Commentary on the Old Testament Volume 2-4
Here some comfort is yet spoken to some, there should be a remnant escaping, which should come home to the Lord by repentance, even in the countries, whither they should be scattered, as is also before promised, Isaiah 1. 9, &c.
They that are far off shall die by the pestilence. Here more particularly both the several judgments whereby they should perish, is set forth, and the places where, by the Pestilence, those that were gone into captivity afar off, by the sword those that were near about Jerusalem, as they should fall into their enemies hands, and they that were besieged in the City by the famine; whereby it is most manifest, that this is spoken in reference to chap. 5. and to the famine, to the Jews, and not to the ten tribes there threatened.
Yea, more desolate then the wilderness about Diblath: Vulg. desolate from the wilderness of Diblatha; so likewise Hebr. but Calvin following the former reading, giveth this for the sense, More desolate then the wilderness Diblatha near Damascus in Syria, through which the Jews were lead when they were carried away captive, for that was a fruitful place; and he hereby showeth what a corrosive it would be unto them to see it as they passed through, recounting the desolation of their own country. But it is nothing probable that the Prophet to set forth the desolation of their land the more, would do it by comparing it with another place more fertile; and therefore I rather subscribe to Jerome, who saith, that it is here set forth how far the desolation of their land should extend, viz. from Diblath or Kiblath in the uttermost parts of Reuben to Jerusalem: For of Riblath we read 2 King. 25. 6. and R. in Hebrew is so like to D. that one might easily be changed into the other, the figure of the one being 〈 in non-Latin alphabet 〉 , and of the other 〈 in non-Latin alphabet 〉 .
CHAP. VII.
AN end is come, and not the sounding again of the mountains. In this ch. the same judgments are inculcated, being spoken so often over, because he had to do with a people that would believe nothing, and be moved at nothing; all things are here easy to be understood. That which is more then was said before is a most vehement assertion of the approach of the time of the destruction of Jerusalem; and this, he saith, in this ver. should be with a tumult of many enemies coming, and not with an empty sound beating the air, as an echo from the mountains. v. 10. The rod hath blossomed, pride hath budded. Here the Prophet proceedeth not only in showing the earlinesse of the judgments threatened, in the morning, after the night of their security, as thinking all their wickedness to be hidden, as in the dark of the night, that destruction shall immediately come, as the morning follows the night; but also by whom this destruction shall come, viz. the rod of God, Nebuchadnezzar, as Shalmaneser the King of Assyria is called Isaiah 10. 5. and this rod he saith was now blossomed, and therefore it would not be long before the bringing forth of this fruit, their fearful ruin. And hence Calvin noteth, that the Lord proceedeth to judgment with deliberation, and not rashly and suddenly, so soon [Note.] as he is provoked, but as a tree springeth in time, and then blossometh, and after in due time fructifieth; so doth he bring forth the fruit of his wrath, space of repentance being first given to the most wicked people that are. Not much unlike unto this was the Almond rod seen by Jeremiah, foreshowing the same. But what is the budding of pride, that next followeth? Sol. This is spoken of the pride of the Jews causing this rod; for through it they despised all admonition, as making account that their power and the strength of their City was so great, that none could prevail against them; but hereby they laid the foundation of this rods blossoming; and by their oppressions and proud carriage towards the poor. Whence note, that practicing such wickednesses is as it were a planting and watering of a rod, which being grown, shall yield [Note.] the fruit of grievous beating to the wicked, and this to be meant is shown, v. 11. Violence is risen up into a rod of wickedness; that is, amongst the Jews oppressing one another; wherefore he saith, they shall perish and none shall lament them, the words are, None of them shall remain, nor of their multitude, nor any of theirs, neither shall there be wailing for them, Hebr. it is, not of them, so likewise the Vulg. Lat. the words shall remain being inserted to make up the sense; and so it is by Lyra expounded, but restrainedly, as meant of Zedekiah and his children, who had his eyes put out, and his children slain at Riblab by the King of Babylon, and so none of his stock remained; for then violence or oppression coming from pride before spoken of, grew to a rod, or proved a rod of wickedness; that is, to punish such wickedness to the full by the Chaldees: Junius renders it, none of them, nor of their multitude, or of their Thrasoes shall remain; saying, that here is a distinction made of them all into two, the Nobility and the Common people; of them first it is here prophesied, that there shall be such a general destruction, as that none of them shall be left, but either slain or captived of the common people, although some be left, as the History showeth there were, to till the land; yet they should not remain long before that they were carried out of the land also, as it fell out, when by means of Ishmael and his companions who had slain Gedaliah, they were all carried into Egypt, and Johanan and Jezaniah, &c. who were as vain-glorious Thrasoes, for their pride went thither with them, in hope to live safely there, but they were deceived, because Jeremy threatened them with destruction, and so they had no rest even in that land, as is added according to the Vulg. There shall be no rest in them; and as the word 〈 in non-Latin alphabet 〉 most properly signifieth, for which cause Noah had his name as Prophetical, touching rest from the former great toil that men had in tilling the ground; which name cometh from the same radix, only it is to be noted, that here is 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 ; but Je 〈…〉 reads it with 〈 in non-Latin alphabet 〉 , others with 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 signifieth to lament; and Junius renders it also by this word; the Sept. species, vel decor, comeliness, as deriving it from 〈 in non-Latin alphabet 〉 an habitation or beauty; if it be taken for Lament, the meaning is, so great and universal a destruction shall be made of them that there shall be none surviving to keep their funeral obsequies with lamentation, as Ier. 16. 4. 25. 35. Now the latters 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 are so near one the other, that it is hard to distinguish them, and so one might well in divers Copies be put for the other, and so most probably in the Copy followed by Jerome it was 〈 in non-Latin alphabet 〉 ; and this agreeth best, because it is not said in the next word for them, but 〈 in non-Latin alphabet 〉 in them, there shall be no rest in them, or amongst them, as they had none in Egypt, as they thought to have had, when they went down thither: Lastly, for these words, of any of theirs; Heb. it is 〈 in non-Latin alphabet 〉 of them them; that is, the proudest amongst them set forth by them, doubled the great conceit which they had of themselves.
Let not the buyer rejoice, nor the seller mourn. This is spoken further to express the confusion that should be in that land; so that buyers should have no cause of joy, as they commonly have upon good purchases made; nor the sellers of sorrow for parting with their houses or lands; because the one should not enjoy that which he had bought, nor the other be in a worse condition then he, for both at the coming of the Chaldees should be alike destitute of habitations in their own land. There is something like this said, 1 Cor. 7. 29. Let him that buyeth be as if he possessed not, &c. but to another end, viz. because these worldly things are flitting and transitory, and therefore our hearts must not be set upon them.
For the seller shall not return to that which is sold, although he were yet alive: The Vulg. Their life yet in the living, in viventibus; expounded by Lyra, Let him think it well that he hath escaped away with his life, if he may do, and that reading is word for word according to the Hebrew. And the meaning is, there should be so great a destruction of men, that few should be preserved alive; and of them that were, none must make account to tarry in the land to another year of Jubilee, to return to his possession again, which he had sold, because the land should be in the possession of their enemies, and so that law of the Jubilee should stand them in no stead, who were still alive after others destroyed: And a man shall not strengthen his soul in his iniquity, and the vision concerning the whole multitude shall not return; that is, this Prophetical threatening shall by no means be made void, so that any of so great a multitude may hope to escape, and hereof this is given for a reason, they were all full of sin and iniquity, and therefore they should have no power to escape.
They have blown the trumpet, but none maketh ready to the battle. Their destruction being shown in the former words, here he beginneth to show that they shall not be able by any means to keep it away, not by arming themselves, set forth by blowing the trumpet; for so they might do to gather company together, but all in vain, for they should not have the courage to go forth to battle: neither by keeping within the walls of the City, for the famine and 'pestilence should destroy there. Then in amplifying their misery further, he saith, they that escape of them shall flee as the doves to the mountains; that is, being fall of fear and trembling, to save their lives they shall flee to dry and barren places, and there mourn as doves in the want of all things necessary for the sustentation of life, and so their lives shall be unto them more grievous then death, they pining away in desert places, through grief, want, and poverty. At the first sight here might seem to be a contradiction to that which was said before, that none of them should remain; but now the words being thus understood agree very well. From hence the Prophet proceedeth in further describing their sad estate; Upon all loins shall be sackcloth, and upon all heads baldness; for this was a sign of sorrow amongst the Jews for to pluck off their hair, which at other times they nourished, whether men or women, although in other nations women only; and amongst the Romans in times of sorrow contrariwise they suffered their hair to grow, but in times of joy they cut it off, thus Plutarch; but Mephibosheth a Jew, when he sorrowed for David let his hair grow, whereby it should seem that the Jews did herein like the Romans, and Deut. 14. 1. they are forbidden to pluck off their hair in times of mourning, it being censured as an Heathenish thing.
They shall cast their silver in the streets, and their gold shall be removed. The Vulg. Their gold shall go to the dunghill: Hebr. 〈 in non-Latin alphabet 〉 shall be to commotion, or uncleanness, for the word 〈 in non-Latin alphabet 〉 is added, shall be, therefore is best to render it Uncleanness, the meaning being, it should come into the Heathen Chaldees hands, for which it should be accounted by the Jews unclean, whereas before there had been such a cursed hunger after it in them: And for their silvers casting into the street; hereby was meant, they should count it then vile and base, as being of no worth either to redeem their lives at their enemies hands, or to sustain them in the time of famine, there being nothing to be had for money to feed their famishing bodies, as is shown in the next words, Their gold shall not be able to deliver them in the day of the wrath of the Lord; for this showeth of how little worth their gold should be to redeem their lives, and they shall not satisfy their souls, nor fill their bowels; which showeth, that hereby no food should be gotten therewith in that extremity of famine; for it is the stumbling block of their iniquity; that is, the occasion of sin unto them, as the next words show, v. 20. As for the beauty of his ornament, he set it in Majesty, but they made the images of their abominations, and of their detestable things therein: Vulg. and they have turned ornamentum monilium suorum in superbiam, and of it have made images of their abominations and idols; Hebr. they have made the ornament of its delectable things thereof into pride, and with it shadows or representations, &c. and this no man can doubt but it was a turning of their gold into an occasion of falling into most foul sins, for which it was just with God to make it as an unclean thing, as was both said before, and followeth: and to give it into the hands of their enemies to be polluted, v. 21. yea, and the sanctuary also, wherein the Jews so greatly gloried, to be polluted by them, as v. 22. Thus also Calvin. And then it is not to be understood according to Lyra, when he saith, It was the stumbling block of their iniquity; their iniquities made them fall into this great misery. Note hence, that gold and silver abused shall prove a greater judgment then a blessing in the end; and the abusing of it [Note.] to pride and other wickedness, giveth advantage to barbarous enemies to come and to take it away, and so to leave the owners thereof in want, and extreme misery. Wherefore, let everyone take heed, that he use his wealth well, and not in pride, or excess of riot, to whoring or vain pleasures.
Make a chain, for the Land is full of bloody crimes: Heb. of the judgment of bloods, there being much innocent blood shed therein. For these words, make a chain, the Vulg. hath, make a conclusion; as if it were meant, shut up this prophesy of destruction to come, as by a decree irrevocable: But forsomuch as the word signifieth a Chain, the meaning is, make a chain in token of their being led chained into captivity, as Lyra hath it, or before God's judgment, as prisoners are brought chained to the Bar, as Calvin.
Then they shall seek a vision from the Prophet, but the law shall perish from the Priest, and wisdom from the ancient. This was verified, when King Zedekiah sought to Jeremiah, at the coming of Nebuchadnezzar against him; but his seeking proved vain, because he followed not his counsel; and likewise when Johanan a Captain and his fellows sought to him afterwards, but followed not his directions. The law perished from the Priest, when by the same Nebuchadnezzar the books of the law were burnt; and wisdom from the ancient, when the Elders were also by him slain, because they counseled Zedekiah to break his oath made to him, so Lyra according to the Hebrews. Hereby also we may understand, that Prophets and Visions should after the Judgments of God coming upon them, which were before spoken of, fail and be no more, and so their estate should be most uncomfortable. For as long as Prophets remain amongst a people, there is something, whereby their miseries may be lightened, viz. the comfort of the Word; but these being gone, all comfort is gone, and then misery is importable. But both for this, and the law perishing from the Priests, and wisdom from the ancient, see how well it is adaptated to them, who are brought in out of their presumption and carnal confidence; saying, The law shall not perish from the Priest, nor wisdom from the Ancient, &c. Jerem. 18.
CHAP. VIII.
IN the sixth year, the sixth month, the fifth day of the month, I sat in my house, and the Elders of Judah were before me: Here by the sixth year is meant the sixth from the carrying away of K. Jehoachin captive, for he began his reckoning so before ch. 1. 1. and it is not without reason, saith Calvin, that he reckoneth thus, because he would by putting them in mind of their former sufferings (since which time they were nothing amended, no nor since he began to prophesy unto them five years after, nor yet since that time, a year and about two months more being expired) convince them of intolerable obstinacy in wickedness, so that now they might well look for judgment without mercy. And that which is here related, is to be understood not as really done, but in a vision, in which he seemed to be sitting in his house at Jerusalem, and the Elders before him, as witnesses of the apparition, which he now had, thus Calvin. But Lyra thinks, that Ezekiel was really at his own house, where he was bidden before, ch. 4. 5. to lie upon his left side, 390 days, and then upon his right 40. which make a year and two months, according to the time here spoken of from his first vision, and not above 5 days less, for a year consisteth of 365 days, two months of 60, which being put together make 425 days, so that this apparition must needs be according to the letter, whilst he was yet lying in his house, there being at the least five days still to come of those that he was bidden to lie on his left and right side; yea, most probably there were more, for there were only a year and two months past, since his first vision, and that precept came not to him till after other things done, his carrying by the Spirit into the Plain, and instructions given him about a Watch-man's office, and his calling to it, and his pourtraying of Jerusalem upon a tile, ch. 2, & 3. and beginning of the 4, all which could not be done in less then four or five days more. It may then be conceived, that whilst he thus kept in, the Elders of Judah, who had been brought captive to Babylon, as well as he, hearing of this strange lying of his, came to him to his house, to know the cause, to whom he spake most probably, ch. 6, 7. and whilst they were yet there before him this apparition was made, which followeth, v. 2. a likeness of a body from the loins downward all fiery, and from the loins upward like amber, to show the destruction of Jerusalem to come by fire, and yet that the glory of the Lord should still shine as the bright metal composed of gold and silver, for such is Amber: Calvin by this brightness understandeth God's glory and majesty, able to strike terror into men's hearts, and to prepare them with reverence to attend to the things following, and the likeness of fire was shown, that none might think to escape destruction from his wrath, that bearing themselves upon his favor towards them, whatsoever they did, presumed to go on in their sins, as conceiving that it would not make for his glory, but be a dishonor to him to suffer his peculiar people to fall into the hands of their enemies. But the contrary was hereby shown, viz. that although his wrath should break out as fire against them, yet his glory above should not hereby be diminished, but shine as much as ever before.
And he put forth the form of an hand, and took me by a lock of my head, and carried me between the heaven and the earth, and brought me in the visiens of God to Jerusalem, to the inner gate of the Temple. The Prophet having hitherto shown what he saw at home at his own house, now proceedeth to show further how he was carried by the Spirit to Jerusalem; not that he was really carried thither in his body, for the time before prefixed to lie upon his left side and his right was not yet expired; and be saith, this was done in the visions of God, implying a thing done in imagination only, whereby he seemed to himself to flee as a bird through the air thither. And therefore he saith not, an hand took me, but the form of an hand. And he was brought to the inner gate of the Temple, that looketh Northward, for the Temple had divers gates, whereby men might from all parts more commodiously enter, and here he saw standing the image of jealousy, that provoketh to jealousy; what this image was in particular, is unknown; but from that which is said 2 Chron. 36. 14. where Zedekiah his polluting of the house of God by his idolatry is related, it appeareth, that some Altar to the host of heaven was there set up, for it was in his time that Ezekiel was thus transported, and Jehoiakim had done the like before him, 2 King. 23. walking in the ways of his wicked fathers, Manasseh and Amon; of the first of which it is said, that he set up Altars to the host of heaven in the courts of the Lord's house, and this is called the image of jealousy, because God was hereby provoked to wrath, as an husband against his wife burns through jealousy against her, if she be carried away with the love of another man.
And he brought me to the door of the Court. The Lord having shown to Ezekiel one abomination standing in open view, now he brings him in the Spirit to see many more; which were not so open but secret, as is expressed v. 12. in their chambers in the dark. This door (as some conceive) was to the Priests chambers, and the 70 worshipping idols there the 70 Elders, of whom it is spoken, Numb. 11. and the Rulers of the people doubtless are hereby meant, and so it is intimated, that the whole Kingdom was greatly corrupted, when they that were leaders to the rest sinned thus grossly; and in particular one that is named here Jaazaniah, who it seemeth was a man of great note for his supposed wisdom and piety above others. And here were images of beasts, and creeping things, and all the idols of the house of Israel portrayed upon the wall, and incense offering out of censers, which every man had in his hand, which made a thick cloud ascend, showing how free and profuse they were in this abominable worship. This was a thing in time of persecution also required of Christians, to put in two or three grains of incense into a censer, to make a sweet perfume before an idol; and whoso would do thus was accepted of without any adoration or bowing thereunto. For the many sorts of images here spoken of, of beasts and creeping things, such were not worshipped by any other nations, but only the Egyptians, who had their God Apis, an Ox, and a Cat and Dog, and Serpents; yet so base were the Jews, that they were infected with the like superstition. And it is to be noted here, that Ezekiel is brought to the Temple to see the abominations of the Jews amongst the Priests, as the original of all abominations in the land, for if they be corrupt they shall always have abundance of followers, but if sincere, this will be a good means of sanctification to others. Wherefore Chrysost. noteth, that as the Physician coming to a sick patient looketh first and chiefly to his stomach, and taketh care for the curing thereof, and then the other parts will be healed also, so the Priest being sound, the people are the better kept from error. But as the boughs of a tree, if there be any decay in the root, will soon show it by fearing, so the people wither in respect of goodness, when the Priest is corrupt.
And he brought me to the door of the gate towards the North, and there sat women weeping for Tammuz. Jerome conjectureth that Tammuz was Adonis the paramore of Venus, a very fair young man, who as the Poets feign, was torn in pieces by a wild bore, and then turned into a most sweet smelling flower, which mishap the women devoted to the worshipping of Venus came together once a year to lament and mourn for him, thus Calvin relateth Jerome’s opinion. But Jerome saith, that Adonis, after that he was thus torn, being by Venus much lamented, revived again, whereof she had as great joy as sorrow before; and because this was done in the month of July, which the Hebrews call Tammuz, the women's lamenting Adonis at that time of the year, is called their mourning for Tammuz. This was a superstition amongst the heathen, whose libidinous women and men also kept this solemnity, sorrowing when any of them had lost her love, but soon after rejoicing again, for him reobtained. And this the Jews prone to all Heathenish superstition learned of them. In a word, it was a lamenting on the woman's part, being prevented from going on in her whoredom, that was so delightful and pleasing to her, but soon rejoicing again at the finding of new mates. But to cover this obscenity over they said, that it was for the seed cast into the ground and dying there, but it beginning to spring up again they contrariwise made merry and rejoiced. The fable touching Adonis is set forth by Macrobius, l. 1. Saturnal. c. 26. who also makes this moral of it. Adonis sets forth the Sun, the women, as Venus mourning for the loss of him, the earth in winter being as it were in a mourning condition, as being dark and dead in the plants thereof, but the spring coming, the sun returneth, and then she reviveth, and in her kind maketh all expressions of joy. Jerome moralizeth thus, they mourn and rejoice again for Tammuz, that sorrow much for the loss of any delightful thing of this life, or joy for the reobtaining [Note.] hereof again, because it is a corruption to be so greatly affected for these base and transitory things, for which it is said, worldly sorrow causeth death. Some by Tammuz with Calvin rather understand Osiris, an obscene idol of the Egyptians, to which both women and men at the festival thereof shown as their glory, their pudenda, a most base and soul thing, which a man would not think the Jews so well taught, should ever have been moved by example of Heathens to have taken up, but this, saith Calvin, was most probably meant here, because the Jews lived near to the Egyptians and so might the more easily be infected with their evil manners, so likewise Stephanus saith, Osiris the god and King of the Egyptians is here meant: But if this be of any weight, that he was the Egyptians god, for the same reason we may embrace that which is said of Adonis, who as Macrobius saith, was their god also or honored amongst them as a god, by mourning for him, as was before said, being indeed the son of Cynaras the King of the Cyprians, and so greatly beloved of Venus, and his death lamented by her: and they had, saith he, his image sad in aspect, leaning upon his left hand within his vestment, and seeming to the spectators to weep. Rab. David and Rab. Solomon call the idol here named Tammuz, and say it was hollow, and having eye holes filled with lead, fire being put under, the lead melted, and so he seemed to weep. Lastly Rabbi Moses, Ben Maimon. otherwise called Maimonides saith, that it was a prophet called Tammuz, whom a certain king slew, whereupon all the idols of Egypt came together to the Temple of the Sun, which hung them in the air, but at their coming together fell, and then they all retired home again, having first spent all the night in mourning, and this gave occasion to women yearly at the time of the fall thereof to mourn likewise. But this smells of the Rabbinical forge. The next abomination, which he saw, was 25. men with their faces towards the East, & their backs towards the Temple, worshiping the Sun. This sin was most intolerable because so directly forbidden, and reason yielded against it, and worshiping the whole host of heaven. 2. Because it was done openly between the porch and the altar, they being ashamed, as those before spoken of were. 3. Because with so great contempt of God, their backs being turned upon him and his house, as being nothing so worthy as the Sun, but worthy to be slighted in comparison. 4. Because the most holy place, where was the Ark and mercy-seat, towards which they were to worship, stood Westward, and therefore they did clean contrary to that which they were enjoined. 5. The framing of the house of God was so with the door directly to the East, that the Sun rising went with his beams immediately to the sanctum sanctorum, thus as it were offering its service to the creator thereof, teaching the Jews to do likewise. But they being more moved with the practices of the superstitious idolaters about them, that is, the Egyptians (who honored the Sun so much, that they dedicated a City to it and called it Heliopolis, and counted it the chief God, it being by some called of old oculus Jovis, the eye of Jupiter, by the Egyptians Osiris) neglected both God's command, and reason, and the example of the Sun itself, and headily rushed on in this sin. For the number 25. haply they were so many more prime men besides the Elders or Seventy before spoken of. For the use of Christians worshiping towards the East, of which Chrysostom and Theodoret, and other ancients write; and the framing of our Churches therefore with the chief part to the East, divers yield divers reasons as that it is done in regard of Christ, who is called the East and our Sun of righteousness. 2. To cherish our hope and expectation of him to come out of the East, according to that saying, As the lightning shineth out of the East to the West, so shall the coming of the Son of man be. 3. In remembrance that Paradise was situated Eastward, from whence man was expelled for his sin, to show therefore his desire to return thither again, to the Paradise, of which the Lord spake to the thief upon the cross, This day shalt thou be with me in Paradise: the Christian hath used in divine worship to turn his face Eastward. And if it be not done in an opinion, that the worship is not right unless so performed I have nothing to speak against it, but only I say touching this circumstance; everyone is to be left to himself to do, as he thinks best.
They returned to provoke me to anger, and they put their branch to the nose. Having shown his Prophet the abominations of the Jews, be complaineth further in this verse of their violence, and oppressions of one another, which alone were enough to provoke him to wrath against them to their destruction. But to aggravate their sins of idolatry the more, he reflecteth again after this to the same abomination, adding one thing more unto it to make it more odious, that they put a branch to their nose: But what is meant hereby, it is hard to determine, some Rabbins for branch, have soetorem, a stink put to his nostrils, but neither doth the word so signify, neither is it his but their nose-Calvin saith that the meaning is, they having broken one branch of the Law concerning their neighbor, whereby God was provoked, they stayed not here, but added the breach of the other branch concerning God and his worship, abominably perverting that, as hath been said, but to their own indignation, set forth by 〈 in non-Latin alphabet 〉 signifying as well wrath and indignation, as nose; and here he also understandeth indignation passively, which they should suffer at God's hands. Some because the word 〈 in non-Latin alphabet 〉 here used cometh of 〈 in non-Latin alphabet 〉 to sing, will have a song or Psalm hereby meant, they being by this saying charged, that when they sing to God, they did it scornfully making a noise with their nose; others will have the branch of a bay here meant, which was used to be carried in the hand when they sacrificed to Jupiter. Junius renders it, praemittunt plantarum surculos ante faciem eorum, they premise the branches of plants before their face; that is, loaden with all sorts of fruits to the Sun and the rest of the host of heaven, thus committing most gross idolatry; see something not much unlike unto this, Jer. 44. Hos. 2. This although I cannot approve because 〈 in non-Latin alphabet 〉 is not put for faces, but for the nose in all places; yet I think it worthy to be considered, as nearer the meaning of the Lord, then any, that yet hath been brought. For the proper signification of the word 〈 in non-Latin alphabet 〉 is retained, only these words, loaden with fruits, are added, and 〈 in non-Latin alphabet 〉 may as well have reference to the Sun, Moon, and Stars, as to the offerers, and the word 〈 in non-Latin alphabet 〉 signifieth sending, not putting. If therefore we understand it thus, the sense will be good and without exception. Behold, besides their violence and rapine, how they ply their idols with presents of fruits gotten by oppression, the boughs bearing the fruit being put for the fruit, there being no want of incense neither for their noses, for that was said before to ascend from the 25. men, as a thick cloud, yet they had noses and smelled not, so that it was a most senseless thing in them leaving the true and everliving God, and their own God, who had done so much for them, thus to dote upon dumb and dead idols, wherefore I will deal with you, saith God, in fury, &c. Lyra hath one exposition more not yet touched, they did put a branch to the idols nose, which stood high, and then to their own noses, thinking this a kind of blessedness unto them, and this would be thought on whether it be not best of all.
CHAP. IX.
CAuse them that have the charge over the City to draw near everyone with his destroying weapon in his hand. Here the Lord calls the Chaldees together to the destruction of Jerusalem which he had before threatened and yielded the reason why. The words in Hebrew, are the visitations of the City draw near. Calvin reads it in the Imperative, but it is Indicative, the pretertense, and the words following v. 2. make for it, because that having said, that the visitations draw near, immediately six men armed to destruction appear coming from the North, and entering go to the Temple and stand by the brazen Altar. By these six men Jerome understaneth six devils, but Theodoret better, six angels, for one amongst them was clothed with linen, and had a charge to mark the servants of God in their foreheads, and thus devils never appear nor do. But one of them only is said to be clothed with linen, who was not one of these six, but another singularly appointed to the office of marking, as the chief amongst them, and one who best knew, who were to be marked, as mourning for sin out of an hatred thereof, and not to seem pious and zealous to men. And therefore it is most commonly held, that this was Christ the Son of God, who is called an Angel, Mal. 3. and appeared like a man siting upon a throne chap. 1. and he appeareth in white linen, as also other Angels sometimes have done, to show his purity, linen that is fine and white is also, or was then accounted the best sort of clothing and fittest to be used about the service of God, for which the Priests had their linen ephods and linen breeches. Now one of the company being thus clothed to demonstrate his purity, it is not probable, but that the rest who came with him, were holy Angels of God also and no devils; Such as he that slew of Sennacherib's host in one night 185000. But why came there forth six now, when as one was sufficient to do the execution now as well as then? Ans. To show, that of the Chaldees army there should be six principal Captains, who should first enter the City, as Jeremy saith they did, Nergal Sharezar, Samgar Nebo, Rabsaris, Sarsekim, Rabmag, and another Nergal Sharezar, who came accompanied with the power of the Angels making their force irresistible; for that this was not an apparition of these six men, may hence be gathered, that they knew not the mark of God to spare any, when they were destroying Jerusalem, but these did, for their standing by the brazen altar, when they had entered by the high or North gate of the Temple, which looked toward Chaldea, it was so done to show their readiness at the command of the Lord to do the execution before threatened. And here it is to be noted, that this North gate was the gate, nigh unto which the image of jealousy stood Ch. 8. 3. here was abominable sin committed, and here destruction entereth, and the most provocative sins were committed about the Temple, therefore destruction must now begin at the Temple, v. 6. intimating [Note.] sins about the worship of God do first and chiefly of all others bring down his judgments, the Sanctuary defiled by sin is so far from being a Sanctuary, that it is a slaughter-house.
And the glory of the God of Israel, which stood upon the Cherub, went and stood upon the threshold, That is, whereas before it appeared upon the head of the living creatures Ch. 1. 27. called Cherubims, Ch. 10. now this Amberlike glory removeth to the threshold in the inner Court, which was the Priests Court, where the aforesaid great brazen Altar stood, that he might be near to these wariors to give them commission to kill and slay young and old. And it is to be noted, that he was seen removing from off the Cherub, which stood over the Mercy-seat [Note.] with wings extended to cover it, to show, that now he was so greatly provoked that he would not do the acts of mercy anymore to the Jews, which were to him most natural, but acts of judgment, which were strange to his nature, for which it is called his work, his strange work. There is then no mercy with God for incorrigible sinners, but altogether wrath, fire and destruction, if he be once removed from his Mercy-seat. Hereby also we may take to be figured out before his forsaking of the Jewish Nation, casting them off and their legal hypocritical service, and turning to the Gentiles, who should worship him in spirit and in truth.
Set a mark upon the foreheads of all that sigh and cry, &c. The Lord being come to the place where the warriors were, before he giveth them commission to destroy, first takes order about the preservation of his servants, showing who they were, and causing them to be marked. They were mourners and cryers for the abominations done there, not such as any way countenanced or applauded [Note.] men of power doing evil, or their neighbors or friends, or by any show of liking their courses encouraged them therein, but contrariwise mourned, as Lot is said to have done at the wickedness of the Sodomites, and not only so, but also cried out against it, and not refraining for fear of their fury, as Esa. 58. 1. he is bidden to do, and everyone, Levite. 19. 17. of such God taketh so great care, that although they be mixed with the wicked, when destruction rageth most, they shall be preserved and not fall promiscously amongst the multitude. And to the end, that we may know this his care, he causeth a mark to be set upon them, which is here called 〈 in non-Latin alphabet 〉 , the two first letters of 〈 in non-Latin alphabet 〉 the commandment, to show, that they had the Law of God written in their hearts, and this made them mourn to see it so commonly broken. Or because 〈 in non-Latin alphabet 〉 signifieth a mark, we may hereby understand one indefinitely, as the Apostle saith, The Election of God is sure, and hath this seal, The Lord knoweth who are his. Their conjecture then is vain, who conceive that hereby was meant the sign of the cross, as Jerome, who saith, that Thau according to the Samaritan writing was in the form of a cross, whereupon the Papists since think that when they have crossed themselves in the forehead, they are sarti tecti against all dangers. But then do we sign ourselves against dangers indeed when we have the commandments written in our hearts, and our hearts are exercised in meditating hereupon. For this is such a mark in the forehead, as none but mourners have, and where this is, there is undoubted safety, Psal. 91.
And to the others he said, Go ye after him and smite, &c. That is, to the Angels, under whose conduct the Chaldees were to come and fight, and destroy, and he giveth a charge to smite all sparing none either young or old, but those with the mark in their forehead, and they did so, beginning with the ancients before the house, that is, the seventy before spoken of ch. 8. 10. Now this charge giving that the Chaldees should do thus, implieth nothing else, but the Lord's internally moving them by an instinct, they not knowing it, so to rage against the Jews, that thus they might suffer, as he had threatened, and they deserved by their many and most abominable sins. For they intended nothing less, then the fulfilling of God's will, as being altogether intent to get the spoils and to enlarge their Empire out of covetousness and ambition. But when wicked enemies work for these, God secretly worketh by them for the glory of his justice against incorrigible sinners. And this we must look at in [Note.] all executions done by wicked enemies, that we may learn to fear before him who only hath all power. And it is also to be noted, that these destroyers went out after him, that marked his servants, whereby they were secured in respect of the common danger, for hereby was shown, that such are before [Note.] God separated from others in times of deadly danger, so that destruction shall not come near them. If it be demanded, how this was verified, when as some godly ones suffer bodily, as well as the wicked, and some wicked ones escaped at the time of this destruction, as the history showeth, Jer. 42. and 43. Calvin answereth well, although they suffer bodily, yet destruction hereby cometh not near them, but these sufferings work for their good, and the escaping of the wicked is so far from being a benefit unto them, that their judgment is hereby aggravated, they being nothing moved hereby to repent, but animated the more to go on in sin, and so to heap up wrath against the day of wrath. For their beginning with the ancients before the house of God, and so defiling the Sanctuary with their blood, this was so appointed, because in the ancient governors about the Temple was the beginning of their sinfulness: The [Note.] examples of Priests and other governors are of a most infectious quality, and therefore they shall first and above others be punished.
For the rest of the chap. the warriors having done destroying in the Temple and being gone and Ezekiel alone remaining, but they, he saw, went to destroy in the City, he made a great moan therefore, and moved to some lenity, but prevailing not, he concludeth with the man's returning, who was clothed with linen, and saying, I have done as thou commandedst me.
CHAP. X.
THe Prophet seeth the throne, which he saw, ch. 1. 26, 27. touching which enough there, v. 2. The man clothed with linen is bidden to go between the Cherubims and Wheels, and thence to take fire and scatter it upon Jerusalem. This was done to show, that after the destruction of the Jews, by the Chaldees, they should set the City on fire, and burn it, as indeed they did, but that this fire might appear to have befallen Jerusalem, not at the will of the Chaldees, but from the wrath of God, this show was made, for God is said to fit between the Cherubims, and in the most holy place was the golden Altar of incense under them. Some by this fire taken from this holy place, will have purifying the City set forth, as Esa. 6. a coal is taken from the Altar and therewith touching his lips he was purged; thus Jerome using many more words to this purpose. But Calvin and others better hold, that this fire was taken, as was said before; to show the burning of the City. The holy fire indeed, whereby incense was burnt and made a sweet persume unto God, was for the expiation of sin, but God, as Calvin saith, had another occult fire between the Wheels of his providence under the Cherubims, from which, when he would, destroying fire came, as to Sodom, and Corah and his company immediately by the ministry of his Angels, so mediately upon Jerusalem by the Chaldees. And by his Angels also he causeth thunder, lightning, rain and snow, frosts and heat. For these come so from the influence of the Stars, that the Angels are above them, and these as the Wheels of God's Chariot move as they move, for their spirit is in them to move or to lift them up or to make them stand.
Now the Cherubims stood on the right side of the house, when the man went in, and a cloud filled the house: That is, saith Calvin, withdrawing to one side, that room might be made for the man in linen clothing to go, as he was bidden for fire and to come out with it. For the cloud filling the house, it was not in token of favor, as in Solomon's days, but rather to show the darkness, in which the house of God should be left, he with his glory being departed, as followeth v. 4. which is added for further explanation of this, for thus a cloud is spoken of, with which the Lord cometh, Psal. 18 11. when in wrath Lyra contrariwise takes the cloud here for a sign of God's presence, as 1 Kings 6. he saith, he will dwell in a cloud in his Temple, but the reason brought by Calvin from v. 4. is so plain that I rather prefer his Exposition. For the glory of the Lord removing to the threshold, see before ch. 9. 3.
And the sound of the wings of the Cherubs was heard to the outer Court as the voice of the Almighty, that is, as a terrible thundering, which is called the voice of the Lord, Psal. 29. and this sound was made to show the terrible alterations to come in that place, v. 6.
Then a Cherub stretched forth his hand, and gave fire to the man in linen in the palnte of his hand; this was done to show how readily all heavenly creatures seek to further the doing of that which God commandeth, that we may learn of them to do likewise, as we pray, Thy will be done in earth as in Heaven, v. 8. he repeats again what he had said, ch. 1. touching a man's hand under the Cherubs wings, upon which enough hath been spoken there, it is repeated in this place because it was said before, that the Cherub took coals up in his hand, to show that he had hands, and where those hands were.
Here a repetition is also made concerning the Wheels of that, which was said ch. 1. because he had spoken of fire between the Wheels, v. 2. if the reader should inquire, what those Wheels were, and what was remarkable in them, of all which also see before. This also repeated to make way to that which followeth of the Lord's speaking to the Wheels, v. 13. The Lord cried to the wheels, O wheels, the meaning is, at the voice of the Lord they moved and stood, as before, v. 10. 11. and again after this, v. 16. They did not so move as the Cherubs, as having the spirit of the Cherub in them, but that God directed them in all their motions, v. 14. in repeating the relation touching the Cherubims faces there is some difference here from ch. 1. for one face is said to be of a Cherub, another of a man, the third of a lion, the fourth of an Eagle; a Cherub being put here for an ox there, and that in the first place, which is there in the third. Some for clearing this say, that a Cherubs face was much like an Oxes, but herein, saith Lyra well, they were foully mistaken; yet neither do I like that, which he bringeth to clear it, saying a Cherubs face was the fair face of a youth, and forasmuch as the Kingdom of Grecia hereby set forth abounded with wise and learned men, it was in that respect set forth by the face of a Cherub, or angel, which is most wise, and because wisdom never waxeth old, for the older a man is, the wiser, this was the face of a youth. For if by the face of a Cherub wisdom be meant, what shall we say touching the face of a man, which is next named, and is more fit to set forth wisdom, which the face of a child or youth doth not? Calvin saith, that God shown at this time one face different from that before, to the end that it might be known what these living creatures were, viz. angels indeed, and therefore although for other things mystically set forth by these four faces, the Oxes was put for one, and for the less dignity thereof, then of a man or lion it was put in the third place, yet now it pleasing God to show an Angels face, this is put first as most worthy of all the rest. There is yet another reason given by some, which doth most arride me of all others, viz. that for the face of an Ox the face of a Cherub or Angel here is put, to show, that he, who is an Ox for laboring in the work of God, that is, the laborious preacher shall have his face one day changed being made as the glorious face of an Angel, for the preacher is as the Ox that treadeth out the corn, and in the resurrection, saith the Lord, ye shall neither mary nor give in marriage, but be as the Angels. And to such a one was Thomas Aquinas that famous schooleman likened by his master Albertus Magnus, when in his youth he saw him derided for his taciturnity, as having nothing in him, for he shall, saith he, like an Ox fill all the world with his lowing, and then he shall be honored with the face of an Angel, and accordingly he thus attained the name of Angelicus Doctor, and Seraphicus.
And the glory of the Lord went from the threshold of the house, and stood upon the Cherubims, and the Cherubims lifted up their wings and ascended from the earth in my sight. For the 15, 16, and 17. verses I have spoken upon the things therein contained, ch. 1. Now the Prophet proceedeth again to tell what became of the glory of God, which was said before to have gone from off the Cherubims, and to have stood upon the threshold. And this was done to show God's departing from his earthly house amongst the Jews to his heavenly, whereby was denoted, that now they were destitute of his and his Angels help, and so lay to the fury of their heathen enemies. And this was done to take down their pride and carnal confidence in their Temple, by means whereof they thought themselves safe against all the forces of the world. But it may be doubted here how the promise formerly made then was verified, This is my house, and here will I dwell forever. Sol. When God made this promise he propounded a condition, if his people did keep his law, worshipping him purely, as he prescribed, but they in confidence of this left him to worship false God's, and so corrupted most foully his worship, and waxed bold also to oppress and steal, to swear falsely, and to commit adultery, and to wallow in the swinish sin of drunkenness, wherefore that promise now held no longer, as Jer. 7. and 18. 10. but notwithstanding the same material house still amongst them, it was just with God to leave them destitute of his help, and to be gone up to his heavenly throne afar from them, and so to make that house no more then another building, wherein, though most sumptuous, there was no help to be had in time of need. And it was necessary to show this aforehand, lest when afterwards they should see the Temple and Sanctuary burnt together with the City, they should conceive anything indignly concerning God, as if he also had suffered in these flames. Yet it is to be understood, that the Lord did not now so leave his Temple, but that the place was still sacred, and such as whereupon a Temple should after seventy years be built again, and be filled with more glory, then this present house. And therefore Daniel still prayed towards this place, and the Jews spared out of captivity, brought offerings hither even when this house lay in the ruins. And whereas God left it again afterwards to other destruction in the time of the Romans for their more abominable sins, the ever of the standing of that material Temple was then at an end, as the carnal sacrifices and Priesthood serving there, for which service sake it was set up for a time, and to prefigure Christ and his Church through him being made the most magnificent building of all others in the world. From all which note, that God is not so tied to his people in any place, but that when they grow sinful and corrupt, and leave serving him in [Note.] purity, as he commandeth, he will leave them, and then no force shall remain as a bank to keep out the flood of his judgments. But whilst he is served in purity, he will be glorified there by their miraculous preservation.
The Prophet saith, that his vision was the same which he saw by the river Chebar, Ch. 1. and now he knew, that the living creatures there appearing were Cherubims, because the face of one of them was changed from the face of an Ox, to the face of a Cherub. And therefore God's showing of him the same things the second time was not vain, and it was also repeated for further confirmation, because he had to do with an incredulous people; and that the end of the vision might be made the more apparent, viz. to show God's departure from amongst so wicked a people, and after this his leaving them for a longer time in the days of the Gospel, for their presecuting and crucifying of Christ, the Gentiles being taken in to be his Church and people in their stead.
CHAP. XI.
ANd the spirit tok me up and carried me to the East gate, and I saw twenty five men, &c. ch. 8. 16. Such a number of men were seen between the porch and the Altar worshipping towards the East, and one of the men here, named Jaazaniah seems to have been seen before that amongst the Elders, but now both he and another called Pelatiah the son of Benaiah are seen amongst these twenty five, and they are said to be Princes of the people. But this Jaazaniah was not the same with that: For this is said to be the son of Azur, that the son of Staphan. For the number of twenty five, the Hebrews say, that there were in Jerusalem twenty four streets, and over everyone a Prince, and over them all a president, and these most probably were the men here spoken of at the East gate, which was the entrance and most glorious part of the Temple, joining to which was the Court of the people. Hither most probably these Princes came together to consult, for they are said to be men, that devised mischief, and gave evil counsel: And according to this number of twenty four, we read of 24. Elders, Revel. 4. and in our Jerusalem, the City of London are twenty four Wards likewise and their praepositi.
Which say, it is not near, let us build houses, this City is the Caldron and we are the flesh, Vulg. nonne dudum aedificatae sunt domus; Hebr. houses building are not near, as if it had been said, the houses of this City have been built long ago, and have stood hitherto, therefore we doubt not, but that they shall stand still, whatsoever thou (O Ezekiel) threatenest to the contrary. In adding this City is the Caldron, we the flesh, they most impiously and ironically allude to the vision of Jeremiah, who saw a seething pot, perverting his meaning, as if they had said, thy fellow Jeremiah hath indeed told us of a seething pot, and we deny not this City to be such, nor ourselves to be the flesh, but then we hope we shall be kept here, till we be boilded enough, and not be so soon cast out, as thou threatnest. R. Solomon, whom Lyra followeth, saith that the meaning is, as a man liveth so long as there is natural heat in the body to concoct the meat, and so he liveth till old age, in like manner we doubt not but we shall live in this City. And therefore they spake of the building of houses, saith Calvin, as a thing now to be done, so little afraid were they of destruction being at hand. And they seem to be brought in speaking thus in a high degree of contempt of that, which Jeremiah said by letters to the Captives in Babylon, that they should build them houses there, for the captivity should be long, even seventy years. And these were noted before to be the [Note.] Princes, by whom therefore, although men of greatest eminency it is not safe for the people to be led, as they are most apt to be, according to that saying, Regis ad exemplar totus componitur orbis. For although they be of better education and are men of greater wisdom, yet the ways wherein they walk oftentimes are most vile.
Thus have ye said, for I know the things that come into your mind, everyone of them, Hebr. And the ascensions of your spirit I know it, That is, your proud and contemptuous thoughts, because he had spoken before of their evil counels, and hereby we are given to understand how vain it is for any man to exercise his wits in mocking at the word of God, for although they say the same words, the Lord knoweth in what sense they speak, and will deal with them [Note.] accordingly, repaying the contemner with contempt.
From hence to the end of v. 11. the Prophet as wittily retorts upon them their own words spoken in mockage, as they had uttered them. He tells them, that they should not be as flesh, and the City as the pot to them, as they had said, but such as had been slain by them should be, or were already as the flesh filling this pot, so that no room was left therein for them anymore, but they as putrid flesh should be cast out of the City, and lie stinking there. Now by such as they had slain he meaneth none other, but those that were oppressed most grievously by them, for of such the Prophets often speak as slain, and sometime as flayed and their bones chopped for the pot, or caldron, and oppressors hands are said to be full of blood.
Pelatiah the son of Benaiah died; Here it was shown in vision to the Prophet being in the Land of the Chaldees, that one of the Princes had execution done upon him immediately, as he had threatened, and so that his threatening of destruction to the twenty five, of whom he was one, was not vain, but made good by the revengeful hand of God. But he was so far from joying therein, that he cried out for sorrow, Ah Lord, wilt thou destroy the residue of Israel, whereby he shown his solicitude about God's elect people, touching whom he now feared, when the Princes began to be smitten, because the head being cut off, how can the body and all the members thereof but come to ruin?
But against this fear of the Prophet the Lord saith to him, Thy brethren the men of thy kindred, and all the house of Israel wholly are they, to whom the inhabitants of Jerusalem have said, Go ye far off from the Lord, unto us is the land given in possession: That is, thou dost not consider aright of the matter, when for the destruction of the Princes, yea and of the wicked people of Jerusalem thou thinkest, that hereby the whole state of Israel will be in danger to be quite cut off, not so much as a remnant being left, as I have always promised. For both Ch. 9. my care was set forth of the preservation of the mourners by marking them, that they might not be touched, and now I tell thee, that I have another remnant, even thy brethren in captivity with thee, to whom I will be a sanctuary, touching whom the proud ones at Jerusalem say, that they are ejected, and that all the land was now their possession, as not fearing yet any ejection thence, howsoever he and Jeremiah threatened them. But against these proud and uncharitable brags of theirs, say to these poor exiles and dispersed ones, I the Lord will be a little sanctuary unto you in the Nations, &c. or sanctuarium paucitatis, as the word signifieth according to Calvin, but he rather holdeth to the first reading, as there is good reason, a little sanctuary, being opposed to that fair and glorious one that was at Jerusalem. For this contrariwise appeared not, the elect of the captivity being poor and despicable in the eyes of men, as being void of all outward splendor, yet in better ease than those at Jerusalem with their magnificent Temple, because God was a Sanctuary and place of safety to them in the midst of all their miseries. And thus it is many times with the [Note.] dear people of God, nothing appears outwardly of the divine favor towards them, but others have more such fignes of favor, as the Jews now at Jerusalem under the shelter of the magnificent Temple built by Solomon, whereas those in Chaldea with Ezekiel, Daniel, &c. were without a Temple, having only poor houses to meet and to serve God in, and that without sacrifices of fat beasts also and other oblations of the fruits of the earth, for no such offerings could be made here, but only at the temple at Jerusalem. So in times of persecution, or separation of the true people of God from the counterfeit, these have none but a little Sanctuary and obscure, not appearing to be of any beauty in outward respects to draw men to it, but those being in great outward glory; as the Papists with their stately Churches and rich and glorious Bishops, Pope and Cardinals, and princes of the earth and great persons adhering to them; but the reformed Churches confisting at the first of poor men, as the paupers de Lugtluno in France, or if any were rich being crushed and made poor by their tyranny. And hereby many have been drawn away after them being thus deceived, but we must not by outward things measure God's grace and favor, but count them most happy to whom he is a Sanctuary, although for the present poor and despised. But the like is not to be held touching them that nowadays amongst ourselves having great Sanctuaries, that is, fair Churches dedicated to God's worship to resort unto, prefer meetings in corners about Religious exercises out of an erroneous opinion & mind rejecting this outward favor conferred upon the Kingdom of England, of which the Prophet Isaiah speaketh as a great blessing, saying, Thy teachers shall be no more in corners. And hitherto of God's being a little sanctuary unto them, and indeed he was not only so, but a great one again after the time of the captivity added, when returning they built the Temple, and worshipped God there again, and were for this honored and resorted to by other Nations round about; which showeth more their ingratitude in this land, that now despise this blessing, and defame and disgrace the houses of God what they can, as if being once polluted by Popish superstition the use of them for religious duties might never be resumed anymore, whereas the Temple being defiled in the days of Manasseh was purged and used again by Josiah, and likewise by Judas Maccabeus after Antiochus Epiphanes his [Note.] greatest pollutions. But what exiles were these, to whom such comfort is spoken? Ezekiel's brethren and kindred in grace, as well as in the flesh, and in captivity likewise submitting themselves patiently to bear the miseries thereof. For such will God be always a Sanctuary, and herein they must comfort themselves.
Here the Lord proceedeth to the further comfort of these poor exiles to promise them a return to their own land, and that contrary to the hopes of those now in Jerusa. that they should possess it, And then in way of gratitude to God and to approve themselves to be his faithful people, that they should take away all detestable and abominable things, which who so do not, but suffer them in the land, where they live, cannot approve themselves to be such, and so are unworthy of so great a favor. Then showing the fountain of this grace he saith, I will give them one heart, and taking away the stony, I will [Note.] give them an heart of flesh, that they may walk in my statutes, &c. Whence note 1. That an upright heart meant by one heart, or a single heart, which is opposed to a double, is the gift of God, and we have it not of ourselves; and unanimity, which also is meant consentingly to walk together in one way of righteousness, of both which, see Psal. 12. 3. Act. 4. 32. 2. That our hearts are changed from stony, or being like stones that yield not to any beating, to be as flesh, that is, soft by the power of his grace and spirit only. 3. Because he saith, not only a new heart, but a spirit, by the one denoting the will, by the other the understanding and judgment of the soul, that whatsoever is good in us comes only from God, both to will and to do, we having of ourselves, since the fall of Adam, no liberty of will to good left unto us, but to this we attain, as God is pleased to work it in us, that he may have the praise of all. 4. They only have this blessed work wrought in them, that walk in God's statutes, and it is vain for others to talk of their good hearts, it being certain, that as a good tree cannot be without good fruit, so a good heart cannot be without good works.
And according to that which hath been said, St. August. speaks well upon these words, I will take away the heart of stone and give them a heart of flesh, that is, a will without sense, and give them a will with sense. Then to the objection of Pelagius, if God takes away the heart of stone, and giveth an heart of flesh, how is it said Ezek. 18. Make you a new heart? he answereth, because he giveth that which he biddeth them make, and he helps them to make, whom he biddeth, which plainly implieth a cooperation in man, as also that precept, Phil. 2. 13. Work out your salvation with fear, it is God that worketh in you, &c. for if God worketh and man worketh the same thing, what is this, but cooperation so much yet impugned by Calvin? Before that God beginneth to work indeed upon the heart of man, he is indeed as a dead thing, but God's working causeth life and sight and sense, and then there is a concurrence of man's working in all that are saved.
Then the glory of the Lord went up from the midst of the City, and stood upon the mountain on the East side: Here again is repeated what went before of God's leaving the Jews in Jerusalem destitute of his help to become a prey to their enemies, ch. 10. 18. 19. But there the glory of God remained only from the threshold to the Eastgate, now from thence to mount Olivet, thence as it were to behold the burning and destruction of the City, hereby also foreshowing Christ his going up to heaven, from thence when the wicked Jews having crucified and slain him, he rose again, and leading his Disciples thither ascended out of their sight, and after followed the destruction of the City again by the Romans.
CHAP. XII.
AFter all things hitherto said and done to awaken the Jews from sleeping securely in their sins, as from whom stupendous judgments were not far off, now because they were nothing moved by all this, the Lord makes his Prophet a portentum or sign portending their going into captivity, even the best of them their Prince and King Zedekiah, who he showeth should be glad to dignity through the wall in the night, and so to pass away with some of his precious stuff, carrying it upon his shoulders, which was a base thing for a King to do, and yet doing so, he should not escape, but be taken and his eyes being put out carried into Babylon, which is applied in that he saith, that he should go into the Chaldeans country, and yet not see that land, which the history showeth to have come to pass acordingly. For he was taken & brought before the King of Babylon, as he was fleeing away, and having his eyes put out he was carried thither to end his days in misery, and thus he is said to have been taken in God's snare, because the Chaldees came and took him by the secret moving of them by his power so to do.
Whereas he saith, that some should yet be preserved from the famine, pestilence, and sword, being kept still alive, he addeth this should be but to their greater misery, that they might tell of their abominations done in their own land, whereby is not meant, that they should by word of mouth speak thereof, but that their very carrying and living there should be as a telling aloud to the heathen, what abominable things they had done, because otherwise their mighty God would never have laid so heavy a judgment upon them.
After Ezekiel made a sign of their fearful fleeing, and getting some of their goods away by stealth, here the the Lord makes him a sign of their eating and drinking in continual fear of their lives, till the City after a long siege should be taken, and he biddeth him tell the people of the land, that the inhabitants of Jerusalem should do so, that thought themselves in better case, then those in exile in Chaldea, to whom he meaneth here, that the Prophet should speak.
And finally he yieldeth a reason, why this great judgment should be executed upon the City, For the violence of them that dwell therein: That is, the harsh and unjust dealing of the rulers and wealthy with the poorer and meaner sort.
From hence to the end of the chapter the Prophet both discovereth and consuteth that, upon which the wicked Jews did bear themselves, and so contemned all threatenings of the Prophets, viz. that either the Prophesies of Jeremiah touching destruction to come were so old, that now it was no more to be feared, or if it should come the time was so far off, before it should be, that it concerned not them, who were now living, to hear of it, but after ages. So that some were more unbelieving then others, the one sort altogether slighting such threatenings as vain, but the other only being without fear of them, as not being likely to take effect in their days, as v. 27. In opposing the former he saith, that every vision shall have its effect, and there shall be no more vain or flattering divinations in the land, that is, of false prophets, as hitherto there had been, as is shown, Jer. 28. not that false and flattering Prophets should quite cease, but their prophesies being proved lies by the contrary events, they should be no more believed, as they had been. In opposing the latter sort he saith, that the things set forth in his vision should take effect in their days without any further delay, v. 25. That is, whilst they were yet living, because they might otherwise haply think, that 1000. years with the Lord were but as a day, as it is said, Psal. 90. 2 Pet. 3. 8. and therefore that the Lord's coming with these judgments might not be till many generations after, although with him speedy.
CHAP. XIII.
THy Prophets are like the Foxes in the desert, ye have not gone up into the gaps, nor made up the hedges. Of all beasts the Fox is the most subtle and dangerous for getting into and hurting the vineyard through the hedge or wall whereof he can find any breach, wherefore false Ptophets amongst the Jews are compared unto Foxes, and such they are to the Church of God in any place. The breach is made by sin, this the true Prophet seeks to make up by exhorting [Note.] and stirring up to repentance, and by earnest prayer to God he standeth in the day of battle to keep out enemies coming to destroy it, as Moses by prayer is said to have stood in the gap. But these false prophets contrariwise craftily mislead the people, whereby they were brought into danger, and gaps were made instead of being hedged up, for which Ezekiel inneigheth against them, as pernicious beasts, and such are also called Foxes, Cantic. 2. 15. and true Prophets for their prayers, The chariots of Israel and horsemen thereof, and repairers of breaches, for their good instructions, and watchmen. They shall not be in the assembly of my people, neither shall they be written in the writing of the house of Israel, for assembly Hebr. is secret, and so the Chaldee turneth it, the Sept. doctrine, that is, at the return of my people out of captivity they shall not return with them, as is by and by expressed, They shall not come into the land of Israel, but die before, both they and all such as they are, neither shall they have teaching office amongst my people, if they should survive, nor as true Prophets have my secrets to be revealed to my people committed unto them, yea they should not so much as be written in the catatlogue of Israelites, but be in God's book blotted out forever, as he said to Moses, Those that sin against me I will blot out. And this is the most heavy judgment that can befall men, for they that [Note.] are not here found written, shall be cast into the lake of fire, and contrariwise to be written in God's book of remembrance is the greatest felicity, and so shall all they be, that fear the Lord.
From hence to the 17. verse the deceitful dealing of false prophets is set forth by a Metaphor taken from daubers of a wall. For even so they dealt by the Jews, their crying, Peace, peace, was as baubing a wall with untempered mortar, because that promising them safety against the judgments threatened by the true Prophets in the name of the Lord they made them as confident, as if they had been defended by a mighty hand and strong wall round about. But this he saith, was but a deceitful wall, like one built with untempered mortar, against which a storm coming it is not able to stand but falleth, and they that stand under it for shelter perish, as did sometime 27000. of Benhadad's men in Aphek. False Prophets then are builders as well as the true, but their building is with sand only, and if there be some lime amongst it, it is so ill tempered, that the wall thus built, will not endure boisterous weather, but wind and rain and hail soon cause it to fall: For the well tempered mortar of a wall making it strong and defensible is the teaching of peace and safety in truth according to the word of God, that is only to penitent sinners, that hear the words of God and do it, turning from their sins, such only being thus made as a building upon a rock, against which the wind bloweth, the floods beat, and the rain cometh, and yet it falleth not. Take we heed therefore, who are prophets, that we build not as deceivers, but truly doing this [Note.] our work, which is of so great consequence both to ourselves and to those that hear us, either for safety, if we be true, or destruction if deceitful.
He inveigheth likewise against prophetesses, who sewed pillows under arm-holes, and made kercheifs upon every stature to hunt. souls, which according to Calvin is thus to be understood, when any came to consult with them, they leaning upon pillows, as was the manner of arreptitiae in those times, and binding kerchiefes about their heads which covered down to their eyes (whereby they pretended themselves to be wholly taken up with divine revelations, all worldly things being neglected) gave answers as if they had come from God, whereby they sought still for any small reward to give the best content to such as sought unto them, and therefore it is said, upon the head of every stature, whether they were great or small, good or bad, and v. 19. For handfuls of barley and pieces of bread. To this of Calvin comes Lyra somewhat near, and Vatablus also and Clarius and Isidorus. Let us hear Clarius for them all, he saith thus silly women being instructed in the art magic, sewed pillows and put them under the armholes of those, that sought unto them, and kerchiefs, that is, most thin linen clothes, they bound about their heads, making them believe, that thus they were prepared to receive divine Oracles, then they as they had excogitated, uttered their prophesies, touching the truth of which simple persons were thus persuaded, and so went away confident, that it should be well with them as they had promised, being by this means encouraged to go on in their sins to their destruction both in body and soul, for which they are said to hunt men's souls. The Vulg. for making kerchiefs upon the head of every stature, hath it, faciunt cervicalia sub capite universae aetatis, expounded by Jerome thus together with the words going before, woe to those women, that speak flatteringly to sinners, thus making them to sleep securely in their sins, as if they lay upon soft pillows, both with their heads, to which cervicalia are proper, and their arms, by leaning and resting themselves upon cushions, to which pulvilli are also proper as the first word is rendered, this their flattery proving in fine nothing but an hunting after their lives or souls. And this is most generally received, and is most ancient, and agreeth best, the others being but later inventions either of these false prophetesses setting themselves in such a posture to prophesy, as faigning by their so lying, that they were asleep, and so spake as in a dream: of their doing thus to those that came to inquire of them. But for the other exposition makes the common proverb, which setteth forth flattery by sewing pillows and laying cushions. As we may see in Plutarch, saying, Flatteries are like unto cushions and pillows, which whilst they seem to stand up against the heads of those that lie down, yet they being laid, do rather give way and yield unto them: so the flatterer takes a kind of counterfeit liberty of speaking at the first carping and reproving some things, whereby he seems to be lifted up and to swell against him, whom he speaks unto, but by and by he sinks as it were under his head and so incloseth and taketh him, as it were in his net, for which he is said here to hunt after his soul. So likewise Plautus hath consuere, to sew together frauds, deceits, lies. And according to this Gregor. saith, He that flattereth evil doers, puts cushions under his elbows, or armholes, that he who ought to be reproved for his fault might rest softly in praises thus sewed together. And Theodoret saith, they are soft and flattering speeches composed for lucre, which tickle the ears for a time, but overthrow the soul. But for the Hebr. words here used 〈 in non-Latin alphabet 〉 signifieth velamina linteola, linen coverings, and these are kercheifes, or may be taken for linen pillow-beers put upon the pillows to lay the head down upon to sleep, which for the reason before going is to be preferred, and so the outer part, the cover is put for the whole synecdochically. For the word rendered stature, Vulg. age, it is 〈 in non-Latin alphabet 〉 standing, for the head of everyone standing, higher or lower, men grown or children, who so came to inquire of them, and brought a present, they pleased them with their flatteries, although it were at last to their destruction. And he showeth what base minds they did bear, even more base then women called Gypsyes, that now go about to tell fortunes for any little piece of silver, but these hunted after pieces of bread or a little barley like common beggars, and therefore were the more worthy to be condemned, for so small matters would presume to personate God's messengers and privy counselors, as Prophets are whether men or women, for of both sexes God had some both under the old Test. and new. In these false prophetesses hired for [Note.] so vile a price see for what little matters sinners sell their precious souls, when as they are more worth then all the world, and in comparison of them, all things here are but as fragments of bread, or a little barley. Herodotus writes of a fountain, called Hippanis, that best representeth flatteres, the waters where of are found to be sweet as men travel by them four or five days, but then they are very bitter. Lastly in charging these silly women for their baseness he saith, will ye pollute me amongst my people, &c. to slay the souls of them that should live, and to save alive those that should die, which is spoken to give us to understand, that they pretended inspirations or revelations from god, and therefore from their false prophesying to animate men in their sins pollution redounded to the Lord, he being thought through their means to be the abettor of wickedness. For their slaying of those that should live, it was by threatening the true Prophets and other servants of God with death, because they speak against them, and for their making alive of those that should die, it was by promising for a little reward peace and safety to false prophets and to those that were led by them.
I am against your pillows, wherewith ye hunt souls to make them flee, and will tear them off your arms, &c. the Vulg. and Hebr. also for the words to make them flee, have it fleeing souls. For so the word 〈 in non-Latin alphabet 〉 signifieth, it is an epithet given to the soul being so subject continually to flee out of the body, so frail and transitory is this life, and therefore great need that we should have a care of our souls, which if they be once departed out of our bodies, if they flee not to [Note.] the place of blessedness, they are lost forever. And all the time, that we live here they are but as a bird in a cage, if the door be but opened, ready to be gone at any time. But here is comfort to the Elect, that the Lord saith he will break off those pillows from their arms, that is, where they sought to lay them, and then such fleeing souls should be dilivered. For it is not to be understood of all in general, but only of those few that God had to life elected. And in respect of all men those pillows were broken off, when it manifestly appeared at the destruction of Jerusalem, how vain their flatteries were, promising good, but loe a world of evil: v. 21, 22, 23. serve further to confirm the interpretation before going.
CHAP. XIV.
THen came certain Elders of Israel unto me and sat before me. These Elders of Israel must needs be some of those, that were now in the land of Chaldees together with Ezekiel, because that although he had been carried away in the spirit to Jerusalem, and to the Temple before, Ch. 8. where he saw 70. Elders worshipping all manner of idols, yet now he was in Chaldea again, and there these come unto him to inquire or to hear somewhat from him for their comfort, whereby they pretended themselves to be better then the Elders at Jeruslem before spoken of, even the servants of the true God, in that they came to hear his Prophet. But the Lord instructeth him better touching them, that he might not be deceived in them, and therefore he tells him, that they set up idols in their hearts, and laid a stumbling block before their faces, the Vulg. uncleannesses in their hearts, but the proper signification is idols, and the meaning is, that although they were not any gross worshippers of idols, yet bare as evil a mind, as they that were, because they came not to the prophet with a mind to hear anything to be reformed thereafter, but being fully bent still to walk in their own evil ways, which they loved more then they did God, and therefore were justly said to have set up idols in their hearts. For whatsoever a man chiefly loveth, and with his heart, is his God, his idol, so the voluptuous man is [Note.] said to be one, whose belly is his God, and the covetous to be an idolater. And this is the case of everyone, that liveth in sin, yet is an hearer of the word of God, he is an idolater in his heart. And he layeth a stumbling block before his own face, keeping him, that he cannot walk in the way of life, althoug he be daily pressed so to do, for at this he is still stumbling and falling till he falleth into everlasting destruction in hell fire. v. 9. If the Prophet be deceived when he hath spoken a thing, I the Lord have deceived him. Here the Lord meeteth with an objection, that might be made by the wicked before threatened thus. Jeremiah indeed and Ezekiel now threaten us for setting up idols in our hearts, as hath been said, but we have other Prophets more then they, who speak peace unto us, why should we not then believe these, as well as those? Ans. These are deceived, and deceive you, when they speak peace unto you, having your hearts set upon your sins; yea, I, saith the Lord, have deceived them, that is, for your punishment, who delight more in unrighteousness, then in the truth, I have put these deceitful flattering speeches into their mouths, as I did sometime into the mouths of the false prophets that stood before Ahab consenting together in a lie to entice him to go to Ramoth Gilead, that he might fall there for his wickedness toward Naboth. for so it is also said, When a false prophet ariseth and giveth you a sigue, I do it to prove you: and touching the Apostate Antichrist, the Lord saith, that he shall come with lying signs, and that they, who delighted in unrighteousness, and not in the truth, should be given over to believe lies, that they might be damned. from all which places we may gather, that for sin God doth work by Satan, and not permit him only to mislead wicked instruments into error, that by them the body of the people might be misled, and perish both together, as they are well worthy, and as the next words do declare, I will stretch out my hand upon him and I will destroy him. v. 10. And they shall bear the punishment of their iniquity, the punishment of the Prophet shall be as of him that seeketh to him, Hebr. for punishment is 〈 in non-Latin alphabet 〉 both iniquity and the punishment of iniquity. Ob. • f this be so, that God by Satan's ministry deceiveth, he is he author of deceit and lying. Sol. Far be it from us to say so, he is the author of punishments [Note.] for sin, but of sin, deceit and lying, not he but the devil is the father, who of himself is ready to act this way, if God doth but permit him; only the Lord takes it upon himself, as if he did it, because at his direction and permission, the devil impels to lying and to all manner of wickedness. That the Lord tempteth no man to evil see Jam. 1. 14. And both false prophets being thus deceived and people deceived by them are justly punished therefore, because the just Judge of the whole world cannot but proceed against sinners, and which way soever he proceedeth, either by giving order to Satan to harden them in their sins, or when this is done by executing judgments upon them, he doth all most justly.
That the house of Israel may no more go astray from me, &c. Here the fruit and effect that should finally follow of their punishment is set forth, viz. they should hereby be reformed. But it is to be noted, that he saith, that the house of Israel may no more err, not those false prophets, or such as were seduced by them, for he threatened them with cutting off from the house of Israel, but a remnant of chosen ones whose God he promiseth again to be and that they shall be his people, that is, taken into his protection, and restored to their own land and City.
From all which note, 1. That it will be no plea for the seduced to error to say, [Note.] Thy Ministers (O Lord) or other illuminated persons making me believe, that they wer thy Ministers, have drawn me away this or that way, or for such Ministers to say, We had it by revelation from God, for they shall all be cut off notwithstanding, who go from the way traced out in holy Scriptures, which are our light and lantern, and whereunto only we must take he dand to those that speak according to them, and accordingly walk and do in all things.
2. The same judgments shall be to the seduced and to the seducers as to the wizards, and to those that seek unto them.
3. The end of God's judgments ot his Elect is good, viz. to be the more sanctified and purified hereby, and to be the more confirmed touching the love of God unto them, of which they might before for his frowning upon them be in some doubt.
Here lest any should harden themselves, hoping by the prayers of the true prophets to escape the judgments threatened, the Lord declareth, that if Noah, Job, or Daniel Were amongst them to pray for them, and but one of his severe judgments, the famine, noisome beasts, the pestilence or the sword were to come upon them, they should by no means avert it, much less they being now adjudged to suffer by all these. so that hereby it appeareth, that nothing will prevail to save sinners from destruction, but repentance, and casting away their transgressions, as is further taught, ch. 18. and not without thus [Note.] doing any prayers of those, that are with God most gracious. Jer. 15. there is somewhat like this, but Moses and Samuel are there named; it may be inquired why these three are here named more then any other? Calvin saith, that some give this reason, these three were famous for righteousness at three several times, Noah in the old world, Daniel in the time of captivity, being also now living, and Job being one of another country eminent above all amongst the Nations. Others because Job could not save his sons or daughters by his piety, nor Daniel the Jews, amongst whom he was carried away captive into Babylon, neither could Noah save the old world from drowning. But he thinketh nothing else to be meant in specifying these, but only in general, if some of the most gracious men, that ever lived were amongst them, such as these 3. were, whom he named rather then others, as they came first to his mind, they should not profit such incorrigible sinners as they were. I rather conceive, because it is the Lord that thus speaketh, that there was some special reason of this his specification, and that might be because these three men more then others of great note lived in times of proving what might be done in that case, which is here in agitation, and yet the old world was not the more delivered for Noah his righteousness, nor Jobs children for his, nor the Jews that went into captivity in the third year of Jehoiakim for Daniel's. But what meaneth he by adding, he shall save his own soul by his righteousness; shall any man have his soul saved for his own righteousness, or by faith only? Sol. Although a man be saved by faith only, yet no true faithful person but is upright in his heart and life, which is his righteousness and is by reason of his faith accepted of, as if he were perfect, and he therefore worthy to be saved, as it is said of Abraham that he believed and that was counted to him for righteousness, but not without his being upright, to show, that none are thus accepted of, although believers, except they also walk before God and be upright, as was said to Abraham, and as James reasoneth at large. And the like is said of them that in Sardis kept their garments, they shall walk with me in white, for they are worthy; wherefore they that from this and the like places infer salvation for a man's own righteousness in part do foully err, see Rom. 11. 6. Election is of grace, not of works, otherwise grace were no grace, And this may serve for the clearing of that which is likewise said, Chap. 18. where living by his righteousness is often spoken of.
Yet behold therein shall be left a remnant, that shall be brought forth, sons and daughters, they shall come forth unto you and ye shall see their way and their doings, and ye shall be comforted concerning the evil that I have brought, v. 23. And ye shall know, that I have not done without cause all that I have done in it, That is, when by the four judgments before spoken of I have made this through destruction in Jerusalem, a remnant yet shall be spared from death, who shall be brought into captivity to you in Babylon, then ye shall see their doings by the effects thereof, that is, what notorious sinners they were by that which for their wickedness befell them, viz. the burning down of their City and temple, the barbarous cruelty endured by them at the hands of their enemies, and their country being left desolate, their exile out of it to live in misery worse then death. And in saying that herein they should be comforted, he me meth in regard of this, that they had formerly derided them, that yielded themselves so cowardly to go into Babylon with their King Jehoiakim, whereas they with their King Zedekiah stood manfully out against the Chaldees not fearing what they could do unto them. For in regard of this they shall then be ashamed, and ye shall be comforted, they having now no more cause to insult over you as they did, but rather to envy you for some better condition, wherein ye shall after a while be, and your King, his head being lifted up, as it was by Evilmersdach the successor of Nebuchadnezzar, and therefore most probably the people that were brought down with him were in somewhat a better estate also. At this sense Calvin partly aimeth, although it be not so fully set forth by him, and he mentioneth another exposition of some understanding by this remnant the Elect before spoken of v. 11. and rejects it, as their just cause, for that he saith, ye shall see their ways and their doings, and shall know that all this is come justly upon them, implying that these left were evil doers, and not the remnant of Elect ones in tender care preserved in the time of that common destruction. Lyra subscribeth to that which went before in part, viz. that their comfort shouldbe in regard of this, that the captives brought with Zedekiah into Babylon should call them blessed, that were there before, in respect of themselves, because they had suffered far more grievous things, then they did: but partly he saith, that their comfort should be in this, that their sons and daughters here spoken of should some of them live to rebuild the temple at Jerusalem again. Finally some others think, that the comfort lieth in this, that they should see some preserved alive to increase again the posterity of Abraham, which I cannot deny to have been also a matter of comfort to those of the same cognation, because this was a blessing promised to Abraham in this world, that his seed should multiply so as that they should be innumerable, wherefore in assigning the cause of their comfort we may well put both these together, they should be comforted by the hearing them speak of their greater miseries contrary to their expectation, who tarried longer in their own country, affirming them to have done better, that yielded, and for the greater hope now of Abraham's posterity multiplying again, as they could not have done, if they had all died by those four judgments. Lastly, they should be comforted by this, that they should know all sufferings coming upou them to have been just on God's part, because for their sins, thus if they had yet hearts to repent concerning hope of pardon and coming into grace with the Lord again, that they might be restored to their own country. Happy are [Note.] they that having sinned and being punished therefore, come thus at length to be comforted.
CHAP. XV.
THis Chapter tends to nothing else but to aggravate the misery of Jerusalem, which should shortly be burnt down with fire, by a comparison taken from a vine that being cut down is good for nothing but to be burned, therefore much less being cut down and burnt can any good use be made of it anymore. And the Lord doth thus debase Jerusalem and the Jews in opposition to their pride and confidence in this, that they were God's peculiar people. And herein he proceeds by these degrees, 1. By comparing them standing yet in the vineyard, as it were with other trees of the wood, that is, with Heathen Nations. For what is a vine to another tree, either oak or cedar, but only in respect of the fruitfulness? verily it is nothing, for they grow erect and are beautiful to behold but the vine is a crooked low writhen thing, unable to bear up it selffrom the ground, unless it be supported, and so subject to be trodden underfoot, and bitten and torn by cattle: so the Jews were in comparison of other Nations most contemptible, especially being, as they now were, without fruit, barren of good works and full of evil, and so is any Church of God being likewise wicked, no Nation is so base and lieth open so much to the danger of being trodden underfoot and destroyed, as it doth, as being void of comeliness and procerity, and having no wall or hedge about it of God's providence, when for unfruitfulness he takes no further pleasure in it. Of the Church in this case, see Esa. 5. 1, 2, 3. 2. By comparing them plucked up from the soil, whereupon they stood. For a vine stubbed up is no more of any use, but to be burnt in the fire, a man cannot so much as make a pin of it to hang a vessel upon, but of other trees buildings may be made, and divers other things: So the Jews being now adjudged to be plucked up by being partly slain and partly carried away into captivity, could expect none other but to be made as fuel for the fire of God's wrath. 3. By comparing their parts with the parts of a vine not only plucked up, but also burnt at both ends, for what is that good for, which remaineth now thereof? verily it is scared and amde now so spalt as that it can no more be put to any use then very ashes. Great cause then is there, that we who are the Church of God, [Note.] should look to ourselves and have a care to be fruitful, and humble, and not be puffed up with pride, and grow careless and dissolute in our lives, or degenerate to oppression or violence, for if we do, we are in a moe vile and dangerous condition, then any other Nation, and like to suffer more at the hands both of God and men.
CHAP. XVI.
THy father was an Amorite, and thy mother an Hittite: in this Chapter the Prophet layeth open from the beginning the baseness of the Jews, that if it were possible he might humble them and pull down the great pride and self-conceitedness. And therefore he beginneth with their nativity, saying, that it was of Canaan, their father being an Amorite, and their mother an Hittite, whereby it is meant, that for their wickedness they were so before God reputed, as elsewhere they are said to have been Ethiopians unto him, and the Jews are said by our Lord to have been of their father the devil for the like reason. Jerome thinks, that he alludeth to their much speaking and bragging in the name Amorite, and to their madness in the name Hittite as the words signify. Of the seven Nations, which were so wicked, he nameth, saith another, the Amorite for his procerity and tallness, and the Hittie for the notorious incontinency of these women, of which see v. 45. and giants men of high stature were notorious for violence and oppression, with which sins the Jews were greatly tainted, v. 4. 5. He ascendeth yet higher enlarging himself from speaking of Jerusalem whose birth was in Canaan, of which he had hitherto spoken, to speak of Israel looking upon them, as they were in Egypt long before their coming into Canaan, and growing to so famous a City as Jerusalem, In the day that thou wast born, thy navel was not cut, neither wast thou washed with water to supple thee, thou wast not salted at all, nor swaddled at all, none eye pitied thee, &c. So that here is a double nativity of Israel spoken of, and the last first, and the first last. For by the nativity when no eye pitied them is meant their adoption, or God's taking them to be his people, before that ever they were taken notice of to be such, which was when Moses coming to Pharaoh said, Israel is my son, my first born, if thou wilt not let Israel go, I will slay thy son, thy first born: For then Israel as a child new born having nobody till then taking care of it, by means whereof their life seemed desperate, for so it is with an infant new born, if the navel be not cut, &c. but it be cast out, ten to one it will die so soon as it begins to live, the want of cutting and binding up of the navel making it to bleed to death, the want of washing of the menstruous blood about it annoying it with the stinking smell unto death,a nd the want of salting it making the skin too tender, as Calvin saith. And most aptly was the state of the Israelites in Egypt thus set forth, to whom nothing was done conducing to life, but all things to their destruction both by the casting of their males so soon as they were born into the river, for which he speaketh here of casting out, and by driving them from the presence of Pharaoh with discomfort, when they desired to be more equally dealt withal as being too much overburthened by making their full tale of brick, and finding themselves straw also.
In this evil and dangerous case the Lord saith, that he said to Israel, Yet live, and it is twice repeated for their deliverance from both these straights at once in their being with so strong an hand brought out of Egypt, or by doubling the word live, he meaneth, that he was a long time in saving them from death. First all those years that the cruel edict of Pharaoh was on foot, viz. Eighty at the least (for Moses, before whose birth it was made, was eighty years old when he stood before Pharaoh) for if God had not said in that time live, they had been by such cruelty consumed. Secondly, at the time of their deliverance by Moses, when by the increase of their miseries their lives were more bitter then death unto them.
And this was their first birth, though last spoken of, when they multiplied, notwithstanding their harsh usage, unto a Nation. Their second Nativity, which is named, and said to be in Canaan, was by their degenerating so soon as they came into Canaan, Joshua and the Elders that over-lived him being dead, for then they began to be to God as men descended from fathers Amorites, and mothers Hittites, and no more Isrelites.
I have caused thee to multiply as the bud of the field, Here the Lord proceedeth to show a greater favor, then by him done unto them, when they were in so poor an estate in Egypt, he multiplied them in two hundred and fifty years from seventy to six hundred thousand, in so much as that they were now grown to some full maturity, as a female grown up from a child to a woman, her breasts being also fully grown, and she fit now for marriage. And being come to this, he saith, that he passing by cast his eye upon her, as man taketh a wife making a covenant with her, which was done Exod. 24. Then was she also ordained with gold and silver, and silk, &c. and shown to be most beautiful, when being brought into the land of Canaan, and put into other men's possessions they grew wealthy. Then also they were sed with fine wheat and honey, and grew into a kingdom in the days of Saul and of David and Solomon, in whose time specially she was so greatly honored by other Nations; but all the beauty for which he saith was by his comeliness.
Thus the Lord having proceeded in showing his beneficence towards Israel comes in the next place to accuse this his wife, whom he had spiritually married, of most gross ingratitude, sinning against the marriage covenant by following other God's, and of unparalleled incontinency, from v. 15. to v. 26. After which he showeth what judgments he had brought upon her v. 27. by dimini • hing her ordinary food by famine, as in the time of Ahab, When it rained not in three years and six months, then by giving her to the will of those that hated her, that is, the Philistines, who slew Saul and his sons upon the mountains of Gilboa, which is pointed at when he saith, that they into whose hands they came were the daughters of the Philistines, that were ashamed of their lewd way, because that although the Cities of the Philistines here called daughters were idolatrous, yet they kept them to their own gods, and received not the gods of other Nations, as the Israelites did both those of the Egyptians and Assyrians. The Vulg. for these words, I have diminished thy ordinary food, hath it, I will take away thy justification, the word Hebr. is 〈 in non-Latin alphabet 〉 a statute or portion, and because it signifieth statute, is by some expounded of the cessation of the ordinance of sacrificing and of other rites in the public worship of God in his temple. But it agreeth better as Rab. David and Vatablus to expound it, to that which God in mercy had appointed to Israel both for food and ornament in most bountiful manner, wheat, fine flower, honey, gold and silver and other precious things making that state glorious, as was before said v. 10, 11, 12, 13, &c. but these things being abused to idolatry he now threateneth to take away. See a like passage to this, Hosh. 2. whereas in N. T. it is rendered in the Pretertense I have taken away, Hebr. it is in the Future, but these Tenses are sometimes put one for another, and so most probably it is done here, because as hath been before noted, both the Philistines sometime lorded it over Israel in Eli’s time, when the Ark was taken, but after the prophesying of Ezekiel nothing is said of the Philistines more, as getting dominion over them, but only of the Chaldees; wherefore these words, as Calvin saith, have reference to things past, being an upbraiding of them for their extreme hardness of heart in that they were not moved by God's judgments, by which they had already suffered, to repent, but persisted still in their old sins, as it were running headlong us utter destruction, against corrections, which operate upon those that have any grace to their reformation; which is to be noted by [Note.] us, that we may know that being corrected, if we be not amended our sins are now of measure sinful, and so nothing can be expected, but utter ruin and desolation to the whole kingdom.
How weak is thy heart, saith the Lord, when as thou dost all these things, the work of an imperious whorish woman? The Vulg. Wherewith shall I cleanse thy heart, when as thou dost all these works of an whorish woman, & procacis? The reason of the difference in these expositions is, because the word 〈 in non-Latin alphabet 〉 signifieth to circumcise, and hereof in the future may come 〈 in non-Latin alphabet 〉 which is the word here used, and to circumcise the heart and to cleanse it, is all one; but for so much as the word 〈 in non-Latin alphabet 〉 properly signifieth weak and tender, it is best to take it in this sense. But then here seemeth to be an opposition, the same which is called weak, being charged with doing the works of a strong and domineering whore. But there is herein no repugnancy, for the wicked are weak in heart and dissolute in respect of all that is good, letting flow from them, and being herein of no strength to retain, but yet they are strong to do evil, so Israel like a whorish woman in idolatry had a most weak heart to hold fast anything that was good, but did stoutly the whorish works of idolatry with the gods of Egypt, of Assyria and Chaldea, and attaining to a kind of preeminnency herein, as an whorish woman able to prostitute herself to all comers.
They give gifts to all whores, but thou givest gifts to all thy lovers: Here the Lord further aggravateth the wickedness of the idolatrous Jews by comparing them in their spiritual whoredoms with other whores. In saying, that they gave gifts to their lovers, he alludeth to the manner of married women, who not being content with their own husbands secretly allure others to incontinency with them and to have their lusts satisfied by them spare for no cost. For so did the idolatrous Israelites, not being content with the true God, who had married them to himself, they bestowed much of their goods, which he of his bounty had given them, upon idols, building them temples, giving rich gifts unto them, and maintaining priests to serve them, partly also conceiving that by this means, that they should have the more favor with the Egyptians, Assyrians and Chaldeans, if they concurred with them in worshipping the same gods; thus they profusely spent their substance upon heathenish superstition, for which yet they fared never a whit the better at their hands, but the worse, being contemned and derided, and by God for their perfidy towards him left to be over-cropped and subdued, and utterly spoiled by them.
I will gather all thy lovers, with whom thou hast taken pleasure, &c. Here followeth their full judgment for their forementioned abominations, he threateneth to gather against them all their lovers, that is, Egyptians and Chaldeans, whose amity they had sought by conforming to their idolatries thinking thereby to be safe, but now the Lord showeth, that by his just judgment they should together be a means of their destruction, as indeed they were, the Chaldees by fighting against them, breaking into and burning their City, and the Egyptians, because through their means and a confederacy with them the King of Babybylon was exasperated against them and destroyed them. At what time also they that hated them, especially the Edomites came together with the Coldees, as is noted, Psalm 137. where their cruelty and clamours against them at their destruction are described.
I wlil destroy thy eminent places, The Vulg. thy stews: whereby he meant their altar made to idols and temples in high places, for when enemies pravaile and destroy and lay wast any country, they spare not the very religious places there, although they have the like in their own country.
The Lord not thinking it enough to aggravate the wickedness of the Jews, as he hath formerly done, now to justify his severe proceedings against them by showing them not only to have come of the Amorites and Hittites, who were long ago expelled out of the land for their abominations, but that Judea was by sinning become the sister of Sodom and of Samaria, that is, the kingdom of the ten tribes, whose metropolis or chief City was Samaria, full of all manner of idolatry from the time of their first King Jeroboam to the time of their last, Hoshea. And he not only equalizeth Judea to these in sin, but showeth her to be a far greater sinner.
But how could this be, touching Sodom he showeth how, v. 49. by reckoning up her sins, pride & haughtiness caused by plenty, called fullness of bread, turned into sin, also by gluttony and drunkenness, and idleness, and wicked pleasures loving that followed hereupon. And as for their pride and haughtiness of mind, it was an high opinion of their own excellency and stable felicity, from which they thought they could never be moved. But the Jews outstripped them in wickedness, because amongst them was added to all these another abomintion far greater, and that was idolatry, for of this we read not in Sodom, and if it were, yet it was a greater sin in the Jews, because they were bound from it by covenant as was said before, v. 8. but so were not the Sodomites. And touching Samaria, Jerusalem was more wicked then she also, as followeth, v. 51. because the Temple was at Jerusalem, and after the division of the Kingdoms many godly Kings and Priests upholding the true worship of God there, whereas Samaria had neither Temple nor King to move them to good, but temples of idols and all idolatrous Kings to stir them up to evil. Whereunto we may also add, that Jerusalem had warning by the destruction of Samaria to repent, but would take none, but grew daily more and more corrupt in the time of Jehoiakim and Zedekiah. Whence note, tha the parentage of wicked Christians is not such, nor their affinity such as they suppose [Note.] it to be, for they think that God is their father, his holy Church, in which is salvation, their mother, and that Christ and his Apostles are their brethren, but they are foully deceived, the Amorites and Hittites, Heathen Indians and Barbarians be their fathers and mothers, and Turks and Tartars Their brethren and sisters. Yea 2. they are worse then any of these, and therefore shall be more severely punished, because more obliged to God, and enjoying more means of grace, the Word and Sacraments, and have had warning by the ruins of others both long ago Constantinople falling into the hands of the cruel Turk, and lately Germany being brought to desolation, which should make us to look to ourselves in England, and not to be hardened in our sins, thinking yet that no such judgments shall befall us.
But what meaneth he by saying, v. 52. Thou hast justified thy sisters? Sol. That they were more righteous and less sinful, as wicked as they were, then they, as an evil color being laid by one twice as bad justifieth it comparatively to be a good color, and likewise if faces or fruits bad or worse be compared together: So Chorazin and Bethsaida justified Sodom and Gomorrah, as worthy to be judges of them and themselves worthy of condemnation. Yet that those wicked Cities were far from being reputed righteous indeed he saith, v. 53. When I bring again the Captivity of Sodom and Samaria back, I will bring thine back also, that is, never; Hebr. it is, I will turn the captivity of Sodom, and the Captivity of thee, of thy daughters in the midst of them, whereupon Hebrew expositors gather, that Sodom and all shall one day be restored again.
But this is absurd and contrary to other plain passages of Scripture, the meaning therefore is, I will turn both these captivities alike, that of Sodom then being never, no more shall this of Jerusalem. But how is it that the Lord then in so many places promiseth the contrary, and did it also in the time of Cyrus? Sol. Calvin answereth, that the prophets sometimes speak to the multitude or whole body of Jews, which was wicked and sinful, and sometimes to an Elect remnant amongst them, as Esa. 8. 15. to these all promises are made of mercy and favor, but against the other all threatenings are directed, and consequently this of never having their captivity turned. To this we may [Note.] add because of those that returned in the reign of Cyrus many were wicked and such as lived in the manifest breach of God's law against marrying with heathens, that this prophesy is to be extended to the Jews captivity in the time of the Romans after which they could no more expect a returning to build the City and Temple again, only a remnant of them shall one day have their captivity wherein they are yet held in sin and unbelief, turned when the veil shall be taken from before their eyes, and they shall become Christians and be saved. Some by Sodom understand Ammonites and Moabites, because they were begotten by Lot in Sodom's confines and so take take these words, as seriously spoken for some comfort, as if it were meant that the Samaritans, and Sodom should all find mercy in the end, that is, the Ammonites and Moabites, by being restored to their own country, but this is a plain offering of violence to the text, wherein no comfort is spoken, but destruction threatened forever.
Thus also v. 55. speaking to the same effect again is to be understood, and v. 54. Thus thou shalt bear thine infamy or reproach, and be a comfort unto them, that is, their sins being lesser and so their punishment somewhat lesser then thine, because there are degrees of torments amongst, the damned, as of glory amongst them that are saved, according to that, It shall be easier for Sodom at the day of judgment then for thee, v. 56. Thy sister Sodom was not mentioned by thy mouth in the day of thy pride, that is, thou thoughtest basely of Sodom as worthily punished for their abominable sins, as being thyself in thine own conceit far more excellent.
Before thy wickedness was discovered, as at the time of thy reproach if the daughters of Syria, and of the daughters of the Philistines, that despised thee. Or the daughters of the Philistines, see before v. 27. The meaning of this place is, that so great was the Jews pride & self-conceitedness, before that any execution for their sins was done upon them by the Syrians or Philistines; for then their vileness began to be discovered by their punishments, and they could not be so impudent as to deny it, and if they were, it was by the judgments then upon them apparent to the Nations round about, especially to those by whom they were judged. v. 58. 59. are conclusion of this tract further confirming the exposition before going touching their utter destruction, as that of Sodom and Samaria, Thou hast born thy lewdness and thine abominations, and I have done to thee as thou hast done in breaking the covenant, that is, when thou shalt be punished, as hath been said, and remain under my judgments without any deliverance.
Nevertheless I will remember my covenant with thee: Here after exprobrations and threatenings against the community of the wicked Jews, after the manner of other Prophets Ezekiel returneth to matter of consolation to the remnant elect amongst them, wherein he pointeth at the grace and favor, which should be extended towards them under the Gospel to their conversion to the faith and everlasting salvation.
And he speaketh of these also, as having had their hands in the same abominations, but in the time of the Gospel converted. For he saith, Thou shalt remember thy ways, and be ashamed, when thou shalt receive thy sisters, and shalt have them of my gift for daughters, but not by thy covenant: Hereby intimating, that a man then cometh into covenant with God, when he is ashamed of his fins past, and therefore turneth from them to serve God in newness of life, holding it now a shameful thing to live in sin, but a grace & an honor to live righteously [Note.] and holily, according to which the Apostle saith, What fruit had ye of those things of which ye are now ashamed? Then in saying, thou shalt receive thy sisters, &c. he prophesieth also of the conversion of the Gentiles, by means of the Jews, that is, the Apostls going out to preach the Gospel unto them, in which regard, that he saith, that he would give them unto them for daughters, as being by them begotten unto God, as Paul saith to the Corin. Though ye have many instructors, yet ye have but one father, for I have begotten you But not by thy covenant: this is added as a further declaration of his meaning, v. 60. I will remember my covenant made with thee in thy youth, not thine, for thou wast perfidious and breakest it, so that if I had regarded this, I should never more have owned thee to do thee so great a grace as to make thee the mother of other Nations in respect of the faith, first converting thee hereunto, and beginning this blessed work solely amongst the lost sheep of the house of Israel, as he did when he sent his Disciples forth, saying, Go not into the way of the Gentiles, but to the lost sheep of the house of Israel, and again, I was not sent, but to the lost sheep of the house of Israel, and then by them, as a mother begetting unto himself other daughters, the Nations, some only Sodom and Samaria being named and the rest understood. The Lord therefore calleth it his, not their covenant, for they having broken it he was no more bound thereby on their part, but only because he would not be like unto them, but set his goodness still against their naughtiness continued constant in that which he had promised, although they did not, but brake most foully with him. But why is it called the covenant made with her in her youth, v. 60. seeing it is a new covenant, that is made under the Gospel, Jer. 31. 31? Sol. It is not called new for the substance thereof, for that was all one, but for the manner of giving it, the first being confirmed with the blood of beasts, this by the blood of Christ, that having nothing expressed but doing so to live, this believing and living, and that given with great terror, and accompanied with the heavy burdens of many ceremonies, this in all mildness, and no such burden imposed. Yet it is for substance the covenant made with her in her youth, viz. for saith, which was the main thing, that first made their father Abraham so gracious with God, and so brought him and his posterity into this covenant, whereby God bound himself to be his God and the God of his seed forever, v. 62. 63. are nothing else, but a repeating of the same that was said before for further confirmation of the establishment of this covenant forever, and of her being confounded at recounting her sins past, and never open her mouth more to justify herself or to insult over others, as she had formerly done over Sodom.
CHAP. XVII.
IN this Chapter by a parable or similitude taken from two Eagles, and a branch of an high Cedar and seed put into a fruitful soil and well watered the same is further declared, that was threatened before, viz. the destruction of Jerusalem and the King thereof, the original and cause hereof being so laid open, and the manner of proceeding, as that it being applied any one might easily conceive, that it could not be expected, that it should fall out otherwise, but this destruction must needs come, as was before threatened for sin, in respect of their evil dealings with Nebuchadnezzar after oath made unto him, and so great a favor received to set up one of their own of the royal blood to reign there permitting them to continue a Kingdom still in their own fruitful land, only being put to the paying of tribute.
To come to the words of the similitude, or riddle, he saith, A great Eagle long winged, full of feathers of divers colors came to Lebanon and took the highest branch of the Cedar. By this Eagle Nebuchad. the King of Babylon was meant, he is said to be an Eagle, because as an Eagle is the King of all flying fowls, so was he of all countries and nations; and to be full of feathers, and long winged, because his dominion extended far, and his strength was great; and these feathers were of divers colors, to set forth the divers sorts of people of divers fashions and manners in subjection to him.
Lebanon to which he came, was Jerusalem, so called also in this riddle for the multitude of the high and stately buildings, of which it consisted, as Lebanon abounded with tall Cedars, or for the many high and great men thereof; and I see no reason why Calvin should reject this exposition as he doth, understanding by Lebanon, as the most eminent part of the land of Judea, the whole kingdom, because in was Jerusalem, and against it that Nebuchad. came, when he took Jehoiakim and carried him away captive into Babylon. The highest branch of the Cedar or Cedars here, for the singular number is put for the plural, was King Jehoiakim, whom he carried away, as is before said. For although there were many great men high branches of this Cedar-like City, yet he was the highest. v. 4. He cropped off the top of his young twigges, and carried and set it in the land of Merchants or City. that is, he took not only the highest branch, the King, but many of the nobility, who were as the tops of the boughs next unto it, and this branch with them he carried into Babylon, which is called a land of traffick and City of Merchants, because the City of Babylon was the metropolis of the whole empire, whereunto they repaired from all parts, as Merchants to a place of greatest traffick, and here this branch was set, that is, kept in some good fashion, the more favor being shown to him, because he voluntarily yielded himself. v. 5. He took also of the seed of the land and planted it in a fruitful field, &c. that is, having carried away Jehoiakim, he made Zedekiah, his uncle, and so one of the royal seed king in his stead, for which he is called the seed of the land planted therein, and because that land was most fruitful, he saith, that he planted it in a fruitful field by great waters, as a willow, for that land was watered with the early, and the latter rain, and so the seed here committed to the ground might well grow and prosper greatly, and so might Zedekiah being thus advanced by the favor of that King, if he had had the grace to make use of it, have lived in great worldly pomp over that he could have done before being but a private man.
And it grew and became a spreading vine of low stature, and the branches turned towards him and the roots thereof were under him. That is, Zedekiah being thus set up flourished at the first, yet as a tributary King, and so low in comparison of one that is absolute, being under the Eagle before said, that is, Nebuchadnezzar both branches and roots, that is, from his favor receiving all his glory, and not to continue longer then he held in this his subordinacy to him, but whilst he did, he brought forth branches, that is, he had children, as royal branches who might have succeeded him.
Behold there was another great Eagle with great wings and many feathers, and this vine did bend her roots toward him that he might water it by the furrows of her plantation. This was the King of Egypt, to whom Zedekiah trusting rebelled against King Nebuchad. that had planted him, and the furrows of its plantation are now spoken of, and v. 8. A fruitful soil and great waters, because Egypt to which he now trusted, had a great vine, and was fruitful, supposing, that by a new confederacy with the King thereof he should flourish more then be had yet done, living no more, as a tributary King, but as an absolute Monarch.
But what saith the Lord v. 9. Shall it prosper? shall be not pull up the roots thereof, &c. even without great power or many people to pluck it up, that is, whatsoever Zedekiah thinketh by this his revolting against his faith given to Nebuchad. he shall not prosper, but having begun to remove himself from the place, where he was planted by turning his roots now another way, his leaves shall soon wither he being plucked quite up by the roots, as he was when he was taken, and his children being slain his eyes were put out, and he carried into Babylon and died there. But what is that he saith, This was without great power? Sol. He meaneth not, that the King of Babylon should come with no great forces, but if he had come but with a few, they would have sufficed to pluck up this vine Zedekiah standing so loose in the ground by his own doings, his roots being plucked from the place, where they first stood, and were fixed and turned another way. And this is according to that of Jeremy, If the Chaldeans were but a few, and they all wounded men, they should yet rise up and burn this City, v. 10. Shallit prosper where it was planted? it shall wither in the furrows where it grew, That is, having turned the roots to Egypt, as was before said, and so having, as it might be though a new and better plantation, even in furrows, which are moist, and wherein plants grow commonly fastest, yet he saith it should wither and decay, and in speaking of furrows he alludeth to the land of Egypt Where it rains not, but was all watered by furrows drawing from the river Nile to run into all their fields.
And all this exposition is confirmed by the interpretation made, v. 11. 12, &c. to v. 22. wherein the sin of Zedekiah his breaking his oath is greatly aggravated and above all threatened, and hereby is shown what an abomination it is not to keep oaths made to Kings, and for confirmation of covenants, [Note.] and therefore with what a great sin we are entangled in this land, where neither oath of Allegance, nor of Supremacy, or that voluntarily made to preserve his person, &c. is regarded to be kept, but is so palpably broken. v. 22. And thenceforth to the end of the Chapter, according to the prophetical manner, matter of comfort is added after he threatenings before going, especially in respect of Christ the most high branch to come and to be planted upon an high and elevated mountain, and he is aptly set forth here, as the head of his branches, or the principal of the stock of David, of which line he came. I will take from the top of the high Cedar, and set of the head of his branches a tender one, and I will plant in upon an high mountain and eminent. Her in speaking of Christ he calleth him the top of the high Cedar and yet a tender one, and Esa. 11. he is set forth, as a branch coming out of the stubble of that tree, that is, Jesse the father of David, which is the lowest branch, and not a branch plucked of the top. But hereby is meant first his divinity, in regard of which he was the top and head of all that linage, the crown and greatest glory thereof. 2. His humanity, in regard of which he was but a tender one and weak and low, as he is also called, v. 24. He was planted upon an high mountain, when upon mount Zion, where the Temple stood, he sat preaching the Gospel, as is further expressed in the next words, v. 23. In the mountain of the height of Israel I will plant it, for although mount Zion were not the highest mountain, yet for the excellency in regard of the Temples standing there and Christ's preaching there it was the highest in esteem of all other mountains of the earth, and so it is likewise set forth, Esa. 2. And this branch here planted, brancheth and fructifieth, and here all fowls of every wing dwell and are shadowed, as in the branches of a goodly Cedar, That is, people of all countries and nations, to whom the fruit of Christ's preaching extendeth hence, shall dwell in him by faith, when his Apostles sent out by him going into all countries shall preach him, and repentance, and faith, and salvation in his name.
And all the trees in the field shall know, that I the Lord have brought down the high tree and exalted the low, have dried up the green tree, and made the dry to flourish, That is, all men (for so they are often set forth by trees) shall know, what my power and justice is, when they shall see Zedekiah an high King, as he seemeth to himself, and green, because growing in wealth and strength by his confederacy with Egypt, brought downby Nebuchadnezzar, and withering away to a most poor and decayed estate, and again after this the low stubble of David's house in the branch Christ springing up, and waxing so green and flourishing by the accession of so many Kingdoms unto him, which was before dry, and so in human reason suh as from which no such rise could have been expected.
CHAP. XVIII.
HEre, because the prophet had formerly aggravated the sins of the Jews then living by the sins of their fathers, and they hereupon complained, as if they were unjustly dealth withal, for that when their fathers committing the same sins, that they did, yet escaping they were now threatened with destruction. To convince them therefore of their unjust complaining in this regard and so justify the Lord in these his proceedings against them, he largely declareth in this Chapter, that neither they nor any other were at any time judged unjustly by the Lord, but in all justice and righteousness.
And he beginneth first with the manner of their complaint, they said by way of Proverb, The fathers have eaten sour graps, and the children's teeth are set on edge, That is, they had committed the sins, and their children smarted for them, which was a thing, that nature aborreth from, seeing his teeth only are set on edge, that eateth sour or green fruit, and not his childes.
Against this first he opposeth a certain ground, whereby this proverb is overthrown, v. 4. As I live, all souls are mine, saith the Lord, as the soul of the son, so of the father, the soul that sinneth shall die, That is, I have a like interest in all souls, and they are alike dear unto me, as I made them all, therefore I will undoubtedly proceed alike against every man, not respecting any relations of one to another, but where I find any wicked they shall die for their wickedness, and they only, not others for them. And this is further amplified, v. 5. 6, &c. by putting divers cases.
1. Of a man's being righteous in all points of righteousness, in this case whether he be father or son he shall not die but live.
2. Of the son of a righteous father degenerating to wickedness, he shall not live for his fathers righteousness, but die.
3. Of a righteous son of a wicked father, v. 14. 15, &c. he shall not dy although his fathre were wicked, but live assuredly.
4. Of the same soul, that hath done wickedly, but repenteth and turneth, and fulfilleth all righteousness now by keeping all God's comandements v. 21 22. he shall live notwithsanding his former unrighteousness, and not be punished with death therefore.
5. Of a righteous man turning from his righteousness to sin, v. 2. 4. He shall not live, but die, his former righteousness standing him in no stead.
And these two last cases are repeated again for further confirmation of the same, v. 26, 27, 28. Against that which hath been said, that the son shall not die for the fathers sin, it may be objected that by one man sin cometh upon [Ob.] all and death by sin, yea upon those that have not sinned actually, as Adam did, that is, infants. Sol. To this Calvin saith both, that God seeth sin in [Sol.] them, although man cannot, for he seeth sin in the seeds thereof, and that infants come not within the compass of that which is here spoken, for it is to them that objected against God's justice, and therefore were of ripe years. And in this last I rest. But for the sin of our first parents being ours and death due therefore, before any actual sinning, the place alleged is plain, and infants being daily taken away by death do confirm it more and more. For it is a corporeal death first and chiefly, of which the Lord here speaketh, because he hath reference to the judgments before threatened of killing them with the sword, famine and pestilence, although death eternal is to be understood also, yea rather then the corporeal, because that in time of common judgments for the sins of a people, the righteous may be cut off amongst the wicked, as this our prophet also afterwards speaketh, saying, I will destroy the righteous together with the wicked, but no one righteous person shall together with them die eternally. If it be said, this then is not universally true, The son shall not die for the fathers sins, because for the first man's and none of their own many die daily both corporally and eternally. I answer, the first man was made afer God's image and had power not to have sinned by virtue of his creation, and so to have stood in the state of innocence and immortality forever together with all his posterity, and therefore it agreeth well with justice, as if he had stood, in whose loins was all mankind, to save all alive, so he turning sinner for that sin of his to destroy all.
But for other men and the children coming of them it is not so, they are dead in sins and trespasses, and have no power of themselves to do or to will the good, and as the father is, so is the son, not looked upon in him to die together for one another's sins, or to live for one another's righteousness, but each one after Adam stands and falls to himself only, in regard of anything actually done byt the one or the other whether good or evil. Now in the enumeration of particular sins here putting all the cases together, they are by Jerome noted to be 17. as the parts of righteousness are. 1. To execute judgment. 2. To join to judgment righteousness or justice. 3. Not to eat upon the mountains. 4. Not to lift up the eyes to idols. 5. Not to go in to another man's wife. 6. Not to go in to a menstrous woman, his own wife. 7. Not to make sad any man. 8. To restore the pledge. 9. To take nothing by violence. 10. To give bread to the hungry. 11. To clothe the naked. 12. Not to put money to usury. 13. To take nothing again of that which thou hast given. 14. To turn his hand from iniquity. 15. To judge truly betwixt man and man. 16. To walk in the precepts of the Lord. 17. To keep his judgments and justifications. Thus he, but who so shall count them, as they are reckoned up in the text shall find but 14. and if any other particular can be named it comes under one of these heads. And it is to be [Note.] noted, because in speaking of their righteous he mentioneth not some, but all points of righteousness, as being in him, then promising, that he shall live, not otherwise, hereby showing, that it is not enough for a man to live free from some, but from all sins, and to do some good things required, but all and every of them, and therefore he who cometh short of this is not reputed righteous before God, but wicked, and shall die for it. 2. Because thus a foundation of despair were laid if some other way were [Note.] not opened to escape, he propoundeth life to be attained and deliverance from the danger of death in the case of turning by repentance. For in this case all sins past are forgiven, and none of them cometh anymore in remembrance. 3. Yet this turning by repentance is not only by sorrowing and confessing and praying, but breaking off from all sin and doing all good [Note.] duties from thence forth to the end of our lives. Lastly, because when he that turneth doth the best that he can, he is still subject to some sinning through the flesh, or unregenerate part remaining in him as long as he liveth. Unto this comfort here given, another here passed over in silence is added by the Gospel, That which we cannot do by reason of the flesh, God sending his son, condemned sin in the flesh, that the righteousness of the law might be fulfilled in us through him. to come now to the words, as they lie on order, where the parts of righteousness are set forth. 1. If a man be just doth that which is lawful and right, Heb. and in other translations it is, doth judgment and justice, betwixt which, Calvin, when they go together, putteth this difference, justice is to deal righteously with all men in all things, judgment to be helpful to those as much as in us lieth, that suffer wrong, which is a thing called for at every ones hands, although at the hands of Judges and Justices especially. 2. He hath not eaten upon the mountains, That is, feasted with idolaters going to their sacrifices, as the Midianitish women allured the Israelites sometime to do, for which the Plague of God was sent amongst them. And this feasting is said to be upon mountains, because they had their temples and altars upon high places for the most part, where idolatry was committed. 3. Nor lift up his eyes to the idols of Israel, That is, not prayed unto or worshipped them, because in prayer we do or ought to lift up our eyes towards heaven, but this phrase is used, to meet with such, as would haply justify themselves by saying, that they pray not to images, but use them only for a remembrance by lifting their eyes up unto them, being put in mind of God and his Saints. But the righteous man that shall live, doth not so much as lift up his eyes to idols to be stirred up by so doing to any pretended good, and therefore not one papist is righteous, but wicked for this sin alone. And he saith, The idols of the house of Israel, lest any should think, it is true indeed, to lift up our eyes to idols of the heathen were an abomination, but images allowed by the church to be used for the ends before said, are not of that sort, and therefore it is not evil to look at them. In saying that the prophet at once cuts off all such pretexts, and leaveth them, that do but so without excuse. The 4. of abhorring from adulterry, and 5. of not going o his own wife in her flowers and 6. of fleeing oppression, 7. of restoring the pledge, and 8. of doing no violence ot any man, are all plain without exposition, being also obvious in many other places, and the 9. of giving our bread to the hungry, and 10. of clothing the naked. But the 11. putting money to usury, v. 8. hath wrought diversely amongst worldly minded men, some standing upon the word 〈 in non-Latin alphabet 〉 biting, and denying any encerase taking, that is not biting, to be usury: but against them this text plainly maketh, because it is added nor taken any increase, some varying the word and calling that, which they take for lending interest, as Calvin saith, was a devise amongst the French, upon these grounds is trade in usury without fear of being counted wicked for so doing. But he contrariwise saith, that any lending for increase is usury. Yet all usury is not unlawful, a namely that, which is not a taking of increase of the poor, touching whom it it expressly said, If thou lendest to any of my people that is poor, thou shalt not be an usurer unto him. 2. When a man maketh not usury a trade, but only sometime having money to live upon, which he cannot yet convert into something else, which may bring gain in, he lendeth to such as have wealth, but occasion for the present to borrow for their advantage another way. In this case to take or the use of his money, is not unlawful, but it is just and equal for the benefit redounding to another by his money to take recompense of money therefore, thus he. But although I deny not his reason to be good, yet I cannot subscribe unto him, that any usury is lawful, seeing whatsoever may rightly be called by this name is by the very word setting it forth censured as a biting or oppressing, against which it is in many places exclaimed both by the Law and Prophets. We must therefore rather come to the definition of usury, which I take it, is best made by them that say,it is a lending of money upon condition to receive increase therefore to the damage of the borrower. For although he be rich, he must not by me be damnified, and if he be not, that which is contracted for and taken, is no usury, but a lawful contract, as in bargaining to have a penny, for a penny worth. For it is not against the law of lending, which forbiddeth only lending for biting increase, or for any increase to the poor, and no oherwise, neither is it against the general tenor of the law, whcih is love, that requireth a man to do to another as he would have others do to him, and contariwise, do no to another what thou wouldst not have done to thee. For a man ought not to desire to be benefited by another without making him recompense who hath no need of his charity. For the quantum, that may be taken, as a just recompense, the law hath set one limit, and because that is yet too much, conscience ought to set another, viz. not much, but somewhat above the proportion commonly to be made out of the same money by purchasing; that is, six or seven pound pro centum, by the Imperial law it is allowed to take no more as I have read then five pound pro centum. But because in lending money time is often lost and an hazard is run more then in purchasing land, in equity somewhat more may be taken then the rent of so much land. But for such as lend to the poor upon usury, or exact upon any without conscience, they take not the way of life, but of death in their so doing. Hitherto the 11. now followeth the 12. point of righteousness, That hath withdrawn his hand from iniquity. that is, taken no bribes to prevent Justice which being not taken care of, justice is perverted, and of Princes and Judges men are made companion of thief’s. 13. Hath executed true judgment between man and man, that is, being a judge or arbitraor not carried by love or hatred, but altogether going by the right rule of justice towards such as come before him. 14. Hath walked in my statutes and kept my judgments to deal truly. Here by statutes some understand the ordinances of the ceremonial law, concerning which it is said, that Zacharias and Elizabeth walked in all the commandments, and ordinances of the Lord without blame; but this is too restrained, it is rather to be held because the prophet would not proceed in enumerating more particulars, he thus endeth his capitulation in this general, that he might make a perfect description of a righteous man, and so it is, as if he had said, if there be any other point of righteousness yet un named, I will shut it all up in a word, he is righteous that hath walked in all my commandments both moral, ceremonial and judicial, dealing in all things truly, and sincerely, being without fraud or guile, as it is said of Nathanael, Behold an Israelite indeed, in whom there is no guile.
If he beget a son that is a robber, a shedder of blood, that doth the like to any of these things. Hebr. doing one of these, and in Vulg. Lat. also. Here is the second case put of a son degenerating from the righteousness of his father in any one of the thing here mentioned. 1. By robbing or bloodshed contrary to the doing of no violence before commended, and to oppression fleeing, and to restoring to pledge for the word 〈 in non-Latin alphabet 〉 is to break, or to make a breach, so that it is a general word setting forth both robbing, bloodshed and all kind of oppression, and violence, and breaking the bonds of continency also by adultery and other unclean copulations, or any way else breaking out against the law of God.
Then having used a word implying all vices in general, v. 11. he enumerateth particulars most of them in he words before used, only v. 12. whereas the father is said not to have oppressed, but to have broken his bread to the hungry, and clothed the naked, for all these it is said, hath oppressed the poor and needy, intimating, that not only to do them wrong, but not to exercis charity towards them is an oppression,and so it is not to execute judgment and justice, touching which nothing is particularly said here, but this is left also to be understood under this head of oppression, because he that seeth the poor oppressed and helpeth him not according to his power, is guilty of his sin of oppression also. 2. For going in to a menstruous woman he saith, hath committed abomination. And here it is to be noted, that not all or may of the sins here reckoned up, but one is enough to bring a man to destruction, because [Note.] he saith, doth one of these, that we may so flee sin, as not Herod like when we do many things required, live in someone sin still, for fear of being guilty of all by means of this one.
Here followeth the third case of a good son of an evil father, there being herein no difference from that which was said in the first case, v. 5. 6, &c. till he came at v. 17. he hath taken off his hand from the poor, Hebr. hath turned his hand forth the poor, this is opposed to oppressing the poor and needy spoken of v. 12. it being meant, that he keeps his hand from all such oppression, neither taking a pledge with his hand, nor holding it,if it be a thing, without which the poor man cannot live, or his health be preserved, nor a bribe to judge against him, but not from helping him being oppressed, or fallen, or ready to perish for want of relief.
Have I any pleasure at all, that the wicked should die, but that he should turn from his ways and live? The case of a wicked man turning and living, notwithstanding his former wickedness being laid open in the premises, now he inferreth upon this ground that the Lord willeth not, neither delighteth in any man's death, but in his conversion and salvation, that none, how far soever hey have gone in sin, might despair, but by hope in his mercy be drawn to turn unto him, that is so gracious.
But against this it is objected both that he hath fore-appointed some to damnation, and that it is not in man to will, but he worketh to will and to do of his own good pleasure: if then he take no pleasure in the death of the wicked, why doth he not turn him?
CHAP. XIX.
TAke thou up a lamentation for the princes of Israel, and say, What is thy mother? a lionness. In this Chapter under the similitude of a lionnei and her whelps such kings as of late were in Judea are set forth, the one being Jeboaz the first son of Josiah, whom Pharaoh Necho took and carried into Egypt, another Jehoiakim, whom he made king in his stead, that was taken and carried into Babylon.
So that the state is set forth by the lionness, which consisted of men addicted to make preys the rich of the poor, as a lionnes makes a prey of other beasts. For the two whelps taken and brought up till they became lions, the first Jehoaz was made King by the people, after that Josiah his father was slain by Pharaoh Necho, but when he had reigned three months, in which time be is said to have done evil, that is, as is here expressed, by oppressing the people, Pharaoh being displeased at their boldness to set him up for King without his consent came and took him away into Egypt, where he died. Then Eliakim, whom he called Jehoiakim being by him made king did evil likewise, yea more is said touching his oppressions to pay the money imposed to the King of Egypt. Then the king of Babylon coming against him he became his servant three years, ut thenceforth rebelled and suffered much by bands of the Chaldees, and Syrians and other Nations coming against him, so that he was taken and bound in chains to be carried into Babylon. The cause of all which and manner is here thus expressed, v. 6. He went up and down amongst the lions and became a lion, and learned to catch the prey and devoured men v. 7. and he knew their desolate places, and laid wast their Cities, &c. v. 8. Then the Nations set against him on every side from their provinces, and spread their net over him, he was taken, v. 9. and they put him in ward in chains, and they brought him to the king of Babylon, &c. Whre by his going up and down amongst the lions is meant, as the Kings of Egypt and Babylon, who were like lions, whom he made a covenant for tribute and so as they exacted upon men taking their goods from them, for which he is said to have devoured them. But for the next words, v. 7. he knew their desolute places, Hebr. it is 〈 in non-Latin alphabet 〉 his widows, Vulg. he learned to make widows, and •• bring kis Cities to desoltion. Calvin following Cald. render it, he knew her palaces, turning 〈 in non-Latin alphabet 〉 into 〈 in non-Latin alphabet 〉 but why any should render it by desolate places, I see no reason, unless by widows desolate places be set forth metaphorically. For any change of a letter from the Hebr. copy I cannot by any means assent; besides that rendering it by palaces perverts the sense, which is that this king having devoured the men by oppressions and tyrannically cutting off them, that withstood his proceedings, whereby many widows were made, ceased not here, but found means to pill and poll them also, that had any wealth left, whereby their Cities were made desolate and without any substantial inhabitants. Then if followeth, the land was desolate and the fullness thereof by the noise of his roaring: Wherein he still goes on in the allegory of a lion, for he roareth after his prey, and this being heard the inhabitants being few, and most women, lie open to his fury, and so being destroyed the place is made desolate. But as when it is thus, the men of the Cities or towns about gather together to take this roaring and devouring lion, so by God's just judgment bands of the Chaldees, Syrians, Ammonites and Moabites came and took Jehoiakim, or weakened him so, that the king of babylon coming he had no power to stand against him, but soon fell into his hands, and was bound, as is aforesaid. But neither there nor here is he said to have been carried into Babylon but only to be bound, he then haply agreeing tenceforth to live in obedence to him, whereupon he was permitted still to reign under him, and then his roaring voice was heard no more upon the mountains of Israel, which although it was not verified immediately, for he reigned after his biuding still eight years, or seven, that is, to the 11. year from his beginning to reign, and it was in his fourth year, that he was taken and bound. But he was most probably so curbed, as that he had not the liberty of roaring as before, and after his death, his son coming to the crown, that is, Jehoiakim, he was carried away into Babylon within three months, and his wise and children and all the principal men of Judah to the number of ten thousand, and the treasures of the Lord's house, whereby both he and his Princes were disabled forever to roar again as a lion in Israel. All this of the second whelp is by Jerome applied to Jehoiakir, because not Jehoiakim, but he was carried away by the king of Babylon, and could roar no more. So that according to his exposition Jehoaz was the first, and Jehoiakim the second, and this is favored by the course of the history, which saith, that both these were made kings by the people, as here by the lionness, but Jehoiakim as made by the King of Egypt, and therefore I leave it to the judicious reader to be considered. Some he saith, by the one understand Johanan the son of Careah, and by the other Zedekiah, but the one of these went and was not carried into Egypt, and Zedekiah was carried into Babylon afer this, and the said Johanan went into Egypt after him, whereas the things here spoken of are historical relations of that which was done before and not prophetical predictions of that which should be done after. He also speaketh of some that expound these things mystically of Satan like a roaring lion, but leaveth this, as of which no good sense without much straining can be made of that which is here said. Some upon these relations enter into a common place of the shortness of the lives of Tyrants, because Jehoaz one of these was cut off soon after that he had reigned three months, and the other at the like time went from reigning into exile and bonds. And although Jehoiakim and Zedekiah lived longer yet, yet both together exceeded not twenty two years. Jerome in Epitaphio Nepotiani tells of Constantius a favourer of the Arian heresy whilst he was preparing to fight against the enemy died suddenly in a village called Mopsis, leaving to his great grief the Empire to the enemy; Julian the Apostate fighting against his enemy in Media perished by the hand of Christ, whom he had denied in France; Valens also overcome in the Gothic war perished; Valentinianus being almost a child still after the Empire recovered by much blood lot his life in a place before defiled by his brothers blood, and had his dead body to his great infamy hanged up; Procopius, Maximus, Eugenius, who whilst they stood were a terror to all men, became in this the more miserable, that they were first brought into servitude an then destroyed. But what should I reckon up more examples, of which all histories are full, seeing to mnay written of in sacred history the like miserable end befell, Saul was slain and had his head cut off, and all ignominy done to his dead body by the Philistines; How shamefully 'did Jezebel, perish by being troaden under the feet of horses, and eaten up of dogs, and Ahab falling at Ramoth Gilead by the Aramites hands, Athaliah slain by Jehoiadah; Joram, and Ahaziah by Jehu, and Joash by his enemies, after extremity of torments, and Amaziah by his own subjects with many others, which were too long to capitulate: which should [Note.] be a warning to Kings how they turn lions to their people, for so they are not likely to have any long joy of their high dignity. And to get a kingdom let no man aspire by violence and bloodshed, for he that sheds the blood of man, by man shall his blood be shed, as is notably exemplified, 2 Kings 16. and in King John sometime King of England, and in Richard the third murderer of his two Nephews left to him in trust by their dying father Edward 4. [Note.] Again note, that a man that is cruel and oppresseth others, is not a man, but a lion, a beast, as Jude speaketh, made to be taken and destroyed, he getteth enmity at all men's hands round about, making them to rise up against him as the country riseth against a lion, yea against a wolf or a fox, that kill but sheep or lambs, but much more devouring men, as it is here said, whereas contrariwise a great man doing good and being courteous to inferior persons is, as Vespasian was sometime called, delic • ae humani generis.
Thy mother is like a vine in thy blood planted by the waters; Having set forth the state of Judea by a similitude taken from a lionness, now he sets it forth by another from a vine, which at the first grew and branched and brought forth fruit and flourished, exceedingly growing to a mighty kingdom, in setting which forth he useth many words, that her present misery might be the more aggravated to humble the Jews the more, and to make them lament their woeful condition, according both to the beginning and ending of the chapter, which are of taking up a lamentation. But what meaneth this, A vine planted in thy blood? This is said in reference to the similitude of a child new born, and being yet in the blood, before used, Ch. 16. the meaning being, that the original of the Jewish Nation was foul and filthy, neither was there anything in it, for which the Lord should be affected to it, but rather have loathed it, yet out of his mere mercy he took her and made her anniable by his grace.
Thus it was with Israel considered as a woman, but now she is set forth in another consideration, viz. of a vine, that of being in her blood still retained to intimate her filthiness and unworthiness, that God's mercy might be the more magnified in planting her as a noble vine in a fruitful place, and so his judgments next spoken of v. 12. the more justified. Some for these words in thy blood have, as the flour of a pomgranate 〈 in non-Latin alphabet 〉 as the Sept. but thus for 〈 in non-Latin alphabet 〉 it most be 〈 in non-Latin alphabet 〉 signifying a pomegranat. Lyra by the vine here spoken of understands Zedekiah, who is said to be planted in blood, because that he was the cause of so much bloodshed. But I rest in the first, for he never flourished so, as is here said, neither is the King a mother, but the son of a mother, and lastly his planting together with the state in his time is spoken of v. 13. where this vine being plucked up and burnt is said to have been planted in a barren place. But this question being thus resolved another ariseth, how this vine being said to be plucked up and burnt can yet be said to be replanted in another place, and what place this barren place was? Sol. It was plucked up and burnt as it were, when Jehoiakim and those ten thousand with him were carried into captivity together with the rich vessels of the temple, but such as remained were replanted again and set in a poor condition, as in a barren wilderness; although in the same land, because they were now in a servile estate, and the profit of the land rather redounded to the benefit of the Chaldees, then of them the inhabitants thereof, by reason of the tribute to which they were bound. Moreover it may be called dry and barren, because as a vine planted upon such ground, although it groweth a little for a time, yet there being no moisture in the ground it soon fadeth again, as this state is also further said to have done, v. 14. even by a fire coming out of its own branches, which was verified, when Zedekiah revolting from the obedience of the king of Babylon, to whom he had sworn, brought the Chaldean army with fire and sword upon his City to the utter ruining and consuming thereof. Hence note the free grace of God in Christ, whereby he setteth his love upon his Elect, and not for any worthiness [Note.] in them, yea against their unworthiness and filthiness, for he planted Israel being a vine in her blood, that is defiled and filthy. 2. No people thus preferred by God standeth so sure, but there is danger of being plucked up for sin. 3. They that after sufferings, are again replanted as it were, by being spared from utter ruin like Sodom shall not yet stand, but come into danger again, a fire to destroy them coming out of themselves, when they break out again into soul and gross sinning.
CHAP. XX.
THis Chapter is begun like chap. 14. with the coming of the elders of Israel to the Prophet to inquire, that is, to hear from him the word of God, pretending, as is most probable, to receive instructions from him, although they had no hearts to follow them, because there were false prophets, who spake contrary to the teaching of him and Jeremiah. Now he by revelation from God, knowing their hearts, first tells them, that the Lord would not be inquired of by them, yet he put to his discretion knowing, how averse they were in their hearts from all goodness, whether he would judge them or no, that is, enter into any disceptation with them or no by laying open once again their wickedness and God's gracious dealing with them; hereupon, if they would not be wrought upon to repent, adjudging them to destruction, yet in fine he showeth, that the Lord bad him argue the case, and expostulate with and judge them, as followeth, v. 5. 6, &c. to the end of the chapter. Then he beginneth with laying open God's gracious dealing with their fathers, and their sinning against him, even whilst they were yet in Egypt. For he by Moses sent unto them to bring them out of Egypt into the land of Canaan, that is, from hard servitude to desirable liberty, and from poverty to riches, and possessions, where they might live in the most of all plenty, only they were required to cast away their idols, the idols of Egypt, of which abomination of theirs we read nothing in Exodus, but here it is plain, that in Egypt when Moses came first unto them they were idolaters, and obstinate idolaters, as the next words show v. 8. They would not cast them away. And for this the Lord was at the point of destroying them there for their ingratitude, all which in Exodus is in silence passed over. Yet it may be gathered by their churlish carriage of themselves towards Moses, who came with signs and wonders to deliver them, because Pharaoh now used them more handly, that they were very disobedient unto him, in so much that they said, he had made their savor to stink before Pharaoh, and prayed God to judge between him and them. Yet the Lord for his names sake delivered them, & prosecuting them with his favor in the wilderness at mount Sinai he gave them his statutes of the ten commandments and judicial laws and other ordinances about his service, by living according to which they might continue acceptable always unto him, and live and be prosperous.
If it be demanded here, whether men by keeping God's command. may attain everlasting life, because it is said, I gave them statutes by which he that doth them shall live?
Some answer, that living and prospering in this world only is meant, because it is our duty to obey God's precepts, and therefore having done so we merit nothing but are unprofitable servants. But according to this rule we should not in obeying have our lives prolonged here, because that even this is more then we are worthy of. It is not then for that we shall be worthy, if we obey, that life is promised, but out of God's benignity, who might without this condition require all due obedience at our hands, wherefore out of his grace he makes this covenant with us, Do this and live, meaning both here by being saved from judgments, which if we sin will come upon our land and hasten death, and in the world to come, from which we shall surely be rejected, if we happen to live long here, as a sinner may do according to that saying, If a sinner liveth a hundred years and God prolongeth his days, &c. Now because no man can perfectly keep the commandments and so attain to life, unto the law of doing is added the law of believing, our imperfections, who repent us of our sins, and to the uttermost of our power turn from them, being passed over, if we believe in Christ, and so perfect justification and salvation is attained. And so it is not in vain that God bids us do this and live, which he knoweth we cannot exactly do, for we repenting us of our failings, and doing what we can, the Son of God puts to his helping hand, and both obeyeth perfectly for us, and payeth his blood for a ransom of our failings, whereby we come undoubtedly to live indeed.
Also I gave them my sabbaths, that they might be a sign between me and them, and that I am the Lord, who sanctify them. Having spoken of the commandments in general, now he mentioneth that of the Sabbath in particular, whereby they were distinguished from other nations by being made followers of God, who having made heaven and earth, and all things in six days rested the seventh and hallowed, or sanctified it, and in keeping it by resting, as he did, they were sanctified, or separated from other people's to be a peculiar people to the Lord, wherefore the Sabbath Day was not appointed for any pleasure that the Lord takes in men's bodily resting, as in a point of holiness, as in the worshiping of him aright and reverencing his name required by the three former commandments, but that resting they might keep it holy to him, and by bodily resting learn to cease and rest from sin in deed, word and thought, as Isaiah teacheth, & learn, that there was another rest to come in heaven, which the Messiah at his coming would procure unto us forever and ever, and inward rest of conscience through peace with God by faith, that they might readily embrace him at his coming, and not harden their hearts through unbelief. Now because God teacheth not by signs and figures anymore, it being come, that was pointed at in that Sabbath, Christ's resurrection and so perfecting the work of our redemption put an end to the resting upon that day. Only because the Sabbath was to be kept holy by ceasing from work and attending upon God's worship, there is a day instead thereof thus kept amongst Christians from week to week, which began at the very time of the resurrection of Christ, which we have as much need to keep by sanctifying it and sanctifying ourselves by ceasing from sin, both upon the first day of the week, and all the days following, as the Jews had to keep theirs, to the worlds end.
And this may now well be taken for a sign when it is so kept betwixt God and the Christian, as that then was, he being no good Christian, that keepeth not this day holy, as was said of such, as kept not that in the time thereof, though misapplied, This man is not of God, because he keepeth not the Sabbath day, although not by so strict bodily resting, as spiritually then and always. Lyra noteth here, that Sabbaths are named in the plural numb. because there were more then one, viz. of the three great feasts, and of the humiliation day.
And I said, I will pour out my wrath in the wilderness to consume them: Hitherto the statutes given them, now he showeth how they transgressed against them, many of them worshipping the golden calf, thus committing most gross idolatry, and sometimes murmuring and detracting from God, as in the want of bread, in the want of water, and of flesh, and before that when the Egyptians pursued them into the wilderness, in so much as that he was at the point of destroying them, but that Moses opposed himself and stood in the gap.
Yet I lifted up my hand unto them in the wilderness that I would not bring them into the land flowing with milk and honey, the glory of all lands; Wherein he goeth on according to the History which showeth, that they murmured at the return of the searchers, being at the point of making them a captain to return to Egypt again, whereupon the Lord threatened that all of them from twenty years old and upward should die in the wilderness, and so they did. And by lifting up his hand is meant his swearing, as Psal. 95. it is said, he sware in his wrath that they should not enter into his rest. For his calling the land of Canaan the glory of all lands, this was spoken for the fruitfulness thereof, although now it be very barren and inferior to many other countries since the desolation thereof for their most horrible sin in crucifying Christ, as Sodon that was before as the garden of God, but being destroyed, a perpetual spectacle of barrenness, and this is added in praising that land so highly, to show their ingratitude the more, that murmured against him that was about to do them so great a favor.
He goeth on in the history telling; how the Lord also charged their children after they were dead, as is shown Numb. 26. that they should not do like their fathers, v. 15. but they not regarding any charge given them transgressed as well as their fathers, which most probably is spoken of the foul sins by them committed with the daughters of Midian and their idols, in which many thousands of them perished, for it was in the last year of their travelling in the wilderness, whilst they lived idly in the plains of Moab, and therefore it is most likely, their few fathers, who were alive still to that time, if there were any, sinned not then in that kind, but their children, of whom it is here spoken, for after this immediately followeth their numbering, and it is said, none of them remained alive save Caleb and Joshua. Therefore God was also then so provoked by them, that he was at the point of destroying them again.
Therefore I gave them statutes, that were not good, That is, by delivering them over to be led after false gods, and to their rites, in observing which when they thought to procure great grace and favor to themselves, and to pro • per the better and live the longer, they were utterly deceived, their lives being the sooner cut off, as they were for their sinning with Baal-peor, and afterwards being planted in Canaan, after the death of Joshua, they smarted much more for following the like rites. Some, saith Calvin, expound this place of the statutes of the decalogue, but notoriously amiss, for both those statutes are said to be such, that a man by doing them shall live, and elsewhere it is said, that the commandments are good and righteous and holy. But that by statutes here are meant idolatrous statutes, may be gathered from another prophet, who chargeth them to have followed the statutes of Omri, and of the house of Ahab. And for God's giving them these statutes, it was only by delivering them up to a reprobate sense, thus to be blindly led on in a toilsome way of superstition to the prejudice of their lives both here and hereafter instead of living by so doing. Whereby we may see under what a judgment superstitious [Note.] persons lie, and what will be the end of all their toil and cost this way, namely death and destruction for evermore.
And I pollnted them in their gifts, in that they caused to pass through the fire all that openeth the womb, Hebr. in causing to pass through the fire, and this best ag • eeth with that which went before v. 25. the Lord takes it upon himself, as being the author of this grievous spiritual judgment, whereby they were made to run headlong into such gross abominations, and because he did it for sin, it was [Note.] just with him, although abominable in them. But yet it is to be understood that he did not this effective, but only permissive, leaving them to blindness of mind and hardness of heart to do thus. In saying that he thus polluted their gifts, he intimateth, that they offered also gifts to the Lord, as well as [Note.] their first born children to Molock▪ but because they halted between two opinions, they served God and idols also, their offerings to God were made abominable as well as those to false gods, for the Lord will not part stakes with them, but he served alone and only by rites of his own instituting, or else he accepts no more of the service offered, then of a most unclean thing.
The prophet proceeds in reproving them for their groves and high places, wherein they would, notwithstanding his serious prohibitions worship him and not at Jerusalem only, as he appointed, Intimating hereby, that as for the matter, so for their circumstances about his worship he cannot endure any but such he hath prescribed, and not man invented, although it may seem to carnally wise men to be too great a nakedness in divine worship to keep now under the N. T. to the simple way, by him appointed without vestments, geniculations or crouchings to the high altar, or crossings, or adorations, elevations or circumgestations of the host, going in pilgrimage to Jerus. to pray there, or to Saints shrives, or to say prays by numbers, and often to repeat the same, adding also prayers to Saints departed and for the dead, with many more devised and used amongst the Papists, divers from God's ordaining, and many of them most contrary.
What is the high place, to which ye go, and the name of it is called Bamah to this day, that is, the high place: hereby he intimateth their stiff perseverance in that sin not only of their fathers, but of them also, concluding that here was cause enough, why he would not by them be inquired of, as he spake at the first.
That which cometh into your mind shall not be at all, whereas ye say we will be as the Heathen, &c. Now the prophet cometh to discover their hypocrisy, when in coming to him to inquire they pretended piety towards God, but had such wicked thoughts in their minds, that if they could not have a good answer of present comfort, they would make an utter defection to the heathen doing as they did, serving wood and stone, supposing that hereby they should get the more favor amongst them, whereas they were now maligned by all nations round about for their serving one God differing from all others and in a divers way, but by revolting to them they should be incorporated amongst them, as one people. And thus some carnal professors of the true Religion [Note.] at this day, when they see the worldly felicity of others, and the poor and afflicted estate, in which they themselves are, they begin to think of falling to them.
But what saith the Lord to such, v. 33. As I live, saith the Lord, with a mighty hand and a stretched out arm and fury poured out, I will rule over you, That is, ye shall not, neither will I suffer you to do as ye think, but as a man doth by his fugitive servant, I will bring you back from putting in execution the thing projected by you, but it shall be to your smart. Whereby we may see, how [Note] hateful a thing it is to God for any of his people for any fear or favor to fall away and to turn heathenishly superstitious, they shall be sure if they have but such a thought in their minds to be severely dealt withal therefore, and so they shall neither have their will in that respect, nor yet shall they have any comfort of being the people of the Lord. Wherefore let us take heed of any thoughts of apostasy and resolve to persevere in the truth embraced with what miseries so ever we are at any time beset.
And I will bring you out from this people, and gather you from the countries where ye are scattered with a mighty hand and fury poured out. The gathering of them here spoken of is to be understood of the wicked reprobates of the Jews, to whom he speaks nothing but terror. Yet they, he saith, should be gathered from the Nations, but in saying, in fury, he showeth plainly, that their bringing back out of captivity should not be in mercy, so that they might have joy of it, but that notwithstanding this seeming temporal favor done then, they should after it miserably perish in the wilderness, as v. 35. wherein he alludeth to those wicked children of Israel who were brought out of Egypt indeed, but they all perished in the wilderness, v. 36.
And I will make you to pass under the rod, and I will bring you into the band of the covenant, Vulg. I will subject you to my scepter, for the word 〈 in non-Latin alphabet 〉 signifieth either rod or scepter, but because it is said, I will make you to pass, it is better rendered under the rod, it being hereby shown, that his bringing them into the wilderness before spoken of should be but in the way of castigation, whereby they being corrected, but not destroyed should from thenceforth come into the band of the covenant made with them of old, not to serve anymore other God's, which they had desperately resolved before to do. And this was indeed fulfilled, when returning out of captivity they sinned not by idolatry anymore, except some few in the days of Antiochus Epiphanes, yet then also more for fear, then grod will to such abominations. And although in their return from Babylon to Judea they passed through the wilderness, as their fathers had done before out of Egypt, v. 35, 36. yet by wilderness here that was not meant, but the very land of Judea, which when they came into it lay desolate as a wilderness, wherein they did a long time after suffer much, as we may gather both Hag. 1. where they are stirred up to fall to building the temple, which yet lay ruinous, and are told of the great scarcity of all things, as in a wilderness through the spoiling of their corn and vineyards by mildew, catterpillers, canker-worms, and grasshoppers, and also long after this Nehem. 1. where one coming from Jerus. telleth him of the lying waste of the place of the sepulchers of their fathers, which made him very sad and heavy. Calvin, who illustrates that of the rod here spoken of by a shepherds crook, who hereby numbers his sheep, not suffering any of his number to stray away and be lost, and of a kings mustering his soldiers, that none of them may be suffered to go away, although they would, using severe discipline to reduce them, that are running away to the enemy, he I say, coming to speak of the band of the covenant saith, that it is not meant, that they should hereby be held yet in mercy, but by a divine power secretly working and keeping them from the apostasy before spoken of, nothing being said of mercy till v. 40.
But from the verse next following it is plain, that he distinguisheth betwixt these brought into the band of the covenant and wicked reprobates, against whom he threateneth to be in so great fury. For he saith of these, I will purge from amongst you the rebels and them that transgress, and I will bring them out of the country where they sojourn, and they shall not enter into the land of Israel. Whereby must needs be meant, that although they returned with the rest into the place, yet it was not again come to be as the old land of Israel flowing with milk and honey, but as a wilderness still and a desolation till they were worn away, because we read nothing in the history of their return from Babylon, of the death of any by the way. Note hence, that afflictions work not alike upon [Note.] all to make them cleave faster to God, but many there are that suffer, and beginning to be delivered never attain full deliverance, but when all danger seemeth to be past, their greatest judgment of quite cutting off cometh, and such are all hypocrites and profane contemners of godliness; others who are wrought upon by afflictions to fear God being by them brought into the bands of the covenant, from which they gat loose before.
As for you (O house of Israel) go ye and serve everyone his idols, &c. According to the distinction before spoken of here the prophet divideth his speech in this verse speaking to the wicked, v. 40. to the Elect. To the wicked, go serve ye everyone his idols, where a question ariseth, because v. 32. he said, that they should not be permitted to serve wood and stone, for if so, how are they here bidden to do it?
Sol. They are not hereby permitted, but in saying thus the Lord declared, that whilst they did thus, their offerings could not be acceptable to him, as the next words show, pollute you my holy name no more with your gifts and with your idols, for when gifts are offered to God and idols served together, those offerings are polluted, and God is more provoked, then pacified. In bidding them therefore serve their idols he speaketh but to the same effect that Elijah did, if Baal be God follow after him, and halt not betwixt two opinions, and Revel. 3. Forasmuch as ye are neither hot nor cold, I would ye were neither hot or cold, to be cold or to follow Baal being preferred before lukewarmness, or mingling the service of [Note.] God and superstition together. A thing to be noted against them, that reform the service of God according to his word in part, but in part are tainted still with superstitious inventions of men, a papist is more tolerable then such a one.
Having given the wicked their portion in the former words, now he cometh to the Elect, showing what they should now do, and how acceptable their offerings should be to the Lord, they now loathing much their former evil ways, whereby we may see, that even the Elect are sometimes in an evil way, but by afflictions they come to be better taught and then they loath that which before they loved and are ashamed of that, wherein they gloried. And [Note.] till a man be brought to this his service and offerings made to God are not accepted, whereas it is said, That all the house of Israel, and in the height of Israel, shall serve me, it is to be understood, that they only are called Israel, that be the Elect, a few yet called all, for all are not Israel that be of Israel, and the place is said to be the mountain of the height of Israel, as Isaiah. 2. in speaking of the Gospel times, whereby it appeareth that this also is a prophesy chiefly of the Church, which should be in those days.
Set thy face towards the South, and drop thy word towards the South, and prophesy against the forest of the South field. By the South here the Kingdom of Judah and specially Jerus. is to be understood, which stood towards the South in the land of Canaan, and by the forest the Temple there, so called, because built of Cedars taken out of the forest of Lebanon, and the thing prophesied is of a fire, that should burn it down, as it did, when Nebuzcaradan after the taking of Jerusalem by Nebucbadnezzar came and burnt it, For this the prophet showeth how much he was affected with sorrow, but the wicked Jews made a mock of that which he said, saying, he speaketh parables, that is, like a mad man, things which he understandeth not himself, neither can any other man, and therefore he is ridiculous, and his sayings are not to be regarded.
CHAP. XXI.
HAving prophesied ch. 20. 46, 47. against Jerus. by a Metaphorical speech of a forest in the South, now he cometh v. 1, 2. plainly to declare what he meant thereby, viz. Jerusalem, adding also Israel.
And v. 3. to the fire before spoken of he addeth that the sword should slay both the righteous and the wicked. Now because this cannot justly be done the Sept. hath it the unrighteous and the wicked, the Cald. I will make the righteous flee and destroy the wicked. But the words are plain for slaying both alike, which may seem strange because ch. 18. the contrary is averred, and ch. 9. the righteous mourning for sin are marked and saved. Sol. That of Ezek. 18. is spoaken of particular persons, he that is righteous shall live and not perish by God's judgments, as particular wicked persons shall, or rather he shall not die eternally. That of ch. 9. is spoken only of those that mourn for sin, not of all righteous persons, because there are some, that think themselves so [Note.] righteous, that they have no need to mourn for their sins; and some, if they mourn for their own, yet they are not affected with grief for other men's, whereby they make themselves guilty, and so in time of common destruction are cut off as well as the actors of wickedness. For by this means Israel was smitten by the men of Ai, when Achan only had sinned in the accursed thing. But for righteous men that acknowledge and are grieved for unrighteousness both in themselves and others, the word of God is sure, they shall neither fall by the sword, pestilence or famine, together with the wicked, but only by persecution to seal the truth with their blood the most righteous are often cut off, but it is to be translated from this to a better life, and if any such be seised upon by any judgment in common with others, it is either because they want a particular faith, whereby a man gets under the feathers of the almighty, or that being judged here he may not perish with the world, because even the best have some corruption still remaining, which if God thus purgeth, he cannot but be justified in so doing: Or by the righteous and wicked here we may understand Judah and Israel, the one set forth by the name of the holy places, v. 2. for both are spoken of, and v. 4. be threateneth, that the sword shall go through the land not only in the South, as Chap. 20. 47. but from the South to the North, from Judah to Israel, the one being a righteous kingdom in comparison of the other for the service of God there maintained and many holy priests living there, and godly princes, whereas in Israel there was no one king godly during the whole time, that that kingdom stood, as we may see in their story.