proper place so in the Heavens and so of old in the Temple at Ierusalem and he is said to come forth out of his place and to come down to any other place when he shows there more apparent tokens of his taking notice of what is done there by men which before they might think him not to do and to be absent from them and effects of his presence and power there by acts either of mercy or judgment for executing of which he is therefore here said to come forth and to come down Some that in the former words by his Temple understand the Temple at Ierusalem here by his Place understand the same and by his coming forth out of it the withdrawing the gracious tokens of his Majestatick presence which he was wont there to afford and that he would not be confined as it were to that place but from his throne of mercy betake him to his throne of judgement show forth his power every where in punishing them And tread upon the high places of the Earth All that is highest exalted in the land or among the People Their towers strong places their princes and chief ones shall he bring under as a thing that is most weak and contemptible troden upon or crushed by the foot none of them shall be able to resist him or stand before him or shewing himself to be high above the highest on Earth as a Man is above what he treads under his foot 4. And the Mountains shall be molten under him and the valleys shall be cleft as wax before the fire and as the waters that are poured down a steep place And the Mountains c. Farther to express the terrour with which God will proceed in judgment against them he represents him as a consuming fire as he is said to be Deut. IV. 24. and IX 3. and Hebrews XII 29. or as accompanied with a fire that shall devour before him and a great tempest round about him as Psal. I. 3. or with burning coals going forth at his feet Hab. III. 5. for saith he the mountains shall be molten under him shall be consumed saith the ancient Latin shall be moved or tremble the Greek and Arabick which tho as to what is meant they come all much to on passe yet as the word properly signifieth to melt or be melted so that it ought so to be here rendred appeareth by what is subjoyned as wax before the Fire Neither may this expression that Mountains and Rocks should be molten seem improper if we consider what hath of late time been seen in the Eruptions and flowing of Mount Aetna and is seen in other places as Strombelo c. from which continual streams of fire and molten matter issue down or what those that make experiments that way will tell us may be done by fire on the hardest Marble And the valleys shall be cleft u Hab. III. 9. 't is said thou didst cleave the Earth with rivers so perhaps it may be here understood that the vallys should be cleft or rent with those fiery streams that should come down from those molten mountains or shall be rent and broken into pieces By some it is rendred shall be dissolved so the Greek and Arabick but the proper notion of the word is to cleave or to be cleft The same word is used Gen. VII 11. where 't is said the fountains of the great deep were broken up That these words are not here literally to be understood and according to what they properly sound as if these things which are said should really so be done is manifest but by way of similitude to expresse that as great things should be done as those mentioned viz. that God should in executing his judgments appear with such irresistible power that no persons or places tho they might seem as strong as the Mountains as firmly fixed as the Earth should be able to reendure before it any more then Wax before the Fire or subsist and keep together and stand in their place any more then waters powred down a steep place but as easily be brought down and destroied as Wax is molten before the Fire as speedily as Waters run down in such a place By Mountains Some understand those that dwell on the Mountains or Cities on the Mountains Others such as were of highest degree greatest power and eminency among them and so on the contrary by valleys they understand the inhabitants of the valleys or Towns in lower places or those of lower condition that the scope may be That none of any condition or in any place high or low shall be able to resist or escape his punishment it shall find them out and reach them all These threats were made good in the destruction of Israel by Salmanaser of Iudah by Sennacherib and Nebuchadnezzar 5 For the transgression of Iacob is all this and for the sins of the House of Israel What is the transgression of Iacob Is it not Samaria and what are the high places of Iudah Are they not Ierusalem For the transgression of Iacob is all this Of all this that is threatned the cause is on their part viz. the many provoking sins of which the whole family of Iacob consisting now of the two Kingdoms of Iudah and Israel are guilty Iacob and the house of Israel are both names which may comprehend the whole twelve Tribes as denominated from their Father Iacob who was also called Israel They are sometimes more particularly used to express the ten Tribes as distinct from Iudah and Benjamin Here all the twelve Tribes seem spoken of Iudah as well as the others being accused and threatned Some think by Iacob to be meant all the twelve tribes and by the house of Israel more particularly the ten Others on the contrary by Iacob the ten Tribes and by Israel Iudah with Benjamin because in the following words Iacoâ— and Iudah are distinctly named Yet Others also by both of them think only the ten Tribes here meant and that they are named because they were most in number It will not much concern us nicely to dispute about this seeing the judgments are denounced against them all and when the words were spoken we suppose they all of them knew how by these names they were meant and spoken to Isa. viii 14. they are called both the houses of Israel and in this Prophecy c. III. ver 1. and 9. we read the heads of the house of Jacob and Princes of the house of Israel when the Princes of Iudah are manifestly spoken of who built up Zion with blood What is the transgression of Iacob Here by Iacob seem particularly denoted the ten Tribes because Samaria was the chief City of their Kingdom Yet Others would have this name here also to comprehend all the twelve Tribes because say they Samaria was the cause of Idolatry not only to those Tribes who were properly under the Kingdom of
and when such things were done by Adrian who built there a City which he called Aelia and built up and down in several places Idols Temples But however this Prophecy may seem to him and others to extend it self so far and then to the utmost of the letter to have been fulfilled or the whole of what is here said done yet we may justly look upon it as limited to a shorter time and sufficiently as to making good these descriptions of great desolation fulfilled in the destruction of Ierusalem and the Temple by the Chaldeans by whom the City and Temple were made heaps of rubbish or dust Neh. IV. 2. 2 Kin. XXV and 2 Chron. XXXVI 19. in the time of King Zedekiah till when though it was before spoken it seems to have bin differred on their repentance as is intimated in the forecited Ier. XXVI 19. though to the other also in respect of the things done agreeable to these expressions it may not unfitly be applied See also R. Saadias his Arab translation And the mountains of the house shall be Chappels or houses of other worships or as some say a wood CHAP. IV. VER 1. But in the last daies it shall come to pass that the mountain of the house of the Lord shall be established in the top of the mountains and it shall be exalted above the Hills and People shall flow unto it BVt in the last daies it shall come to pass that the mountain of the house of the Lord c. According to Gods usual method in the midst of judgment remembring mercy here are to those grievous judgments before denounced subjoined gracious promises of great mercy In the foregoing words he threatneth an utter desolation to the mountain of the Lord here he promiseth a gracious restauration establishment and exaltation in those the obstinate sinners are given to understand the severity of Gods unavoidable judgments to them in these penitent believers are given to expect his mercies that never fail those who are qualified to receive them How far the mountain of the house in the foregoing words and the mountain of the house of the Lord in these agree or differ in what is signified by that expression will appear in what shall follow In the last daies c. That by the last daies though more generally may be signified any time to come after yet are here meant the daies or time of Messiah or Christ is so far agreed on both by Some Iews of as good authority as any giving I suppose the common receiv'd opinion among them and most Christians that if any think otherwise we have not reason to be swayed by their authority But though both Iews and Christians so far agree as to the signification of the words yet in their applying them is there great difference the Iews denying the promised Messiah to be yet come the Christians believing and acknowledging him to be long since come the Iews looking for his Kingdom as of this World the Christians looking on it as Spiritual and so what the Iews say is not performed understanding the words literally according to the outward sound the Christians acknowledge to have been already made good and according to the true meaning and import of the words in an higher and Spiritual meaning understood as they ought to be performed All the advantage that we may expect from the Iews is a concession that such or such passages have respect to the promised Messiah or to Christ and his times how they are accomplisht we must learn from the History of the New Testament and Christian Interpreters In the second chapter of Isaiah ver 2. c. we have much the like expressions as here as if one of these Prophets had borrowed words from the other Whether one did make use of the others expressions as of words already known to the People or for what end we need not further enquire t is sufficient to know that Gods Prophets did not steal his word one from another as t is said of those false Prophets Ier. XXIII 30. but that being all full of power by the Spirit of the Lord chap. III. 8. they spake as they were moved by that Spirit which representing to them sometimes like visions moved them to utter and declare them in like words and expressions So Isaiah and Micah here so in Obadiah ver 4. c. and Ierem. XLIX 9. 16. and in the one and other are they the words of the same living God suggesting to them what to speak and inspiring them to declare the same things in the same language The mountain of the house of the Lord c. That is according to the letter the mountain on which the Temple call'd the house of the Lord stood viz mount Sion or that part called mount Moriah Of this the Iews understanding it the soberer of them to omit some wilder and absurd expressions at least though we may think they meant not to be understood literally as if hill should be set on hill for exalting it observe that by saying it shall be established on the top of the mountains and exalted above the hills is not to be understood that it should be increased in measure of height but should be made illustrious by glorious priviledges confer'd on it tokens of Gods peculiar grace and favour and presence in it and the Temple on it in consideration and admiration of which many People should with reverence and respect look towards it and in great multitudes flow unto it for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nahar◠in the Original seems to signifie both these first to look or set the eyes upon and secondly to flow like waters of a river continually flowing in this latter sense it is as by our so by most Interpreters rendred but some learned Iews prefer the former The scope of both will be much one viz. to shew what great respect and regard and affection People shall have to it as to a place more eminent and desirable then all others by reason of the Glory that God shall confer on it and the priviledges that he shall bestow on and in it Those priviledges here promised are so great as that the Iews minding temporal concerns do not acknowledge to have been under the second Temple after their return from captivity made good and therefore yet expect the coming of a Messiah under whom they shall enjoy them But Christians looking on them as concerning Spiritual things acknowledge them to be already made good by the coming of Christ and setting up his spiritual Kingdom by the preaching of the Gospel and the gathering of People to it If we look on the place here called the mountain of the house of the Lord according to the sound of the letter even that was highly exalted and made illustrious filled with his Glory at his coming the glory of the latter house standing on that according to what is Prophesied Haggai II. 9. greater then
delighted not in but even loathed and hated as Isa. I. 11. c. 66. 3. Ier. VI. 20. Amos V. 22. c. and as things that though by them he thought good under the law to exercise them in obedience to him and to instruct them and bring them to repentance and faith yet were not his prime and main intention nor things which meerly of themselves could please him as appears Ier. VII 21 22. c. Here therefore is most true what l some say though it seem not the proper construction or interpretation of the words while they would thus read and expound them Shall I give or offer in sacrifice my first born This would be my transgression it would be a very great wickedness and not fit for me to do or shall I offer for a sacrifice the fruit of my body this would be the sin of my soul and how shall I do this great wickedness It is certain that however with the greatest zeal and shew of desire to be reconciled to God they should have pretended and been willing to have done any such thing and ought if he had required to have been willing yet this as the case stood had been but more and more to provoke not to appease him by offering such things never by him required as though of the greatest esteem in their own eyes yet were to him an abomination however in their Idolatrous worships they were commended and looked on as most meritorious acts And therefore this question for what end soever put by the Prophet in their person doth so necessarily include a negative answer No thou shalt not come before the Lord with such things he will not be pleased with thy giving such things that taking it as granted he doth not farther insist on it but proceeds in positive terms to instruct them what is pleasing to God and what good for them to do and required that they may in acceptable manner come before him and that they may find acceptance with him 8 He hath shewed thee O Man what is good and what doth the Lord require of thee but to do justly and to love mercy and to walk humbly with thy God He hath shewed thee O Man what is good c. This is an answer given by the Prophet to the question in the preceding words put as in the person of the People or any of them and gives a full resolution to the main of the question viz. what it is wherewith the Lord would be pleased though not such as perhaps they who would put the question in such terms as it is put did or would expect for they make their question concerning things without themselves by what in that kind they might please him as taking it for granted that by such things God was to be pleased not making question of any thing within themselves or how their own hearts and minds were to be disposed and their conversation was to be ordered But the answer respects only this with exclusion of the other as without this not worth the mentioning and of no value yea rather abominable in the sight of God Their whole Flocks and Herds yea their dearest Children would they part withall to make satisfaction for their sins but mention not the parting with those sins or rectifying their inward man and amending their waies This in their eies was a great offer a way to gain acceptance but he shews them that in this they were clear mistaken God looking to them and their behavior not the greatness or costliness of their offerings and therefore that if they would in acceptable manner come before him and have him pleased they must bring with them not what seems good in their own eies but what he hath shewed them to be good and hath required so that without that it is in vain to talk of or pretend to offer any other gift though never so costly or of things without themselves never so dear to them This except willingly they could not be ignorant of so that they might have made themselves answer or not needed at all to put this question for he had shewed it to them and declared it in his Law wherein he had plainly set down all that he required of them Yet doth the Prophet summarily repeat it to them and what doth the Lord require of thee but to do justly c. What but these things so as that all other things required are but in order to these or with supposal of these and without these neither good nor required so where he seems to reject those Sacrifices which otherwise the law enjoyned as by them offered he doth explain what was the main thing by him intended and required so as that without it the outward performances signified nothing So Isa. I. 11. c. when he had shewed that the multitude of their sacrifices to him was to no purpose c. he saith Wash ye make you clean put away the evill of your doings from before mine eyes cease to do evil learn to do well seek judgment relieve the oppressed c. So Ier. VII 22 23. telling them that he spake not to their Fathers concerning sacrifices he adds but this thing commanded I them saying obey my voice c. And so Amos V. 22. c. telling them that he will not accept their burnt offerings c. that they may know wherewith to be accepted he adds verse 24. But let judgment run down as waters and righteousness as a mighty stream To the same purpose Hos. VI. 6. saith he I desired mercy and not sacrifice and the knowledge of God more then burnt offerings as Samuel told Saul 1 Sam. XV. 22. Hath the Lord as great delight in burnt offerings and sacrifices as in obeying the voice of the Lord Behold to obey is better then sacrifice and to hearken then the fat of rams These and the like plâ—ces all aim at the same thing that the words of the Prophet here though the terms be different all shewing that the offering of a Mans self to God by forsaking his sins and ordering his conversation aright before him is that which is good and acceptable in his sight and required more then and preferred before all oblations and outward pompous ceremonious performances or shew of worship to him and all speak that which was before said in the law and is noted in the Margin of our Bibles in this place And now Israel what doth the Lord thy God require of thee but to fear the Lord thy God to walk in all his waies and to love him and to serve the Lord thy God with all thy heart and with all thy Soul to keep the commandments of the Lord and his statutes c. Deut. X. 12. 13. There being put the same question that here what doth the Lord require of thee but with what follows as in answer to it shews the duty required in both places to be the same and the words to