destruction and he walked after their counsell II Chron XXII 3 4 5. As for these sins they are manifestly contrary to what is required in the third place V. 8. viz. to walk humbly or sincerely with God whereas he required that they should acknowledge him alone the only true God and worship him in those waies by himself prescribed they forsaking him set up and worshipped false Gods according to the statutes and waies by those wicked Kings introduced and followed therein their counsels directions and prescriptions What heavy judgements on their so doing should ensue the next words declare viz. That I should make thee a desolation and the inhabitants thereof an hissing c. Therefore ye shall bear c. Here is that change of persons and numbers and genders which we before mentioned Thee in the second person singular inhabitants thereof i. e. of that City in the third person and feminine gender and ye shall bear the second person plural masculin all spoken of the same person viz. tâ—e City or the Inhabitants thereof That I should make thee That doth not here denote the final cause or intention as if for this end God would â—ave it so that they should do such things that he might bring them to destruction or that it was their intention by so doing to pull on themselves destruction but to shew the necessary consequenâ—e from their wicked doings to his judgements that seeing they continued perverseâ—y in such their doings it would necessarily follow justice so requiring that they should by him be so punished and he would make them a desolation or as the Margin an astonishment which will necessarily follow on the other viz. when all that behold how a Nation lately so florishing was made desolate should be astonished as Ier. XVIII 16. and XIX 6. the word indifferently signifying and so including both and the Inhabitants thereof an hissing That they tâ—at see what is befallen them shall hiss at them in token of scorn and derision The like expressions are used in several other places as Deut. XXVIII 37. 1 Kings IX 7 8. 11 Chron. XXâ— X. Ier. XXV 9 and 18. and C. XXIX 18. and XLIX 17. and â—I 37. Lam. II 15 16. Therefore ye shall bear the reproach of my People As to the signification of these words Interpreters do not at all differ yet in the giving of the meaning of them in other words do much differ some thus expounding them Reproach in lieu of that reproach wherewith ye have reproached my People i. e. the poor innocent oppressed ones which the violent oppressing rich and great men have reproachfully and contumeliously used the reproach which the Heathen shall cast upon you shall be a recompense or punishment of that Others that reproach wherewith in my Law I threatned my People if they should forsake me and those whom I had chosen to my self for a peculiar People and done so great things for as are called to their mind V. 4 5. justly deserve for their unthankfulness and rebellions against me Others ye O ye rich men V. 12. shall bear the reproach of having pulled all those evils on my People they shall lay the reproach and shame on you for it Others looking on this as spoken to the Kingdom of Iudah and Ierusalem after that Samaria was taken and the Israeliâ—es or ten Tribes carried captives take it as a threat that the like should befall Ierusalem as had befallen Samaria and that the same reproach which the ten Tribes whom they think meant by my People had suffered the other two should also ere long bear and shamefully be led into captivity as they already were and their Kingdom also be laid wast Or that they should not think to wear out the shame of their evil doings among other Nations but should still continue to be reproached for that being the People of God they had forsaken him and by their evil doings had provoked him to cast them out of his Land Some by reproach understand those greater punishments which they should bear for that having been by God owned for his People they had not esteemed as they ought their priviledge nor behaved themselves worthy of it compare Amos III. 2. or as the Reverend Diodate expresses it the ignominious punishment for having profaned the name and title of being my People and Church by your sins according to what is said Ezech. XXXVI 20. And when they entred unto the Heathen whither they went they profaned my holy Name when they said to them these are the People of the Lord and are gone forth out of his Land and see Rom. II. 24. and others perhaps otherwise give the meaning so that the words plainly signifying as they are in our Translation rendred it will be left to the judgment of the Reader to take that exposition which he conceives to give the most genuine and fullest meaning of them What additions to or difference from other Translations are in this verse found in the Greek and such as follow them will not be to our purpose much to insist on or inquire into that intended by us being to see what expositions the Hebrew as now read of the sincerity and incorruptness of which reading we make no doubt will admit that so the Reader may take his choice seeing they that make it their business to adjust and justify that Version give no good account of it only whereas some because they render not of my people but of the peoples think they read not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ammi as is now read which usually signifies my people but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ammim which most frequently is used for peoples it is by others manifestly proved that there is no necessity to say so in as much as plural numbers though more regularly ending in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 M yet often are without it CHAP. VII VERS 1. Wo is me for I am as when they have gathered the summer-fruits as the grape-gleanings of the vintage there is no cluster to eat my soul desired the first-ripe fruit WO is me for I am as when they have gathered the Summer fruits c. The Prophet in the former part of this Chapter whether in his own person or in the person of the Church and company of the true worshippers of God as the state of things in those times which he describes stood sadly complains of the great and general corruption of those times which hath made some to think that he rather spake by way of prediction of things as they should be in the following times of Manasseh then as they were in the daies of Hezekiah that good King and great reformer of Religion under whom he seems to have spoken these things for he prophesied in the daies of Iotham Ahaz and Hezekiah But if we consider that Ahaz was a very wicked King and promoted to the utmost both Idolatry and all abominations of the
that against the Kingdom of Rome shall come the Kingdoms of Assyria and of the sons of the East that is it which he says from Assyria and the fortified Cities which he supposes to be Chaleath and Chabor by the River Gozan and the Cities of the Medes of which Ioseph Ben-Gorion saies that the People of them Alexander the Macedonian did shut up within the Mountains that they should not come forth These the Prophet saith shall now come forth against this Enemy and by saying from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matsor or the fortress even to the River he intimates that the ten Tribes also which were there in restraint and captivity shall come against them and the other People which are in the North-East even to the River viz. Euphrates which is between Ierusalem and Babel shall all come up against them And because the Christians shall some remain in Ships on the Sea near the Land of Israel and others be on the Land therefore he first reckons up the People that shall come against them by Land from Assyria and from the fortified Cities and from the fortress and then prophesies that there shall come against them that are on the Sea strong Nations also by Sea which is that which he saith and from Sea i. e. on the Sea shall they come from Sea and then from Mountain to Mountain as much as to say also of the Inhabitants of the Mountains shall come against them and so in fine the Land of Israel in which the War shall be and multitude of People shall be gathered together shall be desolate because of them that dwell therein viz. those Nations which live in it for making War one with anoâ—her and all this shall be for the fruit of their doings by which they did evil to Israel And whereas the Chalde Paraphrast interprets it of the Land of the Nations that that should be desolate by reason of the slaughter and destruction of the Inhabitants that also saies he is true Thus have we from him a long story as punctually told us as if he had with his eies seen it already acted and as confidently affirmed as if his exposition were as authentick as the text it self and had been dictated to him by the same spirit as the words thereof were to Micah but such is it as the words afford no ground for Consider when Micah prophesied and what happened after of the taking of Ierusalem and the captivity of the Jews and their restauration and coming from all parts again to Ierusalem after the Land had for seventy years been desolate for their sins and that if there be any thing beyond this in an higher sense to be looked after it was fully made good in the setting up the Church the Kingdom of Christ and by so many Nations being called into it by the preaching of the Gospell and it will easily appear that this Prophecy hath in the utmost extent of it been long since so fulfilled as that these Jews looking for a farther completion of it by freeing them in such a way as they fancy from their present condition will as we before intimated evidently appear to proceed only out of obstinacy to maintain and make good their groundless supposition that the promised Messiah is not yet come but yet to be expected as a temporal Savior whose Kingdom should be of this World Beside thesâ— waies of expounding some taking the words as directed to Ierusalem or the Nation or Church of the Jews others to their Enemies there is yet another which seems to part them between them given by one of their ancienter Commentators viz. R. Saâ—mo Iarchi who taking the first words as referred to the Enemy which said Where is now thy God as if she also said to Ierusalem The day wherein thy walls should be built which thou expectest the decree of that day is far removed i. e. the time of it shall be prolonged it shall never come then makes the following to be the Prophets answer to this purpose That day which you mock at saying it is lost it is come to nothing is a day reserved and kept with God and shall not be frustrated and shall come even to thee O Enemy to wast or destroy thee from Assur which was the first or cheif of those that did us mischeif and the fortified Cities i. e. and unto the fortified Cities which Ionathan the Paraphrast calls Churmani the great perhaps Armenia and the strong City or fortress is Rome as he saith who will bring me into the strong City Psal. LX. 9. and CVIII 10. and they say in the Midrash of Elleh â—addebarim Rabba i. e. the great allegorical exposition of Deuteronomy that is Rome c. This we give at large out of a manuscript Copy because in the ordinary printed Copies both the name of Rome and other words are wanting And the Land shall be desolate i. e. saies he the Land of the Nations It may seem tedious that we have reckoned up all these waies of expounding these words but perhaps it was necessary lest any finding any of them omitted might suspect that it had in it somthing apposite or of moment for understanding the Text which was not taken notice of Having now the cheif of such Interpretations as are given any may use his own judgment and I suppose none will seem plainet and more agreeable to the words then the first taking the words as spoken of or to Ierusalem or the Nation or Church of the Jews that to her is promised that there should be a day wherein her walls should be built and in that day her exile children should come again to her from several places of their dispersion though it should not be till after the Land for the evil of their doings should be desolate and they be removed from it before the making good of this gracious promise that judgment or punishment afore threatned should take place for chastisement of them for their sins The particle â— V rendred notwithstanding by it self signifies simply and but according as the words among which it is placed be construed or understood will have other meanings as here according to our Translation notwithstanding i. e. though these things be promised yet before they come to pass the Land shall be desolate c. or these things shall be though the Land be made desolate or as in the Margin after that the Land hath been desolate these things shall be As for the places named in the 12 th verse there is no small difference in assigning them Interpreters according to their exposition of the other words seeking to fit them to it They that look on the words as a promise of an happy restauration of the Jews take them as a description of those places in or about Assyria and beyond it where they were detained and from whence they should return whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matsor be taken for the name of a place or for any
his own Soldiers or People Others yet somthing otherwise make their supplies some making this their meaning how doth he take away me that is my People spoken of or that he may turn over or give up to the enemy our fields that they may divide them or he divideth them to others or to the enemy thinking it necessary to understand either to the enemy or to stranger or some such word This is the interpretation and opinion of a learned Iew. Another more ancient and of great repute among them gives this as the sense of this whole Lamentation we are utterly spoiled so that the enemy taketh away the fields or lands of my People from them Ah and alas how shamefully or grievously hath he remov'd us by driving us out and divided our fields violently taking them from us He notes that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leshobeb which Ours interpret in the text turning away and in the margin instead of restoring and he renders by removing or driving out is to be joyned to the foregoing words and the following to be taken by themselves apart and then the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yamir which Ours render he hath changed though he saith it properly signifies so he taketh here to be in the same sense with the following word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yamish which Ours render removed it because changing is nothing but removing a thing from its place the note of exclamation how he looks on as an expression of the grievousness shamefulness or disgracefulness of a thing with admiration at the strangeness of it here as in other places Of such translations as are in the hands of Christians some ancient ones depart farther from the words in the Original so that they cannot be easily reconcil'd as the Greek which renders we are made very miserable the part or lot of my People hath been divided by cord or measuring line and there was none that hinder'd him that he might turn away or that he might restore as the Arabick and the Syriack as wide the Robber shall spoil us and shall with a measuring line divide the part of my People neither is there any that restoreth our part by a measuring line Those that are in Latin and more modern Languages keep closer to the words yet is there no small variety among them The Ancientest Latin renders part or the part of my People is changed How shall he depart from me whereas he returneth that will divide our regions Others differ from it and among themselves yet all so as to look on the words to have in their root the same significations But then in rendring them as here placed Actively or Passively or applying them to different subjects or making their pauses or distinctions diversly make some difference in the sense When the reader shall have viewed them all he will probably find good reason to like those rendrings in our English Bibles given as well as any and acquiesce in them having his liberty given him of chusing either that in the Text or that in the margin But it may be farther observ'd that whereas the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shobeb which is by Ours render'd in the Text turning away and in the margin restoring and by most in one of these significations hath also in the same manner written another signification in the Scripture viz. of Rebellious Perverse or Refractory Some other learned Iews will have it here to be taken in that sense and to be an Epithet of the spoiler or enemy So one of them taking these as the words of such as were oppressed and had their fields and houses by violence taken from them as ver 2. gives the meaning thus and is therein follow'd by a learned Christian the great ones of the Land spoil us of our inheritance and so are we spoiled by our selves and for the iniquity of this violent oppression my People shall change their portion going captives into another land How that is to what profit doth he take away mine inheritance seeing within few daies the perverse rebellious one viz. the enemy the King of Assyria that blasphemeth God shall divide our fields and give them all to his servants This Interpreter would have the particle or letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 L. prefixed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shobeb and usually signifying to or for here to signifie nothing but to supply only the place of the particle of the Nominative case to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 H. Another embracing the same signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shobeb but taking the Lamentation to be utter'd by some false Prophet who saw all things succeed contrary to what he promised thus expounds the words Shall we be utterly spoiled by our enemies Will he change the portion of my People How can it be that he should put and remove me from mine inheritance seeing I am his People and inheritance to give it to a perverse rebellious one a people that blasphemeth God which shall divide our fields But if the words be taken indefinitly and not particularly applied either to the poor oppressed or to the false Prophets but to any that shall take up this Lamentation as in the person of the People which seems better then that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shobeb being taken in this last sense all things will be regular without addition or alteration and the plain meaning this He divideth or hath divided our fields to a rebellious obstinate one i. e. the Idolatrous enemy the Assyrian Or with an interrogation Will he divide our fields to a rebellious one And so Some of them also who take the word in another signification put an interrogation at the end Doth he divide our fields to restore them Or that they should be restored i. e. Shall our fields which are divided to or by the enemy return or be restored to us again Others without an interrogation in returning or when he i. e. the enemy returneth he shall divide our fields And so in those Interpretations that our translators give and others 5 Therefore thou shalt have none that shall cast a cord by lot in the Congregation of the Lord. Therefore c. Here is not much difference about the signification of the words but only about the person to whom they were spoken Some looking on them as directed to the false Prophets who were the cause of errour and mischief to the People that this should be for a punishment to them that when the Lord should restore his People to their Country they should have none of their posterity left to challenge any lot or part in the land by cord or measuring line again to be divided among them Others as directed to the oppressors spoken of ver 2. as a threat to them or a curse of the oppressed on them that it should be for a just punishment to them and so it will
wickednesses committed by you in it but it shall destroy you because it is polluted by you and that with a sore destruction and the words well bear this rendring It is perhaps the best yet do some differently render especially the latter words The ancient Vulgar Latin hath to this sense Arise and go because you have no rest here for the uncleanness thereof it shall be corrupted with a sore putre faction so the Doway Version hath it The greatest difference in this from Ours is that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tameah which Ours renders as a Verb is polluted is in it taken for a Noun as it is by others also and rendred uncleanness and the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Techabbel which Ours render actively shall destroy you in it is rendred intransitively or passively as Some think it ought here to be taken shall be corrupted or destroyed which they might be the more induced to do because otherwise you is to be understood for there is nothing to signify it expressed in the Original And for that reason may it be also that Others render Because pollution corrupteth or as another because of pollution which corrupteth even with a great corruption otherwise the meaning in both is much one and respect is had to the same signification of the root or Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chabal which hath beside this of destruction or corruption other significations also which some chuse to follow as namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chebel signifieth a Cord and the author of that well approved Tigurin Latin translation following this renders because it is polluted and corrupted and the cord too much stretched but he might have done well farther to have explained his meaning he is not for ought I find followed by any other It signifies also a company and in this signification a noted Rabbin Salomon Iarchi taking it expounds the words that it may be polluted it gathers companies which companies being met declare their counsels and for confirmation of his taking it in this signification he alledgeth the authority of the Chaldee who paraphraseth the words Arise and be gone this land is not an house of rest to the wicked that they may pollute it they do corruptly that you may defile it ye gather in companies to it or against it But neither is this by many followed It hath the signification lastly of grievous pains and pangs such as of a woman in travel and the Verb to conceive and â—e in pains or pangs of travel with pain to bring forth and this here hath place in the opinion of some learn'd Iews One of them taking the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Techabbel in the first signification and the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chebel in this last interprets the words thus Because it is polluted by you it shall destroy you and there shall be sore pains viz to it i. e. to you its inhabitants or saith he the Verb also may be taken in the last sense and then interpreted because it is polluted by wheredom viz. spiritual that is Idolatry and carnal pains shall come upon it and those pains or pangs sharp or grievous And so doth the manuscript Iewish Arab translation render them Arise and be gone this is not a resting place for you because it is polluted it shall be in pangs and the pangs shall be sharp And the meaning thus will be good and agreeable to the Scripture way of denouncing punishments to a sinful Nation viz. that the land defil'd by their Idolatries and abominable lewdness and all manner of wickedness shall be pained as it were a woman in travel and in pangs desirous to be eased of them her burden and not be at quiet till she be delivered of them and they cast forth of her By the pains and sorrows attributed to the land are noted those evils that shall sease on the Inhabitants thereof The like expressions see Ier. XIII 2. and XLIX 24. Psalm XLVIII 6. Hos. XIII 13. Isa. XIII 8. with many other As for the meaning of the judgment here denounced either according to the first or this last interpretation it may be compared with Lev. XVI 11. 25 28. and chap. XX. 22. the meaning is that this land which God had given them for a rest and they promised to themselves for a sure resting place now being by them contrary to his command defiled should no longer bear them but as a foul Stomack corrupting what it hath in it violently vomit and cast them forth or as a Woman at her full time desirous to be eased of her burden should be grievously pained till it were rid of them as being weary of them 11 If a Man walking in the Spirit and falshood do ly saying I will Prophesie unto thee of Wine and strong Drink he shall even be the Prophet of this People If a Man walking in the Spirit and falshood do ly saying c. Or as in the Margin walk with the wind and ly falsly These interpretations are all one in sense for if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ruach be render'd Spirit then will it be a Man that pretends to the Spirit of Prophesie whereas he hath it not but follows his own false Spirit which is no better then wind and vanitie and the word signifies as well wind as Spirit so that the meaning will be if any falsly pretending to the Spirit of Prophesie and inspiration from God but indeed walking with the wind and following what is vain and false shall forge a lie and say he hath commission to prophesie unto them of wine and strong drink i. e. to bid them drink and be merry and to enjoy themselves not fearing those evils which the true Prophets denounced to them or that they shall have plenty of wine and all good things or shall say I will Prophesie to thee for wine and strong drink i. e. If thou wilt give me a Cup of Wine I will Prophesie and foretel good things to thee not Destruction and Calamity as those do that tell thee they are sent with such sad messages from God Even he shall be the Prophet of this People him will they readily accept of for such a Prophet as they would have and hearken unto him whereas they will not hearken unto or endure the true Prophets who reprove them and denounce Gods judgments against them if they will not repent of their sins and turn from them but silence them as verse 6. and see Isa. XXX 10. This way of expounding these words is so evidently agreeable to them in the Original that to enquire after others would rather make them obscure then add light to them For as for that rendring of the Vulgar Latin would God I were not a Man having the Spirit and that I did speak a lie it can hardly be fitted to the words in the Original The particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lu
but that they expect that they shall be according to the sound of the letter fulfilled when he shall come and that if the Assyrian shall offer to invade them as in the Prophets time he did the Messiah with his Princes and chieftains denoted here by seven Shepherds and eight principal Men shall so subdâ—e them as to deliver them from all further fear of annoiance from them we then demand Where are their palaces in any land that they may call their own for the Assyrian to enter into and tread in Where if they had such any Assyrians they being so long since cut off from being a Nation to tread in them Shall the Messiah that he may fulfill these things according to the letter build up for them palaces which may be troden in and raise Assyrians out of the dust who have so long ceased to be a known Nation to come and tread in them that so he may drive them out of Israels land and waste theirs with the Sword This would be such a strange miraculous change in the course of the World as the greatest of their Doctors as we have said will not admit them to expect at the coming of the Messiah and for this reason is it that as above we intimated these words must necessarily be understood figuratively if understood as to be effected by Christ because that before his coming these Nations viz. Assyrians and Chaldeans had been so utterly destroyed as not to be reckoned among Nations much less to be in any such power as to invade the land of Israel and annoy them in hostile manner and much more now stands the case so This objection seems to one among the Iews no less learned nor observant of his own advantages then others so evidently pressing and so unanswerable that he plainly professeth that what is here spoken cannot be looked on as a promise of things yet to come and to be expected There is saith he no signification or place for a promise that Assur or the Assyrians shall in time to come be cut off or destroyed by the Sword seeing they are perished and cut off already so that there is now no remainder of them by which they are known to be and this makes him look after other waies by which the words may be expounded so as not to suspend their fulfilling on the coming of the Messiah as first not referring the word this to the person before spoken of or what is before said of him but to what is after in the following words described and so supplying thing or time viz. this thing shall be our peace or the condition of our peace at that time by this shall our peace be procured or established viz. that when the Assyrian shall come c. then we shall raise c. So making it a consolation to Israel in those daies who stood in fear of the Kings of Assyria and were threatned that they should be led into captivity by them but are here promised to fortifie them against that fear and put an end to it that after that another Nation should rise up against them that is against the Assyrians with many Princes and commanders who should revenge their quarrel on them intimating that the King of the Chaldeans should prevail over them and destroy them as saith he it is expresly foretold in the Prophecies of the Prophets in many places and as it was actually brought to pass for otherwise this promise can signify nothing if it be interpreted of the many commanders and Captains of the forementioned ruler as if they should with their Sword destroy those who were already destroyed long before that ruler was born Or else he saith there may be another exposition given by reading the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shalom which is rendred peace in the signification of recompence or reward as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shillam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shillum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shalmon other forms from the same root do signify that so the words may sound and this shall be the recompence of Assur who or because he taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ci when to denote here as much as Asher who or because he shall come into our Land viz. that there shall rise up against him such as shall bring him to ruine as before and this exposition he likes of and thinks that no objection ought to be made against it from Grammar rules concerning change of Vowels in construction and distinction of accents seeing they are rules that do not alwaies unalterably hold This Rabbin plainly denies and takes away from those of his own Nation and sect all ground of any argument from these words whereby they would prove against Christians that the Messiah is not yet come because that is not done by our Lord Christ which they expect should be done by the Messiah but doth not in his expositions say any thing which may contradict what we believe that our Lord is the Messiah spoken of in the foregoing verses and that all that by vertue of this prophecy was to be expected from the Messiah hath had it's due accomplishment though he do not look on these present words as spoken of his person in which some among Christians agree with him also and do not understand by this this Man or person but Some taking it for a note of time This time shall be a time of peace or then shall be peace and prosperity when i.e. after the Assyrian and Chaldean shall have invaded our Land c. for then we shall raise to wit by our praiers to God against him seven Shepherds viz. Cyrus with other Kings and eight principal Men viz. great Peers or Captains and rulers Ieremiah LI. 28. and they shall subdue with their weapons the Land of Assyria and Babylon and free us so that we shall not any more fear their coming into our Land and treading in our borders as we did before Others not much from the same purpose so joining that particle with peace as to denote the condition of it as after described viz. This shall be our peace or thus the condition of it and it thus acquired viz. by the destruction of the Assyrian Army which invaded Israel by the Angel of the Lord they might add and of his Kingdom by the Chaldeans and of the Chaldeans who sacked Ierusalem and led them captives by Cyrus and Darius and those many Princes with them whom by their Praiers to God they raised up that they might perform this work who subdued and destroyed both Assyria and Chaldea And then some take it as to the connexion to depend on what went before viz. For now shall he be great unto the ends of the Earth as if this here were promised before hand to come to pass as a pledge of that promise of Christ and his greatness that seeing this come to pass they might not doubt of that But if this exposition be followed the words
and joyn with them in serving their God not as if all those Nations should be subjected to them This restauration of Ierusalem as is by some observed was made good and the Prophecy corporally and typically fulfilled after the seventy years of the Babylonish captivity when the Jews had liberty again to return to their Country and build their City and Temple but spiritually and principally when the Kingdom of Christ was after his coming spread through the whole Earth and the decree went forth far abroad i. e. the doctrine of the Gospel that decree mentioned Psalm II. 7 8. by vertue of which he was to have the heathen given him for his inheritance and the uttermost parts of the Earth for his possession and by the doctrine of the Kingdom they were to be called in to him from all parts Surely that this higher manner of the fulfilling this Prophecy by building the spiritual Ierusalem i. e. the Church of Christ may well be attended to and cheifly looked on by Christians and so compared with what is said Amos IX 11 c. that God would raise up the Tabernacle of David which was fallen and close up the breaches thereof c. and so applied as that is Acts XV. 16 17. â—is not to be controverted but we rather at present look after the plain literal fulfilling of it which it long since so fully had that we may on good grounds say that the Jews in vain and without reason look for it as yet to come If the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yirchak signify to go far abroad and be divulged as we have seen v some to interpret it though others question it because it more usually signifies to be removed or put far off then might it being applied to the decree of Cyrus Ezra I. or of Darius Ezra VI. be expounded thus Then shall the decree for thy restauration be sent or promulged far and wide and by vertue thereof thy children from all those parts where they are captives shall come unto thee though literally understood and not only of the promulging of the Gospel according to that exposition formerly given Again it may be considered whether by the decree may not be understood the decree of God by his Prophets denounced concerning the destruction of Ierusalem the captivity of the Jews and the laying their Land desolate for their evil doing and so the promise to be that when God in mercy shall see time to restore again Ierusalem that then the decree shall cease be as it were laid aside and reversed and then shall her exile children come again to her from all parts though their Land mean while by vertue of that decree shall be desolate c. By the decree some who more spiritually interpret the words understand human Laws and Traditions contrary to God which shall give place to God's and be removed to make way for that and that then diverse of all Nations shall come in unto the Lord. These waies of expounding the words are there if they be looked on as spoken to and of Ierusalem as our Translators by citing in the Margin Amos IX 11. seem to do and not without good reason But others as we said will have them directed to the enemy and then is there farther variety of expositions Some by the enemy meaning Babylon or the Chaldeans and thus giving the meaning it will be a day i. e. a long day or long time e're thy ruins shall be repaired In that day of thy being troden under the power of sending abroad decrees among the Nations shall be far from thee according to that expression Nahum II. 13. In that day he i. e. Cyrus shall come unto thee from Assyria and to thy fenced Cities and shall subject to himself the places or Regions here described And the Land i. e. Chaldea shall be desolate with it's inhabitants because of their many impieties and slaughters and rapins by them formerly committed This sense is given by a great learned man but seems somewhat harsh Others taking the words as referred more generally to the enemy without particularly designing who is meant thus At that very time when thou shalt establish thy Kingdom and rise up with all thy might against me the decree of God shall be far and wide extended and his judgment shall come on thee who hast so contumeliously used me from Assyria c. i. e. from one Nation to another till all mine Enemies be destroyed A learned Jew likewise taking it as spoken to the Enemy in that large sense looks on it as a threatning from the Jewish Nation to them that she shall be revenged on them for their insulting over her saith that the meaning may be At the time that you shall think to plaister or make up your buildings the decree of God shall be far removed from you concerning it i. e. he shall determine the contrary That day shall certainly be e're long and shall appear made good in the Countries here named by their being taken by Nebuchaduezzar or afterwards Assur or Assyâ—ia being in the first place named as Israels Enemy that at that time prevailed over them and led them captives c. Others of the Jews who look on the words as directed to the Enemy more plainly speak out their mind that by the Enemy they mean the Romans or Christians so one of them therefore Speaking concerning the Enemy he saith In the day that thou thinkest to build up thy walls with the spoils of Israel when thou shalt come with Gog and Magog into the Land of Israel in that day shall the decree be far removed i. e. that day shall be to thee to the contrary and thy decree which thou determinest over the Nations and Israel which thou rulest over that day shall come even to thee That day of the salvation of Israel is a day of the Lord and to thee the Enemy shall come to destroy thee from Assur c. and the Land shall be desolate viz. the Land of the People with them that dwell therein Another thus expounds it that the sons of Edâ—m i. e. the company of Christians shall come up to conquer Ierusalem which since Titus destroyed it had been in their hands and was taken from them by the Ismaelites or Mahometans The Kingdom of Edom saith he shall go up thither to build their walls but the matter shall not succeed according to their thoughts for in that day the decree shall be far removed that is to say The decree which was in their hands i. e. the custom of taking it as at other times they had done and how that decree shall come to be removed or altered he sheweth saying that is a day and it shall come unto thee i. e. that is a day a peculiar signal day a day unto the Lord and to thee ô Enemy shall it come even to thy neck shall it reach And so he mentions
Israel but to Iudah also which thence took the infection What is or as Others think it more properly rendred Who is the transgression i.e. Who is the cause of the transgression of Iacob Is it not Samaria that is the King or inhabitants of Samaria which being the chief City of the Kingdom at that time corrupted all the other places thereof by its ill example So Who is the high places of Iudah that is Who is the cause that in several places of Iudah high places contrary to the law are built for false worship Is it not Ierusalem the Royal City that is the King and inhabitants of Ierusalem who having first built such there the infection thence spread it self through the whole land of Iudah and they also did what they saw done at Ierusalem for looking on that as an holy City they supposed nothing would be done there which they ought not to follow 6 Therefore I will make Samaria as an heap of the field and as plantings of a vineyard and I will poure down the stones thereof into the valley and I will discover the foundations thereof Samaria as an heap of the field Samaria having been first in sin shall be first in punishment which punishment is here described He who for the wickedness of the inhabitants maketh of a City an heap of a defenced City a ruine Isa. XXV 2. will cause her by the Assyrians his instruments to be made as an heap of the field or a wast hillock or heap of rubbish in the field And as plantings of the vineyard such places as are planted with vines which they use to plant on hillocks as best thriving in such places so that the place where Samaria stood shall be as such a field only and for such use as if there never had been there a populous inhabited City This shall be brought to pass by their rowling or throwing down the stones thereof for it stood on an hill into the valley when they shall have rased it to the very foundation and plucked up even the lowest stones that were covered with the Earth so that there be not left one stone standing upon another Mat. XXIV 2. Luc. XIX 44. where the like destruction of the Temple Ierusalem is described The Latin renders it as an heap of stones in the field where a vineyard is planted and so Some expound an heap of the field an heap of stones gathered out of the field that they may not hinder them that work and thrown up together afterwards to be thrown out of the field and dispersed Others somwhat differently but all make the scope to be the expression of utter destruction and desolation Compare cap. III. 12. and Ierem. XXVI 18. where the same thing that here is meant is expressed in terms tending to the same purpose That Samaria was thus ruin'd by the Assyrians seems manifest out of the 2 Kin. XVII 24. c. where the People brought up by the King of Assyria are said to be placed in the Cities of Samaria not in Samaria it self 7 And all the graven Images thereof shall be beaten to pieces and all the hires thereof shall be burnt with the fire and all the Idols thereof will I lay desolate for she gathered it of the hire of an harlot and they shall return to the hire of an Harlot And all the hires thereof That we may know what is meant here by hires compare Hosea II. 12. where the Idolatrous People are taxed for saying of their vines and figtrees These are my rewards or hire for the word is of the same root with this here and differs only in the last letter that my lovers that is my Idols have given me Add out of ver 5. for she said I will go after my Lovers that give me my bread and my water my wool and my flax mine oyl and my drink and what God saith ver 8. she did not know that I gave her Corn and Wine and Oyl and multiplied her Silver and Gold which they prepared for Baal viz. for presents to Baal or wherewith they made Baals as cap. VIII 4. it is said of their Silver and their Gold have they made them Idols These expressions being considered it will appear that by hires may be conveniently understood all their wealth and good things which they looked on as the gifts of their Idols and rewards of their service to them or those pretious things and rich donaries which having receiv'd and gain'd from their own People or others their friends and partners with them in their Idolatry they dedicated to their Idols or made Images of or adorned them and their Temples with And according to this last interpretation Some will have the Idols to be compared to harlots and the Idolaters to their Lovers who bestow gifts on them for their hire and recompence of their lewdness but this is by Others excepted against because otherwhere in Scripture the Idolaters are compared unto Strumpets which prostitute themselves and their Idols to their Lovers or such to whom they prostitute themselves This scruple will be taken out of the way if we consider what is said Ez. XVI 31 34. concerning Ierusalem Thou hast not been as an Harlot in that thou scornest hire And the contrary is in thee from other Women in thy whoredoms in that thou givest a reward or hire and no reward is given thee and again ver 41. I will cause thee to cease from playing the Harlot thou also shalt give no hire any more The same word being in those places used that is here makes manifest that 't is used not only for such gifts and hire as adulterers give to Harlots but for such also as more unsatiable Harlots give to Men to hire them to commit lewdness with them and so if it be here understood of such gifts as Israel gave to not received from her Idols she may still be looked on as the Harlot and the Idols her Lovers and the gifts the hire of an whore not received but given by her These shall be all burnt with fire except such as the enemy shall see fit to carry away And so the meaning of the following words will either be and all the Idols thereof will I lay desolate that is take them out of the way that they be no more worshipped or as Others will have by Idols meant the Temples of their Idols will I destroy for she gathered them of the hire of an harlot all those presents and rich gifts with which she made or adorned her Idols and their Temples she gathered of the hire of an Harlot viz. from such as ran on whoreing after those Idols and prostituted themselves to false Gods and they shall return to the hire of an Harlot shall fall into the hands of those who are given to the like Idolatry and by them namely the Assyrians be employed in the worshipping and adoring of Idols as of the Calf
beauty why it was so called tho now unknown Many therefore like not this interpretation but rather follow that which our Translators also give in the Margin The glory of Israel shall come unto Adullam But then in telling what is meant by the glory of Israel they do not agree Some take glory as spoken by way of Irony and derision or of Antiphrasis or expressing things by their contrary and to intimate disgrace and dishonour The same honour which Israel had shall Adullam also have viz. Shame Ruine and Destruction If this sense be embraced then may the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cabod be looked on according to another signification which it hath of weight or heaviness as if he should say the heavy weight of calamity or burden under which Israel is pressed shall fall even on Adullam also 2. Others think that the word heir is here again understood the heir of or he that hath seised on the glory of Israel shall come as far as to Adullam 3. Others the glory of Israel that is their wealth and riches or peculiarly their Children spoken of in the next verse which are the glory of their Parents being taken away by the Assyrian conquerour shall come or be brought by him to Adullam whether he shall proceed to take that also 4. Others think the Assyrian to be called the glory of Israel as he in whose friendship the Israelites formerly gloried but now have all their glory taken away by him 5. Others by it think to be meant Ierusalem which was the glory both of that Land and all the Earth then the words must found according to the first rendring in our Translation he that is the heir or conquering Enemy shall come unto Adullam and to the glory of Israel or as Some reading it in the Vocative case he shall come unto Adullam and so near to thee or beyond thee O glory of Israel O Ierusalem Some the glory of Israel shall come to be but as Adullam an obscure Cave or ignoble place that Cave where David flying from Saul hid himself I Sam. XXII I. and where at other times he was 2 Sam. XXIII 13. and 2. Chron. XI 15. But it is mentioned not only as a Cave but as a City a royal City Ios. XII 15. taken by Ioshua and Israel and transferred to the Tribe of Iudah Ios. XV. 35. made a City of defence by Rehoboam 2 Chron. XI 7. a City that had villages belonging to it Nehem. XI 30. so that for all that is said it might for reasons then well known be call'd the glory of Israel It may farther be considered whether by the glory of Israel may not be meant God himself as if he should say that he by his justice on them manifesting his Glory would come even as far as to Adullam in the inmost part of the Kingdom of Iudah giving all into the hand of the Enemy And while Adullam and the other particular places are named no doubt the whole Land is understood thereby and God's judgments denounced to all of it and so the next words will be directed not to the last particular City named but to the whole land 16 Make the bold and poll thee for thy delicate Children enlarge thy baldness as the Eagle for they are gone into captivity from thee Make thee bald c. God's judgments being thus gone out against thee O thou land of Iudah nothing remains but that thou give up thy self wholly to sorrow and mourning and express thy grief in all outward signs thereof which according to the custome of those times was by plucking and cutting of the hair even to the bringing of baldness on themselves See Ier. VII 29. Amos VIII 10. Iob. I. 20. The occasion of sorrow to her was very great viz. because the choicest of her People call'd her delicate Children those that were tenderly and delicatly brought up by her and most dear unto her should partly be slain partly carried away captive by the enemy and she spoken to as a mother is bid to shew great signs thereof even to inlarge her baldness as the Eagle which hath lost her feathers as of Eagles in general 't is said that at certain times they do except we may think some kind of Eagle which is naturally bald particularly alluded to CHAP. II. VER 1. Wo to them that devise iniquity and work evill upon their beds when the morning is light they practice it because it is in the power of their hand VVO unto them c. How justly deserved those judgments were which before and after are denounced against Israel and Iudah the Prophet makes manifest by a declaration of some of those sins which the inhabitants of them were guilty of As here first because the powerful ones among them for which a wo is denounced against them did in the night upon their beds when they should have command with their own hearts and examined their waies to see what they had done amiss that they might amend it devise iniquity and plot evil not to conceal it as a work of darkness but that they might be ready to act it as soon as the morning light should give them opportunity and then did without delay practise it openly in the light and face of the Sun without fear or shame with all their might as far as it was in the power of their hands because there was none who by executing justice did restrain them but they were suffer'd to do what they could and would It may be observ'd that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 El which is render'd Power doth also signify God and that is the reason why the Ancient Vulg. Latin renders because their hand is against God but the like expression being else where used as Gen. XXXI 29. Deut. XXVIII 32. Prov. III. 27. he renders it by having strength or being able and so that here it ought to be render'd is the more general opinion of Interpreters and that those that interpret the words otherwise as some other Antient versions likewise do interpret them wrong 2 And they covet fields and take them by violence and houses and take them away so they oppress a Man and his house even a Man and his heritage They covet fields c. what they covet in their mind they strive to possess themselves of by the force of their hands whether their poorer neighbours lands or houses that ly convenient for them which if they will not part with to them on their own terms they spare not to use toward them all fraudulent or violent courses till they have gotten what they have a mind to from them according to the dealing of Ahab towards Naboth for his Vine-yard 3 Therefore thus saith the Lord behold against this family do I devise an evill from which ye shall not remove your necks neither shall ye go haughtily
also in another respect viz. that they shall end in joy Ioh. XVI 21. for there even in Babylon where she might fear utterly to perish and that her name and posterity should utterly be cut off doth the Lord promise to save her and redeem her out of the hand of her Enemies that had done such despite unto her So that here is joined to a certain denunciation of judgment a certain promise of deliverance again from it that they may not despair under what they shall suffer but with patience and comfort expect the joyful issue in Gods good time which is also the scope of the following words But before we proceed to them we may take notice of a different exposition of the ninth verse from what has been given which we then omitted that we might not interrupt the sense it is of Iewish Interpreters of good authority among them fastening another signification on the word rendred cry aloud to wit Why dost thou seek to make friends to thee viz. the Aegyptians and Assyrians that they may save thee from those evills which God for thy rebelling against him hath threatned to send on thee and why do's the approach of the Enemy affright thee Dost thou not consider that he is thy King and Counsellour and that in turning to him would be thy only safety But now forgetting him and seeking to others and finding them not able to save thee paâ—gs have taken hold of thee and thou art greatly distressed and thou hast great cause so to be Be in pain therefore and bow down thy self as fainting under sorrow for now according as he hath determined shalt thou go into captivity but he then that is thy King still when he hath so humbled thee will in the midst of judgment remember mercy and deliver thee c. This according to that rendring would be the nearest meaning but this Interpretation though antient is by few followed But following our Translation with which most others agree there may also be given another exposition somthing different from the former Now why dost thou cry out c. Is there not a King in thee Hast thou not counsellours and directours to save thee These she once asked Give me a King and Princes Hos. XIII 10. and she had them and in them trusted but now doubting that they are not able to save her and fearing the force of her Enemies she in anguish as a Woman in travail deservedly for for all that they can do to help her She shall be driven from her home and led away captive to Babylon Yet that she may not despair she is assured of help from the Lord who when she hath been made to know how vain all other helps are will shew his power in delivering her even then when there seemed no hope to be left to her and so will there be a plain connexion also between these and the following words But the first exposition may seem the plainest 11 ¶ Now also many Nations are gathered against thee that say Let her be defiled and let our eye look upon Zion Now also many Nations c. In these words and the following he gives a father representation to her of what evill shall befall her for a time and then an assurance that she shall in the end overcome all that afflict her and by the might of the Lord prevail over them and bring them under But though this be evidently the Scope of this and the following verses yet for making it plain are some difficulties to be cleared as first who those many Nations were that are spoken of secondly when they here spoken of had these promises of victory made good to them and before some forms of expression in the words are to be explained for the better understanding the ground of these queries and the solving of them Those many Nations that are gathered against Zion shall say Let her be defiled The word signifieth sometimes pollution or defilement by Sin so Ier. III. 1. Shall not the Land be greatly polluted and Numb XXXV 33. Ye shall not pollute the Land wherein ye are for blood it defileth the Land And this signification seem they to respect not only who render it as Ours or they more manifestly who render She shall Sin or be wicked and they again who render shall be condemned or be guilty or be obnoxious but they also who render Let her be stoned viz. as a defiled adulteress and perhaps the Greek also who looking not so much on the signification of the words as their meaning render it Let us insult although they change both number and gender For what will be the intent of all these but as much as to say Let her be looked on as defiled with Sins and made loathsome to her God and so being forsaken by him let her be dealt with as such despitefully used and destroyed that we may insult over her we cannot now doubt of being able so to use her But then defiled here will be referred not only to express her guilt but rather the miserable condition they hope to bring her to in polluting her with bloud and slaughter and contemptuously using her without respect to her former holiness and as much as in them lies abolishing all signs thereof In much like sense seems the word desiling though the word in the Hebrew be differing yet of like signification to be taken for contemptuous using or destroying as it is said Iosiah defiled the high places 2 Kin. XXIII 8. Ez. VII 24. God threatens that their holy places should be defiled by the heathen and Ps. LXXXIX 39. Thou hast profaned his Crown by casting it to the ground In much like sense may the word here be understood It has also another signification of doing hypocritically or being an hypocrite and Some here chuse to take that So the Tigurine version she was an hypocrite The intention must still be Let her have the condemnation or punishment of or be used as a profane hypocrite for the word is not of the Preter-tense but of the Future and is rather after this notion to sound She is or let her be then She was or hath bin In fine it is an expression of their desires that all manner of mischief and shame might befall her to her utter desolation like theirs Psal. CXXXVII 7 and their hopes to see it that they may rejoice at it and insult over her as is farther expressed by the next words and let our Eye look upon Zion let us see our desire upon her as the word is likewise used Psal. LIV. 7. 12 But they know not the thoughts of the Lord neither understand they his Counsel for he shall gather them as the sheaves into the floor 13 Arise and thresh O Daughter of Zion for I will make thine horn Iron and I will make thy hoofs brass and thou shalt beat in pieces many People and I will consecrate their gain unto the Lord
Christ came and since the Iews were not guilty of Idolatrous worships and Witchcrafts c. that they should be promised to have them cut off from them and that therefore the words cannot be looked on as a promise of good to them and therefore that the Horses and Cities and Witchcrafts and Idols are to be understood of such as were among other Nations who were to be converted to Christ and so be made the remnant and Israel of God i. e. that those things in which they did before trust and so hardly receive the Gospel he would now take away or at least make them no longer to be the cause of their resisting the Gospel but that all should yield and give place to it But though that which he saith be true as to the main viz. that Gods Israel comprehends as well the Gentiles that were to be called in to Christs Church as the Iews that there were among the Iews no Idols or Idol worship at Christs coming and that this promise was to be fulfilled as well to the believing Gentiles as Iews yet that there is need to interpret the words therefore as if by the things named were to be understood those among the Gentiles because at Christs coming no such were among the Iews or that the Chaldee Paraphrast meant them of those is neither evident or need to be insisted on or scrupled at because the Prophet seems to speak of things as they were in those times when he spake and to say that in future time when God would fulfill his word here spoken by the Prophet he would cause that it should be otherwise they whom he speaks of should not make use of or confide in such things as they now did That in the Prophets time such things were among the Iews and they peccant in forsaking God to rely on them appears by what is said in the Prophet Isaiah who was contemporary with Micah Isaiah II 6. c. Therefore thou hast forsaken thy People the house of Iacob because they be replenished from the East and are Soothsayers c. Their Land also is full of horses neither is there any end of their Chariots their Land also is full of Idols they worship the work of their own hands Where we see are reckoned up such things as are here mentioned and their Sin shewed to be their relying on and pleasing themselves in them to the neglect of God and his waies so that well may here be understood that he saith that for the future the time here pointed at he would cause that it should not be so with them and hence by the way may be taken another conjecture why the Chaldee Paraphrast should instead of thy Horses and Chariots c. put the Horses of strangers c. viz. because these things they had from other People So Some expound thy horses i. e. the help of Egypt which thou relyest on to furnish thee with Horses or learned the use of them from other People and used them as the did But we need not be much inquisitive after his meaning that being to be reduced to the Text and not the Text to that Mean while that these words are to be looked on as a promise for good to those whom they concern viz. a promise of peace and security in God alone and encouragement to rely on him alone without dependance on any humane helps or waies rather then a menace of evil to those spoken to we may well be inclined to think by the application of much the like words to the peaceable condition of the Kingdom of Christ Zechariah IX 10. I will cut off the Chariot from Ephraim and the Horse from Ierusalem and the battle bow shall be cut off and he shall speak peace unto the Heathen 14 And I will pluck up thy groves out of the midst of thee so will I destroy thy Cities So will I or and I will for so in the Hebrew destroy the Cities In the Margine is put or Enemies and so the Chaldee Paraphrast takes it The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Areca in the Hebrew signieth both these Cities and Enemies and so is that meaning to be given to it which the sense of the place requires or shows to be most convenient Here therefore according to their several judgments some take one and some the other It is not unfitly observed by a learned Iew that if here the words be taken as a menace or denouncing evill then it must necessarily to make congruous sense be rendred Cities but if it be taken as a prediction of good then it may be rendred either way To what may be said that it is not here to be taken for Cities though diverse Interpreters so take it because he had before said I will cut off the Cities of thy Land ver 11. some answer that there are meant Cities of defence here Cities of Idolatrous worship in which were their groves and Idols Temples 15 And I will execute vengeance in anger and fury upon the Heathen such as they have not heard And I will execute vengeance upon the Heathen such as they have not heard of On that former exposition of most Christians which interpret the preceeding words from ver 10. as a promise of good unto the Church and Beleivers this will kindly follow as showing how much contrary it shall be with such as receive not his Doctrine and refuse to obey Having so disposed of things for the good and security of his Subjects on his Enemies he will execute vengeance But then most of them render the last words which have not heard or will not â—ear hearken to his word or Doctrine or because they would not hear the law saith the Chaldee the preaching of the Gospel say Christians and so refer the Relative which to the Heathen But the words are capable of that rendring which Ours give and is by Some others also approved by referring it to the vengeanâ—e spoken of viz. which or such as they have not heard of That Iew which as we saw takes the foregoing words as a threat â—gainst Israel or the Iews here doth not take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Goim Nations or Peopâ—e for the Heathen but for the People of Israel or those Nations and People viz. Israel and Iudah that God would take vengeance on them for their refusing to hearken to him making it a continuation of the commination That other Iew which expounded Israels being as dew c. of their being kind and profitable to them that dealt kindly with them expounds this that God will severly punish those that would not hearken to them to pity and show kindness to them Such as make the Babâ—lonians or Câ—â—ldeans the persons spoken to and here threatned with deâ—â—ruction by those that will not hear understand such of those Nations under that Empire as should oppose Cyrus and refer to Isa. XLV 1. c. There is another Translation
what is good for them and keeping them from evill his watchfull and peculiar Providence over them who are called by a Note of peculiarity his People the flock of his heritage as elsewhere the Lord having taken Israel to be unto him a People of inheritance Deut. IV. 20. and chosen them to be a special People unto himself above all People that are on the face of the Earth Chap. VII 6. For the Lords portion is his Peâ—ple Iacob the lot of his inheritance Chap. XXXII 9. so therefore every where in Scripture called and owned by him viz. as his People and so also his flock Isaiah XL. 11. and Ezek. XXXIV the eighth and several other verses and so his People and the Sheep of his Pasture Psalm c. 3. and so our Savior calls his Church â—is Sheep Ioh. X. 27. and his flock Luke XII 32. These he praies saith Abarbinel that he will feed or govern henceforth with his own rod and not with the rod of the Enemy because they are saies he the flock of thine heritage Which dwell solitarily in the wood in the midst of Carmel c. These words being concise it hath caused diversity of expositions of which before we give farther account we may observe that the particle in viz. in the wood is not expressed in the origâ—nal text but supplied as understood and again concerning Carmel that it is a name of a Mountain Two Mountains are observed to be called by this name one in the Northern part of Iudea near the Sea in the confines of Assur and Zebulun of which is mention in the History of Elijah 1 Kings XVIII 19 20. and 42. vers and in the History of Elisha II Kings II. 25. and IV. 25. The other more Southerly in the mid land near Hebron in the lot of the Tribe of Iudah of which is mention in the History of Saul 1 Sam. XV. 12. and in which it is said that Nabals possessâ—ons were 1 Sam. XXV 2. and to this Mountain they refer usually what is spoken by the Prophets concerning the pastures of Carmel as Ier L. 19. Amos I. 2 and here although as a leaâ—ned man observes they may aptly enough be referred to that Carmel which Elijah did frequent A learned Jew observes that this name was given to the Mountain or place so called as being a place of Fields and Trees for that the word doth otherwise signify a place of Trees Fruits and Fields abounding in Corn or Grass and therefore is so rendred elsewhere a plentifull or fruitfull Field as Isa. XVI 10. and XXIX 17. and XXXII 15. and Ier. IV. 26. and XLVIII 33. so in our Translation for in divers others the name Carmel is retained as a proper name The name also signifies a full green ear of Corn as Levit. II. 14. and elsewhere We may by the way also note that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yaar rendred Wood is also elsewhere sometime joined with this word Carmel as Isaiah X. 18. the glory of his Wood and of his Carmel which ours render of his Forrest and of his fruitfull Field and XXXVII 24. the Forrest of his Carmel as if in Carmel were a wood or forrest Bashan also and Gilead were places noted for plenty and richness of pasture a Land for Cattle Numb XXXII 1. Deuter. XXXII 14. and elsewhere often Again we may observe that several Inâ—erpreters do differently distinguish the words some joining the words in the midst of Carmel with those that go before others with those that follow These things being observed we shall the better perceive the grounds on which they that give different expositions go and how to discern or judg betwixt them Among the several expositions we have these 1 st that of the Chalde Paraphrast Feed thy People with thy word the People of thine inheritance in the Age or World which is to be renewed he means perhaps after their return from captivity they shall dwell or let them dwell alone which were solitary in the Wood and they shall dwell or let them dwell in Carmel and they shall feed or let them feed in the Land of Mathnan i. e. Bashan and Gilead as in the days of old In reference to this and other expositions may be observed that it was foreprophesied as a blessing that Israel should dwell alone c. Numb XXIII 9. and Deut. XXXIII 28. in safety and security without dependance on other Nations or fear from them or mixture with them 2 ly That of a learned Jewish Expositor which dwell i. e. thâ—t they may be alone in their Land and no other People with them In the Wood in the midst of Carmel i. e. Let them dwell in the Wood as in Carmel which is an inhabited place of Fields Vine-yards and Trees as if he should say they shall then dwell or let them then dwell confidently or securely in the Wood which is a place of hurtfull beasts and not be afraid of them as a man that dwelleth in the midst of Carmel where there is no cause of fear as he saith Ezek. XXXIV 25. 3 dly They shall dwell safely in the wilderness and sleep in the Woods Another of them Feed them which dwell solitarily separated to the service of God after that the other Nations are cut off as in the Wood or Forrest in the midst of Carmel so let them feed in Bashan and Gilead i. e. all those other Countries being free to them in their possession and occupation none hindring them as Woods on the Mountains are free to all that will to feed or gather wood in them so let those rich places be free to them 4 ly Another O Lord our God feed thy People Israel with thy rod and staff not with the rod of the Enemy because they are the Sheep of thine heritage and therefore them dwelling alone in the Wood in the midst of Carmel feed so as that these Sheep may obtain to dwell securely alone and no other dwell with them in their Wood in the midst of Carmel thereby denoting the Land of Israel and Ierusalem because Carmel was a place of good Fields and Vine-yards and so shall the Land of Israel become again good fruitfull and green or florishing Let them feed in Bashan and Gilead which are Countries on the other side of Iordan as in the daies of old when Reuben and Gad and half the Tribe of Manasseh were in them These expositions have we from the Jews Amongst Christians is yet farther variety Some to this purpose giving the meaning Feed thy People c. those which now being scattered among strange Nations the Chaldeans and others without any Pastor or guide are as if they dwelt solitarily in a Wood exposed to dangers do thou feed again in the midst of Carmel and bring back that they may feed again in Bashan and Gilead in their own Countries as in the daies of old i. e. in security and prosperity under thy protection as
their Fore-fathers did This much agrees with the Chalde and to the same sense are the words as in our Translation read â—perspicuously paraphrased by a learned and famous Bishop of our Church In this mean time viz. of the desolation of the Land O God take thou care of thy People Oh do thou feed and govern them by thy gracious protection lead thou this flock of thine heritage which now dwell solitarily in the wilderness of their captivity into the midst of thy fruitfull pastures of Carmel let them feed in the rich Fields of Bashan and Gilead as in former times Others though not differing in the signification and sense of the words yet diversly pointing them make part of them the words of the Prophet part the words of God as if the Prophet having said Feed thy People with thy rod c. which dwell solitarily in the wood God should answer in the midst of Carmel shall they feed and in Bashan and Gilead i. e. they shall be brought back from their captivity and possess their rich Land again as formerly from their coming to it out of Egypt till their captivity Orâ— as some others the Prophets words are feed thy People c. which now dwell in their captivity as in a wood feed them I say in the midst of Carmel and Gods answer they shall feed in Bashan and Gilead to the same sense that before Others feed them dwelling in the wood of their captivity among the Chaldeans as securely as if they were in the midst of Carmel then adding by way of assurance when thou hast brought them back they shall feed in Bashan c. Others that dwell solitarily in the wood i. e. without mingling themselves with other Nations that they may serve thee alone c. These all agree in this at least that they make the first words to be the words of the Prophet by way of petition to God and so including a prophecy of what shall be accordingly But there is a learned Commentator who looks on them all as the words of the Prophet to Israel bidding them and so comforting them with assurance that they should feed their own People their own Sheep as they had for the time of their captivity fed their Enemies Sheep served them but should hereafter be their own men look in safety security and liberty after their own affairs in their own Land â—But this exposition is not so agreeable to the words as that we should forsake that wherein others agree to follow it However in this all hitherto agree that the words contain a Prophecy of the Jews return from captivity to their own Land and that they should there be in security under the protection of God live in plenty and prosperity and be supplied with all things good for them as Sheep in those rich pastures under the conduct of a good and carefull Shepherd Others take other waies looking on the words as the words of God the Father to Christ bidding him to take care of his Church and to feed them with Evangelical food or at least as the words of the Prophet to Christ praying him that he would bring Israel into his Church and feed and guide them though destitute of help like Sheep in Woods Others as the words of God to the Pastors of the Church Christs fellow labourers prescribing to them how they should take care of the flock of which he had made them overseers under the Type of the ancient Church Others as the words of the Church to Christ the cheif Shepherd of the Church praying him that he would feed his People i. e. his Church scattered all abroad upon the Earth and haâ—ed by the children of this World with his staff i. e. his word and spirit those his flock of Sheep as they are often compared that dwell alone as a separated People not intermixed with the rest of the World with Sects and Hereticks for which reason they are also often persecuted and driven into solitudes and yet living in safety and confidence against all Enemies and Hell gates under the protection of their Shepherd c. But though these are pious meanings yet we look on as more apposite to our purpose and giving the natural meaning of the words the former expositions and among them that Paraphrase W ch as we said is agreeable to them as in our Translation read making the persons speaking spoken to and of the Prophet God and the Nation or at least the Church of the Jews implying as we said a prophecy or gracious promise of return out of captivity to their own Land and that under the protection of God taking care of them as his People his flock and Sheep they should enjoy all things necessary and conducing to their well being in abundant manner set forth by a similitude of Sheep feeding in those rich Pastures named Although withall it cannot be doubted that all these good things promised to the Jews are in a higher manner made good to the Church of Christ and all faithfull believers rescued from sin and Satan and brought back into his Fold who as he saith shall be saved under his protection and go in and out be kept in safety and security and find pasture i. e. spiritual food for their Souls of his word and Sacraments and all things conducing to their comfort and eternal good And to this ultimate fulfilling of this Prophecy under Christ doth the Chalde Paraphrast seem to point making them as a prayer to God that he would feed his People with his word in the age that was after to be renewed as above was said This Paraphrase is said to have been composed some thirty years before Christ. This place will be well illustrated by comparing it with another promising the same blessings in very like expressions Ier. L. 17 18 19. 15 According to the daies of thy coming out of the Land of Egypt will I shew unto him marvellous things According to the daies of thy coming out of the Land of Egypt c. These words are generally looked on as spoken in the person of God in answer to that former petition of the Prophet Feed thy People c. assuring him that he will so do and that he may not doubt of it through any seeming difficulties puts him in mind of those former great things which he had done for their Fathers in bringing them with his mighty power out of Egypt with mighty signs and wonders He that could do that can do this his power is still the same of that they cannot doubt and he assures them he will do it though considering their forlorn condition how low and weak they are how many and potent their Enemies and what great obstacles are in the way it cannot be done without shewing unto them marvellous things like those of old such as shall be wonderous in their own eies and in the eies of all that behold