Commentary on the Old Testament Volume 2-4

CHAP. XXII.

THe burden of the valley of Vision, &c. The Septuagint renders it, Of the valley of vision, of Zion, expressing the place here threatened, which is here Hebr. only by a Periphrasis set forth. For Zion and Jerusalem are certainly meant here, as all agree, because it was the seat of the Prophets, to whom by visions God revealed things to come, and they were called videntes, Seers, therefore respect also was had to the name Moria vision. And although it were a mountainous place, yet it is set forth by the name of a valley, because brought so low by God's just judgments for their sins, and this was by Nebuchadnezzar, as Ier. 39. 2 Kin. 25. so Jerome. Some as Sasbont hath it, refer it to the time of Sennacherib, as indeed Junius doth because Elam spoken of verse. 6. was a City in Assyria, and Shebna, who was in Hezekiah's days verse. 15. when Sennacherib's Army came against Jerusalem: Some to the destruction by the Romans, but he stands for this, and Lyra also. And Musculus saith, it is the destruction to come by the Chaldees, that is here threatened, and I cannot see how it can be applied to the Assyrians, because when they came against Jerusalem, instead of destroying it, they were destroyed. But Calvin will have the whole Land of Judea meant by the valley of vision, being called valley, because however it were mountainous, yet in part it consisted of valleys, and it was generally a plain compassed about with mountains; and if it be so understood, haply that coming of Sennacherib against the Cities of Judah, and taking them may be meant, yet ver. 2. calling the place here prophesied against a City of stirs, a joyous City, makes it plain, that not all Judea but Jerusalem is meant, and the destruction by Nebuchadnezzar. Whereas it is objected, Lyra saith, that the Elamites were brought by Nebuchadnezzar as his hired men. Others granting, that the Elamites came with Sennacherib, say that the destruction by the Chaldees being prophesied of to ver. 5. he there propounds the danger before this past, in which they had been by the Assyrians in Hezekiah's time, and were saved, but not any whit the more turned in their hearts from sin, and to fear God and trust in him, but in worldly means of defense, of which see verse. 9, 10, &c. which seems to be the best. The Note of Calvin hereupon is good, in that it is not plainly called Judea or Jerusalem, but the [Note.] valley of vision, that a check was hereby secretly given to the Jews for being so wicked in the midst of God's Prophets, a Country alone of visions, and so of more light, and yet turned by their sins into obscurity, as low ground compassed with high hills hath less of the Suns light, then higher grounds; thus they made mountains valleys, dark and obscure by their sins elsewhere called darkness, as John. 3. 19. They love darkness more then the light. What aileth thee, that thou also art gone up to the house tops?] See the like touching Moab before, Chap. 15. 3. for which he saith, That thou also, being in distress by the Army of the Chaldees, he showeth, that they should go up, and seeing the mighty Army of their enemies, instead of going out courageously to fight, stand there weeping like women: and that we may not doubt how they could stand upon their house-tops, it is to be known that their buildings were battlements to walk upon.

A City of tumult and noise, and of joy; that is, of joy before the Chaldees coming, but now clamour, fear and trouble. Thy slain men are not slain with the sword, viz. Because by famine through the long continuance of the siege, for it lasted about six months, even till bread failed them in the City, and this was a greater judgment, then to die fighting valiantly against their enemies, wherein men glory. But these had no hearts so to do, but being pined away and dying through famine, without having any battle, they perished so, that the Chaldees at length brake in, there being few to make resistance, and those that were, fleeing out another way. One hath a conceit, that they are said to be slain, but not by the sword of the enemy, but by God's hand, as Titus himself acknowledged when he saw the strength of their walls, after the City taken, when he said, What power of man could have drawn the Jews out of these munitions? it was therefore God's power that did it, Ios. l. 7. c. 16.

All thy rulers fled together, they are bound by the archers, &c. Or rather, as the word 〈 in non-Latin alphabet 〉 Michasheth signifies, From the Bow, that is, as Junius hath it, from using the Bow; The Vulgar Latin hath it, Duriter vincti sunt, because the word 〈 in non-Latin alphabet 〉 from which this may seem to be derived, signifieth durus, and so indeed the sense will be good. For so the History 2 King. 25. doth excellently accord ver. 3, 7. and 2 Chron. 36. for their rulers, it is expressly said, They were bound with fetters of brass, not only Zedekiah, but also Jehoiakim and Iehoiakin before him. All that were found in thee were bound;] That is, all the men of war left, of whom it is said, that Nebuzaradan carried them away to Babylon, their binding, which was common to Captives, being understood. Thus Musculus also understands it, or of Iehoiakin and his Princes, 2 Kin. 24. saying, that these things agree not to the time of Sennacherib, when no such thing was done, but I rest in the former. Touching the words there is also another reading, Fled together from the Bow, they were bound, all that were found in thee were bound together, so Hebr. verbatim, by distinguishing it into two sentences, as it may well be, and then without question this is the best reading. They fled from afar off. Some refer this to Zedekiah the King, who fled from the Chaldees, but was taken and brought to the King of Babylon, but it is not said afar, but from afar, therefore it is better understood of such as came from other parts of Judah in time of this danger, thinking to be sheltered in Jerusalem, but all this should not profit them.

Therefore, said I, Look away from me, I will weep bitterly, &c. If for Babylon he wept, and was grieved in humanity, much more in brotherly charity for Jerusalem, the treading under-foot whereof he foresaw now, and the making of it a valley of misery instead of a mountain of holiness. And thus ought we all to sympathize with the Church in her distress, or else we are not living but dead [Note.] members of the same mystical body, and fail of the duty commanded, Weep with them that weep. And Isaiah by weeping thus before it came, sought to move the Jews to repentance and sorrow, as Christ afterwards foreseeing the destruction of Jerusalem, wept over it.

And Elam bare the quiver with the chariots of men and horsemen, &c. heb. with the chariot of man, horsemen, to distinguish the chariots in which they came, from others bearing burdens, he saith, a man's charet, and the men drawn in these chariots are called horsemen, because whether they rode on horseback or in chariots, they were horsemen. By Elam the Persian is meant, and by Kir the Median. For Elam see chap. 21. 2. For Kir 2 King. 16. 6. where Junius showeth, that it was a part of Media called after the captivity Syromedia, and Kir, signisying a wall. because it was compassed with an high mountain, being as a wall unto it: Jerome saith, that the Prophet goeth on here to describe the taking of Jerusalem by the Chaldees, but Calvin understands it as belonging to the coming of Sennacherib against Jerusalem, by which danger after it was past, they were not moved, and therefore it was not likely that they would by his threatening of a destruction to come long after, as I have partly touched before and approved If that which was then done were not meant, how could that touching Shebnah verse. 15. be brought in, seeing he was over the Kings house in Hezekiah 's time, and not in Zedek • ah 's, but put down to be but Scribe, as is here prophesied, Eliachim being preferred to that more honorable office, as appears Ckap 36. and 37. And Kir uncovered the shield, Vulg. Lat. and the shield made naked the wall: for Kir signifieth a Wall, but because it is a proper name also, and setteth forth the Medes, as hath been shown, our translation is more sensible, the meaning being, that having their shields covered at other times, now preparing to battle they uncovered them.

Ver. 7. Thy choice valleys were filled with chariots, &c. that is, where their vineyards and olive-yards and gardens were, and the horsemen shall set themselves in array at the gate, that is, shall come so near that there shall be no copy of fleeink away for the besieged.

And he discovered the covering of Judah, and thou didst look to the armor of the house of the forest: Here the Prophet showeth, what the wicked Jews did in the time of their danger, viz. make preparations by force of arms to defend themselves, God in whom their help did chiefly consist being neglected: as appears plainly, if we read ver. 8. 9. 10. 11. 12. together. By the covering of Judah then must needs be meant the armory, wherein weapons for war in abundance were kept, and shut up so that they were as covered, and lay hid, but now the doors were opened, and they were discovered to the view of all men, many thousands going forth armed with them. The house of the Forest wherein they lay, was of the Forest of Lebanon built by Solomen, 1 King. 7. 2. He discovered the covering of Judah, then, is no more, but as if he said, the covering of Judah was discovered, thus also the Vulg. Lat. reads it: Calvin saith, that some by the uncoverer of the covering here understand God, and some refer this uncovering to the enemy, but he is for the former. Lyra, who is for the destruction by Nebuchadnezzar, saith, that by this covering the Temple is meant, which was covered as most holy, that none might behold it where the glorious Cherubims stood, and wherein Judah trusted as a covering to protect them, as appears by their saying, The Temple of the Lord. Jer, 7. 4. Junius by the covering uncovered, understands their bulwarks in the borders of Judah taken by the enemy, and by the house of the forest, not that built by Solomon, because that was not now in the Jews hands, but any houses in forests at large, where warlike iustruments were made. Some will have hidden treasures meant by the covering, which were now brought forth to maintain soldiers, and some by the house of the forest an house built and filled with arms by David, which lay hid from the sight of the common people till now. But to leave divers men's conceits, here is one and the same thing set forth in two phrases, viz. the house of the Forest of Libanus opened to bring forth arms for their defense, where they were before covered and kept, when they had no need to use them. For the drift of the Prophet is to show all the carnal means which the Jews used to defend themselves, and to reprove them therefore because they did not flee to fasting and prayer to God, which was the chief. And he begins with their seeking first for store of arms in this verse, and therefore it doth nothing agree to expound it either of the vale covering the most holy place opened to enter in and profane it, as Jerome doth, or as Lyra, or of the bulwarks entered by the enemy, but only, as was first said, and why Junius should decline that exposition of the Forest of Libanus, I see not, because there was none other house famous for an armoury but that, and he makes it not to appear to have been at this time in the enemies hands, and out of the Jews. For that which the Jews are said next to have done, ver. 9, 10, 11. read 2 Chron. 32. 4, 5. and we shall see the things done by the counsel and help of Hezekiah his Princes, which be here spoken of, viewing the breaches and repairing them, and stopping the waters, that the Assyrians come • ng to fight against them might not there with be supplied, only the numbering of houses here spoken of, and the breaking down of some in the suburbs that might be advantageous to the enemy, are there omitted, and the ditch making betwixt the two walls, yet two walls repaired and strengthened are there spoken of. For numbering the houses, that might be either to know how many men were in them to make an army that they might find watchmen, or how many persons that the provision for their sustenance during the time of the siege might be ordered accordingly, for the ditch it was to hold water for the besieged, a new one being made, lest the old should not suffice.

But ye have not looked to the maker thereof, &c. Ye have thus used all outward means to preserve your city Jerusalem from coming into the hands of the enemy, but unto the Lord who hath made it an holy city and habitation for himself, and that not newly but long ago, ye have not looked to seek his aid by fasting and prayer, and turning from your sins. He doth not then simply tax warlike preparations for our defense, but a trusting in them and not in the Lord alone, in whom is all our help. Junius here again differing from all others expounds the matter thereof thus, the Author of this judgment for your sins long ago determined by him to be brought upon you, examples whereof he hath also made you to see in your brethren of the ten Tribes, that by them being warned ye might repent. But because he made immediately before mention of the city and parts thereof, it is more genuine to understand it, as was before said. And from hence Calvin gathereth, because Jerusalem was a type of the Church, that God built her up by his almighty power, and not man, and by the same power is able always to preserve her, which they not considering, placed not their confidence in him, but in their own preparations. And in descanting upon these words [of old] he refers them to predestination before the beginning of the world. But because predestination is one thing, and fashioning it by Ordinances, and sanctifying it another, leaving this I rest upon the former. Now this accusation was not against all in Jerusalem that fortified against the Assyrians, for Hezekiah put them in mind of God as their greatest strength still, and Eliakim who was over his house, is so highly commended in this Chapter, that no doubt is to be made of him, and some others in whom there was piety, but it was against the community of the Jews, who were most of them carnal, and trusted in carnal means.

And in that day the Lord called for weeping, &c. This saith Jerome, who expounds all of Nebuchadnezzar, was by Jeremiah and Amos, who prophesied at that time. But ours say, that the very judgment present was a calling, neither did they want then this our Prophet or others to move them to extraordinary humiliation. For the particulars of making bald the head, rending garments, and putting on sackcloth, he mentions these according to the custom of those times, meaning not precisely, that in times of extraordinary humiliation we should always do thus, for Joel 2. it is said, Rend your hearts and not your garments, but that we should first and chiefly be broken-hearted, and then by outward signs of weeping and apparel, showing sorrow, and all our outward behavior, let it publicly appear in times of public humiliation, how deeply we are stricken with sorrow for our sins.

And behold joy and gladness, slaying oxen, &c. that is, laughing and making merry, all God's judgments being contemned: Joy is not here simply taxed yet, for there is a time to laugh and a time to weep, but in time of calamity, in coming for sin, or joy in sin opposed to godly sorrow for it, because some are so far from mourning for their sins, that they joy in committing them, and glory in recounting them, and joy to think upon them afterwards, which is an iniquity not to be expiated forever, as here followeth, ver. 14. Or to be profuse in laughter, making it their daily practice to feast, laugh and be merry: or lastly, being unaffected at the sins of the land, or at our brethren's miseries, Rom. 12. 15. Am. 6. 6. Killing of oxen. Here the Prophet proceeds to aggravate their sins, heb. it is to kill oxen, &c. the meaning is, that when hearing of God's judgments threatened, they should have sought unto him by fasting and prayer, they contrariwise feasted, and run into all excess of riot, and made a mock of all the terrible threatenings denounced against them, saying, Let us eat and drink for tomorrow we shall die: that is, in way of derision of the Prophets threatening of horrible destruction at hand▪ able to make any heart to tremble, they were so far from being affected with it, that they said in effect, let death come so speedily, we will make merry whilst we may, for we hold this threatening ridiculous, as which shall never take effect. See the like saying of Epicures, 1 Cor. 15. 32. the Papists saith Calvin, because taking of flesh is here taxed, gather that it is a sin to eat flesh upon a fasting day: but why do they not infer the like touching wine-drinking, which is as well here complained of? Therefore their eating flesh and drinking wine implied feasting, which at times of fasting is an abomination, and to eat or drink anything, but in case of necessity for infirmities sake, in some only that cannot fast from all food without detriment to their health, is unlawful, and not the fasting from flesh only, because fasting is from eating bread or drinking water, Ezra 10. 6. Est. 4. 16. Jonah 3, 7.

And it was revealed in the ears of the Lord of Hosts, if this iniquity shall be expiated, &c. He speaketh thus, not that God needs any revealing of things done upon earth by wicked men, for he seeth and knoweth all things, but his hearing by an Hebraism is thus set forth, the more to terrify the wicked, who think haply it shall not come to his ear, who cannot if he hears of their evil sayings and doings, but be a severe Judge unto them; as a man threatening a malefactor, and his knowing of it, and reproof therefore being despised, he tells him further that his evil doing in contempt of the Law is come to the ears of the Judge, this will more startle him. The form of threatening used here is an oath, something being understood, as, I am not just, or live not, if this iniquity be for given, that God's full purpose to punish these contemners of his judgments with death might the more appear, and all others might fear to do the like. Some think, that even this sin upon repentance is remissible, but forsomuch as it is a despite done to the spirit of God, and so a degree of sin against the holy Ghost, I cannot subscribe unto them, because so also it should be but as all other sins, whereas it is here singled out from them, being called this iniquity; and Jerome hereupon saith, Post peccatum erecta cervix, & ex desperatione contemptus, magis offendit Deum, quam aliquod aliud peccatum. And whereas some infer, because it is said, till they die, that there is forgiveness after death, it is absurd, and without all ground in holy Scripture.

Lyra for, If this iniquity shall, &c. hath, this iniquity shall not, but this is more emphatical then a simple negation, as if the Lord had said, rather then forgive this I will suffer anything to be done unto me.

Get thee to this Treasurer Shebna, who is over the house: Vulg. Lat. go in to him that dwells in the Tabernacle, and is over the Temple, even Sebnah: forsomuch as there is no ground in the Hebrew for this translation, it is worthily rejected even by one of their own Doctors, who saith, that there is no word in the Hebrew Text, which signifieth either Tabernacle or Temple, but Jerome, herein following some of the Hebrews, who hold him to be high-Priest, and the high-Priest dwelt in the Tabernacle, though neither be true, presumed to use this liberty respecting rather this sense by him affected, then the meaning of the words, which are none other, but as in our translation beforementioned: yea, and he noteth, that Jerome himself renders the same words praefectum domus, 2 Kin. 19. and Isa. 36. and Rabbi Abraham saith, that he was treasurer, and over the Kings house. The word is 〈 in non-Latin alphabet 〉 signifying a Treasurer, and not a Tabernacle, although Cornelius a Lapide contends for it, alleging Exod. 1. 11, where a word coming from the same radix is used to set forth cities of Tabernacles, but it is not so rightly rendered, since 〈 in non-Latin alphabet 〉 will not bear it, but rather cities of store, or treasure: And if it be taken otherwise for cities of Tabernacles, that Pharaoh should cause the Hebrews to build for him, what sense would there be in it? But he addeth further that the Septuagint render it pastophorium, i. exedram vel cubiculum, but certainly by a great mistaking of 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 , from which a word derived 2 Chron. 31. 11. indeed signifieth chambers, yet not to keep in, but to lay up the tithes brought in: yea, and the Jesuit himself by and by argueth strongly to prove, that this Shebnah was not the high-Priest, but the Treasurer: for 1. the Septuagint and Cyril call him quaestorem, others treasurer. 2. Yeelding, that he was over the Temple understood by the house here, he could not be the High Priest, because he is nowhere so called, but the High Priest. 3. Josephus in setting down the catalogue of High-Priests, makes no mention of any called by this name. 4. Azariah was now High Priest, 2 Chron 31. 10. 5. The High-Priesthood was not translared to another family from Aaron's and Sadocks, till the time of the Maccabees, but the office here spoken of is translated ver. 20, 21, But whether this Shebnah, and that 2 King. 19. were one and the same, is by some doubted, as by Josephus and Tostatus, because this Shebnah and Eliakim were Priests, those 2 King. 19. Laics. Arias Montanus saith, that they were the same, so likewise Calvin and all ours generally. The cause of the doubt is partly because according to some the man here spoken of, was one that lived in Zedekiah his time, when Nebuchadnezzar took Jerusalem, whereby they expound all that which went before, of the Jews straits by the Chaldees, and partly because that Shebna 2 King. 19. is said to be Scribe or Chancellor to the King, and Eliakim over the house, but here Treasurer, in whose room Eliakim was to be set up. For the first enough hath been already said, to show that the things before spoken from ver. 6. pertained to their sufferings by Sennacherib and even Sasbont, who is for the Chaldees, yet coming to Shebnah he saith, that here a new Prophecy begins concerning a great man in Hezekiah his time, of whom before, 2 King. 19. For the second, Calvin observes that 〈 in non-Latin alphabet 〉 hath another signification besides Treasurer, viz. a fautor or cherisher, which is proved 1 King. 1. 2. where the same word is used in this sense in speaking of Abishag, though there in a good sense, yet here to discover evil cherished in the heart of this wicked man, even evil counsel, so to stand for Hezekiah as to keep intelligence and correspondency with the enemy, that which way soever the world went, he might provide well for himself. The Hebrews say, that he treacherously agreed with the enemy to deliver the city into his hands, and that Hezekiah upon this prophecy of Isaiah put him down from being Treasurer and Scribe, both which high offices he had suffered him to hold, the office of Scribe still, but took his Treasurership away from him, and conferred it upon Eliakim a most faithful man. But because there is no ground for this in the holy Scripture, I pass it over, as Calvin doth, and rest upon the Etymology of the word before-going, his office is not here so much pointed at, as his quality of cherishing in his heart evil counsel against the State, and therefore he calleth him this fautor or cherisher, in way of contempt, as Christ sometimes called Herod that crafty Fox, whereas by some he is thought to have this name given him from a city in Egypt, Sochen, from whence he came, being therefore called a Sochnite, it is but conjectural. But why doth Isaiah so terribly threaten him? passing over that which is uncertain, here is enough discovered in the verses following to show that he had great cause. For he was proud like Absalom, and out of his pride he built him a stately sepulcher for a memorial, which could not be without great cost, and therefore not without pilling and polling the people. And forsomuch as he provided thus for the entombing of his corps, when he should die, he hereby intimated that he was one and the head of them, that contemning the Prophets threatenings ate and drank securely, when the whole city and kingdom were like to come into great straits. And he doubtless was one of those princes spoken of 2 King. 19. which gave the king counsel to fortify so strongly, that it was now supposed by the strength of their fortifications without seeking to the Lord by fasting and prayer they should be sufficiently defended against the assaults of their enemies, although the King himself did not so, but by his speeches to the people shown plainly, that still all his trust was in the Lord, moving them to do the like, 2 Chron. 32. 8. With them is an arm of flesh, but with us is the Lord, and the people rested in these words.

What dost thou here, that thou hast hewed for thyself a sepulcher, &c. A most unworthy man, because he was in high place, and great in this world, thought by his wealth to make himself great and famous in his memory throughout many ages to come, contrary to that, Prov. 10. 7. The memorial of the just shall be blessed, but the name of the wicked shall rot. But the Prophet takes him up as one that was but a very larva personating a great Officer of the kingdom, but having nothing of worth in him, whereby we may see both how base and unworthy great men make themselves by their pride and oppressions, to learn to flee vices, because God is also full of wrath against them: and that a good King may have evil Officers about him, he not knowing it, as Hezekiah had this wicked Shebnah.

Behold the Lord will carry thee away with a mighty captivity, &c, Vulg. Lat. sicut Gallus gallinaceus asportari te faciet, taking the word, 〈 in non-Latin alphabet 〉 here used for a cock, which properly signifieth a man, because as a man is amongst his wives strong and imperious, so a dunghill cock amongst his hens. But then it must be read thus, he will cause thee to be carried captive by the captivity of a cock: because there is nothing signifying as, and the meaning is of a cock taken and bound, and gelt, and made a capon, his comb being cut, and then he being carried to the market, not daring to look up, but holding down his head, who so proudly lifted up his crest, and crowed upon his dunghill formerly. This indeed is a good gloss of Jerome’s. But forsomuch as 〈 in non-Latin alphabet 〉 signifieth not a cock, but a man, or strong, it is better rendered as before, though some read it with the captivity of a man, that is, into a far country, because men are carried furthest when they are taken, as being more able then women to endure travel, but this is somewhat far fetched, wherefore I adhere to the first as most sensible, the Lord shall carry thee away with a captivity, that is afar to live and die in extreme misery and ignominy, as thou out of thy pride preparedst for thy long lasting fame and glory, which is further expressed, ver. 18. Of the fulfilling of this we read not, but it is not to be doubted of. The Hebrews, if we will believe them, say, that Shebnah with some other of the Jews conspiring with him, fearing lest the city should be taken, went to Sennacherib, to take part with him, but so great a destruction coming upon his army the night following, he being full of wrath, took them and carried them to Nineveh, doing execution upon them there in most terrible manner, and tying this man to an horses tail, as Musculus relates it, he caused him to be drawn amongst thorns till he died. Junius differing from all other translators renders it thus, Behold the Lord that covered thee with the covering of a man, and clotheth thee godlily: but he mistakes 〈 in non-Latin alphabet 〉 taltal, captivating for 〈 in non-Latin alphabet 〉 to cover, confounding two several radixes 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 and our New Translation being deceived by him, have put the same in the Margin, as if it might be indifferently rendered either way, but the first is the only right reading. For the next words, Shall surely cover thee, Jerome hath, Shall lift thee up as clothing, amictum; That is, Shall so easily take thee up, and carry thee away, as one doth a garment, but Hebr. it is, Cover a covering on thee; that is, as Vatablus hath it, shall clothe thee with confusion, and he alludes to the covering of the faces of those that were condemned of old, as we may see in the case of Haman carried thus out of the presence of Ahasuerus to the Gallows.

He shall surely turn and toss thee violently like a ball into a large country, &c. Hieron. Coronans coronabit te tribulatione, & quasi pilam mittet in terram latam, Hebr. It is either crowning, or rolling as a Ball or Bowl is rolled being cast out of a strong man's hand a great way: But because rolling doth best agree, and Jerome once renders it by mittet, it is better translated all the times, which are three in this place alike, Rolling he will roll thee with a rolling like a ball or bowl into a large country, with his hands. Some have it large and spacious, some large of bounds, as if 〈 in non-Latin alphabet 〉 had reference to the Country, and not to him that should cast him thither; but for the word signifying hands, it is more proper to refer it to the Lord, who he threateneth shall do all this with his most mighty hands. The Bold, the Spirit of God makes the Prophet to deal even with men of greatest honor and power if they be proud and profane. And the chariots of thy glory shall be the shame of thy Lord's house; That is, Whereas through the favor of thy Lord and King thou wert so highly exalted, that thou rodest gloriously in thy chariot thorough the streets of Jerusalem, being croucht and bowed unto by the people, thou shalt be brought to such a shameful condition in the enemies Land, being made a scorn and laughing stock to them, that through the contemptible condition, wherein thou shalt be, thy Lord Hezekiah, though a godly King, shall suffer reproach, when they shall say, This was Hezekiah's favourite, who I warrant you is a good one, that favored and honored so much such a varlet as this: and to this effect almost Calvin, hence warning Princes to beware whom they prefer, lest it redound at length to their dishonor.

And in that day I will call my servant Eliakim the son of Hilkiah, &c. At what time this was done is uncertain, but certain it is that Shebnah his wickedness being discovered to the King, he was put down from that highest office, and Eliakim set up, yet he was not put down all at once, but being now Treasurer and Master of the Kings house, he was put from the first before Sennacherib's coming against Jerusalem, and was then only in the second office of Scribe, Eliakim being set up above him, as we may see Isa. 37. and this most probably was upon Isaiah his prophesying against him: but afterwards he revolting to the enemy, as hath been said, Eliakim had all the honor of both these offices, from which it is thought he had been formerly removed through Shebnah his false suggestions to his Lord against him. But this is only conjectural, and haply Eliakim was never in any of these offices before, but being thought a right honest and faithful man, the King upon the detection of the others fraud, or rather abhorring his pride, preferred him to one of his offices first, and then to another. For if he had found him treacherous, it had been no policy in the King to continue him in any such office about him still, neither could he think him a fit man to send with Eliakim to Rabshakeh, or to the Prophet, as he did. And the Lord calleth Eliakim his servant, thus most highly honoring him for the Graces of Faith, Humility and Fidelity to him, and the Country shining in him, as we may gather from that which followeth.

And I will clothe him with thy robe, and strengthen him with thy girdle, &c. That is, I will give thee such favor with Hezekiah, that he shall thus promote thee to the honor of being Praefectus domus instead of Shebnah, the ensigns whereof were a rich Robe and Girdle. Lyra, who stands for Shebnah his being high-Priest before, and Eliakim now, thinks this confirmed here, because the high-Priest had a Robe and rich wrought Girdle put upon him, when he was consecrated, Levite. 8. 7. But when Jonathan would honor David, 1 Sam. 18. 4. it is said, That he took these ensigns of his own body, and gave them to David to be worn by him. And amongst the Romans the Girdle was used likewise by Emperors, honorable persons, and valiant soldiers. Therefore this proves no Priest here spoken of, although almost all Pontificians after Jerome follow it. But Sasbont gives a good reason why, viz. because Vers. 22. he saith,

I will lay upon his shoulder the key of the house of David; According to that Isa. 9. The government shall be upon his shoulder, and he shall sit upon the throne of David: The house of David setting forth nothing else but his Throne or Kingdom, although some adhering to Jerome expound David's house of the Temple, because he provided treasure and materials for the building of it. But let them show any other place wherein it is so taken, and if they cannot this must needs fall to the ground. But what an high dignity is here spoken of, being the same that is said of the Son of God, and again applied unto him, Revel. 3. 7. Verily this hath made some to expound this as spoken of Christ, and not of any mortal man; but others better of Eliakim, a man thus preferred by Hezekiah, as a figure of Christ; so Cyril and Theodoret; but for this end they hold him to have been both high-Priest, and over the Kings house also, thus figuring out Christ his dignity both regal and pontifician. But as his having the high-Priesthood hath been already confuted, so it is not necessary to make him any otherwise a figure of Christ thus; but as David in respect of his kingly dignity, there being another, who alone typified him as King and Priest, even Melchizedek. And in setting forth his authority in David's Kingdom, he speaks of keys, because by having the keys of the City delivered to him, the King takes possession of a City, and hath it under his power, so that none can enter in, or go out, but by him, and all things are either confirmed or disanulled by him. Whereas then this promise is made to Eliakim, it doth imply two things, 1. Dexterity and Wisdom to handle the keys for that end for which they are given him, that is, his authority in confirming or disannulling anything rightly. 2. Power to exclude or to let in to the City, and to bring forth things of present use, and to lock up and keep those things for afterwards, which are not yet useful. It was an honor like to that of Josephs in Egypt for his great wisdom and fidelity bestowed upon him by Pharaoh, so that without him nothing should be done in all the Land, and by this power he locked up the corn gathered together, and when he saw his time, opened the houses of store, and brought it out. Whereas keys use to be given into ones hands, but here it is said, I will lay them upon his shoulder, it is to intimate the glory wherewith he should by this power giving to him, be invested, according to verse. 24. They shall hang upon him all the glory of his fathers house, which must be upon his shoulders. Others take occasion here to speak of the keys given to Peter, both papal, affirming power of opening and shutting out of Heaven by Excommunication given to Peter and his Successors; and ours, as Calvin and Musculus, that nothing else is hereby given but power to preach salvation to such as by true faith and repentance turn, and damnation to the unbelieving, according to that Mark 16. 16. He that believeth and is baptized shall be saved, he that believeth not, damned; for this being done by him and his fellows upon earth, is ratified in heaven. But others better, both this and the power of Government for the well-being of the Church, because the keys are never spoken of, but in this sense, and this Government was by Ecclesiastical Censures, which were sometimes executed by an Apostle, and sometimes by the Church, 1 Tim. 1. 20. 2 Cor. 5. and this was by casting notorious offenders out from receiving the Lord's Supper, and forbidding other Christians to eat and drink with them to make them the more ashamed. So that if a Preacher acteth this part or the Government, howsoever it be constituted, either of Officers purposely set up for the ease of the Preacher, who ought wholly to give himself to study and preaching, or of rulers in the State where it is Christian, they have ground in the Word for their so doing.

And I will fasten him as a Nail in a sure place, &c. A nail, saith Adam, was either made of wood to drive into the ground to fasten a Tent Exod. 38. Num. 5. or else an iron nail to drive into a post to hang things upon; and thus the words following show, that he is called a nail, for it is said verse. 24. They shall hang upon him all the glory of his fathers house, the offspring and the issue, all vessels of small quantity, &c. The Vulgar Latin, Divers kinds of vessels, every small vessel of goblets, &c. Thus continuing the Metaphor, as he had compared him to a Nail, so the people to vessels great and small; the meaning being, that rich and poor should all depend upon him most willingly, and yield subjection to him. And because the glory of a King is said to be in the multitude of his subjects, this phrase is used touching him, They shall hang upon him all the glory of his fathers house, that is, when so great multitudes shall willingly submit to be governed by him, then he shall be glorious, as his father, who it seems, was a great Prince, yea and an accession of glory shall come to his house by him, he having more glory then ever his father had, for which it is said, verse. 23. He shall be a glorious throne to his fathers house. Why Jerome renders that divers kinds of vessels, which Symmachus and Vatablus render Nepotes, or Stirpes & posteros, I know not, for the word 〈 in non-Latin alphabet 〉 Tsatsaim here used cometh of 〈 in non-Latin alphabet 〉 , Prodire, so that posterity which cometh from their parents, must needs be meant hereby, and the meaning must be, as Calvin hath it, that the good coming by this worthy Prince Eliakim shall not be slitting, but durable to the generation to come, and to another after that, and therefore it is said, that he should be fastened as a nail in a sure place, that cannot be plucked out again. For a wise and good Prince by settling good Laws and Ordinances doth benefit not only the people living at that present, but also the Generations to come, and that not only males, but females, for which to the word Hatsatsaim of the Masculine Gender is added Hatsephangnoth of the Feminine, signifying Daughters or Neeces. The vessels, which he saith, they should hang upon him, are lesser, as cups; and greater as flagons or water-pots, and because the word 〈 in non-Latin alphabet 〉 doth sometime signify musical Instruments, some render it so, especially who hold Eliakim to be high-Priest, saying, that hereby it is meant, that he should order all things in the worship of God, even to the players upon Instruments. But this having been already confuted, it is better understood of all sorts of people both small and great depending upon him, as vessels of all sorts are hanged up upon nails or pins fastened into a wall.

In that day shall the nail fastened in a sure place be removed, &c. That is, In the day when Eliakim shall be advanced, Shebnah, who seemed to be a nail fastened surely before, especially in his own opinion, for the great favor in which he was with the King, shall be removed, that way may be made for this good Prince, and then all his friends that depended upon him shall be frustrated of their hopes, which they had through him. Thus R. Solomon, Vatablus, Calvin, and generally all Expositors, except Jerome, who having mentioned this, resteth not in it, because it is said, that which hung upon it perished, which is not true being applied to Shebnah, because when he fell from his high-Priesthood, other Priests and Levites, and singers depending upon him, fell not also, but continued still to serve in their courses, till the Babylonish Captivity. He therefore saith, by this nail is meant the same before spoken of, this being a Prophecy of Eliakims high-Priesthood, and of all the Priesthood and service in the Temple failing for a long time, when by the Babylonians the Temple was burnt, and the Jews were carried into Captivity seventy years; and of this high-Priesthood and Priesthood utterly ceasing forever, the Temple and City being again destroyed by the Romans. But all this falleth, because the ground hereof, that is, Eliakims being an high-Priest, hath been already razed. And as for his exception taken to the former, it is of no force, for it is meant of the kinsfolk and friends of Shebnah, that hung upon him, and had maintenance and hopes of preferment from him, from all these when he fell they fell also. And he twice mentioneth the Lord's speaking of this, once setting him forth by this title, The Lord of hosts, that it might not be doubted of, but steadfastly believed, that Shebnah should thus be brought down, and Eliakim set up, though Shebnah were then so mighty, and in such grace, that men could hardly believe it. But this consideration, that [Note.] God is the Lord of hosts, who threateneth the wicked of the highest rank, that stand most strongly, with destruction, should make them fear it, to turn unto him, and not to go on in their pride and tyranny, as if they were too great ever to be moved.

CHAP. XXIII.

THe burden of Tyre, Howl ye ships of Tarshish, &c. Tyrus was an Island in the time of the Prophets, as we may see in Ezek. 26. and 27. where God's judgments against Tyre are more amply set forth, and the cause thereof: but afterwards it was by Alexander, when he besieged it, laid to the firm Land, the narrow passage betwixt them being filled up, that his Army might approach to their walls. The Country to which it belonged was Phoenicia, and it lay not far from Galilee, as we may gather, where Christ is said to have gone from Galilee into the parts of Tyrus and Sidon, Mat. 15. that is, saith H. B. in Patriarchs travels fifty six miles. The cause why Tyre should be destroyed is set forth, Ezek. 26. to be their insulting over Jerusalem at the destruction thereof, the means also whereby Nebuchadrezzar King of Babylon. And Jerome saith, That in the History of the Assyrian wars, soon after the destruction of Jerusalem, the Philistines, Arabians, Damascus and Egyptians were subdued also; and because Tyre is mentioned in the Psalms, as joining with them against God's people, The tabernacles of the Edomites and Ishmaelites, Gebal, and Ammon, and Amalek, with those of Tyre; he doubts not but when they were judged, Tyre was judged also. But we need not go by such conjectures, for Josephus saith, That thirteen years after Jerusalem was destroyed, Nebuchadnezzar went against Tyre, and with great labor making provision for his Army to approach to it, took it, and made it a place for Fishermen to dry their nets. Iosep. 9. c. 15. Tyre, Heb. is 〈 in non-Latin alphabet 〉 signifying a rock, so called, because strong as a rock, and situated upon a rock. It was the metropolitan City of Phoenicia, the Lady of the sea, and mart of the whole world for the opportunity of the scite. Pliny saith, That it was sometime seven hundred paces from the Land, the whole compass of the Land where it stood being nineteen thousand paces, the City two and twenty furlongs, being rather all as a Tower, then a City, and for riches and pomp exceeding all other Cities. For the Antiquity Berosus saith, That it was built by the seventh son of Japheth, called Tyras, soon after the flood, but now the destruction hereof is threatened. For ships of Tarshish, that are bidden to howl; Vulgar Latin hath ships of the sea, because Tarshish signifieth the sea, for the sky-color thereof, which Tarshish properly signifieth; see before Chap. 2. 16. The Septuagint, Ships of Carthage, because Carthage was a Colony of the Tyrians, according to that saying of Virgil,

And Jerome Ezek. 27. turns the same word Carthage also, because Carthage abounded with ships, which were employed for the Tyrians. The Chaldee renders it Africa, putting the whole for the part, because Carthage stood in Africa. But it will be best to take it with Sasbont for the mediterranean sea, the most and best ships of which pertained to Tyre. Now the ships are bidden to howl by a Prosopopeia, the more to set forth the misery of their masters. Vatablus saith, that some Hebrews say, That there was a City not far from Tyrus and Sidon, called Tarshish, but he holds the mediterranean sea, which is of a sky-color, to be meant hereby. Calvin, Tarsus in Silicia where P. was born. There is no entering in from the Land of Chittim, it is revealed to them. Heb. From entering in; and the words before, devastation from house, the sense being, so that no house is left, or entering in &c. By Chittim the Grecians are meant, and therefore by some the desolation brought upon Tyre by Alexander is understood to be here prophesied of. But Calvin yields good reason to the contrary, 1. Because Ezek 26. where the same thing is prophesied of, Nebuchadnezzar is expressly said to be the King that should do it. 2. Because Alexander took not Tyre till 500 years after, and what comfort would this have been to the people of God to hear, that their cruel enemies of Tyre, dwelling so near unto them, should be suffered so long to go unpunisht, when all other Nations about suffered by Babylon? 3. Because Tyre is said after this to have a King, but after being destroyed by Alexander, none, but was reduced to the form of a Commonwealth. The not coming of ships therefore from Chittim, is not to be understood as if the way were stopped up against them, but by reason of the desolation to which they should hear that this famous Mart-Town was brought, they should cease coming thither for traffick, and this is meant by these words, It is revealed to them, although Calvin refers it indifferently to Grecians or Tyrians.

Be still, O ye inhabitants of the Isle, &c. Here he further amplifieth the judgment of Tyre, by showing, That whereas in times past there used to be much noise of ships coming from Sidon thither, now they should not traffick there anymore. Sidon was a City upon the sea-coast about two hundred furlongs from Tyre, and a Colony thereof, and therefore the inhabitants thereof are specially spoken of, as coming frequently to Tyre.

And by great waters the seed of Sihor, the harvest of the river is her revenue. Jerome joining this to the former words, reads it together with verse. 2. thus. Be silent (O inhabitants of the Isle) the negotiation of Zidon; many waters have replenished thee, &c. whereas ver. 3. is manifestly in Hebrew disjoined from ver. 2. beginning not with these words [great waters] but, And by great waters, &c. Sihor is the river Nile, which by overflowing the Land of Egypt makes it so fruitful, and therefore seed and fruits are attributed hereunto, because by the overslowing hereof they grow in abundance, the Land being fatned by the black slud by this river brought down upon it. It had the name Nile, saith one, from 〈 in non-Latin alphabet 〉 , novus limus, which it brought with it. But the Prophet here in amplifying the misery of Tyre, by saying, The corn of Egypt was her harvest or increase, means, that it was so, because brought from thence to Tyre to her great benefit: thus it had been, but now it should be so no more, for Tyre was the Mart of Nations. Vers. 4, 5. He insists upon this amplification from Zidon and Egypt further saying, Be ashamed, O Zidon, for the sea hath spoken, even the strength of the sea, &c. By the sea some understand Tyre, called the sea, because standing in the sea, and the strongest Island therein. Others taking the sea as spoken to by a Prosopopeia, and Tyre brought forth as it were thereby, and increased to such riches and glory, because all the Tyrians wealth came in by the sea. We may take it either way, or rather both the sea, and Tyre the strength hereof brought in complaining of a desolation, whereas in times past here were many gallant young men and virgins brought forth, and brought up there, now it was not so, the place being laid waste. As at the report concerning Egypt, &c. Calvin, So soon as the rumour comes to Egypt they shall sorrow] That is, saith he, as soon as they shall hear in Egypt, that Nebuchadnezzar hath won Tyre, they shall be terrified, as they that are likely next to be destroyed. Others understanding it in the same manner say, that Egypt shall sorrow, because their commodities, which they were wont to sell to their great profit to the Tyrians can now be no more uttered unto them. Some in both these regards, for the Egyptians might know out of Ezek. 29. 18. Ier. 47. 4. that when Tyre fell, destruction by the Chaldees was not far from them, as being promised for their hire. And this agreeth best with the words of the Prophet, which are verbatim, As this heard to Egypt, they shall mourn, as the hearing of Tyre. Wherefore Junius, whom our New Translations follows, taking it for an illustration by a comparison made betwixt the fear that should surprise the contiguous Nations about Tyre, and of those in the time of Moses, when they heard of the Egyptians drowning in the red sea, did much mistake it; neither will the words bear that exposition, because it is 〈 in non-Latin alphabet 〉 , a rumour to Egypt, not of or concerning Egypt.

Passe ye over to Tarshish, &c. That is, Tyre being destroyed, which hath been your Mart hitherto, seek ye now to get your living by failing to some other place, as a new Mart-Town, for here is no good for you to be done anymore. The Vulgar Latin, Passe the seas, as it may well be interpreted, no particular place being meant; for if it were meant of a place called Tarsus, it will not thus agree with the words going before verse. 1. Howl ye ships of Tarsus; for what comfort in going to a place in a lamentable case? Besides here is no word signifying [to] but pass Tarshish. Howl ye inhabiters of the Island; Some render it Islands, but it is a singular, and may be referred to Tyre.

Is this your ancient City, &c. Of the antiquity of Tyre, see before; but howsoever they gloried in this, now he saith, that they should go in a poor manner afar off, after the manner of beggars or captives to Babylon, Hebr. it is [From afar off into perigrination] or to a strange Country, the sense is all one; for if Tyre from whence were far from Babylon to which they should go, then Babylon was far from Tyre.

He enquires by what counsel this is done, and showeth, that it was the Lord's to abase all human glory, whereby we may see how supereminent in wealth and worldly all the inhabitants of this mighty City were. That we may all learn not to glory in such things, but know that the Lord can soon stain all glory, and therefore in the midst of all pomp fear and be submiss to serve him.

Passe thy Land as a River (O daughter Tarshish) &c. or, Daughter of the sea. For being taken either way, it agrees well to Tyre, being called a daughter of the sea, because standing in the sea, and as it were springing out of it, and daughter Tarshish, because Gen. 10. 4. there was a Tarshish coming of Japheth, who replenished the Isles, and haply he might inhabit here, and thus the ships of Tyre were before called the ships of Tarshish, verse. 1. Now in bidding her pass as a river, he shows, the going away of the Tyrians into Captivity out of their own Land, there being no means to stay them, as a flood cannot be staid, but flows on, till it be swallowed up of the sea; Or because he saith, Passe thy Land as a flood, he means, That as a flood riseth above the banks, and runs divers ways, so they should be scattered. Vatablus renders it, Passe on to the daughter of Tarshish as v. 6. but in the Heb. it is plainly, Daughter Tarshish, as the party spoken to. But how can the Daughter of Tarshish flow to Tarshish, as Vers. 6? Answ. Very well, if by Tarshish we understand the sea, as well as a place so called, as one most eminent offspring thereof. No girdle more, that is, whereas before the waters did gird it about, and were a defense unto it, now they are not, it being joined by the conqueror to the firm Land, Some by Girdle understand strength, which in that City was great to resist the enemy. I think it best to join both together. But whereas some by Girdle understand the meanest commodity to be sold there, and so that being full of rich merchandize before, nothing was left, I think this to be far fetched.

He hath given a commandment against the merchant City, &c. Here the destruction of Tyre is further amplified, and he dwells so long upon it, because it might seem incredible to men, that so strong a place, and so flourishing should be destroyed, Hebr. for the merchant City is Canaan, and so it is rendered by Vatablus, and Vulgar Latin, whereupon some think that mention is made of Canaan, that by recounting how the inhabitants of that Land perished, they of Tyre might fear the same almighty power now set against them; so Jerome and others, affirming also that Tyre stood in Canaan; so Josh. 19 29. it is reckoned in the lot of the Tribe of Ashur, and Matth. 15. the Canaanitish woman, who cried unto Christ for her daughter, is said to have come out of the parts of Tyre and Zidon, and by this name is it set forth the rather, because it was a City full of merchants, and the word Canaan signifieth a merchant. Wherefore it must be read according to the Hebrew, He hath given a command against Canaan, the sense yet being the same.

Thou shalt no more rejoice (O thou oppressed virgin, daughter of Zidon) &c. Here is according to Jerome another description of the same City Tyre: for although it now excelled Zidon far in strength, beauty and riches, yet it was built by the Sidonians, and was a Colony of Sidon. But whereas he threatens Tyre, by saying, that she should no more rejoice, he meaneth not never, for verse. 15. after seventy years there is a Promise made unto her, wherefore it is meant, no more a long time. And a virgin Tyre is here called, not in respect of purity or chastity, or truth formerly being there, but because she was never before subdued or brought under the lust of any; so Calvin, saying, that the Tyrians goods kept, as it were, locked up before a long time, were now subjected to the Conquerors will, as if Venice never subdued, were therefore called a virgin City. Passe into Chittim, that is, saith Jerome, into Greece, and other western parts, as before upon ver. 1.

Behold the Land of the Chaldeans, they were not till the Assyrians founded it, &c. Vulgar Latin, There hath not been such a people, the Assyrians founded it; That is, saith Jerome, if ye would know by whom ye shall be brought to this destruction, the Chaldeans shall do it, who are such a people for might and power; as that there was never any people like them, and they are most ancient, as having their beginning from Ashur, of whom see Gen. 10. Before ver. 12. he spake to the runawaies, now to such as remained in Tyre, They have captivated his strong ones, digged down the houses, &c. Our new Transl. They set up the towers thereof, and raised the Palaces thereof, and he brought it to ruin. Contrary to the former, and indeed it is a marvel, that Jerome should be moved by one word signifying either to raise up or to dig down, as 〈 in non-Latin alphabet 〉 here used doth, to pervert the whole sentence, yea the whole verse, making it to speak of the Chaldeans destroying of Tyre, and of their incomparable greatness, whenas nothing else is here set forth, but an example of the Assyrians overthrown by the Chaldees, from amongst whom they came, as the more ancient, who when Ashur was a great Monarchy, had no name of a people, yet at length they overthrew and brought to ruin that Monarchy, and therefore it was not for the Kingdom of Tyre to contemn the Lord's threatening of their ruin here, as if they were too mighty to be subdued, for a greater Kingdom by far had been ruined by a people of no name or note, even the Assyrians the founders by the Chaldees in times past under them, the Proverb being thus verified, Mater peperit filiam, filia devoravit matrem, that they might tremble and fear, as being much more liable to destruction by the same Chaldees, if the Lord should bring them against Tyre, their strength being now doubled by the accession of Assyria to Babylon. Of this an hint only indeed is given here, but Ezek. 26. it is plainly shown, That Nebuchadnezzar should destroy Tyre. Now that Jerome and the Expositors following him do pervert the sense, is plain, because here are no words signifying, There is not such a people, but it was not a people; that is, had no name, but went long under the name of Ashur, and was under Ashur; and whereas they read it, They have captived the strong ones, Hebr. it is, They have raised up the towers thereof, &c. that is, saith Calvin, by bringing them to a civil kind of living, whereupon they built them Cities, who had been before a rude and wild people living in Tents, but finally the Chaldee made the Assyrian Kingdom to fall, as is shown in the last words, which are verbatim according to the Hebrew, He put it to falling, Cal. He brought it to vastity.

Tyre shall be forgotten seventy years, &c. That is, saith Jerome, according to the time of Jerusalem's desolation, over which Tyre insulted, As the days of one King, that is, of Nebuchadnezzar, under whose Kingdom Judea was held so long, but others, saith he, refer it indefinitely to the reign of any King, that liveth longest. Other Expositors generally agree about the seventy years, as being the time that the Babylonians reigned after this, wherein no eminent place, such as Jerusalem and Tyre were, might be rebuilded for fear of rebellion and trouble. But Vatablus in expounding these words, As the days of one King saith, it may be referred to David, who lived seventy years; Calvin, to one King, as to any other one man, whose age is said Psal. 90. to be seventy years, but it is said of one King, and not of one man, because Tyre had a King. I prefer that of Jerome, understanding by one King, one Kingdom of the Chaldees lasting so long, and triumphing over Tyre, as over Jerusalem in the ruins all that time. For why David should be here meant, or man indefinitely, especially one well maintained, as a King, as Cornelius a Lapide hath it, I cannot see; but why the Chaldee Kingdom should be meant, we may see good reason, because although Evilmerodach reigned after Nebuchadnezzar, and Belshazzar after him, before the fulfilling of this, yet they were all but as one King, because of the same line, it being the manner of the Scripture thus to set forth any Monarch with his issue succeeding him in his Kingdom, till the last be cut off, as Dan. 2. 39. After thee shall stand up another Kingdom, where but one King is spoken of, as standing till another Kingdom, because he stood till then in his posterity; so likewise Junius, rendering it, Quasi anni unius, omitting the word Regis. Now Tyre is said to be forgotten all this time, because no City, and no resort unto it till this time expired. After that shall Tyre sing as an harlot] That is, saith Jerome, shall have joy for many Nations frequent her, as in times past, as many lovers frequent an harlot, being contemned, no not once thought upon all the time, that she lies squalidous in her sordes: for so lay Tyre those seventy years in his ruins. It is meant then that Tyre should be built again, and be a Mart again.

She is bidden to sing as an harlot, because when her lovers have forsaken her, she seeks by sweetly singing to bring them back unto her again, so Tyre should seek after her rebuilding to draw other Nations to resort thither for traffick again, thus Lyra. Now a merchandizing City, saith Calvin, is compared to an harlot, not because it is simply evil to get gain by Merchandize, but because this trade of life is commonly accompanied with much deceit in words and show of wares, whereby as the harlot by singing, merchants allure men to their great hurt to deal with them. Musculus saith, That as an harlot having the French-Pox, is forsaken of all her lovers, but being healed seeks again by decking her body, painting face and singing, to allure men unto her, so Tyre. And the Prophet verse. 16. doth not bid her do thus, but in bidding, Take the harp, &c. he prophesieth, that she shall so do, her chastisement shall not work so with her, but that she shall Redire ad suum ingenium, by all kind of fraud to seek gain and riches, as before in her prosperity in times past. Wherefore it is said Vers. 17.

She shall return to her merchandize, and fornicate, &c. The same word being used to set forth merchandize, which signifieth whoredom; so Zwingli; But the word 〈 in non-Latin alphabet 〉 here used, is only put for whoring or receiving as an host, so as the merchants there did strangers to their own great gain. Some understand whoredom properly, because men coming thither being from their own wives, defiled their women; or spiritual whoredom with Idols, but so all Nations might likewise then have been taxed. But since it is here intimated, That Tyre should be built again, and indeed it was, else how could Alexander afterwards have destroyed it? a Question ariseth upon comparing this with Ezek. 26. 14. Thou shalt be built no more; How that was verified? Some answer, It is meant not in the same place, but cannot prove it. Some, that it was built no more to come to that state and glory, because it was always after under others, Persians, Greeks and Romans, so Jerome, and Emman. Sa. Lastly, some not a long time after, for it was not re-built in all those seventy years, and so the word 〈 in non-Latin alphabet 〉 is there taken, and 1 Sam. 7. 13. Joel 2. 19. and herein I rest, because Ezekiel saith not, No more forever, but only, no more.

And her treasure and merchandize shall be holiness to the Lord, &c. As Babylon, Ashur, Egypt and Damascus were before spoken of, Babylon as a figure of the everlasting destruction of the wicked, the rest being to be turned to the Christian faith in the time of the Gospel, being instanced in particularly, some for all other Nations, so is Tyre here, the last of them all. Here then is a Prophecy of Tyres being converted to the Christian faith, at what time her riches formerly gotten by deceit shall be well employed in maintaining God's Ministers, which shall preach amongst them the Gospel of Jesus Christ, and giving to his poor members. It shall not be laid up] That is, saith Calvin, after their old covetous manner, when all their trafficking was to enrich themselves, gathering goods together with an insatiable desire by any means, but now being converted, they shall be liberal in distributin, them. Their merchandize shall be addicted to them that dwell before the Lord] That they may eat to fullness, and have a thick covering; That is, to his Ministers, who then were Priests and Levites, now Preachers of the Gospel, for they dwell as it were before the Lord, in that as his servants they wholly intend his work for the salvation of souls, which he hath purchased by the blood of Christ. And of Christians liberality, which should be to them, see Gal. 6. 6. 1 Cor. 9. And this liberality must be, not to afford them a little food for them and theirs, but food to fullness, that is, in plentiful manner, and likewise clothing enough, the two most necessary things for this [Note.] life being put for all other, which showeth, that they who are truly converted, by liberality to the maintenance of God's service, and to the relieving of his poor, get their riches sanctified, which are otherwise polluted, and therefore are not covetous horders and gatherers without end, as aiming at nothing but to be very rich in this world, as the thing wherein their felicity consisteth. For thick clothing, Vulgar Latin hath, Vestientur ad vetustatem, because the word signifies as well old as thick; our New Translation durable, respecting rather the sense then the proper meaning of the word, and he that renders it old, understands the same, viz. clothing that is not torn, till it be very old. How this was fulfilled under the Old Testament we know not, but only Joseph. lib. 12. antiq. cap. 12. it is said, That the Tyrians were overcome by the Maccabees, and the prey taken was dedicated to the Lord, and Simon is said to have ruled from Tyre to Egypt, 1 Mac. 11. 59. But under the New Testament, Psal. 45. 12. it is prophesied, That the daughter of Tyre should come with a present. And one saith, That Anno Domini 300. there was a most flourishing Church at Tyre, which continued six hundred years, then it was taken by the Saracens, and retaken by Christians, Venetians, and others, Gnare Mundus Patriarch of Jerusalem being Captain, and continued in the faith an hundred sixty five years, till that Anno 1289. it came again into the Saracens hands, or the Turks, who are masters of it to this day.

CHAP. XXIV.

HEre saith Jerome, after destruction denounced to particular Nations, from Chap. 13. hitherto, it is prophesied of the destruction of the whole world, and of the torments of the wicked, and the comforts of the faithful. Thus also Ambrose. de Elia & Jejunio cap. 21. and Lyra, &c. And here first this destruction is set forth verse. 1, 2, 3, 4. Secondly, The cause of it set down, verse. 5. &c. Thirdly, That but a few shall be saved from it, verse. 13, &c. with their joys. Fourthly, The miseries of the wicked and straights then, verse. 17, &c. Fifthly, Their everlasting punishments after this v. 22. But Vatablus and some others think, that the judgments of God against the Jews after their crucifying of Christ, are here prophesied of. Calvin and Junius, &c. will have it to be nothing but a capitulation of judgments going before against all the Nations about Judea, and against Judea also, being before from Chap. 13. spoken of severally, now they are put together and further aggravated, some things being interlaced for the comfort of the faithful, when the world should thus be as in a combustion. Lyra saith, That some apply them to Idumaea, against which he prophesied Chap. 21. but now having more to speak against that Country, he addeth it here: but let the whole context be considered, and there will be found no color of reason for this, only Chap. 34. 5. Idumaea is in particular named, when the greatest judgment is threatened against all the wicked. And whereas it is most generally received, that the last judgment of the whole world is here prophesied of, it cannot be, because, as Calvin hath it, a flourishing estate of the Church is after this spoken of in this world. Neither may it be restrained to Judea only, because v. 21. he threateneth the Kings of the earth. Yet I cannot see but that all which is said, until v. 21. may well be applied to the Land of Judea, prophesied against before Ch. 22. because he saith, ver. 2. it shall be with the people as with the Priest, and verse. 5. he alledgeth this as the cause, that they had changed the Ordinances and broken the Covenant, and verse. 13. speaks of a remnant escaping, who should rejoice, which properly belong all to Israel, and not to other Nations. Neither doth he anywhere inveigh against others for drunkenness but Israel, as here verse. 7, 8, 11. implicitly, as he also did Chap. 5. and doth Chap. 28. I conceive therefore that the Prophet not having spoken all that which he had to say against Judah and Israel, and other Nations round about before threatened, resumeth the same kinds of argument again, that the hearers might be the more moved to fear and repent, beginning first with Judah. 2. Proceeding to other Kings, v. 21. 3. Declaring joyful things to Judah, for which they should praise the Lord, verse. 23. and Chap. 25. 26. 4. The destruction of Leviathan, whereby the mightiest enemies of the Jews seem to be understood, Ch. 27. 1, 12, 13. for which again a song of praise. 5. He inveigheth against Israel for his sins, threatening destruction therefore Chap. 28. 6. Against Judah again under the name of Ariel, Chap. 29. and 30. in both after judgments prophesying of mercy. 7. Against Assria, Chap. 30. 31. and some reproof against Judah coming between, and comfort, Chap. 31. 8, 9. the threatening against Assyria is again renewed. 8. He prophesieth mixedly of joyful and terrible things to God's people, Chap. 32. and 33. 9. Putting all the enemies of God's people together, he threateneth them with destruction in more terrible words, Chap. 34. Lastly, He speaketh of the most happy and joyful condition of the Jews, being converted to the faith of Christ, Chap. 35.

Behold the Lord emptying the earth, making it naked, changing the face of it, &c. All which may be seen in the Prophecies before-going, for the earth was then emptied, when the goods of all the Nations round about were made a prey to their enemies, and made naked when their houses and walls were broken and burnt down, and the face changed, when of free they were made servile, and the inhabitants dispersed] when captived. Jerome who seeks to adapt all this to the destruction of the whole world, understands the dispersing of the inhabitants, some to places of torment, and some of joy, but taking it for the emptying of the Land where Priests were, and the Law, that is, of Judea, is most agreeable to v. 2. and v. 5.

And it shall be like Priest like people, &c. This is spoken, to show, that if any should think for their riches or superiority, or their most holy function, to escape better then inferior persons, they were much deceived: for all degrees should suffer and be abased alike, when God's judgments should come. And indeed, as Musculus hath it, sin and unworthy walking in any office abaseth such an officer or superior, so as that now he is no more to be accounted of for his office, but amongst the most infim and basest sort of men. For it is not said, An elder is worthy of double honor, but, that rules well, if not, then he ought to have no honor at all, but to be used, as the basest sort, agreeable to which is that saying of Jerome, Virtus ubique honoretur, vitium ubique deturpetur, Let virtue be honored in whomsoever, and vice debased in whomsoever; but Kings are still always to be excepted, whom we are bidden to honor without this condition, as where it is said, Fear God, honor the King, 2 Pet. 2▪ 17. and children their parents, as Shem and Japheth did, as in whom is a greater Image of divine Majesty.

The earth also is defiled under the inhabitants thereof, &c. The word 〈 in non-Latin alphabet 〉 here used hath divers significations besides defiling, as to be impious, to deal wickedly, to be condemned or punished: Wherefore Vatablus noteth, That divers do render it diversely. But because verse. 6. he saith, A curse hath consumed the earth, it is plain, that the best rendering of it is, The earth is punished, for according to this it is said Ier. 23. 10. The Land mourns because of swearing; see also Hos. 4. 3. Because they have transgressed the Laws, &c. The Laws were the ten Commandments, the Ordinances those of circumcising, sacrificing, &c. the Covenant, that made with Abraham, whereby it appears, that this Prophecy pertained to the Jews, and so doth all that followeth even to verse. 13. for Jerusalem, saith Calvin, was the City of vanity, which should now be brought to this misery.

There shall be as the shaking of an Olive-tree. The Septuagint, As if one should shake an Olive-tree, so they shall shake them] Neither according to the Hebrew nor the sense, which is, that when Judea shall be so judged, a very few shall be saved according to Chap. 1. 9, 10, 20. But the saved shall have joy, and praise God, Vers. 14, 15.

But I said (O my leanness, my leanness) Vulgar Latin, Secretum meum mihi. Which Jerome expoundeth, as if it had been said, It strikes me with extreme sorrow to see, as I do by the Spirit of prophecy, what a wonderful great number shall in the end be destroyed forever, they are so many, that I cannot utter it, therefore I must keep this secret to myself. Cald. Paraphrast. The secret of the reward of the just is revealed unto me, and the secret of revenge] But they say thus, presuming that the last judgment is here prophesied of. But Hebr. it is, My leanness, for so 〈 in non-Latin alphabet 〉 signifieth, and not secret, although 〈 in non-Latin alphabet 〉 a Chaldee word signifieth secret. And he meaneth leanness by continual grief in foreseeing the judgments to come upon his people; so Junius. But Calvin having first gone upon the same exposition, finally preferreth that, rendering it secret within, conceiving that in thus saying he laments the troubles and dissensions within the Church after all the former judgments, and only a few reserved, which stand for the true faith, which is most to be lamented of all other judgments, that there should be digladiations of the godly amongst themselves, That there should be intestine enemies, and domestical, which the Church can neither flee from, nor put to flight. This indeed may se • m very plausible, but it is too far, the word neither signifying secret, having added to it, which as Rab. Joseph noteth, is not an affix here, but a radical letter, which appears by the next particle 〈 in non-Latin alphabet 〉 , neither thus taken doth it agree with the following words, wherein he crieth out against transgressors and wicked men, which caused all this misery, and his sorrow therefore, as in the next words, the treacherous dealers have dealt treacherously. &c. where the same word 〈 in non-Latin alphabet 〉 is used five times, and hereby are set forth not simple but malicious and obstinate transgressors.

Fear and the pit and the snare are upon thee: This also as the words before-going is spoken to the Jews, although it be said, thou inhabitant of the earth, for it may as well be rendered, of the Land, that is, of Judea, although Musculus prefers the taking of it as spoken to all the Nations together before threatened, but because he comes not manifestly to others till verse. 21. it seems not so good to make any disjoining of those words from the former, as he doth. The Prophet having complained in the former words of men's intolerable wickedness, after comfort spoken to the faithful, ver. 14, 15. here showeth into what miseries they should fall, that they might not take any comfort from that which was said before of their exceeding great joys, but be dismayed at their own fearful condition. And he sets it forth by wild beasts before the Hunters, for as the Hounds coming abroad they fear and run, and such as so escape tearing in pieces fall into pits made to take them, and such as are not so taken, run unawares into a snare or net, so he showeth that it should be with the wicked Jews: See the same Jer. 48. 43, 44. And in this case the hand of God [Note.] is manifestly shown against those, that having escaped one danger, cease not, neither are long free from another, and a third, till they be confounded, that they may be moved by the first and second at the least to repent, and not harden themselves till the coming of the third.

For the windows from on high are open, &c. Some saith Calvin, think that it is here alluded to the flood in Noah's time, and so do I think also, because the same phrase is used, and the destruction of all, none escaping, whithersoever they fled, could not more aptly be set forth then by that, lest any should bear themselves upon such an hope. For how should they escape that when they climb up aloft have the windows of heaven open to let out judgments upon them, and if they think to be hid in any cave of the earth, have the foundations thereof shaken against them? Neither doth Calvin when he hath declined this, speak to any other but the same effect, that all the powers above and beneath shall be moved against them to their destruction.

The earth is utterly broken down, &c. That is, The judgment coming, which is here threaned against Judea, shall not only hunt the wicked to destruction, but as when the foundation of the earth is shaken by an earthquake, many buildings sometimes also fall, and the earth is rent asunder in some places, filling all men with terror, so by the enemies before threatened to be sent against them, should their Land, their Temple, and goodly buildings, being brought to ruinous heaps. And he varies the phrase four times. The earth is clean dissolved, moved exceedingly: Vers. 20. Tossed too and fro and removed, in which strain of eloquence, saith Calvin, he goeth on prosecuting the allegory from the earth begun, ver. 18. not out of any affectation of showing his Rhetoric, but to affect men's dull minds the more with fear before the Lord, whom a little speaking will not move, that if by all this they were not moved, they might be left without excuse. And for this cause should we Preachers be instant, [Note.] and press our admonitions and threatenings home against the wicked, as being the way of God's Spirit speaking by his Prophets, not forbearing through faint-heartedness, nor languishing through lukewarmness: Rev. 3. 18. In saying that the earth shall reel to and fro, and stagger like a drunken man, he means neither by this nor the words following, the transgression thereof shall be heavy upon it, and it shall fall and not rise again, and it shall be removed as a cottage: That the frame of the whole earth shall be thus, as at the last day, though some take it so, who have been before confuted, but the carrying of the Jews into captivity, and the removing of Israel into other countries, Heathens being brought from thence to inhabit in their Land, as 2 King. 17. as a cottage or Tent is to lodge in for a while, and then is removed, and as a drunken man by reason of a giddiness possessing his brain, being carried hither and thither, knows not where he is, no more should they, because they were carried into countries which they never saw before, thus by the earth synechdochically, the inhabitants being meant, with whom God was so highly offended for their abominations.

God will punish the host of high ones, and the Kings of the earth, &c. Divers Expositions are here brought by divers. 1. Some saith Calvin, think the first words to be spoken of the Sun, Moon, and Stars, which are the host on high. 2. Some of the devils, because Eph. 6. 12. they are called powers in heavenly places. 3. Some of the Jews, who were by God's singular favors towards them made higher then other Nations, whence their Land is called the high places of the earth, Isa. 58. 14. for this last is Vatablus, yet Calvin holds rather, that none other are meant then kings, who are of the highest dignity: and that the next words and the Kings of the earth, are only exegetical, it being only declared by them, who were meant by the high ones. Vatablus also saith, as the expositions are divers, so be the readings, some rendering it, the Lord will visit the host of the high ones on high, some exercitum superorum in supernis. Sept. The Lord will bring his hand upon the ornament of heaven. But they are Heb. the Lord will visit on high the host on high: whereby I think it best with Vatablus to understand the Jews hitherto pointed at for the reason before going, and in the next words the Kings of other Nations round about in the foregoing chapters threatened in particular as well as they. For if the next words of Kings were only exegetical, the conjunction 〈 in non-Latin alphabet 〉 were superfluous, and the word 〈 in non-Latin alphabet 〉 hitherto used to set forth the Land or earth, were causelessly varied here into 〈 in non-Latin alphabet 〉 in naming the Kings of the earth on the earth. Others then be manifestly meant here, and not the same which were spoken of before, because the Kings of the earth on the earth are opposed to the high host on high, that is, most probably, God's peculiar people: but now for the most part degenerated through sin, yet thus set forth in respect of that which they were, even an high host on high, as the faithful under the Gospel are said to sit together with Christ in heavenly places. So that here the excellency of the faithful, whom God hath peculiarly chosen, even above Kings in this world is set forth, [Note.] these are but Kings of the earth on earth, those Kings or high ones on high, elevated by grace above an earthly condition, at the least in their minds, to heaven above.

And they shall be gathered together as prisoners in the pit, &c. heb. they shall be gathered, the gatherd being bound in a pit, that is, being through the judgment of God against them taken captive and bound with fetters of iron by their enemies, and imprisoned, for the word also signifieth a prison, if it be rendered a pit, a dungeon is meant. And hereby is shown to what misery even kings rebelling against God, are sometimes brought, though not all, for some are slain, and so their imprisoning is prevented. And what an abasement is this [Note.] to a king, to go from the throne to the dungeon, that they may learn to serve the Lord in humility and fear in this their elevated condition, lest not doing so, but proudly domineering they be brought thus low? Sasbont and others, that follow Jerome, by the gathered into the pit, understand both devils and wicked kings spoken of, ver, 21. for by devils they expound the host of the high ones on high, and accordingly they say, that by the pit is meant the bottomless pit, and whereas it is added, after many days they shall be visited, it is meant with punishments made more grievous. Origen, who by the high host understands the Sun, Moon, and Stars, saith, that they having wicked souls tied unto them, be cast into this pit, but after a long time be released again, as all the damned shall be. But this gross error is by all the Orthodox long ago cried down as contrary to the truth, which saith, these shall go into everlasting fire, and Isa. 66. their worm never dies, and their fire never goeth out. Haimo expounds their visiting after many days thus, they shall be visited in their bodies at the time of the resurrection being joined again unto, and tormented with their bodies. Lyra, after many days past, since their sins were committed, they shall suffer in hell therefore. Jerome the time of many days being past they shall be visited, that is, punished still forth on forever and ever. Some applying both these verses to the Jews in the Romans time, and the Romans who destroyed them, the Jews being the high ones, the Romans the Kings of the earth, say, that the high ones were then visited, when the Jews and their city were destroyed by the Romans, and the Romans when after a long time of persecuting the Church in Constantine's time their idolatry was put down, at what time Satan was bound up a thousand years, and after this long time they shall be visited again by the coming of Antichrist. But going according to the exposition hitherto followed, here will be no place for any of these conjectures, and the last words which are hardest to be understood, will be made plain thus, when the people of God have long suffered the grievous things before spoken of, they shall be visited with mercy again, and so verse. 23. agreeth excellently.

The Moon shall be abashed and the Sun confounded, when the Lord shall reign in Zion: for if the judgments before-going be referred to the last day, how shall the Lord reign gloriously in Zion? for then he shall no more reign in any part of the earth but in heaven forever, the earth being destroyed, But understanding this visiting of the Jews after their great punishments, of God's visiting them in mercy, as after their 70 years captivity, by bringing them home again, or rather of his visiting them after their far longer dispersion since the time of the Gospel to convert them to the Christian faith, and so to reduce them and make them to live in their own country in more prosperity then ever, nothing could be spoken more aptly to set this forth, it being such a glorious condition as that the glory of the Moon or Sun were nothing to it. And upon this doth Calvin also touch a little, although he first expounds it of punishments, continuing after many days upon the wicked, that they might not feed themselves with hope of being soon delivered, although their miseries for a time should be most grievous. It may also be extended to some kings of other Nations before spoken of, and their kingdoms: for so it is ch. 23. concluded touching Tyre, and some others, as will appear to him that shall read, chap. 15, 16, 17. &c.

CHAP. XXV.

O Lord thou art my God, and I will exalt thee: Jerome taking this and four verses more together saith, that here the Prophet speaks in the person of the Nations, that should under the Gospel embrace the faith of Christ, when the Jews rejected it, and he both praiseth God, v. 1. for fulfilling his word touching the Gentiles in calling them, and prophesies of Jerusalem overthrow for the Jews infidelity and malice against Christ, and that it should never be built again, ver. 2. and for the Gentiles conversion, whom he calls the strong people and the terrible nations, that should praise God for his grace towards them, ver. 3. Who were so called because by their great strength they subdued all that opposed them, especially the Assyrians and Babylonians: ver. 4. he also praiseth God for his protecting Christ in his poor Christians from the fury of persecutors. For Christ is set forth as poor, Zech. 9. and riding upon an Ass, and the poor received the Gospel. Thus he, but he saith, that the Jews expound this city of Rome, which shall be in the end destroyed, and then the Jews called the poor, who are now subject to many miseries, shall be relieved. But of the destruction of Jerusalem never to be built again, as here threatened, he is so confident, that he derides such as expect a restauration of the Jews to their own Land again, and their enjoying a flourishing estate. Calvin takes this as spoken by the Prophet, who considering the judgments of God before spoken of against the wicked, and the comforts of the faithful, could not but break out into this affectionate thanksgiving, and praising of God and his truth. For he looked at these things though not to come till many years after, as certain, and so was affected greatly with them, as any true Prophet of God, (forsomuch as he is fuller of faith then the common sort) must needs be. And by the city turned into ruinous heaps, he understands the cities of the Nations before threatened, the singular being put for the plural, as is common amongst the Hebrews. And by the poor sheltered from storms, such as should fear God in general, to whom God hath always been a protection in time of danger: Lyra having expounded, chap. 24. of the last judgment. When the world shall be destroyed, understands this of perpetual praises, that shall therefore be given to God by his Saints triumphing over all their enemies in heaven. Wherefore by the city turned into ruinous heaps, he will have the world meant, which shall never be built again. But because his foundation faileth, as was before shown, it must not be so understood, and for that which followeth, v. 6. of a feast that should be made upon this mountain of fat things, being also by himself expounded of the Lord's Supper: but this I suppose, no man will say shall be kept anymore in heaven, and verse. 20. it is said, that Moab shall be trodden underfoot, which can by no means be applied to that time, yet he impugneth that of Jerome taking the city for Jerusalem, because, saith he, the city here spoken of shall never be built again, but Jerusalem was built again long ago, after the destruction by the Romans, and whereas it is said not to be built in the same place, he saith, but contrary to all others, that it standeth upon the same foundation, only all places pertaining to it of old are not within the compass of the new buildings. But receive this and deny the prophecy of Christ to be true. Thy habitation shall be left desolate, &c. For the city here to be understood, it appears to be meant of Jerusalem, because that was the city in particular threatened, Chap. 24, 10. as the context from verse. 5. to the 10. plainly showeth. And here being a thanksgiving for things related there, it doth not agree to expound this of any other city but that, whereas this saying it shall not be built again forever, seemeth to make against it, the like was already said before of Tyre, Chap. 23. 17. compared with Ezek 26 14. from which an answer to this also may fetched. Moreover the Word 〈 in non-Latin alphabet 〉 here used doth not always signify to the worlds end, but a very long time, the end whereof is not known. And this I say the rather, because when upon the Jews conversion their sin shall be taken away, most probably the effect hereof desolation of their city shall have an end also, and they shall return and build it again most splendidly. And the same which is called the city is also set forth by the name of the palace of strangers. Now by strangers are sometime understood the Heathen of all other Nations besides Judea, and such as had not the same rites with them, and sometime the wicked of any Nation, as Psal. 18. Strange children have lied unto me, and Psal. 58. They have been estranged from their mothers womb: and in this sense the Jews estranged from God by sin and malice against Christ, are set forth here, their city and the palace of strangers being all one and the same. And that by the city turned into ruinous heaps, the destruction of Jerusalem by the Romans is meant, appears further, ver. 3. where he speaks of the city or cities of the Nations glorifying and fearing God after this. And what else can be meant hereby but the rejection of the Jews turned to the planting in of the Gentiles, as Rom. 11. because they embraced the faith, when the Jews refused, according to that Act. 28. 28. The salvation of God is sent unto the Gentiles, and they will hear it?

Thou hast been a strength to the poor, a refuge from the storm, and shadow from the heat, when the blast of the terrible ones is against the wall: Hereby he showeth that at the same time that he destroyed Jerusalem, he shown special favor to such poor Christians as were there, as indeed he did, calling them to Pella, before the Romans besieged the city, by which means they were out of that danger which was as a tempest being so violent in those parts, that unless a man were under shelter at the coming thereof, he could not escape in safety, and likewise the heat was extreme. But when they were thus under shelter, the Romans meant by the terrible ones, overthrew the walls of the city.

Thou shalt bring down the work of strangers, as the heat in a day place, &c. here the Prophet goeth on in his allegory taken from a storm and heat, from which Christians shall be sheltered. As the heat by the shadow of a cloud coming between, is abated, and made nothing grievous, so he meaneth that the heat of that war made by the Romans should be to Christians, God's protection coming as a cloud over them, they should not be hurt thereby. And to show the greatness of the heat he calls it heat in a dry place, for in such a place the heat of the Sun is most annoying, and he varies the phrase of terrible ones, calling them strangers, to show that they who should overthrow the city of the wicked Jews, called strangers for their wickedness, were also a wicked nation, and strangers from the Covenant of promise, as the Gentiles are called, Eph. 2. 12. For that which is added, the branch of the terrible one shall be brought low: here again be speaks of the strong Nations employed against the Jews for their sins, as those that after this work done to which God in his providence had appointed them should also be judged, as the Assyrians, and Chaldees, and Romans also, who though they flourished long after Jerusalem was destroyed, yet within four hundred years after they were over-run by the Goths and Vandals, and brought very low, continuing so many years.

And upon this mountain shall the Lord make a feast of fat things to all people, &c. By this feast is meant that Mat. 22. to which the great King inviteth, that is, to believe in Jesus Christ, and so to be fed with his promises of pardon of sin, and life everlasting, of which there is joy, as at a most sumptuous feast, where fat meats and wines cheering the spirits are most abundantly. For so it is there said, My fatlings are killed, and all things ready, and Psal. 22. 16. it is said, The meck shall eat and be satisfied. To this effect also Calvin and Musculus &c. Jerome referring it also to the time of the Gospel saith, that all these fat things are the privileges of the Jews, as being God's peculiar people now turned over to the Gentiles. Before he fed one Nation only with this milk and honey, but now all Nations embracing the Gospel. And this feast is said to be made upon this mountain, because in Canaan, the Metropolis whereof was Jerusalem and Mount Zion, the Gospel was first preached, and there men of all Nations under heaven, began first to hear it, Act. 2.

And he will destroy in this mountain the face of the covering, &c. Jerome praecipitavit faciem vinculi colligati super omnes populos, & telam quam orditus est super universas nations: Understanding the band of sin whereby they were bound, and consequently of death before Christ's sufferings, whereby sin was expiated, and death turned into life, because by death the faithful are now let into life, in regard of which blessed change tears are wiped from their eyes, which before they had cause to shed, as he addeth, ver. 8. as being most miserable, and in an ignominious and reproachful estate, being counted uncircumcised and heathen, but now this disgrace ceasing, as in the next words, and the rebuke of his people shall he take away from off all the earth. But the word 〈 in non-Latin alphabet 〉 doth not signify a band but a covering, and the word is doubled to show the thickness of this covering. Calvin saith, that some understand hereby the calamities of Christ's Churches in all places, covering them or overwhelming them, so that the glory thereof could not appear, but he and Musculus both do rather prefer another understanding, viz. the covering of ignorance. But forsomuch as the word rendered shall take away, signifieth to swallow up, and in varying the word, he saith, the rebuke of his people, it is not so genuine hereby to understand their ignorance as their outward misery, causing tears, which he saith should be wiped away. Wherefore I resolve, that the deliverance of the Church in the time of Constantine, after persecutions of long continuance, is here prophesied of. They were all that time covered as it were with sackcloth, as the two witnesses in the Revelation, and did sow in tears, and had it objected to them, that their God was poor, and unable to help them, because they his servants were in such want and misery. But he saith, this covering should be swallowed up by riches and glory coming to them instead thereof, as Mordecai had his sackcloth taken off, and royal apparel put on, and then they should reap in joy, and their misery as a sign of those that served not the true God should no more be objected to them. After they had suffered for a time he here to their comfort promiseth them deliverance, and this joy begun here shall be everlasting in heaven, for which John speaking of that Rev. 7. 17. hath the same words. And herein and in permitting his to encounter with many afflictions first the Lord dealeth with his servants, as Cyrus did sometime with his soldiers, he caused them to labor hard one day in cutting down wood and other works, and the next day made them a great feast, then he asked them whether of these two days they had rather have, they all with one consent said, This: then he, Ye must then manfully fight against your enemies till you have overcome them, and then ye shall feast with their spoils. Some following the version of Jerome understand Antichrist, saith Sasbont, Haimo the devil, Carthusian the effect of original sin, Th. Aquin. death, Judei the success of the Gentiles: others of them their craft and subtlety covering over their evil intent against the Jews.

After this the thanksgiving of the faithful is set forth, and then it is said, In this mountain shall the hand of the Lord rest, and Moab shall be trodden down, &c. That the Church should have good cause to rejoice, here are two things promised. 1. God's continual presence and protection in his mountain, by which his Church is meant, he would not be to her as a lighting, which soon vanisheth away, but continuing. 2. For her enemies set forth by Moab, they shall be trodden underfoot as chaff upon the dunghill, a thing in those parts so base that they made no more account of it, but to cast it out and to tread it underfoot as dung, Vulg. Lat. Ut plaustro, an instrument to cut withal, but then it must come from 〈 in non-Latin alphabet 〉 , but Vatablus and others derive it from 〈 in non-Latin alphabet 〉 signifying dung, the word is Madmenah. He seems herein to allude to that which David did to them, 2 Sam. 8. 2. But Madmena, saith Calvin, is the name of a city, Jer. 16. 4. and haply by treading them under as chaff in Madmenah, he meant in one of their most fruitful cities: thus he, but looking into Jeremy, I find no such name, but only 〈 in non-Latin alphabet 〉 dung, and looking back to Isa. 10. 31. there Madmenah is mentioned, as a city in the tribe of Benjamin, and not in Moab. Leaving this therefore I rest in the former, nothing else by this simile meant, but the greatest abasement of Moab that might be, and because Moab was a continual enemy to the Jews, who were God's peculiar people, the abject condition in which all the enemies of the Church should be, when God had once set it up in all places amongst the Gentiles.

And he shall spread forth his hands as one that swimmeth in the midst of them, &c. Here by another similitude, saith Calvin, he showeth how the Lord should do all that hath been before said for the comfort of his people, and the confusion of their enemies, viz. not coming with the noise of arms and men to fight, but without all noise, as one swimming pierceth the waters, and passeth through them, so the Lord by the power of his Spirit passeth through all difficulties, there being no resistance in any, that can hinder his effecting of this great work. Ad. Sasbont referring it to Moab saith, he shall be as one swimming stretching out his hands and feet, as a man overcome, and in the water struggling to save himself from drowning. Lyra also expounds it thus, rendering it, stretching out his hands under him, and to make this sense good, he saith, he speaks according to our Proverb, when one brings another most under, he saith, I will make thee lie like a frog, and thus is a man swimming. Vatablus refers this to Christ stretching out his hands upon the cross whereby he overcame and brought under the devil, that had the power of death, set forth by Moab, and all the enemies of his Church. And this doth most arride me, because a man stretching out his hands to swim in the water, is laboring for life, and may seem most unfit and unable by so doing to prevail over his enemies. In like manner Christ having his hands stretched out upon the cross, when he suffered death, might seem no way able by this his suffering to subdue his enemies, yet he did, Heb. 2. 15. and Col. 2. 15. and this is further confirmed by the words following, and shall abase his glory with the laying in wait of his hands: Our New Translation referring it to Moab, with the spoils of their hands, some with the holes of his hands: The Vulg. Lat. Cum allisione manuum ejus, Vatablus, arms or cubits of his hands, so spoken because herewith a man swimmeth, that allegory being still insisted in. The word 〈 in non-Latin alphabet 〉 indeed signifieth cubiti or insidiae, but because Christ's overcoming the devil was after the manner of those that do struere insidias, that is, unawares, I prefer this. For certainly the devil never thought that by suffering death Christ should overcome him, otherwise he could not have moved Judas to betray him, and so he got his overthrow as an enemy his by an ambush unexpectedly. For spoils, or collisions: I find no such signification of the word, but Cataracts it signifieth also, or multitudes, both unapt to expound it by here; of Moab's stretching out his hands to swim it cannot be meant, because Moab was before said to be trodden underfoot by him, and the same who trod underfoot stretched out his hands to swim, and not Moab, who was now past doing so, and can it be thought that Moab should abase his own glory, as it is here said, that this he should do: And these words in the midst thereof, Heb. hath it, and not under him, evince, that he who swimmeth is not Moab but the Lord.

And the fortress of thy high walls, he shall bring down, &c. This is added, because the Moabites trusted to the strength of their walls, as impregnable by any power, for which cause he useth not one but three words, he shall bring down, destroy, and cast to the ground, and not resting here, he addeth, to the dust, meaning that no memorial there of should be left. And this concerns all the [Note.] wicked, if they shall think their strength and works to be invincible, and hereupon carry themselves proudly as Moab did, Chap. 16. 6. they must know, that there is no strength against the Lord, but when he will shall be brought down and become as the dust.

CHAP. XXVI.

IN that day a song shall be sung in Judah, &c. Here the Prophet returns again to the rejoicing of the faithful begun to be spoken of, Cha. 25. 9. after the destruction of Moab, setting forth their enemies, by reason of whom they could never be free from oppression in times past. And herein he did not only aim at propounding a form of thanksgiving then, but also at the comfort whereupon they might bear themselves in the time of their miseries by the Babylonians, and afterwards by the Romans. And by the land of Judah is meant, both it and every other country where the faith of Christ shall be confessed, Psal. 137. they could not for sorrow sing in a strange land, but now in their own land they should. And what should they sing, but We have a strong City, Salvation hath God appointed for walls and bulwarks: this makes the faithful sing for joy, because they have a strong city, not like Jerusalem as it formerly stood, the walls whereof were broken down, and it destroyed, but because after all those sufferings by their enemies, a time shall come of being walled about with God's singular protection, no enemies being able to prevail against them anymore. For the defense of a city lieth not in the walls, but though there be no walls God can protect it, and if there be the strongest walls, if God protects it not, they are vain. Yet the believing Jews took care about building walls in the time of Nehemiah, because means of safety are not to be neglected, but yet they are not to be trusted in where they are, but the almighty power and strength of God only. A like speech to this is also chap. 60. 18. The safe standing of this city is opposed to the chief city of Moab before spoken of, for as the walls thereof should be cast down, so contrariwise it is here promised, That none should be able to ruin these walls; for which cause it is said, not a Savior, but Salvation in the abstract, which none can hurt. The Vulgar for walls and bulavarks, hath muros & antemurale, which agreeth better with the Hebrew, for 〈 in non-Latin alphabet 〉 the word here used signifieth a little wall before a greater, or a ditch for the greater strength. Understanding hereby salvation Jesus, which Hebr. is the same word, he is said to be our wall and fore-wall, 1. Because he is a defense to such as go about anything in his name, for which the Apostle saith, Let all things be done in the name of our Lord Jesus. 2. In time of danger his name being called upon, giveth present confidence, although before was fear and diffidence, as Bernard saith. 3. Because faith in his name accompanied with works, as Jerome hath it, is a most strong defense against our strongest enemy, the devil, for it is a shield able to quench all his fiery darts, Ephes. 6. and who so resists the devil being strong in the faith, makes him flee from him.

Vers. 2. Open the gates, that the righteous may enter in. Having spoken Ver. 1. of a City most safe and excellent, that is, Jerusalem to be re-built after their return out of the Babylonish Captivity, now it is shown, what manner of persons should enter into it and inhabit there, and because Jerusalem was a figure of the Church gathered out of all Countries and Nations, what manner of persons it shall consist of, viz. of righteous persons keeping truth, not that there shall not be any wicked or hypocrites in the Church, whilst this world standeth, but because at their return from Babylon, there should be more righteous, and fewer wicked then ever before, for they were a true-hearted company, and full of faith in God's promises that returned, or else they would not after so many years have returned from Babylon, where they were settled in quiet, but have stayed still there, as others did. In like manner the Primitive Church was at the first full of righteous persons, and true-hearted, though they afterwards degenerated, as also the Jews had done before the next destruction of Jerusalem by the Romans; so that there was not a more profligate Nation under heaven. This City then consisted not solely of righteous persons, but they that entered are called so comparatively, in respect of the corrupt conditions in the Church in other times, because no such pure Church shall ever be in this world, but chaff together with corn, and tares growing amongst the wheat, as both Calvin and Musculus agree. Some, namely the ancient Fathers and others after them, because no such righteous company can be in the time of this life, refer it to the world to come, and the glorified estate of God's people in heaven: but other things following, and particularly verse. 4. where hope is spoken of, agree not to that estate. It might seem ridiculous indeed, that such a City with gates should be spoken of, to such as lived after the walls and gates broken down by the enemy, lying also in the ruins so many years, but to faith looking at the power of God, and his truth in his promises, it was serious, and so a singular comfort. And in bidding the righteous enter in, who keep truth, he intimateth it to be full of unrighteousness, when he wrote this, but the case should be altered after purging by the fire of affliction, as Chap. 1. 29. Note that none enter the City of God rightly, that is, [Note.] as bidden guests, that live in the sin of injustice and fraud, but only the just and true in word and deed, who are upright-hearted, others the Lord will challenge, as him without the wedding-garment, saying, Friend, how camest thou in hither not having a wedding-garment? But this is not spoken, as if any were perfectly righteous here, but sincere in matters concerning either God or man, and not tainted with hypocrisy.

Thou wilt keep him in peace, peace, whose mind is stayed on thee, &c. Heb. The cogitation conjoined thou wilt keep peace, peace, because he trusteth in thee. The Vulgar Latin, Vetus error abiit, &c. because the word 〈 in non-Latin alphabet 〉 signifieth figmentum as well as imagination, and he expounds it, The old error of the wicked now holds no longer, That they by reason of the pleasures which they had in this world, were the most happy of all others, for then they shall plainly see the contrary, for he understands all as spoken of the life to come. But although here be a word, which may be rendered error, yet here is none signifying old, or is gone. Wherefore to leave this, it is to be understood as spoken to God by the Prophet to the comfort of all the righteous, who were bidden verse. 2. to enter into the City, the walls whereof are salvation; here such are further described to be the faithful, whose hearts set forth by cogitation, are joined to the Lord, which appears more by the words following, where they are said to trust in him, for these, he saith, Thou wilt keep; and to show their happiness, in the midst of the sentence he cries, Peace, Peace. Calvin renders, Cogitationi conjunctae tibi custodis pacem; and Vatablus little differs here-from, but by conjoined cogitation Calvin understands God's thoughts towards man, viz. his thoughts of predestination from Eternity, because this is the foundation of the peace and welfare of the faithful, who do put their trust in him; the word conjoined or firm being added to thought, in opposition to men's thoughts, which are erratical, and not fixed, and therefore their keeping in safety should depend thereupon, they should always be in danger. He hath also another Exposition of the heart always fixed and seriously set upon God, and not by fits and girds, for such God keeps peace in abundance, as is meant by the word doubled here. But this he rejects, because so the first words and the last come all to one. And why they may not so do I see no reason; yea there is reason, because of the last words, to understand the first of such as are fixedly bent to God's truth, as was said in the end of Vers. 2. That keep truths, going from none, since this is yielded as a reason why they shall be safe, Because they trust in thee. And hence this Doctrine will not kindly flow, that they only whose hearts are constantly to the truth, believe in God aright, and shall be kept in peace and peace, here and after death, here in peace of [Note.] conscience, then in everlasting peace and rest, that is, the most happy and prosperous estate that may be, as the word rendered peace signifieth.

Trust in the Lord forever, &c. After the safe condition of the righteous, who trust in God, shown ver. 1, 2, 3. here they are exhorted therefore to trust in him always, forsomuch as he is a most mighty defense unto them not, for a time, but to all eternity.

For he bringeth them down that dwell on high, &c. This answereth to that against Moab, Chap. 25. 12. and therefore is to be expounded of the whole company of the wicked enemies of God's people, of all whom Moab is put for an instance, and not for any particular City of Jerusalem, as Jerome would have it, or of Rome, as the Hebrews, but it is the City of the devil, as Augustine calls it, distinguishing all men into two, the City of God and of the devil. And the ruining of this City is spoken of, as a reason why the faithful should trust in God, because there is great reason that we should trust in him, who by his almighty power confounds all our enemies. Musculus understands it of Babylon, that was then so high and mighty; and of spiritual Babylon, that is Rome, which shall shortly be thus brought down, and trodden under the feet of the poor, spoken of in the next verse.

The foot shall tread it down, &c. That is, saith Calvin, the poor Jews, who lived long exiles there, when once by the Medes and Persians it was subdued, shall be exalted by King Cyrus the Conqueror, and then they shall have the Babylonians in contempt, as much as ever they had them. But if it be understood of the wicked and righteous in general, it will better agree with the premisses, wherein Moab and not Babylon is threatened to be thus trodden underfoot, and brought down to the dust.

The way of the just is uprightness, or righteousnesses: And he addeth, That God weigheth it, some render it, Thou makest it equal, but the first is most agreeable to the Hebrew. The meaning is, in what estate soever the just are, they keep in the right way, never being beaten out of it by any judgments, and so God maketh their way finally prosperous, putting it, and the way of the wicked, as it were into the balance, to the one giving a good event at the last, and overthrowing the other. It is a confirmation then of that which was before said of the wicked Cities being trodden down under the feet of the righteous, not for any merit in their own justice, but because God who loveth uprightness makes it so. And for this for more explanation sake, Calvin prefers that reading, Thou shalt make the just man's way equal; but forsomuch as this cannot be without forcing it to another signification, besides that the word will bear, I rest in the former, which may be construed to the same effect, since God's weighing of our ways implies an end, viz. if they be right, to keep us in them, into which he first set us, and to make them prosperous, and such as a man may with comfort go in, as in a way plain and equal.

Even in the way of thy judgments (O Lord) we have hoped in thee, &c. Here the Prophet brings the righteous in speaking, after that he had said, That God made their way delightful for them to walk in, and showing, how it was thus not only in prosperity, but adversity, viz. through hope of a good issue of sharpest judgments and deliverance there-from through his almighty power, to which effect Calvin speaketh, and noteth it to be a sign of hypocrites, to hope in God only in prosperity, to the sincere even the way of judgment [Note.] is joyous through faith, Rom. 5. 1. The desire of our soul is to thy name. &c. that is, that thy name may be glorified by working mightily for our deliverance from our enemies, when they shall be made to cease detracting from thee, as though thou wert not able to save us, for we are more affected with a desire of the vindication of thy great name from this blasphemy, then of our own prosperity. And to the memory of thee] That is, that thou mayest make thyself and goodness memorable to posterities to come by working so great a work of deliverance to thy people. Calvin by name understands the word of God, wherein he hath revealed himself to us, whereas his Essence is unknown, and by memory of him, the notions touching him fixed in the mind, and not coming in sometimes, and then going out again. I rest in the former.

My soul hath desired thee by night, &c. Having spoken in the name of the faithful in general, now he speaks of himself in particular, and how intent he was to the same, both in affection set forth by soul, and in his understanding set forth by spirit, and that continually both night and day, although some by night understand the time of adversity, but there is no need of that Trope in this place. And why was the Prophets soul so desirous of God, and drawn by so great love towards him in times of so great sufferings, as were to come, he resolves this in the next words, When the judgments of God are in the earth, the inhabitants of the earth will learn righteousness. The sufferings will be more available to turn men from sin to righteousness, then prosperity, which is commonly abused to licentiousness in sinning. And this he confirms, Vers. 10.

The wicked is in favor, but learns not righteousness, &c. or, Let him have favor, as in our new Translation, for the word will bear either. Some think this to be spoken by way of opposition to verse. 8. as if the indocibility of the wicked even by judgments were here set forth, but it is plainly opposed to the words going before verse. 9. as if he had said, although some inhabitants of the earth by judgments are turned, viz. the predestinated to life, yet others there are, which be so wicked, that nothing will turn them, although God seeks by his mercies to allure them, and placeth them in the land of the righteous, where they have all good means, and God's glory shines in miracles also, which are able to move any heart, yet they shut their eyes against them, and are nothing moved hereby to repentance, as the next words imply, They will do perversely in the Land of uprightnesses, they will not see the majesty of the Lord. And this was the case of the Jews in the holy Land and City, becoming most notoriously evil, and as Musculus addeth of such Monks and Friers as live now at Jerusalem under a pretence of piety, and of Priests and men in holy orders in Rome, counted by them the most holy Land. And we may add, it is the [Note.] case of them that live in the reformed Church, and profess to be of it, but are of most deformed lives. Let all such know, that hereby their sins and condemnation are much aggravated, so that it shall be easier for Sodom and Gomorrah at the day of judgment, and therefore this is mentioned here as an aggravation, like unto which is Rom. 2. 4.

When thy hand is lifted up, they will not see, but they shall see, &c. Hebr. Thy hand is lifted up, when is redundant, or rather rendering it, Thy high hand; we may understand it as added by apposition to glory going before, for more explication, to show what was meant by his glory, viz. The mighty acts done by his high hand. They shall see] That is, by feeling the weight of it in judgments bringing upon them, and then they shall be confounded. The zeal of people, the fire of thy enemies shall devour them; we may put the first words to the words before-going thus, They shall be ashamed at the zeal, meaning when they should see the Nations honoring Christ, whom they despised, or not being ashamed in themselves for their foul sin, it should tend to their confusion before men here, who should debase them in every place, and the fire of God's wrath, whereby he destroyeth his enemies, as he did sometime Sodom, shall destroy them. Of God's wrath set forth by fire, see Deut. 31. 22, 41. and this is thought by Musculus to be particularly spoken of the Jews, to which I also agree, if by Jews we understand the wicked unbelievers of them.

Jehovah thou wilt ordain peace for us, thou hast wrought all our works in us. Having shown the destruction of the wicked he returns again to the faithful, and brings them in speaking most confidently, that they shall not come to such an end as enemies, but enjoy peace and happiness, hereby also meant, constantly and everlastingly, and of this they make this an argument, that he had done such mighty works tending to their peace already for them, for they are brought in speaking, as living after their return from the Babylonish Captivity, or their return to the faith at length, from which they had gone so long. And it is a good argument to which we may trust, God that hath begun a good work for us, especially of grace and exempting us from misery, will perfect it in glory and eternal felicity. To this effect Calvin and Musculus, who reject [Note.] the applying of this against the Papists, to prove that we have no strength of free-will to attain grace, but that this is God's mere work in us. For, say they, we have plain places enough to prove this, and if we should insist upon this, it would easily be eluded. But if we reason from hence to peace in Heaven forever, and to the perfecting of the good work begun in us, as Musculus doth, I can see no reason why we should not take in as meant by this word [All our works] all works of grace wrought in us, as well as any other of favor in this world, yea rather, because he spake last of the uprightness of the way of the righteous, and then comes to this conclusion. And it is a true position, God works all the works of grace by his spirit, whereby we become acceptable to him, for the bringing of us to his special favor here, and to life hereafter, our weakness being such, that of ourselves we can do nothing, yet to show that he works not in us as in dead Images, he bids us turn, and reproves those that will not, thus implying a will concurring with his Grace in the act of turning.

Other Lord's besides thee have ruled over us, only in thee we will remember thy name. Here the faithful go on to recount their former miseries, when they were under the Babylonians and Assyrians, a like place unto which Calvin noteth Ezek. 20. 24. to be, I gave them laws that were not good, meaning the Laws put upon them by tyrants tending to their oppression, when they were under the Heathen, to do things against a good conscience, as they that live now under Papists are urged to do. Thus they were domineered over, but what do the faithful now? Only in thee we will remember, &c. That is, to thy glory, or by faith being in thee, for the faithful are one with Christ, and through Christ with God the Father, we will even in such an underling condition remember thy name, and what thou hast, and believe thou wilt do for it, that it may be feared and had in honor, and therefore for us who are so dear and near unto thee, though for the present thou seemest to neglect us. And this is the virtue of a true faith, even in misery to remember how dear we are to God, and [Note.] therefore to be comfortable, and not in time of prosperity only, when men are against us, and we are in their power that hate us, and we have none but God only to think upon, and so to be stayed up with hope of rising one day to a better condition.

The dead shall not live, nor the slain rise again, &c. Some, saith Calvin, understand this of the faithful, but it is manifestly spoken of the wicked enemies with opposing whom to the faithful, who shall rise again, as he saith verse. 19. he here beginneth. But he doth not here mean the general resurrection, for then all shall rise again, both good and bad, but recovering out of the fire before threatened, that it should devour them, from this the slain hereby shall never recover, but from a temporal death go to an everlasting, the rising again of the body to judgment, being counted as no living, but an associating of it to the soul in the everlasting flames of hell fire. Therefore thou hast visited and cast them out, and destroyed all the memory of them. This is added for further illustration, that the meaning of the former words might the better appear. For this is meant by the wicked's not living nor rising again, the utter destruction of them forever, so that neither they nor their memory shall live anymore, but rot, as Prov. 10. 7. and if there be any memory of them remaining, it shall be but as a rotten and stinking carcass.

Thou hast added to the nation (O Lord.) Here, after utter destruction threatened to the wicked, the Prophet returns to the faithful, and to Prophesy how they contrariwise shall, from the paucity to which they were brought by many miseries suffered at the hands of their enemies, be hereafter increased exceedingly to the great glory of God, and therefore he doubles the word, Thou hast added, thou hast added to the Nation; and yet to make it more plain, Thou hast enlarged the bounds of the Land. Thus prophesying of the Gentiles conversion to the faith, when the Church set forth by the Nation and Land shall be made far greater then ever before, as it was fulfilled by the propagation of the Gospel into all Nations, begun Matth. 28. 16. Act. 10. so that the premises in this and Chap. 25. cannot be understood of things to be done at the day of judgment, as the common stream of Interpreters hath heretofore gone.

Intribulation they have visited thee, and poured out their prayer whilst thy chastening was upon them. Hebr. A mussitation or prayer in secret, thy chastisement upon them, the word [being] understood. Here the Prophet, to make way to the comfort spoken of, v. 19. brings in the Church complaining to God of her miseries a long time suffered before that happiness, and the happiness spoken of before, v. 15. wherein the faithful ceased not to visit God with their prayers, and secret sighs and groans unto him, as not being without hope, but full of hope, as a woman in travel, that crieth out, expects a joyful time of deliverance, as followeth, v. 17, 18. though she continues in her pangs a long time, seeing nothing to come yet of her hope but an empty wind. Vers. 18. Neither salvation restored to the Land nor the fall of the inhabitants of the world. Where by Land, understand the Land of the faithful, and by the inhabitants of the world, the wicked oppressing and persecuting the faithful, by whose fall from all power, salvation accrueth to the Church. But this is the condition of God's [Note.] people in this world, to be afflicted and oppressed by the wicked, they being a long time suffered, though prayed against, to go on in prosperity and power, and these all this time to lie in misery, their hopes and prayers coming to nothing: But the comfort followeth, Vers. 19. Thy dead shall live, with my dead body they shall rise, awake and sing, &c. The word with is here added more then needs, for the words Hebr. run thus, Thy dead, my dead body shall live. For the faithful are Christ's body, Eph. 4. 12. And therefore to show this, My dead body is added by apposition, to show, how the faithful being dead and buried are to be accounted of, even Christ's dead body, which the bands of death could not hold, for which he is called the first fruits of them that sleep; and it is hence inferred, that if the dead rise not again, then is not Christ risen, since what is done to the first fruits, must also in time be done to the whole crop, by carrying it out of the field. This verse showeth the faith of the Prophet touching a better condition of the faithful to come, although they must wait long first; he speaks to the Lord, calling them who were before compared to a woman in travel, his dead. But whereas I have expounded this of the resurrection at the last day, it is not to be restrained to that only, but also to be understood of rising out of misery and sin, to grace and prosperity; for the life which shall afterwards be everlasting, is begun by joy through the Spirit of grace in this world. Calvin, by these words, My deadbody, understands the Prophets carcase, touching which he showeth his faith, that though it should lie rotting in the grave, yet it should rise again, as others dead in the Lord. The Vulg. Lat. render the word 〈 in non-Latin alphabet 〉 My slain, whereof Lyra gives this sense, not only they that die in the Lord, who are called his dead, shall live, but my body, which by the Spirit I know shall fall by the sword, even they and it together shall rise again. And Corn. a Lapide, Of this speech there are two parts, 1. Of the Prophet to the Lord, Thy dead shall live. 2. Of the Lord answering him, My slain shall rise again: Then follows the Prophets to the faithful, Awake out of the dust, &c. And whereas the word before, These shall rise again, being plural, is of the singular number, he helps that, saying it is per enallagen numeri. And if we follow this, I confess it runs best of all without any word understood, or forcing any construction upon it. Junius also, for my carcass, hath cadaver a mea resurgent, but he will have the next words to be understood as spoken of the Lord, by a Prosopopeia, and all understood of rising out of misery, by reason whereof it might seem as impossible for the people of God to come to any flourishing estate here, as for dead carcasses to rise again; but it was shown to Ezekiel, chap. 37. that God was able to effect this. And thus it will answer best to verse. 14. where it is plain, that the dead spoken of are not the corporeally dead, but such as are under great sufferings, being wicked and without all life of grace; of whom it is said that they shall not live or rise, but of these, that they shall do both. Arise out of the dust, &c. Here the Lord is brought in speaking, as by the power of whose word all things are done, and showing how his dead before comforted with a promise of rising again, should arise, viz. as easily as herbs, which seem to be dead in winter, but the spring coming with sweet dews, spring and grow up again, for which he saith, Thy dew is the dew of herbs, being made so by the power of his word who speaketh thus. For though we be brought never so low, which is set forth by lying in the dust, yea lie dead and rotting in the grave, for so dust returns to dust, Eccles. 12. 1. yet the Almighty can and will raise us, when he utters the word, Arise out of the dust, as Joh. 5. 28. And touching the wicked, whom he calls 〈 in non-Latin alphabet 〉 dissolved to death by fear, in the next words, The earth shall give up the dead; and not 〈 in non-Latin alphabet 〉 , as the faithful being dead are called in the beginning of this verse; he saith not they shall spring up as herbs by the dews falling, but the earth shall cast them forth as an abortive, as the word signifieth, which is here used 〈 in non-Latin alphabet 〉 . So that here we have a notable ground of believing the Churches rising out of misery, when it is hereby most dead, and of our [Note.] rising out of the grave, that are faithful, to sing and rejoice in heaven: and the difference which shall then be betwixt such and the wicked of the world, whom the earth also shall give up as Revel. 20. but as abortive stinking carcasses, be cast into everlasting burning, not being suffered to lie in rest in their graves any longer. Some have for dead, giants, because the word signifieth both, rendering it The Land of giants thou shalt bring to ruin; and by bringing to ruin the last word 〈 in non-Latin alphabet 〉 may be expounded; thus therefore the Vulgar Latin and Lyra by giants understanding sinners, seeks to make it good, but then they must be called giants for their most corrupt qualities, whereof see Gen. 6. Junius by adding words, After that thou hast cast those that are without life to the earth. Chaldee. Paraphras. But the wicked, to whom thou hast given strength, but they have not kept thy word, thou wilt cast to hell: The sense comes all to one, but the first is best to express the Hebrew according to the letter, and suits best with the precedent words.

Come (my people) enter into thy chambers and shut the doors about thee, &c. The song of praise being ended, verse. 19. the Prophet doth here in the Name of the Lord, call upon his people to be comforted in the time of calamity to come yet before the joyful time hitherto spoken of. By entering into their chambers he means retiredness of cogitation, how true God will be of his word to trust in him in times of greatest misery, that they shall soon pass away again, and then shall come the joyful time before spoken of. For their shutting of the doors, this is meant to keep out all temptations from their hearts, whereby they might be made to faint: It is then as if he had said, Let no door of your hearts be open, whereby the devil may enter to make you despair, but let it be kept close shut by faith and trust in God against all gusts of temptation, that might make you stagger. And good cause is there, for after retiredness thus for a moment, the indignation of God dealing so sternly with his people, shall be past and gone. For all our sufferings here are but momentary, being compared to the eternity of joy to come, 2 Cor. 4. 17. Lyra and others that expound the joy beforegoing, of the joy of the Saints in heaven, by chambers understand the graves wherein the dead bodies of the Saints lie till the day of judgment, when they shall be thus beautified: As if he had said, Rest quietly in your graves, till my judgments be executed upon the wicked world; as the souls under the Altar are bidden to rest a little while, Revel. 6. 11. and Christ bids his disciples wait a little, Joh. 16. 33. But because the faithful share with the wicked in sufferings in this world, this entering into their chambers is better referred to the quieting of their minds in God whilst they do suffer by shrouding themselves by faith under the shadow of his wings, as in close chambers, Psal 91.

For behold the Lord goeth out of his place to visit the iniquity of the inhabitants of the earth, &c. As if he had said, Thus (ye my people) may perceive how my indignation shall soon be past, for I now am going out to visit your enemies with judgments. And he speaks of the Lord's going out, not as if he did at any time move from place to place; but because whilst the wicked prosper, God seemeth to sit still, as neglecting to do anything against them: And in saying thus, he had respect unto the Ark, saith Calvin, where God was said to dwell, but at times, when the wicked prevailed, this seemed none other to them but as a poor cottage, wherein he lay hid, as not able to do anything; but when he executes judgments, he comes forth as it were, and makes his enemies feel his might, as a great King going out with his hosts and destroying his rebels. And the earth shall discover her bloods and not hide anymore her slain. Here the Prophet having shown, that God will go forth to judge sin, specifieth the sin which above others he will judge, viz. bloodshed of the righteous. Musculus saith, this is spoken, not as if the Lord would judge Countries and Nations, but for the bloodshed of the innocent, that most crying sin. Oppressors and persecutors may think haply, that their blood sinking into the earth, these their cruelties shall be no more remembered; But when all other means fail of bringing to light their murders, the dumb and senseless earth, that hath long hidden them, shall hide the slain no more, that have been buried in her, but their wicked enemies shall be proceeded against, as if they came out in person to accuse them, the earth standing up as a witness, which received their blood, and so can best tell of their murders in what part of the world soever; because as every mouth of men is dumb, when God speaks not hereby, so the mouth of the earth or any creature shall speak when God opens it, as Gen. 4.