and beastly dispositions of men to cease and they should become meek and gentle according to that in Isa 11.6 where it s said That in the dayes of Christ the Wolfe shall dwell with the Lamb and the Leopard shall lye down with the Kid. Wolves and Leopards are creatures most fierce and cruel especially against Lambs and Kids yet God would so alter the nature of these that they should live and lye down together he would make the most fierce rugged cruell men to become mild and sweet and to converse with them that were for disposition Lambs and Kids Junius sense of the words is this That the Lord would take away or restrain every hurtfull thing he would not suffer his people to be infested or if they were they should not be damnified by those infestations And they shall dwell safely in the wildernesse and sleep in the woods These are proverbiall speeches setting out the great security the Flock of God should have under Christ Where there are no wild beasts in the Wilderness or the Woods there the Sheep feed and rest without all fear they are most secure and Gods people under the Gospel and Christ have the greatest security The word for safely is Labetach in fiducia or Confidenter as Montanus renders it that is confidently they shall be free from the fear of all enemies both Corporal and Spirituall Satan shall be cast into the bottomlesse pit Rev 20.2 3. and all other enemies brought to such a condition as that they should not cause fear Jerem 23.4 The Jews because they see not such security for themselves any where do therefore deny that Messiah is come for when he comes he shall make a Covenant of peace and they shall be in safety even in Wildernesses and Woods because there shall be no enemies no evill beasts to take away or hinder their peace Though when the Lord Christ the true Messiah came there was an universall peace through the world it being at that time when the taxing was in Augustus dayes Vid. Sanct in Isa 2.4 Luke 2. and though the wars after were not so much as before yet I conceive there is a time when this prophesie shall be more fully compleated for every prophesie of Christ was not fullfilled when he came in the flesh but many were to be fullfill'd in after times among which this was one The Jews were mistaken concerning Messiahs coming but not much concerning this prophesie First Observe The infinite goodnesse kindnesse and condescension of God who will enter into Covenant with sinners with any of the children of men Doth not the Scripture say Verily every man at his best estate is altogether vanity Psal 39.5 and why should the Lord who is an infinite excellency infinitely distanced from all creatures and vanity enter into Covenant with man what did he see in these Jews or in the Gentiles to awaken rouze and draw out his heart unto such a work if stubbornness ignorance unbelief idolatry oppression and such like might induce him thereunto these abounded both in Jew and Gentile there was nothing but Gods own goodness grace and mercy to cause him so to condescend as to make a Covenant with man and such a Covenant as a Covenant of peace This should First Raise up our spirits and hearts to admiration that an infinite holy glorious and great God should mind converse and make Covenant with dust and ashes Psal 144.3 Lord saith David what is man that thou takest knowledge of him or the son of man that thou makest account of him David wondered that God should take notice of especially make account of so mean a thing as man is as himself was though a King and Prophet Secondly Indear us greatly unto him When high Ones stoop unto those that are low and mean it gains much upon their hearts and indeares them abundantly unto them When David condescended to Abigail to take her to wife it affected her greatly and indeared her unto him not a little as you may see 1 Sam 25.41 Thirdly Make us faithful unto God Is he pleased to make a Covenant with man and shall not man be faithfull unto him a wife should not be unfaithful unto her husband and break Covenant with him though he be but a little above her how much lesse should man break Covenant with God who is so much above him God complains in Hosea 6.7 saying They like Adam have transgressed the Covenant I condescended to Adam and made a Covenant with him yea I condescended to them and made a Covenant with them but they both proved unfaithful father and posterity they transgressed the Covenant Fourthly Cause us to be free and chearful in our obedience unto God When so great a God shall so graciously condescend unto us as to enter into Covenant with us and that a Covenant of peace should it not make us run in his wayes and serve him with gladness of heart Secondly Observe That men through sin are at distance from and enmity with God I will make a Covenant of peace with them What needed a Covenant of peace if there had not been war between God and man Man being apostatized from God through Adams fall lived in enmity to God Rom 8.7 The carnall mind is enmity against God for it s not subject to the Law of God neither indeed can be Men by nature have carnal minds oppose God his Laws and wayes and therefore Rom 1.30 they are said to be haters of God and in Psal 5.5 God is said to hate them Thou hatest all workers of iniquity There was such hostility between God and man as that there was no approach for man to God without a Mediator and such a Mediator as could make satisfaction to divine justice being offended Col 1.21 You that were sometimes alienated and enemies in your mind by wicked works yet now hath he reconciled The Colossians as well as others were once at a great distance from God and enemies to God and wherein lay their enmity in their minds and how did that appear by wicked works they plotted contrived and did such things as declared them to be enemies to God and being so they durst not appear before God But Thirdly Observe God by Christ hath been pleased to take away this enmity and to reconcile sinners unto himself 2 Cor 5.18 All things are of God who hath reconciled us to himself by Jesus Christ It s Christ hath paid the price of our redemption he hath satisfied his justice fully and delivered us from wrath to come 1 Thessa 1.10 It s by Christ the Mediator that reconciliation is made neither Angels nor men could do that work it was a work for one that had more worth in him then all Angels or men Coloss 1.19 20. It pleased God that in him all fullnesse should dwell that so by him he might reconcile all things to himselfe by him whether they be things in earth or things in Heaven By him is twice in the
Burdens Tributes and Taxes are laid upon people by oppressing Princes and Rulers when I shall break there the Yoaks of Egypt The Rulers of Egypt decreed unrighteous things opprest the men of Tehaphnehes suckt their blood by hard Rates and Taxes burdened them with difficult and dangerous Services and made them groan under their Yoaks as they did so do the Princes and Rulers of most Nations in the world but as they have their times to make and increase such yoaks upon the people so God hath his time to take them off Levit. 26.13 I have broken the bands of your yoak and made you to go upright The Jews were under the Egyptian Yoak a long time but at last he break the bands of the Yoak those Laws Decrees that kept them in Egypt held them to hard labor causing them to stoop and made them free so that they could go upright Bondage makes men to bow but Liberty to go upright Heavy burdens upon people make them sigh presse them down to the Earth and when they are eased they rejoyce and look up It s God breaks the Yoaks off whoever puts them on Isa 10.27 It shall come to pass in that day that his burden shall be taken away from off thy shoulders and his Yoak from off thy neck and the Yoak shall be destroyed because of the anointing The King of Assyriâ—s Burdens and Yokes lay heavy and hard upon the Jewish State but for Hezekiahs sake or rather Christs who is called the anointing he would break the Yoaks and take off the Burdens Fifthly observe God makes some Nations exemplarie with his judgments Thus will I execute Judgments in Egypt thus as becomes me a provoked God thus as an Idolatrous profane guilty Nation deserves thus as themselves and all Nations round about shall know that I am the Lord they shall see that in my Judgements which shall convince them that no hand but mine could do such things take such Strong Holds ruine so many Cities and lay waste such a land as Egypt was Some Lands are Theaters of Gods severe Judgements we have been made Monuments of Gods choice Mercies wonderfull Deliverances Let us fear the Lord and his Goodness least he turn our Mercies into Judgments Vers 20 21 22 23 24 25 26. And it came to pass in the Eleventh year in the First Month in the Seventh day of the Month that the word of the Lord came unto me saying Son of man I have broken the Arm of Pharaoh King of Egypt and loe it shall not be bound up to be healed to put a Roler to binde it to make it strong to hold the Sword Therefore thus saith the Lord God behold I am against Pharaoh King of Egypt and will break his Arms the strong and that which was broken and I will cause the Sword to fall out of his hand And I will scatter the Egyptians among the Nations and will disperse them through the Countrys And I will strengthen the Arms of the King of Babylon and put my Sword in his hand but I will break Pharaohs Arms and he shall groan before him with the groaning of a deadly wounded man But I will strengthen the Arms of the King of Babylon and the Arms of Pharaoh shall fall down and they shall know that I am the Lord when I shall put my sword into the hand of the King of Babylon and he shall stretch it out upon the land of Egypt And I will scatter the Egyptians among the Nations and disperse them among the countries and they shall know that I am the Lord. THese seven Verses are the second general part of the Chapter and Treat of two great Kings Pharaoh King of Egypt and Nebuchadnezzar King of Babylon Concerning Pharaoh two things are threatned against him First Diminution of his power vers 21 22 24. Secondly Dispersion of his people vers 23.26 Concerning Nebuchadnezzar he is the instrument God will use and promiseth to strengthen in doing his work vers 24 25. and both these are illustrated from the Chronologie of this Prophesie Vers 20. In the Eleventh year in the First month the seventh day of the month That was in the Eleventh year of Jehoiakins Captivity the First month and the seventh day Ezekiel had this Prophesie given in it was three months and two days before the takeing of Jerusalem Jer. 52.5 6. for it was taken the Eleventh year the Fourth Month and the ninth day This Prophesie though it be set after that in chap. 29.17 yet was sixteen year before it The Penmen of the Scriptures do not exactly observe the order where every thing should come in among the Psalms you have the third Psalm which was made at that time when David fled from Absolom set before the 34 51 56 57 59 60. and others which were made before that as appears by their Titles Vers 21. I have broken the Arm of Pharaoh King of Egypt By Arme the forces and power Pharaoh had are intended Vatablus saith the Preter Tense is here put for the Future Tense I have broken that is I will break but Pharaoh had his arme broken before when the Babylonian forces beat him and his Army by the River Euphrates in Charchemish which was in the fourth year of Jehoiakim Jer 46.2 And at that time he took from him all that he had between Nilus and Euphrates 2 Kings 24.7 which was the breaking of his Arme and such a breaking as it could not be cured But notwithstanding this breaking Pharaoh got up forces again and when Nebuchadnezzar besieged Jerusalem he came forth out of Egypt whereupon Nebuchadnezzar raised his Siege went to meet Pharaoh and caused him to retreat Jer. 37.5 7. as having a broken arm and not being able to encounter with him And loe it shall not be bound up to be healed c. That wound and loss which Pharaoh received by overthrow of his army he never could cure and recover neither his own people nor his Confederates could set him into his former condition he is here resembled to a broken Arme which cannot be bound up or if bound up not be healed so as to be usefull any more Pharaoh could never recover his strength and greatness again Vers 22. Behold I am against Pharaoh King of Egypt Here is the cause of Pharaohs breakings his not binding up and healing the Lord was against him not only the Babylonians and Cyreneans were his enemies but the Lord himself when he breaks in pieces who shall bind up when he wounds who shall heal when he is an Enemie who can stand before him The Loâ—d makes himself Author of all the Judgements fell upon Pharaoh And will break his Arms the strong and that which was broken Pharaohs Arms were Egypt and those Territories he had from Egypt to Euphrates His Arme was broken already by the Babylonians as you have it before One Arm yet remain'd and that is call'd a strong one viz. Egypt with all her strength This Arm God break by the
He went about doing good and healing all that were oppressed of the Devil those that laboured and travelled he said unto them come unto me and I will give you rest Matth. 11.28 You shall rest under my Shaddow and be refreshed by eating of my fruit There must needs be excellency and sweetness in the fruit of this plant because all desire to have it Hag 2.7 He is the desire of all Nations let him be the desire of our souls and let them feed more upon the fruit this plant of renown bears so shall we live and live more abundantly Thirdly Observe That the Church under Christ shall be freed from those evils it hath formerly been subject unto and shall enjoy the contrary good I will raise up a plant of renown and they shall no more be consumed with hunger they had been but now they should have plenty especially of spiritual food they thould know God from the least to the greatest out of their bellies should flow rivers of water Neither should they bear the shame of the heathen any more they should not be under their reproach but should be honourable God hath promised to take away reproachful tearms Isa 62.4 and to give glorious titles to Zion thou shalt no more be called Forsaken desolate but thou shalt be called Hephzi-bah Beulah yea he hath said She shall have abundance of glory Isa 66.11 Whether the Church hath had such glory is questionable Christ was reproached himself when on earth call'd a Samaritan a Seducer a Devill and what not so the Christians in the Primitive times were said to be factious infant-killers c. and to this day the Church of Christ hath layen under the reproach of Heathens and Antichrist but the time is coming that reproaches shall be wiped away and the Church have abundance of glory Rev 21.3 4 10 11. Vers 30. Thus shall they know that I the Lord their God am with them that they even the house of Israel are my people saith the Lord God Here is a further blessing viz Conviction of the Heathens that God is the God of that flock that hath suffered so much and is with them When God should gather his flock out of the Countreys where it was scattered set up one shepherd even his servant David to be a Prince over it make a Covenant of peace with the same set it at liberty from all enemies cause it to be in safety on all sides take away its reproach put honour upon it and satisfie it with blessings temporal and spiritual when these things were done then should they that is the Nations know that the Lord their God was with them and thus should they know By those gracious acts of God and great mercies bestowed upon the house of Israel they should be convinced as when God begun the work in the Type bringing them out of Babylon the Heathens said The Lord hath done great things for them Psal 126.2 The Babylonians and others said God had cast off his people exposed them to reproaches and cursing that he regarded them not but had left them to be a prey to all the world but when they saw God appear so eminently for them then they understood that God had not left or cast off his people so but that he was still their God and they his people The house of Israel The first mention of the house of Israel is in Exod 16.31 and the last is in Heb 8.10 it s most mentioned in our Prophet Ezekiel well nigh as often as in all the Holy Scriptures besides if not more often Gen 32.28 tells you how Jacobs name was turned into Israel whence his sons and posterity were call'd the house of Israel and in process of time not only those descended from his loyns were so called but all that beleeved in the seed promised to Jacob were Israelites and the house of Israel It s not here to be confined to the Jews but to extend to all believers First Observe God hath a people in the world whom he doth own and afford his presence in a special manner I the Lord their God am with them and the house of Israel are my people God own'd the Jews of old above all the people of the earth Deut 7.6 The Lord thy God hath chosen thee to be a special people unto himself above all people upon the face of the earth There were multitudes of Nations all which or any of which he might have taken and left the Jews but he chose only that Nation Deut 10.15 and therefore saith Amos 3.1 You only have I known of all the Families of the earth that is You only have I known to be your God to be with you to be mine others I have known but not to be in Covenant with them not to afford them my special presence and favours Levit 26.11 12. God did dwell with and walk amongst them And as then God had the Jews so now he hath the Christians for his people whom he owns and is present with in a peculiar manner 2 Cor. 6.16 18. Rev 2.1 Acts 18.9 10. where you may see how God was with Paul incouraging him to preach and upon what ground For I have much people in this City it was in Corinth Rev 21.3 Behold the Tabernacle of God is with men and he will dwell with them and they shall be his people and God himself shall be with them and be their God God dwels in the Christian Church and is with it to bestow variety of choice blessings upon it and to protect it Secondly Observe Sometimes Gods dealings with his people are so distinguishing that Heathens are convinced that they have God on their side and enjoy speciall favours from him Thus shall they know that I the Lord their God am with them and that they even the house of Israel are my people Thus that is by my dealings with them which are different from my dealings with others Dan 3. When God preserved the three children in the fiery Furnace delivered them from that Hell then was Nebuchadnezzar mightily convinced and said Blessed be the God of Shadraeh Meshach and Abednego who hath sent his Angel and delivered his servants that trusted in him and have changed the Kings word and yielded their bodyes that they might not serve nor worship any God except their own God Therefore I make a Decree that every People Nation and Language which speak any thing amisse against the God of Shadrach Meshach and Abednego shall be cut in pieces and their houses shall be made a dunghill because there is no other god which can deliver after this sort vers 28 29. So in Christs time and the Apostles times the miracles done by them in several places convinced unbelievers that God was with them The great things done in our dayes have made enemies to say God hath done great things for them Vers 31. And ye my flock the flock of my pasture are men and I am
abundantly Isa 30.2 Vers 36. Then the Heathen that are left round about you shall know that I the Lord build the ruined places and plant that that was desolate I the Lord have spoken it and will do it GOd having through his grace pardoned his people brought them to Sion and bestowed many blessings upon them here the end of all is set down and that is the glorifying of God not only by the Jews but also by the very Heathens Then the heathen that are left round about you After Nebuchadnezzar had laid Jerusalem and Judea waste he fell upon the Ammonites Moabites Edomites Philistims Tyrians and Egyptians and spoyled them therefore our Prophet saith The Heathen that are left some escaped and remained untill the Jews restauration Shall know that I the Lord build the ruined Places They should be so convinced by the return of the Jews and the mercies they enjoyed that they should acknowledg it to be the hand of God that he was faithfull in making good his promise to his people able to save and bountiful in bestowing such mercies upon them The word to build is Banah which sâ—gnifies to build an house distinguished into it's several rooms and parts the Cityes Towns and Houses every where had been ruined and God raised them up again And plant that that was desolate The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to plant signifies the putting of Trees Vines Shrubs or any plants into the earth and to cover them so with earth that they remain fixt therein The Orchards Gardens Vineyards Olive-yards Places of pleasure and profit were laid desolate the Trees Plants Herbs and Flowers were all cut down or pulled up by the roots those place God did re-plant and made as usefull and delightfull as ever I the Lord have spoken it and will do it I have purposed it in my self I have spoken it by Ezekiel and I will do it the Hebrew is I have done it a Preter Tense for a Future which is frequent as Isa 46.11 I have purposed The Hebrew is Jatzarti I have formed I have created the Preter Tense for the Future as the former and following words do shew I have spoken it I will also bring it to passe I will form or create it I will also do it First Observe That though judgement begin at Gods house yet it ends not there The Babylonians first fell upon the Jews and destroyed them and after proceeded to the Heathens they cut off many Nations of them The Sword first did eat the flesh of Jews and then the flesh of Ammonites Moabites Edomites c. When the green Trees are lopped then the Axe cuts down the dry Trees wicked men and Nations are glad when it goes ill with the Church People of God but usually when God hath corrected his own he breaks the Horns the Back and Bones of their and his enemies The Cup of Gods fury began at Jerusalem but it stayed not there it passed thence to Egypt to the mingled people to Vz Philistia Ashkelon Azzah Ekron and Ashdod c. To all the Kings of the North and to all the Kingdoms of the world upon the face of the earth Jer 25.15 16 17 18 19 20 21 22 23 24 25 26. It were an unrighteous thing if God should judge his friends and spare his enemyes and this he acknowledgeth vers 29. Lo I begin to bring evill on the City which is called by my name and should ye the Heathens be utterly unpunished ye shall not be unpunished for I will call for a sword upon all the Inhabitants of the earth saith the Lord of Hosts Secondly Observe Some works of God are so convincing that they cause even Heathens to see and acknowledge the hand of God in them and so to glorifie him The bringing the Jews out of Babylon the re-planting them in Canaan the re-building of their waste places peopling of them re-built and making their Countrey like the Garden of Eden convinced the Heathens so that they said and acknowledged It was the Lord had done these things which was a glorifying of his name Psal 126.1 2. The Babylonians and others said The Lord hath done great things for them when he turned their captivity There is so much of Gods wisdome power mercy bounty in some of his works that they constrain all that behold them to acknowledge him in them see Nehem 9.16 Psal 98.1 2. Isa 52.9 10. Thirdly Observe That Architecture and Husbandry are the work of the Lord. I build the ruined places and plant that that was desolate There is no House no City built but the Lord hath the chief hand therein Psal 127.1 Except the Lord build the house they labour in vain that build it All is nothing without the counsel assistance and blessing of God he teacheth the Carpenters and Masons their Art he inables them to work and blesses them working So for Husbandmen it is God that doth instruct them to discretion and teach them Isa 28.26 they have all their ploughing sowing and planting skill from him This cometh forth from the Lord of Hosts who is wonderfull in counsell and excellent in working vers 29. If a Land be well built with Houses Cityes Castles it is the Lord that builded them if it be well tilled and planted with Orchards Gardens Vineyards and Nurseries of young Trees it is the Lord that hath tilled and planted them mens Art and Industry are nothing without him Fourthly Observe Gods purposes and promises shall take effect and certainly be fullfilled God is faithfull in what he saith and will perform the same I the Lord have spoken it and will do it He will not go back from his word change his purposes and counsels or falsifie his promises Isa 31.2 He will not call back his words Isa 14.27 The Lord of Hosts hath purposed and who shall disanull it Isa 46.10 My counsell shall stand and I will do all my pleasure Jer 32.42 I will bring upon them all the good that I have promised them There is none wiser than God to advise him so as to alter his purposes or counsels there are none stronger than God to hinder him from making good what he hath purposed and promised Isa 43.13 I will work and who shall let it All the Babylonians could not hinder Gods setting his people at liberty all the wild beasts bryars and thorns in Canaan could not hinder him from bringing them in and making the Land like Eden plentifull and pleasant all the policy and power of Tobiah Sanballat and others could not hinder the building of the Temple and Walls of the City God had promised Jerusalem should be re-built and fenced that the Jews should have their Temple to worship in again and they had them Vers 37. Thus saith the Lord God I will yet for this be enquired of by the house of Israel to do it for them I will increase them with men like a flock THe word iddaresh is from Darash which signifies to make
Exod. 23.22 I will be an Enemy unto thine Enemies and an Adversary unto thine Adversaries Whoever set themselves against Israel have the God of Israel against them Secondly Observe Wicked men may be in great honour and have great power Gog here one whom the Lord declared himself against was a Prince a chief Prince of Meshech and Tubal Ahashuerus an Heathen Idolater had honour and power enough when he had 127. Princes under his command Esther 1.1 Thirdly Observe There be seeming contradictions in holy Scriptures In one God saith Behold I am against thee O Gog In another I will cause thee to come up from the North parts or sides and will bring thee upon the Mountains of Israel God was with Gog and against Gog with him by his Providence to bring him forth to manifest his spleen and gall against the Land of Israel and against him by his Power and Justice to destroy him for his cruelty and bloudiness Gen. 14.14 It 's said Abraham pursued the Enemies unto Dan. And Josh 19.47 There was no Dan in Abraham's dayes for it was so call'd from Dan the son of Jacob who was long after him Moses who writ the Book of Genesis speaks of it as it was call'd in his days not as it was call'd in Abraham's dayes Joh. 1 21. When John was asked the question whether he were Elias he said I am not but Mat. 11.14 Christ saith of John This is Elias which was for to come John denies himself to be Elias personally which was the sense of the Questionists and Christ affirms that he was Elias mystically that Elias Malachy spake of chap. 4.5 There be many Scriptures seeming to destroy one another but if rightly understood they do sweetly comply and shake hands together Fourthly Observe Gods hand is in the undertakings of Enemies against the Church I will cause thee to come and bring thee upon the Mountains of Israel and if thou lingerest I have uncum seu avium a sixt hooked-hook to draw thee Warrs are not fortuitous but by a special hand of God he brings forth Enemies as to correct his Church by them so to destroy them in the presence and view of his Church being corrected Were not Gods hand there they would ruine the Church and because his hand is in such things therefore are they ruin'd After Pharaoh had afflicted the Jews the time appointed God drew him on into the Red-Sea and there in the face and view of them sunk him like lead into the bottom of the deeps Fifthly Observe It 's in the Lord to disable and disappoint Warriours when they are ready for battle When Gog and his Souldiers should have the Bow in the left hand and the Arrow in the right hand then I will smite the Bow out of the one and the Arrow out of the other hand saith the Lord. All military strength he can easily blunt and make all weapons of warr inefficacious he can take off the wheels of Charriots Exod. 14.25 He breaks the Bow he blunts the Sword and makes all weapons form'd against Israel unprosperous at his pleasure Isa 54.17 God stopt Rhehoboam when he was going with a great Army to fight Jeroboam and bring the ten revolted Tribes to himself 1 King 12. God hath oft put such fear into the hearts of Souldiers that when it hath come to a pitch'd Battail they have presently thrown down their weapons and call'd for quarter Sixthly Observe That in the same place where G d shews rich mercy to the godly even there he executes severe judgements upon the Enemies Thou shalt fall upon the Mountains of Israel Upon those Mountains in that Land the Lord had shew'd marvellous kindness to his people Psal 76 1 2 3 4. and there should Gog fall In the Red-Sea God preserv'd the Israelites and destroyed the Egyptians where the one met with signal mercy there the other had severe judgement so Joel 3.2 I will gather all Nations and will bring them down into the Valley of Jehoshaphat and will plead with them there for my people God would punish them even there where he had done much for his 2 Chron. 20 26. The Valley where Jehoshaphat blessed God for a Victory it 's conceived to be here meant and call'd the Valley of Jâ—hoshaphat The powers of darkness have oft and still do invade the Mountains of Israel the places and persons among whom God doth record his Name and there God overthrows them Seventhly Observe That Armies and others are exposed to publick shame and miserable ends is of God Thou shalt fall upon the open field and I will give thee to the ravenous Birds of every sort and to the Beast of the field to be devoured Want of buryal is amongst Gods judgements Jer. 8.2 14.16 To lye in open view dead and to be mangled torn by Fowls Beasts Swine and Dogs is a dishonourable and lamentable thing but how dishonourable or lamentable so ever it be it 's the Lords doings He makes wicked Armies and Persons sometimes as dung upon the face of the Earth They lye unburyed rotting and stinking Eighthly Observe What the Lord speaks that shall certainly take place Thou shalt fall upon the open field for I have spoken it saith the Lord God With God is not yea and nay what he saith is truth must infallibly be effected As nothing can be done unless the Lord speak so nothing can fail of being done when the Lord hath spoken Josh 21.45 There failed not ought of any good thing which the Lord had spoken unto the house of Israel all came to pass God promised them to root out the Nations to plant them in Canaan and to do much for them and all God had spoken was made good so when God threatens evil whatsoever he speaks in that kind must be fulfilled because he is faithful and able to make good his word whoever opposes Ninthly Observe When God begins to visit the Enemies of his Church he makes progress therein Not only shall Gog fall and all his Bands and people but God will send a fire on Magog also and upon the Isles that dwell carelesly they thought themselves invincible being fortified by the Sea but when God arises to punish the Inhabitants of the Earth who are Enemies to his he goes from Countrey to Countrey at Land and from Isle to Isle at Sea When God draws the Sword and gives it Commission it proceeds from place to place and is restless till all at Sea and Land be cut off who are numbered out for destruction Jer. 47.6 7. O thou Sword of the Lord how long will it be ere thou be quiet put up thy self into thy scabbard rest and be still How can it be quiet seeing the Lord hath given it a charge against Askelon and against the Sea-shore there hath he appointed it God appoints the Sword to visit at Land and at Sea when he begins with the Enemies of his People he will make an end with them Tenthly Observe
Beasts which was another judgement added to the former and the greater to the Heathen because they thought their souls did wander up and down upon the Earth nisi corpora fuissent humata as Tertullian saith The Athenians had the buryal of the dead in such honour that if a Captain neglected to bury the dead which fell in warr they punished him with death for it It is a great ignominy to lye unburyed Hence the Beast when the Witnesses were kill'd would not suffer their bodies to be buryed but let them lye in the Streets that so they might be the more ignominious Sixthly Observe God provides for the brute and dumb Creatures and that abundantly Every feathered Fowl and every Beast of the Fiâ—ld shall be filled at my Table God doth not only feed the Creatures but sometimes feasts them This World is Gods Family whercin are millions of living Creatures and not one of them is neglected of God Psal 145.15 16. The Eyes of all wait upon thee and thou givest them their meat in due season they have their Break-fast Dinner and Supper and lest we should conceit one hath too much another too little it follows Thou openest thy hand and satisfiest the desire of every living thing he satisfies the Fishes of the Sea the Beasts of the Earth and Fowls of Heaven How should this teach men to depend upon God not giving way to distrust or discontent Matth. 6.26 Behold the Fowls of the Air saith Christ for they sow not neither do they reap nor gather into Barns yet their heavenly Father feedeth them Are ye not much better then they He saith not the Fowls of the House they are cared for but The Fowls of the Air that have none to look after them unless it be Fowlers to take away their lives neither do they know where to get the next meal when they have gotten one nor what hole or bush to lodge in at night yet their heavenly Father provides for and feeds them Does he take care of such Creatures and will he not take care of you Yes certainly he will and why ye are better then they ye are rational they irrational ye are his sons they his servants Vers 21 22. 21. And I will set my Glory among the Heathen and all the Heathen shall see my Judgement that I have executed and my Hand that I have laid upon them 22. So the House of Israel shall know that I am the Lord their God from that day and forward THe Lord having declared what destructive judgements he would bring upon Gog and Magog he comes here to make known the end of his so dealing with them viz. the manifestation of his glory amongst Heathens and his own People Vers 21. I will set my Glory among the Heathen I will give my Glory saith the Hebrew that is I will cause it to be evident amongst them By Glory understand the glory of his Justice and Power All the Heathen shall see my Judgement that I have executed These words give light to the former The Heathen seeing the dreadful judgements of God upon Gog and his should acknowledge the Justice and Power of God And my Hand that I have laid upon them They shall not only have a bare sight but experimental knowledg they shall find themselves concern'd therein and feel the hand of God heavy upon them for the strength wealth liberty and glory of the Heathen will be much impaired if not totally ruin'd by the overthrow of Gog. Vers 22. So that the House of Israel shall know that I am c. They did know the Lord to be their God before but this signal stroke of God upon their Enemies being a signal mercy unto them should so ingage them unto God that from that time forward they should afresh and eminently acknowledge God to be their God and none to be like unto him that he will not desert them in their streights but be their Deliverer First Observe The great end of Gods judgements upon sinful men is his Glory I will set my glory among the Heathens and all the Heathen shall see my judgement c. God doth therefore execute judgement that he may be glorified When sinful people will not give glory to God for his Mercies he will fetch glory out of them by his Judgements They are the work of his hand and what ever that be it 's honourable and glorious Psal 111.3 Not only his works of Creation but those of Judicial Providence Upon what Nation soever Army or Navy the Lord shall lay his hand he will work out his glory thereby that is the end of all his works and judgements Secondly Obsérve Dreadful judgements upon the wicked are ingaging mercies unto the godly So shall the hâ—use of Israel know that I am the Lord their God from that day and forward The hand of God upon Gog and his should so affect their hearts that they should experimentally know and say The Lord is our God he hath laid low our enemies he hath freed us from their Insultations Threats Oppressions he is our Deliverer our Saviour our Redeemer Isai 25.9 It shall be said in that day Lo this is our God we have waited for him and he will save us This is the Lord we have waited for him we will be glad and rejoyce in his salvation When God executed severe judgements upon the enemies of his people then were their hearts thus affected and engaged unto the Lord then they rejoyced in God their Saviour and said He will save He hath saved us and he will save us When the godly see that great judgements upon their enemies are great mercies unto them their faith is advanced thereby and they are perswaded God will never leave them their hearts are warmed and they cannot but own and praise him Vers 23 24. 23. And the heathen shall know that the house of Israel went into captivity for their iniquity because they trespassed against me therefore hid I my face from them and gave them into the hand of their enemies so fell they all by the sword 24. According to their uncleanness and according to their transgressions have I done unto them and hid my face from them THe Heathen had base and blasphemous thoughts of God they imagined he was not able to keep his people out of the hands of Nebuchadnezzar and his gods to vindicate himself therefore the Lord tells them the true cause why they were carried into Captivity namely for their iniquity It was not Impotencie in God but Iniquity in them which caused it 23. The house of Israel went into captivity for their Iniquity The Hebrew is the house of Israel were led into Captivity in their Iniquities God took them in their Iniquities and carried them away into Captivity in them or for them Boavonam the Septuagint saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for their sins their crooked and perverse doings Because they trespassed against me The word Magnal or Maal signifies Stubbornly and Contemptuously
to sin to oppose him one ought to be subject unto such transgsessours were the Jews they opposed God Therefore hid I my face from them To hide the face from them imports 1. The denying of them his Favour his Counsel his Help and Secondly Declaring his Anger and Severity by sharp judgements Ps 80 3. Cause thy face to shine and we shall be saved God's face was clouded and hid from his Church so that it had neither Favour Counsel nor Help from him but sad afflictions and judgements for he was angry with the Prayers of his people he fed them with thc bread of Tears and gave them Tears to drink in great measure therein he sorely afflicted them And gave them into the hand of their enemies This followed upon God's hiding his face they felt acts of his displeasure he gave or delivered them up into the hands of their enemies he caused Nebuchadnezzar to come besiege Jerusalem and to take it and then God gives into the hand of others when his Providence acts and orders things so that men come under their power So fell they all by the sword Some were carried into Captivity some fled some were left in the Land after Nebuchadnezzar and his Forces returned to Babylon How then is it said They all fell by the sword The sense is They were all brought under by the Power of the sword not all kill'd that were made subject and some of all sorts kill'd Verse 24. According to their uncleanness and according to their transgressions have I done unto them Here God anticipates what Jews and Gentiles might Object viz. That he dealt very harshly yea cruelly with them in breaking them to pieces in un-Churching and un-Stating of them but he tells them What he did was according to their uncleanness and their transgressions he did nothing but what they had deserved First Observe God doth with-hold Mercies from his people and lay sad judgements upon them for their sins The house of Israel went into Captivity for their iniquities Because they trespassed against God Therefore did he hide his face from them Therefore did he give them into the hand of their enemies Therefore they fell by the sword and were brought into subjection If God's own people sin they shall smart for it he will not countenance them hear their Prayers give them Counsel nor put forth his hand to help them Isai 59.1 Behold the Lords hand is not shortned that it cannot save neither his ear heavy that it cannot hear but your iniquities have separated between you and your God and your sins have hid his face from you that he will not hear Sin is of that nature that it turns away God's face from his own people that it stops his ear against their prayers and shrinks up his arm so that there is no help for them And not onely doth it keep good things from them Jer. 5.25 but draw evils upon them Neh. 13.18 It was Israels sins brought judgement upon them and their City Secondly Observe God will convince his enemies of the true cause of his executing dreadful judgements upon his people Thc Heathen shall know that the house of Israel went into Captivity for their Iniquity They thought there were other grounds for it That God could not preserve them against such a potent adversary as Nebuchadnezzar was that his Power and Wisdom was not such as was in their gods but the Lord made them know these were not the grounds why the house of Israel suffered such grievous things but that it was their Iniquities Transgressions and Uncleannesses which brought Judgements upon them When Heathens saw what was done to Jerusalem and being unsatisfied asked the Question Wherefore hath the Lord done this unto this great City What is he unfaithful to his people Could he preserve it no longer Are our gods stronger then the God of Israel No no these things are not the cause Tell them saith he what 's the true cause It 's Because they have forsaken the Covenant of the Lord their God and worshipped other gods and served them Jer. 22.8 9. Thirdly Observe None have just ground of complaint whatsoever Judgements are upon them howsoever God deal by them According to their uncleannesses and according to their transgressions have I done unto them their sins have been great and I have executed great judgements upon them They fill'd up the Ephah with wickedness and I fill'd up the Vial with wrath They drove me out of my Sanctuary and I drove them out of my Land they turn'd their hearts from me and I hid my face from them Gods judgements are righteous he wrongs no man no Nation men have cause to complain of their sins not his judgements see Lament 3.39 Psal 145.17 Vers 25 26 27 28 29. 25. Therefore thus saith the Lord God Now will I bring again the Captivity of Jacob and have mercy upon the whole House of Israel and will be jealous for my holy Name 26. After that they have born their shame and all their trespasses whereby they have trespassed against me when they dwelt safely in their Land and none made them afraid 27. When I have brought them again from the people and gathered them out of their Enemies Lands and am sanctified in them in the sight of many Nations 28. Then shall they know that I am the Lord their God which caused them to be led into Captivity among the Heathen but I have gathered them into their own Land and have left none of them any more there 29. Neither will I hide my face any more from them for I have poured out my Spirit upon the House of Israel saith the Lord God THe gracious goodness of God towards his people appears in these verses where we have 1. The Reduction and gathering of them into their own Land vers 25 27 28. 2. The Causes moving God to do so which are his Mercy and his Jealousie v. 25. 3. The Time when they shall be reduced v. 26. 4. The events following the same which are 1. Acknowledgment of God to be their God v. 28. 2. The Light of Gods Countenance v. 29. 3. Pouring out of the Spirit Vers 25. Now will I bring again the Captivity of Jacob. If we referr these words to the Captive Jews in Babylon the time was drawing nigh of their deliverance and therefore the Lord saith Now will I bring again the Captivity of Jacob that is the Posterity of Jacob being in Captivity but if we referr these words to what went before in the Chapter the sense is Gog and Magog being destroyed and their Funeral over Now will I bring again the Captivity of Jacob the dispersed Jews or Believers who were the seed of Jacob. A spiritual Reduction is here understood by some And have mercy upon the whole House of Israel Then God will have mercy not on two Tribes but all the Tribes on the whole House of Israel hitherto it hath not been but it shall be God will
even all of them I will have mercy upon the whole House of Israel not one Tribe two or ten but upon the whole House of Israel I will pardon their sins gather them out of the Nations and make them a glorious people This promise was but in part fulfilled when Judah Benjamin and some of Levi return'd out of Babylon the compleat fulfilling of it remains yet The Jews do expect the making of it good to this day saying they are in vilissima durissima Captivitate and look for such a gathering as none shall be left Doubtless there is a time when God will smile upon the Jews shew them mercy and bring them unto Christ and make him Salvation unto them Hos 1.10 11. Rom. 11.15 24 25 26 27. Zech. 10.6 7. Thirdly Observe The great things God doth for his People are not done for their worth or merits but for his holy Names sake The bringing Jacob out of captivity and having mercy upon the whole House of Israel is upon that account I will be zealous or jealous for my holy Name God doth all for his Name sake Ezek. 36.32 Not for your sakes do I this saith the Lord God be it known unto you lest they should think there was something in them deserved at Gods hands and mov'd him to do for them he openly declares against it Be it known unto you and to all the world that it is not for your sakes for any excellency or good I see in you but it is for mine Own sake for the honour of mine own holy Name which is so dear and preâ—ious unto me that I am jealous of any thing tends towards the disparagement of it and zealous to do whatever I have promised and may promote the Glory thereof Isa 9.7 The zeal of the Lord of Hosts will perform this Kinath the zeal or jealousie of the Lord will do it he had made many great promises before of Christ and his Government for ever and if any thing should rise up to hinder the same the Lord of Hosts would be zealous to see it performed otherwise his holy Name would suffer Gods Name is the great motive to him to do for his This Jeremie knew full well and therefore presseth God to do for them upon that account Chap. 14.7 O Lord though our Iniquities testifie against us do thou for thy Names sake there was a great Famine and they deserved not a drop of rain or bit of bread but Gods Name was a strong Argument to provoke him to do for them Fourthly Observe Sin brings men to shame and punishment which they must undergo one where or other After they have born their shame and trespasses They sinned in Canaan and were sham'd and punished in Babylon and other places It 's only sin which makes men blush and smart Fifthly Observe In times of peace and safety usually men forget God and sin against him When the Jews dwelt safely and none made them afraid then they trespassed against God At such times men are scornful and proud Psal 123.4 they trust in Mountains Amos 6.1 they live sensually vers 4 5 6. they increase the affl ctions of the afflicted Zâ—ch 1.15 When men are in peace and without danger they have opportunities for hearing of Gods Word by his Servants but Jer. 22.21 saith God I spake unto thee in thy prosperity but thou saidst I will not hear Jerusalem and her children had deaf ears and obstinate hearts in their prosperity Solomon who had peace on all sides round about him 1 King 4.24 forgat the Lord marryed strange wives and did strange things for them he built high places for their Idol-gods and went himself after other gods 1 King 11.15 7.10 Great is the danger of Prosperity yet all desire it That caution which God gave his people when they were to come into Canaan where they should have peace and plenty is needful for all in a prosperous condition Deut. 6.12 Beware lest thou forget the Lord Men are very apt then to forget him Sixthly Observe The Lord by open delivering of his People from an afflicted condition doth sanctifie his own Name and hath it sanctified by others His gathering them out of Enemies hands declared his power his faithfulness his mercy and thereby he sanctified his own Name and these Attributes being acknowledged by those that are delivered and by the Nations from whom they are delivered his Name is sanctified Gods People are oft under great and long afflictions and when ever he sets them at liberty he sanctifies his Name and his Name is sanctified he declares himself and is declared by others to be a gracious God When the Jews were brought out of Babylon they said The Lord hath done great things for us and the Babylonians said The Lord hath done great things for them Psal 126.2 3. Thus did God sanctifie and men sanctifie the one by declaring his Omnipotency Faithfulness and Goodness the other by acknowledging the same Seventhly Observe There is a time when the Jews shall not only have mercy but abundant and lasting mercy God will gather them pour out his Spirit upon them and never hide his face from them any more This time will be an happy and glorious time for the house of Israel to be enriched with the gifts and graces of Gods Spirit which are excellent and to have the light of Gods countenance shining upon them and that alwayes What can be more desirable This condition as Paul saith will be life from the dead Rom. 11.15 Now they are like dead trees without any sap in them but then they will be like Trees well-rooted full of sap and in their greatest glory full of branches leaves blossoms fruit and the Sun shining upon them The EXPOSITION continued upon the Remaining Chapters of EZEKIEL CHAP. XL. THat there be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Sacred Scriptures these nine last Chapters as well as the beginning of Ezekiel do abundantly testifie and such difficult things are in these last that they have made many men of the greatest parts to tremble at the thought of Interpreting them The Rabbins say that the first of Ezekiel and these last Chapters are Arcana inexplicabilia à nemine intellecta and therefore forbid Theirs to read them adding Cum venerit Elias solvet omnia Jerome that great light in his time In Prâ—oemio ad Eustochium professes his trepidation hereat that he did clausam pulsare januam Gregorie the Great when he went about this work Prooem in 2. l. super Ezek. praefat ad c. 40. said Nocturnum iter agimus Maldonate affirms that this last Prophesie of Ezekiel is so difficult and dark ut vix intelligi posse videatur Oecolampadius tells us that in the 42. Chapter there is Summa difficultas which ancient Expositors understood not and he brings in Rabbi Solomon who writ upon the whole Talmud saying that he thinks there is not any thing extant Quod hujus adjuvet intelligentiam and
Gods people are in the safest condition of any they have promises of protection and security from all their enemies from those without and those within They shall no more be a prey to the Heathen that is those without he Nations abroad in the world Neither shall the beasts of the Land devoure them that is none within none of them among whom they dwell not the Magistrates not the Prophets nor the base and vile ones of the earth none shall harm them none shall make them afraid but they shall dwell safely Not to be harmed by the beasts of the Land is mercy but not so much as to be made afraid by them is greater mercy None under Heaven are in so good a condition for protection and safety as Gods own people Job 11.18 19. Thou shalt take thy rest in safety Also thou shalt lye down and none shall make thee afraid Job himself and all he had should be in safety free from fear and danger Jer 31.10 Hear the word of the Lord O ye Nations and declare it in the Isles afar off and say he that hath scattered Israel will gather him and keep him as a Shepherd doth his flock Here the Lord makes Proclamation to the Nations and layes it upon them to make it known to others that he would have a special care of Israel that is his people and keep them as a Shepherd doth his flock he would not suffer the Wolves Lyons Bears Dogs to hurt them or make them afraid Isa 27.3 Least any hurt the Lords Vineyard he will keep it night and day he will not slumber nor sleep but alwayes watch over it his care for his is the same in the night when wild beasts are abroad as in the day when they lye hid in their dens Psal 31.20 Thou shalt hide them in the secret of thy presence from the pride of man thou shalt keep them secretly in a pavillion from the strife of tongues Gods people are hidden Ones and so secured from the harm of enemies hands and tongues Vers 29. And I will raise up for them a plant of renown and they shall no more be consumed with hunger in the Land neither bear the shame of the heathen any more This verse speaks out the goodness of God unto his Flock abundantly in positive and negative mercies he would raise up for it a plant and that of renown and he would free it from hunger and shame And I will raise up for them The words may be read thus For I will raise up for them and so be a reason of what went before viz They shall no more be a prey to the Nations nor be devoured by the beasts of the Land but dwell safely without fear for I will raise up a plant of renown for them It s true the Hebrew Particle Vedoth sometime signifies for as Psal 60.11 Give us help from trouble for vain is the help of man Veshaveh is the word Ve is there for â—o Isa 64.5 Behold thou art wroth for we have sinned Ve is rendred for But the Prophet here is reckoning up variety of promises mercies and benefits which the Lord makes to and would bestow upon his people and therefore Ve or Va is here Copulative continuing the ceries of mercies and promises And I will raise up You are like plants pluckt up by the roots scattered here and there like dry branches but I will raise up a plant for you even a Plant of renown The Hebrew is Mattah lesem A plant for name the Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A plant of peace the Chaldee is Plantationem ut permaneant A plantation that they may remain the Vulgar is germen nominatum A noble sprigg or plant Vatablus hath it Plantulam celebri nomine A plant of a famous name that should bring glory and renown unto them Iren. saith Plantam ad celebritatem A plant for fame Piscator turns the words thus Plantam nobilem A noble plant Campadius and Lavater are to this purpose Plantationem or plantam in nomen A plant for name or renown as both the French and our Translation is This Plant of renown is by some Expositers interpreted to be the Christian Church gathered out of all Nations and planted in Christ which Isa 61.3 is call'd The planting of the Lord Isa 60.21 The branch of his planting Others do expound it of Christ so doth Jerome Theodoret and divers later Expositers we may take in both Christ and the Church which springs up out of him but chiefly Christ is presented to us by this plant of renown which is the same with that in Jerem 23.5 where it s said I will raise unto David a righteous branch and a King shall reign and prosper he shews whom he means by that righteous branch viz Christ who was to be King and to execute judgement and justice in the earth So here the plant of renown is the righteous branch God would raise the one and the other Hence Isa 53.2 he is said To grow up before him as a tender plant and as a root out of a dry ground God planted him in Sion and he came from Joseph and Mary who were like dry ground and he is oft call'd the Branch and Branch of righteousnesse and Branch of the Lord Zech 3.8 Jerem 33.15 Isa 4.2 In that day shall the branch of the Lord be beautifull and glorious or beauty and glory as the Hebrew is It s evident Christ is the plant or branch and not simply so but a plant of renown that which makes men renowned is something extraordinary what is common extends not far neither procreates renownednesse but when things are beyond or above the common course of things then they spread and beget fame now Christ had extraordinaries not a few First His conception and birth were extraordinary Isa 7.14 Matth 1.18 20. Luke 1.31 32 35. Secondly His gifts and graces were extraordinary Isa 11.2 3. Luke 2.46 47. John 1.14 Chap 3.34 Coloss 1.19 Chap 2.3 Thirdly He did extraordinary things and many of that kind He took away the sin of the world John 1.29 He brake down the partition wall between Jew and Gentile and reconciled both to God Ephes 2.14 15 16. He laid the foundation and built the Christian Church Zech 6.12 He brought in everlasting righteousnesse Dan 9.24 Life and Immortality 2 Tim. 1.10 He did many miracles John 3.2 Chap 7.31 Chap. 9.16.32 Chap 11.47 Chap 12.37 He fullfilled all righteousnesse Matth 3.15 He authorized and enabled men to cast out Devâ—lls to cure all diseases Matth 10.1 He revealed the father Matth 11.27 He forgave sins Luke 5.20 21. He foretold things to come Matth 24. He sent the Comforter John 16.7 He did such works as never any man did John 15.24 Fourthly He suffered more then other men his sufferings were extraordinary Isa 53.3 4 5 6 7 c. Luke 22.44 so Matth 27. Luke 23. He trod the wine-presse of the fiercenesse and wrath of
Will his Attributes his Works his Word are his Name All these set out God make him known and so are his name even the name of his holinesse or his holy name There is no name under Heaven like unto the Lords it s an holy name and so glorious a great name and so dreadful We should sanctifie the name of God which is done by believing Num. 20.12 When Moses and Aaron did not believe God they did not sanctifie his name but when men believe Gods Word then they sanctifie his name It s done also by fearing to displease him Isa 8.13 Isa 29.23 It s done also by acknowledging his name to be holy Math 6.9 when men praise him Secondly Observe The profaning of Gods holy name as it is a trouble unto him so it sticks and abides upon him Other provocations passe away but this settles upon his spirit see here what hold it took vers 20. They profaned my holy Name and vers 21. The house of Israel profaned my holy name among the heathen vers 22. Mine holy name which ye have profaned among the heathen Thrice the Lord mentions their profaning of his name yea in the next verse as if he could not shake this act of theirs out of his mind he mentions it twice more My name which was profaned which ye have profaned Gods name being holy is dear unto him and the profaning of it makes deep impressions in his heart Thirdly Observe Temporall mercies are not merited at Gods hands by men I do not this for your sakes O house of Israel What was it God did not for their sakes viz deliver them from their Babylonish bondage and bring them into their own Countrey these were temporal mercies and though there were Godly men amongst them as Ezekiel Daniel Mordecai Ezra Nehemiah and others yet with all their prayers fastings suffering and holinesse they did not merit these outward mercies liberty safety plenty possessions are not the merit or purchase of the creature but the gift of God 1 Tim 6.17 He giveth us all things richly to enjoy Have men more or lesse of these outward things they are upon free gift not any defert and if we deserve not temporal things much lesse do or can we deserve spiritual and eternal things which are of a transcendent nature if we do not deserve an outward deliverance an earthly Canaan how shall we deserve a spiritual deliverance an Heavenly Canaan all things of that nature are free gifts Luke 12.32 Rom 6.23 Fourthly Observe The good God doth unto his Church be it temporal or spiritual is for his own sake What I do saith God I do it for mine holy names sake there is nothing to move me but my own name that is holy great and glorious and I will for my names sake do much for my Church and People That they were preserved in Babylon was for his holy names sake that they were brought out of Babylon was for his holy names sake that they were replanted in Canaan was for his holy names sake that they had a Temple Sacrifices Priests Prophets Ordinances again was for his names sake when they were neer to destruction often in former dayes God wrought for his names sake Ezek 20. so Isa 48.8 9. It s not for the enemies sake that God doth preserve or deliver his people nor for their sakes their prayers tears faith obedience holinesse that he doth great things for them bestow great mercies upon them but it is for his own names sake For mans sake God cursed the earth Gen 8.21 but it s for his names sake that he blesseth it the choicest mercies Gods people have are for his names sake they have pardon of sin for his names sake Psal 25.11 1 John 2.12 Purging of sin for his names sake Psal 79.9 Leading in the paths of righteousnesse for his names sake Psal 23.3 Quickning of their dead and dull hearts for his names sake Psa 143.11 Though his people much offend him yet he forsakes them not for his great names sake 1 Sam 12.22 The Lord doth all freely and for the honour of his name let us then say with the Prophet Whatever we have not unto us O Lord not unto us but to thy name be the glory Not unto us who are thy creatures not unto us who are Tools in thy hand but to thy name which is the ground root and spring of all our mercies be the glory all the glory and that everlastingly Fifthly Observe God will not suffer his holy and great name alwayes to lye under aspersions and reproaches of men I will sanctifie my holy and great name which was profaned among the heathen even in the midst of them He will vindicate his honour and glory Great men when their names are blemished do stand upon it and will vindicate them with much cost and labour so God when wicked ones have profaned his name and darkned the glory thereof will stand upon it and do that which shall clear his name before all his enemies Goliah for many dayes defyed the God of Israel and the Armies of Israel but not long after the Lord vindicated his holy and great name by stirring up and strengthning of David to take off his head 1 Sam 17.45 51. When the King of Assyria and Rabshakeh blasphemed the name of God as they did Isa chap. 36. 37. did not the Lord quickly send an Angel and destroy their great Army of one hundred fourscore and five thousand and so by this stroke of his made his holy and great name glorious and dreadful He will scatter the smoak and venemous vapours that ascend from the tongues and lives of profane persons to hinder the beams of his glorious name from shining as the wind scatters clouds from before the Sun and as by destruction of his enemies so by delivering of his servants Sixthly Observe When God doth great things for his people and they honour his name for them then very heathens will be convinced acknowledge God and give glory to his name The heathen shall know that I am the Lord when I shall be sanctified in you that is in your deliverance before their eyes then you will magnifie my name and they will magnifie my name which hath been profaned then they will see and say that I am another kind of God then their idol gods are that I am omnipotent faithfull holy wise Psal 126.2 When the Lord turn'd the captivity of his people as they said The Lord hath done great things for us so the heathens said The Lord hath done great things for them So much of God appear'd in taking them out of Babylon that Jewish and Babylonish Tongues were constrained to speak out the power truth and goodnesse of God Seventhly Observe Things difficult and in the eye of man impossible are facile to and feasible by the power of God The Jews were among the heathens who by their Laws power and vigilancy kept them in great bondage they were scattered into
diligent and careful inquiry The Vulgar is Adhuc in hoc invenient me domus Israel moreover in this shall the house of Israel find me when they pray and seek me I will be found of them they shall prevail with me to do this for them Vatablus in his Notes hath the words thus Ero requisitus à domo Israel I will be required by the house of Israel they shall come and mind me and intreat me to do this for them Junius is otherwise Expositus ero domui Israelis ut hoc faciam eis I will be exposed to the house of Israel that I will do this for them Piscator is more plain Inveniendum me exhibebo Domui Israelis I will shew my self to the house of Israel to be found of them that I may do this for them Lavater and the French is I will be required I will have the house of Israel sue unto me for it What it is that God will be enquired of for is next to be spoken of Maldonate makes it Quicquid petiverint whatsoever they shall ask Some refer it to all the promises mentioned before but both these are too large and the words would not have been for this but for these things or these promises will I be enquired of Lavater makes for this to be Vt multiplicentur that they may be multiplyed and increased again or For this viz which I have spoken and said I will do I have said I will return rebuild replant them and make their desolate Land like the Garden of Eden so that the Heathens shall wonder at my dealings with them now for this will I be enquired of by the house of Israel I will increase them with men like a flock The Hebrew may be read thus I will increase them like a flock of men The Septuagint is I will increase the men themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as sheep I will so multiply them that they shall be like a flock The Jews greatly desired issue alwayes and it is probable more strongly after their reduction from Babylon then ever that so they might plant build and fill the Land again Vers 38. As the holy flock as the flock of Jerusalem in her solemn Feasts so shall the waste Cityes be filled with flocks of men and they shall know that I am the Lord. IN the Hebrew it is As the flocks of holinesses or holy things The Jews besides other feasts had three great solemn Feasts every yeer at Jerusalem 1. The Passeover 2. Pentecost 3. The Feast of Tabernacles unto which the people came up from all parts of the Land and for their use at those times great flocks of sheep and herds of Cattel were brought to Jerusalem In Josiahs time there were 30000 Lambs and Kids besides Oxen and small Cattel which were for holy services and therefore here are called The holy flock and flock of Jerusalem John 15.2 You read of a sheep Market and by it a Pool great flocks of sheep were brought unto that Market and they were washed in that Pool before they were used in holy services Jerusalem at these Feasts were filled with flocks of sheep and men and God here promiseth That the waste and desolate places of Judea should be filled with men and made to abound with inhabitants again how improbable soever it seemed to the Jews or Heathens And they shall know that I am the Lord. They shall acknowledge that my thoughts are not theirs nor my wayes theirs and that I am faithfull and able to do great things First Observe God expects that his People should seek to him for performance of those Promises he graciously makes them I will for this be enquired of by the house of Israel to do it for them It is tender mercy and loving kindness in God to make promises unto sinners and it is duty in man to mind them being made and to sue them out by prayer David did so Remember saith he the word unto thy servant upon which thou hast caused me to hope Psal 119.49 And again Quicken me according to thy Word vers 154. He minded God of his word and promises and pressed him by hearty prayer to make the same good So Jacob Lord didst not thou bid me return unto my Countrey and saidst thou wouldest deal well with me deliver me I pray thee from the hand of my brother from the hand of Esau for I fear him Gen 32.9 11. Had not Jacob improved the promise he might have gone without deliverance Promises as they are foundations for faith so they are incentives unto prayer and provoke those to whom they are made to sue them out O Lord God said Solomon let thy promise unto David my father be established 2 Kings 1.9 Thou didst promise him that I should sit upon the Throne Lord make it good Jeremy holds out this truth most cleerly That God expects to be sought unto for the performance of what he promiseth Chap 29.10 11. After seaventy years be accomplished at Babylon I will visit you and perform my good word towards you in causing you to return to this place for I know the thoughts that I think towards you saith the Lord thoughts of peace and not of evill to give you an expected end Here is the promise what now follows in the 12 13 14. verses Then shall ye call upon me and ye shall go and pray unto me and I will hearken unto you c. See it put in practice Dan 9.2 3 4 c. God tells them Isa 43. That he blots out transgressions for his own sake and will not remember their sins but then it is added Put me in remembrance vers 25 26. Secondly Observe That the increase of Children is the blessing of God and he can increase them in a short space to become like a flock They multiplyed and filled the Land after their return and were as the Stars of Heaven the Sand of the Sea-shore and Dust of the earth the Key of the womb is in Gods hand and he maketh the barren woman to keep house and to be a joyfull Mother of children Psal 113.9 And he makes the fruitfull woman to be more fruitfull He multiplyed his People as the Bud of the field Ezek 16.7 Thirdly Observe How desperate soever the conditions of men and things are the Lord can restore them to their Pristine estate yea to a better They were in a low and lost condition in Babylon all their Cityes laid waste in their own Land and never like to be built or inhabitated but God delivered them and restored them to their Primitive state and made all their waste Cityes populous Jerusalem formerly was filled with men now the waste Cityes should be also filled abounding with men now their Land should be planted and inhabited things in that Land were often at the point of ruine and incurable in the eye of men but God relieved them raised and restored them When Sennacherib was there with his great Army and all seemed lost