Commentary on the Old Testament Volume 2-4

CHAP. II.

ANd Jonah prayed to the Lord out of the fishes belly, and said, I cried by reason of mine affliction: R. Solomon hath upon this a most ridiculous comment, that this fish was a male, and having swallowed Jonah, he having room enough, as in a ship, prayed not, but this male fish soon put him out again into the mouth of a female being big with young, and there he was much straightened, and so called upon the Lord, which he gathereth from the change of the gender, because, first it is said, God prepared a fish, the word 〈 in non-Latin alphabet 〉 a masculine being used; then when he comes to say, he prayed out of the fishes belly, he useth the word 〈 in non-Latin alphabet 〉 a feminine. But how foolish and absurd this exposition is, appeareth v. 10. where when the fish vomited up Jonah again upon the dry land, the word 〈 in non-Latin alphabet 〉 is used, as at the first, and therefore he might as well for this have added another invention, that the female being too much pained with Jonah in her belly, and her young ones also, put him out again into the mouth of the male. Thus many times when the Rabbins would show themselves wise, they prove fools, and many times deliver such things, as that it would irk one to relate. The word in the masculine or feminine, is used promiscuously to set forth a fish at large, either male or female, and so it is in this place. Some will not have it understood when Jonah prayed out of the whales belly, that there he uttered these words, but being delivered and restored to the land again, because the words of prayer here used, are not so much a prayer as confession and Psalm of praise to God for that which he had done for him; neither do the words, say they, agree to him being in that condition, but delivered out of it, for he saith, I cried unto the Lord and he heard me, as of a thing past. Yet others more ancient conceive these words to have been uttered in the whales belly, holding that God assured Jonah of his deliverance, whilst he was there, and then he saw himself in safety and therefore spake he thus. But I rather assent to the former, for how can any man tell, that God assured Jonah of deliverance before he was delivered, that he should then speak of himself as already delivered? But after his easting out upon the dry land again, there was great reason that he should thus confess to the praise of God who had done so wonderfully for him. His prayer then is not set down, but only in general it is said that he prayed there, and he said, v. 2. which may be as well referred to the time of his being out, as in, as if he had said, and being heard and brought out of that nasty and dangerous place, he said, as followeth.

Then I said, I am cast out of thy sight, yet I will look again towards thy holy temple: This further confirmeth, that Jonah compiled this hymn after that he was come to land again, when he had hope that he should again go to the house of the Lord, of which he intimateth here, that he had no hope when he was in the whales belly, but counted himself now an abject, and one whom the Lord hated and could not endure to look upon for his rebellion anymore, which is implied in these words, I said, that I am cast out of thy sight.

I went down to the bottom of the Mountains, the earth with her bars was about me, yet hast thou brought up my life from corruption: In speaking of the danger of death, wherein he was, he diversely amplifieth it, that the mercy of God in delivering him, might be the more magnified. And he calleth the Sea compassed with high Mountains, the bottom of the Mountains for the low lying thereof in respect of them, and the rocks keeping anything therein from coming to land, and these are the bars of the earth for this cause so called. And in that he saith, thou hast brought my life from corruption, it is again plainly intimated, that when he spake thus he was delivered. And this he attributes to the power of his prayer made in the fishes belly, v. 7. whereupon he gathereth, that they who observe lying vanities for sake their own mercy, that is, they who seek in a superstitious way for help and deliverance in time of danger, are far from prevailing for mercy of which they stand in need at God's hands, who alone can and will help and show mercy to those that seek to him according to the directions of his holy word, and not according to men's inventions. For whoso hereby thinketh to prevail, shall be utterly deceived, and perish, but whoso observes the word o • God to seek to him according to the rules thereof, shall be saved, and this is called his own mercy, because so the mercy of salvation promised to such as call upon God shall be made his, and if any good be hoped for by such as do otherwise, it is but mere delusion, and they that do so forsake him in whom there is mercy indeed for a vain imagination. Whereby we may see how great pains Papists take in vain, in seeking to the [Note.] Saints departed, going in pilgrimage to the holy land, and to Saints shrines for help, making there oblations to their great cost, and also they that seek to Wizards, or observe signs trusting to them: yea they hereby make themselves uncapable of mercy, and run headlong to destruction: Some, as Calvin saith, understand this of the mariners taxed hereby by Jonah for their calling everyone upon his God, and now although for the present they sacrificed to God, yet he foresaw that they would soon turn from him again to Idolatry, and so should finally obtain no mercy, but he rejecteth this, and might well do so, as uncharitable, seeing in all probability they were so wrought upon that they truly turned.

And the Lord spake to the fish, and it vomited out Jonah upon the dry land: Here see the effect of Jonah his praying, and the almighty power of God, who by a word speaking doth whatsoever he pleaseth, his word and command being alike heard and understood by dumb and senseless creatures and by those, that are endued with reason and understanding. And it must be a great power that must bring so great a fish to the shore, where it seldom cometh for the shallowness of the water, for which it declineth places near the shore and keepeth in the deepest places of the Sea altogether, that we may admire and praise the power of God and fear and trust in him. The whales casting up of Jonah did notably figure out not only Christ's resurrection, but the resurrection of all the dead at the last day, when the earth shall give up the dead therein, and the Sea the dead therein, Rev. 20.

CHAP. III.

HERE Jonah being bidden the second time, went and denounced destruction to Nineveh, the news whereof coming to the King, he went from his throne, laid away his robes, put on sackcloth and sat in ashes, making proclamation by the advice of his Nobles, that neither man nor beast should eat or drink, but put on sackcloth and cry mightily to God and turn from their evil ways, which they doing, God repented of the evil threatened, and did it not.

The Septuagint here for 40 days have 3 days and Nineveh shall be destroyed, but it is manifestly an error in the Scribe, and can no way be excused, so that this plainly evinceth that translation to be corrupted. For the Kings requiring man and beast to fast and to be covered with sackcloth, it may seem strange both because beasts sin not, and it may seem impossible so suddenly to get sackcloth enough to cover all the beasts of Nineveh and men also both great and small. To the first it may be said, that although beasts sin not, yet for men's sins, whose beasts they are, they are punishable together with their masters, and therefore to express the greater sorrow they must fast also, that they might together with them mourn for want of food, the cry being thus made the greater, and God whose creatures all are, hearing this great cry might be the more moved to compassion. For putting on of sackcloth upon beasts, I conceive that not all generally were thus clad, but such as men to set forth their pomp the more, covered commonly with cloth of more worth, and upon which they hanged rich trappers and foot cloths, that as in them they had offended by pride, they might express humility now by taking these rich things off, and putting course sackcloth upon them instead thereof, as the King himself laid away his robes at this time and put on sackcloth and ashes. How long they fasted and did thus, it is not said, but because Jonah was three days in proclaiming this, it is probable that where they heard first of it, they thus humbled themselves all that time. But it was not their fasting or crying to God, but turning from their evil ways, that prevailed for mercy, as is here expressly noted. For the Lord's repenting, it hath been spoken of before, Jer. 18. & 1 Sam. 15. so that I shall not need to add anymore here.

CHAP. IV.

HEre Jonah his weakness is again laid open, in that he was offended and greatly vexed in seeing his prophesying of destruction to Nineveh not to take effect. If it be demanded, how did he know that Nineveh should not be destroyed within 40 days, when as this time was not yet expired: for his sitting without the city to see, argueth that the time spoken of was not yet come? Sol. The same God, who had commanded him to threaten it, revealed now his will before those days were ended, most probably soon after his threatening upon the Ninevites repentance that he would now spare them. But was Jonah angry because the people repenting were spared? this had been great inhumanity in him, and altogether mis-becoming a Prophet of the Lord, who one would think should rather have rejoiced to see so good an effect of his prophesying, and gone amongst them to instruct them further in the fear of the Lord, and to stir them up to go on according to this good beginning? Sol. It was not their being saved from destruction that vexed him, but that hereupon men would have him in derision, as being no true but a false Prophet, so that hereafter there would be danger, as he conceived, of people's contemning and slighting of prophesies to his great dishonor, from whom they came. But if by revelation from God, he knew now that Nineveh should bespared, why did he sit upon some hill without the City expecting the event? Sol. He knew not but that the Ninevites repentance might be momentary, they within the time limited returning with the swine to wallow in the mire again, because this is a thing common with many, being in present danger to repent for 2 or 3 days, and then to fall to sinning again, when the danger is over, as Pharaoh and Ahab, and Esa. 50. And because Jonah was angry in the respect before said, God did but gently reprove him, Doest thou well to be angry Jonah?

For his prayer made now, I pray thee (O Lord) was not this my saying when I was yet in my country? In which words he addresseth himself to God in the way of supplication, yet he expostulateth with him for his being offended at his fleeing away to Tarshish, as if the Lord were more to blame then he: but both this and the words following, take away my life, came from his passion and distemper of spirit, as we read of the like before touching Elijah, which blindeth the eye of reason for the time, for which the Lord bare with them both, and spared them. It is not set forth as exemplary to us, that we in time of discontent [Note.] and danger, or disgrace, as weary of our lives, might do the like; but to show what infirmities be in the best, that he who standeth may take heed lest he fall, and not be high minded for any grace conferred upon him above other men. The next words are the same with Joel 2. 13. and seem to be borrowed thence.

And the Lord prepared a gourd that it might be a shadow over his head. Jonah having made him a booth to sit in, whereby he might be somewhat shadowed from the heat of the Sun, but not sufficiently, the Lord out of his mercy provided this shadowing also for him, aiming yet herein at another end, as is by and by shown. About the word rendered gourd much contention hath anciently been, it is 〈 in non-Latin alphabet 〉 signifying either a gourd or ivy, or a kind of tree that in a short time groweth up with broad leaves, like the leaves of a vine, and thick, and so most fit to shadow him that sits under it, and it differs herein from a gourd or ivy, that they grow not erect without a supporter, this upon a stiff stalk standing erect by itself without anything to support it, but for any name, whereby to express it in other languages, there is none, for which Jerome rendered it, Ivy, and saith in an Epistle of his written long after, when controversy arose about his translation, that in the Syriac and Punic tongue it is called Elceroa, which kind of tree groweth here and there in Palestine upon sandy and light ground, and it is a tree which cometh of a seed being cast into the ground, and growing up in two or three days, but the Lord by his power made it to grow up in one night.

God prepared a worm, &c. As God made a gourd suddenly to grow in a night, so having stood a day he made it suddenly to wither, giving us herein an emblem of the vanity of worldly things wherein we delight, that we may not [Note.] set our hearts upon them which are so transitory. When the gourd was withered, Jonah his vexation was renewed, because now both the wind and Sun smote him exceedingly. Then the Lord said, Art thou grieved for the gourd for which thou labouredst not, but it came up in a night and withered in a day, and should not I avoid, as a thing that would be grievous to me, if I should do it, to destroy Nineveh, wherein are sixscore thousands that cannot discern between their right hand and their left, and much cattle? It may seem strange here, that omitting to speak of their repentance, he speaks of these things, as if he were chiefly moved hereby, whereas it was said before, that because Nineveh repented, God repented and did not bring upon it the evil threatened. But it is to be understood, that he speaks not here of their repentance, because it was spoken of before, although that were the main reason why they were spared, and the considerations here spoken of but additional, whereby God yet showeth his care over little children, that have actually done neither good nor evil, notwithstanding their original corruption, for which he might justly cast them into hell fire, yea and other inferior creatures also, the very beasts, that men in a good way might not be doubtful, but steadfastly believing that he will much more tender their good and preservation from evil.

CHAP. I.

AFter five others Prophets, called the small Prophets, besides Isaiah, Micah is sent by threatening God's judgments, and reproving the sins of God's people, to stir up both Israel and Judah to repentance, and to set forth things pertaining to the Kingdom of Christ Jesus, having this in him singular, that he tells the place where Christ should be born, chap. 5. 2. speaking in many things the same words with Isaiah, which argueth the sweet harmony amongst the Prophets then, and reproveth our jarrings now to the great hindrance of true piety so that to the end of their continuing Kingdoms they wanted not Prophets, but had many to premonish them of their ruin to come to the very last, that their judgment might be the more just, and the nearer it was, the more were they preached unto: which showeth that plentiful preaching in a Kingdom is not always a sign [Note.] of God's favor, but sometimes a forerunner of his wrath approaching, that we of the Kingdom of England, that have so many Sermons now preached more then ordinary, may take notice from hence, that this may be our case, and therefore repent. For this Prophet he is said to be a Morashite, that is, of a City in Judah called Mareshah, Josh. 15. 14. said by Vatablus, and Andr. Mas • us, to be a fair City then, although in Jerome's time it was but a little village two miles from Eleutheropolis, and Micah signifieth poor, Moreshah, possession, so, blessed are the poor in spirit, for theirs is the Kingdom of heaven, it shall be their possession: this epithet, the Morashite, is added also to distinguish him from Michaiah, who prophesied in the days of Ahab 100 years before. For the time of his prophesying, it was in the days of Jotham, Ahaz, and Hezekiah, he was of the same time with Isaiah and Hoshea. Micah may also be rendered, quis sicut? who like him? as being most full of divine Mysteries, for which he is noted by Jerome to be placed in the midst of the small Prophets. And he is said to have seen these things concerning Samaria and Jerusalem, that is, both Kingdoms, Samaria being named first, because to be first destroyed, and because the most wicked then of the two, for which it was chiefly threatened; and his seeing was common to him and other Prophets, who are said so to do, because they had Visions and Revelations hereof from God. If he taught all the time of the Kings here named, he prophesied long, under Jotham 16 years, Ahaz 16, Hezekiah 29, in the total 61. And there were in these times divers changes, Jotham a godly King, yet took not away the high places, Ahaz most [Note.] wicked, Hezekiah took away both all idolatry and relics thereof, so that Micah continuing faithful in the time of these changes, not sparing to inveigh against all sorts of sin for fear of any man hath set us a notable sample to do likewise.

Hear (all ye people) and hearken (O earth) and all that therein is, Let the Lord himself be witness against you, from his holy Temple. The Prophet being about to reprove great and gross sins beginneth with an exordium to stir up to attention, not much unlike to Moses, Deut. 30. & 32. and Isaiah. 1. only Micah calls upon the people of all Nations, and not upon Israel only to hear, that their shame might be published everywhere all over the World, for which he next nameth the earth and all things therein, both animate and inanimate. For all things, when God will, shall in their kind testify and show the wickedness of men to their more just confusion. And that their judgment might be from the most sufficient witness of all others, he also calleth the Lord to witness against them from his holy habitation, that is the Temple at Jerusalem, of which he often said, this is my house, and here will I dwell forever.

Behold the Lord will come down and come out of his place, and tread upon the high places of the earth. This is not spoken as if the Lord at any time were included in any one place, for he filleth all places with his presence, but because the Temple which was properly the place of his habitation upon earth, was high situated, wherein the wicked Jews conceived him to be included, as another false god or idol, not being able to stir out, especially as long as they felt not his punishing hand, but only heard his Prophets threatening them in his name, he saith, that he will come out of his place, and that they shall soon find and feel to their cost, when they shall be miserably destroyed. Wherefore his coming out here spoken of is by his judgments, although as Calvin saith, some think it to be meant of his forsaking his Temple, of which it is prophesied, Ezek. 9. But it is plainly spoken of his coming from his Temple to his Tribunal, which should be so terrible to the wicked, that none should be able to abide it, as is intimated in the next words, and shall tread upon the high places of the earth.

And the mountains shall melt under him, and the valleys be cleft asunder, &c. Where by high places, not only such, as wherein idolatry was committed, and mountainous places, but mighty men, and high in worldly dignity, who think for their greatness that no judgments can come at them, are meant. But God will tread the proudest of them under his feet, and their stout hearts shall then be like melting wax before him a consuming fire, that runneth down a steep hill. And the like is often by other Prophets spoken of God to set forth his Almighty power to make even Kings and Princes to tremble before him and not to go on in sin.

What is the transgression of Jacob? is not Samaria, and the high places of Judah, is not Jerusalem? that is, the great and capital sin of both Kingdoms, abominable idolatry hath the beginning from the wicked Kings reigning in both these Metropolitan Cities, and hence is upheld and maintained in all parts of the Kingdom, and hereby God is most provoked, Exod. 20.

I will make Samaria as an heap of a field and as planting of a Vineyard that is, of a City full of houses, and fair buildings, they being all burnt down to the ground, but it shall not serve for a place of habitation anymore, but be ploughed and sown, as a field with corn, and digged and planted, as a Vineyard, see this more plainly set forth touching both Samaria and Jerusalem, chap. 3. 12.

All the hires thereof shall be burnt with fire, that is, the goods gotten by these idolaters, whilst they served idols, and imputed to their blessing for their continual devotions towards them, as they are said to do, Hosh. 2. all these, which the enemies having subdued them cannot carry away, shall be burnt up: and they are called hires of idols, not because idols as whoremongers gave them, but they were thought by these base idolaters, often compared to whores, to come in unto them as a reward for their love and voluntary subjection to them, as an whore for hire prostitutes her body to an adulterer, as is further explained in the next words, for they gathered it of the hire of an harlot, and they shall return to the hire of an harlot, that is, as sacreligious gain to the fires consuming, as Achan's wedge of gold. Vatablus will have idols the whores, and these hires given unto them and laid up in their Temples, but idols are nowhere so set forth, but idolaters only, yet I mislike not, that the gifts given by blinded people to idols, honoring them therewith, as they are drawn to do by their cunning Priests, should be also understood, all which as the hire of an whore, coming in in abundance shall wast and wear away again to nothing.

For this I will mourn and howl, I will make a mourning as of Dragons, and as the mourning of young Ostridges. Here the Prophet expresseth with what grief of spirit he he was taken for the calamities to come upon his people, that of him some others might learn to be likewise affected and escape them. And his comparisons to this end are most emphatical, first of a Dragon, which encountreth with an huge Elephant, though far less and killeth him, but the Elephant falling upon the Dragon he lieth howling and crying under the weight of his heavy corps, not able to get out, till he dieth also. 2. Of a a young Ostridge, which being left by the dam in the Egg, because she forgetteth where she laid it, of such extraordinary forgetfulness is the Ostridge, when by the heat of the Sun in lying in the sands of the Sea shore it cometh to be hatched, it runneth up and down for want of a damme to provide it meat, making a most lamentable noise, as being ready to famish. Thus Gwalther, but the word 〈 in non-Latin alphabet 〉 here used signifieth an Owl, yet Jerome a man most learned in the Hebrew tongue renders it Ostridge, and if the history before going be true, it most aptly agreeth unto it.

For her wound is incurable, he is come to Judah, that is, so great a destruction is coming upon the Kingdom of the ten Tribes, as that it is never to be repaired again, as indeed it was not, for although they of the Kingdom of Judah returned from captivity in the days of Cyrus, yet Israel did not. And whereas he saith, he is come to Judah, and to the gates of Jerusalem, hereby he meaneth Sennacherib the King of Ashur, who took all the Cities of Judah, and then bent his course to Jerusalem; but through the prayers of godly Hezekiah he had his huge host there destroyed, thus Gwalther, and Calvin rendering the former words, her plagues are bitter, and so indeed the word 〈 in non-Latin alphabet 〉 signifieth, or full of grief, but Lyra expounds it of the corruption of Samaria infecting even unto Judah, and Jerusalem also, and consequently bringing destruction upon both. But I rest rather in the former, because the Prophet is hear speaking of the punishment of the sin, having before laid open the sin, and the history of Sennacherib's coming to the gates of Jerusalem, having before destroyed Samaria, doth most aptly agree.

Declare it not in Gath, weep not in the house of Aphiah, roll thyself in the dust. Here the Prophet, after professing to lament the destruction, of which he prophesieth, stirreth up his brethren of Israel to do likewise, or bidding them lie in the dust, he showeth, what they should shortly be compelled to do. The sense is made much more obscure in our translation then in others, which are also more agreeable to the Hebrew. For both Vulg. Calvin, and Junius, make a distinction thus, Tell it not in Gath, weep not at all: in the house of Aphrah, or of the dust, roll yourselves in dust, for 〈 in non-Latin alphabet 〉 signifieth dust, and was indeed the name of a city in the tribe of Benjamin, Josh. 18. 23. but doubtless, as Calvin hath it, he alludeth to the signification of the name, it being most probably so called, because a most dusty city, as certain cities in Galilee given to Hiram were called the land of Cabul, that is, dirt: and Paris in France hath the name Lutetia in Latin, a luto. The meaning then of this place is, Because the Philistines will rejoice and make a mock of your misery when it cometh, and this will greatly aggravate it, ye shall make no outward show to them hereof, by publishing it in any of their cities, by crying or howling for it there, but going in secret, and there covering yourselves with dust, ye that remain shall grievously lament this your great overthrow. And thus, if any doubt shall arise, by reason of the Prophets first words, Hear ye all people, how these agree with them, it is resolved, the judgment should be so notorious, that all nations about should take notice of it, but the Jews, as being much confounded hereat, should not be the publishers of it, but conceal their sorrow therefore as much as they could; see a passage like this, 2 Sam. 1. 20.

Passe away thou Inhabitant of Sapphire, having thy shame naked, Vulg. and pass ye away, it being spoken to them that were bidden before to roll themselves in the dust, to show that they should pass away into captivity. Ye have a fair habitation, a confounded ignominy: that is, ye of the ten tribes, but it shall be turned into confusion, when this time of your captivity cometh, Hebr. it is, ye have a fair habitation, for 〈 in non-Latin alphabet 〉 signifieth fair, and then the next words are a den • ded confusion, or confusion made naked, meaning for beauty and glory, which they formerly had, a lamentable change into confusion that should befall them, and that such as though they would, they should not be able to hide from the view of the world. Junius also hath it, transt habitatrix elegantis loci, as the word rendered pass away, is not a plural but a singular, as answering to the words before, roll thyself in the dust. And for the word Sapphire as it goeth in N. Tr. it is not so Hebr. but Shaphir, the word Sapphire, which commonly sets forth a precious stone being, 〈 in non-Latin alphabet 〉 . The Inhabitant of Zaanan came not forth in the mourning of Bethezel, he shall receive of you his standing, Vulg. she went not out, that dwells at the going out, the neighbor house shall receive mourning from you, which stood to itself: expounded by Lyra, although this nation be not yet gone away, yet it is, as it were, in departing, and Judah which is the neighbor house shall suffer also after it, as she hath received infection from it, that is, from Samaria meant by the nation before spoken of, but in the next words, which stood to itself, he showeth for a time it should stand, viz. in the days of Hezekiah, although the destruction thereof were also then attempted by Sennacherib King of Ashur.

The first words rendered, she that dwelt at the going out went not out, are Hebr. she that inhabited the flock: by Junius rendered locum pecorosum, and that not unaptly to make sense of it in another tongue, whereby most probably are meant the inhabitants of Bashan on this side of Jordan, because that country is specially commended for fruitfulness in grass for the feeding of cattle, and so it is spoken by way of concession, as if he had said, I grant, that the inhabitants of those outermost parts of Reubenites and Gadites, are not yet carried away captive, for which ye be in hope that ye shall not, who dwell more within the land of Canaan, but ye shall notwithstanding come into this lamentable case, and the house near, for so the word Ezel in Hebr. signifieth, shall receive mourning from you, then the last word 〈 in non-Latin alphabet 〉 there is a standing to him, implieth a continuance of the Jew still for a time after Samaria captived. As for the N. Tr. which makes 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 proper names, I see no reason therefore, for which cause I think it best to read and expound it as hath been said. Junius who agreeth with us, in the first words in the reading, yet in the last and the sense goeth quite from us, by the place of flocks, understanding more barren places that were not far off, and depended for corn upon the fair country before spoken of, but now it being destroyed, mourning should come to these places for want of their supply of provision from thence, as in times past, for which he renders it, mourning shall be in the adjacent places, which receive from you their constitution, confirming it by that which followeth v. 12.

For the Inhabitant of rough places shll lament for the good, when evil shall come from the Lord to the gates of Jerusalem: For which N. Tr. hath it the Inhabitant of Maroth waited carefully for good, &c. Vulg. she that dwelt in bitterness was infirmated to good: expounded by Lyra of the Kingdom of Judah, sick of sin after the time before spoken of, in the days of Manasseh, for which she was destroyed also by the Chaldees and so dwelt in the bitterness of great sorrows. Against this translation nothing can be excepted, only I take it to be spoken of Samaria before stirred up to lament, for of Judah and Jerusalem nothing hath been yet spoken, but of Sennacherib's coming to her gates, she yet standing when Samaria came to misery. And so these words have reference to v. 10. and the first part of v. 11. as a reason thereof. For even the Kingdom of the ten tribes looked for good by the seducement of idolatrous Priests who spake all good unto them, and that the evils threatened should not come upon them, but they found to their cost the contrary to be true, being brought to dwell in bitterness of extreme sorrow, for the phrase used infirmated to good, or made sick, it is meant, through waiting for good, but it not coming, languishing and pining away as one sick of a consumption.

Thou Inhabitant of Lachish bind the chariot to the swist beast, she is the beginning of sin to the daughter of Zion: Here the Prophet comes to the Kingdom of Judah, whereof Lachish was one city, Josh. 15. 39. and Achzib mentioned v. 14. another, Josh. 15. 44. In bidding Lachish bind the swift beasts to the chariot he intimateth the enemies coming against Lachish and taking it, as indeed Sennacherib is said to have done, 2 King. 18. 14. he took all the cities of Judah, and Lachish in particular, where for a time he abode, and thither did Hezekiah send unto him, and v. 17. from thence he sent his army against Hezekiah. But how was Lachish the beginning of sin to Zion? Junius saith, because Amaziah, who fled thither was killed there, which was a soul sin, and such as God cannot but be greatly offended at, for subjects to kill their Sovereign, touching whom the Lord hath said, touch not mine anointed; for howsoever others seek to avert the Reader of this place from taking the King to be here meant, from the consideration of the time when it was spoken, viz. in the days of Abraham, Isaac, and Jacob, and his children, of whom none was yet a King; David, the Penman thereof, showeth plainly, that he took it of any King by God's providence set up to reign over a people, when he said of Saul being in the cave, God forbid that I shall lay hands upon the Lord's anointed, or who can do it and be blameless? And this he further confirmeth from v. 14. where it is said, the houses of Achzib shall be a lie to the Kings of Israel, that is, according to the signification of the name, for it signifieth a lie, for they of Lachish and Achzib lyingly joined together contrary to the trust by the King reposed in them, and betrayed him to the men of Jerusalem, who conspired against him, and pursued him thither and slew him, thus he; But Gwalther saith, that Lachish was near to Beersheba, a place infamous for sin and Idolatry, from whence therefore most probably that infection spread first to Lachish and from thence to Zion, and it is just with [Note.] God, that they who are first in sinning and the Authors of any abomination to others, should first of all others smart for it, and most remarkably, as Jeroboam, who was the author of the Calf idolatry, and Ahab of Baalism. Lyra saith, that the same, which is called Lachish here was Dan, for which he citeth Judge. 18. 29. and Dan was most infamous for idolatry before any other tribe, as we may see in the same place. But he was herein foully deceived, for not Lachish, but Laish was called Dan; Lachish, as hath been said, and as Jerome showeth, being in the tribe of Judah, that in Dans lot. It remaineth good therefore what Gwalther conjectureth of Lachisbes being the beginning of sin to Zion; and to the same effect speaks Calvin.

Therefore shalt thou give presents to Maresheth Gath, the houses of Achzib shall be a lie to the Kings of Israel: Therefore he shall give emissaries upon the inheritance Gath, the houses of lies to deceit, to the Kings of Israel, so Vulg. Lat. which is word for word according to the Hebrew, only the first word is not thou shalt give, but give thou, and Achzib and Maresheth which are proper names of places, as was before noted out of Josh. 15. 44. for as Achzib so Mareshah is there named one of the cities of Judah: but taking them for appellatives and following the Vulg. Lat. Lyra expounds all thus, He, that is, the King of Ashur shall send forth his warriors, for to give emissaries and to send men forth in warlike manner is all one, Upon the inheritance of Gath the houses of lies, that is, against the Philistines country first called an inheritance, one chief city, Gath, being put for all the cities of the Philistines, and becoming the Assyrians inheritance after subduing; and the houses there are called houses of a lie, for their lying to the Kings of Israel, and deceiving them: which, as R. Solomon saith, was by making a league with them, as the Syrians didwhen they came against Judah, Esa. 7. but for fear lest Israel should grow too potent, not keeping it, and therefore stirring up Hoseab against Pekah the King of Israel to slay him, as 2 King. 16. whereas the word therefore, in the beginning of the verse seemeth to make against it, because it implieth the reason to be laid down before, v. 13. and so this to be spoken to Lachish, and not to Gath, he saith, that the word therefore hath reference to the words following, but not to them before going, but because this stands not with sense, neither do we read anywhere of the Philistines making a league with any King of Israel, or breaking it, as hath been said, therefore to pass thisover as a Rabbinical invention, let us see what light any other Expositor giveth to this difficult place. Gwalther saith, that the word 〈 in non-Latin alphabet 〉 is of diverse signification. properly it signifieth emissaries, as the Vulg. Lat. renders it, or any things sent out, but about the things which it is said, that Lachish should send out, is difference amongst Expositors, some holding tribute to be meant, the receivers whereof probably the King of Assyria placed in Maresheth Gath, when he had subdued it: Some, arrows or darts, of which the King of Assyria should find good store at Lachish being taken, herewith to go against Gath to subdue it also, for such weapons are by a general name called Missilia; Lastly, some, presents, sent to the Philistines to help them against the Assyrians, whose coming they feared, but he saith, they should find them houses of Achzib, that is, lying to the Kings of Israel, because how fairly soever they might promise, yet indeed they should do them no good. And this he chiefly resteth in as most genuine. Junius saith it is an irony, Go to, give gifts, and so make thee friends all thou canst of neighbor cities, such as Maresheth and Achzib were, they shall, when thou hast done all that thou canst, prove but liars to the Kings of Israel, by which name he calls the Kings of Judah, after Israel carried away captive, because from thenceforth they reigned over those of them that remained. And whereas Gath added to Maresheth, seemeth to imply not a city in Judah to be hereby meant, but the habitation Gath itself, he saith, it might have that Epithet added to it, though a city of Judah, because the men of Gath sometime inhabited there, but were expelled, as we read 1 Chron. 8. 13. And of all other Expositions this seemeth to me the best, for of the Jews confederating at any time with the Philistines, we nowhere read, although Israel did sometime with the Syrians, and Judah with other Nations, but one city might put some confidence in others, and her Kings in them, all being so many and strong; but in so doing they should be utterly deceived at the last: yet there is one sense before given of the word emissaries, which agreeth best of all, viz. tribute paid at Gath to the Assyrian, he bids them give it, to show that they should do it, and then addeth, if the Kings of Israel had any confidence in the strong houses or places of Achzib to be defended, that they might not come into this servile condition, he saith, this should prove but a deceit or lie to them. Hebr. this is set forth as an excellent paranomasie 〈 in non-Latin alphabet 〉 .

Yet I will bring an heir to thee (O inhabitant of Mareshah) he shall come to Adullam the glory of Israel: That being done, which is before prophesied of, viz. the cities brought under, and the King, who trusted to the strength thereof, carried away captive, I the Lord will make thee the inheritance or possession of another King, and in naming Mareshah in particular, he hath respect not so much to the city properly so called, as to the signification of the word, inheritance, as if he had said, (O inhabitant of the inheritance,) sometime given to Israel, both thou and thy country shall become to be his inheritance, that shall conquer thee. For the next words, Adullam was a city in the tribe of Judah, from whence the cave wherein David lay hid, had the name; and hereby is meant, that the enemy in taking the country into his possession should take in all the cities thereof, yea even Adullam with the cave thereof, so that if any should think by hiding themselves here, or in any other obscure places, they should notwithstanding be found out and taken: and he calleth Adullam the glory of Israel, because David, that was so famous, for a time lay hid there, which made it ever after a place of great note throughout the land; to this effect also Gwalther, Jerome, and Lyra note, that the word 〈 in non-Latin alphabet 〉 signifieth both glory and gravity or heaviness, and if it be taken for heaviness, the sense is plain, the enemy coming thus and possessing the country shall be the heaviness and sorrow of the people of Israel.

Inlarge thy baldness as the Eagle: that is, because it shall be thus unto thee, lament and sorrow greatly, expressing it by outward signs of plucking off thy hair, as the Eagle sheds her feathers being aged.

CHAP. II.

WOe to them that think iniquity upon their beds, and work evil. For iniquity Hebr. it is 〈 in non-Latin alphabet 〉 signifying both iniquity, labor, a lie, and vanity: Here the Prophet layeth open the doings of the covetous oppressors, when [Note.] other men be at rest upon their beds in the night, and nature requires that it should be so, they are then working in their minds by some cunning means or other to circumvent and make a prey of their neighbors, and yet that which they so wickedly work for, and break their sleep, is but vanity, they have uncessant labor in their minds, how to lie and deceive most covertly for an advantage, but all which they get by thus doing, is but vanity, and pulls a curse upon them, which is implied in that a woe is here denounced against them, so that they are most foolish of all other men, for which it is said, they that will be rich fall into many noisome and foolish lusts, that drown the soul in perdition, and he that studied in the night about the gathering of worldly goods, is said to be a fool, thou fool, this night they shall fetch &c.

Against this family I devise an evil; the same word rendered devise, is here used that was used v. 1. as if he had said, ye devise iniquity or injustice upon your beds, which shall finally come to nothing, but I am also devising to bring that upon you, which ye shall not escape, ye shall not draw out your necks, a metaphor taken from beasts yoked, and brought under, to show their servile condition to come; neither shall ye walk on high, which is added, because men growing rich are commonly proud, and are of an elate carriage, but being brought under the yoke of servitude to their enemies, they go like poor slaves. because this is an evil time, that is, will be a time of misery for you, and he sets them forth by the name of this family, to intimate their pride arising from the house of which they came.

Therefore thou shalt have none that shall cast a cord by lot in the congregation of the Lord: this is added to v. 4. where a lamentation is made for their fields taken away, which they had gotten by fraud and oppression, according to v. 2. now he saith, these being in the enemies possession, it shall not be in their power anymore to divide them by a line, or by lot, wherein he alludeth to that which was done in Joshua his days, and which used still to be done in dividing the fathers inheritance amongst his sons after his decease, and he calleth the Israelites the congregation of the Lord, as they had been, but now should be no more.

Prophesy not to them that prophesy, say they, they shall not prophesy to them, that they shall not take shame: Here the wicked Jews are brought in as opposing the Prophets of God in their threatenings, and forbidding them so to do, as Amos 2. 12. so that the first words are to be taken as spoken by them, and it is to be noted, that the word rendered Prophesy not, signifieth Distid not, but is commonly used to set forth prophesying, because as the rain distilleth drop after drop upon the earth, and softens it, and makes it fruitful, so doth or ought prophesying to do by men's hearts that hear it; but the wicked Jews most probably use this word taken from distilling to disgrace prophesying, as a vexatious continual dropping; in which sense it it used of a scolding contentious woman, that she is as a continual dropping: for so profane men account preaching against their sins no better then railing [Note.] or dropping down gall upon their mouths, which is most bitter and distasteful. The next word Hebr. is, they shall prophesy: wherein the Lord is brought in speaking to the contrary against these audacious rebellious children, who durst by their opposition seek to stop the mouths of his servants the Prophets, so as none but ungracious children will offer to do to their father. Here then is a kind of Dialogue, wherein first the wicked Jews speak saying, prophesy not; then the Lord answers, they shall prophesy; and this is verbatim according to the Hebrew. But then it followeth, they shall not prophesy to these; Shall they prophesy, and yet shall they not prophesy? here is no contradiction as it may seem, but a further expression of the unprofitableness of prophesying to these wicked ones, it being meant, they shall not prophesy to these reprobates, but as they are mingled together with the elect, for they indeed are unworthy, and if there were none but such to hear, that precept should rather be followed, Give not your holy things to dogs, &c. and then the last words follow most aptly, left it apprehend shames, as the words properly signify, that is, left the word of God uttered by them, reap nothing but reproaches, as it doth at the hands of such wicked ones from time to time; thus Gwalther and Calvin, who saith it is a threatening that hereafter they should have no more prophesying, as after Malachi they had not. The Vulg. Speaking speak not, it shall not distill upon them, the house of Jacob saith confusion shall not comprehend, joining the beginning of the next verse to this, expounded by Lyra, speak no more ye prophets of judgment, it shall not come upon these being God's pecullar people; and this is the saying of the whole house of Israel, confusion shall not befall them. This indeed, it the words would bear it, makes all plain very briefly. But here is no participle at all, but two verbs, the one with a negative, the other without, thus, Distill not, they shall distill: then whereas he hath it, it shall not distill, in another sense, and in the singular number, it is the same word, and a plural, intimating the same signification, they shall not distill to these; and therefore I rest in the first, the sense being plainly this. They, the wicked Jews, say to the Prophets, Distill or Prophesy not: but the Lord saith Prophesy, yet not to these wicked ones to benefit them, as the moderate rain distilling or dropping upon the ground; it, that is, their prophesying, shall not remove confusions from them, that is, the evils before threatened, for the word 〈 in non-Latin alphabet 〉 signifieth to remove as well as to apprehend, it being used in this sense, Prov. 22. 28. Thou shalt not remove the aneient bounds, wherefore translations, which perplex and trouble the sense, would be corrected thus, Prophesy not, they shall prophesy, but they shall not prophesy to these, for prophesying shall not remove or prevent confusions, that are coming upon them for their sins.

O thou that art named the house of Jacob, is the spirit of the Lord straightened? Here the Prophet against their forbidding to prophesy v. 6. tells the wicked Jews, that it was not in their power or the power of all the men in the world to restrain the spirit of God speaking by his Prophets, and therefore it was horrible impiety in them to seek thus to do, are these his doings? here again the wicked are brought in speaking by way of objection against present Prophets, as if they had said, The Lord is gracious and merciful and especially to us, the house of Jacob, he hath always in former times magnified his mercy in saving us from the hands of our enemies, but ye that come now in his name, do nothing but threaten us with judgments and destruction; is it possible then, that the Lord should now go contrary to his own nature in doing so against us, as ye say? they are surely your inventions to terrify us, God doth not employ you to threaten, that he will do any such things. To this he answereth in the next words, do not my words good to him that walketh uprightly? if God be now changed towards you, it is not through any mutability in him, but because ye are degenerated and gone from the ways of your Father Jacob, he walked uprightly, and had good words from God and performances accordingly, so that God's words did him good, but ye contrariwise having nothing but a name from him walk perversely, and therefore your must look, that the same good word of God should be turned to you to such, as ye are unwilling to have it, viz. a word of threatening, condemning, adjudging you to the miseries spoken of by the Prophets whom ye so much malign and oppose. Lyra, who joineth the first words of this verse to verse 6. as hath been before said, rendering them, the house of Jacob saith, contrary to the Heb. verity, which is, that called the house of Jacob, give this for the meaning, is not the Spirit of God of as great power as in times past? these then shall not be his works, which ye Prophets say he will do against us, we believe you not. But it hath been already better expounded, as relating to verse. 6. in the first words there; thus also Gwalther, and Calvin, who notes an emphasis in these words, thou that are called the house of Jacob, who hast been continually taught of God, dost thou now like a mad dog snarl at his doctrine? if heathens should do so, it were not so much to be wondered at, but in thee it is altogether intolerable.

Even of late my people is risen up as an enemy, ye pull off the robe with the garment. Having taxed their sinning against God in their opposing his Prophets, now he proceedeth to show, how they instead of children became enemies to him by their oppressions of men and women: from the men stripping them, as they travelled upon the way like most cruel thieves and robbers who take away the money of passengers, and when they have done so, their garments, especially, if they be more costly, as robes or other good raiment, thus leaving them naked without all pity. So he meaneth, the great ones amongst the Jews did by the middle and meaner sort through their oppressions, and verse. 10. they turned the women out of their delightful houses, that is, widows, oppressing them by their power, till they were enforced to leave their houses, in which they had long dwelt, and therefore most dear unto them, selling them away to pay their debts by such oppressions growing upon them: Or, they made them to leave them being otherwise ready to force them through their vile lusts. But it is to be noted, that enemy-like parts acted against men and women, [Note.] who are the people of God, make the actours enemies to God, for which it stands everyone in hand to beware of such practices, as he would not declare himself to be God's enemy, in whose favor and peace with whom lieth all our comfort. And he saith, that they were turned enemies of late, to denote, that of old they were not so, but the abominable sin of idolatry having broke in upon them, and contempt of the Prophets destroying or cauterising the conscience, they were now prone to all most foul evils, from which even natural men abhor. Lastly, note that not only sharkes and shameless shifters are thieves and robbers, but also oppressors of what estate or degree soever, yea they are so base, that they strip men of their garments, and most inhumanely turn poor widows out of their houses to live ever after harborless and in misery. And hereby they are plainly censured, that in this land have robbed passengers, that were quiet and peaceable, meant by these words, who were averse from war, and the oppressors of these times by laying upon the people intolerable taxations, for this hath not been done but of late in these miserable times, wherein many have been turned out of their houses by being made to flee from thence for fear of greater evils, or have had their estates taken from them, not only to their present suffering of all manner of want and misery, but also to the impoverishing of their children, who should have succeeded in their inheritances, which is meant by the next words, from their children ye have taken away my glory, where by glory in heritances so wonderfully conferred upon the children of Israel are set forth, because in bringing them hereunto God procured to himself so great glory for his Almighty power and goodness appearing towards his people herein. All these, as well as the wicked Jews are risen up as enemies to God, and therefore woeful is their case, although they may flourish and prosper for a time.

Arise and depart, for this is not your rest, because it is polluted, it shall destroy you forever, Heb. for pollution it shall be destroyed, and the destruction mightily. Here they are threatened again with going into captivity out of their own land, which they had by their sins polluted, as the Canaanites had done before them, who were therefore spewed out, and withal with horrible destruction, in rendering the words, the Vulgar comes nearest to the original, propter immunditiem ejus corrumpetur corruptione pessima. Vers. 11. If a man walking in the spirit and falsehood lie, saying, I will Prophesy to thee of wine and strong drink, he shall be the Prophet of this people. Vulg. Would to God I were a man not having the spirit, and could rather speak a lie, I shall distill to thee into wine and drunkenness, and he shall be upon whom this people is distilled, Hebr. it is 〈 in non-Latin alphabet 〉 , where the first word 〈 in non-Latin alphabet 〉 is sometime used as a sign of the Optative mood, whereupon the Vulgar goeth, turning it utinam, but the word 〈 in non-Latin alphabet 〉 signifieth going, permits not such a reading, although Ribera contends, that 〈 in non-Latin alphabet 〉 signifieth as well to recode, as to go, and 〈 in non-Latin alphabet 〉 signifieth also Si, so that the first words here according to the Hebrew are utinam or s 〈…〉 mon walking in the spirit, and falsehood, a liar, then the words following are, I will distill to thee in wine, and strong drink, and this people is distilled, or this is a distiller to this people, a passage very obscure, unless it be in more words paraphrased, upon which Gwalther very well doth thus, If not following God's inspirations, but my own vain imaginations, after the manner of those your spiritual men, of whom ye make greatest account, I should bring forth such things, as be most pleasing to drunkards and covetous wretches, that they might live still in excess and be secure from all danger, then I should be an acceptable▪ Prophet to this people. And he renders the words, If I were a man, walking in the spirit, and deceitfully lying would distill to thee for wine and strong drink, then I should be a distiller to this people, whereby distilling is meant prophesying, as was before said upon verse. 6. and because the word rendered distil is of the first person, this reading agreeth best to make sense, here being nothing inserted, but I were, only these words, I should be, do somewhat very, it being in the Hebrew 〈 in non-Latin alphabet 〉 he is, so that if I do but supply, such a one, and render it is, the whole will go thus in very good sense. If I were a man walking in the spirit, and deceitfully lying would distill to thee for wine and strong drink, oh such a one were a distiller of this people; here by walking in the spirit is meant one speaking according to his own imagination vainly, venting nothing but his breath or wind, of which no such effect as is spoken of, followeth, for of such a spiritual man it is spoken, Hosh. 9. the spiritual man is mad, for the next words deceitfully lying should distill, or prophesy for wine, &c. they may be taken either thus, being hired by worldly gain, whereby I might be able to fill myself with the best drink and meat; or thus, that going on in drunkenness and excess and other abominable sins they should have peace. So that these words are nothing but an upbraiding of them by their foolishness in hearkening to such as pretended themselves to be Prophets, but were not, but indeed windy and vain in their prophesyings, aiming at nothing else, but by speaking pleasing things to get that unto themselves, whereby they might live merrily, the silly credulous people lying securely open to the danger of God's severest judgments. And if any be delighted in the like at this day, they are in the same case, infatuated [Note.] to their own inevitable destruction, as being averse from sound teaching, which suffers them not to be quiet in their sins, till that like a deadly disease it prevails upon them and kills them for evermore. They that follow the Vulgar Latin expound it thus, O that my Prophesies might prove no truths, but lies, but I shall distill, or Prophesy, the wine and drunkenness of God's judgments, wherewith his people shall be made drunken.

I will surely assemble all of thee (O Jacob) and I will surely gather the remnant of Israel, and I will put them together as the sheep of Bozra, as the flock in the midst of their fold. Here by the consent of Expositors generally joyful things follow after sad before spoken of, touching the grace of God in Jesus Christ. Only Calvin, whom Junius followeth, understands it contrariwise, and his reason is; because it is not probable, that being in the midst of terrible threatenings, that anything should so abruptly be brought in tending to comfort, especially threatenings, and exaggerations of their sins following again immediately after, throughout the whole third chapter. But it seemeth strange to me, that so learned a man should be moved to cross the general received Exposition upon so weak a reason; For it is common with the Prophets when they have spoken most terribly, to insert somewhat upon the sudden consolatory to the faithful, of which there were always some amongst them, even when there seemed to be none, as in the days of Elijah, as Gwalther well noteth here; for the Prophets had their raptus, whereby when they were speaking of one thing they were suddenly carried away to another, as hath been noted upon Esa. 7. 14. Leaving Calvin therefore herein and to go with the stream of Expositors, the most natural and genuine sense may be given of these words. I will surely assemble, that is, I will gather me together a Church, which is often set forth by the name of Jacob or Israel, not that this Church should be constituted of Jacob only, for it consists of all Nations, to whom the Gospel is preached, yet he saith, all of thee (O Jacob) because such as are converted by preaching are aggregated to Jacob to become one body, and that by some of Jacob chiefly who were first sent out to preach. And by this assembling he meaneth not into one place, but to one holy and true faith. But what means he when he had said, all of thee, to add, the remnant of Israel? Sol. this is added, lest any hearing of all should hereupon presume that all in the Church shall be saved, it is therefore to be understood only of a few in comparison, who in most corrupt times continue upright hearted, others although they be gathered together with these to Christian congregations, yet being but as Goats to the sheep, and tares gathered and bound in bundles for the fire to the wheat. And this word remnant is enough to evince that gathering together in mercy, and not in judgment, is here meant, because that when the elect of Israel are in any place spoken of, they are set forth thus, the remnant of Israel, and nowhere the wicked crew, but by more general words. Moreover the next words are also as plain to show the same, I will put them as sheep in Bozra, a most fruitful place in Idumea, and therefore most desirable for sheep to feed upon, and in the fold, as sheep, that have a careful shepherd at night are brought up together and put in a fold, that they may be safe from Wolves. The people, that are adjudged to destruction are rather threatened with scattering, but the very word fold and bringing into the fold is used by our Lord in speaking of his sheep.

Lastly, to show, that although they were but a few in comparison, yet simply considered, when they were thus gathered, they should be a great multitude, he saith, they shall make a great noise for the multitude of men, as when by the coming in of people into the house of God a great noise is made, or when they rise up or kneel down together, it argueth a great company of them, so it is meant, the remnant of Israel should be.

The breaker is gone up before them, they have broken up and passed through the gate, and they are gone out by it, and their King shall pass before them, and the Lord on the head of them. These words Calvin thinks to be plain for him, for when do men break through the gate, but when gate and part of the wall is broken down, that the captives taken may go through in great throngs? and what is their Kings going before them, but Zedekiah his being carried away also? and to show, that all this is not done by the power of the enemy, but of God offended for sin, he saith, the Lordon the head of them. But for so much as he first saith, the breaker is gone up before them; then, their King shall pass before them, it is plain, that not two, but one and the same man is by both these meant, which cannot be Zedekiah, for he fled by a postern gate secretly, and he brake nothing up that he might pass away. Therefore Christ is the breaker and the King here meant, breaking the gates of hell when he arose again from death, and ascended tri umphantly into heaven, that is, breaking the power of the devil, who held his people captive before, possessing them as an house, as a strong man armed, for in this sense we read of Gates, Matth. 16. 16. And this is done upon believing, sin being remitted, and so the devils power ceasing, then the faithful truly go out of his gates, as they must needs do, the Lord being on the head of them, or in the head, that is, Christ before called their King, whom no power can resist, as we commonly say, when the King is in an army, he is in the head of the Army, Heb. it is 〈 in non-Latin alphabet 〉 in the head.

CHAP. III.

IS it not for you to know judgment, who hate the good and love the evil, &c. The Prophet having before charged them with taking away men's garments, chap. 2. 8. 9. now he nameth them, that did this, even the Princes and Rulers, yea and further layeth open their wicked hearts, in that they hated the good and loved the evil, which is most intolerable in such men above all others, that know judgment and justice, and are by God set up above others to be a terror to evil doers. And not staying here he proceedeth verse. 3. to charge them with fleaing of men's skins, eating their flesh and chopping their bones in pieces, as for the pot, whereby he meaneth, saith Gwalther well, that they laid such taxes upon their subjects, as they were not able to bear, for hereby that is taken away, whereby they and their families should be sustained, so that their flesh pineth away by this means, and the marrow within their bones drieth up, as when bones are chopped asunder, and put into a seething pot, the marrow therein is wasted, and falleth out. A description of tyranicall rulers worth the noting, especially in these times, to make them abhor from cruel exactions, seeing men, that have any humanity in them [Note.] naturally abhor from eating of men's flesh, plucking off their skins, or chopping in pieces their bones, especially not being enemies, but subject unto them, verily hereby it is shown to be worse then plain murder, that they do by their exactions, and a more crying sin. And for this he threateneth, that when in their distress they shall cry to the Lord, he will not hear or help them.

Thus saith the Lord concerning the Prophets that make my people to err, who bite with their teeth, and cry peace. Next unto the Princes the false Prophets come here to be censured for their covetousness and looking more at worldly gain, whereby their bellies might be pampered, then at teaching the truth. They are charged with biting with their teeth and then crying peace, and if men put not into their mouths, denouncing war against them, that is, saith Calvin, that they were Belly-gods, and therefore grinned with their teeth, if men did not give liberally to them to eat, and to move them the more thus to do they promised them for being bountiful to them all prosperity, but if they did not, and so put not as much as they desired into their mouths, they threatened them with God's curse upon themselves and theirs and all that they had to bring them to destruction. Gwalther reciting this exposition rejecteth it as coact, because biting with the teeth, is nowhere used for eating, or being entertained with feasting and good cheare, which belly-gods have after, but rather to set forth Lions and Wolves, so that hereby is meant, that the Prophets of those times were such to God's people, they did by their false and corrupt teaching bite, as it were with their teeth, the flock of God, thus tearing and killing their souls, and yet crying peace, that is, promising all happiness to such as being seduced by them embraced their destroying heresies, as they are called, 2 Pet. 2. 1. For of Wolves coming in sheep's clothing Christ speaketh, and Paul, of yourselves shall arise grievous Wolves, devouring the flock of Christ. Then in the next words their covetousness, and greedy guttednesse is taxed, if they put not in their mouths they denounce War, Heb. sanctify war, an hebraism common to express denouncing, that is, they are further notorious for this, that their aim is at worldly gain, and not so much at the conversion of sinners; and to this filthy lucre they are so bent, that they threaten God's judgments against those, that satisfy them not herein, and if any oppose them in this ravenous way of theirs, they stir up war against them, which was never more veryfied, then at this day amongst the Roman Clergy and their Friars and [Note.] Jesuits, who are very incendiaries of war against all reformers, being specially stirred up to this for the great loss, that comes to their Pope and them, if indulgences be cried down, and prayers and offerings for the dead, and the pilgrimages to Saints shrines, and the merit of works, and works of supererogation, &c. For what else was the first beginning of wars in Germany in Luther's time, but his opposing of Friar Tekle, that went about with the Popes indulgences to be sold for money, as Sleiden in comment. shows? But here we must not exclude these Prophets snarling at the true Prophets of God, as meant also, by their biting, as Lyra hath it, for herein they have been always as notorious as for the other, renting and tearing them as with their teeth by their railings and opprobrious speeches: yea this evil hath spread it self amongst [Note.] those of the reformed religion; for we have many, that intrude themselves into the office of Teaching coming from Mechanicall trades, being ignorant souls God wot, but very confident of their own knowledge and parts who instead of Shepherds play the Wolves, through teaching erroneous things seducing many to their destruction, the main thing that moveth them hereunto being an ambitious desire of honor abvoe their fellow tradesmen, and covetousness of the things of this life, whereby they might live more plentifully, then otherwise they could do, yet many of them hereby seek to bring their usurped Ministry into the more credit by declaiming against the faithful and able Pastors of God's Church that take tithes, but that this is only a pretext appears, because the Ministers of this sect instead of tithes, rake together benevolences to a far greater value, ingrossing all the wealth that they can to be their auditors.

Therefore night shall be unto you, that ye shall not have a Vision, &c. Vers. 7. Then they shall be ashamed, they shall cover their lips, for there is no answer from God. Here followeth the judgment of these deceiving and seducing Prophets. 1. In the occecation of their minds, it shall in the end appear, whereas they pretended themselves to be seers, that they were blind leading the blind in darkness to destruction instead of salvation. For so the Lord also saith touching the Scribes and Pharisees, that he came to make the blind to see, but such as did see blind, and to such the sun, that is, the brightest light of the word is dark, and the clearest day night, when it is clear daylight by the light of the Gospel enlightening all parts by the lights of the World, as the Apostles are called, it is as dark night still to them. Which was manifestly fulfilled, and is at this day in the Jewish Rabbins being most blind, and seeing not the scope of the Paschal lamb and other sacrifies & types mentioned in the Old Testament, to be to set forth Christ working the great work of our redemption, as is shown, 2 Cor. 3. and is also prophesied of Esa. 29. 14. and shown to be fulfilled in them, 1 Cor. 1. For the Sun typifying the Word, see Psal. 19. and that the time of the Gospel is the day, Rom. 13. 12. And for those times, wherein this was prophesied, he meaneth, that the judgments, which he threatened, coming, if these seducers should speak any comfort, it should appear to all men to be most vain, a vision and answer from God pretended, but indeed no such matter, for comfort and deliverance, wherewith they did bear the people in hand, but an imagination of their own heads. For whereas they spake of day, and sun, and light, it should be darkness, and night: and the very Sun darkness through the miseries which they should then suffer, and the people with them, so that now they should be confounded and their mouths stopped, which they were before so ready to open for filthy lucre, to speak peace and blessing to their benefactors, and impugn the true Prophets threatening judgments. And thus shall it be to all seducers that vent their own imaginations for truths, as their ambition or covetousness [Note.] leads them, their sun or brightest light, of which they vaunted, making their proselytes believe that a new light was risen unto them, shall at length be turned into darkness likewise, and then they shall be exposed to the derision of all men and come to utter confusion, as the illuminated Elders of the Familists, and the Euthusiasts of the Anabaptists in Germany.

But truly I am full of the power of the spirit of the Lord, and of judgment and might, &c. As if he had said, thus is it with your Prophets, by whom ye are led: but I am none of that sort, it is not coveting your wealth whereby I am stirred up to prophesy, but by the spirit of God, whose word is accompanied with power to do what is threatened against you for your sins.

Therefore hear, I pray you, ye heads of the house of Jacob, &c. ye abhor judgment. V. 10. the heads judge for reward and the Priests teach for hire. Great reason there was, why the Prophet before he comes thus to tax the greatest in Israel, should declare his endowments to this end and purpose, as he did v. 8. viz. judgment to discern the evils to be reproved, and might or courage to lay them open and threaten them. And these two are necessary in every teacher: for how shall he reprove evil that cannot discern betwixt good and evil, or [Note.] knowing it be bold to censure it in great ones, unless he hath the spirit of courage not fearing what danger may follow unto him hereupon through their wrath and indignation, as Ahab was wroth with Michaiah and put him in prison, and Asa with the Prophet that reproved him, and put him in stocks, and Joash and his Princes with Zechariah stoning him to death. And all such as God calleth to reprove the great ones of the world, he will not fail to indue them with such gifts to do it without fear, as Micah was filled with the spirit of the Lord to this end, and so was Moses, and Samuel, and Elijah, and many more at several times both under the Old Testament and New, as John the Baptist, James and John, Peter and Paul, Chrysostom, Ambrose, Luther, &c. But what is it that Micah here reproveth in the chief? judging for reward and teaching for hire, whereby they built up Zion with blood and Jerusalem with iniquity: in Priests and Prophets the same vice that was taxed before; in the Princes the same that was taxed v. 1, 2, 3. and there called a fleaing of the skin, &c. here taking bribes to pervert justice, that being thus enriched they might build them fair houses in Zion and Jerusalem and enrich their posterity. But build what they could, he showeth that the buildings thus made should come to ruin, for Zion should be ploughed, and Jerusalem become beaps, and the place of the Temple as a Mountain of the Forest: notwithstanding the confidence that they had in God whereby they leaned upon him, v. 11. and therefore were secure in respect of any evil that might come. And hereby the utter ruin of those glorious Cities and Temple is set forth, the place where all those sumptuous buildings stood, being made a field, the very foundations being razed that the plough might go there, as it is said sometime to have been done by Troy, of which the Poet:

Whence note, both that nothing is gotten by injustice to continue, but [Note.] both it and all that a man hath shall come thus to ruin; and also that none are so wicked, but that they trust in God, believing that no evil shall therefore come unto them whatsoever is threatened to the contrary, which is a wonderful great blindness and self-deceit.

CHAP. IV.

BUt it shall come to pass in the last days, that the Mountain of the house of the Lord shall be established in the top of the Mountains: Having said before, that the Mountain of the house should be as the high places of the Forest: now for the comfort of the faithful he prophesieth of a blessed alteration in the time of the Gospel by Christ, herein speaking the same with Isaiah, ch. 2. for a further confirmation, and v. 3. the same with Isa. 2. 4. Joel 3. 10. where see the Expositions.

Only v. 4. it is further added, They shall sit everyone under his vine and fig tree, and there shall be none to make them afraid: which is a further amplification of the prophesy touching an universal peace, whereas always before there was war. And this is still to be fulfilled when this world draweth nearer to an end, the fullness of the Gentiles being come in, and the Jews who remain yet blinded, being converted to the faith of Christ. And in the mean season it is in part fulfilled in Christian people of all Nations who take religion to heart: for they prefer peace so, as that they will rather suffer at the hands of their enemies then take up the sword, as Christ their Lord and master did, and when Peter did otherwise, he rebuked him, saying, he that smites with the sword shall perish by the sword: Not meaning, as the Anabaptists would have it, that the sword is not by Christian people to be taken up at all, by Nation against nation coming against it in hostile manner, or to revenge great wrongs done: for David often took up the sword against the Philistines and other enemies invading his land, and the good Judges against enemies oppressing Israel, and Moses sent Phinehas against the Midianites that had vexed Israel, and Saul by God's command against the Amalekites for injuries done to the Israelites long before in the wilderness. Whereas they say we have nothing to do with the Old Testament to follow the examples therein set down, the contrary appeareth in that it is said, the magistrate beareth not the sword in vain, but for the punishment of the evil doers. And whatsoever things were written afore hand, were written for our instruction. And have ye not read, saith Christ, what David did, and Hebr. 11. Deborah, Barak, and Sampson, who were Warriours, are numbered amongst the faithful, and their examples commended unto us. It is not therefore meant by our Lord, when he speaks against drawing the sword, that Rulers and Judges should not do it when need requires: nor herein saying, that they shall learn war no more, that defensive wars shall not be made by Christians being called hereunto by lawful authority, or offensive, to revenge wrongs done by unreasonable enemies: but that private men, although they be multitudes, who suffer grievous things at the hands of their Rulers most unjustly, shall not band together against them, a • Jeroboam and the 10 tribes did against Rebobo • m, but patiently suffer hottest persecutions, rather then do so, as holy Christians did in the times of heathen Emperors, and in case of being wronged by private men, suffer it also, rather then by force of arms or violence to the breaking of the public peace be their own revenger • , leaving that always to God, to whom vengeance belongeth, and to his Vicegerents the Magistrates, who if they fear God, will not bear the sword, but for the punishment of evil doers being made known unto them: It is therefore an evil sign, that Christ doth not judge amongst that people, neither ruleth so in their hearts, as he should, who are so impatient of wrongs [Note.] by their Rulers in highest power, that they take up arms against them, or one private person against another to the violent smiting of him that doth the wrong, or to the challenging of him to a duel, or without seeking first to have his case righted by peaceable means, making war by entering into a course of Law to the wasting of his estate by unreasonable charges, or utterly undoing him and his, by casting him into and keeping him in prison, when he hath not wherewith to satisfy that which is due.

For all people will walk everyone in the name of his God, and we will walk in the name of our God forever: Here the constant going on of the the Jews converted without revolting from the saith anymore, is set forth by comparison taken from obstinate heathens, they walk as they are blindly led in ways of idolatrous worship, neither will they by any means be put by from walking in these ways, therefore the Jew once turned Christian shall never revolt from the way of the true God, that is, from the way of faith and holiness anymore to the worlds end. And what is said of the Jew converted is true of [Note.] every sincere Christian, he never falls away again, and if any one doth, or more, they went from us, because they were not of us, &c. may rightly be said of them all. And it is a strong argument to move Christian people to walk in the name or way of their God forever and ever, that is, in obedience to his will, and faith, depending upon him only. Heathen people do so by their God's serving them, calling upon them, and trusting in them, being but stocks and stones, or imaginary things having no being indeed, therefore much more ought Christians, and will all true Christians do by the God of Heaven and Earth; and from thence an argument is taken Jer. 2. to confound the Jews that in times past did otherwise, Will any Nation change their God's? but ye have changed me. If this shall seem contradictory to that which was before said, that all Nations shall come to the house of the Lord, it is well answered by Gwalther, that it is not meant that all of all Nations should do so, for many should adhere still to their superstitions, not being moved by any means to leave them, as experience shown, that they did for many hundreds of years after the propagation of the Gospel.

In that day I will assemble her that halteth, and her that is driven out: Here and v. 7. he prosecuteth the argument begun v. 1. but more restreinedly speaking of the Kingdom of Judah under the word her, as is common with the Prophets or the whole Synagogue or Congregation, which is the seminine. And it is a description aptly agreeing to the Jews, for they halted betwixt two opinions, as Elijah charged them, following both God and Baal, and they did for the most part, till they were destroyed by the Chaldees, and she was cast out, when carried captive into Babylon, and afflicted so grievously, that tears for grief burst out.

And I will make her that halted a remnant and her that was cast off a strong nation; that is, the precious remnant, of which it is said, although Israel were as the sands of the Sea shore, yet a remnant only shall be saved, they of the house of Israel, who shall finally be converted, being only as a remnant in compatison of those, that in so many ages have died in infidelity. But now this remnant, the formerly rejected, and captived, and therefore despised and by all Nations trodden underfoot, shall by the accession of the Gentiles unto them, become a mighty Nation, having no meaner King to reign over them, then God himself in Zion, that is, his Church.

And thou O tower of the flock, &c. to thee shall it come, even the first dominion: Having spoken in general of the Israelites; here he singles out Jerusalem, which he calls the tower of the flock, prophesying of Christ's coming thither, as indeed he did. Some read it the tower of Eder, as a proper name, understanding hereby that spoken of Gen. 35. 21. where Jacob pitched his tent after his coming from Shechem, and setting up a pillar at Luz, calling it Bethel. For of this Jerome saith, that it was near Bethlehem, although the Hebrews as he confesseth, hold it to be the same place where the temple was built afterwards, being here called the tower of the flock, as Eder signifieth for the congregations coming together thither from all parts of the Land, and this is most probable, because Jacob is said to have journeyed from Bethlehem before he came to pitch his tent by the power of Eder, and therefore it was some distance from Bethlehem, as Jerusalem was, about 6 miles, and the next word added for explication, the strong tower of the daughter of Zion, Hebr. Ophel of the daughter of Zion, or rather, Ophel, the daughter of Zion, evinceth that Eder otherwise called Ophel, was in Jerusalem, because 2 Chron. 33. 14. Manasseh his building or repairing of it there is spoken of. The Vulg. renders it, thou dark tower of the flock: but if we will make an appellative of it, we must render it high tower, because 〈 in non-Latin alphabet 〉 signifieth an high place, and not dark, but translatitiously, because an high building darkens the place adjacent. But it is best to hold to the proper name, and so the Temple is hereby described for the reason before said. And the Prophet, saith Gwalther, doth rather speak of the Temple and City thus, because he would hereby put them in mind in what a low estate their father Jacob, was, when he pitched there, intimating the low ebb that the Kingdom of Israel should be in, when Christ should come to restore the first or ancient dominion, as here is said, and so it is by the Cald. rendered, that is, the dominion or Kingdom, as it was, when it flourished most in the time of David and Solomon. I think rather that the Prophet in calling it thus alludeth to the signification of the name, having reference to that which he had before said, v. 2. that all Nations should come up into it, for then most probably was it made the tower of the flock or congregation, so many from all parts congregating unto it, not only of the Jews, but of the Gentiles, it was most famous all over the world, and most eminent, and hereby made a very Ophel, being lifted up on high.

Now why doest thou cry out aloud, is there no King in thee? Thus he hath shown how after many ages it should be with Jerusalem, but now in the mean season he hereby prophesieth of a lamentable case, wherein they should be making them to cry out exceedingly; and what should this be, but that they should be without a King and Counselors, and consequently in confusion, in the very case of a woman in travel full of pangs, despairing of being delivered? For so it fell out to Jerusalem when Zedekiah their King was carried away captive to Babylon, and their Princes also. For when any Kingdom is without a King and Counselors, it is in a miserable case, there being no State so bad as an Anarchy, for which a King is called the light of our eyes, and the breath of our nostrils; and when there was no King in Israel, see what evils reigned in Israel, Judge. 19. & 20. But for the people of God to be without a King was much more lamentable, because when he failed that was of the line of David, their hopes of the Messiah that was to come of him, were greatly damped, which was the cause why they thus lamented.

And that this is his meaning, is shown v. 10. Be in pain and labor to bring forth, &c. plainly declaring that they should be carried into Babylon: but he immediately subjoineth a consolation, saying, there thou shalt be delivered, that is, as other Prophets more particularly speak, at the end of 70 years, so that there was no cause why they should cast away all hope when they should be in such misery, and their case might seem to be so desperate.

Arise and thresh O daughter of Zion, for I will make thy horn iron and thy hoofs brass: Having shown how that after the horrible destruction that should come upon Jerusalem by the Chaldees, they should be again delivered, v. 10. he derides the thoughts of those Heathens touching them, being that they should always keep them under, whereas the thoughts of the Lord were otherwise, viz. to gather their heathen enemies as sheaves into a barn, where the Jews should thresh them, as in this 13. verse; and if it should be doubted how they should be able thus to do, he saith, that God would make their horns iron and their hoofs brass, and this, saith Gwalther, was partly fulfilled in the days of Esther and Mordecai, but most fully in the time of the Gospel, when the Apostles were sent out as Oxen to thresh the corn by treading it out, as Preachers of the Gospel are compared, 1 Cor. 9. 1 Tim. 5. 18. And then he saith, I will consecrate their gain to the Lord, which was done when Emperors turning Christians gave their substance to the building of Churches, and the maintenance of the Ministers of Christ, which went before another way, to the maintaining of idolatry and idols Priests. This also was fulfilled when the Meaes and Persians destroyed Babylon, which in God's providence was done in revenge of their cruelty against Jerusalem, and so the Jews are said to have threshed and broken them in pieces: for then were the riches of heathens consecrated to God, because Cyrus and his Princes gave great and precious gifts to the Jews, and sent them away to Jerusalem, to build the Temple. And afterwards Judas Maccabeus and his brethren tare the Heathen that sought against them, as with horns of iron.

CHAP. V.

NOw gather thyself in troops O daughter of troops, he hath laid siege against us: the Vulg. now thou shalt be wasted O daughter of thieves: expounded by Lyra and others, of Jerusalem, the Princes whereof are compared to thieves, Esa. 1. 23. and Mich. 2. 8. to robbers upon the way, according to which they are said to have made the house of God a den of thieves, but the time was coming, wherein they should suffer by a hard and long siege, which was fulfilled when Jerusalem was besieged by the Romans, according to some, by Nebuchadnezzar, because in the 2. verse he prophesieth of Christ's coming, which was before the destruction by the Romans, but is placed after this besieging, And to this assenteth Calvin and Gwalther, yet not following the translation of the Vulg. Lat. but that which renders it by troops, taking Jerusalem to be so called, because the Jews were warlike people and trusted by going out to fight against their enemies to prevail still, as they had often done. But contrariwise they were threatened with a siege, at what time they that had formerly gone far out to fight with their troops or armies, should be forced to keep within the city for fear at the Chaldees coming, for which it is said, gather thyself in troops, that is, thou shalt gather together and keep within a narrow compass. Junius by this daughter of troops understands the Jews enemies, whom he doth here deride for the trust that they had in their great forces united together, for which they thought themselves invincible, but against this he shown ch. 4. 12. that they should be gathered together, as sheaves that are bound straight together, are brought to the floor to be threshed, then having spoken of their threshing, v. 13. he here amplifieth the same gathering of them together by another metaphor of troops of armed men gathered together indeed to besiege a city; but it should finally be to their own ruin by the power of the ruler that should rise out of Bethlehem, v. 2. for he showeth that the Assyrians should at length be destroyed, who had born themselves so proudly upon their multitudes, as Sennacherib once did, and his army was suddenly confounded. And this I take to be most genuine. For first this verse Hebr. is joined to ch. 4. as being of the same argument with v. 12, 13. and ch. 5. beginneth at these words. And thou Bethlehem. 2. Because having spoken of the daughter of troops he immediately changeth the person and saith, he hath besieged us, plainly intimating Assyria to be the daughter of armed troops here meant, besieging Jerusalem. 3. Because it agreeth not with the argument in hand where all comfort is spoken to Jerusalem and terror to her enemies, to speak here to her of being brought into straights, but against her besiegers altogether and to her comfort, as he goeth on v. 2. which might better be made the beginning of this chapter, as it is in the Hebrew, because it is a most famous prophesy of Christ's birth and the place where, which is not spoken of by any other Prophet, and of the things done after his coming. For the next words, they shall smite the Judge of Israel with a rod upon his cheek, hereby it is also made plain, that the daughter of troops before spoken of, was the enemy of Israel, and not Israel, for who else but an enemy would use the King of Israel, meant by the Judge, so indignly? for that this setteth forth contemptuous usage is plain from the like done to Christ by his persecutors, and great was the indignity done to Zedekiab when he was smitten and had his eyes put out.

And thou Bethlehem Ephratah, though thou be little amongst the thousands of Israel, yet out of thee shall he come forth unto me, that is to be ruler in Israel, whose goings forth have been of old from everlasting: Having shown immediately before the great debasement of the King of the Jews, intimating that Kingdom utterly ruined, now he comforts them again by a promise of another most glorious King that should be born in Bethlehem the City of David: out of which he came and proved a mighty and famous King, although it could be little expected, the City being so small, his fathers house so mean, and he the least amongst his brethren. And in speaking of Bethlehem, he omits not to set it forth by the smallness, being therefore in man's reason most unlikely to bring forth so great and glorious a ruler, yet the very mentioning of the place could not but put them in mind of David born there, and of God's promise to David touching his seed that should sit upon his Throne and reign forever, so that it was a great thing that they might well hope for, seeing the power of God doth not work upon advantages to set up any man, but he raiseth out of the dust to sit with Princes, as it is said Ps. 113. yea he delighteth so to do, that his almighty power might be the more magnified; as he brought Joseph out of the Dungeon to be the chief Counselor to King Pharaoh: Whereas Mat. 2. hath it, thou art not the least: it is reconciled upon that place; for this phrase, the least of the thousands of Israel, it is to be understood that amongst the Jews there were captains of thousands and hundreds, and according to that distribution he here speaketh. Bethlehem and the Villages adjacent made the least number for the supplying of a captain of 1000 of all the cities in Israel, some having a full 1000, some 2000 or more, Bethlchem scarce 1000 complete, yet being a prefecture by itself, as he that is over a regiment of a 1000 is so called, although in his regiment there want some of that number, so Calvin, He shall come forth to me, that is to be ruler: that is, the Messiah shall be born in thee, being supernaturally brought forth by a pure Virgin, wherein my almighty power shall evidently appear, and therefore I say, shall come forth to me, at my will and decree and time appointed, whose goings forth have been of old from everlasting: here because goings forth are spoken of in the plural number, some, saith Calvin, understand it both of his eternal generation, as God; and his generation as man; and to make this good, the Rabbin's say, that the Messiah was from eternity in heaven, to be sent down for the redemption and salvation of his people when the Father pleaseth. But this is a vain fable, that of Lyra is better, here the two natures of Christ are spoken of, the one, viz. his man hood, when it is said, that he should come out of Bethlehem, and both it and his Godhead, when he saith, his goings out, for, as Calvin saith, although he were born and brought forth, as man in time, yet the decree of God, that thus it should be, was eternal, and so in this respect this going out eternal. Act. 2. 23. unless we shall say with some, that the plural number is used for the singular, as is used amongst the Hebrews in matters of great moment, as wisdom is spoken of Prov. 1. by the word 〈 in non-Latin alphabet 〉 a plural, and the whale 〈 in non-Latin alphabet 〉 Job 40.

Therefore will he give them up, till the time that she which travelleth hath brought forth, then the remnant of his brethren shall return to the children of Israel: the Vulg. for give them up, hath, dabit eos, expounded by Lyra, he will give some time to them to dwell still in Judea, although unworthy for their crucifying of Christ, before that they be destroyed, by the Romans, because Christ was borne amongst them, and the Temple and ancient service of God was there, which for honors sake the Lord would not have buried instantly, but in process of time according to Augustine, and Hebr. it is 〈 in non-Latin alphabet 〉 he will give them, till she that travelleth hath brought forth, that is, the Church be replenished with children out of the nations by their conversion through the preaching of the Gospel; then the remnant of his brethren shall return to the children of Israel: that is, being converted to the faith, which was in the posterity of Israel anciently, as in Moses and David, and other Prophets and holy men, who all believed in Christ, and are celebrated for their faith Heb. 11. and these are called Christ's brethren, b • cause he came of the same father Jacob, and a remnent, to intimate a very few in comparison of the whole nation that should be converted, the rest being hardened by unbelief. But if we take it thus, the word then must not be understood of the the time when this grant of their continuing in Judea was expired, but of the time whilst it, lasted, for then many were turned, as we read, Act. 2. and Act. 4. but not of any turning afterwards. Calvin, although he renders the word also by dabit, yet expounds it of the Lord's giving the Jews over to suffer extreme miseries, till that the body of the people being for their sorrows like to a woman in travail, be delivered by Christ, and then a remnant being converted shall have exceeding great joy, as a woman of her child, when her pangs be over and she is delivered and safe. But whose brethren they be, of whom it is said, the remnant of his brethren, or how this is a returning to the children of Israel, he saith not. But Gwalther who is for the same exposition, saith the same in effect with Lyra, his brethren are Christ's brethren, whose elder brother he is said to be, and the faithful are all brethren also, as having one father, God; one mother, the Church; and one spirit, whereby they are knit together in the unity of faith, their turning to the children of Israel, is turning truly faithful, as all the the worthy children of Israel ever were, and in paraphrasing upon dabit, he shall give, he addeth, therefore he shall give them into the hands of their enemies, till she that shall travel be delivered: that is, according to some, the blessed Virgin Mary, bringing forth the ruler spoken of, v. 2. which he justifieth not, ye • dares not deny, but saith, if the Authors of this Exposition were put to prove it, they would hardly be able to do it. But to me it seems most aptly to agred, the whole sentence being thus resolved, because it shall be as is prophesied, v. 2. a ruler shall come, therefore be of good comfort, O Church of Judea, even being left for a time to many miseries, for the time of thy sufferings is not unlimited, it being to end when she that is so famous by the Prophesy Esa. 7. shall be delivered of that holy One who shall rule over all; then not only Israel according to the flesh and spirit both shall have unspeakable comfort, but also the remnant of his brethren, whom also he calleth his sheep, saying I have other sheep, whom I will gather together, and so there shall be one shepherd and one sheep-fold, and these were the Gentiles, to whom the Gospel being preached the great work of their conversion followed, and then they were turned to the children of Israel by being through faith incorporated into the same body with them, and made the children of Abraham, as Rom. 4. 12. That of Lyra before going, is too coact, and the word then, denoting the time of the remnants being turned, pointing at the time of the deliverance spoken of, agreeth not to the conversion of those faithful ones in Judea after the Temple and old Service ceasing, because it was before even as Christ's and his Apostles first going out to preach the Gospel.

And he shall stand and feed in the strength of the Lord, &c. and they shall abide, &c. That is, Christ the ruler before spoken of, shall settledly continue in his Dominion, no enemies being able to destroy it or to stand against it, but he shall prevail against all, and he shall feed, that is, govern and rule in almighty power over his subjects, ministering food also to their souls by teaching them the truth, which is as food to the inner man, and so they that are taught and governed by him, shall abide, Heb. shall dwell, hereby denoting the establishment of the Church of Christ forever, the very gates of hell not being able to prevail against it, for now shall he be great even to the ends of the earth, a prophesy of the propagation of the Gospel to all countries and nations.

And this man shall be the peace, when the Assyrian shall come into our Land &c. then shall we raise against him 7 shepherds, and 8 principal men: that is, Christ, who made peace betwixt God and men, so many as believe in his name according to Rom. 5. 1. and peace betwixt Jew and Gentile, and Nation and Nation converted to the faith, according to Isaiah 2. & 11. But touching the words following, they are so obscure, that Expositors are much toiled about finding out the meaning. For in Christ's time there was no Assyrian that came into Judea, but his coming was many hundreds of years before. Therefore it is to be noted, that Hebr. it is not, when the Assyrian shall come, but this man shall be peace the Assyrian, for he shall come into our Land: and it is a prophesy of two diverse things.

1. Of Christ the great Ruler, of whom he began to speak v. 2. and continues to speak of him to the beginning of this verse.

2. Of the sufferings of the people of God before the coming of this Ruler by that raging enemy the Assyrian, who came against Judah in Hezekiah his time, and took all the Cities of Judah and their palaces, and mystically of their sufferings by other Heathens in the time of the Gospel, persecuting and destroying Christians a long time, that the faithful being forewarned of these things might by faith patiently bear them in expectation of the deliverer here promised, and the final subduing of them by 7 pastors and 8 principal men, as in the words following in this verse and v. 6.

So that Micah herein proceedeth much like unto Isaiah, with whom he also speaks the same in divers other things, as hath been formerly noted. As Esa. 7. 14. he being about to give a sign of comfort and deliverance to the Jews in the time of Ahaz, when cruel enemies came against Jerusalem, prophesieth first of the Virgins bringing forth a son, and immediately passeth on to prophesy of the destruction of both the Kingdoms, that came then against her, saying, before a child shall have knowledge to forsake the evil and choose the good, the land that thou abhorrest, shall be forsaken of both her Kings, meaning not the Virgins son, but another spoken of ch. 8. that the Prophetess brought forth, as there hath been shown. In like manner Micah having spoken of Christ, that shall be peace, immediately turns himself to the afflictions before this to come, then prosecuting the same argument again for the further comfort of the faithful. But what meaneth he by the 7 pastors, and 8 principal men raised up against Ashur, and subduing the land of Nimrod? To this Expositors generally say, that the numbers of 7 and 8, certain numbers are for a great many, as where it is said, she that was barren hath born seven, that is, many children, and whereas it is not only said 7, but also 8, hereby still a greater augmentation of their number is made, as Eccl. 11. 2. Give a portion to 7 and also to 8: that is, to a very great company give alms. And coming to distinguish betwixt the shepherds and the principal men, some will have by the 7 shepherds, a great number of preachers meant, and by the 8 Princes, Bishops, to whom the principality of the Church is committed, others Pastors, and Christian Princes, expounding these words, we shall raise against him, of a free election made by the people both of the one and the other, which is always best, and not when Kingdoms are made hereditary: but some refer the words unto God, who is set forth plurally in Hebrew 〈 in non-Latin alphabet 〉 for the triplicity of persons, as Gen. 1. Let us make man after our Image, which I conceive to be best. But for the 7 and 8 distinguished one way or the other I cannot subscribe: How can either Pastors in respect of Bishops be set forth by the number of 7 and they of 8, or in respect of Kings and Princes, because the number of Pastors is far greater then either of them? I suppose therefore that so many and no more as be here named, are meant, that should be most famous for the propagation of the Gospel, and if we consider well of it we shall find that there were just 7 and 8 such, the 7 Deacons Act. 6. and 8 Apostles and Apostolical men, whose writings made them most famous of all others, being the only penmen of the New Testament: that is, Matthew, John, Paul, James, Peter, Jude, Mark, and Luke, whose praise, although no Apostle, was his Gospel.

Touching these it is here said, they shall waste the land of Assyria with the sword, but Hebr. it is better, they shall feed, and so the Vulg. hath it, for it is meant, that they and others like them should subdue by the sword of the Spirit idolatrous countries, that being named for all, which was then instar omnium, the Monarchy ruling over others, and because the same, that is, the sword subduing is the word feeding, it is thus spoken. And it is called the land of Nimrod, because he was the first founder of the Assyrian Monarchy, being said to be a mighty hunter before God, and therefore a sit type of the Devil, that like a Lion hunteth after souls seeking to devour them, and all heathen Kingdoms are said to be his land, because the people thereof were then under him, the Prince of the air, but now fed with the milk of the Word, and so God's people come to be delivered from the Assyrian, that is, persecutors being turned faithful after this blessed rulers entering the Holy Land, and from thence, sending out these principal men to Preach the Gospel; the word 〈 in non-Latin alphabet 〉 here used signifieth either such as be set over, or Kings, and Princes, coming of 〈 in non-Latin alphabet 〉 to pour out, Kings beings so called, and chief Prophets for their anointing, when oil was poured upon their heads to inaugurate them to these Offices, as God bad Elijah to anoint Elishah, that he might be Prophet in his stead, and a sword is attributed to him as well as to Jehu and Asahel, Kings, and of these principal men feeding Assyria, it is said, Psal. 45. Instead of Father thou shalt have children, that thou mayest make Princes in all lands. And this doth rather appear to be the sense, because verse. 7. it is said, The remnant of Jacob shall be amongst many Nations as a dew from the Lord, for hereby is intimated, that their feeding of them with the sword was not to ruin, but revive them that were dead before in sin, as the dew and rain doth the grass grown dry, seared and dead for want of seasonable showers. Calvin understands both that before going, verse. 6. and this otherwise, of the power, that the Jews should have over their enemies, the Assyrians, they although in the midst of them being as the grass refreshed by the dew, that hath no help to make it grow as corn hath, but from God only, hereby showing, that the power and providence of God alone is sufficient, to uphold his people, and to make them increase and prosper in the midst of greatest afflictions, and oppressions, though men put not to their helping hand. But others, as I have said, refer all to the Preaching of the Gospel by them of the house of Jacob in all Nations, by the last words of the verse, that tarrieth not for man, nor waiteth for the sons of man, understanding that this dew should not come at the will or ordering of men, but of God only, men being so far of themselves from desiring it, that if the falling of it should be delayed till they desire it, it should never come. From all which note, 1. that although the condition [Note.] of God's people be most comfortable through Christ, yet it is not without grievous sufferings in this World. 2. From all these there shall be deliverance in God's good time. 3. The principal means of quelling enemies of the Church are Pastors by the sword of the Spirit the Word of God, and of these some ought to be principal and above others, neither should there be a parity amongst them all. 4. A land before Preaching therein is▪ the devils land, and the people under his rule, and are not brought from this by force of arms, but by feeding with the Word. 5. It is a great happiness to any people to have God's Ministers amongst them, they being to them, as the dew to the withered grass.

The remnant of the house of Jacob shall be as a Lion amongst the beasts. This may seem strange, that the same should be as dew upon the grass, and as a Lion tearing and devouring, but it agreeth as well as wasting and feeding with the sword before spoken of, here is nothing else meant, but that lusts in men, which were as beasts of the Forest making them savage and brutish, before the coming of the Gospel amongst them, should by it be destroyed, they not being led hereby anymore in sin, but inall virtue and goodness.

In that day thy hand shall be lifted up upon thy adversaries, and all thy enemies shall be cut off. Here the Lord enlargeth himself, speaking not so much to Jacob according to the flesh, as according to the spirit, that is, the Church gathered out of all Nations, and he speaks of the enemies of their salvation, that fought against their souls, against which he saith, their hand should be lifted up, that is, they should prevail, which he saith, should be all cut off, naming verse. 10. what these enemies were, viz. horses and chariots, Cities, and strong holds, that is, their pride, wherewith they were puffed up by means of these things, and not that they should enjoy not them any longer.

Then verse. 12. other enemies of their souls are named, viz. witchcraft, soothsayers, groves, graven images, and the Cities so far forth as they were adorned with these, and they thought them the more holy and glorious therefore. And all these, I say, are spoken of, as adjudged to destruction now, not amongst the Israelites by nature, but the Gentiles becoming Israelites through the coming of the Gospel amongst them, because for the abominations last spoken of, the Jews had left them long before, even ever