Commentary on the Minor Prophets

CHAP. VI.

Verse 1. ANd I turned, and lift up mine eyes ] i. e. I passed on to another vision: and 1 lifted up the eyes of my mind, higher to heaven, saith Jerome, to receive a further revelation from God. And whereas he saith, I turned, he declareth, that God from on every side giveth his Church clear testimonies of his care of her, so that she will give heed unto them, and lift up her eyes.

there came four chariots out ] i.e. four squadrons of Angels, God's Warriours, and Ministers of his manifold decrees, which are here set forth by the name of brazen mountains. See chap. 1.8. with the Note. Chariots the Angels are called in many places: but especially Psal. 68.17. The chariots of God (in the Hebrew it is chariot, in the singular, to note the joint service of all the Angels) are twenty thousand, even thousands of Angels. (of cheerful ones, so the Septuagint, of such as serve the Lord readily, and freely, with joy and tranquility, and so do quiet his spirit, as it is said here vorse 8: give him full satisfaction) The Lord is among them as in Sinai, in the holy place: that is, the Angels by their swiftness and warlike prowess make Zion (the Church) as dreadful to all her enemies (did not one of them so to Sennacherib? ) as those Angels made Sinai, at the delivery of the Law, which was given in fire, Deut. 33.2. The word rendered Angels, in the above-cited Psal. 68.17. (and so the Chaldee plainly expresseth it) is by some (who derive it of Shaan, to sharpen) referred to chariots: to note a kind of chariots, armed with sharp hooks, used in wars, as many human Writers record. And so it maketh something to the confirmation of this Interpretation, concerning Angels, rather then the four Monarchies. But the Angel himself is our best Interpreter, verse 5. where, being asked by Zacharias, what these chariots were? he answereth, These are the four spirits of the heavens, which go forth from standing before the Lord of all the earth, a plain Periphrasis of the Angels, chap. 1.10. See the Note there.

from between two mountains ] tanquam e carceribus, as designed by God's all disposing providence, and power, and ready pressed at his appointment and pleasure to run their race, do their office, execute God's judgments, which are both unsearchable, and inevitable: and this the Poets hammer'd at in their ineluctabile Fatum, as they called it. God's decrees lie hid under mountains of brass, as it were, till they come to execution: they run as a river under ground, till they break out and show themselves. When he hath once signified his will, then we understand it; which before lay hid from us: that is, when these chariots come out from between the mountains of brass, when the event declareth what was the immutable decrce of God. Hence the Psalmist, Thy right cousnesse is like the great mountains; thy judgments are a great deep: this for the decree. And for the execution, Thou preservest man and beast, ( Psal. 36.6.) but by such means, and in such manner as to thee seemeth best. It is our part to say Amen to his Amen, and to put our F • at and Placet to his. The will of the Lord be done, said those primitive Christians, Act. 21.14. Here am I, send me, Isaiah 6.8.

Verse 2. In the first chariot were red horses, &c.] These several colors seem to set forth the diverse ministrations of the Angels, deputed to several employments. The black color betokeneth sorrowful occurrences and revolutions. The white, joyful. The red, bloody. The grisled, sundry and mixed matters, partly joyful, and partly sorrowful. But I easily subscribe to Him that said, We must be content to be ignorant of the full meaning of this vision. Tanta est profunditas Christianarum literarum, saith Austin, so great is the depth of divine learning that there is no fathoming of it. Prophecy is pictured like a Matrone, with her eyes covered, for the difficulty. For which cause Paulinus Nolanus would never be drawn to write Commentaries: and Psellus in Theodoret asketh pardon for expounding the Canticles of Solomon.

Verse 4. What are these my Lord? ] Difficulty doth but whet desire in Heroic spirits: the harder the vision, the more earnest was the Prophets inquisition. he was restless, till better resolved; and therefore applieth himself again to his Angel- Tutor, rather then Tutelar, whom, for honor sake, he calleth My Lord. See the Note on chap. 4.5. and take notice of the truth of Saint Peters Assertion concerning the Prophetick scrutiny (1 Pet. 1.11.) with greatest sagacity and sedulity.

Verse 5. These are the four spirits of the heavens ] Angels are spirits, Heb. 1.7, 14. and spirits of heaven, Mat. 24.36. Gal. 1.8. resembling their Creator, as children do their Father, both in their substance which is incorporeal, and in their excellent properties, Life, and Immortality, Blessedness, and Glory: a part whereof is their just Lordship and command over inferior creatures. For like as ministering spirits they stand before the Lord of the whole earth, who sends them out at his pleasure, to serve his providence: so, they have, (as his Agents and Instruments, no small stroke, in the ordering and managing of natural and civil affairs, as may be seen in the first of Ezekiel. The wheels, that is, the events of things, have eyes, that is, something that might show the reason of their turnings, if we could see it. And they are stirred but as the living creatures, that is the Angels stirred them: And both the wheels and living creatures were acted and guided by God's spirit as the principal and supreme Cause of all, the Lord of the whole earth, as he is here called.

that stand before, &c. ] As waiting his commands, and ready to run on his errand, Mat. 18:10. Dan. 7.10. Jacob at Bethel saw them. 1. ascending, sc. to contemplate and praise God, and to minister to him. 2. descending, sc. to execute God's will upon men, for mercy, or for judgment, Psal. 103.20. For which purpose, Ezekiel tells us that they have four faces, to look every way, when as God's watch-men they stand sentinell in heavens turret. And that the sole of their feet is like the sole of Calves feet, round, and ready to go either forward or backward with greatest facility: that as they see every way, so they are apt to go every way for the dispensing of God's benefits, and executing of his chastisements toward the Elect, and vengeance on the reprobates. All this they do justly, diligently and purely, with faith in receiving God's commands, Rev. 15.6. clothed in pure white linen, and having their breasts girded with golden girdles. Let us labor to obey God, as Angels do: else we may be Angels for gifts, and yet go to hell.

Verse 6. The black horses which are therein, &c. These Angels are appointed to several Countries. The black horses to Babylon, (which lay North from Judea) to inflict vengeance. The white horses are sent with them, to deliver the Church out of Babylon: and to bring their brethren for an offering unto the Lord, upon horses, and in chariots, and in litters, and upon mules, and upon swift beasts to God's holy Mountain Jerusalem, Isaiah 66, 20.

And the grisled go forth toward the South country ] To show that the punishments of Egypt, and Arabia (which lay South-ward from Judea) should be somewhat mixed, and mitigated: they should be in better case then Babylon: yet not so good, as that the Jews should dream of a happy estate in those countries: but rather repair to Judea, and there keep them; since those that are out of God's precincts, cincts, are out of his protection, Psal. 91.9, 10, 11, 12.

Verse 7. And the bay went forth, &c.] Junius reads it, And the strong, or confirmed ones: that is, the Angels, armed with power, and authority from God for the execution of his will, Isaiah 10.34. Lebanon shall fall by a mighty One, that is, by an Angel. 2 Thess. 1.7. they are called the Angels of God's power: and elsewhere principalities, and powers.

and sought to go, that they might-walk to and fro thorough the earth ] Not only toward the South, as verse 6. This doth not teach, that the Angels are more careful of this world then God is, of whom they desired it. But first, that they can do nothing without commission from Him. Secondly, that they are ever ready to offer their service and to yield obedience, upon the least intimation of the Divine pleasure.

Verse 8. Then cried he upon me ] That I might the better observe it: since he spake it with so great vehemency.

Have pacified my spirit ] i.e. perfecerunt voluntatem meam, as the Chaldee here hath it, they have done my work thoroughly, to my great content. When the Churches enemies are slaughtered, God inviteth the birds and beasts to a feast, as it were for joy: and taketh as much delight in their just punishment, as any man can do in a cup of generous wine: whence it is called the wine of God's wrath, Rev. 14.10. See Deut. 28.63.

Verse 9. And the word of the Lord came unto me saying, ] This second part of the Chapter, is not a vision, but a Sermon, or an historical prediction of what was really to be done. For as God's Spirit was quieted, and as it were comforted by the Angels faithful execution of their offices: so He seeks by this Prophecy, to quiet and comfort the spirits of his people the Jews, that were returned out of Babylon. For these finding themselves beset with enemies, and exigencies, might possibly despair of ever seeing the accomplishment of those promises and prophecies of the kingdom restored to the house of David, and of the great glory of the second Temple above the first. To keep up their hearts therefore, is this declaration made them of the kingdom and priestood of Christ, under the typical coronation of Jehoshuah the High-priest.

Vers. 10. Take of them of the captivity ] i. e. Of the returned captives, even of Heldai, of Tobijah, and of Jedaiah ] Men famous in the Congregation, men of renown. That these four mentioned here (taking in Josiah, who is also called Her, verse 14.) were Ambassadors from the godly Jews in Babylon, and brought their gists, as Junius thinketh, I cannot affirm. But that they were the same with Daniel, Shadrach, Meshach, and Abednego, as the Jews and Jerome tell us, I do not believe. Josiah seemeth to be the Hoste to the other three: as Gaius was to St. Paul, and other good people. Though some think rather, he was either treasurer for the Temple, or else a gold-smith, and one that could make crowns. Calvin conjectures from the fourteenth verse; (where it is said, that the crowns shall be to these men for a memorial ) that being men of authority, they were deeply guilty of infidelity and impatiency, because they • awe not a present performance of the promises; they were discontented themselves, and discouraged others. Ye have need of patience, saith the Apostle to those short spirited Hebrews chap. 10.36. who found it more easy to suffer evil, thento wait for the promised good.

and come thou the same day ] Either the same day these men came from Babylon: Or, the self-same day that the Lord spake to the Prophet, is he commanded to go, not to put it off a day longer: for the people needed a speedy and hasty comfort. No sooner had God prepared the people, but the thing was done suddenly, as 2 Chron. 29.36. No sooner were they ripe, but he was ready. He is a God of judgment, a wise God, that knows when to deal forth his favors: As till then he waits to be gracious, Isaiah 30.18. His fingers itch to be doing good in his good pleasure to Zion: as the mothers breasts ache, when now it is time the child had suck. He exalteth the lowly, he filleth the hungry with good things. When once David is poor and needy, God will make no tarriance, Psal. 40.17. when his soul is even as a weaned child, then he shall have the kingdom, Psal. 131.2.

Verse 11. Make crowns ] Two, saith Piscator: one of gold, for the Kingly dignity, another of silver for the Priesthood. Three, saith A Lapide, who makes it a type as of Christ's threefold office, so of the Popes triple crown: which later relateth rather to Pride's picture drawn by the old Romans, with three crowns on her head; On the first whereof was in scribed Transcendo: on the second Non obedio: on the third Perturbo. Danaus thinks it likely by the 14. verse, that here were four crowns made according to the number of the four persons here mentioned, that brought in the gold and silver. Ribera will have it to be all but one crown made of both metals, and called crowns for the greatness of it; as Wisdomes for singular wisdom, Pro. 1. Behemoth Beasts, for an huge beast Job 40. The Verb singular tihieh ver. 14. seems most to favor this conceit of his. But in Hebrew the singular is oft put for the plural.

Verse 12. And spake unto him saying, Thus speaketh the Lord of Hosts saying ] that is, Confidently and Constantly affirm and aver it: that notwithstanding all unlikely hood, and unbelief on the people's part, Almighty God will surely bring it to pass: This heap of words importeth so much: for do ye think the scripture speaketh in vain? saith St. James, not without some holy indignation, chap. 4.5.

behold the man whose name is the Branch ] The man Christ Jesus, who was made of the seed of David according to the flesh: and as a Branch grew out of his roots Isaiah 11.1. See the Note above on chap. 3.4. Jehoshuah, that he might not be exaited above measure with the abundance of this new honor, or think of himself more highly then he ought to think, is given to understand, that he is crownned for no other cause then this, that the Jews might understand, that there should One arise, that should be both a King and a Priest also forever after the order of Melchizedek: and his name should be the Branch, Not only because when he was a child, he grew in age and in wisdom, and in grace with God and men, (which is Vatablus his reason) but because he is the • oot, fountain, and foundation of all the faithful, who do grow up and increase in him, with the increase of God: Hence it followeth.

he shall grow up out of his place, and shall build the Temple of God ] that is, the Church, which at all times hath been gathered together by Christ, through the preaching of the Gospel.

and he shall grow up out of his place ] Or He (the Branch ) shall branch up de sub se, from under hinself: he shall be born of himself, as it were, of poor parentage; for this Branch grew out of the root of Jesse, when that goodly family was sunk so low, as from David the king to Joseph the carpenter. He that writeth the life of King Edward 6. saith of his Tutours Dr. Cox, and Mr. John Cheek, that they were men of mean birth; but so well esteemed for virtue and learning, that they might well be said to be born of themselves.

and he shall build the Temple of the Lord ] i. e. the spiritual temple, that Temple the Church, the glory where of was far greater then the glory of the former Hag. 2.9. See the Note there. And this he should do in the quality of a king, and with royal magnificence. Ye also as lively stones elect and precious are built up a spiritual house, an holy Priesthood &c. 1. Pet. 2.5.

Verse 13. Even he shall build the Temple of the Lord ] The same again for greater assurance: as Pharaoh 's dream was doubled. Or, Even he shall build it, that is, he shall both begin and finish it (It is the same word again, but in the future tense) Christ is called the Author and Fimsher of our faith Heb. 12.2.

and he shall bear the glory ] Jesus shall, not thou Jehoshuah (in Greek, Jesus) though now thou bear the crown. All thy glory is but figurative of his. Thus saith the Lord, Remove the diadem (or mitre) take off the crown: this shall not be the same &c. I will overturn, overturn, overturn it, and it shall be no more, until he come whose right it is, and I will give it him, that is Christ the king and priest of his Church. Particularly for his Kingly office, he shall sit and rule upon his throne, as a Sovereign Lord of all: And for his Priestly office

he shall be a Priest upon his throne likewise ] for the Church also hath her throne and jurisdiction, though distinct and severed from the civil.

and the counsel of peace shall be between them both ] i. e. there shall be no clashing between these two offices in Christ; as there was sometimes between the Kings and the Priests of former ages, but they should, as it were, take sweet counsel together for the good of the Church: Christ having purchased all peace to his people by his Pr • es • hood, and maintaining and defending it, by his Kingdom.

Verse 14. And the crowns shall be to Halem—for a memorial ] Or monument of their incredulity, saith Calvin, and for their full conviction. See the Note above on verse 10. Or their liberality, fay others, and peradventure with some inseription or remembrance of their names (here recorded) for honor sake. But best of all those that say these duties were for a memorial in the Temple of the Messiah that was shortly to be expected, and was presently promised. The poor Jews at this day are said to have a crown hanging in their synagogues, against the coming of their long looked-for Messiah. And that he comes not all thi • while, they say it is for their sins which are many and bony, or, migh • y, ( 〈 in non-Latin alphabet 〉 .) But now seeing he stays so long, he shalibe, say they, a forerunner of the end of the world, and shall gather by his power all nation, into one fold, according to that which here followeth.

Verse 15. And they that are far off ] This was fulfilled in the conversion of the Gentiles who together with the Christian Jews grew up into an holy Temple in the Lord Eph. 2.19. &c. It was also in some sense fulfilled in Cyrus, Darius A • ta ••••• s, Herod, who were at great charge for the Temple-work. See Ezra 7.15, 16. the King and his Council, the Babylonian and Jews make a contribution to the work.

and ye shall know ] sc. by the event, and by your own experience.

If you will dilig • ntly obey the voice ] That is, If by faith ye receive Christ held forth in the promise: and then petfift in the obedience o • faith unto the end.

CHAP. VII.

Verse. 1. IN the sourth year of King Darit • s ] Two years and a month after the former sermon. The word of the Lord was precious in those days: T •• Lod gave the word: but it cannot be said that great was the company of those • hat pr • ach • a it; during the Captivity they complained that there was no more any Prophet; neither any among them that knew how long their mi • ery should last. Soon after their return, God stined them up Haggie, and Zacharias; and after that Malachi: and then there was Chathimath chazon, as the Jews ph • afe it, a sealing up or end of Prophesy. Only they had Bath-gol as they calt it, a voice from heav • n sometime, as Mat. 3.17. John. 12.28. This and the pool of Betheida only were left them as extraordinary fignes of God's love to that people. But for a punishment of their killing the Prophets (as they did this Zacharias between the Porch and the Altar ) and stoning those that were sent unto them (as they did the other Zacharias the son of Jehoiadah ) they had no more Prophet • , till the Archprophet, and his forerunner the Baptist came. And now also by thi • long vacation of two years and a month, it appeareth that Preachers were rare, and that sermons they had but seldom. Neither was it otherwise here in England at the first reiormation: for to many churches (for want of Preachers) Readers were sent. Whence one of the Martyrs wished that every able Minister might have ten Congregations committed to his charge, till further provision could be made.

the word of the Lord came unto Zachariah The Lord is said to come to Balaam, Abimelech, Laban &c. But he never concredited his word to these prosane persons; as he did to the holy Prophets, of whom it is said as here, The word of the Lord came unto them.

in the fourth day of the ninth month ] which answereth to our November; why the precise time of the prophesies is set down, See the Note on Hag. 1.1.

Verse 2. When they had sent ] They? who? Not the Pr • nces of Persia that were now proselyted, as the vainglorious Jews (and after them Heymo and Hugo ) would have it, for the honor of their nation. Nor the Samarinans (as some in Theodoret held) as seeming to Judaize in part, to join Jewish ceremonies with heathenish rites. But either the Jews yet • emayning in Babylon, as Calvin conceiveth (blaming them 〈◊〉 their sloth 〈…〉 commenthing them for 〈…〉 they 〈…〉 vice) Of else the whole body or 〈…〉 last •• • ome particul • man not named 〈…〉 I 〈◊〉 in the fifth month 〈…〉 Enallage; the singular 〈…〉 name of the whole 〈…〉

unto the house of God ] Not to 〈…〉 from Bethel (as the 〈…〉 likely. But, to the house of God, 〈…〉 to the 〈…〉 nigh finished: and that 〈…〉 que • tion here 〈◊〉

Sherezer, and Regemmeleeh, and their men ] that is, their 〈…〉 were men of rank and fashion; as it was fit they should be in 〈…〉 polyment. And here the Sep • uagim, by their correct translating of the 〈…〉 have caused a strange coyle among those that strive to defend them 〈…〉 they translated against their will: and theresore what can we expect from them but slippery doing? It is most sure, that the translation of theirs which we now have, is full of errors: and that they pervert diverse clear prop • esit 〈…〉 Jesus Christ, and have occasioned many mistakes, being themselves mnay times grossly mistaken as here: unless they did it willfully. Some 〈…〉 men think that the Septuagint that we have now, is not theirs. It was burnt 〈…〉 (as some hold) in the library of Alexandria, or (as others by 〈…〉 when he burnt Serapion.

to pray before the Lord ] Heb. to entreat the face of the Lord, 〈…〉 prayers and sacrifices in the most solemn sort. The Hebrew properly 〈…〉 Lord with prayers, to set upon him • ith utmost 〈…〉 until he yield, to urge him (as they did the Prophet 2 〈…〉 17.) 〈◊〉 he be ashamed to deny, till we put • m to the bsush, or leave a blot in his 〈◊〉 (as she Luke 18.5. unless we m ••• revaile. This must be done, especially when we are to converse with Pro • nets about soul-businesses, cases of conscience &c.

Verse 3. And to speak unto the P ••• ] whose office is to 〈…〉 knowledge • and present it too; to teach Jacob God judgment, and to 〈…〉 before him Deut. 33.10. to selfoyle Mae. 〈…〉 9. to bring 〈…〉 8.22. to speak as the Oracles of God, 1. Pet. 〈…〉 sand can skill of Job 33.23.

and to the Prophets ] who were extr • ordinarily raised up some ames by God's, •• assist the Priests in teaching the people, and to shame them for their back wardnesse to such businesses. See the Note on ver. 1.

should I weep ] that is, fast, which, was ever with 〈…〉 17. and affliction of the soul; which indeed is 〈…〉 the which, it is but as a brainless he ••• or a life 〈…〉 humble day (saith One) without an humble, 〈…〉 but an high provocation, like Zimri 〈◊〉 when 〈◊〉 Congregation were weeping before the door of the Tabernacl •

in the fifth month ] wherein the Temple was consumed to 〈…〉 In a sad remembrance whereof the Jews 〈…〉 day of 〈…〉 for a solemn fast every year, till now

separating myself ] Heb. Nazar •••• myself, that is abridging myself of meats, drinks and delights. Hence a fasting day is called a day of restraint I • el 2.15. Hence it hath its name both in Hebrew and Greek. Hence ••• it is spoken of as a foul fault Isaiah 58.3. Beheld in the day of your fast 〈…〉 The Popish fast is a mere mock fast •• for they separate themsel • 〈…〉 kind of meats only: it is not a to tall abstinence. And here in 〈…〉 of the very Turks, who upon their fasting-days will ••• so much 〈…〉 or wash their mo • ths with water all the day long, before 〈…〉 in the sky: and then they-make all the cheer and joy they can 〈…〉 as the At ick Daines in their Thesmophoria (a feast of Ceres ) prepare 〈…〉 fasting, but after that laid the reins in the neck and ran riot.

as I have done these so many years ] Seventy at least. But they seem to reckon up upon so many as was scarce to be told and that therefore God was deep in their debt. Is it not time now to give over, since the Temple wa almost reedified? This was the great case 〈◊〉 ded by these Questionists. Hereunto an answer is made by the Prophet 〈◊〉 two following chapters, and this answer is partly Reprehensory Chap. 7. partly Consolatory Chap. 8. The Sun of righteousness loves not to set in a cloud: Verse 4. Then came the word of the Lord of Hosts ] This is oft prefaced for amhority's Take: and to procure andience and reverence. The Lord God hath Spoken, who can but be affected? See that ye despise not him that speaketh from heaven. The Angel Mat. 28.7. useth no other argument to assure • the women of the truth of what he had told them, but this, Lo I have told you.

Verse 5. Speak unto all the people of the land ] Not to the Ambassadors only: as the cause is common, so let the answer be public: for they were all too well conceited of their external services, bodily exercises, and made much ado about a trifle, a practice of their own devising, neglecting the weightier matters of the law, judgment, mercy, and faith Mat. 23.23.

and to the priests ] Who themselves were to seek belike; And having been the authors and observers of these customs, were backward to abolish them, as those that rested in them without true repentance, faith and new obedience.

when ye fasted and mourned in the fifth and seventh month ] sc. For the slaughter of Gedaliah and the sad consequence thereof 2 Kings 25.22. and Jer. 41.1.

even those seventy years ] wherein ye have lost full sevenscore fasts: and were not a button the better for them: because they fasted rather to get off their chains then their sins: they rested in their fasts, in the work done, neither regarding how, nor why they should fast. Now God weighs men's actions by their aims. And with him, though a good aim doth not make a bad action good (as we see in the case of Uzzah ) yet a bad aim makes a good action bad, as in Jehu's reformation. He had a squint eye to his own ends in all (as the eagle hath an eye upon her prey when she flies highest) and so consulted ruin to his own house.

did ye at all fast unto me, even to me? ] Did you propound me to yourselves? Or gat I anything by the hand? Did you serve me? and not yourselves rather upon me? was it not sinful self-love, and base self-seeking that put you upon these practices? looked you any higher therein, then only to the satisfying of your own carnal humors? God was not in all your thoughts. This Daniel saw and acknowledged with grief and shame, Chap. 9.13. All this is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities and understand thy truth: Therefore hath the Lord watched upon the evil and brought it upon us &c. The Jews no doubt had prayed much and oft during that seventy years captivity: yet Daniel denies that they had prayed to any purpose: because they had failed both quoad fontem & quoad finem, they had acted from evil principles, and had been carried on by self-respects. They had not that true-heart spoken of by the Apostle Heb. 10.22. but that wicked mind mentioned by the Wiseman Prov. 21.27. The sacrifice of the wicked is abominable: how much more when he brings it with a wicked mind: either as thinking to cozen the God of heaven, or at least to stop his judgments, and still the noise of his own conscience by his external services. Thus Ephraim bore fruit to himself, but proved an empty vine: when as the spouse (that fruitful vine on Christ's house-side) kept her fruit for her beloved: who therefore fed heartily upon it, and not upon her vine only, but her milk too, not upon her honey only, her finer and sweeter services, but upon her honey comb too, that had much wax in it, meaning her worser and courser performances. If the heart be upright all's well betwixt Christ and his people. O labor for that truth in the inward parts, that we may be with Appelles approved in Christ Rom. 16. that he may say of • s, as once he did of Nathanael, Behold an Israelite indeed in whom is no guile, Great virtues • ot, sweetened with sincerity are no ornaments unto us. And Great infirmities, not soured with hypocrisy, are no great deformities. Those God acknowledgeth not, these he imputeth not.

Verse 6. And when ye did cat and when ye did drink ] q. d. In all your actions natural, civil, recreative, religious, you should have sought, served, and set up me, you should have done all to the glory of God, as saith the Apostle: you should have eat, drunk and slept eternal life, as it was said of a certain Scotch Divine. The way of life is above to the wife Prov. 15.24. he goes a higher way then h •• neighbor, who contents himself with a natural use of the creature, but he can extract a spiritual. Grace is called the divine nature, as that which Elixir-like by contaction turns all into the same property with itself: meat makes us not acceptable to God 1 Cor. 8.8. The kingdom of God consists not in meats and dr • nks, Rom. 14.17. Howbeit the Israelites were commanded, as to fast, so to feast •• . forethe Lord; that is, in faith and obedience: & to do everything from the heart, as unto him. This these Jews did not; and are therefore worthily blamed. From their feeding themselves without fear of God, is concluded their no respect to him in their fasts and holy services: since true goodness is ever like itself, and carries an uniformity in all proceedings.

Verse 7. Should ye not hear the words which the Lord ha • h cried ] q.d. Hath •• not spoken loud enough, long enough? Hath he not sufficiently declared his ••• concerning these external actions, and especially concerning a fast profaned through wickedness Isai. 58.3, 4. Jer. 14.12. and eisewhere. Sed surdo s • ul • m; All hath been but as a trumpet sounded in a dead man's ear: you are altogether uncounsellable, intractable: and all that hath been spoken hath even been spilled upon you.

should ye • ot the words ] So the Original runs, by a concise and short kind of speaking, well befitting a sharp reproof. Should ye not hear them and heed them? which if you had done, you might have spared that labor of coming to us: and out of the former prophesies have resolved yourselves.

when Jerusalem was inhib •• ted, and in prosperity ] But then their hearts were fat as •• ease, and the prosperity of those fools destroyed them: who, if they had hearkened to wisdom, had dwelt sasely: and lived quite from the fear of evil. Surely as those that lie on down pillows cannot well hear: so such as be at case in Zion, cannot profit by good counsel. It is by correction that God openeth the ears of men, and fealeth their instruction. Job. 33.16.

when men inh thit the South of the pla • n ] Heb. the South of the plain, that is, the bounds and borders, that part of the country that lieth most open to the inroads of the enemy, and hath most of all felt the desolations of war. See Jer. 1 • .26, and 32,44.

Verse And the word ] See the Note on Verse 4.

Verse 9. Ex •• me true judgment ] According to Deut. 1.17. See the Note there. The prophet having here to do with Hypocrites, who boast much of their piety with neglect of charity and seem to be strict in the service of God, but make overbold with men, presseth them to duties of the second table, which yet he would have exercised in the first table: for not only the second is included in the first, but in the very first commandment of the Law the observation of the rest is commanded, as Luther well observeth.

and show mercy ] Or bountifulness, kindness, favorable dealing.

And compassions ] Heb bowels q.d. Do it out of deep pity fiom the heart-root. Draw out, not your sheaf only, but your soul to the 〈◊〉 this way the poorest may exercise his Charity: though he cannot show mercy, yet he may love it ••• 6.8 he may wish well to it, as these poor wretches that were willing indeed but never (alas) able to relieve the necessitous Mat 25.35. we usually call such poor men, poor souls: but in the bowels of compassions a poor soul may be a rich Christian: and a rich man may have a poor soul.

Verse 10. And oppress not the widow nor the sathe ••• se ] Widows and Orphans are God's clients, taken into his special protection.

the stranger ] Whose right is so sacred, saith one, that there was never ration so barbarous, that would violate the same.

nor the poor ] whose misery moves compassion without an Orator. In the low countries they may not beg, but only look pitifully. To grind the faces of such is barbarous cruelty: to wrong them, or but wrangle with them, is called, man-eating, Psal. 14.4.

and let none of you imagine evil against his brother in your heart. ] For though you never act it, yet Fecit quisque quantum voluit, saith Seneca It is said, Josh. 24.9. Balac arose and fought with Israel: And yet the story saith nothing so. Sed fieri dicitur quod tentatur aut intenditur, saith Ribera upon Amos 9.5. Hec did not, because he durst not: yet he is said to have done it, because he had a mind to do it. A man may die of an inward bleeding: so of heart-sins, which are majoris reatus, as we see in devils, though outward sins are majoris infamiae, as the Schools well observe.

Verse 11. But they refused to hearken ] Being a nation void of counsel, Deut. 32.28. not willing to know what they should do, lest they should do what they would not. Nay (said they once, when they had nothing else to say) but we will have a king.

and pulled away the shoulder ] As untamed heifers do from the yoke: or untoward Porters from the burden. The Vulgar rendereth it, Averterunt scapulam recedentem, making it a Metaphor from those that scornfully turn their backs upon their betters, when they like not their commands: as the Earl of Essex did once upon Queen Elizabeth; whereat she waxing impatient, gave him a cuffe on the ear, bidding him be gone with a mischief. Sides and shoulders should be set to God's work, Zeph. 3.9.

and stopped their ears ] Heb. they made heavy their ears. See here, how they proceeded by degrees from bad to worse (for Nemo repent fit turpissimus ) noted in the many Ands here used. There is a concatenation of Vices as well as of Graces: and he that is one step down the ladder of hell, knoweth not where he shall stop, till he break his neck at the very bottom. Wherefore Principiis chsta. Meddle not with sin: it is modest and maidenlike at first, but who knows what it may come to? We have heard of Virgins so modest at first, as to blush at the motions of an honest love, who being once corrupt and debauched, have grown boldly lascivious, so as to solicit others, so as to prostitute themselves to all comers, &c. Keep thee therefore far from an cvil matter, Exod. 23.7. have nothing to do with the unfruitful works of darkness, Ephes. 5.11. Circa serpentis antrum positus non eris diu illaesus. He that plays upon the hole of the asp may be suddenly stung.

Verse 12. Yea, they made their hearts as an Adamant ] that hardest of stones, harder then the flint, Ezek. 3.9. then the nether-millstone, Job 41.24. Pliny saith of it; Durities ejus est inenarrabilis, & simul ignium victrix natura & ] nunquam incalescens. The hardness of this stone is unspeakable: the fire cannot burn it, nor so much as heat it thorough: the hammer cannot break it; and therefore the Greeks call it an Adamant from its untameablenesse. Hircino tamen rumpitur sanguine, saith the same Author. Howbeit this hardest stone soaked for a while in goats-blood, may be dissolved and broken in pieces. So may the hardest heart by the blood of Christ (the true scape-goat ) applied by faith. They shall look upon him whom they have pierced, and shall mourn: He shall look again upon them, and they shall melt much more. A stroke from guilt broke Judas his heart into despair: but a look from Christ broke Peters heart into tears. Now till the heart be thus graciously mollified, instructions glide off it, as rain falling upon a rock: Afflictions, God's hammers do but beat upon an adamant, qui respuit scalptra & malleos, quin & ipsos disrumpit, which will sooner break them, then be broken by them. Ye stiffnecked and uncircumcised in hearts and cars, ye do always resist the Holy Ghost: as your fathers did, so do ye, Act. 7.51. How their fathers did, appears by this Text, and Neh. 9.29. They had not only sinews of iron, a natural hereditary hardness, (whereby all men are born averse from, yea adverse to the motions of the Spirit: That which is born of the flesh is flesh ) but also brows of brass, Efay 48.4. an habitual, voluntary, adventitious, willful hardness; refusing to be reformed, hating to be healed: such a desperate hardness as neither Ministry, nor misery, nor miracle, nor mercy could possibly mollify.

by the former Prophets ] Heb. by the hand of the former Prophets, that is, by their mouth and ministry: but to as little purpose, through their singular obstinacy, as when Bede preached to an heap of stones.

Therefore came a great wrath from the Lord of Hosts ] Which argues that they were great sinners before the Lord, as Gen. 13.13. for he doth not use to kill flies upon men's brows with beetles.

Verse 13. Therefore it is come • o pass ] By a most just and equal retaliation. Distributive justice requireth that men should be punished according to the nature, and kind of their offenses. The back-slider in heart shall be filled with his own ways: As he makes a match with mischief, so he shall have his belly-full of it: he hath sold himself to do wickedness, and he shall be sure to hav • his payment. With the froward God will show himself froward, Psal. 18.26. he will be as cross as they are, for the hearts of them. If they turn the deaf ear to to him, he'll do as much for them another time. They shall call and cry for help till their hearts and sides ache, but all in vain: he'll not come at them. If they pull away the shoulder, he will pull away their supporters, and they shall be overthrown in stony places, Psal. 141.6. If they harden their hearts, he will harden his hand, and hasten their destruction. This shall they have of God's hand, they shall lie down in sorrow.

Verse 14. But I scattered them with a whirl-wind ] This is the second part of their punishment. The first was no audience, or help from heaven at their greatest need, verse 13. This was the curse of Saul, 1 Sam. 28.15. of Moab, Isaiah 16.12. of David's enemies, Psal. 18.41. The next now is, they were disjected and dissipated, as the dust of the mountains before a whirl-wind: cast out of their native soil, and carried they knew not whither, with a great and fearful dispersion, and discerption of the same body and nation.

thus the land was desolate after them ] This is the third degree of their grievous punishment, their land laid utterly waste and desolate: according to that, God turneth a fruitful land into barrenness for the wickedness of them that dwell therein, Psal. 107.34. Here a learned Expositor observeth a wonderful providence, that this pleasant country, left thus destitute of inhabitants, and compassed about with warlike Nations, was not invaded, and replanted by foreigners for seventy years space: but enjoyed her Sabbaths, resting from tillage and all other employments.

for they laid the pleasant land desolate ] They, by their sins, rather then the Babylonians by their Armies, did all this spoil, as Daiel also confesseth, chap. 9.16. and Nehemiah, chap 1.8. Sin is the great make-bate, hell-hag, trouble-town that hurled confusion over the world at first: and brings desolation still to pleasant countries. Palestins was very pleasant, not more by the nature of the soil, then by God's special blessing: a land that he had espied out for them, flowing with milk and honey, which was the glory of all lands: This land they had laid desolate, or for an astonishment, as some render it: or for an In qua quid? as Montanus reads it, What's here? Nothing of its old pleasantness.

CHAP. VIII.

Verse 1. AGain, the word of the Lord of Hests ] As for reprehension in the former chapter, so for consolation in this: that they might not be discouraged, or say as once they did, There is no hope: but lifting up the hands which hung down, and the feeble knees, they might go on to lay the last stone with joy. To which end also no less then 18. several times in this one chapter God is styled the Lord of Hosts: that resting upon God's Power, and Goodness, (whereof they are assured by many precious promises) as upon the Jachin and Bozez, the two main pillars of a Christians faith, they might have strong consolation.

Came to me ] See the Note on chap. 7.8.

Verse 2. I was zealous for Zion ] See the Note on chap. 1.14. Jealous as an husband, zealous as a loving Father: for, Non amat qui non zelat, saith Augustine; and a Father being rebuked by some for his exceeding forwardness for his friend, answered, Ego aliter amare non didici, I know not how to love any otherwise then earnestly. God therefore to ascertain his people of the truth of the ensuing promises, and to cure their unbelief, lets them know that all this he will do for them of his free grace without their desert. As at first he loved them merely because he loved them Deut. 7.7, 8. so out of the same love, he will bestow upon them all the good things here mentioned. See the like Isaiah 9.6, 7. where after a sweet description of Christ, his kingdom, and Benefits, he concludes all with The zeal (that is the tender love and free grace) of the Lord of Hosts will perform this. Fear ye not, So 2 Sam. 7. 21. For thy words sake, that is, for thy Christ's sake, and according to thine own heart hast thou done all these things which thou hadst promised. According to thine own heart, that is, ex mero motu, out of pure and unexcited love, or zeal, which is the top of all the affections, and the heat of the heart.

Verse 3. I am returned unto Zion ] After a long absence, as it may seem by the late troubles, and that dismal dispersion chap. 7.14. God was gone aside and returned to his place, till they should acknowledge, their offense, and seek his face: in their affliction, said He, they will seek me early. Neither was he frustrated as appeareth Hos. 5.15. with 6.1. Come and let us return unto the Lord, say they; Do so: and then I will come again unto you as the rain, as the later and former rain unto the earth, with a Cornu-copia of peace, plenty and prosperity. Neither this only will I do as a stranger in the land, or as a way-faring man that tarrieth for a night.

but I will dwell in the midst of Jerusalem ] My Shechinaeh, or settled habitation shall be in the midst of it, sc. in my Temple there situated. Maimonides saith, that the Hebrew word here used signifieth continuationem stationis, a sure and settled abode; such as was that of the God-head of Christ in his Manhood. For the Word was made flesh and dwelt amongst us, 〈 in non-Latin alphabet 〉 . The word seemea to be made of this Shacan in the Text.

and Jerusalem shall be called a city of truth ] A faithful city Isaiah 1.17. A Verona rightly so called: a place where the sincere service of the true God is set up and practiced: in opposition to other cities (such as Athens was, wholly given to idolatry Act. 17.16.) that went a whoring after lying vanities, and so forsook their own mercies John. 2.8.

and the Mountain of the Lord of Hosts, the holy mountain ] This and the former clause may safely and fitly be extended to the holy Catholic Church of the New Testament also: whereof Jerusalem and the Mount Moriah, whereon the Temple stood, were Figures. The Rabbin's themselves expect the good things here promised to be performed when their Messias shall come, quem tantis vlulatibus exposcunt.

Verse 4. There shall yet old men and old women dwell in the streets of Jerusalem ] Because the Ancient of days the just Lord is in the midst thereof Zeph 3.5. and he will give every good gift and perfect giving, that is, both Temporal and Spiritual. The F • there of lights will be to His both a Sun and a Shield: and no good th • ng will he withhold from them that walk uprightly Psal. 14.11. Godlnesse hath the promises of both lives 1 Tim. 4.8. Christ is heir of all Heb. 1.2. and the Saints are his coheirs Rom. 8.17. He is the everlasting father, and withal the Prince of • eace: his Children and subject • shall have both the upper and nether spring, both the blessing of the right hand (spiritual blessings in heavenly things in Christ Jesus) and also of the left; Riches and honor, delight and pleasure, life and length of days, peace and prosperity &c. Pro. 3.16, 17. and 8.18. Psal. 112.2, 3. Deut. 28.

and every man with his staff in his hand ] his third leg, as they call it: q. d. they shall live so long that they shall need a staff, a servant or a son (such as Scipio was to his old decrepit father) to lean upon; because the strong men the legs shall bow themselves, that is, bend and buckle under their burden. They shall not be cut off by the devouring sword of war, that slaughter-man of mankind, that lays hepes upon heaps, and by chain-bullets cuts its way through a heap of men at once, without respect of old or young.

and the streets of the city shall be full of boys and girls ] Lads and lassed (as the Hebrew seems to sound) that mind little else but play, as if, with Leviathan, they had been made to sport, or as those people of Tombutum in Africa, who are said to spend their whole time in singing and dancing. But this they could not do if the times were troublesome, and the soldier at his boody play according to that of Abner 2 Sam. 2.14. Let the young men now arise and play before us, that is, thrust their swords in their fellows sider ver. 16.

Verse 6. If it be marvelous in the eyes of the remnant of this people ] Here the Lord graciously answereth the secret objection of these Jews unbelieving and misgiving hearts. It is impossible, thought they, that these promises should ever have their performance: they are sure, too good to be true. This is the voice of carnal reason: it usually tells a story of impossibilities, and judgeth according to sense, looketh upon God's Jordan (as Naaman did) with Syrian eyes. But faith can mount higher and see farther: as a lark with a little eye getting aloft, can see that, which an Ox, with a bigger eye, but being below on the ground, cannot. It is the nature of faith to look upon all things seisable. I can do all things, saith she, thorough Christ that strengtheneth me. Is there anything too hard for the Almighty? was to that an absurd question of these men's Ancestors, Can he prepare a table for us in the wilderness? God can do much more then he will do: but whatsoever he willeth that he doth both in heaven and earth. And if faith have but a promise to fasten upon, she can believe God upon his bare word, without a pawn: and that both against sense in things invisible, and against reason in thing ••• red ble.

••• uld it also be marvelous in mine eyes. ] q. d. will ye measure me by yourselves, and make my thoughts to be as your thoughts, my ways as your ways? there is no compartion. Abraham ca • ed not for the deadness of his own body or his w • ves, but was strong in faith, and gave God the glory of his power Rom. 4.20. This was it indeed that God himself minded him of when he said unto him Gen. 17.1. I am God Almighty, walk before me and be uprihgt: q. d. Thou wilt never do the later unless thou believe the former.

Verse 7. Behold I will save my people from the East ] This was in part (no doubt) literally meant of the scattered Jews: and fulfilled also, in those five hundred years space between the Captivity and Christ, though stories tell us not when and how: and shall be much more at their much-desired conversion. For this is laid down for a general rule, that all Evangelical promises made to the Jews, seeing they neither at first received the Gospel, nor ever hitherto enjoyed that peace, plenty, and prosperity which these and such like promises do purport, cannot but aim at somewhat that is yet to come. Albeit it cannot be denied but that the great and glorious things which in the height and excellency thereof are spoken particularly to them, do in their measure and degree appertain in common to all the faithful: and so in the New Testament are ordinarily applied.

Verse 8. And I will bring them ] and them they are sure to be brought. For who hath resisted his will? he will breathe life into those dead bones and flesh shall cover them: he will make up those two sticks into one, and David his servant shall be king over them forever Ezek. 37.

and they shall dwell in the midst of Jerusalem ] They shall, they shall. O the Rhetoric of God! O the certainty of the promises! what a monstrous sin is unbelief?

and they shall be my people, and I will be their God ] This is a short Gospel: this is the sum of the covenant of Grace. Brevis & longa, planeque aurea est haec clausula, as Pareus some-where speaks of another Teat. This is a long and yet a short clause: short in sound, long in sense, but golden all over.

in truth and righeousnesse ] I will be their God in truth ] that is, in an assured performance of promise.

and they shall be my people in righteousness ] That is, in obedience to my commandments. So here is the covenant renewed in a mutual stipulation.

Verse 9. Let your hands be strong ] Having therefore these promises dearly beloved, let us take heart of grace against all occasions of distrust and fear: let us up and be doing, that the Lord may be with us; Let us fear lest such a promise being left us, yea such a bundle of promises as are contained in the New Covenant, any of you, by shrinking from the service, should seem to come short of it; or by faintly forwarding the Temple-work, should lose the things that he hath wrought, but that ye receive a full reward 2 John. 8. strengthen ye the weak hands and confirm the feeble knees. Say to them of a fearful heart, Be strong, fear not &c. Say the same every man to himself, Encourage yourselves in the Lord your God, as David did 1 Sam. 30.6. Believe the Prophets and ye shall prosper.

do ye not hear in these days these words by the mouth of the Prophets ] myself and Haggai? And should the consolation of God be small unto you? will ye not trust us whom you have alread tried? and take comfort by our words now, whom you have formerly found no liars.

Verse 10. For before these days ] sc. during those forty and four years, wherein they ceased from the work, minding only their own houses and managing their own affairs, their labor was unprofitable, their state unquiet thorought foreign forragers, and homebred Malecontents.

there was no hire for man, nor any hire for beast ] Nulla emolumenta laborum, Both man and beast did their parts, but to little purpose.

They sowed much, and brought in little: they earned money, but put it into a bottomeless bag Hag. 1.6. (See the Note there) the gains did not countervail the pains, the wages the work.

neither was there any peace to him that went out or came in ] whether a man were within doors or without, he was in danger of the enemy (See the like 2 Chron. 15.5.) he did eat the bread of his soul in the peril of his life: being wholly at the enemies mercy, which is mere cruelty. For if a man find his enemy, will he let him go away? said Saul: I trow not, till he have his pennyworth of him; as that Monster of Millaine, as the bloody Papists in the Massacre of Paris, as the merciless Spaniards on the harmless Indians, (fifty millions of whom they have murdered in forty two years, as Acosta the Jesuit testifieth) as Ptolomaeus, Lathur us king of Egypt on these poor Jews, thirty thousand of whom he cruelly killed: and compelled the living to feed upon the flesh of the dead: And lastly as the Jews themselves, of whom Tacitus takes notice, and gives them this character, that there was misericordia in promptu apud suos, sed contra omnes alios hostile odium, that they were kind enough to their own, but cruel to all others, whom they look upon as Idolaters, and therefore think they may safely kill, as they did the Cyprians and Cyrenians in Tra • ans time to the number of 240000. thousand? and as they still do Christians where they can without danger of being discovered: whom also they curse in their daily prayers with a Maledic Domine Nazaraeis: and by whom they are everywhere so contemned and hated, that they are exiled out of the world, cast out of many countries, and where they are suffered (as in Turkey) they are at every Easter in danger of death. For Biddulph telleth us, that if they stir out of doors between Maundy-Thursday at noon, and Easter-eve at night, the Christians among whom they dwell will stone them: because at that time they crucified our Savior, derided and buffeted him.

for I set all men, everyone against his neighbor ] And I set, emisi or commisi, not permisi or dimisi, as the Vulgar hath it: I set on or sent out, not I let or suffered all men. God's holy hand hath a special stroke in the Churches afflictions, whosoever be the instrument. Herehin his all-disposing Providence is not only permissive, but active. I make peace and create evil, that is, war and contention: which is called evil by a specialty, as including all evils.

But is there evil in a city, and I have not done it? Am. 3.6. (for a punishment) sent an evil spirit of division and discord between Abimelech and the men of Shechem Judge. 9.23. not by instilling any evil motions into their minds: but in a way of just revenge for their treachery and cruelty to Gideon's family. This God doth 1. by letting loose Satan upon them (that great kindle-coal, and makebate of the world) to raise jealousies, heart-burnings and discontents between them. 2. By giving them up to the lusts and corruptions of their own wicked hearts. 3. By giving occasions of enraging them more and more one against another. And here the wickedness of these factions and fallings out is wholly from their lusts that war in their members I am. 4.1. and not at all of God, though his providence do concur like as the stench of the dung hill riseth not from the Sun, though the Sun-shine upon it be the occasion of it.

everyone against his neighbor ] A sad case, that common misery should not breed unity amongst them: that necessity had not made them lay down their private enmities: that being vexed so by the common adversary, they should yet vex and interteare one another. Blowes enough were not dealt by the Samaritans, Ammonites, and other Malignants; but their own must add to the violence. Still Satan is thus busy, and Christians are thus malicious: that they must needs fall out by the way home, and give bloody-noses too sometimes. St. James calls upon such to resist the devil, that is, their unruly passions of rage and revenge, wherewith the devil empestereth and embroileth their spirits; and, like your cockmasters, sets one to kill another, that at night he may feed upon both.

Verse 11. But now I will not be unto the residue &c. ] Now that the Temple is well-nigh perfected, and so the cause of my displeasure removed; the matter you see is already well amended, and shall be yet better; for there is a series, a concatenation of God's mercies, like the links in a chain, every former draws on a future, if we break not the chain by our unthankfulness. The right hand of the Lord shall change all this saith Hope, when it is at worst.

As when, tis in better case, it saith, Return to thy rest, O my soul, for the Lord hath dealt bountifully with thee. It is well for the present, and yet it will be better hereafter. Fury is not in God: or if at any time it seem to be, yet he will not always chide, neither will he keep his anger forever. It is with God in some sort as it was with David, whose soul longed to go forth unto Absalom: for he was comforted concerning Amnon, seeing he was dead. Let the Lord but see the rainbow of repentance appearing in our hearts, and he will presently be pacified: well he may wash us, but he will never drown us.

Verse 12. For the seed shall be prosperous ] Or, full and perfect, as the Chaldee hath it; it shall be fruitful and yield a plentiful crop, such as shall every way answer the desire of the husbandman. Instead of your late scarcity (whereof See Hag. 1.9. with the Notes) you shall abound with plenty of all things, feeding of the fat, and drinking of the sweet, and having your heart filled with food and gladness, more particularly.

the vine shall give her fruit ] so that ye shall swim in wine.

and the ground shall give her increase ] her full burden of the best; so that your floors shall swell, and your tables sweat with sweetest varieties.

and the heavens shall give their dew ] that womb of the morning wherein the fruits are conceived.

and I will cause the remnant of this people to possess all these things ] whereas people are apt to attribute too much to means and second causes of plenty and prosperity; God assumes the honor of all to himself. Rain and fruitful seasons are his gift Act. 14.17. And Hos. 2.22. he resolveth the genealogy of corn and wine into himself. I will hear the heaven, and the heaven shall hear the earth &c. And both here, and elsewhere he giveth us to know, that the reward of religion is abundance of outward blessings: which yet are not always entailed to godliness (whatever Jesuits tell us of the Churches prosperity and plenty, fetching her mark from the market ) to the end that it may be admired for itself, and not for these transitory trappings.

Verse 13. As ye were a curse among the heathen ] The people of God's wrath, and of his curse Isaiah 34.5. ahhorred and accursed by all nations Ier. 24.9. lastly a proverb and a pattern for any fearful imprecation Ezek. 14.8. as those that had the bloody wails of God's visible vengeance on their backs, and ( Cain -like) had his manifest mark upon their persons and proceedings. The Turks at this day so hate the Jews for crucifying Christ, that they use to say in detestation of thing, I would I might d • e a • ew then; Let me be a Jew if I cozen thee &c. Such a taunt and a curse this wretched people are still. As they curse Christ and his followers continually every day, so it comes into their bowels like water, and like oil into their bones. Psal. 10 • .18.

O house of Judah, and house of Israel ] i. e. Besides the two tribes of Judah and Ben • amin, diverse of the ten tribes that revolted (for religion sake) unto Judah were carried captive with them, and afterwards returned out of captivity also in their company. To them therefore, as well as to the house of Judah is made the promise. Twelve thousand of these ten tribes returning are found by computation in that 〈◊〉 set down Ezra. 3.64. as the Jew-Doctors have concluded. There are that understand the words of the general conversion of all the Jews in the time of the Gospel; and this may very well be, for ought that I see to the contrary.

so will 〈◊〉 you ] Lest you should say in the language of Ashdod, It is a chance, I will do it saith God.

and ye shall be a blessing ] Not only a name and praise as Zeph. 3.20 but a form to be used in blessing of others: such as was that Ruth 4 11, 12. And not altogether unlike is that prayer of David Psal. 119.132. Look thou upon me and be merciful unto me, as thou usest to do unto those that love thy Name.

sow not, but let your ha • ds be strong ] Be not diffident, but diligent in well doing: in due season you shall reap, if you fain not. See the Note on verse 9. • ase fear expectorates and unmans us: banish it therefore, or ye will be betrayed by it.

Verse 14. As I thought to punish you ] He had promised to make them of a curse a blessing, and here he shows them the cause of this change, namely, God's better thoughts of them, and toward them, upon their return unto him. And because they might haply think that their Fathers had hard measure; he tells them that their panishment was the fruit of their provocation. And whereas they might expect that God should repent and relent toward them, He shows here that He had repented so long, that He was even weary with repenting: and that he therefore. as implacable, because he found them incurable. Hence he resolved as Ezek. 24.13. and would not be altered. Lo thou far these Jews had sound and felt God's fingers: and that in his menaces he had been as good as his word.

Verse 15. So again have I thought ] Sic conversus sum. This change was not in God, but in the people, to whom He is now resolved to show mercy, and that from a gracious purpose and determination, such as altereth not.

sear ye no ] Faith quelleth and killeth distrustful fear: but awful dread it breedeth, seedeth, fostereth and cherisheth.

Verse 16. These are the things that ye shall do ] Heb. These are the words. God will not so do all good for his people, but that they should reciprocate and do something for him by way of thankfulness. Particularly; these are the words, or commands, that ye shall not only know, but do. They are verba vivenda non legenda: as lessons of Music must be practiced, and a copy not read only but written after.

speak the truth every man to his neighbor ] Let your words be few, and ponderous, Lie not in jest, lest ye go to hell in earnest. Let Socrates be your friend, and Plato: but the truth much more. Rather die then lie for any cause.

execuse the judgment of truth and peace ] That is, upright judgment pronounced or delivered with a calm and quiet mind: not angry, nor partial, nor of any distempered or toubled affection; such as hatred, fear, favor &c. All that savors of self should be strained out, and Justice, Justice, (as M • s • s speaketh) that is pure justice wihout mud, should run down as a river. That Magistrate hath too impotent a spirit, whose services like the Dial, must be set only by the Sun o • self and sinister respect. He should have, as nothing to lose so nothing to get: he should be above all price or sale, and 〈…〉 persons, nor receive gifts.

Verse. 17. And let none of you 〈…〉 7.10. Take notice here that as 〈…〉 proves one to he carnal E • h. 2.3. 〈…〉 the root o • bitterness Deut. 29.18. 〈…〉 something in it, that men are here, 〈◊〉 to imagine evil (in 〈…〉 particle in their hearts may seem 〈…〉 secret sins that lie conched in the 〈…〉 man of the heart, and never show themselves to the world men shall be acco •• able See Heb. 4.12. Eccles. 12.14. Jer. 6.1 • . Rev. 2.23. The very want of good thoughts is a sin against that 〈◊〉 and great commandment 〈…〉 22.30. and concupiscence, even before it come to consent, is a sin against the last Commandment Rom. 7.7. But evil thoughts allowed and wallowed •• is a flat 〈◊〉 of every Commandment: so vain is their plea that say, Thought is fra • , 〈…〉 thereupon lay the reins in the neck, and run riot in vain and vile imaginations: O Jerusalem wash thy heart from wickedness, if thou meanest to be saved Jer. 4.14. How many (alas) have we that profess, large hopes of heaven whose hearts are no better then dens of darkness, dungeons of filth • nesse, cages 〈…〉 clean birds, brothelhouses, slaughter-houses, pesthouses of maicious 〈…〉 Atheistical, proud, covetous, malicious and fraudulent projects 〈…〉 continually hammering, and wherewith their wretched hearts are 〈…〉 haunted and pestered? Contrariwise, a godly man is said to 〈…〉 Prov. 12.5. holy imaginations Prov. 12.2. and that his desire 〈◊〉 only good Prov. 11.23. or if worse crowd in (as they will) he rids them 〈…〉 and will not let them lodge there Ier. 4.14. he boils out that filthy 〈◊〉 Ezek. 〈◊〉 and purifieth himself of all pollutions of flesh and spirit 2 Cor. 7.1. he both 〈◊〉 them Psal. 119.113. and forsaketh them Isaiah, 55.7.

and love no false oath ] As not only he that maeth a 〈◊〉 is 〈◊〉 out of heaven, but he that loves it (though made by another) • aches it up and divulgeth it Rev. 22.15. So not only he that taketh a 〈…〉 persuadeth another to it, or that 〈…〉 is a Miosis, less is spoken, and more understood 〈…〉 God's just hatred.

for all these are things that I hate, saith the Lord ] And as the next effect of hatred is revenge, he will not fail to punish such sinners against their own souls.

Verse 18. And the word ] See the of Note Verse 1.

Verse 19. The fast of the fourth month ] wherein the city was taken 2 Kings 25, 3.

and the fast of the fifth, and the fast of the seventh ] See 〈…〉

and the fast of the tenth ] Wherein Jerusalem was first 〈…〉 25.1. This last mentioned was first taken up, upon a like 〈…〉 Constantinople (when the city was besieged by the 〈…〉 advertised of the enemies purpose for a general 〈…〉 mended the defense of himself and the city to the 〈…〉 and prayer: and afterwards appointed every Captain and 〈…〉 certain place of the wall for defense thereof.

shall be to the house of Judah joy and 〈◊〉 ] God 〈…〉 into feasting, all their sadness into gladness, all their 〈…〉 their tears into triumphs: and so gives 〈…〉 about Fasting after a larger and most 〈◊〉 preface 〈…〉 and making much more to their benefit and 〈…〉 main question proposed by them to the Prophet. 〈…〉 this with them by way of 〈…〉

therefore love the truth 〈◊〉 ] 〈…〉 and the ceremonious observation 〈…〉 wherein ye placed so much holiness) abolished 〈…〉 on, the duties of Piety and 〈…〉 yourselves and though of a good 〈…〉 an evil 〈…〉 much ado about them, with neglect or the one thing necessary. And now learn and 〈…〉 the love of the truth that ye may he saved 2 Thes. 2.10 to speak the 〈◊〉 love Eph. 4.15. to do the truth 1 John. 1.6. 〈…〉 lest your lives give 〈…〉 the lie. So will God say, Surely they are my people, children 〈◊〉 will not 〈…〉 will be your Savior. Isaiah 63.8. So shall there 〈…〉 your 〈◊〉 Should we have peace upon any terms, peace without truth, it world be 〈…〉 short 〈◊〉 between the Egyptian plagues. Peace we may 〈…〉 yea peace we may have to buy turth: but we may not give truth to 〈…〉 He purchaseth peace at too dear a rate, that pays his integrity to get 〈…〉 it be passable, as much in you lies, have peace with all men • But if you 〈…〉 but with loss of truth, and ship-wrack of conscience, let it go. And 〈◊〉 long the 〈◊〉 righteousness shall be peace, God will make thine enemies to be at peace with thee. The Historian tells us, that Numa's Temple of 〈◊〉 had this inscription 〈 in non-Latin alphabet 〉 . The Temple of faith and peace: But Faith frist, and then Peace. Keep in with God that he be not a terror to thee (as Jeremiah prays) and then seek peace with men and ensue it, as ever thou desirest long life, and good days cheerful feasts, as here in the text, (called good days, Esth. 8.17.) as ever thou hopest to have the Calender of thy life crowned with many festivals.

Verse 20. It shall yet come to pass that there shall come people ] The Prophet cannot shut up with the former Corollary: but further comforts the Jews with a promise of the conversion and conflux of the Gentiles to the Church; yea Christ's people shall be willing in the lay of his power; they are like the Isles that wait for his law Isaiah • .8. they are set upon it to come for an offering to the Lord upon horses, in chariols, and in litters; to make any shist rather then not come, in litters rather then not at all. The kingdom of heaven shall suffer violence, and the violent take it by force.

Verse 21. 〈…〉 of one city shall go to another ] Not only come upon them when they light on them, and they have a fit opportunity, but they shall go on purpose, one city to another, to gain them to Christ. Propriissimum opus viventis est generare sibi simile, saith the Philosopher, It is the most proper work of every living creature to 〈◊〉 his own kind. The Divine saith the same. Grace is communicative charity 〈◊〉 churl. Birds, when they come to a full heap of corn, will chirp and call in for their fellows.

let us go speedily ] As so many heavenly Cherubims, winged creatures, as the doves to their windows with weariness of flight as counting him happiest, that's first there. Many amongst us fall publicly and shamefully in want of care to come time enough to God 〈◊〉 . It will be long enough ere such men beg David's office of 〈…〉 of his 〈◊〉 : for the door-keeper of God's of house was to be first in, and last out • but these clean contrary. Mr. Fox speaking of out godly Ancestors at

to pray before the Lord ] To see his face in Zion, to partake of his ordinances, what gadding is these by Popish pilgrims to Hull, Loretto &c. Sic videmus in Italia 〈…〉 ac se invicent coheort ari ad visitandam 〈…〉 .i. e. So we see whole towns and villages 〈…〉 and to call one upon another to visit the Lady of Loretto, and to stuff her Churches with vowed presents and memories: though all the thank they have for the same from God, is who required these things, at your hands? 〈…〉

and 〈…〉 to be informed of the right way and 〈…〉 instanted as 〈…〉

I will 〈◊〉 ] 〈…〉 as my old 〈◊〉 will 〈…〉 Go ye, 〈…〉 others with duty: but themselves would do nothing. M • t. 23.4. 〈…〉 good souls in the text: every of whom was as forward for himself, as zealous for another. There are that make these to be the words of the well-affected, in answer to the former invitaion. Let us go speedily, say some citizens: Agreed, say the others; I will go also.

Verse 22. Yea many people and strong nations, &c.] The most populous and potent people subdued by Christ, (not by an army, nor by power, but by God's Spirit of power, of love and of a sound mind) shall send a lamb to the Lord of the whole earth, submit to the scepter and laws of Christ's kingdom, yield the obedience of faith, and be proselyted to the Church.

and to pray before the Lord ] Heb. to entreat his face, which they behold in his Ordinances, those visible signs of his presence. Popish pilgrims, though used hardly, and lose much of their estates, yet satisfy themselves in this, I have that I came for, viz. the sight of a dumb Idol. What then should not men do or suffer, to see God in his Ordinances?

Verse 23. Ten men shall take hold out of all languages ] Ten, that is many, out of all languages, therefore not by compact, or fraudulent convention: for they were far asunder, and of diverse languages, ( nam quisque alijs est barbarus, saith Calvin. )

of the nations ] for God manifested in the flesh, was preached unto the Gentiles, believed on in the world, &c. 1 Tim. 3.16.

shall take hold, even take hold ] as children do on their mothers garments.

of him that is a Jew ] who shall not shake them off, as bastard Gentiles, worthy (even the very best of them) to have their heads bruised with the serpent, as the moderne Jews say of us. Come unto me, saith Christ: Therefore my brethren, dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved, saith Paul.

we will go with you ] Be of your religion: not for fear, or any other by-respect, as those Persians, Esth. 8.17. ( Josephus relates of the Jews, that they were very careful how they received Proselytes in Solomon's time (because then their state flourished) but out of sound conviction, and good affection.

for we have heard ] And by hearing, tasted.

that God is with you ] Of a truth, as that plain Corinthian confesseth, 1 Cor. 14. • 5.

CHAP. IX.

Verse 1. THE burden ] i. e. the bitter and burdensome Prophecy. See the Note on Mal. 1.1.

In the land of Hadrach ] Better; on the land of Hadrach: whereby is meant, not thy land O Immanuel, or, O Messiah (as Jerome, after Rabbi Benaiah ) nor a country that is near, or lying round about another country, as Junius and Danaus expound the Syrian word. But either a province, or a city, of some Note in Syria, not fat from Damascus: Diodate maketh it to be an Idol of the Syrians; which represented the Sun: from which the country took its name, as Isaiah 8. 8. Jer. 48.46. Hos. 10.5.

and Damascus ] The Metropolis of Syria, built say some, in the place where Cain slew Abel; and therehence called Damesech, or a bag of blood; a great scourge to Israel, chiefly famous for Saint Paul's conversion there, and his rapture into the third heaven, during that three-days darkness, Act, 9.9. with 2 Cor. 12.2.

shall be the rest thereof ] sc. of that bitter burden which shall here abide, and be set upon its own base, as chap. 5.11. See a like expression, Joh. 3.36. the wrath of God abideth upon an unbeliever, tanquam trabali clavo fixa: he can neither avert nor avoid it.

when the eyes of man, &c. ] That is, of other men the Gentiles also, who as yet are carnal and walk as men, shall be toward the Lord, lifted up in prayer, and confident expectation of mercy. See Psal. 122.2.

Verse 2. And Hamath also shall border thereby ] i. e. shall share in the same punishment with Damascus, and fare the worse for its neighbourhood.

though it be very wise ] and think to out-wit the enemy: to be too hard for him that way, as Midian was for Israel, by his wiles rather then by his wars, Num. 25.18. God taketh these Wisards in their own craft, (as beasts in a toil) and makes very fools of them, notwithstanding their many fetches; specially when they boast of their wit, as Tyrus did, Ezek. 28.3, 4, &c. and trust in it, Prov. 3.5. The Phoenicians and Tyrians were wont to boast, that they first found out the use of letters, &c. Sure it is that by much trading by Sea, they were grown cunning and crafty Merchants, to cosen others: and this they coloured with the name of wisdom. Wise they were in their generation, Luke 16.8. but so is the fox, the serpent, and the devil: who when he was but young, out-witted our first parents. And we are still sensible of his slights, and not ignorant of his wiles, his methods, and his stratagems.

Verse 3. And Tyrus did build herself a strong-hold ] Thor did build herself Matsor: An Elegancy not to be Englished. (such as are many in the Old Testament, but especially in Isaiah ) It is as if it should be said, A strong hold (such as Tyrus which was naturally fortified) did build itself a strong hold, sc. by the industry and diligence of men; so that she might seem impregnable: yet all should not do. Alexander, after seven months siege, took it and destroyed it.

and heaped up silver as dust ] Pulverizavit argentum quasi pulverem. She had money enough (by means of her long and great trade with all the world, Ezek. 27.) and so might hire what soldiers she pleased for her defense. The sinews of war were not wanting to her. She heaped up her hoards as it were to heaven: her Magazines were full fraught. The word here rendered, heaped up, signifieth to comport and gather in money, as men do corn into barns and granaries. Exod. 8.10. Psal. 39.7. But riches avail not in the day of wrath. And Tyrus converted, leaves laying up, and treasuring, and falls to feeding, and clothing God's Saints, Isaiah 23.18.

Vers. 4. Behold the Lord will cast her out ] Or, impoverish her, as some render it: that's for her money. God can soon let her blood in the vena cava, called Marsupium: and make her nudam tanquam ex mari. And then for her munitions:

He will smite her power in the sea ] She was seated in a Island, upon munitions of rocks: the sea was to her instead of a three-fold wall and ditch. She was better fortified then Venice is; which yet hath flourished above nine hundred years, and was never in the enemies hands: whence she hath for her Motto, Intacta manet. But Tyrus was taken Nebuchadnezzar, as his wages; and afterwards by Alexander, who never held anything impossible that he undertook, how unlikely soever it were to be effected. He found means to fill up the sea with stones, trees, and rubbish, where it divided Tyrus from the Continent: and made himself master of it.

and she shall be devoured with fire ] though seated in the heart of the sea, Ezek. 28.2. and had motted up herself against God's fire. Nothing shall quench the fire that he kindleth.

Verse 5. Ashkelon shall see it and fear ] for, jam proximus ardet Ucalegon, her next neighbors house was now on fire; and she might well fear she should be dashed at least with the tail of that over-flowing storm, that had swept away Tyrus. The sword was now in commission: it was riding circuit, Ezek. 14.17. and God had given it a special charge against Ashkelon, and against the Sea-shore: there had he appointed it, Jer. 47.6, 7. Now Ashkelon, Gaza, and Ekron, were scituate all along the Sea-coast, Southward of Tyre and Sidon. All these were bitter enemies to the Church: and were therefore destroyed by Alexander the Great, that man of God's hand.

Gaza also shall see it, and be very sorrowful ] like a travailing woman, as Isaiah 26.17, 18. where the same word is used: her heart shall ache and quake within her: she shall have sore throws and throbs.

and Ekron: for her expectation shall be ashamed ] Her hope hath abused her, her confidence is cut off, her countenance is covered with confusion. She looked that Tyrus should have been a bulwark to her: or, at least a refuge, if need were. But now she seeth her expectation shamed: The expectation of the wicked shall perish. They look out of the window with Siserah's mother, and say, Have they not sped? have they not divided the prey, &c? But what saith the Church, So let thine enemies perish, O Lord, &c. Judge. 5.30, 31.

and the king shall perish from Gaza ] Rex, id est, Regulus: for there were five Princes of the Philistines; each great city having a Prince over it. The Prince of Gaza that is here designed to destruction may very well be that Betis, whom Darius the last king of Persia had set over Gaza. He having kept out Alexander for two months, was at length taken by him together with the city, and put to a cruel death, as Curtius testifieth.

and Ashkelon shall not be inhabited ] It was so wasted by war, and dispeopled, that it became cottages for shepherds, and folds for sheep. See Zeph. 2.4, • . Howbeit after this it was reinhabited; for that bloody Herod that slew the Infants was borne there, being surnamed Ascalonita: and at this day it is a strong garrison of the Saracens. Saladine pulled down the walls of it: but our Richard the first set them up again, as Adrichomius telleth us out of Gul. Tyrius.

Verse 6. But a bastard shall dwell at Ashdod ] Perhaps he meaneth Alexander: who was a bastard, by his mother Olympia's confession. The Greek here hath 〈 in non-Latin alphabet 〉 , a stranger, an alien, or one of another generation, as the Greeks under Alexander, and afterwards the Jews under the Maccabees. Whence the Chaldee turns this Text thus; The house of Israel shall dwell in Ashdod, and shall be there as strangers which have no father. In the Acts we find that the Jews were scattered up and down Palestine, and some found at Azotus, or Ashdod, chap. 8.40.

and I will cut off the pride of the Philistines ] that is, their wealth, strength, and whatsoever else they gloried in, and grew insolent, and injurious to the Church.

Verse 7. And I will take away his blood out of his mouth ] That is, his bloody prey, (for saith Ibn-Ezra, these Philistines did according to the salvage custom of those times, eat of the flesh, and drink of the blood of their slain enemies) and I will keep them from devouring my people anymore.

and his abominations ] Hoc est, praedas abominabiles, saith Calvin, his abominable spoils, his bloody robberies, and pillages.

and he that remaineth The small remnant of Jews not yet altogether devoured by these cruel Canniballs, the Babylonians, Philistines, and other enemies.

even he shall be for our God ] Though they be but an He, a small poor company of them: yet God will both own them, and honor them.

and he shall be as a governor in Judah ] They shall all be Magnifico's, little Princes, of high rank and dignity: even as Governors in Iudab; God will honor them in the hearts of all men. See chap. 12.8.

and Ekron as a Jebusite ] i. e. either slain, or slave and tributary. I know this Text is otherwise expounded by Junius and others: but I now like this Interpretation, as most proper.

Verse 8. And I will encamp about mine house ] Though it be otherwise but ill fenced and fortified: yet I will see it safegarded and secured from the inroads and incursions of enemies, who are ranging up and down, and not only robbing, but ravishing, Psal. 10.9. For what was Alexander but an Arch-pirate, a strong thief, as the Pirate whom he had taken told him to his teeth? And whether here be intimated by these words, because of him that passeth by, and him that returneth ] something of Alexanders voyages, who passed by Judea into Egypt, and to Ammon’s Oracle with his Army; and thence returned to Persia by the same way, not hurting the Jews; or something about the many expeditions of the Seleucidae, and Lagedae to and fro from Egypt to Syria, and back again: among which hurly-burly the Jews State stood fast, though sometime a little shaken; I dare not say, (saith a learned Interpreter:) It may be both those and all other the like dangers are here generally comprised.

and no oppressor shall pass thorough them anymore ] Chaldee. No Sultan: not the Turkish tyrant, Lord of Greece, as verse 13. say those that take the text of the Jew glorious state at last. Calvin thinks that by this clause, he only expounds what he had figuratively said before. Danaus takes it of violence and oppression among themselves, or of wringing and vexing by their own rulers: they shall be free from violence both abroad an at home.

for now have I seen with mine eyes ] i. e. I have taken good notice of it, I have seen, I have seen, as Exod. 3.7. and mine eye hath affected mine heart. I have well observed that the enemy is grown unsufferably insolent, and therefore come to rescue and relieve my people. The Chaldee hath it thus, I have now revealed my power to do them good: Ahen-Ezra makes these to be the Prophets words of himself, q. d. I have seen all this in a manifest vision. But this is frigidum imo insulsum, saith Calvin and odd conceit: unless we refer it (with Montanus ) to the following words, and make this the sense, (which yet I like not so well) Behold I see in the spirit with the eyes of my mind, the Lord Christ coming and entering with state, the city and temple.

Verse 9. Rejoice greatly, O daughter of Zion ] Draw all thy waters with joy out of this wellspring of salvation. Loe here is the sum of all the good news in the world; and that which should make the saints everlastingly merry, even to shouting and singing in the height of Zion, that their king cometh. This should swallow up all discontents, and make them sing Hosanna in the highest: Blessed is he that cometh in the name of the Lord.

behold thy King cometh ] Not Zerubbabel, or Judas Maccabeus, as some Jews interpret it: nor yet Alexander the Great (as some others) but a greater then he, even Messiah the Prince, as Christ is styled Dan. 9.25. who shall cut off the chariot &c. as it followeth in the next verse, yea all the 4 chariot or Monarchies, as some expound chap. 6. how much more Tyrus, Gaza, Ekron, Damascus, &c. of which he spake before in this chapter.

unto thee ] i. e. merely for thy behoof and benefit, and not for his own. Other kings are much for their own profit, pleasures, pomp, &c. Christ emptied himself of all his excellencies, that we might be filled with his fullness.

he is just and having salvation ] That he may justify thee by his righteousness: and save thee by his merit and spirit. The Vulgar rendereth it, Just and a Savior, so doth the Chaldee. Salvation properly denotes the negative part of man's happiness, freedom from all evils and enemies: but it is usually taken for the positive part also, viz. fruition of all good: because it is easier to tell from what, then unto what we are saved by Jehovah our righteousness.

lowly ] Or poor, afflicted abject, See them set together Zeph. 3.12. and Phil. 4.12. I have learned to want and to be abased. Poverty rendereth a man contemptible, and ridiculous. Pauper ubique jacet, men go over the hedge where it is lowest: the poor are trampled upon, and vilipended as Luke 16.30. This thy Son, he scorned to call him brother: because he was poor. Now Christ became poor to make us rich, a worm and no man ( nullificam • n populi, as Tertullian phraseth it) that we might be advanced to glory, and honor, and immortality. Neither was he more low and mean in his estate, then lowly and meek in mind: as far from pride and stateliness, as as his state was from Pomp and magnificence.

riding upon an asse ] A poor silly beast used by the meaner sort of people.

yea upon a colt the foale of an asse ] Heb. asses, because the colt whereon Christ rode ran after two asses coupled together in one yoke, whereof one was his damm Mat. 21.5. See the Note there. These asses used to the yoke Hesiod calleth 〈 in non-Latin alphabet 〉 wretched, or enduring great toil and labor. That Christ should ride upon the foale of such a hard laboring asse, a young wild colt, not yet ready tamed and trained to the saddle, as it shows his humility, so also his power over the creature (Clarescente gloriâ inter humilem simplicitatem) and his peaceableness too, as Kimchi thinks from that in the next verse, that the Israelites under Christ's government should have no need of horses and chariots. All this description of Christ's person and kingdom we know was punctually fulfilled in our Savior according to Mat. 21. Mar. 11. Luke 19. John. 12. four sufficient witnesses. The old Rabbin's and with them R. Solomon (though a sworn enemy to Christians) take the text of the promised Messias his solemn entrance into Jerusalem: Of Jesus the crucified son of Mary they will not yield, because they stumble at his poverty and expect pomp: But if they had consulted their own Prophets, they would have found, that Messiah was foretold, as despicable Isaiah 53.2. Poor, as here: crucified Dan. 9.26. Num. 21.9. among malefactors Isaiah 53.9. nailed Psal. 22.16. pierced Zech. 12.10. mocked Psal. 69.7. And that their very rejection of him for his meanness and meekness proveth him to be Christ Psal. 118.22. Act. 4.11. It is reported of Agesilaus, that coming to help the king of Egypt in his distress, he was despised by the Egyptians, because of the plainness of his person, and the homeliness of his attire: for they thought that they should see the king of Sparta such an one, as the king of Persia was, bravely habited, and pompously attended. Semblably the Jews expect a Christ like to one of the mighty Monarchs of the earth: and they are strongly possessed with the fond conceit of an earthly kingdom. Hence, when they saw Mahomet arising in such power, they were straight ready to cry him up for teir Massias. The rich hath many friends, saith Solomon, but the poor is hated, or slighted, even of his own noighbour Prov. 14.20. Christ came to his own: but his own received him not. When it was sometime disputed among the Romans in the Council using to deify great men, whether Christ having done many wonderful works should be received into the number of the gods? the Historian saith, that they would not therefore receive him, because he preached poverty, and made choice of poor men to follow him, whom the world careth not for.

Verse 10. And I will cut off the chariot &c. ] This the same in effect with that of Isaiah chap. 9.7. Of the increase of Christ's government and peace there shall be no end, and chap. 2.4. they shall beat their swords into plowshares, and their spears into pruning-hooks: nation shall not lift up sword against nation, neither shall they learn war anymore. Christ was born in the reign of Augustus Caesar, then when having vanquished Lepidus, Antonius, and the rest of his enemies both at home and abroad, he set open gates of Janus in token of an universal peace: and reigned as Lord and Monarch of the Roman world. Polydor Virgil out of Orosius tells us, that the self-same day wherein Christ was born, Augustus Caesar made proclamation that no man should thenceforth give him the title of Lord, manifesto praesagio majoris dominatus qui tum in terris ortus est, saith he, not without a manifest presage of a greater Lord then himself then born into the world: greater 1. both for the peaceableness of his government, as here; no use of weapons or warllike engines. The weapons of our warfare are not carnal, but spiritual. 2 Cor. 10.4. Christ shall bring both to Jews and Gentiles the Gospel of peace and the peace of the Gospel.

he shall speak peace unto the Heathen ] peace of country, and peace of Conscience too: and 2. for the extent of his government, It should be as large as the world, a Catholic kingdom.

his dominion, shall be from Sea to Sea ] From the red Sea the Mediterranean Sea, or the Sea of Palestine: for these two seas were the bound; of the land of Canaan Num. 23.31. for the Jews scarce knew any other sea but these two. And the Prophet here alludeth to the times of Solomon's reign, a • appears by Psal. 72.8. He shall have dominion also from sea to sea: and from the river unto the ends of the earth: that is, from Euphrates to the utmost bounds of the holy land which by a common custom of speech are put for the utmost quarters of the world.

Verse 11. As for thee also ] O daughter of Zion, O my Church: not, O Christ the king of the church, as the Grreek and Latin fathers, and after them the Popish comm •• tarours will needs have it; the better to establish their Chimera of Limbus Patrum Christ here, by an Apos •• p • sis (an ordinary figure) or keeping back something unspoken through earnestness of affection, bespeaks his people in this sort: E • iam tis, As for thee also, I will surely impart unto thee the benefits of that my kingdom, as I have already begun to do in delivering you out of that 〈◊〉 that • irty dungeon of the Babylonish thralldom.

by the blood of thy covenant ] by the blood of Christ figured, by the blood that was sprinkled upon the people Exod. 24.8. Psal. 74.20. Heb. 13.20. and by virtue of the Covenant confirmed thereby.

I have sent forth thy prisoners ] I have enlarged thy captives.

out of the pit wherein is no water ] but mud only, as in Joseph's pit, and Jeremiah's dungeon. The Saints have temporal deliverances also by virtue of the covenant: and if any of Christ's subjects fall into desperate distresses and deadly dangers, yet they are prisoners of hope: and may look for deliverance by the blood of the covenant.

Verse 12. Turn ye to the strong hold ] i. e. to Christ the rock of ages Isa. 26.4. the hope of Israel Ier. 17.13. the expectation of all the ends of the earth. Luke 2.25, 38. Or, to the Promise, that strong tower, whereunto the righteous run and are safe: that are Christi munitissima, as Cyril here saith, strong hold of Christ. Thou art my shield, saith David, I truth in thy word Psal. 119.114. And again, Remember thy word to thy servant wherein thou hast caused me to trust, Verse 49. When young Joash was sought for to the shambles by his murderous grandmother Athaliah, he was hid in the house of the Lord for six years. But whence was this safety? Even from the faithful promise of God 2 Chron. 23.3. Behold the kings son must reign, as the Lord had said of the sons of David, that he should never want a man to reign after him. Hence Psal. 91.4. his faithfulness and his truth shall be thy shield and buckler. Under this shield, and within this stronghold of the promises God had made them in the foregoing verses, these prisoners of hope, these heirs of the promises, were to shroud and secure themselves amidst those dangers and distresses as encompassed them on every fide. And that they might know that the needy should not always be forgotten, the expectation of the poor should not perish forever, here's as precious promise of present comfort.

even today do I declare that I will render double unto thee ] Though you be now at never so great an under, yet I do make an open promise unto you, verbis non solum disertis sed & exertis, I do assure you in the word of truth, that I will render unto thee thou poor soul that liest panting under the present pressure, double, that is, life and liberty, saith Theodoret: Grace and Glory, saith Lyra: Or double to what thou hopest, I will be better to thee then thy hopes, saith Jerome: Or double, that is, multiplied mercy; but especially Christ, who is called the Gift of God by an excellency John. 4.10. the Benefit 1. Tim. 6.2. that which shall abundantly countervail all crosses and miseries Mar. 10.30. Job had all double to him. Valentinian had the Empire; Q Elisabeth the Crown. God will be to his Hannah 's, better then ten children.

Verse 13. When I have bent Judah for me ] God himself did the work though by the sons of Zion, as his instruments whom he used, and prospered against the sons of Greece, that is the successors of Alexander the Great, who led them out of Greece against the power of Persia, and who seizing upon Egypt and Syria, crushed and ground the poor Jews betwixt them, as betwixt two millstones. This Prophesy was fulfilled in the Maccabes: but may have on eye to the Apostles, who were some of them of Judah, some of Ephraim; that is, of the ten tribes, as of Zebulon, Naphtali &c. these Christ used as bows and arrows in the hand of a mighty man, whereby the people fell under him; the sons of Greece especially, where so many famous churches were planted, as appears by the Acts and the Revelation. See Rev. 6.2. with the Note.

and made thee as the sword of a mighty man ] given thee both arms, and an arm to wield them. For it is God that strengtheneth and weakeneth the arms of either party in battle Ezek. 30.24. It is he also that rendereth the weapons vain or prosperous Isa. 54. ult. Ier. 50.9. This Judas Maccabeus well understood: and therefore had his name from the capital letters of this motto written in his Ensign, Mi camoca belohim Jehovah, who is like thee O Lord among the God's? St. Paul also that conquered so many countries, and brought in the spoils of so many souls to God (whence the change of his name from Saul to Paul, as some think, from Sergius Paulus the Proconsul, whom he converted to the faith Act. 13.9.) The weapons of our warfare, saith He, are mighty through God to the casting down of strong-holds. Not I, but the grace of God that is with me &c. And ye men of Israel, why look ye so earnestly upon us, saith Peter, as if by our own power of holiness &c. Act. 3.12.

Verse 14. And the Lord shall be seen over them ] shall be conspicuous amongst them: he shall appear for them in the high places of the field, he shall make bare his arm, and bathe his sword in blood. How many do you reckon me at? said Antigonus to his soldiers, when they feared the multitudes of their enemies. May not God say so much more to his? Hath ever any waxed fierce against him and prospered? If he but arise only, his enemies shall be scattered, and those that hate him shall flee before him.

his arrow shall go forth with the lightening ] Here the former matter is illustrated by many lofty tropes and allusions, either to those ancient deliverances at the red-sea, and against the Canaanites, and Philistines, by thunders, lightening, and tempest, or else, as Calvin rather thinks to the terrible delivery of the Law, with thunderings and lightnings, and sound of trumpets, to the great amazements of the people, insomuch as Moses himself said, I exceedingly fear and quake. He confers Habak. 3.3, 4, 5. and further alledgeth, that Teman here rendered the South, was the same with Sinai, and lies South from Judea. Lightening, thunder, and whirl-winds are a part of God's Armies, which he can draw forth at his pleasure against his enemies. Such things as these fell out ofttimes in the wars of the Maccabees. And how the Lord mightily assisted his Apostles, whose arrows went forth as the lightening, swiftly, suddenly, irresistibly, and whose thunder gave a loud alarm to all Nations, I need not relate.

Vers. 15. The Lord of hosts shall defend them ] Heb. shall hold his buckler over them, which none can strike thorough.

and they shall devour ] sc. their enemies, that till then did eat up God's people as they eat bread, Psal. 14.5.

and subdue with sling-stones ] with weak means, as David did Goliath.

and they shall drink and make a noise ] Tumultuabuntur quasi temulenti, 'It is a Catechresis signifying the very great destruction of their enemies: so that they might be even drunk with their blood, if they had any mind to it: the tongues of their dogs should be dipped therein, as Psal. 68.23, 24.

and they shall be filled like bowls, &c.] that held the blood of the sacrifices.

and as the corners of the altar ] which were all besprinkled with the blood of the sacrifices. A Lapide applies all this to those heavenly Conquerors, and more, that is, Triumphers, the Apostles and Martyrs.

Verse 16. And the Lord their God shall save them ] Not defend them only as Lord of Hosts, verse 15. but as a further favor, save them as their God in Covenant with them.

as the flock of his people ] rescuing them as David did his lamb from the lion and bear, and tending them continually.

as the stones of a crown ] Costly and precious, or Monumentall-stones, with crowns on the top, and set up for Trophies.

Verse 17. For how great is his goodness ] He shuts up all with this sweet Epiphonema, or exclamation, admiring the singular goodness of God to his people in all the former particulars: and yet promising them Abundance of outward necessaries, even to an honest affluence: they should have store of corn and wine; so much as should make them succulent and vigorous, full of sap and good humors. Provided, that first they content not themselves with the natural use of the creature, but taste how good the Lord is. And next, that they put this promise into suit by their prayers, as chap. 10.1.

CHAP. X.

Verse 1. ASK you of the Lord rain ] Ask it and have it: Open your mouths wide, and he will fill them. Seek ye the Lord till he come, and rain righteousness upon you: Surely as the Sun draws up vapors from the earth and sea, not to retain them, but to return them: and as thin vapors come down again in thick showers of rain: So God calls for our prayers, for our profit: and does for us exceeding abundantly above all that we ask or think, Ephes. 3.20. Ask we must, Ezek. 36.37. Prayer is an indispensable duty. Our Savior taught his disciples to pray. He himself was to ask of his Father, and then he should have the Heathen for his inheritance, and the uttermost parts of the earth for his possession, Psal. 2.8. He could have had presently twelve legions of Angels to rescue him: but then he was to send to heaven for them by prayer, Mat. 26.53. I came for thy words, that is, for thy prayers sake, saith the Angel to Daniel. As well as God loved him, he looked to hear from him, Dan. 10.11, 12. for he will grace his own Ordinances, and make his people know both their distance and dependence.

Rain in the time of the latter rain ] Rain is the flux of a moist cloud; which being dissolved by little and little, by the heat of the Sun, lets down rain by drops out of the middle region of the air. This, if it come right in due time and measure, it maketh much for the fattening of the earth, Psal. 65.11. laying the heat, nourishing the herb and tree, Isaiah 44.14. refreshing all creatures, grass, fruits, &c. Lev 26.4. Jam. 5.18. Isaiah 30.23. So if otherwise, it proves a great punishment. Joel 1. Great expectation there was in Judea and those Eastern parts of the former and the latter rain. That, fell in the seed-time about Autumn: this, in the Spring • ide, causing the corn to ear, and kearn before harvest. Both were to be sought of God alone. For are there any among the vanities of the Gentiles that can cause rain? or can the heaven give showers? No, no; These come by a divine decree, Job 28.26. God prepares rain, Psal. 147.8. he dispenseth it in number, weight, and measure, Job 28.25. not a drop falls in vain, or in a wrong place: he also with-holds it when, and where he thinks good, Amos 4.7. The Egyptians used in a profane mockery, to tell other Nations, that if God should forget to rain, they might all chance to starve for it. The rain they though was of God, but not their river: which therefore God threateneth to dry up, Ezek. 29.3, 9. Isaiah 19.5, 6. as also he did (as both Seneca and Ovid testify) in the reign of Cleopatra. The creatures at best are but broken cisterns. Not fountains, but cisterns only; and those broken too; there's no trusting to them: they were never true to those that trusted them.

So the Lord shall make bright clouds ] Nubes cursitantes, thin clouds, that fly swiftly in the air, most commonly before and after very rainy weather. R. Solomon interprets the word here used, not lighenings, which yet are signs and fore-runners of rain, Psal. 135.7. Ier. 10.13. but clouds bringing rain. Clouds are nothing else but vapors thickened in the middle region of the air, by the cold invironing and driving them together: that they may be as so many heavenly bottles holding water, to be seasonably distilled. How they are upheld, and why they fall here, and now, and by drops, not by spouts (since they are vessels as thin as the liquor contained in them) we know not, and wonder.

and give them showers of rain ] Heb. rain, rain, that is, plentiful rain upon his inheritance: the clouds shall return after the rain, and one shower is unburthened, another shall be brewed. God scorns to say to the seed of Jacob, Seek ye me in vain: or that any of his suitours should go sad away, for want of an answer. David asked his for life: and God gave him more, even length of days forever and ever, Psal. 21.4. Many came to Christ for cure of their bodies, he cured them on both sides: and was better to them then their prayers. Gehazi asked Naaman for a talent of silver: nay, take two, said he: and he pressed it upon him. So saith God to his, Ask and spare not, that your joy may be full. Ye are not straitened in me, but ye are straitened in your own bowels. Ye have not, because ye ask not: and he is worthy to want it, that may have it for asking only.

to everyone grass ] Grass for the cattle, and corn for the food of man, as the Chaldee expounds it.

Verse 2. For the idols have spoken vanity ] q. d. Therefore ask good things at God's hands, as rain, food, and all necessary provision: because Idols and soothsayers cannot help you to these things. If they promise you (as they will) believe them not: for they lie as fast, as once Rabshakeh did for his Master: when he promised the people a land of corn and wine, a land of bread and vineyards. And they will finally serve you, as Absalom's mule served her Master: whom she left at his greatest need, to hang betwixt heaven and earth, as rejected of both. Lo such are all creature-comforts golden delusions, lying vanities, apples of Sodom, nec vera, nce vestra, the fashion of this world, saith Paul; the phantasies of men's brain, saith Luke, Act. 25.23. the semblances and empty shows of good, without any reality, or solid consistency, saith Solomon often. They are, saith our Prophet here, a wicked deceit, and cosinage. An arrant lie, a false dream, a vain or empty comfort that utterly deceiveth a man's confidence, and maketh him, in the fullness of his conceited sufficiency, to be in straights. These here for instance: viz. the Jews that had been carried captives as a flock without a guide, sheep without a shepherd, and ye had not (till after some while at least) abrenounced their Idols, Ier. 44.22. Ezek. 9.

therefore they went their way as a flock ] Driven by the butcher to the slaughter-house. Idolatry is a land-desolating sin: as besides these Jews (the more ingenuous of them at this day confess, that in all their punishments there is still an ounce of the golden-calf made by them in the wilderness) the Greek Church was undone by it. The worshipping of Images they defended with tooth and nail (as they say) and established it in the second Council of Nice; not long before the Turk took Nice, and made it the seat of his Empire, in opposition to Constantinople, which at length he took also; and brought in Muhammadism, that foul impiety, which quickly over-spread the whole East and South, like as Popish Idolatry did the West and North. But this iniquity will be their ruin. Babylon the great is fallen, is fallen. She hath fallen culpably, she shall therefore fall penally. And why? She is become the habitation of devils, that is, of idols. See Rev. 9.20. 1 Cor. 10.20.

Verse 3. Mine anger was kindled against the shepherds ] Pastores Impostores: the greedy priests, and false prophets main causes of the captivity: because through their default, there was no knoledge nor fear of God in the land, Isaiah 5.13. Hos. 4.6, 7. See Ier. 23.1. Ezek. 34.1.

and I punished the goats ] The Grandees and Governors, temporal and Ecclesiastical. See Ezek. 34.17. They should have been as the he-goats before the flock, Ier. 50.8. worthy Guides to God. But they were goats in another sense, unruly, and nasty, and lascivious (as those two filthy fellows for instance, whom for their adultery the kind of Babylon roasted in the fire, Ier. 29.22.) and such as begat kids of their own kind, men of their own make, and went before them in wickedness, as the goats lead the flocks.

for the Lord of hosts ] Better to read it, but the Lord of hosts, &c. And this is spoken for the comfort of those that called upon God, and abhorred Idols, and Idol-shepherds, that were in special covenant with him, and therefore owned by him, as his flock, or peculiar charge. Now, to such he promiseth to feed them as him sheep, and to furnish them as his horse for service, his goodly war-horse, mainly respected by his Master, as Bucephalus was by Alexander. This may in part be understood of the Maccabees victories: but principally of the Apostles, those white horses, upon which they rode thorough the world, conquering and to conquer, Rev. 6.2. Saint Paul is fitly compared to that war-horse in Job, chap. 39.20. whose neck is clothed with thunder, and the glory of his nostrils is terrible. He mocketh at fear, and turneth not back from the sword. He goeth on to meet the armed man, and swalloweth the ground with fierceness, and rage, &c.

Verse 4. Out of him came forth the corner ] Angulus, not Angelus as some Vulgar Latin translations have it: and A Lapide justly finds fault with it. A like fault Surius and Caranza (his fellow-popelings) are content to wink at, nay to defend in the Laodicene Council, because it makes for their Angel-worship. For whereas the Council truly saith, 〈 in non-Latin alphabet 〉 , Christians must not pray to Angels. They make the words to be Non oportet Christianos ad angulos congregationes facere. Christians ought not hold their meetings in corners; and they make the title say, the same thing. but is this fair dealing, thus to falsify antiquity for their own ends, and to maintain their own errors? As for the Text.

Out of his came forth, &c. ] That is, Out of Judah shall be had all things necessary, both at home (and here the Prophet proceeds from the foundation to the nails, or fastening of the house together) and abroad: both for the mastering of the enemy by the Battle-bow, &c. and the making of him tributary: for

Out of him shall come every exactour ] sc. Of homage and tribute, as the fruit of their victory. Danaus senceth it thus. Out of Judah shall go every oppressor which did vex his people before, God driving him forth.

Verse 5. And they shall be as mighty men ] Or, as Giants, as Gabriel's, they shall be strong in the Lord, and in the power of his might, they shall do worthily in Ephratas, and be famous in Bethlehem: their bow shall abide in strength, and the arms of their hands be made strong, by the hands of the mighty God of Jacob: from thence is the shepherd, the stone of Israel. Gen. 49.24. If it could be said of Mithridates, a mere Atheist, that he never wanted any courage nor counsel; how much of God's warriors, such as Judas Maccabeus, especially Messiah the Prince, who treads down his enemies as the mire of the streets, setting his feet in their necks and making them to be found liars unto him, that is to yield him at least a forced and feigned subjection.

and they shall sight because the Lord is with them ] This is enough to make them fight up to the knees in blood, that they have God to stand by them: not only as a spectatour, or Agonotheta (though that's somewhat: dogs and other baser creatures will fight lustily when their masters are by, and to set them on) but as a Captain of the Lord Hosts, as Christ is called, and a Coadjutor, a Champion, a man of war Exod. 15.3. Yea, he alone is a whole army of men, he is Van and Rei • e both, Isai. 52.12. The shields of the earth belong to him, the Militia of the world is his Psal. 47.9. he hath magnleh choloth and matteh choloth, as the Rabbins well observe, armies both above, and beneath, as his horse and foot to fight for him people.

and the riders on horses shall be confounded ] As they were in the conquest of Canaan, where the enemies had horses and chariots, when the Israelites had neither, as Orig • n observeth: and as they were in all David's wars, and the rest of the victorious kings of Israel, who according to the Law Deut. 17.16. made no use of horses (but said An horse is but a vain thing for battle &c. God takes no delight in the strength of an horse ) and ever fought on foot with singular success. So did the Maccabees, Zizka, and after his the Bohemians, the English in France at the battle of Spurres (so the battle of Terwin was called in Henry the eighth his time, from the French posting away to save their lives.)

Verse 6. And I will strengthen the house of Judah ] Robustos, as quasi Gabricles efficiam. See Chap. 12.8. Isaiah 10.34. See verse 5. of this chapter. The Saints shall be strengthened with all migh. according to his glorious power, Col. 1.11. at the Resurrection especially, when Christ shall change their vile bodies, and make them like unto his glorious body in strength, agility, beauty &c. The bodies of the Saints, saith Luther, shall have that power as to toss the greatest mountains in the world like a ball. Auselme saith such, as they shall be able to shake the whole earth at their pleasure. Our Savior saith, that they shall be as the Angels of God Luk. 20.36. more like spirits then bodies, while they are here, In quiet and confidence is their strength Isaiah 30.15. and again in the same chapter verse 7. their strength is to sit still. They expected much strength from Egypt: but the Prophet tells them that by siting still and waiting for the salvation of God by faith, they shall have an Egypt, and better, out of weakness they should be made strong, wax valiant in fight, turn to flight the armies of the aliens, as the Maccabees did, and as Michael and his Angels Rev. 12. the noble Army of the Apostles, who were more then Conquerors: and Martyrs who tired their tormentors and laughed at their cruelty: the valor of the patients, the savageness of the persecutors strove together; till both exceeding nature and belief, bred wonder and astonishment in beholders and readers. These were those lion-like men of the tribe of Judah that took the kingdom by violence. Judah which signifieth the Confessor, had the kingdom, as Levi had the Priest-hood, both forfeited by Reuben who was weak as water. Gen. 49.

and I will save the house of Joseph ] that is, Ephraim, but for the ten tribes, whom God here promiseth to save, not to bring back, saith the Geneva-Note on Ver. 9. But others there are that gather from these words and these that follow, that God will not only preserve them, but reduce and resettle them in their own country, yea, and multiply them so abundantly, as that their country shall not be able to hold them Verse 10. Whence cometh Ashurs and Egypt's subjection to Christ; that is, all the tract of the East, and of the South verse 1. and their perpetual establishment in the faith.

Verse 12 And I will bring them again to place them ] I will place them in their houses as Hos. 11.11. The Sept. render it, I will cause them to dwell. The Chaldee I will gather together their captivity. Some special mercy is assured them by this special word of a mixed conjugation.

for I have mercy upon I them ] Heres a double cause alleged, of these so great and gracious promises: and both excluding works. First God's mere mercy. Secondly his Election of grace, for I am the Lord their God. This latter is the cause of the former: for God chose his people for his love, and then loveth them for his choice. The effects of which love are here set down. 1. That he heareth their prayers, I will hear them. 2. That he reaccepteth and restoreth them in Christ, as if they had never offenced against him. They shall be as though I had not cast them off. That was a cutting speech, and far worse then their captivity Jer. 16.13. When God not only threateneth to cast them out of their country into a strange land, but that there he would slew them no favor. Here he promiseth to pity them; and then they must needs think deliverance was at next door by.

and they shall be as though I had not cast them off ] And this the sooner, and the rather, because they called them outcasts, saying, This is Zion whom no man seeketh after Jer. 30.17. The Jewish Nation, saith Tully, show how God regards them that have been so oft overcome, viz. by Nehuchad-nezzar, Pompey &c. God therefore promiseth to provide for his own great name, by being fully reconciled to his poor people, whom the world looked upon abjects. for I am the Lord their God And if I should not see to their safey, it would much reflect upon me. This David well knew, and therefore prays thu, I am thine, Lord save me.

and will hear them, Or, I will speak with them: speak to their hearts. It is no more, saith One, then if a man were in a fair dining-room with much good company, and there is some special friend whom he loveth dearly, that calleth him aside to speak in private of business, that nearly concerneth him: and though he go into a worse room, yet he is well enough pleased. So if God, in loss of friends, houses, country, comforts whatsoever, will speak with us, will answer us, the loss will be easily made up. Philip Lantgrave of Hesse being a long time prisoner under Charles 5. was demanded what upheld him all that time? He answered, that he had felt the favor of God, and the Divine consolations of the Martyrs. There be Divine comforts that are felt only under the cross. I will bring her into the wilderness, and there speak to her heart Hos. 2.13. Israel was never so royally provided for, with Manna, Quails, and other cates, as when they were in the wilderness. The cross is anointed with comfort, which makes it not only light, but sweet: not only not troublesome and importable, but desirable and delightful, saith Bernard. Thy presence O Lord made the very gridiron sweet to Laurence, saith another; How easily can God make up our loss; and breaches?

Verse 7. And they of Ephraim shall be as a mighty man ] The same again, and in the same words, for more assurance; because the return of the ten Tribes might seem a thing more incredible, Erant enim quasi putridum cadaver saith Calvin here: they were as rotten carcasses, and they had obiter only heard of these promises; as if some grain of feed should be dropt by the high-way-side: for they were now as aliens from the Common-wealty of Israel.

and their hert shall rejoice as throught wine ] Which naturally exhilarateth Psal. 104.15. and is called by Plato one of the Mitigaters of human misery See Prov. 31.6. with the Note. Some nations use to drink wine freely before they enter the battle to make them undaunted. Some think here may be an allusion to such a custom. I should rather understand it of that generous wine of the spirit Eph. 5.18.

yea, their children shall see it ] Therefore they were not to antedate the promises, but to wait the accomplishment which should certainly be, if not them, yet to theirs after them, even a full restauration in due season.

Verse 8. I will hiss for them and gather them ] As a shepherd hisseth or whistleth for his flock. See Judge. 5.16. where it should not be translated the bleatings of the flocks, but the hissings or whistlings of the shepherds to their flocks, when they would get them together. God, who hath all creatures at his beck and check, can easily bring back his hanished, gather together his dispersed with a turn of a hand Zech. 13.7. with a blast of his mouth, as here; as if any offer to oppose him herein, he can blow them to destruction Job. 4.9. He can frown them to death Psal. 80.16. He can crush them between his fingers, as men do a moth Psal. 39.11. and crumble them to crattle Psal. 146.4. Like sheep they are laid in the grave, death shall feed on them: and the upright shall have dominion over them in the morning, and their beauty shall consume in the grave from their dwelling. Psal. 49.14.

For I have redeemed them ] I have in part, and that's a pledge of the whole; my hands also shall finish it, as Chap 4.9. God doth not his work to the halves; neither must we: but if he shall be All in All unto us, we must be altogether His, Cant. 2.16. His is a covenant of mercy, ours of obedience: which must be therefore full and final, as Christ hath obtained for us an entire, and everlasting redemption. Heb. 9.12.

and they shall increase as they have increased ] By verue of that promise to Abraham Gen. 13.16. I will multiply thy seed as the dust of the earth: and Gen 15.5. as the stars of heaven. This promise was not presently fulfilled; for when they came into Egypt they were but seventy souls of them. But under the Egyptian servitude, they increased abundantly Exod. 1.7. they spawned (as the word signifies) and bred swiftly: so that they went thence 600000. strong. Exod. 12.37. So that they soon became a mighty and populous nation Dent. 26.5. Judea was not above 200 miles long, and 50 miles broad: not near the half of England by much; yet what huge armies had they, when the two tribes and the other ten met in the field, one against another? And even at this day (whatever is become of the ten tribes: whether they be in China, or America) the Jews are a very great and numerous people. It is thought that there is not any one nation under heaven so great in number as that is, if the dispersed Jews might all be gathered together into one place: And who knows what we may (some of us) yet live to see? The late Clavis Apocalypt • ica promiseth great matters to fall out within these three or four years.

Verse 9. And I will sow them among the people ] Scatter them indeed, but for an excellent purpose, that they may bring forth fruit to God: and be a blessed means of bringing in the fullness of the Gentiles harvest. Some kind of the knowledge of God was diffused by the Jew wherever they came: and when at length the Gospel was preached by the Apostles, they first dealt with the Jews (who had their Synagogues in all places) as it was necessary Act. 13.46. that as they had been the only people of God, so now they might be the first invited guest. This invitation when they put from them and so judged themselves unworthy of • ternal life, what remained but that the halt and the blind Gentiles should be fetched in from the high ways and hedges, that so God's house might be full. So then their despersion was a semination: and their exile opened a gate for the Gospel. hence also it is called 〈 in non-Latin alphabet 〉 a dissemination, or scattering: as when a man soweth seed abroad. 1 Pet 1.1. I am. 1.1.

and they shall remember me in far countries ] Saint Paul testifieth that the twelve tribes instantly served God day and night Act. 26.7. a great deal better, doubtless, then they do at this day; being as reverend in their Synagogues, as grammar-boys are at school when their Master is absent, saith an eye witness.

and they shall live with their children, and turn again ] They or their posterity shall. God's promises bear a long date many times, and the believing Hebrews are told that they had need of patience, or tolerance: that after they had done the will of God, and suffered it too, if need be, they might receive the promise. Heb. 10.36. And they are further exhorted to run with patience the race that is set before them: wherein he that believeth maketh not hast, but can want and wait for what he wisheth, till God please: being desirous rather that God may be glorified then himself gratified, if both may not stand together.

Verse 10. I will bring them again also out of the land of Egypt ] whither they fled for fear of the Babylonians Jer. 44. and where it seems they became a mighty people, if that be true which Josephus writeth, viz. that Ptolomic Philadelph sent back an hundred and twenty thousand of them into Judea, and by that royal beneficence obtained the seventy Seniours to be sent by Eleazar the High-priest, for the translating of the Hebrew Bible into Greek. His successor Ptoiomaeus Lathurus was nothing so courteous: for he slew 30000. of them with unheard-of cruelty: and made the living devour the dead.

and gather them out of Assyria ] whither the ten tribes were carried captive, and scattered all abroad through the one hundred twenty and seven province, as Haman suggested to the king Esth. 3.8.

and I will bring them into the land of Gilcad and Lebanon ] that is, into Judea (the bounds whereof were Lobanus and Gilead ) a figure of the Church, that land of delights. See Cant. 4.1, 8. God's Hephsibah Isa. 62.4. O praeclaram illam dieculam? when shall it once be? The comfort is, God can make a nation conceive and bring forth, both in one day Isaiah 66.8. O pray, pray, pray, as Psal. 14.7. and as the poor Jews pray at this day, Let thy kingdom come speedily, and even in our days.

Verse 11. And he shall pass thorough the sea &c. ] who shall? The people for want of room, saith Junius: they shall enlarge their quarters into Egypt, Assyria and other nations subduing them to Christ. God shall (say others, and I think better) he shall fright the sea, and miraculously deliver his people, as once he did at the red sea, which threatened to swallow them, but God made it to preserve them. He will remove all rubs and Remora's, all obstacles and impediments: Neither Egypt, nor Assyria shall be able to hinder what God will have done. See Isa. 11.15. The misunderstanding of this and the like texts to this, might haply occasion that unhappiness that befell the Jews in Crete Anno 434, The devil under the name of Moses (whom he personated) persuaded those poor creatures, that he was sent from God, to bring them home again to their own country. This they soon believed (as they are wondrous apt to work themselves into the fools paradise of a sublime dotage) and leaving all their good to others, followed this seducer (who had spent a whole year in travelling over the country for the purpose) together with their wives and children to the top of a steep rock that hung over the sea. Thither when they were come, this mo •• Moses commanded them to wrap their heads in their upper garments, and so to th ••• themselves from the rock toward the sea, assuring them of a safe passage. They readily obeyed him: and in that sort perished a great many of them. And more had followed, but that (as God would have it) some Christian fishermen, being there at that instant, took up some of them as they were s • oting upon the waves, and ready to perish: who afterwards returning to the rest of the Jews, told them how they had been cheated, and how nar • owly they had escaped: whereupon they being all enraged (as they had reason) sought for this Seducer to put him to death. But when he could not possibly be found anywhere, they soon concluded that it was the very devil that old man-slayer: and diverse of them, moved by this calamity, became Christians. The Jews generally believe that their Messias when he cometh shall do such miracles as Moses wrought at the red sea. They tell us also that in the time of the Maccabees, diverse Jews that had sled into Greece passed through the narrow sea of Propontis, that runs betwixt Chalcedon and Constantinople, to go back into their own country.

and all the deeps of the rivers shall dry up ] As once Jordan did before Joshua and the people: and as Rev. 16.12. Euphrates shall do before those kings of the East, which some make to be the Eastern Jews: and the drying up of Euphrates, to be the downfall of the Turkish Empire. Event will be the best interpreter, when all's done.

Verse 12. And I will strengthen them in the Lord ] that is, in Christ the head of the Churches: for by his own strength shall no man prevail, saith holy Hannah 1 Sam. 2.9. and without me ye can do nothing, saith Christ the true vine, from whom we have both the bud of good desires, the blossom of good resolutions, and the fruit of good actions. Only we must fetch our strength by faith from Christ: and pray as Isaiah 51.9. Awake, awake, put on strength, O arm of the Lord.

and they shall walk in his name ] i. e. in his strength and to his glory. See that sweet promise Isa. 40.29, 30, 31. See also the Note above on verse 6.

CHAP. XI.

Verse 1. OPen thy doors O Lebanon This chapter is no less comminatory, then the two former had been Consolatory. The tartness of the threatening maketh men best taste the sweetness of the Promise. So wre and sweet make the best sauce: Promises and threatenings mingled, serve to keep the heart in the best temper. Hypocrites catch at the Promises, as children do at sweet-meats: and stuff themselves therewith a pillow as it were, that they may sin more securely. Here therefore they are given to understand, that God will so be merciful to the penitent, as that he will by no means clear the guilty. That's the last letter in God's name Exod. 34.7. and must never be forgotten. It is fit the wicked should be forewarned of their danger; and the god • y forearmed. This chapter h • ngs over Jeruslaem as that blazing-starr in the form of a bloody sword is said to 〈◊〉 none for a whole y • eres-space, a little before that last destruction of it, that is here •• retold five hundred years before it fell out.

open thy doors O Lebanon ] i. e. lay open thou thyself to utter ruin: for it is 〈…〉 cannot be avoided. Lebanon was the confine of the country on that 〈◊〉 , whereby the Romans made their first irruption, as by an inlet Doors 〈◊〉 a ••• ttributed to this forest; because against Lebanus is set A •• thbanus, 〈◊〉 mountain; which is joined unto it as it were with a certain wail: so that these were and are narrow passages and gates kep sometimes of the kings of Persia by a special officer, Neb. 2.8. and fortified by nature: yet not so strongly, but that the Romans brake in this way, and much wasted the for • est, to employ, the tree • for the besieging of Jerualem; as Isaiah 14 8. The Ch ••• ee Paraphrast by Lebanon here understandeth the Temple, which was built of the Cedars of Lebanon: and Ezech, 17.3. Lebanon is put for Jerusalem: which also had in it that house of the fo • rest of Lebanon, built by Solomon 1 King. 7.2. wherein he had both his throne of judgment ver. 7. and his armonry chap. 10.17. So that by Lebanon may be very well meant the whole country of Judea: but especially the city and Temple, the iron gates whereof opened themselves of their own accord, that had not been open in seven years before: and could scarce be shut by twenty men, saith losephus. This fell out not long before the city was taken by Titus, whereupon R • ble Jonathan the son of Zach • i cried out, En vaticinium Zach • riae, Behold the Prophesy of Zacharias sulfilled: for he foretold this, that this temple should be burnt, and that the gates thereof should first be opened.

that the fire may devour thy Cedars ] Warr is as a fire, that feedeth upon the people Isa. 9.19. or like as an hungry man snatcheth &c. ver. 20. there is in war no measure or satiety of blood. the Greek word to war signifieth much blood. The Hebrew word, devouring and eating of men, as they cat bread. The Latin Bellum, à belluis. it destroys the Lord as well as the losell, the cedar as well as the shrub. Tamberlanes coach horses were conquered kings. Adonibezecks dogs, seventy kings gathering crumbs under his table. Let fire come out of the bramble, and devour the Cedars of Lebanon Judge. 9.15. that is, Let fire come out s • om Abimelech, and devour the men of Si •••• en. ver 20.

Verse 2 Howle fir • rce that is ye of lower rank: or ye meaner cities, those daughters of le • usalem, that felt the Romans force: 〈◊〉 , take up a loud out-cry, a doleful ditty after the manner of those that are carri ••• captive by the enemy. Psal. 137 3. For there they, that carried • s away captive, required of us a song: and they that wasted us, qui contumulaban • nos, that threw us on 〈◊〉 (so Tremellius • endreth • t, conser Isa. 25.2.) or those that made us 〈…〉 nostri, (so S • hindler ) required of us mirth.

because all the mighty are spoiled ] the magnifico • s, the men of power as they are called Psal. 76.5. stout hearted and every way able for strength, courage and riches; which oft take away the life of the owners, and exp •• e them to spoil; as every man desireth to lop the tice that hath thick and large boughs and branches.

howl O ye oakes of Bashan ] Ogs country, who only remained of the remnant of Giants Deut. 3.11. The Jews fable that he escaped in the flood, by-riding astride on the Ark. By the oaks of his country understand, the strong and eminent. The Chaldee rendereth it Satrapae provinciarum, ye provincial Governors.

for the forest of the vintage ] Or the defensed forest, viz. of Lebanon i. e. Jerusalem that seemed impregnable, but at length came down ruit alto à culmine, as a cedar that is felled by a Mighty One Isaiah 10.34. Death hewed its way thorough a wood or forest of men in a minute of time from the mouth of a murdering piece, or some such warlike engine. When the sword is once sharpened, it makes a sore slaughter: it contemneth the rod Ezek. 21.10. q. d. what does this silly rod do here? these lesser and lighter judgments? let me come, I will make work amongst them: down with these oakes, down with this defensed forest &c.

Verse 3. There is a voice of the howling of the shepherds ] Potentes potenter torquebuntur. The loftiness of man shall be bowed down: and the haughtiness of men shall be made low: and the Lord alone shall be exalted in that day. The shepherds were grown foolish ver. 15. Idol-shepherds 17. they cared for no other instruments but forcipes & mulctram the sheares and the milk-paile: they were become greedy dogs, which could never have enough (they were sick of the bulimy or appetitus caninus ) yea they were as so many young lions ramping and ravening, as it is here, and Ezek. 19.2, 3. Both Princes and Priests were turned tyrants: and instead of feeding the people in the integrity of their hearts, and guiding them with the skillfulness of their hands, prey'd upon them and plucked the skin from off them, and their flesh from off their bones Mio. 3.2.

for the pride of Jordan is spoiled ] the swelling of Jordan dried up by the Romans, as Jerome interprets it: Or the proud and stately palaces and possessions that the great Ones had gotten upon the banks of Jordan for fruitfulness and pleasance, as à Lapide; Or the numerous and proud nation of the Jews likned to the yearly overflowing of Jordan, whereof see Josh. 3.15. Ier. 49.19. as Diodate.

Verse 4. Thus saith the Lord my God, Feed the flock of slaughter ] so lately pulled out of the jaws of those lions