signifies my Tabernacle or dwelling in her and this was Jerusalem where the Temple and worship of the Lord were what was done there the Lord himself appointed and that was the place he chose Psa 132.13 14. They were mine I tyed them unto mee by a Covenant Ezek. 16.8 I became their God and they became my people the Hebr. is They were for mee that is for mee alone for no other God no other way of worship than what I should prescribe them And they bare Sons and Daughters God blessed them so that they multiplyed greatly they had many Sonnes and many Daughters Ezek. 16.7 I caused thee to multiply as the bud of the field Obs 1 That going after false waies of worship is in Gods account whoredome they committed whoredomes when they bowed to any of the false Gods in Egypt
Sea they knew the several parts what rocks and sands were in the way to them they knew how to steer the ship in all winds and weathers and to order all in the ship for the best advantage Such were their Pilots The word for Pilot is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chobel which signifies the Master Captain or Governour of the ship which OEcolampadius derives from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 funis because by them the sailes of the ship are extended or contracted at the pleasure of the Pilot or Governour but rather its from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 parturire like one in travail who hath many fears and sorrows before shee bring forth so hath the Pilot or Master of the ship 9 The Antients of Gebal and the wise men thereof Gebal was a Province or City in Syria or Syrophaenicia neer unto Sidon the men thereof confederated with others against the people of God Psalm 83.7 These Gebalites were men skilful in he wing of stones 1 King 5.18 that is stone-squarers The Hebrew word is Gibhlim the Giblites or Gebalites they with others were the hewers of the stones and Timber wherewith the Temple was built Among these also were ancient wise and able men for building and calking of ships Were in thee thy Calkers The Hebrew is Machazikee bidkec which Montanus renders roborantes scissuram tuam Strengthening thy clefts or ruptures in the Margent you have it stoppers of chinks Calkers are those that drive in the Okum in the Clefts Chinks or distances between the planks of the ship and then with Pitch Rozen and Oyle doth pay the same that so no water may enter The French is Reparans tes crevasses repairing thy crevices All the ships of the Sea with their Marriners were in thee to occupy thy merchandize Ships from all places and parts came to Tyrus bringing in their Commodities thither and carrying out what Tyrus afforded glass purple and other Commodities The Hebrew word for Ships is Onijoth being the plural Number from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sometimes is rendred a Navy as 1 King 10.11 22. 1 King 9.26 27. but mostly a ship as Prov. 30.19 Jonah 1.3 4 5. Isa 33.21 A ship is an hollow vessel made to swim or sail upon the waters and carry burdens Which Plautus calls Equum ligneum Lucretius the Chariot of the windes August A Sea Wagon Ships are at Sea what Carts Chariots or Wagons are at land and as those are drawn by horses so are they driven on by windes and sailes Curvum ventorum vehiculum marinum The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being from Anah impellere quia impetu ventorum navis impellitur It is the winde which causeth the ship to move The word for Marriners in the 8. v. is shatim and in this 9. v. it s Mallachim the first is from Shut to move go up and down from place to place and so Marriners do carrying the ship from Port to Port the latter word is from Melach salt quasi salt-men because they row and sail in the Salt Sea To occupy thy Merchandise The Hebrew is Ad negotiandum negotiationem tuam to negotiate thy negotiation or to buy thy buying thou hast played the Merchant in buying diverse Commodities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mis cuit mercatu est nam mercatores in emendo vendendo miscent unum cum alio and Merchants come to thee to fetch away those Commodities Vatablus his sense of the words is so Ad distrahendas merces tuas to take off thy wares Vers 10 They of Persia and of Lud and of Phut were in thine Army thy men of war they hanged the shield and helmet in thee they set forth thy comelinesse 11 The men of Arvad with thine Army were upon thy Walls round about and the Gamadims were in thy Towers they hanged their shields upon thy walls round about they have made thy beauty perfect Having spoken of their gallant shipping their Pilots Marriners Calkers and Naval-affairs here hee comes to the Military they had considerable Forces from other parts and of their own both which are touched in these two verses They of Persia The Persians were good Souldiers Cyrus the Persian conquered the Chaldaeans Lib. 31 and set up the Persian Empire Ammianus saith of the Persians Pugnandi sunt peritissimi they are expert in warlike affairs The Hebrew for Persia is parats which signifies to divide to this Danâ—el alludes chap. 5.28 Peres thy Kingdome is divided and given to the Medes and Persians Martinius in Lexico But the name of Persia was before and upon another account from one Perseus a King And of Lud. In the tenth of Genesis there is mention of Ludim the Son of Mizraim and Ham vers 13. and of Lud the son of Shem of the first it s conceived came the Lubims in Africa who were enemies to the Jews 2 Chron. 12.3 Of the second the Lydians a people in Asia who were skilful Archers Lydes intel gentes râ—bâ—stissimos reputatos eorum que regem Croesum a Cyro captum esse Hyerâ—nimus as appears Jerem. 46.9 and Jerome saith they were counted the strongest among the Nations And of Phut Phut was one of the sonnes of Ham Gen. 10.6 from whom both posterity and country were so named Ezek. 38.5 Phut is translated Lybia and Lybians Jerem. 46.9 and the Greek Scholiast here turnes Phut Lybias the Lybians So vulgar and these were Celebres in praelio pugnatores famous warriours and therefore hyred to be Tyriae urbis defensores These joyned with their own men made up their Army fighting for them at Sea when occasion was and constantly guarding their City The word for War is Milchamah from Lacham to eat and to fight because wars do eat up men and their estates hence the sword is said to devoure and that from one end of the land to another Jerem. 12.12 and to bee drunk with blood Jer. 46.10 war is bloudy consuming and devouring They hanged the shield and helmet in thee The Hebrew for shield is Magen to protect quia ferentem protegit because it protects and defends him that bears it The Lord said to Abraham Gen. 15.1 Anachi magenlak I am a shield to thee that is I that am the great God am thy Protector Hence great men who ought to protect the people the places and Cities they dwell in are called Maginâ—e erez the shields of the earth Psa 47.10 The word for Helmet in Hebrew is Covah in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that peece of Armor which covers the head Of Old they made Helmets of the skins of Beasts afterwards of mettals as brass iron silver Martin In time of peace they hanged up their shields and helmets where they might be seen that so both strangers and others might see they were well provided for warres upon all occasions or rather it was to set forth their glory and greatnesse It s like they had some publique Armory where their Armes were laid up
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
Princes and wicked people is pleasing unto God Hee set Nebuchadrezzar and his Army on work to besiedge Tyre to rase it to the ground hee paid them their wages for it which convinces that the work was pleasing unto him when men are at great cost and charges in setting many a work its argument they take pleasure in such work so was it here the work the Babylonish Army did was a pleasure unto God hee gave them all Egypt for that service God delights as well in executing judgement as in exercising mercy therefore Jerem. 48.10 hee curseth those should bee negligent in or backward to the slaughter of the Moabites God sent the Chaldaeans to destroy the Moabites and his heart was so much in this work that hee would have it done throughly and to quicken up the Chaldaeans to it hee pronounces a curse upon them if they should forbear to do it or not do it to purpose So that Jerem. 50.25 The Lord hath opened his armory and hath brought forth the weapons of his indignation for this is the work of the Lord God of hosts in the land of the Chaldaeans come against her from the utmost border These words the Lord speaks concerning the destruction of Babylon which was a work very pleasing to him hee opened his Armory brought forth his weapons cal'd men from all parts to come and take those weapons and imploy them against her like some mighty Prince the Lord doth here who when he will war against some strong place opens his armory and magazin bringing forth all his warlike instruments his ammunition and artillery hee calls his Souldiers to take them saying Come this is the work I have called thee to viz. to storm this Castle to destroy this Town this is the work I take pleasure to see done Ver. 21 In that day will I cause the born of the house of Israel to bud forth and I will give thee the opening of the mouth in the middest of them and they shall know that I am the Lord. This Chapter according to Junius ended at the 17. ver where hee beginnes the thirtieth Chapter but according to our Translation this is the last verse of this Chapter and its a pretious Promise of Mercy to the house of Israel and to the Prophet In the words you have 1 The things promised which are 1 Restitution of power to the tribe of Judah I will cause the Horn c. 2 Liberty of Prophesying to Ezekiel I will give thee the opening of the mouth 2 The End of his so doing they shall know c. 3 The Time when in that day 21 In that day When the Egyptians were subdued and the Babylonish Monarchy quieted and setled in peace as shortly after Nebuchadrezzars return from Egypt it was for he dying Evilmerodach came to the Throne and then was the day Day notes not onely twelve hours or four and twenty but frequently a short time as Deut. 9.1 Hear O Israel thou art to pass over Jordan this day that was shortly within some few years or months for they passed not over Jordan till Joshuahs daies when Moses was dead and he governed Josh 3. so here day is put for some space of time after the destruction of Egypt Will I cause the horn of the house of Israel to bud forth Horne is proper to a beast but metaphorically is applied to men and in holy write signifies sometimes dignity and glory as Job 16 15. I defiled my horn in the dust what ever made mee glorious honourable and respected amongst men that have I laid aside and counted no more of than the Dunghil or dust I sit upon Sometimes Kings and Kingdoms as Dan. 8.21 The rough goat is the King of Grecia and the great horn that is between his eyes is the first King viz. Alexander the Great and Psalm 132.17 There will I make the horn of David to bud the Horn of David was the Kingdome of David Sometimes strength and power Jerem. 48.25 The Horn of Moab is cut off his army is broken that horn of Moab was the strength of Moab Lam. 2.3 He hath cut off in his fierce anger all the Horn of Israel that is all the strength and power of Israel Sometimes it notes also outward felicity liberty and plenty Psal 148.14 He exalteth the horn of his People that is hee makes them happy hee gives them freedome and plenty of all things and therein exalt their horn Here all these senses may bee taken in God would make the horn of the house of Israel that is the King and Kingdom to rise up again to dignity strength and happinesse This was in part made good in the three children and Daniel or when Jehoiachin was brought out of Prison and his Throne set above the Thrones of all the Kings who were with him in Babylon Jeremy 52.31 32 33 34. then doubtlesse had the Jews some Liberty and Priviledges granted them which caused matter of rejoycing more fully in Zerubbabel when hee brought them out of Babylon but chiefly in Christ and the Gospel times This Horn is budding still and shall bud to the end of the world The Kingdome of Christ shall flourish and grow stronger as the Hornes of a beast do yearly I will give thee the opening of the mouth in the midst of them Ezekiel had been silent and dumbe twice before chap. 3.24 and chap. 24.27 and here again it s implyed God would give him the opening of the Mouth or an open Mouth By Opening the Mouth wee may understand 1 Libertatem loquendi Freedome of Speech Thou speakest things darkely now Timida titubante voce But when these Prophesies are fulfilled and the Horne of the house of Israel beginnes to bud then shalt thou have more freedome of speech and bee troubled no more at the false Prophets which sought to disparage thee 2 Materiam loquendi Matter of speaking When Jechoniah or Jehoiachin should have his Prison Garments changed and be set above other Princes some freedome granted the Jews here would bee matter for praise and rejoycing 3 Occasionem loquendi Opportunity of speaking When an Occasion is given unto man to speak The Rabbins call that pitheh peh The opening of the mouth Grot. c. 6. 15 Thou shalt come openly into the Assemblies having matter freedome and opportunity to praise me They shall know that I am the Lord. They referres not onely to the house of Israel but to the Babylonians also when they should see the things Prophesied of done then they should acknowledge the Lord. The Horn of Israel budded in the midst of the Babylonians and the Prophets mouth was opened in the midst of them therefore they should as well as the Jews know that I am the Lord. Obs 1 That after the destruction of enemies God shews mercy to the Jews Egyptians were no friends to the house of Israel When Egypt therefore should bee spoiled and brought under the Babylonians then would hee make the Horn of Israel