Commentary on the Old Testament Volume 2-4

CHAP. XII.

AFter deliverance from sin and death by Christ Jesus here it is shown, how joyful the Church should be for this, and break out into singing to the praise of God, as Moses and the Israelites did, Exod. 15. when they were brought out of Egypt, and through the red sea. I will confess that thou hast been angry with me, thy wrath hath been turned away, &c. Such as God is angry with and judgeth for a time, shall have the more cause afterwards to praise God in remembrance of [Note.] that which they have justly suffered; if they be his people: for his anger is but for a time, and then comes the comfort of his mercy forever. And the confession is in the singular number, to show that all the people of God are as one in their sufferings, and being delivered, God proceeds with them alike, first putting them to grievous sufferings, and then comforting them, and they are as one in being like affected to one another, and towards God in praising him.

Behold God is my salvation, I will trust and not be afraid, that is, saith Jerome, my Jesus, and made my salvation, that is, by becoming man, against those heretics, who will have nothing said to be made, but what was not before, hereupon inferring that Jesus was not God and man, but man only: for the Church here first extols him as God, and then saith, he was made. And Calvin refers this also especially to Jesus, and Marlorat, bringing in that of old Simeon, Mine eyes have seen thy salvation.

Ye shall draw waters with joy out of the fountains of our Savior. By waters here the comfortable doctrine of Christ and the spirit of grace are to be understood, which refresh more then any other waters, and as living waters of the best springs, never fail. Hereof therefore he saith, I would have given thee water of life, and whoso drinks of it shall never thirst, &c. And again, If any man thirsteth, let him come and drink of the water of life freely. Calvin hereby understands doctrines, and consolations, to partake of which a man comes with joy, when cheerfully and with an earnest desire, as the thirsty heart to the rivers of water. Musculus the comforts of the holy Ghost, which are to the troubled soul as waters to the most dry and thirsty, exceeding refreshing.

And in that day ye shall say, Sing unto the Lord, &c. Hereby he showeth that the praise of God shall be extraordinarily sounded forth not only in Judea, but also in all parts of the world, implying the conversion of all nations, and the same is further set forth, ver. 5. and ver. 6. the inhabitant of Zion is stirred up to praise God, because great in the midst of thee is the holy One of Israel, that is, being known before only in the straight bounds of Judea, now the whole earth is filled with the knowledge of him, he being thus made as it were most great by so enlarging his dominion by the propagation of the Gospel.

CHAP. XIII.

AFter the prophecy touching Christ began, Cha. 7. and ending, Cha. 12. Here follows ten particular visions of judgments to come upon divers countries, which were then most infest enemies to the people of God, as Jerome distinguisheth them, 1. Babylon, chap. 13, 14. 2. Palestine, chap. 14. 28. 3. Moab, cha. 15. 4. Damascus, chap. 17, 18. 5. Egypt, chap. 19, 20. 6. The Desert of the Sea, chap. 21. 7. Idumea, verse. 11, 12. 8. Arabia, verse. 13. 9. The valley of vision, chap. 22. 10. Tyrus, chap. 23. Junius makes chap. 13, 14. to cohere with the 5. and 6. thus: there judgment is threatened by people of a far country, which could not but be understood of the Chaldees or Babylonians. Now prophecies touching Christ and his kingdom coming between, chap. 7, 8, 9, 11, 12. here for the comfort of God's people by these enemies oppressed, the destruction of Babylon is threatened, Chap. 13. and joy and a song of praise and thanksgiving for it promised, chap. 14. But it is to be noted that both chap 7. 8. 9. and 10. contain as manifest prophecies of judgments against Israel and Judah, both by Assyrians and Chaldeans, as the 5. and 6. and therefore the present prophecy relates alike to them all. And the Lord having begun by his prophet to threaten Babylon, proceeds in the same kind of argument, till he hath run through all neighbourcountreys with the like threatenings, and the wicked in Jerusalem also to the end of Chap. 23. But whereas Jerome makes Egypt the 5. and so but 10. in all, Junius makes Ethiopia the 5. Egypt the 6. But to return to Babylon in particular.

The Burthen of Babylon, &c. the Septuagint improperly the vision, saith Jerome, because when heavy and sad things only are foretold, the prophecy touching them is commonly called a burden. Now Babylon here threatened was the Metropolis of the Chaldees, as Nineveh of the Assyrians, the Kings whereof Phul, Tiglath Pilesar, Shalmaneser, and Sennacherib, reigned as Monarchs of the world before, and destroyed the kingdom of Israel, but their City Nineveh was destroyed likewise, and their Empire, by the King of Babylon, and now the city of Babylon is threatened with destruction by the Medes and Persians, when they had first under Nebuchadnezzar destroyed Jerusalem and the kingdom of Judah, in the 11 year of Zedekiah, Now the Lord foretells by his Prophets heavy things to come for grievous sins, that all may know that they come from the Lord, and not by chance, and calls them burdens, yet Ier. 23. 36. he reproves the people for calling prophecies burden, as who did hereby seek to render them odious, and consequently all prophesying, because for the most parts by reason of sin abounding prophesying was a terrible threatening against the wicked, such as the far greater part always were, yet forsomuch as they tended to move to repentance, and so to prevent those judgments, they ought willingly to have heard them.

Lift up a sign upon the high mountain, &c. Junius, super montem eminentem, Jerome, super montem caliginosum, a dark mountain according to the most proper signification of the word 〈 in non-Latin alphabet 〉 here used, for it signifieth the twilight, and Babylon is so called for the judgments to come upon her, which should make her as obscure, as now she was for her power and wealth glorious. This was not, saith Oecolampadius, the Babylon that now is, but that which was first built by Queen Semiramis, of the greatness whereof see in my Exposition upon Ezra, which was destroyed by the Medes and Persians, lying ever since in obscurity, and re-built no more. But seeing Babylon stood in a plain, why doth he call it a mountain? Calvin answers well, because it was like a mountain in power, and a state which might be thought immovable as a mountain. By bidding to lift up a sign, he means a standard, as is used for the gathering together of soldiers, for the destruction of Babylon, so chap. 5. 26. and who were they that should do it but the Medes and Persians, as is shown plainly verse. 17. In that the Prophet therefore who had no power over them to call them together, saith thus, we must look to God, in whose name he doth it, at whose command all hosts are. And he speaks as if it were now in doing for the more assurance to the faithful, and for their comfort against their sufferings by the Chaldees, which should be before. Enter the gates of the munificent; That is, of the Babylonish Princes, who were many inhabiting there, for so our Lord saith, That they who rule amongst the Gentiles are called Benefactours, as having abundance of wealth, wherewith they might well be so. And this implieth, that they were of great might, yet even their gates these enemies should enter and prevail, notwithstanding all their great power and glory. For the title given to Babylon, A dark mountain; there may be other reasons also given, as that the high buildings and many Towers made it seem like a Mountain, though it stood upon a Plain, and by reason of Fens about it, from whence fogs arose, it was dark. But specially for an admirable Garden, the ground whereof was raised so high, that it darkened the City. Of this Josephus saith, Nebuchadnezzar hung heaps of stones upon iron-arches like Mountains, being above set with many kinds of trees for his wives sake, who was a Mede, that she might behold some resemblance of her own Country therein.

I have commanded my sanctified ones, &c. The Septuagint, saith Jerome, have it, Princes and Giants. Eusebius, Angelical Powers, because they thought it strange, that the Heathen Medes should be called sanctified ones, but why not as well as Nebuchadnezzar his servant, and done by Jeremy. Calvin renders it, My prepared ones, as the word 〈 in non-Latin alphabet 〉 sometime signifieth; the Syriac, my sanctification. It is nothing absurd to call the men whom God set apart to this holy war, to punish a wicked people, his sanctified ones; and Cyrus the chief of them seemed to have some sanctifying grace in him, by whom haply more of his Army were drawn to worship and acknowledge the true God. And he calleth the same his valiant ones rejoicing in his glory, because their strength, whereby they gat them such glory by subduing Babylon, was the strength of the Almighty, and not their own.

A voice of a multitude in the Mountains, &c. The Lord commanded to destroy the whole earth. Here he showeth, That the Persian Army should consist of very many of divers Nations; But by the whole earth he meaneth nothing else, but the Babylonian Country, according to the Scripture phrase, whereby any Country is commonly so spoken of. So Jerome. Calvin addeth, That the Babylonian Dominion is so singularly called for the amplitude thereof. And the voice is said to be on the mountains, saith Musculus, because the Medes Country was mountainous.

Howl, because the day of the Lord is at hand, &c: Here and ver. 7, 8. the Babylonians misery is further described, by showing, how they should lament and be stricken with sorrow, which should appear in their faces, for which, he saith, Their faces are the faces of flames, alluding, as Musculus hath it, to the face of a Smith at dark night, when he stands blowing his fire, for his face appears, as if it had no blood in it, most wan and pale.

Behold the cruel day of the Lord shall come, and indignation, &c. From the people that should suffer, now the Prophet turns to another rhetorical way of aggravating the calamity of that time, as if then they should have no comfort of the light, but all horror through darkness, in this and verse. 10. And he calls it a cruel day, saith Jerome, because execution should then be done upon on the cruel, who should think it cruelty, as the thief who is lead to hanging, thinks the Judge cruel that condemned him.

The Stars and Sun shall not give their light, &c. This is spoken hyperbolically, the meaning being nothing else, but that the light of these heavenly bodies should be nothing to them for their anguish and sorrow, accounting the light from heaven, which commonly is comfortable to the inhabitants of the earth, no light or comfort to them, because in their minds there was no light of comfort, but darkness of sorrow. For, as Calvin hath it, by the Sun God shows his comfortable face unto us, when it shineth upon the earth to make it fructify, for which it is said, He makes his Sun to shine upon the good and bad. The Prophet therefore in saying, The Sun shall be darkened, &c. means, that when the Babylonians shall suffer this judgment by the Medes, they shall have no comfort from God to ease their grief, but if they look up to Heaven, more sorrow added to their sorrow, there being not one spark of heavenly light appearing to them, set forth by the stars also losing their light. For stars, as Jerome saith, the Septuagint have Orion, and the Hebrew, who was his master, Arcturus, looking at the word Chesile. But where he found that word, I know not, Hebr. it being Cocabai, Stars.

And I will visit upon the world their iniquity, &c. Some, saith Jerome, think that the general destruction of the world is here prophesied of, but by the world he understands the Kingdom of Babylon, which for the amplitude thereof, being the greatest part of the world then known is thus termed, and the rather to show, that if all the world agreed together to sin, God can as easily destroy them, as he did once the old world, that none may be hardened in sin, although it may be most common, and millions fear not to commit it. Whereas he further addeth, And upon the wicked their sins; Hereby the greater and prouder ones are set forth, who sin by pride and tyranny, as the next words do show, And I will cast down the iniquity of the proud, and haughtiness of tyrants. And then by the world before threatened, understand the common people in all places; so Calvin.

And a man shall be more precious then gold, &c. Hereby the general destruction of the Babylonians is intimated, there should be so few left alive, that a man should be a rare sight there, where formerly they abounded so, that Babylon alone seemed to be a little world, for that which is rare is said to be precious, as in the days of Eli, the word of God is said to be precious, that is, rare. Note here that the word man is twice used, the first being Hebr. 〈 in non-Latin alphabet 〉 the second 〈 in non-Latin alphabet 〉 , betwixt which if we will distinguish, the first sets forth the common sort of men, the second men of more eminency. But how was this verified, whenas at the destruction of Babylon by the Medes, the greatest part were spared, as the History showeth, and the City stood full of stately buildings and inhabitants after this, till the time of Alexander the Great? Oecolampadius answers, that it is meant here, that the destruction should then begin, but in process of time be perfected, and not brought to such desolation upon the sudden. For so the event answers the History, after the destruction of the Babylonish by the Medes and Persians begun, Chesiphon a goodly City was built not far off, that by this means Babylon might be left, and after this in Seleucus his time Seleucia another fair City, after which that Babylon came to utter ruin.

And I will shake the heaven and the earth. Some, saith Musculus, understand this properly, as if it should then thunder and be a great earthquake, but it is better to take it siguratively, as ver. 10. So likewise Jerome.

And it shall be as a young Do, and a sheep. That is, so fearful shall the Babylonians be, as these creatures before the Lion or the Wolf having shepherd or keeper, when the Medes shall break into their City, as they did, in the night, they being for the most part drunken, and because of the great strength of their walls, nothing suspecting the irruption of enemies.

The Prophet proceeds to aggravate their misery, for none shall be spared from the sword of the men, that they can come by, or of the children from being dashed against the stones; see a like passage, Psal. 137.

He shows by whom all this shall be done, viz. the Medes; and if any shall think by their wealth to ransom themselves, that they may be spared, or their children, they shall be deceived, because gold or silver shall not by them be regarded. So Babylon the glory of Kingdoms shall be overthrown as Sodom, Chap. 1. he saith, If the Lord had not left us a remnant, we had been as Sodom. The destruction of Sodom was the greatest and most stupendous, that ever we read of, being with fire from the Lord from Heaven, and all both edifices and people being burnt to ashes, and so remaining to this day. But in comparing Babels destruction to this, he means not, that it shall likewise be consumed with fire from Heaven, or burnt down at all: for the event shown the contrary, as was touched before. But that as Sodom was manifestly destroyed by God's hand, so all shall acknowledge that Babel was, because otherwise no adverse power could have done it, not only for its own strength, but the mighty Kingdoms unto it belonging, which were two and twenty, and as Sodom destroyed was never re-built again, no more should Babel. Lastly, not one of Sodom escaped destruction (whereas Jerusalem being destroyed a remnant escaped) no more should any of Babel, not one being since the utter ruin thereof left to dwell there. For this is the difference, which God puts betwixt the wicked world and his Church, they all perish into one; but the Church, though most perish, yet some are saved in all places everlastingly; and here the hottest persecutions have not been able to prevail so far, as to destroy all Christians, as neither the tyranny of wicked Kings of old to destroy all the Jews.

To show the greatness of Babels desolation after the utter ruining of it, he saith, That it shall not be inhabited anymore from generation to generation, no not so much as by an Arabian pitching his Tent there, or a shepherd, it being altogether possessed by wild beasts and terrible spectraes, fraying all men away from thence forever. To show the accomplishment of this Prophecy, Jerome saith, that a certain Frier an Elamite told him, that within all the ground enclosed by those huge walls of Babylon, inhabited none but wild beasts, to hunt which the King oft resorted thither. For the Arabian here named, they were a kind of people thus called, who applied themselves to nothing else, but to keep cattle, living in Tents, and removing from time to time to other places, as they fed up the ground where they came. In saying therefore, that an Arabian should not pitch his Tent there, he meaneth, That there should be such a desolation as was not of any Country, but only of Sodom. Calvin saith, That by the Arabians those of Arabia deserta are to be understood, who leaving their Country, because it is barren, wandered about and pitched their Tents wheresoever they could find pasture; but to Babylon the Prophet showeth, that they should not come after the destruction thereof, either because of the great slaughters of men made there, which terrified them from coming, or because of the curse of God upon the ground, making it barren ever after. But the words following ver. 21, 22. show another cause, viz. the terrible things appearing there, as Zijm and Jim, Dragons and Devils, and Ohim. By Zijm, some understand all sorts of terrible wild bersts, by Ohim Apes with tails, or Wolves, Foxes and such like; by Benoth Jagnanah, young Ostriches; by Segnarim, some Satyrs, some Devils appearing in such shapes. Jim are by some rendered Owls, by some Cats; but the word from which it cometh, signifieth to terrify. The Septuagint render Ohim, clamours and sounds; the Hebrews themselves, saith Calvin, are uncertain how to expound these words, only all agree, That devils who delight in desert places shall haunt Babylon thus brought to desolation, so that men shall not dare to come and abide anymore there. Jerome applieth this to spiritual Babylon, prophesied of in the Revelation, which shall likewise, after she hath long flourished, come also to ruin and desolation. But he showeth not, which City now extant this is, but others long ago have not doubted, but that it is Rome, whose fatal time is yet to come. Munster in his Cosmography speaks of two Babylon's more besides this, which was the seat of the Chaldees Empire, viz. Seleucia, afterwards called Babylon, three hundred and twenty furlongs from this; and another in Egypt, called also Cair, being a most mighty and populous City.

CHAP. XIIII.

FOr the Lord will have mercy upon Jacob, and choose Israel, &c. How this was fulfilled after Babylon subdued and Belshazzar the King slain, appears in Ezra, Cyrus before appointed by God by name, Isa. 44. who together with Darius subdued it, when the whole Empire fell to him by the death of Darius, as it did within one year, gave leave to the Jews to return and build the Temple, restoring the precious vessels thereof, and out of his Kingly munificence, adding divers other gifts for the furthering of this work. But whereas verse. 2. it is said, That they should rule over their oppressors, and have of them for servants and maids, Jerome doubteth how it was fulfilled, unless by a Synecdoche, the part being put for the whole, such of their enemies only be understood, as they converted in the time of their Captivity, who voluntarily submitted themselves unto them for their Religions sake. But specially he thinks this to have been fulfilled under Ahasuerus, when many of their Heathen enemies turned Jews for fear of them, and by the power given them, they destroyed so many in all the Kings Provinces in the two days of Purim: see Hester.

Calvin saith, This was not fulfilled in their return from the Captivity of Babylon, but meanly, and therefore it is to be referred to the time of the Gospel, when the Apostles went out subduing Countries and Nations, and amongst them the Assyrians and Chaldees, who had formerly been oppressors of their Nation. Whereas he saith, they shall rule over them, this, saith Musculus, is not properly to be understood, as being disclaimed 1 Pet. 5. 1. but because the Gentiles converted should submit themselves to their precepts, even as they over whom masters rule to do what they command. And because this was never so fulfilled, as under the Gospel, but the Jews enemies round about opposed them in godly attempts, Adam Sasbont also stands for a spiritual subjection, as hath been said before. I take it, as fulfilled in part after their return, though not so remarkably at the first, yet afterwards when the Jews were so victorious under Mattathias and his sons, and their high-Priests successively reigned in so great glory, and their friendship was affected by foreign Nations, as appears more at large in my History at the end of Esther: But more fully under the Gospel, because it is not unusual with the Prophet to mix in his Prophecies things spiritual with temporal, as being indeed the chief wherein all true comfort lieth.

From hence to the end of the 20 ^th verse, is shown, what exulting there should be over Babylon thus brought down, and destroyed together with the King thereof.

Even the Fir-trees, and the Cedars of Libanus rejoiced over thee. Jerome by these understands other Princes, and mighty men upon earth, who could not escape the King of Babylon's power, but were cut down by him, as the mighty trees of the Forest, but now they are brought in as rejoicing at his ruin, there being none now to hinder other Kings of earth from reigning in quiet, which they could not do whilst he lived. Calvin and Musculus better. Here by a Prosopopeia the insensible trees are brought in, speaking in way of rejoicing for the overthrow of the King of Babylon, which though they grew in Libanus afar off from him, yet they could not stand, but were cut down in abundance when that tyrant pleased. For the Prophet proceeds by degrees in showing the common joy in all places for the King of Babels ruin, first beginning with the Jews, then bringing in the trees in their Land; and lastly, the Princes of all Lands rejoicing verse. 9, 10. Neither is it unusual in holy Scripture to ascribe to trees and inanimate things, affections and language before God, the more emphatically to set forth the thing spoken of, that men might be the more moved hereby.

Hell beneath was moved for thee, and stirred up her dead to meet thee coming, even all the Captains of the earth, &c. This is also spoken for the greater emphasis, as if the Kings of the world slain formerly by the Babylonian, and in hell, had some joy to see him to be brought down thither by the sword of another, as they had been by his sword, to show, that his fall should be more terrible then any of theirs, and derided both by the living and dead, who are brought in ironically rising from their places for reverence to receive him coming thither, as sometimes Diogenes is brought by Lucian deriding Alexander the Great. The word 〈 in non-Latin alphabet 〉 rendered hell, setteth forth the grave, as appears ver. 11. in that he saith, that worms shall be under him and cover him, and so it is commonly taken in other places.

How art thou fallen from heaven (O Lucifer) son of the morning, &c. The word rendered Lucifer, signifieth also ulula, hereby Nebuchadnezzar the proud King of Babylon is meant, who thought no God to be above him, and therefore when he is brought down, his fall is spoken of, as being from Heaven, where he exalted his Throne above the stars of God, that is, above his chosen people. And I will sit in the Mount of the testimony in the sides of the North, that is, rule over the Temple of God, and the Mount Zion, where it stood in the sides of the North, as it is also elsewhere described; so Jerome. This, saith Calvin, hath been foolishly expounded by some of the Prince of devils, for neither is he ever called in any other place of Scripture Lucifer; nor can this be drawn to any, but the King of Babylon, of whom all things here are spoken, and he is set forth by Lucifer the bright morning star, saith Musculus, because he sometime shined in as great glory upon earth, as that star in Heaven, and thought himself as fixedly set in that high dignity. And he is said to have cast lots upon the Nations, because he accounted himself Lord of all, and so one that had power to divide the Nations subdued by him amongst his people by lot, as the Lord anciently divided the Land of Canaan amongst his people of Israel. The exposition understanding the Prince of devils by Lucifer, which Calvin rejects, is Origen's, and herein Eusebius, Ambrose, Athanasius, and some other Ancients held with him; some understand Antichrist, as Cyprian. But because the whole Prophecy is of the proud King of Babylon, it cannot so well be drawn to any other, then Nebuchadnezzar, who was for his pride driven from amongst men to live with the beasts, having before this caused his image made of gold to be worshipped; and Belshazzar the last King of Babylon, who was destroyed by the Medes and Persians, after that he had reigned a while as his true successor in worldly pomp and pride, and contempt of the true God, in token whereof he with his Princes and Concubines sat drinking in the precious vessels of the Lord's house the same night that Babylon was taken. And this is the pride of every wicked King, he thinks himself above the condition of man, and is lifted up in his heart accordingly, if he prospereth and prevaileth to bring under all Nations against whom he warreth; and he thinks, that as God he hath power in his own hands to establish his throne, that it shall always so flourish. But he doth hereby show his pride and folly to be intolerable; and herein Antichrist is set forth to be like unto this King, 2 Thes. 2. 11.

I will ascend above the height of the clouds, and will be like the most High. It is not to be thought, saith Calvin, that any mortal could have such a thought, for there is some light in everyone by nature, whereby he knoweth, that there is a God, and is affected with reverence towards him: but this Kings extreme pride is hereby set forth to be such, as if he had thus spoken, to render him odious, and to make all Princes in their greatest prosperity to take heed that they be not lifted up, but give all glory to God only. And especially let them take heed how they insult over God's people; or machinate anything against his true Religion and Church: for this is taken as doing against God himself, and this was Nebuchadnezzar's case, who burnt the house of God, and took and carried away the spoils thereof; and when Sennacherib railed against God's people, Chap. 38. the Lord saith, I know thy fury and rage against me.

But thou art drawn down to the grave, to the sides of the pit. He had said verse. 13. I will place my Throne in the Mount of the Testimony, and sit in the sides of the North; That is, in Mount Zion, a most conspicuous place, where stood the Temple, the glory of the whole earth. But here by an elegant Antit • esis to put him to the more shame, he threateneth, that he should be drawn down, and be placed in the sides of the infernal pit, that is, have the most base room therein, as the vilest of all others have in burying large place, such as be better accounted of having a better.

And opened not the house to his bound. Jerome, Opened not the prison] That they might have the comfort of the light, but keeping them in darkness to aggravate their misery, so great was his cruelty. Vatablus. He would not open the prison doors to let any out, whom he had taken in war, and bound in prison, but kept them all perpetually in bands; or would never release them, that the doors of their own houses might be opened to them, contrary to the manner of all Conquerors, that have any humanity in them, for they at length release their prisoners to win their hearts to love them; but this tyrant cared not for being loved, but feared altogether by all whom he had brought under.

To show the judgment of God yet further upon the King of Babylon, he compares his end with the end of other Kings, Vers. 18, 19. They had each one an honorable burial when they died in their own Sepulchers, But thou (saith the Prophet) shalt be cast out of thy Sepulcher, as a detestable branch. The Hebrews, saith Jerome, to explain this, tell this tale, that Evil-merodach the son of Nebuchadnezzar having reigned seven years, whilst he lived amongst the beasts of the field, and then being upon his return put in prison whilst he lived after that, could not after his decease prevail with the Princes of the Empire to be accepted for King, till that he had caused his fathers dead body to be taken up out of the Sepulcher, drawing it forth with a rope and an hook, because they feared, that he might as well come again to reign after that he had been dead a certain time, or reported so to be, as he came after seven years departure formerly▪ when they thought that he had been dead. Others, saith he, expound it thus, Other Kings have some rest after death, but thou shalt have none, as being pressed with the blood of all. Symmachus renders it thus, With those that are slain in war thou shalt deserve to have fellowship of burial. These words, As the garment of the slain with the sword, going down to the pit, as a carcass trodden underfoot, Hebr. To the stones of the pit; that is, saith Vatablus, paved with stones; or rather, because it is a reproach, the pit, at the bottom whereof stones lie, or are cast in upon the dead carcass, as upon Absolom's when he was slain, 2 Sam. 18. 17. This is spoken, saith Calvin, according to the manner of the usage of their bodies, that are slain in the war: for they are trodden underfoot as contemptible to their enemies, and after a while some making a pit, drag them in their garments defiled with their blood, and tumble them into it, least lying above ground they should cause an intolerable stink.

Abulensis makes mention of that of the Hebrews touching Nebuchadnezzar's body taken up by Evilmerodach, saying, That it was by the counsel of Jeconiah, whom he therefore advanced, and that to the end they might be sure he should never live anymore to come and reign again, he cut his body into three hundred pieces, & gave them to three hundred Vulturs to be devoured. But this sounds like a fiction, therefore leaving it to the Authors thereof, occasioned by the Prophets saying, But thou art cast out of thy grave or sepulcher; as if this must necessarily be understood of one taken up again after burial, whereas it may well be understood of one neglected, and not buried with any solemnity to honor him, but used as the common sort of soldiers falling by the sword, as hath been already said, and as the comparison in further amplifying this is here made. For the words properly signify, Thou wert sent from thy grave, and so most probably was Belshazzar a branch of Nebuchadnezzar's stock, when he was amongst others slain at the taking of Babylon, for who, can we conceive, would then regard him, to bestow upon him a funeral after the manner of Kings? But as here followeth, rather abuse him as a detestable branch, which growing at the root of a Tree, the husbandman useth to cut off, and cast away with indignation, because it sucks away the sap and fatness of the Tree, if it be suffered. And that it is not meant that he or Nebuchadnezzar should be drawn out of the grave, as the Fable saith, the last words evince, As the garments of the slain going into the pit, after the manner of an underfoot trodden carcass. For if he went into the pit, how was he brought out of the sepulcher, and cut in pieces, and given to Vulturs? Wherefore he was first instead of being honourably buried, trodden under men's and horses feet together with other slain at the same time, and then with them contemptuously tumbled into one common pit together.

If it be demanded, Why this is spoken of, as a great judgment, when as many good servants of God are likewise used at their death, as is complained, Ps: 79. 2? Or what is there in a burial, that it should be made so much account of? Calvin answers, That in all Nations, and not amongst the people of God only, great account is made of burying their dead with solemnity; and to be cast out like a beast to rot as dung upon the earth, a dishonor; the light of nature teaching this, and so a difference betwixt men dying and beasts, because the one riseth again, but not the other. And amongst God's people many fites were used about burying the dead under the Old Testament to figure this out, when the doctrine of the Resurrection was not so manifestly known. But under the New Testament it is superstition to use many, since it is now known and manifested by the resurrection of Christ, and believed by all. And if any true Christian through the rage of tyrants be cast out and left unburied, it is no curse or ignominy to him anymore then the cross to Christ Jesus; yea it is a glory, there being the same reason of the head and of the members. But if any be left unburied, upon whom the signs of God's wrath are, as it is with the wicked; this is a curse, and to be taken as the earth refusing to receive them and cover them up till the time of the resurrection, as most unworthy, being after death neglected as beasts, as in their lives they have been like them in sensuality.

Because thou hast wasted thy Land, and slain thy people, &c. The Septuagint saith Jerome, read it, My Land, and my people, but Hebr. it is, Thy Land, which makes the understanding more hard. But he resolves it, either as meaning the destruction by his pride and cruelty brought upon his own Kingdom and people, or of the Lands made his by conquest, the people whereof he cruelly destroyed. I prefer the former, for so it best agreeth with the Prophecy of Babylon's ruin forever before-going, which had it not been for the pride and other vices of the Kings thereof, might still have continued. And as Musculus hath it, we may conceive his cruelty even to his own people herein taxed, whom he sore oppressed, and most probably in his rage tyrannically wasted.

Prepare slaughter for his sons in the iniquity of their fathers, &c. According to this Prophecy it came to pass, for Belshazzar being slain, none of that race ever rose up again to royal dignity, set forth in the next words, To possess the earth, and fill the world with Cities. Jerome, The world of Cities, or the face of the world; Cities, for it is Hebr. and neither with, nor of, and then Cities are added by apposition, to show, what he means by the face of the world, because Cities chiefly represent the world by reason of the multitudes of people in them. But because the word 〈 in non-Latin alphabet 〉 here rendered Cities, signifieth Adversaries, there is another reading of the sentence in Jerome thus, They shall not rise up adversaries, and possess the earth, and fill the face of the world; And this I take to be the best. So the Chaldee, Septuagint, and Cyril by this word understand adversaries, but only they differ in reading it, They shall not fill the world with adversaries; That is, Armies of soldiers as the Babylonian Kings formerly did. Calvin also mentions this, yet understanding by their filling of the world with adversaries, their filling it with the wicked, who as thorns and briars are enemies to the earth, and keep it from fruitfulness. But he followeth the other, and which hath not yet been spoken of, he moveth a Question, How the punishing of children for their fathers sins agreeth with Ezek. 18? and answereth, That it is not meant of guiltless children, but such as be like their fathers in wickedness, as all are, except God sanctifieth them by his grace.

For I will rise up against them, saith the Lord. In this and five Verses more following, the Prophet proceedeth to confirm in the name of the Lord what he had hitherto threatened against Babylon, because it was so large, and strong, and stately, and sumptuous a City, that it might seem impossible it should be thus ruined. He calls us therefore here to look at it, as God's act, to whom nothing is impossible. Vers. 21. He speaks to the Medes to do this, because he useth what instruments he pleaseth; and even Heathens are so subject to him, that they cannot but execute whatsoever his Prophets do in his name command. Whereas he threateneth to root out the name of Babel, it is meant of any honorable remembrance thereof, and the remnant is also named to show the difference that should be betwixt Babel and Judah, a remnant whereof he promised to leave.

And I will sweep it with a broom. That is, As one that sweeps an house leaves no dust in any part thereof, so God would leave none of the costly buildings undemolished there; so that it should from a City be turned into a wilderness for wild beasts to keep in, no sign of the old inhabitants being left. And to show further the desolate state thereof, he saith, That it shall be the habitation of the shell-fish, or night-owl, for the word 〈 in non-Latin alphabet 〉 signifieth either, but because these words, Ponds of water, follow immediately, it is rather to be understood of a kind of fish; yet Junius will have it meant of a kind of Eagle, which frequents much watery places. How it might become ponds of water we may easily conceive, because the river Euphrates, which was wont to run thorough it, being drained other ways by Cyrus, sometimes overflowed into the old channel, thus making many ponds; so Calvin, who also saith, Whereas the Lord is brought in, saying, I will rise up, verse. 22. it is not implied, that he lay idle before, but condescending to our capacity, he meaneth, that he would show his power to effect all this against Babylon.

For further assurance he swears to do it, that if they would not believe him prophesying in his name, yet for the oath made by the Lord they might certainly believe it.

To break Ashur in pieces in my Land, &c. Here, saith Jerome, the Prophet gives them a sign of the destruction of Babylon, which should not come till long after, least they should sleight that judgment against them, that were not yet their enemies, and take no comfort in it through the fear in which they were for the present, of Sennacherib the Assyrian King. As if he had said, Thus will I do to enemies that shall come against you hereafter, when they have once punished you by destroying your City, and carrying you away captive, viz. to the Babylonians; but that ye may believe this, and be the more comforted by that which the Lord will shortly do for you, I further promise you in his name, that your present enemy, the Assyrian, by whom ye have and are afraid that ye shall suffer much, shall come and be destroyed in your Land, so far shall he be from doing you the hurt he intends. Calvin contrariwise by the Assyrian understands the Chaldeans or Babylonians, of whom it hath been hitherto spoken. For, saith he, the Assyrians and Chaldees were all under one King, and therefore he might sometime have his name from Ashur, and sometime from Babylon; and because he speaks of his yoke and burden removing from them, whereas the Assyrian King never had them in subjection; and lastly, because it is not improbable, that the Assyrians overthrow was before this Prophecy, though it be related after. But these reasons are too sleighty to prove it. For, 1. the King of Babylon is nowhere set forth by the name of the Assyrian. 2. Jerusalem was burdened by the Assyrian King in Ahaz his time; and Hezekiah his son is said to have paid a great tribute unto him, 2 King. 18. 14. but he not satisfied with it, threatened him notwithstanding. The Assyrian King Sennacherib came not against Jerusalem till Anno 14. of Hezekiah, and this Prophecy was before the death of Ahaz, as appears, v. 28. To say nothing of his threatening the Assyrians with perishing in his land and upon his mountains, whereas the Babylonish King and his forces were overthrown in Babylon. Therefore Junius leaving Calvin, assenteth to this of Jerome, saying that the overthrow of the Assyrian Monarchy, which should shortly be, was given for a sign of the overthrow of the Babylonian.

This is the counsel against the whole land, and against all Nations. That is, the whole Babylonish Dominion and the Nations pertaining thereunto, which were enemies to the Jews, and holp the King of Babylon against them, viz. the Syrians, Samaritans, Moabites, Edomites, &c. against whom are the Prophecies following, Chap. 15, 16, 17, &c.

In the year wherein King Achaz died, was this burden. Rejoice not thou (O Palestine.) From the 6 ^th Chapter hitherto, the Prophecies in the days of Jotham and Ahaz, of Jotham chap. 6. of Ahaz, 7, 8, 9, &c. to this verse: From hence to the end of the book, the Prophecies under Hezekiah. And he beginneth with one against Philistia, to which Ahaz was a great enemy; and therefore he being dead now, and a young King succeeding him, whom probably they less feared for his want of experience, they rejoiced. But Isaiah bids them not so to do; for though he that had smitten them were dead, yet from this snake a cockatrice, he saith, shall come, and his fruit a fiery serpent flying: For no King of Judah did ever so waste and subdue the Philistines as Hezekiah, 2 King. 18. 8. And he calls him a Basilisk, because it kills by seeing; and a fiery flying serpent, from whom death suddenly comes by stinging, as to Israel in the wilderness. To this effect Jerome. But because Ahaz smote not the Philistines, but they his Country, 2 Chron. 28. 18. Vatablus understands not him by the rod which smote Palestine, but Uzziah, and the body of the people of God, who had formerly smitten the Philistines often. And by the Cockatrice Calvin understandeth not so much Hezekiah, as the same body of the people, ascribing the beginning only to him. But Junius best, by the Basilisk understands Hezekiah, and by the Snake out of whom he comes, Uzziah his great grandfather, because he was the last before Hezekiah that smote them, 2 Chron. 26. And although since they not being infested by the Kings of Judah, but invading Judah in the time of unworthy Ahaz, took spoils, whereat they greatly rejoiced: Yet now this their joy should have an end; a King was now come to the throne, that would be their great overthrow. The rod then smiting them was Uzziah, who was broken, as it were in Ahaz his grand childes days, when the Philistines taking the opportunity of the low estate, to which he was brought, made a prey of some part of his dominion, as the Syrians and Israelites had done of others.

And the first-born of the poor shall be fed, &c. That the Philistines before threatened might not comfort themselves by thinking, that if they suffered such grievous things, Judah should not escape long, but come to drink also of the same cup. These words are added, by the first-born of the poor the Jews being understood, who are so called for the extreme miseries by them endured in the days of Ahaz, for which they might well be called the first or chief of poor afflicted ones. But here is shown, that when the Philistines should suffer, they should be in a prosperous estate: he that should be as a Basilisk or fiery flying serpent to them, being to these, as a good shepherd to his sheep, doing all things to them which conduce to a well-being, because in these two stands the well-being of a flock, to be fed sufficiently and to lie down in safety. And I will make thy root to perish with hunger. Although thou for thy great power art like a mighty tree most firmly rooted, yet thou shalt die at the root, thy principality being overthrown, as the root of a tree dieth, when it can suck no more fatness out of the earth; so the Cities and strong places of the Philistines, wherein the life of their power lay, being taken by Hezekiah, their root was laid bare, and then he shall easily destroy the residue, both body and branches, that is, the Villages.

Howl (O gate) cry (O City) all Palestine is melted or dissolved, because a smoke comes from the north, &c. By gate, saith Jerome, understand such as sit in the gate, Princes and Judges; by the City the inhabitants; the destruction from the north, is from the Assyrian, who amongst other Countries destroyed Palestine in Hezekiah his time. Here the Prophet after the Metaphor of his root dying, useth another of being dissolved, as wax before the fire, for none other the strong places and Cities of the Philistines should be before the Assyrians, who he saith, should begin to come in a fume, that is, of the people's rumour, and then should follow fire, as is usual. For first, saith he, the rumour should go abroad, that P •• oenicia and Palestine should be destroyed, and then thelr destruction should come, which he confirmeth by the like in Jeremiah, under the similitude of a river saying, The waters shall ascend from the north, and shall be as an over-flowing flood, &c. Calvin so refers it to the Assyrian, as that he saith, it is spoken of Jerusalem also, which stood north from Palestine. Junius and some others understand it only of the King of Judah, as the former verse, and so it will appear to him that looks into the place, that one and another enemy to Palestine is not here spoken of and there, but in both one and the same. Hezekiah that shall destroy the Philistines, shall come as a smoke, which passeth into and filleth all places, neither can it be kept out: And it is meant, saith Sasbont, that as smoke annoyeth the eyes, so should Hezekiah and his forces Palestine. And none shall be alone amongst his constituted ones: So Hebr. verbatim. But Junius, None shall look backward of his companies. Jerome, None shall escape his troops. The meaning is, that the forces appointed by King Hezekiah to invade Palestine, shall come strongly on, none being left behind alone, as not daring through faintheartedness to come forward to act his part in fighting against the Philistines.

And what shall they answer to the messengers of the Nations? That the Lord hath founded Zion, &c. That is, after Palestine subdued by Hezekiah, other Nations about sending to inquire of this conquest, the faithfuls answer shall be, It is God, by whose power this is done for the more strengthening of his people, that hereafter a long time they might be the more free against their enemies round about. And the poor of the people shall trust in her. Jerome, in him, that is, the Lord, more respecting the sense, then the word 〈 in non-Latin alphabet 〉 . For this indeed is the meaning, they having such experience of God's goodness towards Zion, shall be confident, that through his power dwelling there she shall stand impregnable; and that they who keep in the Church hereby prefigured shall be so established, that the gates of hell shall not prevail against them, as is promised, Matth. 16. 16. Of Zion, saith Sasbont, properly understood, it cannot be meant, for we know what came to it, and to the Jews inhabiting there long ago: To spiritual Zion, that is, the Church under the Gospel, it is and shall ever be verified. If it shall seem more properly to belong to the great deliverance of Jerusalem from Sannecherib in Hezekiah's time, because he attempted the overthrow of Zion, but the Philistines never did, although they invaded some parts of Judah. I answer, If with Jerome we understand v. 31. as a new Prophecy of the calamities suffered by the Philistines, (after that Hezekiah had smitten them) by Sannecherib, the sense will flow the better indeed: But taking it otherwise, as before, it may stand very well so. This is the cause why Zion now stands firm, which by the former invasion of enemies was sore shaken, God hath founded Zion, and therefore no marvel, though Palestine be subdued by the Jews, that she was not formerly subdued by all her enemies, for an arm of flesh founded Palestine, but the Lord Zion, Whose power none are able to overcome.

CHAP. XV.

THe burden of Moab, because Ar of Moab is wasted in the night. This is the third Country threatened: And the title of the Prophecy being [A burden] saith Jerome, always intimateth sad things to follow, as the word [Vision] doth joyful at last. Moab came of Lot, and was situated in Arabia, of which Country was Balac, who hired Balaam to come out of Mesopotamia to curse Israel; so was the chief City called since Areopolis, that is, the City of Mars, whereof Jeremiah speaks much, as a mighty and rich City. And it is threatened with wasting in the night, either in alluding to the incestuous begetting of Moab in the night, or intimating the overthrow thereof by mines made under the walls: And I have heard a certain Aroepolitan say, that the same night that the sea passed over the shore of the City, these walls fell down by an Earthquake, saith Jerome, in the time of my infancy. Moab, saith P. Martyr, stood in Arabia Petraea, and was a most flourishing Country, which made the inhabitants most proud, Jer. 48. They were near of kin to the Israelites, by their father Lots relation to Abraham, who was his fathers brother. But they carried not themselves like kinsmen towards them, but like enemies, for which they are here threatened with destruction: and yet not so much that they might make any good use of this Prophecy, saith Calvin, for it came not unto them, but to the people of God only for their instruction and comfort; 1. That they might know, that the great changes in states and Kingdoms were not casual, but by God's providence. 2. That God in all his great judgments executing upon the wicked world, had a care of his Church. The places here threatened are Ar signifying a City, according to the signification of the word 〈 in non-Latin alphabet 〉 , and Kir, a wall, whereby therefore taking them appellatively, all the Cities and strong places of Moab may be understood: But forsomuch as properly two chief Cities of Moab were thus called, we are to understand them only. For their destruction in the night, the time precisely is not so much meant hereby, as their security, and the sudden and unexpected coming thereof, so the destruction of the world is threatened to come in the night, that is, when men shall look for nothing less. And yet in Babylon it was fulfilled according to the letter, Dan. 5. and likewise we may expect for the day of judgment. However, it comes as a thief in the night, when to the world sleeping and secure in sin, as men are in the night, that we may never be secure in respect of that day, but think upon it night and day, and be always prepared for the coming of the Lord, by always doing so, as may be well pleasing unto him, for this is the watching to which he so earnestly exhorteth us all. The destruction of Moab here threatened, was by Sennacherib, that Jer. 48. 4. by Nebuchadnezzar long after. For the word used touching either of these Cities, brought to silence, it is a Periphrasis of death, Ps. 30.

He shall go up into the house, Dibon to the high places, to weep over Nebo. That is, the Moabite seeing himself perishing by the hand of the enemy, shall, as despairing of any human help, flee to the house or temple of their god Chamoz, to cry to him for help, and there weep and howl, but in vain: of Chamos see 2 King. 23. 13. Jerome, for He shall go up, hath, The house and Dibon shall go up to the high places to weep. That is, the Kings house and the City Dibon or inhabitants thereof shall go up to the high places, because there stood the idol Chamoz, otherwise called Belphegor; and Medeba and Nebo are named, because two principal Cities of Moab, and in Nebo was that idol placed. Junius hath the Hebr. word Bajith for house, and renders it, He shall ascend to Bajith, a town notorious for idolatry, otherwise called Beth Baal-Mehon, Numb. 32. 38. Josh. 23. 17. 1 Chron. 5. 8. it was upon the borders of the Reubenites, Dibon was in that tribe, Josh. 13. 17. and likewise Bamoth of Nebo, see Numb. 32. 38. of Medeba, c. 21. 30. But although these were Cities in Reuben, there might be others in Moab of the same name, which are here threatened. Yet I think with Junius, that Bajith is a proper name, because otherwise it would have been Beth, which is commonly put for an house, and so it is meant, that the inhabitant of Kir and Ar spoken of v. 1. shall in their distress flee to these places, as wherein they principally worshipped their idol, thinking thus to attain help, their God being moved by their tears to relieve them, if not in Bajith, yet in Dibon or Bamoth, Nebo or Medeba; or some should flee for rescue to one of these places, and some to another. Upon every head baldness, and beard shaven. See the same, Ier. 8. 37. For in time of mourning they used to pluck off the hair of their heads, and to shave their beards in all the Eastern parts, and this they did, as counting them their Ornaments, but now in time of sorrow they put them away: Contrariwise in the West, the suffering of the hair to grow is a sign of sorrow, so Calvin. And it seemeth to have been the custom of the Heathen in the East indeed, because the children of Israel are forbidden to pluck their hair in mourning, or to cut the corners of their beards: Yet Mephibosheth in time of mourning for David's absence, suffered his hair to grow, so that it seems in the Eastern parts all did not alike.

In the streets thereof they shall be girt with sackcloth, &c. A description of public calamity and lamentation, they that would not go out before but in gorgeous apparel, now go out in sackcloth, upon the roofs: Some going up thither, where they might be most out of the enemies way, for their roofs were flat; should come down weeping, their fleeing up thither nothing availing them. Some expound this of descending, as if it were from the high places before spoken of, their hopes of help from their gods being frustrate.

Heshbon and Eleale shall howl, their voice shall be heard to Jahaz, &c. These, saith Jerome, were Cities of Moab, the last whereof was near the dead, upon the uttermost border of Moab; whereby he showeth, that howling for misery should be from one end of the Land to the other. Heshbon, saith Musculus, was the City of Sihon, Josh. 13. 10. Jahaz was the dwelling of the Merarites, Josh. 22. 36. there Sihon fell, Numb. 21. 23. The girt with arms shall howl. So Vatablus renders it, that is, the very soldiers, who were ready armed to defend their Country, seeing a power irresistible against them, shall, instead of fighting, lament as the rest, as having now none other weapons left. Their soul shall cry within him. Some, to itself; that is, mourning inwardly as well as outwardly. And v. 5. showeth what each one should cry: My heart shall howl for Moab, her fugitives to Zoar, &c. Or cries aloud to Moab her fugitives, but in vain, so Junius; because I call them back, and would stay them from fleeing, but to no purpose. Jerome and all others take it as spoken in the Prophets own person; as who would hereby show the misery of Moab to be so great, that it could not but move pity in very enemies; and this is to be preferred, for so also, Ier. 48. 36. laments the sufferings of Moab. Touching Zoar, to which the Moabites fled; it was, saith Jerome, one of the five Cities of Sodom, which the Lord spared • t Lots request, when he destroyed Sodom, and it was the uttermost border of Moab next the Philistines Country: Hereby then he means, that they should flee far off; and in further setting forth Zoar he calls it an heifer of three years old; that is, in the full strength, and not yet subdued by the enemy. By the ascent of Luith. This he takes to be a cliff in the way to Assyria, and therefore implying their being carried away Captive thither, and not far from that in a valley, the place called Horonaim. Junius pursuing his Exposition begun, understands all, as if the cry of the Moabites were set forth by the lowing of an Heifer, which loweth most strongly, and the voice of their cry coming to Luith and Horonaim, he will have to mean nothing else, but the piercing thereof through hills and dales.

There shall be desolations to the waters of Nimrim. These, saith Jerome, were salt waters near the dead sea, and therefore the grounds about them were unfruitful, and to this he either alludeth, or Moab being destroyed, these waters were changed by a judgment into such. Junius saith, that Nimram is that Bethnimram, Numb. 32. 3, 36. in the Tribe of Gad, running with the waters thereof into the Country of Moab, making it fruitful; but now he saith, that even the valleys where these waters ran, should be barren and without any grass. Calvin doth not think that a change is meant so, that according to the letter the waters should indeed fail, but that the Country should be desolate, and so as if there were no water or grass growing there, because no inhabitants to make use thereof: and this is to be preferred.

Therefore what is left and their riches they shall carry to the possession of the Arabians. Jerome, ad torrentem salicum; saying, this was into the Country of Babylon, of which David speaking, saith, that many willows were there planted, or in the way thither, viz. the valley of Arabia, as the words 〈 in non-Latin alphabet 〉 also fignifie. Junius is for this last; the Chaldees spoiling Moab should lay up the goods there taken in Arabia being near, they being their confederates also, and for such good offices spared, as Herod. saith lib. 3. And it is called by the name of a valley, because in the descent of Horonaim, which was montainous. Vatablus saith, that the enemies carried the Moabites riches thither, to part them amongst them. But Calvin will have the Moabites carrying of their own goods into secret places amongst the willows to hide them meant. Musculus, their carrying of them away, thinking to save them, but it should be for Arabian thieves to make a prey of them. Vulgar Latin, According to the greatness of their work is their visitation, and they shall lead them to the brook of willows. That is, as Sasbont hath it, According to the greatness of their sin shall their punishment be, and their enemies shall carry them captive into Babylon, or the Arabians fighting under the Assyrians shall carry them into their Country. But neither doth the word 〈 in non-Latin alphabet 〉 signify [According] but, therefore, neither doth 〈 in non-Latin alphabet 〉 signify greatness, but the remainder, or excellency or riches coming in by their work, for which 〈 in non-Latin alphabet 〉 followeth. The most genuine reading then is, Therefore their riches or most precious things coming of their work, they shall put in the brook of willows, nothing else being meant, but that finding the enemy to prevail in every place, as desperate, to save their gold or silver, they should put it into the water, conceiving that haply these troubles being over, if they survived, they might there one day find this treasure again.

A cry hath compassed the borders of Moab. Here the Prophet returns again to aggravate their misery, by speaking of their loud and uncessant crying, mentioning their ut most borders in general, to which it should be heard, and then particularly Eglaim and Beer-Elim. For Eglaim, Junius hath confluentes, and expounds it of the flowing waters of Arnon one of the borders Numb. 21. 15. and Beer Elim, the well of the mighty, or digd by them, for Elim signifies the mighty, Exod. 15. 15. of a like well in the land of Israel so digd, see Numb. 21. 16. Jerome for Eglaim hath Gallim, and saith that Jeremiah hath almost all the same: But Hebr. it is Eglaim, coming of a word that signifieth drops of water, or stillings. Pagninus takes it for a proper name, but where any place was in Moab thus called, we know not.

Because the waters of Dimon shall be filled with blood, for I will put additions upon Dimon to them that shall escape lions. This was a river in Moab: yet Calvin saith, that some think it to be a City, but against the current of Interpreters and reason, for what are waters but some river or pond, not a City. He doth here then threaten great slaughters to the making of rivers to run with blood. The additions put upon the river Dimon, are, according to Vatablus, the streams of blood shed running into it: according to Calvin, Lions and other wild beasts; as if he had said, This shall not be the only suffering of the Moabites to have their blood shed in abundance, to the filling of rivers by the hands of their enemies, but if any escape them, they shall be destroyed by Lions, yea even all that shall remain in the land, when the war is done, shall thus perish: See a like place, chap. 24. 18. Ier. 48. 44. Amos 5. 19. where such as escape judgment by one evil are threatened with another. Thus also Jerome, who renders it Dibon, affirming that 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 are sometimes put one for another, but then he will have Dibon the City before spoken of, signifying flowings, so called for the waters running there: whereas Dimon signifieth silence. Junius expounding Dimon bloody, saith, that most probably the waters appearing like blood, 2 King. 3. are here alluded to. Jehoshaphat the King of Israel, and King of Edom had water sent them miraculously in their necessity, by the way of Edom, but the Moabites their enemies saw that water as blood, whereby they were moved to hasten to the shedding of their own blood. As water was then bloody in appearance, so now he saith, it should be so indeed by the blood of the slain; in other things he subscribes to Calvin. But Jerome understands either Lions properly, or the Chaldees terrible like Lions, because a Lion amongst the Egyptians was an Hieroglyphic of one most terrible: And of David's Worthies, some are said to have had faces like Lions. But because the Chaldees or Assyrians should shed their blood before spoken of, and this is another judgment added, the former exposition is to be preferred.

CHAP. XVI.

SEnd ye a lamb of the ruler of the land. So Junius, expounding it of Lambs due by way of tribute ever since Moab subdued by David, 2 Sam. 8. 2. and continuing tributary to part of his Kingdom, viz. the Kingdom of Israel, until the time of Ahaziah and Jehoram, in whose days they refused to pay anymore this tribute, being a hundred thousand Lambs, 2 King. 3. 3. but called here a Lamb by a Syllepsis. Now he bids the Moabites to cease from this their sin of withholding this tribute due to the King of Israel, Lord of their land, threatening them otherwise, v. 2. that they shall be as a wandering bird fleeing to the waters of Arnom, from the rock even to the desert; that is, from Jockteel, the metropolitan City of Moab, 2 King. 14. 7. to the desert of Jordan, which was the furthest extent of that Kingdom, he means therefore, that all the Moabites from all parts should agree together to pay it to the King reigning in Jerusalem then, which he expresseth by these words, To the mount of the daughter of Zion. Calvin contrariwise reading it, Send ye a lamb to the Lord of the earth] saith, that the Lord, who is ruler over all the world, is hereby meant, and that the speech is ironical, as if he had said, When ye shall see yourselves beset with judgments, and your case desperate, and that no help is elsewhere to be had, then haply ye will think by sending lambs for sacrifice at Jerusalem to be delivered, but your hopes shall be frustrated, and so shall the hopes of all the wicked, although they [Note.] seek to God, when judgments irrevocable ceaze upon them. As for the former, he saith, it cannot stand, because there is no mention made of a tribute of Lambs to be paid to David, and if there were, what had the King of Israel to do withal? or if to him this tribute were now, why should it be sent to Jerusalem, and not rather to Samaria, the seat of the Kings of Israel? Jerome differing from both these, renders it, buy a lamb, the ruler of the earth, out of the rock of the desert, &c. that is, By the spirit of Prophecy I do here foretell you, that by the Lamb of God, Jesus Christ, who is Lord over all, coming of David, who came of Ruth, married to Boaz; leaving her Country Moab to follow Naomi to Jerusalem, ye shall have deliverance from all your sins and miseries. Why Jerome should for send, as it is in the Hebrew, read it buy, I know not; but I incline most to his Exposition, because it is not Send a lamb to the Ruler, but the Lamb, Ruler of the earth. Ruler by apposition being put to Lamb as one and the same, and then it must needs be meant of Christ, in whose Name it is here prophesied, that even the Moabites should one day pray, being converted to his faith; for he that prayeth in Christ's Name, sends up, as it were, this Lamb, making propitiation for his sins; and the Ruler of the earth he is, for so it is promised, I will give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. And whereas Junius to approve his, renders the 2 ^d ver. Otherwise as a wandering bird &c. Hebr. it is, And is as a wandering bird: Where he returns again by another similitude further to set forth Moab's misery, of which he was before speaking. Wherefore v. 1. comes in as a Prophecy touching Christ, a comfort against all miseries, to whom even the Heathens are exhorted to come, and to this he was carried by a Prophetical rapture, immediately leaving it again, as he did the like before, chap. 5. 14. Or according to some, these words may go thus, Send a lamb O Ruler of the earth or world] The verb send being plural for the three persons in the Godhead, yet all one: And to this subscribe Hugo, Lyra, Adam Sasbont and Vatablus, who all take it as spoken of Christ; yet as was before said, Ruler being by opposition put to the word Lamb. But for so much as the Hebrews have no cases, we shall not err whether we render it by the Accusative or Vocative. Junius was then misled herein by the Hebrews, who to elude this Prophecy touching Christ, refer it to Hezekiah, as an exhortation to the Moabites to submit and pay tribute to him as they ought, that he might defend them, for they were never his subjects. And the rendering of the words, To the Ruler of the land, gave occasion to Calvin, leaving the old received Exposition, to excogitate another, and this seems to be favored by our new Translation, rendering it likewise, yet herein it differs, that for the rock of the desert, it hath Sela of the desert; as if 〈 in non-Latin alphabet 〉 signifying a rock, were a proper name. But for the rocks wherewith it is compassed, the City meant hereby is called Petra the rock, from whence the Country about hath the denomination, Arabia Petraea, according to Strabo. For the Translation of the Septuagint, followed by Cyril, I will send as it were creeping things upon the land, I think it such a corruption of the Text, that it is scarce worth the mentioning.

And it shall be as a wandering bird, going from the nest, &c. Here, saith Jerome, the Prophecy touching Christ being interposed v. 1. Isaiah returns again to prosecute what he had said, of Lions being sent against Moab, chap. 15. 9. for by reason of them it should be as a bird sleeing from her nest, that is, the people sleeing from their habitations for fear, and her daughters, that is, they who dwell in all the Cities thereof, at the rivers of Arnon, passing thereby into Captivity. For by Arnon, the uttermost bounds of Moab, they went, when into Assyria Captives. Junius prosecuting his Exposition hath it, otherwise, that is, unless Moab oby the house of David, they shall flee, &c. But how different this reading is from the Original, I have already shown. Calvin, But it shall be like a bird. That is, Let the Moabites send sacrifices to Jerusalem, and do what they can to prevent ruin and Captivity, they shall not escape. And as Marlorat hath it, they shall as easily by God's power be driven out of their Country, as a [Note.] bird from her nest, and so shall the most potent Nation that is wicked, when God will. But thus they make it to cohere with v. 1. as it doth not, but is joined by a conjunction copulative with v. 9. of chap. 15. And it shall be.

Gather counsel, or enter into counsel, make verdit what is to be done, and this must be your way, make thy shadow as the night in the midst of noon day, hide, &c. As if he had said, this is the best course that ye can take to obtain mercy of God to be preserved in danger to be an hiding place to his people, when they for fear of the enemy should flee from their own Country, then to keep them as it were, in the dark of the night from their pursuers; thus imitating Lot your father towards the men that came to Sodom, sheltering and rescuing them; and as their father Abraham, by his kindness sometime to Lot hath deserved that ye should do, when he recovered him with all that he had, out of his Captivity, Gen. 14. For Moab had rather hitherto holpen the enemy against Israel, as in many Histories appears. Therefore Calvin understands all this as ironicall, as if the Prophet did nothing but upbraid them by their inhumanity to Israel in distress, showing, that they should find no more favor now in theirs, then they had formerly shown to them. Junius rather astents to Jerome here, and so do some others, holding that the Prophet gives the Moabites counsel, when Sennacherib by his coming against Judah, should cause many of the Jews to flee amongst them, to use them courteously, and to protect them; that when Nebuchadnezzar should afterwards endanger their Country, as here is prophesied, God might protect them. Only whereas Jerome understands the Metaphor of the noon-day and night, of light and darkness; Sasbont understands it of hot pursuit by the enemy to their great pain, as the sun in hot Countries is tedious to the traveler at noon-day; and their being as dark night to them, of humanity, whereby they might be comforted there-against. But herein the difference betwixt Jerome and Adam Sasbont is but small; I hold with Jerome, that the Prophet is serious in advising Moab, as who doth also show a reason, v. 4. He shall cease that oppresseth, the waster shall fail. That is, the proud King of Assyria, of whom ye may haply be afraid, if ye should do for the Jews as I have said: For in one night his huge army was destroyed, and he put to flight: Although they that take the former words to be spoken ironically, hold this to be spoken not for the comfort of Moabites succouring God's people, but of Israelites against their fear of that tyrant.

And the throne shall be prepared in mercy, and one shall sit upon it in truth seeking judgment, &c. This, saith Jerome, is by the Hebrews understood of Hezekiah, a most righteous King; but by others of Christ. And it is not to be doubted, but that Christ is prophesied of in this Chapter, and the event is answerable: For even in the Primitive times many trophies built in Moab to the honor of Christ, shown his Empire there. Of Christ also Calvin understands it, and Vatablus, because there is no durable comfort but in him: The word rendered truth therefore is 〈 in non-Latin alphabet 〉 in truth or firmness, intimating the everlasting continuance; and the tabernacle of David] is added to denote that this Kingdom should not be outwardly glorious, as other Kingdoms of this world, but mean in appearance, as a tent of an ordinary man is in comparison of a Kings Palace: And in saying, the tent of David, respect is had to his private condition divers years after his anointing to be King. To hasten justice] This is spoken to satisfy those that think long to have justice done them against their enemies; if any such shall think that too much delay is made, let them rest in this that he hasteneth justice, and it shall soon be done.

We have heard of the pride of Moab, &c. Here the Prophet returns again to Prophecy against Moab, showing the cause of their misery, their pride by reason of their high and strong walls, trusting to which they contemned their more mighty enemies: for that their pride was founded upon their strong walls, see v. 7. His lies shall not so succeed: Thus Junius. His indignation is more then his strength: So Jerome, and indeed one signification of the word 〈 in non-Latin alphabet 〉 here used is fury, and one of 〈 in non-Latin alphabet 〉 fortitudines, to render it then word for word, read it thus, And his fury, not so his strengths or fortitudes. That is, he is proud of his strength beyond that it is. But Junius following another signification of the word 〈 in non-Latin alphabet 〉 his lies, gives almost the same sense in other words. Vatablus hath divers translations, There shall be no truth of his lies; or His indignation is nothing but lies, &c. And this of rendering it by lies, Calvin follows. In the sense all agree, Moab's pride and fury was greater then agreed with his strength.

Therefore Moab shall howl to Moab. That is, either one City to another, according to some; or the living lamenting the slain, according to others; or within himself each one, according to others. For the foundations of Kirhareseth, ye smitten only shall roar. Vulgar Latin, To them that rejoice over the walls of burnt brick, speak ye their plagues. But why the word is rendered by rejoicing I know not, because it signifies only foundations. Junius respecting more the sense then the words. Of the foundations of Kirhareseth ye shall speak, but they are broken The sense is, that their greatest grief should be for this City, being interpreted, A wall of burnt brick, because it was so strong, that being once assaulted by three Kings, yet it could not be taken, but now the foundations of it should be razed, and the people smitten, therefore he useth the word 〈 in non-Latin alphabet 〉 rugietis, not loquemini, as Junius hath it.

Because the vines of Heshbon are cut up, &c. Of Heshbon see chap. 15. 4. Ier. 48. 31. almost as it is here spoken of. This and Sibmah, being as Jerome saith, but five hundred paces distant, it seems were fruitful places as far as Iazer on the borders of Moab, for Vines grow in the fruitfullest soils. But now they should be all cut down, and so the Land deprived of the chief commodity thereof, as Musculus saith the Turks use to do when they come into a Country of vines, they cut them all down; and forsomuch as they are an occasion of so much sinning, and there is none other way to beat it down, it were good, saith he, that other Potentates would do likewise in all places, sed inconsulto, unless there were no strong drink neither, because that also causeth drunkenness. The Lord's of the Nations have trodden down the noblest branches, that is, The Assyrian Lord's, the most excellent Vines, wherewith the Country abounded even to lazer, the border of the Land. And by the destruction of the Vines he intimateth the Countries lying waste. Jerome by their coming to Iazer, and wandering in the desert, and passing over the sea, understands the people of Moab sleeing every way. Some others, by these words, They came to Iazer, the Vines planted and growing so far; but then under the similitude of Vine-branches of the best sort, the greatest of Moab sleeing and wandering in the Wilderness, &c. Let the Reader take it which way he pleaseth. Junius notes, that Iazer was a Town of the Merarites in Gad, Josh 21. 29. and applies going over the sea to choice plants carried over.

Therefore weep thou vine of Sibmah with the weeping of Jazer, &c. Vulgar Latin, I will weep with the weeping of Jazer, the vine Sibmah. And thus Hebrew and Junius; it is like that Chap. 15. 5. it moves compassion even in the Prophet to think of the greatness of their misery. Of Sibmah in Reuben see Numb. 32. 38. Jazer, Sibmah, Elealeh and Heshbon, saith Jerome, were strong Towns, the overthrow whereof he thus prophesieth of.

Upon thy vintage and harvest shall rush a song. New Translation, The shouting for thy harvest is fallen, Junius being followed herein. Vulgar Latin, Vox calcantium irruit, it being meant, as Jerome hath it and Calvin, That the enemies coming upon them in the time of harvest, should fill all things with an hideous noise instead of the joyful singing that was wont to be at that time, and the songs and joy of the wine-makers should cease, as followeth verse. 10. So that unless the same thing be twice repeated, Junius his exposition cannot stand, and the word 〈 in non-Latin alphabet 〉 is rather to be rendered a clamour, then a song in this place, although v. 11. by the same word a song or joyful noise be set forth, for it signifieth both.

Therefore my bowels shall sound as an harp for Moab, &c. See the like Jer. 48. 36. This and verse. 10. are nothing else but a further amplification of that which he said ver. 9.

Then he shall come to his sanctuary to pray, but not profit. That is, saith Jerome, in his distress he shall seek to the Idols, whom he hath served, but shall find no help, for they shall go to destruction together with him. But here is not only one seeking spoken of, but another in the beginning of the verse, When it shall appear that Moab is wearied upon the high places, he shall come, &c. That is, having sought in his misery to his gods in ordinary places, such as every Town and City had, he shall at length slee to some place reputed more holy, and the common Sanctuary of all distressed ones, thinking surely to have relief there; and this was Chamoz, as Ier. 48. 13. is shown. For so, saith Calvin, the superstitious Papists believe, that by seeking to some place more eminent for sanctity, they shall rather prevail, as to our Lady of Loretto. But the first original of this confidence was doubtless their observing, that amongst the people of God there was one place famous above all others for this, being called singularly the Sanctuary, even Solomon's Temple. And it is to be noted, saith Calvin, because it is said, When it shall appear that Moab is wearied, &c. [Note.] that the wicked are not lead by any reason to see into the vanity of their seeking to Idols, but only by sense and experience, when hereby it appears, even as brute beasts are lead, but then it is too late; wherefore let us hearken to right reason, and not stay to be thus lead, till destruction comes, and there will be no remedy.

This is the word which the Lord brought forth upon Moab from that time. That is, saith Jerome, That Moab began to be a people: for he decreed of old, that a Moabite or Ammonite should not enter into the Congregation to the tenth generation. But because Moab was a people before that, it is better with Calvin to understand it from the time that Moab was so unkind to Israel, because although he was not threatened till now, yet it was thus decreed then. Or from the time that Amos 2. it was threatened in Uzziah his time.

But now the Lord hath said, within three years, as the years of an hireling, &c. That is, Whereas the threatening against Moab was before at large, now the certain coming is set for the coming of this judgment upon Moab, as the three years are compared to those of an hireling, because he will serve no longer, but to the day agreed upon, and then will have his pay, to show the certainty of the time when Moab should be paid with judgment. And this was in Hezekiah's time spoken, and in his time performed, or the three years being not counted from the Prophecy, but after that Moab should begin to fall, it should be totally ruined in three years by Nebuchadnezzar, who five years after Jerusalem destroyed Moab, Jol. antiq. l. 10, 11.

CHAP. XVII.

THe burden of Damascus. This was the chief City of Syria, and therefore in threatening it the Kingdom of Syria is threatened for their helping Israel against Judah, Isa 7. 1. and at sundry other times. 2. Israel is threatened for this confederacy with Syria, verse. 4. 3. The Assyrians who should destroy and ruin them both, verse. 12. Thus Lyra; who also addeth, That Syria occasioned sin in Judah, when Ahaz being there, sent a pattern of the Altar to Uriah the High Priest, that he might make one at Jerusalem like unto it, 2 Kin. 16. 10. Damascus, Hebr. is 〈 in non-Latin alphabet 〉 signifying, as Jerome saith, either the kiss of blood, or one drinking blood, and going hereupon he makes it a figure of the Gentiles before their conversion. But letting pass such Allegories, Bernard expounds Damascus, shedding blood, and saith, he truly is of Damascus, shedding his own blood, and slaying himself, that willingly sinneth: but he that striving against sin is sometime carried away, is only under the burden of Damascus through grief that sin causeth in him, but dieth not. This Prophecy against Damascus was fulfilled in part, 2 King. 16. 9. when Tiglath Pilesar King of Ashur subdued it, and in part when Nebuchadnezzar, Jer. 49. 33. but afterwards it was restored again by the Macedonians and Ptolomies, as Jerome saith, and is now a noble City of the East But after the destruction thereof by Nebuchadnezzar, it ceased for a time to be a City, as is here prophesied, and lay as a ruinous heap. The ordinary gloss saith, That here Cain shed the blood of Abel, which gave occasion to the name, and that it was first built by Eliezer Abraham's steward, of whom see Gen. 15. 2. And it hath also another signification of the name, viz. Sanguis cilicii, because who so sheds innocent blood had need to put on sackcloth in mourning therefore.

The Cities of Aroer are forsaken, &c. This, saith Lyra, was a Country in Syria, which was full of inhabitants; but now he foretelleth, that it should be desolate, and under the power of the enemy, and used to feed their flocks in, no Syrians being left, that should dare to come and drive them away. But he saith, That the City Aroer was in Judea; of this he speaks not here, but of the Country Aroer, saith Junius, lying by the River Arnon.

The munition also shall cease from Ephraim, and the Kingdom from Damascus. Here the Kingdom of the ten Tribes is brought in also, and threatened together with Syria, because they joined together against Judah, and it is called by the name of Ephraim▪ as the chief of those Tribes, and because Jeroboam their first King was of that Tribe. For the Syrians might haply bear themselves upon their union with Israel, and so set light by this threatening, that being a potent Kingdom, being thefore called here, The munition of Ephraim. But in saying, that it should cease, he takes away all such hope, and this was fulfilled 2 King. 17. by Shalmaneser the King of Assyria, as that against Damascus by Tiglath Pilesar. And the remnant of Aram shall be as the glory of Israel, that is, their great multitudes being by that destruction brought to a very few, as Israel's were: for he calls their multitudes of men their glory, because they much gloried therein, and were proud thereof, and The glory of a King is in the multitude of his subjects.

And in that day the glory of Jacob shall be impoverished. Which was, when so many of his children perished: And the fatness of his flesh made lean; that is, his riches, which are as fat (for which it is commonly said of a rich man, that he is fat) shall be all taken away. Junius by their glory understands nobility, prosperity and strength also.

And it shall be as when the harvest-man gathereth the corn. That is, saith Junius, cut down by the enemy, though they were never so many, as the multitude of the ears of corn hinder not the reaper from cutting them down, and to show that this is his meaning, he mentions the ears of corn in the valley of Rephaim, which was a most fruitful place, The vulgar Latin, And it shall be as one gathering that which remains in harvest, and as one seeking ears in the valley, &c. As if the meaning were, when the great multitudes of Syrians and Israelites shall be destroyed, as hath been said, Syria shall be as a corn-field reaped, a very few remaining, as a little gleaning only; and then the Vulgar proceeds, And there shall be left therein a cluster of grapes, as it were, and as the shaking of an Olive-tree, two or three Olives, &c. ver. 6. and it is understood by Lyra and the ordinary Gloss; and Jerome and Haimo, and others likewise. For they say, the same thing is set forth by three comparisons here, 1. Of ears of corn left a field reaped. 2. Of clusters of Grapes left after Grape-gathering, and two or three Olives after Olive-gathering. And this is allegorically applied by the ordinary Gloss, as setting forth, how few shall be saved in comparison of them that shall perish. Yea Simeon, saith Nile, an holy man, who lived about an. 1000, being asked, How many should be saved? and that by the Princes of Constantine answered, not above one of ten thousand; so likewise Basil, Chrysostom and Ephrem. But Calvin, as Junius, by the former words verse. 5. understands the cutting of them down by the Assyrians, as reapers do corn, and by the last the taking away of the very gleanings also. And the comparison ver. 6. he saith, serve to set forth another thing for the comfort of the faithful, who hearing this, might fear that none should be left at all. Against this he saith, That there should a few be left as a cluster or two of Grapes, or two or three Olives, &c. And this is most agreeable to the original, wherein the word rendered in vulgar Latin, Residuum, signifieth The Harvest; and Junius to show that one thing is spoken of verse. 5. and another, ver. 6. renders it, Yet there shall be a gathering of grapes left.

At that day shall a man look to his Maker, &c.

And he shall not look to the Altars, &c. Here is the fruit and effect of God's judgments in the converted; and this, saith Lyra, was fulfilled in the days of Hezekiah King of Judah, 2 Chron. 30. 11, 14. Chap. 31. 1. For at the motion of that good King many of Ashur, Naphtali and Zebulon came to keep a Passover to the Lord at Jerusalem, who remained after the Assyrian Captivity; and then they holp to destroy Altars, and to cut down Groves and Images in Ephraim and Manasseh, till none were left. Jerome referring this to the time of the Gospel, saith, That the Jews being so void of grace, that a little remnant of them only shall believe, the Gentiles shall turn to the Lord, and break down Altars, built formerly for Idolatry, and Idols also. The first is best and therefore generally followed; and Calvin hereupon noteth, That there is cause, why the people of God should patiently bear his corrections, since they [Note.] work this blessed work of turning from the wickednesses, to which we before apostatized unto him, and from danger of destruction to the way of life. Look to his Maker] Hereby is implied, That before he looked not to him, but forgot him, which caused this wickedness in him, and his Maker, he is called not as all other people's, but in a special manner in regard of holiness, according to the title of God here mentioned, The holy One of Israel.

In that day thy Cities shall be left, as the Ploughs and standing corn from before the face of Israel. Septuagint, As the Amorites and Hivites lest, &c. Here the Prophet returns again to show the miseries of Israel and Syria by the Assyrians, even as the old inhabitants fled from them, when they came to possess the Land of Canaan, although they dwelt in Cities fenced with strong and high walls through the fear which surprised them: so now should Israel do from the Assyrians, their walls being counted no better defense, then if they were amongst shrubs in the open fields, or being abroad in ploughing or reaping, they should for haste in fleeing away leave their ploughs and standing corn to the enemy; the first of these is Calvin's, by 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 understanding dumeta & virgulta, the second Jerome's, understanding ploughs and standing corn. The New Translation, As a forsaken bough and an uppermost branch which they left, Geneva Translation, Shall be forsaken as boughs and branches, which they did forsake; That is, saith the Note, which the Canaanites forsook in fleeing before Israel Lyra, Their strong Cities forsaken, as the Ploughs and corn, that is, they being no more able to defend and keep them, then their corn in the open fields. In the sense all agree; The scope of the place is to show, That as the Canaanites fled in times past before them, so they should before their enemies, their strong Cities being no more to defend them, then boughs or bushes set about.

Therefore thou shalt set pleasant plants and grass strange vine-branches. Having shown the cause of the judgment before-spoken of in the former part of this verse, Because thou hast forgotten the God of thy salvation, &c. Here he further explains the meaning thereof. For he threatened fleeing and leaving their corn-fields to the enemy; and here he adds further, that they might plant and graff, or sow indeed, but when it was grown up, and they should think to reap the fruit, it should be gone, the enemy possessing all, as follows,

In the morning thou shalt make thy plant to grow, &c. but the harvest shall be gone in the day of possession. Lyra saith, That our Expositors take this as spoken ironically, it being meant, that they were plants degenerating from the true faith and manners. And verse. 11. he renders it, In die plantationis tuae labruscae, and in the morning thy seed shall flourish; That is, Thou Israel through confidence in the Syrians help, but shalt be gone by the Assyrians power in the day of inheritance, or infirmity; for one word signifies both; the last of infirmity being followed by the Hebrews, that is, Israel's strength being infirmated; the other by Lyra, it being meant, in the time of harvest, which is a time of getting corn in to be possessed by the owner, as part of his inheritance. But R. Solomon saith, he takes the future tense here for the preter; as if he had said, Thou wert planted at the first a faithful plant in thy fathers, Abraham, Isaac and Jacob, but hast been changed into strange branches, when immediately after the Law given Israel committed Idolatry with the golden Calf. But both this, and Lyra his own are further fetched; but the first exposition here given is most genuine, for so it is threatened, Levite. 26. 16. And of this exposition the Geneva note gives an hint in part, where the strange vine-branches graffed are expounded excellent, and brought out of other Countries for their extraordinary goodness.

Woe to the multitude of many people's, they shall sound as the sounding of the sea, &c.

He will reprove him, and he shall flee far, &c.

In the evening behold trouble, but before it be morning he shall be nowhere, &c. Because another Prophecy beginneth here, and nothing pertaining to the former against the Syrians; Junius cutting off these three verses from this Chapter joins them to Chap. 18. where the Prophecy begun here against many Nations, the Assyrians in particular with the people's under that Monarchy, being first pointed at, he proceedeth against the Ethiopians. This is so plainly against the Assyrian King Sennacherib, that Expositors generally understand it of him and his Army, which came against Judah as a flood of waters; for so he was also compared before Ch. 8. 7. and great trouble by reason thereof, was in the evening, but the same night they being destroyed, in the morning no such terrible flood appeared anymore, all that multitude although being as a sea, the overflowing whereof is unresistible by men, yet before God they were but as chaff upon the top of a mountain before the wind, and a light globule apt of itself to roll down before a whirlwind. Vers. 13. For even so easily did he drive them away, making them with all haste to slee. A sweet comfort to the people of God against the strongest attempts of their mightiest enemies; See Ps. 46. 2, 10. Psal. 83. 14. Some, saith Jerome, understand all this mystically of them that raged against the Gospel according to Psal. 2. making him that fled [Note.] the devil, their Prince, leaving his Temples, where he was wont to give answers. Calvin understands the Assyrians, so as withal he takes other enemies to the remnant of Israel to be meant also, because the Prophet was here in this Chapter speaking of the sufferings of Israel, who had therefore need now to be comforted, that they might not despair. But I prefer the first, and as for Israel and Syria he had done speaking of them, and here enters upon a new Prophecy.

CHAP. XVIII.

WOe to the Land shadowing with wings, which is beyond the rivers of Ethiopia. Vulgar Latin, Vae terrae, Cymbalo alarm. Which Jerome rendereth so, because though 〈 in non-Latin alphabet 〉 signifieth a shadow, yet being doubled it rather signifieth a Cymbal, as it is here 〈 in non-Latin alphabet 〉 . Junius, To the Land shadowing the heavens, affirming that all the stars in Ethiopia had high mountains overshadowing them, and compassing them about, which he gathers from Strabo lib. ult. saying, That all the Havens upon the red sea were such. Which is by the rivers of Ethiopia, Secundum flumina, Heb. Magnaber Lenachri, Beyond by the rivers, or at them. For Ethiopia was washed with two rivers, according to Strabo, lib. 17. and Pliny, which ran into Nile of Egypt. It was that part of Ethiopia and Egypt, which lay between the main Country of Ethiopia and Egypt, which is here meant, called Meroe. And this the Prophet cometh now to threaten, because Tyrhacha King of Ethiopia coming out against Sennacherib King of Assyria, when he was invading Judah in Hezekiah his time, brought him upon himself, which thing, and his denouncing war against him by his Legates sent Vers. 2. by sea, is here prophesied of: to this effect Junius. But Jerome takes this to be a description of Egypt, and that Land to be here threatened, because, as Syria before threatened had by helping Israel made them to trust in them, and not in God; so Egypt being made a stay by Judah, incurred God's wrath likewise. And this is followed generally by other Expositors, Haimo, Thomas Aquinas, Lyra, Cyril, Procopius, Sasbont &c. because it is not said, The Land of Ethiopia, but beyond the rivers of Ethiopia, implying it to be another Country, and Egypt abounded so with shipping covered with sails as with wings, that it may most aptly be applied thereunto; or it might be so called for covering the Jews under the shadow of her wings, because they trusted to Pharaoh King of Egypt, and rebelled against the Assyrians, and would flee thither for shelter after that their Land was subdued by Nebuchadnezzar. These indeed are great probabilities, but because the burden of Egypt followeth not till Chap. 19. this cannot stand; and because Egypt is not beyond Ethiopia, but nearer to Jerusalem, but this beyond: And lastly in coming to speak against Egypt, he saith the same against it that he doth here; so that if this be against Egypt also, there must needs be a vain repetition; so Cornel a Lapide hath it, but untruly, as will appear to him that shall compare the Chapters together; therefore lastly rather Ethiopia is here meant, and Egypt not touched till Chap. 19. because Chap. 20. 4. concluding both these Prophecies, he makes express mention of Ethiopia, as well as of Egypt; and how they should be alike judged by the Assyrians domineering over them. So that if Ethiopia be not here threatened as well as Egypt, Chap. 19. more should be in the conclusion then in the premises. I resolve therefore with Junius, whom the Jesuit also followeth, that Ethiopia is here meant; and to make this yet plainer, we may thus render the wordss, Woe to the Land shadowing with wings, which is beyond the rivers, even Ethiopia; for the Hebrews having no cases, it may as well be rendered by the Dative as Genitive, and so agree with Terrae, To the Land, by apposition. And this description is made, because by seven streams flowing out of Ethiopia, Egypt was watered, and those streams or heads were on this side Ethiopia, and so it was a Land beyond the rivers. For the word rendered shadowing, but by Jerome, With a Cymbal, though 〈 in non-Latin alphabet 〉 of which it cometh, signifieth a tinkling as a shadow, so that the derivative may sometime signify a Cymbal, yet this being a compound of 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 put together, as Vatablus noteth rather, signifieth a thick shadow, and hereby Ethiopia is described, either for the abundance of Flies and Bees there darkening the air, and so it is shadowed with winged things being black like the inhabitants of that Country, or for their abundance of shipping with fails, which are to ships, as wings to flee swiftly withal, or haply their offering to be a shelter to the Jews in Hezekiah's time is pointed at, when Tirhaka their King came out against Sennacherib to divert him from Jerusalem, which he was hastening to besiege; for it is not improbable but that he sent word hereof by some Ambassadors spoken of verse. 2. to Hezekiah, though he placed not his confidence in this, but in God. Now that it may yet appear to be more probable, that Ethiopia is here threatened, we may take notice from 2 Chron. 12. 3. where the Ethiopians are said to have come against the Jews with Necho King of Egypt; and 2 Chron. 14. 9. Zarah King of Ethiopia came out against Asa with ten hundred thousand, that they were great enemies to God's people; and therefore the Propositum of the Prophet being to threaten judgments against all the several Nations, which were their enemies from Chap. 13. to Chap. 23. no reason that the Ethiopians should be left out. Calvin also conceives it to be some part of Ethiopia near the sea. Vatablus paraphraseth the words thus, O maritin country, which aboundest with ships, being covered with sails of many ships, as with a thick shadow. The Chaldee Paraphrast, Woe to the Land to which they come with ships from a far country, and extend their sails as an Eagle fleeing with her wings. Musculus mentioneth some other interpretations, as of Eusebius Caesar. expounding it of the Jews, who wrote letters into all parts to stir up persecution against Christians, because verse. 2. it is said, sending in paper vessels upon the waters; but this is far fetched, since by paper vessels not letters, but ships made of a wood called Papyrus, are set forth: and of others expounding it by the Romans, who in the time of Titus and Vespasian destroyed Jerusalem. But because the Jews were then to be destroyed for their bloody sin in crucifying Christ, and other great abominations, and they pulled that destruction upon themselves and City; this is altogether improbable, although Just. cont. Tryphon. follows the former, & some others this. Corn. a Lap. tells of some that refer this Prophecy to the Indies so far remote, as being of their conversion by the Spaniards, it a quis{que} suo sensu abundat.

Sending Ambassadors by sea upon rushen vessels, Go ye swift messengers to a distracted Nation, &c. Junius saith, That those sent by Tirhacha to the Aslyrisels to denounce war against them, are here meant, and that the rushy vessels may also be read Papyry vessels, that is, Boats made of rushes, or of the light wood of a tree called Papyrus, of which paper to write upon was also anciently made. For such did both Ethiopians and Egyptians use, and not vessels of more solid matter, which would have been in more danger of breaking by reason of many hard and ragged bosoms of rocky matter, as they sailed down the river Nile; and he calls the Assyrians a distracted and peeled Nation, because the forces come out against Judea had not their King amongst them at the first, and so were as an Army distracted, which being set suddenly upon could not make any such great resistance, as needed to be feared by them, To a people terrible in that place and further; For so were the Assyrians both to Judea and other Nations for their great prevailings, Which delineates and conculcates all things; That is, arrogates power over all, and treads them underfoot, Whose Land the floods spoil; according to Ammanus lib. 23. the Assyrians Country was much annoyed with waters overflowing and doing great hurt. Cornelius à Lapide distinguisheth sending Legates in rushy vessels from the next words, Go ye Angels or Messengers to a distracted Nation; as if the first only belonged to the Ethiopian, the next to the Assyrian; as if the Prophet had said, The Ethiopian goes out but as a paper or rushy vessel, weakly against the Assyrians, but Sennacherib their King vaunting over them, should count his Princes as Angels for strength in comparison, and they should indeed make the Ethiopic Nation poor and distracted, as lined out to destruction, the Assyrians coming upon them, as a flood irresistibly. Jerome by the Nation distracted understands that of Judah, because the Assyrians should spoil it, yet it was formerly terrible for help miraculously received many times from God, making their enemies to tremble; and the Jews also in David's time trod upon divers Nations, but now that Kingdom was to be destroyed by a flood of enemies. Calvin is somewhat doubtful how to understand it, because no History gives any light into it; but whereas Jerome expounds the Jews a terrible Nation, because they were in times past formidable to their enemies, he contrariwise, because they should be overwhelmed with such miseries, that the beholders should be astonished at it, and it should be terrible to them to see it, as was threatened Deut. 28. 28. and though they expected help from God, yet as unworthy for their sins, they were underfoot trodden by other Nations. Thus we see much diversity of expositions, amongst which to put in my poor judgment, I do not think with a Lapide, that here are two spoken of, one sending and the other vaunting, neither with Junius, that the Ethiopian spake these words in detracting from the Assyrians then so mighty, but holding as before, that the Ethiopian was he that sent Ambassadors to Judea with all speed to certify them of his coming for their help, I conceive that the next, Go ye swift messengers, are the Prophets ironically taunting the Ethiopians for their vain confidence, that they should prevail, and so help Judea in her straits, and declaring what the condition of the Jews should shortly be, instead of being succoured by them, even a distracted and peeled Nation, great spoils being taken from them by their enemies, although formerly God standing for them, they had been terrible to them; From that time and beyond, that is, David's time, and the Judges and Jofhua before that, when the Amorites trembled at their approach, yet a Nation full of expectation, for which the word is doubled 〈 in non-Latin alphabet 〉 Expecting, expecting help from God; but notwithstanding trodden underfoot, and finally swept away with a flood, which was fulfilled in Nebuchadnezzar with his prevailing Army.

O all ye inhabitants of the world, &c. Here the Prophet to show the greatness of the judgment before threatened, saith, That it shall be seen as by an Ensign lifted up upon a Mountain, and heard as by a Trumpet extending in the sound thereof to all the world.

Moreover the Lord said thus unto me, I will rest me in my tabernacle, &c. That is, saith Jerome, Whilst these things are in doing I will sit in Heaven, and behold it, my willing of it to be so being sufficient without my labor to cause it to be so. As the noon-day light is clear, and the dewy cloud in harvest; That is, as nothing is more clear then that light, and nothing more refreshing to the scorched harvest-man then a dewy Cloud; so my word being fulfilled shall be grateful to all that trust in me. Junius, I will look upon my place as the serene heat upon herb or grass, and a thick dew in the heat of harvest; That is, I will look upon it becoming such by means of the Assyrian, that is, in an ill case, as grass smitten with burning heat, and rain coming in harvest. The Geneva translation, As heat drying the rain, and a dewie cloud in the heat of harvest. Vatablus, As fair weather through the sin &c. N. T. Like a clear heat upon herbs, and like a cloud or dew in the heat of harvest. Hebrew word for word, As heat or the sun lifted up above the morning, as a dewie cloud in the heat of harvest. And the meaning most probably is, that the Lord's looking from his place should be most comfortable to the faithful, as the sun sweetly shining to warm the air and enlighten the world, and refresh all vegetable things, and a dewie cloud, not rainy to do hurt, but a little to cool in extremity of the harvests heat, and to make corn the more floury. Calvin, that some understand this as spoken by the Prophet in his own person, but leaving this, as contrary to the words of the text, he saith the meaning is, the Lord will be for a time as one that sits and beholds and doth nothing, but at length it shall appear that he orders all things for the best good of his, and so that when he seems to do least for them, he is yet working out by his providence good unto them. For resting upon a seat and beholding implies a cessation from action; but having gone thus far in the former part of the verse so, as I cannot but applaud, he proceeds as indifferent betwixt that before going, and the Exposition of Junius, as if the wicked Jews were here threatened in speaking words of comfort, it being meant that they should be by favors fatted up as an Ox against the day of slaughter, prepared as the corn by the heat of the sun sometimes, and sometimes by dews falling upon it, is ripened to be cut down, so they to sudden excision: Which cannot agree to this comparison, since the harvest ripe doth always set forth the godly not the wicked, and the Vintage causing juice or blood to run, the destruction of the wicked.

Because whilst the harvest shall be present the bud shall be perfect, and out of flower fruit waxing ripe, then he shall cut off, &c. N. Tr. For afore the harvest, when though bud is perfect, and the sour grape ripening in the flower. Hebrew word for word, In the face of harvest, as the bud is perfecting, and sour fruit waxing ripe shall be flourishing. Here the Prophet, having in the words immediately before going interposed somewhat for the comfort of the faithful more obscurely, showeth more plainly the destruction of the Ethiopians their enemies, as he had done before, and doth chap. 19, and 20. of other heathens round about, and then their returning home again out of Captivity, as an offering sent by Cyrus, v. 7. as shall more appear, when we come to it. He shows the speedy coming of destruction upon the Ethiopians by a comparison from cutting off the branches of a Vine, before the grapes be ripe, yea but now beginning to appear; for as he that doth thus makes great haste to the marring of the Vine, so the Lord threatens to do to the Ethiopians. And thus almost Jerome expounds it, but that he persists in applying it to the Egyptians, which hath been before confuted: And that under the Metaphor taken from a Vine, whose branches he saith, shall be thus ere long cut, he meaneth people, he changeth it v. 6. saying, They shall be left alike to the fowls of the mountains, and to the beasts of the earth. That is, being in great multitudes slain to be devoured by them, when they shall lie without burial. And his showing that the wicked enemies of his Church should first come almost to perfection, and then be cut off, saith Calvin, tends yet more to illustrate the power of God, in that suffering them first to grow to this, and not taking them off when they began to bud, which had been more easy, he now all at once destroys them. But he applies it as a continuation of that said, v. 4. as serving further to illustrate and confirm that. Junius differing from all others, understands it as a cutting off the superfluous branches of a Vine, that it might flourish the better and fructify more; but how then are these branches thus cut off left to the fowls and beasts? He saith the Assyrians destroyed, 2 King. 19. are meant by those that are so left, but they are plainly the cut off branches. Lyra follows Jerome.

At that time shall be brought to the Lord a gift, a people distracted and peeled, &c. Innius, and after him the N. Tr. Of a people. Where the word of is redundant, as not being in the Hebrew; for the people of Israel, who had been carried Captive into Babylon, are the gift here meant by the first Persian King Cyrus sent home through God's singular providence, as he had by his Prophet foretold: And whereas in the words following, Of a people terrible, denoting the same, forsomuch as this is a repetition of that which was said, v. 2. It is so spoken, because many of them being wasted and dead, and some willingly staying behind in Babylon still, they that returned were but some of this people. So also Calvin understands it, nothing for the comfort of the faithful, that howsoever the Church [Note.] of God be distracted, he is both able and will gather them together again in his good time. And that we are God's sacrifices, when we mortify our vile and sinful lusts, Rom. 12. 1. Col. 3. 5. Jerome rendering it of a people, expounds it of the Jews, when they should trust no more in Egypt, but in the Lord only, and therefore bring their presents to him, to his Temple in Zion. But because nothing touching Egypt is here handled, I pass this over. Junius expounds it of the spoils of the Assyrians, whereof of a gift was offered to God at Ezra his return out of Babylon: But the description of a distracted people and trodden underfoot agreeth not to them, as was before shown upon v. 2. Lyra more fully then any other, at that time; that is, the time after judgments thus executed against Ethiopians and other enemies of the Jews, the Kingdom coming into the Persians hands, Cyrus shall send the Jews home, and together with them great gifts, yea and the Jews remaining in Babylon shall send their gifts also, as is recorded Ezra 1. that they did. The Prophecy in every part being thus fulfilled, in the people's being sent home, as a gift to the Lord, and the gold and silver to his Temple in mount Zion. But he saith further, that all this Chapter seems to be a Prophecy of Israel carried Captive by Shalmaneser into Media, and after that by Alexander, as Josephus hath it, enclosed by the Caspian mountains in a more remote place, from whence they could never get out; but towards the end of the world, a way being miraculously opened, they shall come forth again and return to their own land; because Zephan. 3. 10. they are described by their being beyond the rivers of Ethiopia, as here v. 7. And he saith, that they are called a land with the Cymbal of wings, according to the Vulgar Latin, because we hear only a sound of their being there, and because they cannot send out by land to their own Country, they send by subterranean places in vessels made of rushes. Then all Nations are called upon to behold the wonder of their bringing home again, when the Ensign Christ is lifted up, and the Preachers of the Gospel sound unto them as with a trumpet. Then Christ rests, after the work of our redemption wrought in heaven, being yet by his Spirit sent down as heat and dew to the faithful. Yet their return must not be so understood, as if it were universal, for when they shall flourish thus most; some branches not believing shall be cut off and remain as food for fowls and beasts. But the other shall be God's providence brought home as a gift. All which, I confess, were worth the considering, but that I know not how they being so enclosed, should send messengers by water under the earth; neither doth any History make mention of any that ever appeared, since their pretended inclosure here. Therefore we must leave it as uncertain, till God shall in time reveal the truth herein.

CHAP. XIX.

THe burden of Egypt, behold the Lord rides upon a swift cloud and will come into Egypt. Jerome, who will have Egypt meant in the former Chapter, saith, that the Prophet having there obscurely threatened Egypt, now he doth it plainly, as is sometimes the manner of the Prophets. But to disprove this, enough hath been said before, he cometh not till now to Egypt. And he saith, some understand this of our Lord Christ coming into Egypt with his mother and Joseph, when they fled thither with him for fear of Herod, she being compared to a light or swift cloud that bare him. The ordinary Gloss understands this of the Lord's coming against Egypt in the Assyrian Army first, that being to him as a light or swift cloud so suddenly and violently coming against the Egyptians, that their idols could not help them. Then of Christ taking flesh of the Virgin Mary, being without all heaviness of sin, and therefore called light and a cloud, because as clouds ingender above, so this flesh was engendered by the coming of the holy Ghost from above upon the Virgin, according to Lyra; and as was said before, was carried into Egypt; at what time, as the Scholast. History hath it, the Idols of Egypt fell. And the heart of Egypt shall fail.] That is, at the coming of the Assyrians, as the Gloss; but as Lyra, at the coming of the Romans, in whom the Lord came most terribly, when Augustus the Emperor warred against Antony rejecting his sister Augusta (for the love of Cleopatra) which was his wife, and overcame him, and he, that he might not fall into his hands, slew himself. It is childish, saith Calvin, by the Lord coming into Egypt in a light cloud, to understand Christ, and by the Idols being moved, their miraculous falling, when he being an Infant was brought into Egypt; because he began not to work any miracles, till he came into Cana of Galilee, as is expressly said, Joh. 2. This beginning of miracles did Jesus in Cana. But this reason is insufficient, for then indeed did he begin to work miracles, hereby showing himself to be the Messiah; but it cannot hence be proved, that God the Father did by no miraculous sign manifest him before. For the Angels coming to Zechariah, and to the Virgin Mary, was a miracle; and John the Baptists springing in his mothers belly, at Mary's saluting Elizabeth, and the heavens bearing of a new Star to show the place where he was born, and the heavens opening at his Baptism, were all miracles: Yet I do not think that to be the proper meaning of this place, but the Allegorical, and so Cyril, Procopius, Theodor. August. Euseb. Bernard, &c. take it. The literal meaning being, that God by the Assyrians should execute his judgments against Egypt for their gross Idolatries, and that their doing of it, was his coming against them; and because they should come irresistibly against them, all their fortifications profiting them nothing to withstand them, he useth this Metaphor of coming in a cloud on high, against which no forts would profit them, according to Calvin: or he saith thus, because clouds were seldom seen in Egypt, and were counted ominous when they were, according to Junius; who also denotes the time when this was fulfilled, viz. when Sethon, a priest of Vulcan, who reigned Egypt, was dead, ex Herodoti Euterpe. So that they are wide, who expound it of the Romans. The Egyptians Idols, which were some of silver and gold, and some of wood and stone, were diversely moved by the Assyrians, and afterwards by the Babylonians, when those of wood were burnt, of stone broken, and those of more precious metal carried away. And he speaks of their Idols, because they of all Nations were most given to Idolatry, as when they embraced the Gospel, they were most devoted to duties of Piety, as both Jerome commends them, and August. ex Tresmegisto, more rightly applying that saying of his, Egypt is the Image of heaven, yea the Temple of the whole world. And Chrysost. Heaven doth not so shine with divers companies of stars, as Egypt is illustrated with innumerable habitacles of Monks and Virgins, and that Egypt was by Christ turned into Paradise.

And I will make the Egyptians to sight against the Egyptians, &c. This, saith Jerome, was fulfilled when some of them at the coming of the Assyrians would have yielded, but others would not, and so fell to civil wars amongst themselves. Kingdom against Kingdom.] The Septuagint 〈 in non-Latin alphabet 〉 , that is, one prefectureship against another, whereof Ortelius numbereth sixty six. And this saith Jerome, was mystically fulfilled at Christ's coming, because he came not to send peace, but a sword, and to set variance betwixt those of the same house. This of the civil wars of the Egyptians, saith Junius, was fulfilled, when Sethon being dead, twelve Tyrants divided the Kingdom amongst them, expelling Psamm • ti • us from amongst them, who again obtained all and expelled them, and then reigned most tyrannically, so Herodotus and Diodorus Siculus. And this is threatened as a great judgment, because nothing more weakens a Kingdom then civil wars: And in saying, I will make the Egyptians fight against the Egyptians, he intimates, that this always in all Kingdoms comes of [Note.] the Lord for sin. And the more fully to set forth these dissensions, he proceeds by four degrees; 1. Brother against brother. 2. Friend against friend. 3. City against City. 4. Kingdom against Kingdom. What is meant by Kingdom here, and how many such were in Egypt, see before: of Cities or Towns are numbered by some twenty thousand.

And the spirit of Egypt shall fail in the midst of it, &c. That is, saith Jerome, of those that refuse to submit to the Assyrians or Chaldeans, for though they ask counsel of their idols or wizards, it shall be vain. For they shall come into the hands of cruel masters, as v. 4. that is, of the Assyrians, who are everywhere set forth as most cruel. Calvin and Musculus observe that the Egyptians were in those days counted the learnedest and wisest people in the world, and that they came from Countries most remote thither to hear their wisdom, and to learn the Arts, wherein they were most expert: It might therefore seem ridiculous, that they should want wisdom to order the affairs of their own Kingdom, being so potent; so as that it should evidently appear, that they had done foolishly to help one another into a servile estate. And in speaking of those with whom they should consult, he mentioneth, 1. Idols. 2. Magicians. 3. Wizards and Diviners; denoting, as Calvin hath it, certain degrees: By the Idols being meant their Oracles, which were most highly esteemed, by the Magi such as were of an inferior rank, and by the other, such as were consulted with in lighter matters. Being uncertain and unsatisfied by one means, he showeth that they should seek to another, but all in vain. And in saying thus he condemneth all other ways and means of seeking help and counsel in straits, besides of the Lord in his holy Word.

Then the waters shall fail from the sea, and the river shall be dried up. Jerome understands this 1. Literally, of the failing of all benefits for the use of man's life, which come from the waters, as Fishes and things imported thereby. 2. Metaphorically, of the King and Princes of Egypt, in whom should be no help; and the reeds and canes following, v. 6. of all the abundance of Egypt. For in Ezekiel, Pharaoh is compared to a Dragon in the river, which he calleth his; and his Nobles to Fishes adhering to his sins, all being threatened to be plucked out. 3. Tropologically, as before, chap. 11. 15. The Lord shall destroy the bosom of the Egyptian sea, &c. That is, under the Gospel the evil arts of Egypt shall all cease. 4. Historically, by the sea dried, the lake of Meroe, because the Hebrews call every collection of waters, a sea; and the waters of this lake falling, Nile which was fed hereby, must needs fail also. Calvin understands the defences of Egypt failing, because that Country was unaccessible but by water, and at every landing place such strong Bulworks were built, that they easily repel the enemy. But now their well defensed places should nothing avail to save them. Sasbont follows the Metaphoricall Exposition, understanding the decay of the strength of Egypt, both in King and Nobles and common people, set forth by reeds and bulrushes, for out of these the Egyptians had many things useful both for ship and the sustentation of their lives. Iconceive, because the not overflowing of Nile so much as was desired, to make the Country of Egypt fruitful, caused barrenness there; that in all this the Prophet sets forth a great famine, wherewith they should be punished, the earth not yielding her increase as formerly, by means of the failing of these waters; so that men of all trades, both in land and waters should be confounded for the failing that should be of all necessaries, whereby they were wont to set themselves awork to get a living. And so here is another judgment threatened of famine and drought, besides that of the sword of the enemy bringing them under, spoken of in the former verses: and this is continued, v. 7, 8, 9, 10. also.

Certainly the Princes of Zoan are fools, the counsel of the wise Counselors of Pharaoh is unfatuated, &c. Here because Pharaohs counsel was thought to be most wise to order all things in that Kingdom so, as to prevent the ruin thereof; the Prophet, who foresaw that it should come to ruin, against the high opinion conceived of them, insults over them as fools; because when the time should come for them to do good in saving their Country by their wisdom, it should be like Ahitophels turned into foolishness; neither they nor their King, whom they flattered, calling him the son of the wise and of ancient Kings, being able to do any good for the preservation of Egypt, when the judgments before threatened should come. Which shows that there is no counsel or wisdom [Note.] against the Lord. And the vanity of Kings and other great persons, who glory in the antiquity of their houses, and the wisdom of their progenitors, being destitute thereof themselves; since it is commonly seen, that inheritors of their fathers estates, do not inherit their virtues, but a wise father hath a foolish son, as Solomon, Rehoboam. The Vulgar Latin, for Principes Zoar, read Principes Thaneos, following the Septuagint. It was the chief City of Egypt, wherein Moses did all his wonders, Psal. 78. 12. Exod. 7. 8, 9. And this City is spoken of, because there Pharaoh was with his Privy Counsel, selected out of the wisest of all his Princes. Lyra saith, the Kings name that now reigned when this was done, was Anthonius, but called Pharaoh, according to the common appellation of the Kings of Egypt; and yet he refers this Prophecy to the time of Augustus Caesar going against Anthony and Cleopatra there, when the name of the King was no more Pharaoh, but Ptolemy; and this Prophecy pointed at the destruction of Egypt by Nebuchadnezzar. Yet Jerome refers it to the Romans times, when Idolatry began to fall at Christ's coming into Egypt; for then the wisdom of the Egyptians, who were counted the wisest, appeared to be foolishness in matters of greatest concernment, viz. of Religion, which now appeared in them to be vain, wicked and devilish, for their excessive superstition. And thus he also spake before, upon v. 5. but by a tropol. Exposition. How say ye to Pharaoh, I am the son of ancient Kings? That is, speak so in way of slattery to him, that he speaks thus of himself? For the Egyptians derived the pedigree of their Kings from gods, Oros, Isis, Osirides and Typhon, and boasted of their antiquity so, as if they were before all other people's, yea before the Moon; for they reckoned their time to be many thousands of years before the Creation, and hereby doth Lucian deride the Arcadians, calling them 〈 in non-Latin alphabet 〉 , Lucian de Astrologia.

Where be thy wise men to tell thee, &c. Here he goeth on with his irony, deriding the Wizards of Egypt, as not being able to foretell the destruction of their Land, coming from the true God, that they might forsake their false gods, in whom there was no help in time of need. And Musculus saith, that hereby he condemneth the art Magic, that none may seek to such as have skill therein, or to Astrologians, who haply by the stars may foretell some things of the weather, and of plenty or scarcity, &c. yet not certainly, but only conjecturally, yet so audacious are they, that they also take upon them to foretell of the lives and actions of men, as if all things were known unto them, but most vainly, being here condemned together with Wizards, so Musculus.

They have deceived Egypt, the corner of his people. Lyra referring this to the time of the Romans, as also that of the Counselors before spoken of, giving counsel to fight against the Romans taking part with Augustus against Anthony, from whence came their ruin, saith, that by the corner, wherein two walls meet, being the chief strength of an house, Anthony and Cleopatra were meant, who being deceived by the Wizards, all Egypt was deceived. But how wide he is in this his reference, I have shown before. Others therefore better understand the City Noph here spoken of, since called Alexandria, a principal City in Egypt, and Zoan making a corner of a well, as it were, because in them the chief strength of Egypt stood; but being deceived by the Counselors and Wizards, therein making them secure by predictions of good, all the land was deceived, and lay open to this judgment, as Musculus. But Calvin will have the Counselors and Wizards hereby meant, as upon whom the people relied, as a building upon the corner; and therefore he reads it as a Nominative, as if it had been said, the corner of his tribes or people's hath deceived Egypt: Others as an Accusative, as if by the corner they were set forth, that had been deceived, in whom Egypt's strength chiefly lay. I'prefer that of Calvin, as best agreeing to the deceivers hitherto cried out upon, viz. not Cities, but Counselors and Wizards, which abounded especially in these two; the later otherwise called by Jerome Memphis, a City most infamous for superstitions and idolatries. Some, because the chief firmament of a Kingdom is in the King, will have Pharaoh hereby understood, whom his flattering Counselors thus extolling, put him on against the Assyrians to defend his neighbor Nations, but to his own ruin.

The Lord hath mingled in the midst thereof the spirit of perverseness, &c. That is, saith Jerome, that they do all things erroneously, nothing rightly, for so also he saith it may be rendered the spirit of error. Even as they that having something mingled in their wine to make them giddy-headed, so should it be by a just judgment from God upon the Egyptians, that their wisest men should be idle in their brains, and far from being able to give good counsel.

Neither shall there be any work for Egypt, which head or tail branch or rush may do. Jerome hath it, Caput & caudam, incurvantem & refraenantem: And he expounds it, In Egypt there should be no work, that should have either head or tail, but agreeing to the dotage of crooked age or the wantonness of unruly youth, which needs for his wildeness to be bridled. But Calvin, that both the Honorable set forth by the head and branch, and the Plebeians by the tail and rush, should all be at their wits end, and none able to do anything to profit Egypt, and this is further confirmed by the same words used in this sense, Chap. 9. 13, 14.

In that day Egypt shall be like unto women, &c. Some think that their effeminatness is here touched upon, for which they were noted, the women going abroad to do business, and the men keeping at home to do domestical works. But because this was usual, and it must be a new thing here threatened, Calvin doth well reject this, averring that the Egyptians yet were not so effeminate to have hearts like women commonly, for they did many military exploits, and sometime subdued, and sometime holp the Jews, but now this courage should fail in them, and be turned into the greatest timerousness; as God is wont to strike them whom he means to destroy, whereof the Canaanites may be an example. For the shaking of the hand of the Lord.] Whereby it is given to understand, that when the Assyrians came against them, they were brought by God, and therefore this timerousness surprised them, and having an Almighty power against them, which they could by no means resist.

And the land of Judah shall be for a terror to the Egyptians, &c. That is, saith Jerome, when they shall recount their former helping of the Jews against the Assyrians, at whose hands they shall therefore now suffer such grievous things. And Calvin more fully, because they by helping Judah had drawn the Jews away from trusting in God, and to rely upon them; against which they had often warnings, and when they did so, were much complained of by the Prophets. So that not only the people of God, who are drawn away from trusting [Note.] and serving him only, but they who are the instruments shall be sure one day to have it turned into a terror unto them; thus Calvin. But I marvel how Expositors generally were moved thus to render and expound it, because the word is 〈 in non-Latin alphabet 〉 signifying not terror, but a festival, or exultation, and therefore Jerome hath it, For a terror or festivity, and saith that Haggai hath it so, and so it must be read, if we will take it in the better part, although he for his part subscribes rather to the other reading. I rather think that the Prophet begins here, passing from threatenings against Egypt to Prophecy of comfort which should be unto them, and that in the best kind; for that being delivered from superstition and idolatry, they should come to the knowledge of the true God, and the feasts of his people should be their feasts: for so it is expressly prophesied of, Zech. 14. 16, 18. and he saith, Everyone that should make mention thereof to it shall fear, that is, be moved with reverence towards the God of Israel, who hath wrought this marvelous work; therefore it is added, For the counsel that he hath counseled over it; not against it, for it is 〈 in non-Latin alphabet 〉 . And for this makes v. 18. And in that day there shall be five Cities in Egypt speaking the language of Canaan, for this is evidently of their conversion to the true faith. Those Expositions then, which will have Judah a terror to Egypt, because they should be astonished at the judgments coming upon them, mentioned by Calvin with dislike; or Egypt astonished on the contrary side at the preservation of Judah by the miraculous confounding of Sennacherib, when he came against it, which Adam Sasbont hath, are not worth the naming.

And in that day five Cities in Egypt shall speak the language of Canaan, and one shall be called the City of the sun. So Jerome, expounding it of Heliopolis, or at the least saying that Onias thinking it to be meant, built a Temple there unto the Lord; and he saith that Symmachus well rendered it Civitas solis. Our Translatours render it commonly, The City of destruction, for so 〈 in non-Latin alphabet 〉 Heres the word here used signifieth: But others reading 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 , render it the sun, for so 〈 in non-Latin alphabet 〉 signifieth: Thus also the Septuagint, Chaldee, Vatablus, &c. Because there were five chief Cities in Egypt, mentioned Ezek. 30. 17. whereof Aven or Heliopolis was one, it seemeth that the Prophet alludeth hereunto, by five meaning all Egypt; and by one particularly named, showing that this above the rest should be remarkable for piety, viz. Heliopolis, as it had been most notorious for idolatry, insomuch as that it was a City of Idolatrous Priests, so Herodotus; but being converted, it might for Christian piety therein flourishing be called the City of the Son of righteousness arising with healing in his wings, according to Malac. 4. 2. Calvin is the first that I have seen, who renders it, The City of destruction; and his Exposition hereupon is, that by the five Cities, speaking with the lip of Canaan, for so the Hebrew word signifieth, are set forth five parts which shall be converted; but one over and above these, that is, the sixth part not being converted shall go into destruction; thus all who harden their hearts and will not turn at the preaching of the Gospel being threatened with destruction. But because this Prophecy is altogether of good and comfort, for many verses together, to the end of the Chapter, I cannot subscribe to him or his Exposition, but must needs rather prefer the former, against which nothing makes, but a letter varying, ye, this variance is so little that it can hardly be discerned, the one followed by the Ancients, being thus written 〈 in non-Latin alphabet 〉 ; the other by our new Writers thus 〈 in non-Latin alphabet 〉 ; and in this case I think we ought to be swayed rather by the sense agreeing best to the place, then by a letter not acknowledged neither by the Learned of more ancient times. Lyra saith, that some understand Alexandria by the City of the sun, where S ^t Mark preached the Gospel, and Simon the Apostle; after which the converted built Altars there to the honor of Christ; but he is rather for Heliopolis, as was said before. And he saith that Onias an high-Priest of the Jews said that he would go to Egypt and fulfill this Prophecy, and being entertained honourably by the King, and a City given him for this purpose, he built an Altar and offered sacrifices to God there: and thus the Hebrews and some of ours conceive it to be meant, and that it was fulfilled. But R. Solomon saith, that Sannecherib coming from battle against the Ethiopians, brought some Egyptian Nobles, whom he had taken, bound before Jerusalem, thinking to show them to the Jews for their greater terror to make them yield; but being prevented by the slaughter made amongst his men, he fled and left them, and they being by Hezekiah released, returned to Egypt and there built Altars and offered thereon to the true God. And that they might the more acceptably do so, they procured Priests to go with them, who offered and celebrated the praises of God in the language of Canaan, that is, their own tongue. But for the former of these, if Onias fondly grounding upon this Prophecy did so, that was no fulfilling of it, because that which he did, was not pleasing to God, as being done against his injunction, that Sacrifices should not be offered to him anywhere, but in the place by him chosen. For the next, it doth so strongly favor of the Rabinnical forge, that we may well reject it, as a thing feigned. The fulfilling of this Prophecy then was, when the Egyptians received the Gospel, for then they spake and studied the Hebrew tongue, as wherein the true Religion was set forth; and it is probable, as Lyra hath it, that many of them by the extraordinary gift of tongues then given to the converted after baptizing by the imposition of hands, spake this tongue singularly, as most necessary for Christian people. And further to show, That the conversion of the Egyptians is here prophesied of, he addeth, They should swear by the Lord of hosts; that is, serve and worship him, one part of his worship, swearing by his name, being put for all.

In that day shall there be an altar to the Lord in the midst of the Land of Egypt, &c. In this and the three verses following, the Prophet goes on further to declare the conversion of the Egyptians. The Altar, saith Jerome, is one Church, one Faith, one Baptism acknowledged in Egypt. And a pillar in the border thereof to the Lord; That is, The Gospels and writings of the Apostles. Vers. 20. And it shall be for a sign, &c. That is, of Christ's pasion, and when upon the receiving of the Gospel persecution shall arise, they shall cry to the Lord for help, and he shall send them a Savior, that is Jesus. Vers. 21. And the Lord shall be known to Egypt; That is, both to the persecuted to their comfort, and to the persecutors to their terror, And they shall do sacrifice, &c. Here the Prophet plainly foretells an end put to the Levitical Priesthood under the Gospel, according to that of the Apostle, The Priesthood being removed, the Law must needs be done away also; That is, the Law of sacrificing by Priests of the Tribe of Levi, and in no place but at Jerusalem: For here it is fore-told that Sacrifice should be done in Egypt, and that by men of that Land. Let the Jews answer this if they can.

The Pillar rendered in Vulgar Latin Titulus, may, saith Lyra, be referred to Christ, for his Title was written, Jesus Nazaraeus Rex Judaeorum. It may also be taken for the faith of Christ preached in all the borders of Egypt; but whereas he saith, Crosses are therefore set up upon Altars amongst Christians, as if this in part might be the title here meant, we reject as superstitious, for the holiness put therein, and the worship done to it, as sometime by the Jews to the brazen serpent, which was therefore broken down. For although crosses might have continued, if they had not been thus abused, yet now they are to be broken down, as monuments of the Antichristian sect, degenerating from true Christian Piety, and not of the Christian. Wherefore I doubt not, but as to the praise of Hezekiah it was recorded, That he brake down the brazen Serpent in this case, and called it Nehushtan; so it shall be in future ages to the praise of our present religious Parliament. Moreover Lyra by their crying to the Lord because of the oppressor, understands their crying against the devil; and by their Sacrifice the Eucharist, and thanksgivings made in the Church to the praise of God, saying, that it is called Sacrifices, because that alone is now instead of the many Sacrifices formerly offered. Wherein he saith well in part, viz. in saying, that by Sacrifices are meant those of thanksgiving; but in making the Eucharist, that is, the Lord's Supper a Sacrifice, he goeth without ground of Scripture, because it is nowhere called a Sacrifice, but a remembrance of the Sacrifice of Christ's death, neither is the place where it standeth called an Altar, but the Table of the Lord: and against reason, which tells us, that there is no Sacrifice but which is offered to God, whereas this is offered to men and women receiving. And lastly, whereas he hath it [Sacrifices] it is Sacrifice in the original in the singular number, intimating Christ the only Sacrifice making all our praises and prayers acceptable to Almighty God.

Calvin and Musculus, by the Altar, understand Christ believed in in Egypt, of which the Apostle saith, We have an altar, Heb. 13. 10. and by the Pillar or Title, that whereby it is known to what Kingdom such or such parts belong; so that whereby it is known that the Egyptians now belonged unto Christ, viz. the public profession of the Gospel, is hereby meant.

And this shall be for a sign and witness to the Lord, &c. For they shall cry unto him, &c. That is, hereby it shall appear, That the Lord approves them for true converts, that they call no more in the time of their oppressions upon any other but the Lord only, and upon him they call so earnestly, that they are said to cry unto him, as the Spirit makes the faithful to do, Rom. 8. 15. Gal. 4. Touching which oppressions, Calvin saith, That Egypt was subject to divers, for four hundred years, till the Gospel was there embraced, and then they were delivered, according to that which is here prophesied, He will send them a Savior, &c. That is, the same Jesus, to whom they shall turn shall save and deliver them out of all their troubles at length. One saith, It shall be a sign to the Egyptians that the Lord is propitious to them, when crying unto him they shall be delivered: but then the former words must be read, It shall be a witness of the Lord to them. Which the word 〈 in non-Latin alphabet 〉 will not well bear. The Note of Calvin hereupon is very good: Then only doth it appear, [Note.] and is testified to God, so that he approives it that we are turned unto him, when in our distresses we cry unto him, and are delivered; if not, we turn not yet so that he approves of it. And also, that deliverance from oppressors is not given, but to the converted, that Christians, who are now so full of trouble may be moved to turn, and not persist in their sins still.

And the Egyptians shall know the Lord, and the Lord shall be known unto them and they shall not sacrifice, &c. It is here to be noted, saith Calvin, that they must be endued with the knowledge of God, who will worship God acceptably, [Note.] because he saith, first, They shall know God, and then they shall offer, &c. And we may add, who so doth not, wants this knowledge, although otherwise he may seem to have it. And to know God, and to be known of God, he saith, are all one, but twice spoken, because it should be a thing so remarkable, that the superstitious Egyptians should turn from all their false God's, and therefore seriously to be considered. But I think there is more implied in it, viz. which the Apostle speaks of Rom. 10. 20. I was found of them that sought me not, and made manifest to them that asked not after me. God prevented the Egyptians by making the light of his knowledge to shine amongst them, and then they came to know the Lord: Of their doing Sacrifice he saith, That hereby is meant nothing else, but their embracing of the faith, and confessing it together with other acts of the divine Worship; and hereby he sets forth the service of the New Testament, because in the time when he spake thus, God was served by Sacrifices of beasts, and Oblations of flower and oil, and wine, &c. And he meaneth not, that should be any carnal sacrificing now, but as our spiritual worshipping of God hereby allegorically set forth. Whereas it is added, They shall vow to the Lord and perform it; he saith, it is not to be understood at large, that men should vow what they pleased, and perform it, but what should be agreeable to the Word of God. For anything unlawful, as David vowed to destroy all that Nabal had (but being better advised he did it not, and blessed God therefore) is not to be vowed and performed, neither anything out of a man's power, but with a condition, wherefore monastical vows are not here meant, since the gift of continency is not given but to some, neither can any vow to use it saving such as to whom it is given. And to vow to go in Pilgrimage to such a piace also, or to give this or that to a superstitious use, is likewise unlawful. It seems rather by his saying They shall vow a vow; he means only that vow which all Christians are bound to make and keep, viz. to serve God only, and to cleave his Laws, as his people did anciently often vow in the times of godly Kings.

Therefore the Lord shall Egypt, smiting and healing, &c. Here is the conclusion of all that was said verse. 20, 21. because they shall cry in their distress and be saved, and then come to know the Lord and do Sacrifice, &c. it shall plainly appear, that God's smiting of them was profitable for them, as tending to their conversion, and healing them by a greater healing, then that of the outward state, viz. of the inward man, being before deadly sick of sin, but by the effectual coming of the light amongst them now perfectly cured. Wherefore it is good to be afflicted, since it is not to ruin, but after a while ceasing again, and a far greater good redounding to their souls that are thus exercised.

In that day there shall be an high way out of Egypt to Assyria, &c. Some, saith Jerome, understand this of Antichrist, that he shall come out of Egypt into Assyria, and reign all over Ethiopia, but absurdly, for it is meant, that whereas now there was one King of Egypt, and another of Assyria, both Nations should be under one, even the Roman, and be in hostility one against another no longer, but there should be trafficking amongst them, as being all subjects now of one Empire, and freely come and go from one country to another, as if they were all one Nations. And the Egyptians shall serve Ashur, or it may be rendered more according to sense, Shall serve with Ashur; forsomuch as now Ashur is not dominatour anymore over Egypt, but the Roman over them both. Calvin understnad this as fulfilled in the receiving of the Gospel, which shall spread not to one Country of Egypt, but all over the world, set forth by Assyria, because that Monarchy reached far and wide, from Euphrates to Tygrus. Before they came to know God, there were always infest wars betwixt these Kingdoms, and Israel imploring the help sometime of the one, and sometime of the other was an occasion of setting them together by the ears; therefore he addeth Vers. 24. Israel shall be a third, of those amongst [Note.] whom this mutual concord shall be. And indeed they that receive the Christian Religion cordially, cannot but live in love and unity together, of how divers Countries soever they be, because they have all one Spirit. And he saith, Away shall be, because formerly when they were in hostility, men durst not travel that way, but now they might safely. But Calvin and Vatablus have the last clause, The Egyptians shall serve Ashur; Giving this sense, as friends in love do service one to another. Now although 〈 in non-Latin alphabet 〉 denotes oft times the accusative case, and hath none other signification, yet because it also signifieth [with] it is most commonly so taken, and so agreeth best here. But for the way from Egypt to Assyria, &c. Lyra refers this also to the Gospel causing concord amongst divers Nations, and to it I do subscribe.

In that day Israel shall be a third, &c. That is, Be no more under Antiochus, or Demetrius, Syrian Kings, as in times past, or Ptolomies of Egypt, being thus distracted and torn, but now in quiet also together with other Kingdoms embracing the truth, so that each Nation in this respect shall be counted blessed, and Israel especially, as the Lord's inheritance, and from whence this blessedness came to others, for the Law went out of Zion. But Calvin notes that the word [third] is a feminine, and therefore must have reference to blessing following in the same gender; and so verse. 25. doth declare, where each Nation is said to be blessed, Egypt, Assyria, Israel; and not only Egypt and Assyria, but all other Nations embracing the faith, these being singularly named, as always before most infense to the Israelites, and therefore if the Lord would be so reconciled to them, much more we may gather to any other. And they are said to be in the midst of the earth, because their situation is by Geographers counted to be in the midst. And he giveth each one a several title, Egypt my people, Assyria the work of my hands, so called, because the regenerate are by him made such, and so fitted to be vessels of honor, for which cause it is said Ephes. 2. 10. We are God's workmanship. So are the Heavens and Earth also called, but the new creature more singularly, as having yet more excellency for the Spirit of God in them. And that which is here said, is no common thing, but rare and admirable, that other Nations should come now to be blessed, as well as