Commentary on the Old Testament Volume 2-4

CHAP. II.

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

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

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

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

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

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

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

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

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

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

CHAP. III.

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

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

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

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

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

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

CHAP. IV.

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

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

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

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

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

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

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

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

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

CHAP. V.

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

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

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

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

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

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

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

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

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

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

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

Then verse. 12. other enemies of their souls are named, viz. witchcraft, soothsayers, groves, graven images, and the Cities so far forth as they were adorned with these, and they thought them the more holy and glorious therefore. And all these, I say, are spoken of, as adjudged to destruction now, not amongst the Israelites by nature, but the Gentiles becoming Israelites through the coming of the Gospel amongst them, because for the abominations last spoken of, the Jews had left them long before, even ever since their coming out of the Babylonish captivity. But finally, verse. 15. he threateneth such vengeance to the heathen, as hath not been heard of, that is, to the heathen still hardening themselves in the abominations before said, when the light came amongst them, as many did for many hundreds of of years, and his Ecclesiastical history showeth to have been fulfilled in the times of persecuting Emperors of Rome by the sword, sore famines and destroying Pestilences, the like to which had not been in former times.

CHAP. VI.

ARise, contend thou before the mountains, the Vulg. against the mountains, Heb. with the mountains, where by mountains and hills are understood great men, and high in dignity, as they are also set forth, Esa. 2. So that the Prophet is here bidden to expostulate with and reprove even the Princes and Rulers of the people, against whom he inveighed before under the name of heads, ch. 3. 9. but having gone from this theam to more joyful matter of Prophesy touching salvation by Christ, chap. 4. & 5. now he is called back to it again, and to recount from the beginning God's favors towards them, and their ingratitude that they might be ashamed. Some indeed understand hills properly, as Isaiah. 1. 1. he saith, hearken (O earth) expounding it of the Jews desperate going on in sin, having no ears to hear instruction, so that that he is forced, leaving them, to call senseless creatures to judge of their wickedness. But because it is not before, but with the mountains, it is plain, that men are understood hereby, and therefore he varyeth the phrase, verse. 3. saying (O my people) and ye strong foundations, thus he calleth them also, because Princes are as the foundation of the Common-wealth, and they being shaked and made ruinous by wickedness, the whole building is ready to fall, thus Psalm 11. 3. the foundations are also spoken of, and David saith of himself; I bear up the pillars of it; which is proper to a foundation to do.

Remember what Balak the King of Moab consulted, and what Balaam the son of Beor answered from Shittim to Gilgal. Of this read Numb. 22. & 23. & 25. But what meaneth he by saying, from Shittim to Gilgal? Sol. Gilgal was the first place in the land of Canaan, to which the children of Israel came, being miraculous brought through Jordan, notwithstanding their foul sinning at Shittim in the borders of Moab, Numb. 25. the meaning therefore is, remember not only, how I over ruled Balaam instead of cursing to bless thee, contrary to Balak’s soliciting of him, but also, what an horrible sin thou didst commit at Shittim, in regard of which I was again pacified by Phinehas his zeal, and thenceforth went along with thee by my power bringing thee through the great river Jordan upon dry ground into the land of Canaan, and in particular to Gilgal, the first place, where thou pitchedst there, all which I did, that thou mightest be moved to live righteously before me, which is meant by saying, that thou mightest know my righteousnesses, as it is in the Hebrew: that is, not some, but all parts of righteousness.

Wherewith shall I come before the Lord, Vulg. what worthy thing shall I offer, but the word 〈 in non-Latin alphabet 〉 signifieth to occure or meet with, and it is a sit word to answer his kindness before spoken of, requiring that he having gone so far in mercy towards his people, they should now come forth in officiousness, but for this end bowing the body is not accepted of, nor offering sacrifices, in what abundance so ever they be brought, for all these things are not acceptable from the wicked, no nor the offering of a man's first born, as Abraham being commanded prepared to do, for this was commanded him only to try his obedience, and if another being disobedient in respect of walking righteously before God in all things, should do the like, he could not be accepted. What then is acceptable, verse. 8. declareth, to be righteous, and merciful, and to walk humbly with thy God. Vers. 9. The Lord's voice crieth to the City, and the man of wisdom shall see thy name, hear the rod, and who hath appointed it. The Vulgar hath it, and salvation shall be to them that fear his Name, hear ye Tribes, and who will approve it? expounded by Lyra, hear (ye children of Israel,) whom he now calleth Tribes, because distinguished into Tribes, but how many amongst you be there, that will approve it to be his voice by fearing to sin, and endeavoring to live accordingly in all things, surely very few none. And in the Hebrew 〈 in non-Latin alphabet 〉 is properly essence, and because salvation is the being, which we desire above all things, it is best rendered salvation, by the Septuagint 〈 in non-Latin alphabet 〉 , for the next word 〈 in non-Latin alphabet 〉 if we derive it from 〈 in non-Latin alphabet 〉 to fear as we may well do, rather then from 〈 in non-Latin alphabet 〉 to see, the Vulgar Translation is best, Salvation shall be to him that feareth thy name, if we follow the New Transla -Wisdom shall see thy name, I know not, how to make so good sense of it. For the next word 〈 in non-Latin alphabet 〉 it signifieth either a rod or Tribe, and for so much as if we render it Tribe, the sense will be better then Rod, for a Tribe both can hear, and is a noun collective, there being many in a Tribe, for which it may well be joined with a verb plural, as here it is. For the last word 〈 in non-Latin alphabet 〉 it signifieth appointed, if we derive it from 〈 in non-Latin alphabet 〉 , but if from 〈 in non-Latin alphabet 〉 , to exalt, or extol, and then it is, who will approve, because extolling implieth approving, and so we may wholly rest in the Exposition of Lyra.

As yet are the treasures of wickedness in the house of the wicked? Vulg. a fire in the house of the wicked, the treasures of wickedness, in the Hebrew it is 〈 in non-Latin alphabet 〉 , which with the point signifieth fire, and whereas it is rendered is, it cannot so go, unless it be read 〈 in non-Latin alphabet 〉 , which signifieth is, but both this would be a manifest change of the word, and it being a singular would not agree with the plural, treasures, wherefore I rather approve of Jerome’s rendering it fire, the sense being plain according to that reading, Shall the wicked house yet be fine, after so many Instructions and threatenings against unjust dealers, shall they go on still to pull the fire of God's wrath till the whole wicked house of Israel, be all on a flaming fire, and so consumed? and if ye ask, what amongst us causeth it to be so, the next words resolve it, the treasures of wickedness, goods evil gotten and increased to great abundance. The small measure is abomination, Heb. the light Ephah is wrath, or because the Ephah is a measure of dry things, it may be rendered small, as Amos 8. they are charged with making the Ephah small and shekel great, the sin both there and here taxed being deceit in measures, whereby some seek to get this worlds goods, but they get God's wrath, which is fire, as was before said: a warning for all unjust dealers, it is no treasure that is thus gotten, but a fire in thy house to burn it up, therefore if none but a mad man will set fire upon his own house; what is [Note.] he but mad, that will use deceit in his dealing? either in measure, weight, lying or dissembling speeches, or any other way? The word 〈 in non-Latin alphabet 〉 also with hirie, as it is here pointed is observed by Pagnin to signify fire.

Therefore I will make thee sick in smiting thee, in making thee desolate. Here the carrying of Israel away into captivity first, and then of Judoh is threatened, for which a word in the plural number, smitings: hereby first the people are made sick as it were, and weak, and then desolation comes to their land. And verse. 14. one thing is spoken of that might well make them sick and weak;

Thou shalt eat and not be satisfied, and thy casting down shall be in the midst of thee; that is, thou shalt want food through famine, and hereby thou shalt fall, not in outer places, where poorest people dwell, but in the heart of the City, where the rich dwell, Thou shalt take hold but not deliver, and what thou deliverest I will slay with the sword, that is, the enemies breaking it, and laying hold upon thy children to carry them away captive, if thou shalt strive to save them out of their hands, thou shalt not be able to do it, and such as thou dost save shall come to their death another way, and therefore thy attempting to save them shall be vain.

Then the land being desolate another shall reap what thou hast sown to thy exceeeding great grief. Vers. 16. For the Statutes of Omri are kept and all the works of the house of Ahab, of which two Kings of Israel and their abominable idolatries, see 1 King. 16. 26. 30. of the things before spoken of, and here, that they should be an hissing, see them threatened, Deut. 28. 33.

CHAP. VII.

WOe is me, for I am as when they have gathered the summer fruit, as the grape gleaning of the Vintage. Here the Prophet in the person of Israel lamenteth the desolation to come, when there should be such a destruction, and captivating of the people of the land, that the whole Country should be as a Vineyard without anymore grapes, then it is commonly after grape-gathering, there being left only here and there a clustes, so the whole country without inhabitants all but a very small remnant of poor people, as it was, 2 King. 25. And because there was amongst them all as great a desolation of the righteous before this, it is brought in verse. 2. as a prime cause of lamentation, The good man is perished out of the land, and there is none upright among men. Expositors here vary, some understanding it altogether of the first desolation by destruction: some of the other by the decay of goodness generally overspreading the whole Kingdom. But I see no reason, but that we may take in both, as meant here, for it is lamentable, when a land formerly replenished with people, and in a prosperous estate is laid wast and most lamentable, when they amongst whom the true religion is professed, are so degenerated, that none good are left amongst them, but all turn oppressors of each other, as is expressed in the next words, They all lie in wait for blood, they hunt every man his brother with a net. Whereby yet he meaneth not, that everyone without exception did thus, but the rich and the mighty, there being amongst the meaner sort yet some few good, although so few and hidden, from men's fight that they could not discern any, as in the time of Elijah, who made the like complaint when as there were 7000 known to God in Israel, that had not bowed their knees to Baal, and amongst these of Prophets not a few, as we may gather from the speech of Obadiah to him, saying, that he had hid of the Prophets of the Lord by 50. in a cave, when Jezebel sought to destroy them all.

That they may do evil with both hands earnestly, the Prince asketh and the judge for a reward. Having charged them with cruelty and fraud generally, ver. 2. now he particularlizeth them, that were guilty hereof, even the greatest Princes and Judges, Vulg. They call the evil of their hands good, Heb. for, or upon the evil of their hands, or of both hands, the Prince asketh to do good, and the judge for recompense or reward; the meaning being, when they do so evil, as hath been said, the Prince requireth tributes and taxes of the people, under a pretence of doing therewith good to the Kingdom, but indeed it is either to enrich himself out of avarice, or to maintain pride and excess, and for the Judge set up by him, he to gratify the Prince for this his preferment, saith as the Prince saith, justifying him in all his demands, or having attained this dignity at a dear rate, all that he hunts after is the getting of bribes to recover his money laid out again, and to make advantage of his place to the enriching of himself and posterity. Then come in a third sort here also complained of, and the great man, he uttereth his mischievous desire, and so they wrap it up, Heb. for mischievous desire, is the pravity of his soul, it being meant, that Counselors, who are greatest in swaying the State, and in cases to be judged, next unto the two before said, bend their studies likewise for gain to make bad cases good, and so, all things amongst these three are done most corruptly to the oppression of the poor people, who must be patients under greatest exactions and unjust [Note.] judgments. A very true description of our own Kingdom, and therefore a dreadful sign of horrible judgments coming.

The best of them is as a bryer, &c. that is, he that seems best, as a bryer rends and tears all that live and come amongst them, therefore in the next words they are threatened, The day of thy Watchmen and Visitation cometh, and they shall be in perplexity. Here saith Calvin by Watchmen he understands their Princes, whose judgment was at hand for all their wickednesses before said, and their Priests and Prophets that flattered them, and in saying thy visitation, he meaneth the whole body of the people, that should suffer likewise, for it is no plea for them, that they were mislead, everyone being required to take notice of the truth and to fall on it, and not to be at the will of the greatest to do evil, there being always some faithful Watchmen of whom they may learn the right. Wherein I subscribe unto him, but only by Watchmen I cannot understand any other, but Prophets and Pastors, who only are set forth by this name and not Princes, although both sorts be alike called Shepherds.

Trust not in a friend, put not confidence in a guide, keep the doors of thy mouth from her that lieth in thy bosom. Here the Prophet returns again to the corruption of the times, which should be or was so great, that an intimate friend could not safely be trusted in by his friend, a captain by his soldiers, or a wife by her husband: not only Kings, and Judges, and Counselors at Law being deceitful, but all other sorts of people, no friends being any other now, but feigned friends, and wives most unnaturally, instead of building their husbands houses, seeking by accusations brought against them, whereby they might be put to great damage, to pull them down, or by other fraudulent ways and means. Here against therefore Micah giveth good counsel, withal laying open the universal overspreading of wickedness extinguishing all love, but of a man's self, as David complained, Psal. 12. and we find it by experience to be true at this day in all, but wives, of whom there is yet but here and there one thus divellishly minded against their husbands, but more through talkativenesse apt haply to tell abroad that which they speak in private, to their great prejudice.

For the son dishonoreth his father, and the daughter riseth against her mother, &c. Here he proceeds to more near relations, that he might leave none untouched, but show, not only wicked, otherwise they were grown, but in being unnatural in the highest degree, but this seems rather to be Prophetical touching the time of the Gospel, in which also our Lord saith, that it should thus come to pass through the corruption and infidelity of men, then the declaratory, what was in the Prophets days, and yet they being so greatly corrupted, doubtless were also evil in every kind, all iniquity being grown full and so ripe for judgment, but in the time of the Gospel there was another cause, viz. the hatred of unbelievers against the faithful, then the pride, cruelty and covetousness, that reigned in men's hearts.

We are taught in the example of the Prophet to wait upon God, being assured, that although for a time we may suffer much by means of such evil men and women, yet we shall finally be delivered by his goodness, and these our unreasonable enemies shall be shall be judged.

All which saith he, she that is mine enemy shall see, and shame shall cover her, which said, where is now thy God, being first meant, as Gwalther hath it, of Babylon, that now insulted at the ruin of Jerusalem, although some think, that Idumea is meant, then of the Jewish Synagogue insulting over Christ, when he hung upon the Cross, and they that went by mocked at him, and said, he trusted in God, Let him now save him, if he will have him. For Babylon is called often by the name of a daughter, and so is Judah, for which he speaks of either of them, saying she, and threatening either with most heavy judgments, as also befell them, destruction being by God brought upon Babylon by Cyrus, and upon Jerusalem by Titus and Vespasian. Now it is a great temptation to be delivered into the hands of the heathens, for God's people, not only to suffer all cruelty, but also to be derided and scoffed at and for their miseries to hear the great God of heaven vilified; as if he could not help them and therefore there is great need, to be upheld against this temptation, to set before our eyes, that all this is done by God for our sins, and that in his good time we shall be delivered and our enemies confounded, that we may wait with patience for it.

In the day that thy walls are to be built, the decree shall be far removed. Having spoken of the treading of Babylon underfoot, verse. 10. he now proceedeth to speak more comfort to Jerusalem by speaking of the rebuilding of her walls, and of the removing of the decree then a far of, the Vulgar for Decree hath Law, for 〈 in non-Latin alphabet 〉 signifieth either Statute, Precept, or Decree; the meaning is, that thou shalt no more be under the command of the Babylonian. Thus Expositors generally, but if we look back to c. 6. 15. the statutes of Omri are there spoken of, the same word 〈 in non-Latin alphabet 〉 being used, wherefore it is more probable, that the same is here meant, they shall no more live in the foul sin of idolatry; as indeed they did not after their return from captivity. Some by the Decree understand the Decrees of Kings after Cyrus to the time of Darius, whereby the building of the Temple and City was forbidden, as if it were meant; that these decrees should now cease, another King arising, that again allowed the building thereof. Vers. 12. In that day also he shall come to thee even from Assyria, and from the fortified Cities, and from the fortress to the river, and from sea to sea, and from mountain to mountain. Vulg. In that day Ashur shall come to thee and to the fenced Cities, and from the fenced Cities to the river, and from Sea, &c. but Heb. it is, he shall come even to thee from Ashur, whereby the great glory of Jerusalem, after the rebuilding spoken of v. 11. is prophesied of, insomuch as that people should flock to it from all parts to worship there, yea even from Assyria, and the most mighty Kingdoms meant by fortified, and from all parts of the world far and wide, meant by saying, from fenced cities to the river, and from sea to sea, and from mountain to mountain. For the word 〈 in non-Latin alphabet 〉 as Calvin noteth, is indefinite, in force of a plural, they shall come. It is in effect the same that was said chap. 4. of the coming of all Nations to the mountain of the Lord, in their resorting to Jerusalem after this rebuilding, that great conflux of Nations to the Church of Christ being pointed at. So that it is first to be understood of the resort of some of all Nations thither to worship, then of the conversion of all the faith first preached there. That they came from all Nations under heaven thither to worship, see Act. 2. and after that Pentecost, the Holy Ghost, being come down upon the Apostles, they went out, and taught, and converted all Nations, which upon their Preaching came in, and were added to the Church. Others expound the words of the people, that were held captive in Babylon coming to Judea, contending that Ashur and Babylon are promiscuously used, because Ashur sprung from Babylon, and that their coming to the defensed Cities of Judah is meant, the bounds of that land being described both in the longitude from east to west, from sea to sea, and in the latitude from mountain to mountain, from north to south, as if hereby the replenishing of the land in all parts were set forth: but the words of the text in the Hebrew will not so well bear this reading, wherefore I rest in the former as the true meaning.

Notwithstanding the land shall be desolate, that is, before this cometh to pass, there shall be a desolation of the whole land, as was before threatened, c. 3. 12. Vers. 14. Feed thy people with thy rod, the flock of thy heritage, they shall dwell solitarily in the wood. Having spoken of the desolation of the land, during which time his people were under grievous sufferings, now he prayeth, that the Lord would turn these sufferings to good unto them, that they might be sanctified and saved: for this saith Gwalther, is meant by seeding them with his rod, the word feeding being put generally for all things done by the careful Shepherd to his sheep, to save them from danger, whereof one is, if any wanders, to bring her with his crook back again, and with his rod to chastise the unruly, to make them keep in good order; feeding with the rod, is here spoken in this sense, that dwelleth solitarily in the Wood, now being exposed to the danger of ravening beasts, as a sheep alone in a wood or forest, for so was the Jew in Babylon in the time of captivity, and in this case God seeds with his rod, when he turns affliction into a means of conversion. In the midst of Carmel: let them feed in Bashan, here the words are ill distinguished, who dwell solitarily in a wood, in the midst of Carmel, the next coming in as a new sentence, Let them feed. It may better be rendered, they shall feed in Carmel, in Bashan and, Gilead, &c. and so it may be taken for the Lord's answer to the Prophets Petition, as if he had said, they are now indeed in a forest▪ but I will bring them and they shall be as sheep feeding in Carmel, Bashan, &c. which places are specially named, because most fruitful, as being desired for their fruitfulness and fitness to feed cattle by the Reubenites, Gadites, and half Tribe of Manasseh, in the days of Moses. And if it be said, but how shall they come thither? it is answered, verse. 15. according to the days of thy coming out of Egypt, I will show thee marvelous things, that is, as by a mighty hand I brought thee out of Egypt, so I will out of Babylon.

The Nations shall see and be confounded, &c. their ears shall be deaf, that is, the Nations serving Babylon, and Chaldea itself, for when Cyrus came, who delivered the Jews, they were confounded, and whereas before they boasted of their victories with open mouth, now They laid their band upon their mouth, that is, refrained their tongues from bragging anymore▪ and whereas • hrase like, they had their ears open to hear their flatterers extolling them, now they stop their ears for fear, lest they should hear instead of things pleasing more and more to aggravate their misery. Vers. 17. They shall l •• k the dust like a serpent, upon whom this was laid for a curse in debasing of him, so it is meant, that they should be debased to the lowest degree, and no • only •• a serpent, but as a worm trodden underfoot of all men, and despised; and if this shall be thought impossible, it is added, they shall be afraid of the Lord our God, he that is Almighty shall bring them to this by his judgments striking such terror into them, that they shall not dare to mutter. A notable place for all vain glorious [Note.] persons to take warning by, they are not so high, but God can pul them down as low, neither are they so high spoken, but God will strike such terror into them, that they shall not dare to mutter.

Who is a God like unto thee, &c. Here the Prophet concludeth with predicating God's praises upon the premises, for his pardoning of sins, and performing promises made to Abraham many ages before.