Exposition of Ezekiel 30-48

Ezekiel being taken off by the Lord from prophesying to the Jews, Ch 24.27. he was employed two years & upwards in prophesying to other Nations, as appears by comparing Ch: 24.1. with Ch. 32.1. & having done with them, here he is Cōmission'd again to prophesy to the Jews; Son of man, speak unto thy people; cease now to speak anymore to the Nations which are strangers to thee, & speak to thine own people, to the Jews which are of the same root, stock and kindred with thyself. The Hebrew is to the sons of thy people. Its observable God saith not to the children of my people, or to the Jews, but to thy people; God did disown them, they were so stubborn and disobedient that he would not acknowledge them for his: Oft in this prophesy they are called Ezekiel's people, Chap: 3.11. Chap: 13.17. and four times in this Chapter, in this 2. verse. the 12.17. & 30. in all these verses its the children of thy people. When the Jews sinned that grievous sin in making the Calf, God disowned them, and said to Moses, Go get thee down, for thy people have corrupted themselves, Exod: 32.7. Sin makes breaches between the nearest relations, and causes God to disown his own people, and his own institutions, Isa. 1.14. The new Moons, and the appointed Feasts my soul hateth.

When I bring the sword upon a Land.

By sword is meant war and the evils do attend it, as Chap. 6.3. & 14.17. & 29.8. & 30.4. & 32.11. The Hebrew is thus, A Land when I shall bring upon it the sword; here is a Nominative Case, viz: Erez put absolute; and Sanctius saith, when a Pronoun follows, that Nominative must be put in the place and Case of the Pronoun, as our translation hath done, saying, I will bring a sword (not upon it, but) upon the Land. Land is not put for Judea, but indefinitely for any Land.

If the people of the Land take a man of their Coasts, and set him for their watchman.

When a Land is in danger of being invaded, the people's care is to chose out one or other to set him in some eminent place for a watchman. Montanus and the Vulgar render the word Mikzehem, de novissimis suis, They take one of the lowest and meanest rank; but Katzah notes the border and extreme part of a Land, or any other thing: Its better as our translation hath it, a man of their Coasts or borders, where the enemy was like to make his first approach.

A watchman.

Tzopheh is from Tzaphah, which is accurately to observe, to open the eyes, and fixedly to behold an object, and take special notice thereof; so is a watchman to do: 2 Sam. 13.34. The young man that kept the watch, lift up his eyes and looked, and behold there came much people. He did not barely look, but lift up his eyes and looked, he made an accurate observation. So 2 Sam. 18.24. The watchman went up to the roof over the gate unto the wall, and lift up his eyes, and looked, and behold, a man running alone; he put forth himself to the utmost to make a discovery, his eyes were intent upon it.

Vers. 3. If when he seeth the sword come upon the Land, &c.

This verse sets out the office of the watchman; which is,

• 1. To look diligently about him, whether there be any danger approaching, any enemy near at hand, coming to invade or make attempts against the Land.
• 2. If so, he is to blow the Trumpet presently, and to give warning thereof, stirring up all to procure public safety.

He blow the Trumpet.

The Hebrew word to blow, is 〈 in non-Latin alphabet 〉 Takah, which signifies to fasten, but when its join'd with the word Manus, it notes to strike the hand or strike hands, when with the word Shophar, a Trumpet, it signifies to blow, as 2 Sam: 2.28. Joab blew a Trumpet; so 1 Sam. 13.3. Saul blew the Trumpet, and Joel 2.1. Blow the Trumpet in Zion. Trumpets of old were made of the horns of Beasts, of Brasse, and Silver.

And warn the people.

The blowing of the Trumpet was a warning to the people to look to themselves; but this warning was not only by the voice of the Trumpet, but also by the voice of the watchman; for having blown the Trumpet upon the discovery and approach of an enemy, the watchman was to shift for his life and liberty, by returning to his people, and so to call upon them to provide for public safety. The word in Hebrew for warning, is Zahar, which signifies to shine, illuminate, and metaphorically to warn; because when a man is warned, he is instructed, and hath light given in unto him.

Vers. 4. Then whosoever heareth the sound of the Trumpet, and taketh not warning; if the sword come and take him away.

Many are so taken up with the world, that though they hear of danger at hand, yet they will not hear, but venture so long that they are caught, the sword comes and takes them away. The Hebrew is, he that hearing heareth.

His blood shall be upon his own head.

He hath no cause to blame the watchman, he blew the Trumpet and warned him, the fault is in himself, that he took not the warning, that he made not haste to secure his own life, he is guilty of his own death, and hath voluntarily brought it upon himself, the whole fault is his own; that is the meaning of this phrase, His blood shall be upon him, or, upon his own head, which is frequent in Scripture, Josh. 2.19. It shall be, that whosoever goeth out of the doors of thy house into the street, his blood shall be upon his head, and we will be guiltless; that is, he shall be guilty of his own death, not we; 1 Kings 2.37. On the day thou goest out, and passest over the Brook Kidron, thou shalt surely die; thy blood shall be upon thine own head, thou shalt be the cause of thine own death, not I, said Solomon to Shimei.

Vers. 5. He heard the sound of the Trumpet, and took not warning; his blood shall be upon him.

Here the reason is given why he is guilty of his own death; because he was within the sound of the Trumpet, he heard it, that proclaimed the danger was at hand; but he was secure minding his profit or pleasure, and took not warning.

But he that taketh warning shall deliver his soul.

He that gives heed to the blowing of the Trumpet, and presently hastens into the City, or flies for his life, he shall deliver his soul from the hands of the enemies coming, he shall be safe; the word for to deliver, is from Malat, which signifies fuga sibi Consulere, to provide for ones self by flight, saith Avenarius; he doth so deliver his soul, that is himself, for soul here is put by a Synecdoche for a man's self.

Vers. 6. But if the watchman see the sword come, and blow not the Trumpet, and the people be not warned.

All watchmen are not faithfuil, some are sleepy and careless, they see not the sword coming; some are perfidious, they see it coming but blow not the Trumpet, they warn not the people; and what then?

If the sword come and take away any person from among them.

That is, if any man being not warned by the watchman shall be surprised and cut off, as frequently in such cases it is, his blood will lie upon the watchman. The Hebrew for any person, is a soul, if the sword come and take a soul from them.

He is taken away in his iniquity.

He is found in his sin and is cut off for his sin; most Interpreters render the words propter iniquitatem suam, for his iniquity: He was wicked, and for his wickedness justly cut off.

But his blood will I require at the watchman's hand.

Here is the punishment laid down of an unfaithful watchman; through his sleepiness, negligence, or treachery, a soul is taken away, a man is slain by the adversary, who if the watchman had given warning, might have lived, and therefore because he did not, he is guilty of the man's blood, and must answer for it, at his hands will God require it.

Vers. 7. I have set thee a watchman.

I have given thee to be a watchman unto the house of Israel, that thou shouldest look about, search the Scriptures, find out what is evil, sinful, and what's the punishment due thereunto, what wrath God hath revealed from Heaven against all unrighteousness, and tell the people thereof.

Therefore thou shalt hear the word at my mouth.

Thou must not speak of thine own head, or out of thine own hearr, but thou must take all up from me; either what I have given out by Moses and other Prophets already, or what I shall give out immediately to thyself. Thus Habakkuk did, Ch. 2.1. I will stand upon my watch, and set me upon the Tower, and will watch to see what he will say unto me. He would have the word from God's mouth.

And warn them from me.

Thou must not warn them in thine own name, but in my name, whose Prophet thou art, whose words thou hast received, and who hath impowered thee to tell men of their sins and dangers.

Vers. 8. When I say unto the wicked, O wicked man, thou shalt surely die.

Where God says so is hard to find in all the book of God. You have not O wicked man, thou shalt surely die; but in generals there's that is equivalent; as, the soul that sins shall die; The wicked shall be turned into Hell; Upon the wicked he shall rain snares, fire and Brimstone, and an horrible tempest; And the wrath of God is revealed from Heaven against all unrighteousness of men. These and such other places are Tantamount.

If thou dost not speak to warn the wicked from his way.

When the watchman sees a wicked man in a wicked way, as in a way of drunkenness, whoredom, idolatry, oppression, or any profaneness, he is to warn him, and tell him of the danger of his ways; if he through fear or favor, incogitancy or carelessness, neglect to do it, the danger is great.

That wicked man shall die in his iniquity.

The wicked man might object and say, Why should I die? I was never warned by the watchman, he saw me daily living in such courses; and had he told me the danger of them, I should have considered my ways and turned from them. This Objection is answered; Thou art a wicked man, thou hast lived in iniquity, and now thou shalt die in, and for thine iniquity; the light of Nature, the dictates of thy Conscience, the example of others, might have taught thee to have done otherwise: though the Prophet have neglected his duty, thou shalt suffer for thy sins, and he for his.

His blood will I require at thy hand.

I set thee to be a watchman over him to observe his ways, to tell him of his sins, to invite and provoke him to repentance by promises of mercy, and threatening of my judgments, that so he might have been saved; but because thou wast unfaithful, and didst not thy duty, he is lost, and his blood will I require at thy hands, and recompense it upon thine head.

Vers. 9. Nevertheless, if thou warn the wicked of his way to turn from it.

If thou be faithful in thy place and tell the wicked of his sins, calling upon him to turn from them unto me the living God; if this hath been thy care and practice, thou hast done well.

He shall die in his iniquity, but thou hast delivered thy soul.

What ever befalls him, death temporal, or death eternal, thou hast freed thyself, and shalt nor be responsive for him at all, his blood shall be upon his own head, and not upon thine.

First, Observe;

Wars come not upon any people casually, but by the providence of God.

When I bring the sword upon a Land. Its God calls out the sword, and causeth it to come; he is the Lord of Hosts, and Commissions Armies to make invasions where he please.

Secondly, Observe;

In case of common danger, the people have liberty and power to set up a political Officer, for their good and safety.

When the sword is coming upon the Land, if the people of the Land take a man of their Coasts, and set him up for their watchman. God expects they should do it, and approves of it done; they do not their duty, unless they do it; they must not stay till those in authority do it, the Land may be invaded, many lose their lives upon that account: but its their privilege, and in their power, presently to appoint a man who may discover danger and give them notice of it. Every man is a part of the whole, and when that is endangered, everyone is to put forth himself to the utmost for security thereof; Suprema lex est salus populi.

Thirdly, Observe;

That in the Ecclesiastic State its God's Prerogative to set up Offices and Officers.

Son of man, I have set thee a watchman unto the house of Israel. He might not set himself a watchman, nor the people set him to be one; 1 Cor. 12.28. God hath set some in the Church: first, Apostles; secondly, Prophets; thirdly, Teachers; after that miracles, then gifts of healing, helps, government, diversity of tongues. In the Political state, men may make what Offices and Officers they please; but in the Ecclesiastic State its not so: Man must not meddle; God only is the Author of all Offices in the Church extraordinary or ordinary, and no man ought to come into any of them, without Commission and Direction from God; true Ministers are to be called by the Church according to God's will, and not by the will of a State. The making of Ministers is Church-work, and not State-work.

Fourthly, Observe;

Those that are called to office by men or God, in State or Church, they are watchmen.

They must have eyes in their heads, lift up their eyes and look about them most diligently and conscientiously, least any mischief come to the one or the other; They are to be men of understanding, especially the spiritual watchman, his lips must preserve knowledge, Mal. 2.7. He is set to watch, sleepiness and drowsiness do not become him; there is great danger therein, Math: 13.25. While men slept the enemy came and sowed tares; Whilest the watchmen slept, the Devil and his Instruments took the opportunity and advantage to sow Tares, Error, Heresies and Damnable Doctrines. Isa. 56.10. you may see what watchmen the Lord had in Isaiah's time. His watchmen are blind, they are all ignorant, they are all dumb Dogs, they cannot bark, sleeping, lying down, loving to s • umber. The State and Church watchmen were such: therefore idolatry, murder, oppression and profaneness abounded amongst them; they sought themselves and their ease, not the State or Churches good. Watchmen should not be for themselves, but for the public good, enduring any hardship rather then the Public should be endangered; they must not shrink at wind or weather, but bare the cold of the night, and the heat of the day, watching always. Isa. 21.11. Watchman, what of the night? watchman, what of the night? The watchman was at his work in the night, as well as in the day.

Fifthly, Observe;

God hath a special care of his Church and People, being exposed to many dangers.

I have set thee a watchman unto the house of Israel. Where watchmen are, dangers are supposed. There be Church-Robbers abroad, that would rob it of the Scriptures, of Ordinances, Officers, of Christ, and of Heaven it self. There be those who would bring in damnable Heresies, as of old, 2 Pet. 1.1. Yea the Church is apt of itself to breed Vipers, Acts 20.30. Thorns, Briars, Weeds, Nettles, do grow up in God's Gardens: What Errors, Heresies, Blasphemies, are not revived in our days? Are they not grown up to that height and strength, as to threaten and endanger the foundation? If ever the Church is as a Lily among Thorns, as a Lamb among Wolves and Lions that seek to tare in pieces and devour, it is now. Truth goeth with a scratchit face everywhere, and is so scratched and disfigured that many know her not; she hath many enemies, few friends, and cannot dwell quiet in Zion itself; erroneous Opinions are ready to assault her in her own house: there is need therefore of watchmen to discover and prevent dangers; and God hath manifested his care of his Church and Truth, that he hath given watchmen for the preservation of them, and left it upon Record that himself is the watchman of his Vineyard, Isa. 27.3. Least any hurt it, I will keep it night and day. The fire of Contention, the floods of Iniquity, and winds of strange Doctrine cannot harm God's Vineyard, he is the Keeper thereof.

Sixthly, Observe;

What Gifts or Graces soever Prophets and men in Ecclesiastical places have, they must depend upon God for more, and receive from him before they give out to others.

No Prophet, no Apostle, ever had such a sufficiency of light, knowledge, or grace, as to stand in need of no more. God had set Ezekiel to be a watchman to the house of Israel, he had heard much from God, the Spirit entered into him, he had eaten the roll, and yet he must attend the Lord, therefore thou shalt hear the word at my mouth; even therefore because he was God's Prophet, he was to hear the word at his mouth, not to trust to what he had, not to give out of his own, but constantly to look unto the Lord, to hearken what he would say, and then what he said to make that known unto others. God's Prophets, God's Ministers must speak his words, deliver his message; There is a Majesty, an Efficacy in his words, which are not in the words of men, Heb. 4.12. The words of false Prophets were chaff without virtue, but the words of true Prophets were wheat, full of virtue, for they were the words of God, Jer: 23.28.

Seventhly, Observe;

That as its the duty of watchmen to foresee danger, so to forewarn the people of it.

The State-watchman ought to do both, and so the Church-watchman. The one when he sees the sword to come, is to blow the Trumpet and warn the people, that they secure their lives; the other when he sees men's lives are wicked, tending to the destruction of their souls, when he sees Error, Heresies, coming to infect and endanger the souls of men, he is to blow the Trumpet of the Lord, and to warn them that they take heed of the one, and desist from the other; Isa: 58.1. Cry aloud, spare not, lift up thy voice like a Trumpet, and show my people their transgressions, and the house of Jacob their sins. Isaiah was a watchman to the house of Jacob, and he fore-saw they were in danger of being ruined and carried into captivity; and what must he do in this case? be silent, no, Cry aloud, make them to hear, spare not thy lungs, thy strength, lift up thy voice like a Trumpet, louder and louder, make all the house of Jacob to hear it; and show my people their transgressions, present unto them the Nature and danger of them, let them not rest or sleep, but tell them of their sins in public, in private, solicit, importune them to cease from their evil ways, and to secure their souls. It's not enough for a spiritual watchman to warn his people once or twice in a year, of the dangerous evils their sins will bring upon them, but he must do it frequently, constantly; this warning must be daily: let the persons be of what rank soever, if they live in ways of wickedness, which may hazard their souls; the watchman must tell them of their sins and danger, admonish them seriously, reprove them sharply, and threaten them with death eternal, if they persevere in their ways.

Eighthly, Observe;

That Prophets, Ministers, and Watchmen in Zion, are to act in the name and authority of God.

Thou shalt warn them from me. They must let them know that God hath sent them, that they speak from him, not from themselves, not their own words; and this is likeliest to make way for the message they bring, of what kind soever. Here the Prophet was to warn them, to tell them of their sins, and the danger of them; and who would not receive an admonition from God, when it comes in his name, backed with his authority, when God in it seeks our good, the freedom of us from death and damnation, the bringing of us unto glory and salvation, and especially when the soul of the watchman lieth at stake for the sinner, if he do not admonish the sinner. Can any sinner be so obstinate as not to consider, relent, and return, when God shall send one in his name unto him, and the Prophet shall say, Sir, I come from God unto you, and my life is at stake for you, if I tell you not of your sins, I am a lost man: give me leave therefore to deal plainly with you; you are covetous, unclean, proud, froward, ignorant, unbelieving, having a form of Godl nesse without the power, and unless you take another course, and serve the living God otherwise the you do, you will perish soul and body eternally; but if y • u will hearken, I will show you the good and right way, the way everlasting, which will make you blessed forever. When a watchman comes and deals thus with a sinner, hath he cause to be angry? No, he hath cause to fall down, and say, Of a truth God is in you, and with you, I thank you for your counsel, and seasonable admonitions, and through the grace of God I will improve them, and turn to that God who is so gracious, and would have sinners come to the knowledge of the truth and be saved.

Ninthly, Observe;

The Lord knows who are wicked.

When I say to the wicked man. The world calls them wicked who are righteous, and those righteous who are wicked; but it is not so with the Lord, he knows who is an hypocrite, who is covetous, who is a liar, a formalist, an enemy to grace and holiness; Known unto the Lord are all his works, Acts 15.18. And he knoweth who are his, 2 Tim: 2.19. and who are not his; there is not one Goat in the world, but the Lord knows him, not a Wolf, or Lyon, but he takes notice of them: he knew the house of Israel better then Ezekiel who dwelt amongst them; whom he said was wicked, was so indeed. It matters not much what the world saith of men, it called Paul a Babbler, Acts 17.18. An Heretic, Acts 24.14. A Pestilent Fellow, verse. 5. But what said God of him? Acts 9.15. He is a chosen Vessel unto me, to bear my name before the Gentiles, and Kings, and the children of Israel. Jobs friends and the Devil said, Job was an hypocrite; but God said, He was a perfect man, fearing God, and eschewing evil, Job 1.1. That men are what God, who cannot lie, who cannot be deceived, pronounces them to be; if he in his word do call a • an for an hypocrite, an unbeliever, covetous, proud, &c. he is so.

Tenthly, Observe;

The Power of life and death is in the hand of the Lord.

When I say unto the wicked, O wicked man, thou shalt surely die. God hath authority over the lives of men, and can pronounce a sentence of death upon them at his pleasure. He Commission'd Saul to smite Amalek, to slay man and woman, infant and suckling, Ox and Sheep, Camel and Ass, 1 Sam. 15.3. Wh • n Ahab let Benhadad go, a man that God had appointed to destruction, therefore saith he, Thy life shall go for his, and thy people for his people, 1 Kings 20.42. The power of life and death God challengeth to himself, Deut. 32.39. I kill, and I make alive, I wound, I heal, neither is there any that can deliver out of mine hand. By this argument he proves himself to be God, and its none but God that kills, or gives life, Psal. 68.20. Unto God the Lord belong the issues from death. The Hebrew is Lammaneth Totzaoth, Exitus ad mortem, the goings out to death; its God that turns the key, and lets out the breath, its he puts a period to the life of the Creature; would any live? let them fear the Lord, and depart from evil; for The fear of the Lord prolongeth days, Prov: 10.27. Moses uses this argument to persuade them to love, obey, and cleave to the Lord, He is thy life, and length of thy days, Deut. 30.20. Men have their lives from God, and he draws the thread of them out to what length he please; and therefore men should love, fear, obey and cleave to that God, if they do not, he will cut the thread of their lives asunder; Prov. 10.27. The years of the wicked shall be shortened; by one sickness, judgment or other, their days and years shall be shortened, of what they might have been.

Eleventhly, Observe;

Those watchmen that are unfaithful in their places, and do not tell the people of their sins and danger, their account will be dreadful.

If thou do not speak to warn the wicked from his way, his blood will I require at thy hand. If a political watchman be unfaithful, so that a man perish by the sword without warning, his blood lieth upon the watchman's head; and if the Ecclesiastical watchman be unfaithful, and do not warn the wicked upon what pretence soever, the blood of that wicked man, dying in his sins, will be required of the watchman, it lies upon his head, and he must answer for it: the case of this latter watchman will be more dangerous then of the former; because the one is to answer for the life of a man, the other for the soul of a man, which is of great price. Let lazy, sleepy, perfidious watchmen look to it, they suffer men to perish through their default, and their blood, lives, souls, stand engaged for the s • me.

Twelfthly, Observe;

The failing of the watchman will not excuse or privilege the wicked man.

If thou dost not speak to warn the wicked from his way, that wicked man shall die in his iniquity. Though he be not told that he is in a wrong way, though he pretend ignorance, that will not serve turn, he shall die in his iniquity, warned or unwarn'd; the watchman hath not done his duty, what then? must this exempt the wicked man from punishment? No, he hath not done his duty, he should have minded & studied the Law of God, walked according to that, and have made it a Lamp unto his feet, and a light unto his paths, Psal. 119.105. But his neglect of his duty, and ignorance, rather will aggravate, then extenuate his fault; the Law was near unto him, and he might have known what was forbidden, and so have avoided the same.

Thirteenthly, Observe;

Those that regard not the warning of the watchmen, they bring certain destruction upon themselves.

Whosoever hears the sound of the Trumpet, and takes not warning, his blood shall be upon his own head; If the enemy cut off that man, he himself is guilty of his own death, not the political watchman: And so in the Church-State; if the wicked man be warned of his way, and turn not from it, he shall die in his iniquity, his blood lies at his own door, upon his own head, the watchman is free.

Fourteenthly, Observe;

There is great necessity that the watchmen deal faithfully, and tell the people of their danger and sin.

Their souls, their blood lie at stake upon it; if they be not faithful, their lives, their souls go for it. Those watchmen that are silent, are cruel, bloody, and soul-murthering men, they murder the souls of the people, and their own souls also; those that speak, that cry aloud, that tell the people thoroughly of their sins, not fearing their frowns, nor respecting their favors, that so if it be possible, they may save their souls; these are the most faithful watchmen. Many wonder that the spiritual watchmen are so zealous, particular, that they open the nature of sin so much, threaten such terrible judgments of God against sinners, and preach damnation unto them, that they are so frequent in such ways; but cease to wonder, their souls are in jeopardy if they do it not. If a man's whole estate were in hazard if he did not tell such a man that he were a liar, a drunkard, and would he forfeit his estate through silence? No, he would tell him of his sins again and again. The watchman's soul lieth at pawn, and he forfeits that if he should not tell sinners of their sins, and warn them to turn from them: Hence was it that Paul said, Necessity is laid upon me, and we unto me if I preach not the Gospel, 1 Cor. 9.16. he preached, and warned sinners night and day, Acts 20.31.

Lastly, Observe;

That the watchmen warning the people, and the people taking warning, they do both secure themselves:

If the wat • hman Politic • l or Spi • itual blow the Trumpet, warn the •• ople, he shall deliver his own soul; if the people take wa • ning, they deliver their souls. Safety lies in warning, and it hearkening to wa • ning; let not the watchmen of God be sleepy or silent, but warn the people constantly, that so they may save themselves and others.

Vers. 10. Therefore, O thou son of man, speak unto the house of Israel.

God had set Ezekiel to be a watchman unto the house of Israel, to observe their sins and tell them thereof; and here he commands him to do his duty, speak unto the house of Israel, thus; The house of Israel was not now the 10 Tribes, but the 2 Tribes left of the 10.

If our transgressions and our sins be upon us.

Jerusalem being now taken, or upon the taking, the Jews were more sensible of their sins, and so felt the weight of them in that sad judgment was upon them, or coming upon them. By transgressions and sins, not only the guilt, but the punishment of them is meant; they had felt much in the time of Jerusalem's siege, and more now in the taking of it: God visited their iniquities upon their heads.

And we pine away in them.

When God's hand is upon persons for their sins, they consume and molder away; the pain and anguish they are under melts their fat, eats up their strength, and brings them to skin and bone. Nemakkim it is from Muk, or Makak, which is to grow lean, to become feeble, to be dissolved in Mareorem, into corruption or rottenness.

How should we then live?

The Jews seeing Jerusalem now in the enemies hand, and themselves going into captivity, speak desparingly; saying, We are like never to see good day, but must pine away under the judgments that are upon us; how should we then live? its in vain to warn us, and tell us of repenting and turning to the Lord, we must die in the condition we are in.

Vers. 11. Say unto them, As I live saith the Lord God.

This oath of God hath been spoken of, Chap. 16.48. & Ch: 5. verse. 11. Its the oath which God most uses. Life is the most precious of all things, and that God swares by; as sure as I live, or am the living God, it is true which I say; or, let me not be the living God, if I speak false: you think I am a hard Master, that you shall pine away in your sins, and find no mercy, though you should repent and return; you are greatly deceived: As I live, saith the Lord, &c. He swares not by a truth that was question, Numb. 14.11. Nor by his Omnipotency, for that was doubted of, Ps. 78.19. but by his life which was never in questioned. The Learned observe, that when this word Chai is referred to God, so that himself swares, or men sware by him, its written with Patach under it, as here and in other places; but when it is referred to men, then its written Chai with Tzere, as Gen: 42.15. 〈 in non-Latin alphabet 〉 By the life of Pharaoh, or as sure as Pharaoh lives; So in 2 Sam. 11.11. You have them both together; in 1 Sam. 20.3. Chai Jehovah vechei, Naph shecha, As the Lord liveth, and as thy soul liveth.

I have no pleasure in the death of the wicked, but that &c.

The Septuagint reads the words, 〈 in non-Latin alphabet 〉 , I will not; The Vulgar is Nolo mortem impit, I am unwilling the wicked should die; the French ie u'appette point; I covet not, am not greedy of the death of the wicked; Junius, Si delector, If I delight in the death of the wicked; Vatablus, Piscator, Non delector, I delight not in the death of the wicked; or I am not delighted therewith. Montanus hath it, Si volam in morte impii, If I shall will in the death of the wicked, for so runs the Hebrew, Im Echphotz bemoth Harashang. The word Chaphetz signifies to desire, love, delight in a thing, as Gen: 34.19. Shechem delighted in Dinah; he desired her, loved her, and took delight in her. Chophetz notes the highest delight & content that can be taken, Psal. 16.3. in whom is Col Cheph-Zi, all my delight, that is, my greatest delight. Now here its said, God hath not pleasure in the death of the wicked; This is not an absolute negative, denying God wholly to have delight in death, or in the death of sinful wicked man, or of any sinful man; for God took delight in the destruction of Pharaoh and his Hoast in the red Sea, which Moses shows, saying, Exod: 15.1. He hath triumphed gloriously; the Horse and his Rider hath he thrown into the Sea. God sent Saul to smite Amalek, utterly to destroy him and all his, when Agag was spared with the best of the sheep and oxen? was he not wrath with him? 1 Sam. 15.3.11.23. When Jehu cut off Ahab's house what said the Lord? Because thou hast done well in executing that which is right in my eyes, and hast done unto the house of Ahab according to all that was in mine heart; thy children of the fourth Generation shall sit on the Throne of Israel, 2 Kings 10.30. The destruction of Ahab's house was pleasing to God, he commended he rewarded it. And that God takes no pleasure in the destruction of a sinful wicked man, is contrary to these Texts, Deut. 28.63. Prov. 1.26, 27. Isa. 1.24. Jer: 14.12. The words they are not to be taken as an absolute negative, but comparatively, thus, I have pleasure in the turning of the wicked from his ways, rather then in his death, or its more pleasing to me, that a wicked man should turn and live, then that he should continue and die. Such an expression is that in 1 Cor. 1.17. Christ sent me not to baptize, but to preach the Gospel; Not absolutely not to baptize, but rather to preach, then to baptize; he had more pleasure in my preaching, then in my baptizing: and so here, Let me not live, if I have so much pleasure in the death of a sinner, as in his turning from his sin.

By Death here some understand eternal Death, and it cannot be otherwise, saith Quistorpius; for he speaks of that death, which may be avoided by repentance and turning to God; but temporal death cannot be avoided, either by the penitent or impenitent. But to him that well considers this place, it will appear that here its spoken of a temporal and violent death; for verse. 3. He speaks of the sword coming upon a Land. They were at this time either straitly besieged, or newly taken by Nebuchadnezzar's forces, and complained that their sins were upon them, provoking God to destroy them, that they pin'd away, and there was no hope for them of life, though they should repent them of their iniquities; this God answers unto, and tells them if they turn from their evil ways, there is hope they shall live, for repentance prevents and removes judgments that are destructive: The Ninevites by their repentance prevented the destruction of themselves, and their City; at David's repentance the plague was stayed; Ahab's humbling himself prevented God's bringing the evil in his days. So that its true of natural death, that cannot be avoided by penitency or impenitency, but a violent death may, a death by sword, by famine, by plague, by wild beasts may. 2 Chro: 7.14. If my people which are called by my name shall humble themselves & pray, and seek my face, and turn from their wicked ways, then will I hear from Heaven, and will forgive their sin, and w • ll heal their Land. Had he spoken of eternal death, it had been no answer to the Jews objection: Lavater tells us, that by Death is meant Malum, and by Life Bonum; Men by their sins bring sad calamities and judgments upon themselves, they cause God to punish them with variety of evils which he hath no pleasure in, nor they cause to complain of, Lament. 3.33, 39. He had rather they should turn from their sins and live comfortably.

But that the wicked turn from his way and live.

The word for wicked, is Rashang, which the Septuagint renders 〈 in non-Latin alphabet 〉 , the irreligious, lewd, ungodly man, here wicked, wicked in opinions, wicked in practice, troublesome to God and man, running the wrong way. The word for way signi ies a path which leads from place to place, and men walk in it: Metaphorically its applied to the customs, manners, actions, religions and lives of men, Jer. 16.2. Pro: 1.19. Prov: 21.2. of this before Chap. 16.61. The sense lieth thus, As I live, I delight not in the death of the wicked, but if the wicked turn from his way and live, or shall live; that is, according to what I have prescribed in my word, I shall delight in this; or thus, If he turn from his sinful way, that he may live, and live comfortably, I shall delight in it.

Turn ye, turn ye from your evil ways.

Here is an earnest exhortation of them unto repentance, setting out the mercy and goodness of God, who was ready and willing to pardon them, upon their turning from their evil ways. The doubling of the word notes the earnest and real intention of God in it. The sum and substance of the words, is to show, that if sinners repent of their former wickedness he will forgive them, and take pleasure in them. Turn ye, turn ye from your evil ways. If ye pine away under my judgments, the fault is yours, you turn not from your idolatries, oppressions, perjuries, and profanations of my Sabbaths and Ordinances, these are ways of death; but if ye would hearken to my ways, and turn unto them, they are ways of life. Of turning hath been spoken, Chap. 14.6. The Septuagint is 〈 in non-Latin alphabet 〉 , Turn you by turning, turn thoroughly from your evil ways.

For why will ye die O house of Israel?

Ye are the Nation I took and brought out of Egypt by a strong hand, Deut: 4.34. Ye are the people that entered into Covenant with me, & avouched me to be your God. Deut. 26.17. and I you to be my peculiar people, verse. 18. ye are they upon whom I have bestowed great privileges, holy Ordinances, to whom I have shown mercy and truth, Ps. 76.1, 2. Ps. 98.3. ye are the people I have taken most delight in of all people under Heaven, whom I have most honored, done most for, and made the greatest promises unto, Jer. 31.33, 34. Chap: 33.8.14. Why therefore have you left me, and my ways, and fallen into ways of death? why do you wound and stab yourselves? if you have no regard to me, yet pity yourselves; cease from those ways will be your death: Why will ye die O house of Israel? Is it not better to live in my ways, then to die in your own?

First, Observe:

The guilt and punishment of sin are heavy and consuming things.

Our transgressions and our sins are upon us, and we pine away in them. Guilt alone is a great burden; A stone (saith Solomon Prov: 27.3.) is heavy, and the sand weighty; but a fools wrath is heavier then them both; and guilt is heavier then them all. A wounded spirit who can bear? Prov. 18.14. What is guilt then with punishment, but a consuming, a devouring thing? When David had sinned, and God's hand was upon him, what saith he? Psal. 38.3. There is no soundness in my flesh, because of thine anger; neither is there any rest in my bones, because of my sin. Mine iniquities are gone over my head • ; as an heavy burden they are too heavy for me, v. 4. I am feeble and soar broken, I have roared by reason of the disquietness of my heart, v. 8. God's hand and his own guilt did eat up his spirit, and bring him to the gates of death; this made him to say ( Psal. 39.11.) When thou with rebukes dost correct man for iniquity, thou makest his beauty to consume away like a moth. The word for beauty notes that is desirable in man; whatever is desirable, that melts away when God doth visit man for sin: A little touch of a man's hand crusheth the wings, and hazards the life of the moth; a little touch of God's hand where guilt is, mars the beauty, strength and desireables of man.

Secondly, Observe:

Sinners under sad judgments are apt to despond, yea to despair.

If our transgressions and our sins be upon us, and we pine away in them, how should we then live? They had greatly sinned against God, stood it out against his Prophets threatening judgments; and now the judgments were come upon them, their hearts sunk within them, and they conclude there is no mercy for them; our sins are great, God's judgments heavy upon us, he is resolved now upon our destruction, and what course soever we shall take, all is in vain. What these said in Judea, the like said they in Babylon, Ezek. 37.11. Our bones are dried, and our hope is lost, we are cut off for our parts. We are like the bones in a Grave, that have all the marrow dried out of them; or like a branch of a Tree cut off, and all the sap dried out of it; there is no hope we should ever live, go to Jerusalem, and grow there again into a Church or State. Not only the wicked, but even a Godly man may be in a desponding, yea a despairing condition, as David himself, Psal. 31.22. I said in my hast, I am cut off from before thine eyes; Thou wilt never look upon, or favor me more. So Asaph, Psal. 77.7. Will the Lord cast off forever? will he be favorable no more? is his mercy clean gone forever? doth his promise fail for evermore? hath he forgotten to be gracious? &c. What sad expostulations were these of a good man?

Thirdly, Observe;

The cavils, objections, and unbelief of sinners, put God unto his oath.

As I live saith the Lord, its not so as you fancy, I have told you that if you turn from your evil ways, you shall live; that I have no pleasure in the death of a sinner, Ezek: 18.21, 22, 23, 27, 28, 31, 32. But ye believe not my word, ye cavil against it, and say, ye shall pine away in your sins, that what course soever ye take, ye shall not live. Men are backward to believe the word of God, and deal worse with God, then with man; they will give credit to an honest man upon his word, but not to God; yea, how many do believe the Devils suggestions and delusions, who is the father of lies, and will not believe the word of God; and what a harsh thing is it, that men will not attribute so much to God as to the Devil? Eve took the Devils bare word in Paradise, she put not him to his oath, when he said, ye shall not die, your eyes shall be opened, and ye shall be as gods, knowing good and evil: She believed him presently. But men will not take God's bare word, they put him to his oath, As I live, saith the Lord. Its a great thing for God to speak, but more for him to swear; he that made the world with a word, is not believed upon his word, he must take his oath upon it; so that it stands God in more to be believed in the world, then it did to make the world; his single word sufficed for the one, his oath was required for the other: And here appears the great goodness of God, that for the good of man will please to take an oath: O happy we for whose sake God swears; O most unhappy we, if we believe not God swearing. Having therefore God's word and oath, let us believe firmly, and stagger no more.

Fourthly, Observe;

Sinners in what condition soever they be, have no cause to despond or despair of mercy, so that they turn from their evil ways.

Let them be great sinners, old sinners, sinners under judgments, ready to be destroyed and cut off by the hands of enemies, as these were, yet if they turn from their sins, there is hope of mercy for them: For,

First, God takes pleasure rather in their conversion and salvation, then in their death and destruction; I have no pleasure in the death of the wicked, but that the wicked-turn from his way and live. If a State say to a company of its Subjects, who are Traitors, and upon traiterous designs, I have no pleasure in your ways which lead unto death, but my pleasure is that you turn from them and live; is not here a large door of hope opened unto them, whatever their Treasons be?

Secondly, Least men being deeply guilty, should suspect the reality of God herein (for guilt is full of jealousies) the Lord swears to it, and that by his life, which is the most unquestionable thing of all (for none doubts whether he be the living God) As I live saith the Lord; I have no pleasure, &c. So that here is 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 God's word and oath, two sufficient bonds to secure it.

Thirdly, Here is God's command and earnest desire of their turning, Turn ye, turn ye from your evil ways. When a man's servant is abroad in some dangerous design, and his Master commands him again and again to leave it off, and come home to him; or if the servant be in a deep water, and the Master sees he will be drowned if he come not back again, he calls to him, and commands him to return; is not this an argument that he seeks his good, and would have him safe.

Fourthly, God sets the strongest arguments before them that can be thought of, life and death. If ye go on, there is no hope of mercy, you must die; if you will turn, here is life, ye shall live, here is great mercy. They are not left unto uncertainties, whether they shall have life or no; but life is propounded and offered unto them, and where that is promised there is a wide door of mercy opened; God is troubled at it, that sinners forsake mercy and embrace it not: Why will ye die? Why will ye not turn from your evil ways unto me the living God? Am I so ill a God? Have I dealt so unkindly with you, as that you will not come unto me; testify against me, tell me wherein. Like that in Micah 6.3. O my people, what have I done unto thee? and wherein have I wearied thee? testify against me. If there be any such thing lie in the way, I am ready to remove it.

Fifthly, Observe;

The nature of true repentance lieth in turning.

Turn ye, turn ye. God at first made man upright, with his face towards himself, but he sought out inventions, and turned away from God to the creature, which was a madness, to leave an universal, everlasting, and satisfying good, for a particular fading, and an unsatisfying good; this madness is in the hearts of all men, till they come to repenting & turning again unto God, and setting him in his right posture to behold the Lord. This turning must be from his evil ways; Turn ye from your evil ways, and from all of them, Ezek. 14.6. Chap. 18.21.31. Else its no turning; if the heart be towards any one sin, lust, creature, or evil way, its not turned; his back is towards God and not his face; he prefers a creature, a lust before God.

Sixthly, Observe;

Sinners are the Authors of their own destruction.

Why will ye die? They went on in their idolatry, profaneness, oppressions, pollutions of Sabbaths, &c. and so brought judgment upon themselves; 2 Chron: 36.16. They mocked the Messengers of God, despised his word, and misused his Prophets, until the wrath of the Lord arose against his people, till there was no remedy; therefore he brought upon them the King of the Chaldeans, who slew their young men with the sword in the house of the Sanctuary, and had no compassion on the young man, or maiden, &c. So in Christ's days, he would have kept Jerusalem from destruction, but Jerusalem herself would not, she brought it upon her self, Matth. 23.37. The Corinthians abuse of the Supper brought judgment upon them, 1 Cor. 11.30. And the false Teachers brought swift destruction upon themselves, 2 Pet. 1.1.

Vers. 12. The righteousness of the righteous.

What righteous man is here meant the 15. verse informs us, viz. a man legally righteous, such a man as restores the pledge, gives again what he hath robbed, and walks in the statutes of life without committing iniquity; If a wicked man did these things, he was righteous; its therefore a righteousness of the Covenant of works, not the righteousness of faith, here spoken of; a moral, not a Gospel righteousness, which the 13. verse is clear for, calling it his own righteousness.

Shall not deliver him in the day of his transgression.

The word for transgression is Poshang, which signifies sin, scienter & contumaciter commissum, presumptuous and willful sin, rebellion, apostasy; Sometimes it is taken for any sin, or failing, as Lament: 1.22. Do unto them as thou hast done unto me, for all my transgressions. Jeremiah had no great sins against light, he did not rebel against God; his transgressions were such as are the ordinary failings of men, so its used, Job 13.23. And the Septuagint hath it 〈 in non-Latin alphabet 〉 , In the day he shall err. Let him have done never so much good, and continued long in so doing, that shall not deliver him in the day of his erring, transgressing, failing. Had Adam stood many days, months, years, and then eat of the forbidden fruit, all his righteousness would not have delivered him; and so here under the Covenant of works, there is no deliverance upon any failing. But rather it notes here some grievous sin and way of wickedness, which exposes unto, and hastens God's judgments.

As for the wickedness of the wicked he shall not fall thereby, in the day that he turns from his wickedness.

Let the wickedness of the wicked be great, of what kind soever, against God and man, idolatry, profaneness, oppression, &c. it shall not bring destruction upon him, make him to fall and perish; when he repents of it, turns from it, and walks in those ways that are contrary thereunto, then his former sins shall not be imputed to him, nor the judgments deserved executed upon him. As the righteousness of the righteous shall not deliver him when he sins, so the wickedness of the wicked shall not damnify him when he turns. Here is a Nominative Case put absolute, the wickedness of the wicked.

Neither shall the righteous be able to live for his righteousness in the day that he sinneth.

His righteousness shall not uphold him, do him any good, when he falls into sin, his sin will be the death of him, and his righteousness, he cannot live in it, or for it.

Vers. 13. When I shall say to the righteous, that he shall surely live: if he trust to his own righteousness.

Here the case of the righteous man is further amplified and ex • ounded; let me make him a promise of life, and say; That in living, he shall live, (so the Hebrew is) yet if he trust to his righteousness and commit sin, he shall not live. When men have a Legal righteousness, they are apt to trust in it, to think it makes them acceptable to God, that it will answer Justice for their sins, divert wrath, procure favor, and so presume to take liberty, and please the flesh in many things; but their righteousness will not stand them instead.

And commit iniquity.

Of this see Chap. 3.20. & Chap. 18.24. where much hath been said of this expressions, The will, affections, and heart are in committing iniquity, it's making a trade of sin, such men are workers of iniquity. Pharisees had a legal righteousness, but they devoured widows houses, made Proselytes, and them twofold more the children of the Devil then themselves, Matth. 23.14, 15. These committed iniquity.

All his righteousness shall not be remembered.

That is, none of his righteous deeds shall be so had in remembrance, as to have any acceptance or reward, they shall be laid by and forgotten; instead thereof, he shall have judgment for his wickedness, that shall be remembered and rewarded.

But for his iniquity that he hath committed, he shall die for it.

The reward of his iniquity is death: either he shall pine away under some stroke of God, which is Mors minor, a lesser kind of death; or he shall be cut off by some judgment which is a death indeed, a death with a witness.

Vers. 14. Again, when I say unto the wicked, thou shalt surely die: if he turn from his sin, &c.

In this verse. and the two following, the case of the wicked man is further explained; as the promise to the righteous was with condition, so the threatening of the wicked is with exception, He shall surely die, unless he repent and turn, and testify the reality of the same, by doing that which is lawful and right, Or as it is in the Hebrew, By doing judgment and justice, by giving unto God and man what is prescribed: of these words see Chap. 18.5.

Vers. 15. If the wicked restore the pledge.

A Pledge is something pawned for a thing borrowed, the possession whereof for the present is in the hand of the Lender, but the right is belonging to the Borrower. Chabol is from Chabal, to bind, because Pledges are strong Bonds and Obligations. Poor people were often necessitated to pawn their garments, Beds, Cattle, & Utensils, which wicked men would keep and make their advantage of, which they ought not to have done, Deut: 24.10, 11, 12, 13. Therefore its said here, If the wicked restore the pledge; if he be merciful to those that be poor and afflicted.

Give again that he had robbed.

Robbers seldom make restitution of what they get by violence. The word Gazal signifies to spoil a man of what is his, Vi & aperte, as Highway Robbers do, and also any violent wresting, and forcing men's right out of their hands: Now if the wicked did make restitution of what he had so gotten, and

Walk in the statutes of life without committing iniquity.

The statutes of life are the statutes of God, which being exactly kept, afford life to the keepers of them, Ezek: 20.13. They walked not in my statutes, and they despised my judgments; which if a man do, he shall even live in them, or live by them; as its Levite: 18.5. If a man walk in these from day today, and keep them perfectly, committing no iniquity; what then?

He shall surely live, he shall not die.

This and the like promises are legal, and made to legal righteousness, and clearly evince that the Prophet speaks of a legal righteous man. The Gospel saith not, that a just man shall live by doing, but that the just shall live by faith, and that the law is not of faith. If men could keep the Law, do what it requires they should live by it; but (except Christ) none ever did, and so none was ever justified by the Law, Gal: 3.10, 11, 12. If a man could be found that walked in the Statutes of life without sinning, he should surely live, and live as comfortably as Adam did in Paradise, and should not die.

Vers. 16. None of his sins that he hath committed shall be mentioned unto him.

The Hebrew is, all his sins which he hath committed, shall n t be mentioned unto him; that is, None of his sins shall be imputed or charged upon him: Vid. Chap: 18.22.

He hath done that which is lawful and right, he shall surely live.

The Life here spoken of, cannot be eternal life; because 1. A man's turning from his former wicked ways, and making restitution to men for wrongs done, is no satisfaction to the justice of God for the breach of his Laws: And 2. No man can so keep the law or statutes of life, as thereby to obtain life eternal. Here is no mention of Christ, or faith in him, without which eternal life cannot be had; I conceive its meant of a temporal life; he that ceases from his wicked ways, that lives honestly, doing lawful and right things, he shall not have cause to complain, as the Jews did, That they pined away under their iniquities; but he should live in living, as the Hebrew is, and that is, he should live a very comfortable life.

First, Observe;

There is a righteousness will not profit a man when he hath most need.

When a man sins, then he hath most need of righteousness to cover his sin, to prevent judgment; but then his own righteousness, a legal righteousness, a duty righteousness will stand him in no stead; The righteousness of the righteous shall not deliver him in the day of his transgression; he shall not be able to live in the day that he sinneth. Let us therefore look after an Evangelical righteousness, for Christ hath told us, That except our righteousness exceed the righteousness of the Scribes and Pharisees, we shall in no case enter into the Kingdom of Heaven, Matth: 5.20. They had a legal, a duty, an own-righteousness but they had not the righteousness of Christ, the righteousness which is of God by faith; and that is only the righteousness will stand instead against all sin, and let us into Heaven.

Secondly, Observe;

Its perseverance will Crown men's undertakings, and make them acceptable.

Its not enough to begin well, unless we go on; if men be righteous, and give over their righteousness, falling to iniquity; as those that are legally righteous may, they lose their former righteousness, and fall under judgment: If a righteous man commit iniquity, all his righteousness shall not be remembered but for his iniquity which he hath committed he shall die.

Thirdly, Observe,

Men are apt to rest upon a legal righteousness.

If he trust in his own righteousness. When men restore the pledge, make restitution for what they have gotten wrongfully, walk in the statutes of life, do that which is lawful and right, they are very prone to trust in this their own righteousness; so did the Pharisees, Luke 18.11, 12. so did Paul while he was a Pharisee, Rom. 7.9. but being become a true Christian, and having obtained the righteousness of faith, he had no confidence in the flesh, Phil. 3.3. but his whole confidence was in Christ Jesus.

Fourthly, Observe;

Let the wickedness of men be what it will, if they turn from the same, it shall not prejudice them, but they shall live a comfortable life.

As for the wickedness of the wicked, he shall not fall thereby in the day that he turneth from his wickedness. If he turn from his sin, and do that which is lawful and right, his sins shall not be mentioned unto him, he shall surely live, he shall live in living; others by reason of their iniquities are dead in living, they have no comfort in their lives, but pine away. Its men's sins which make times evil, and lives uncomfortable; Psal. 34.12, 13, 14. What man is he that desireth life, and loveth days that he may see good? Keep thy tongue from evil, and thy lips from speaking guile. Depart from evil, and do good. This is the way to live long and comfortably. Righteousness exalts Nations, Familyes and Persons.

Fifthly, Observe;

God's statutes punctually kept afford life: he who walks in the statutes of life without committing iniquity, shall surely live.

Deut. 4.1. Hearken, O Israel, unto the statutes, and unto the • dgements which I teach you, for to do them, that ye may live, and • in and possess the Land. He speaks of a temporal life here; • ut in Matth: 19.17. of an eternal life; if thou wilt enter into ife, keep the Commandments. The young man spake of eternal life, and Christ bids him keep the Commandments if he would have that; showing, that if a man could personally and perfectly keep the Commands of God, he should have eternal life.

Vers. 17. The way of the Lord is not equal.

The Septuagint is 〈 in non-Latin alphabet 〉 , The way of the Lord is not right. The French translation is La voye du Seigneur n'est point bieu reiglee, The way of the Lord is not well regulated, or ordered; others thus, Negant aequum & justum esse quod facit Dominus, Thy people deny that to be equal and just which the Lord doth: They say, he governeth the world unrighteously, and doth not administer justice indifferently to all men, but hath persons in respect, and punisheth one for another; this was that they charged God withal.

But as for them, their way is not equal.

Here is answer to that unjust charge they charged God withal, and its by way of recrimination, that they charged upon the Lord, is recharged upon themselves; you say, The Lord's ways are not equal, but he saith, your ways are not equal, just, right, or well ordered. Your Prophets have conspired against me, and devoured souls; your Priests have violated my Law, and profaned my holy things; your Princes have been ravenous wolves to shed blood, and to destroy souls for dishonest gain: The People of the Land have used oppression, exercised robbery, have vexed the poor and needy, yea, oppressed the stranger wrongfully, Ezek: 22.25, 26, 27, 29. And now whose ways are not equal, yours or mine? Of these words see what hath been said Chap. 18.25.

Vers. 18. When the righteous turns from his righteousness, and commits iniquity, he shall surely die.

You charge me that I respect persons and punish one for another, the son for the father; but its not so: & in this ver: & the next, the Lord doth clearly free himself from that imputation, hereby showing what his dealings are with a righteous man whatever he be, father or son, Prince or Subject; if he turn from his righteousness, (and fall to wicked and vile practices) he shall surely die; God will judge him for his wickedness, and bring some judgment upon him, and there is no injustice in that: if men turn Traitors to a State, its justice in that state to cut them off.

Vers. 19. But if the wicked turn from his wickedness, and do that which is lawful and right, he shall live thereby.

Here also the Lord vindicates himself by showing what his proceedings are with a man that turns from his wickedness, and doth amend his life, by doing what is lawful and right; that man whatever he be shall be spared, he shall live and enjoy blessings from God, it shall go well with the man that turns to God, and ill with him that turns from God and doth evil. Now if so, what injustice is there in God? what is the evil of his ways? Let them both speak and declare wherein God wrongs either of them, if they can.

Vers. 20. Yet ye say, the way of the Lord is not equal.

Having made it evident by clear demonstration, that his ways are equal, and that by two instances; viz: one of the righteous, and the other of the wicked; he here upbraids them for their stubbornness and impudency, persisting in their perverse opinion, and saying, Yet the way of the Lord is not equal; they might as well have said, the sun was dark, and the night was day.

O ye house of Israel, I will judge ye, everyone after his ways.

Seeing ye are so wicked, perverse in your judgments as to condemn my ways, and sentence them to be unequal, I will call everyone of you to account for this evil way of yours, and the rest of your evil ways, and will judge you accordingly; this is the conclusion the Lord draws up upon the premises.

First, Observe;

Wicked men are apt to complain of, and carp at the ways of God.

They said the way of the Lord is not equal. Job 21.15. What is the Almighty that we should serve him? and what profit should we have if we pray unto him? We get nothing by his service, by calling on his name, he is a hard Master, he regards not our labor or prayers. These were of the same spirit with them in Malachi's days, who blusht not to say, Its in vain to serve God; and what profit is it that we have kept his Ordinances, that we have walked mournfully before the Lord of Hosts? Mal. 3.14. We were told that no service was like unto the Lord's, that thos • that did mourn for their sins, and walk in his ways, should be blessed and live comfortably, but we find no such thing: we have tried him, and find that he regards, exalts, and blesses those that never minded him or his ways, verse. 15. therefore Its in vain to serve him. In the 5. of Jeremy is a notable instance to this purpose, verse. 11, 12, 13. The house of Israel, and the house of Judah have dealt very treacherously against me, saith the Lord. They have belied the Lord, and said, it is not he, neither shall evil come upon us, neither shall we see sword nor famine: And the Prophets shall become wind, and the word is not in them. They said God had no reason to threaten them with sword or famine, they deserved no such judgment at his hands; and therefore the Prophets that prophesied such things, were not sent of God, his word was not in them, they brought windy doctrines of their own, and should together with their doctrines, become wind; evil shall not come upon us, but upon them. When Christ was on earth, how did the Scribes and Pharisees carp at him, his ways, and doctrine? see Matth: 12.22. John 5.10.18. Chap. 8.48. Cha: 10.32, 33. In our days do not men carp at the Scriptures, Ordinances, Providences and dispensations of God? Such is the pride and arrogancy of man, that he dares blame and condemn the ways and things of God.

Secondly, Observe;

Men have no cause to complain of, or cavil against the ways of God.

For,

First, His ways are equal, just, righteous, however they appear to men; he is God, and cannot do unjust things; He is light, and in him is no darkness at all, 1 John 1.5. Just and true are his ways, Rev: 15.3. He is righteous in all his ways, and holy in all his works, Psal. 145.17. The just Lord is in the midst of the City, he will not do iniquity, Zeph: 3.5. Shall not the judge of all the earth do right? Gen: 18.25. Yes, though men do wickedly, God will not. Habak: 1.13. Thou art of purer eyes then to behold evil, and canst not look on iniquity; he cannot look on it to approve it, much less to act it.

Secondly, Our ways are unequal; and shall the guilty complain of the innocent? Had the Sodomites any cause to complain of God, who were so wicked? Had the old world which was so corrupt, cause to cry out of Heaven which was pure? No man hath just ground to quarrel against God's dispensations, when himself walks unevenly before God, and his paths are crooked. If just men sin and step aside; Eccl: 7.20. What do wicked men? they are altogether out of the way, Ps. 14.3. They do no good, their lives are a constant sinning, or a continued sin, and should God punish him daily for so doing, he had no just cause to fault the Lord; Lament: 3.39. Wherefore doth a l ving man complain, a man for the punishment of his sins?

Thirdly, Upon comparing of his dealings with the righteous falling to commit iniquity, and the wicked turning from iniquity, it appears to all unprejudiced men who are not blinded with iniquity; the one is punished for his apostasy, the other is pardoned upon his repentance; judgment is the portion of the one, & mercy the portion of the other. If God should punish the repenting wicked man, and spare the apostatized righteous man, then there were cause of complaint; but its contrary, therefore his ways are equal, and there is no cause to complain of them.

Fourthly, God hath power over the sons of men, they are his family, and he may exercise Discipline in his family; the house of Israel, the Jews were God's house, he Master of that family, and when any sinned in it, he had power to correct them, or turn them out of doors, and who should fault him? it is not children's duty to complain of their Parents, nor for servants to complain of their Lord and Master.

Fifthly, Complaints in this kind will do us no good, they will harm us rather, for God is judge, yea the highest judge, and will not only judge us for our other evil ways, but for this very way of charging him to be unjust, and cavilling at his dispensations; he will judge everyone after his ways, neither great nor small can avoid his judgment. Let us all therefore take heed how we fault the ways of God, how strange or grievous soever they appear or be unto us.

Thirdly, Observe:

When men have once taken up prejudice against God and his ways, its not easy to be removed.

The Jews had drunk in this conceit, Chap. 18. That the ways of God were not equal; and much of that Chapter is spent in proving the contrary, to extirpate that mis-conceit; but it took not effect, they let pass God's Arguments, whereby he cleared himself, and carried along with them their prejudice against him and his ways, as appears in this Chap: verse. 17. & 20. Yet ye say, The way of the Lord is not equal. When weeds are gotten into the ground, and rooted there, its not easy to cleanse that ground from them; when errors, delusions, corrupt opinions, and prejudice against the truth, are gotten into the head or heart, its not an easy thing to get them out. Many wonder that Ministers should not convince unlearned and weak men of their errors, and take them off from their opinions and prejudices, but they should consider some men will not be convinced, either by God or man. These here were not convinced by God; nor the Pharisees by Christ, John 15.6, 7. & 10. Chap: nor the Athenians by Paul, Acts 17.

Vers. 21. In the twelfth year of our captivity, in the tenth month, in the fifth day of the month.

How long this was after the taking and smiting of Jerusalem will appear by comparing Jerem. 52.5, 6, 7. with this verse. In the eleventh year of Zedekiah, in the fourth month, in the ninth day of the month, the City was broken up. The captivity of the Jews began with Zedekiahs reign; for that time he was made King, Jehoiachin was carried away captive into Babylon, 2 Kings 24. Now this was in the twelfth year of the captivity, the tenth month, in the fifth day of it, so that it was a year and six months wanting four days before this tidings of Jerusalem's being smitten, came to Ezekiel.

One that had escaped out of Jerusalem, came unto me, saying,

Many perished in Jerusalem by the famine and plague in the time of the Siedge, many were slain at the taking of it, yet some escaped, and its probable they hid themselves in holes, woods, among the mountains, or fled to Egypt; one of which, after so long a time as a year, five months, and sixteen days, came to Ezekiel, and told him The City was smitten; its without question he and others had heard something of Jerusalem's condition before, but no certainty.

The City is smitten.

The word for smitten, is from Nacah, which notes so to smite, as not to miss, it was certainly smitten; The Septuagint is 〈 in non-Latin alphabet 〉 The City is taken; The Vulgar Vastata est civitas, The City is laid waste, Broken up, as in Jerem: 52.7. This was sad News he brought, that Jerusalem that famous City, that City of God was destroyed.

Vers. 22. Now the hand of the Lord was upon me.

This expression we had in the 1. Chap: 3. & Chap: 3.14. The hand of the Lord was strong upon me. And here by the hand of the Lord is meant, Vis Prophetica, or Afflatus Propheticus, Prophetical breathings of God's Spirit were upon the Prophet, whereby he was enabled to speak freely and boldly concerning the state of the Jews in Judea, that had escaped; God informed the Prophet how things were at Jerusalem before the Messenger came.

In the evening afore he that was escaped came.

The evening was the beginning of the day among the Jews, and so of much esteem, and God then by his Spirit, visited the Prophet.

And had opened my mouth until he came to me in the morning.

In the 24. Chap: God had told the Prophet, that one should escape and bring him tidings of things at Jerusalem, and that in that day, his mouth should be opened, and here its made good. The opening of the mouth implies

• 1. Materiam loquendi, Matter of speaking.
• 2. Libertatem loquendi, Freedom of speaking.
• 3. Occasionem loquendi, Opportunity of speaking.

All these concurred here, he had matter given in to speak unto those that were escaped, and flattered themselves they should live and recover their losses; he had freedom, Jerusalem being smitten, boldly to maintain what he had formerly prophesied against Jerusalem, and occasion Ministred unto him, from the man's coming.

The word 〈 in non-Latin alphabet 〉 ad fer until were better rendered, when & so Sa: in his notes upon the place, hath it donec procum, saith he. There was a sweet harmony and correspondency between what the Prophet received from the Spirit of God, and that which this Messenger faithfully related unto him.

My mouth was opened, and I was no more dumb.

After this he was so filled with the Prophetical Spirit, that he was silent no more, but prophesied freely and frequently unto them.

First, Observe;

God's people are sometimes under long afflictions.

In the twelfth year of our captivity. They had endured many miseries in a foreign Land amongst a barbarous people twelve years, Numb: 20.15. We dwelt in Egypt a long time, and the Egyptians vexed us and our Fathers; Egypt was an house of bondage and vexation unto them, and when they were brought out God threatened them, that if they would not observe all the words of his Law to do them, and fear his glorious name, he would make their plagues great, and of long continuance, Deut. 28.59. And this captivity of theirs was so long, that they thought God had forgotten them, Lament: 5.20. Wherefore dost thou forget us forever, and forsake us so long time? Seventy years time they lay in Babylon, which was no better then an iron furnace; Ezekiel, Daniel, and other Godly Ones were in this condition.

Secondly, Observe;

That when utter dessolation comes upon places, and God's judgments are severe, yet some have their lives for a prey.

One that had escaped came, Ezek: 9.5. The slaughtermen are commanded to show no pity, but to slay utterly; old and young, both maids little children and women, only the marked ones they must not touch; its probable this man that escaped was one of the marked Ones, for he had a special care to come and inform Ezekiel what had befallen them and the City, that so he might bear witness both to the truth of Jeremiah's and Ezekiel's prophesies; had he been a wicked man, he would hardly have come to the Prophet into Babylon; but whoever he was, he escaped famine, plague and sword, which cut off thousands of others.

Thirdly, Observe;

Ancient, renowned and privileged Cities have their periods and dissolutions.

Jerusalem was very ancient; there is mention of it in Joshua's days, Josh: 15.8. She was famous throughout the earth, called the Gates of the People, for the resort unto her, Ezek: 26.2, She had choice privileges, she was the holy City, Isa: 48.32. The City of the Lord of Hosts, Psal. 48.8. The City of Solemnities, Isa. 33.20. The valley of Vision, Isa. 22.1. The perfection of beauty, Lament: 2.15. The City judged by all to be impregnable, Lament: 4.12. But whatever Jerusalem was, here's the conclusion, Jerusalem is smitten, broken in pieces, and laid utterly waste; Kings, Princes, Nobles, Counselors, Judges, Prophets, Priests, People, all were smitten. In Rev: 8.12. its said, The Sun, Moon and Stars were smitten, a third part of them; but here the Sun, Moon, and Stars, and Orbs they were in, were wholly smitten, O what darkness was then upon the face of the Jewish earth? All created, and artificial glory is subject to smiting; let not your hearts be taken with Sun, Moon, or Stars, with Cities and the glory of them, &c.

Fourthly, Observe;

The faithfulness of God in performing what he foretells and promises.

Chap. 24.26, 27. It was hinted to the Prophet, that one should escape the fury of the Babylonians, and bring the news of Jerusalem's destruction, and that, That day his mouth should be opened, and he should speak; and is it not here fulfilled punctually? that day the party escaped came with that sad News of Jerusalem's being smitten, was the mouth of the Prophet opened; and mark how forward God is to make good what he promises, He opened not his mouth at the end of the day, but the evening before the man came, which was the beginning of their day, he came in the morning by what time the Prophet might be up, but God had been with the Prophet before. Exod: 12.41. Let us learn to be faithful, and perform to a day what we promise, rather be beforehand with men, then behind with them.

Fifthly, Observe;

God is pleased sometimes to confirm the truths delivered by his servants, by witness and signs.

Here was a witness came from Jerusalem to assure the Prophet and others, that what had been prophesied against Jerusalem was true and made good; here was sign upon sign, he was as dumb before, and now his mouth was opened, which was a confirmation to him and others likewise. Isa. 44.20. He confirmeth the word of his servant, and performeth the counsels of his Messengers. Many would not believe Ezekiel, not Jeremy, touching the destruction of Jerusalem, but God confirmed their words.

Sixthly, Observe;

Liberty to speak the things of God is from the Spirit of God.

No man can prophesy or declare the things of the Lord, unless the Spirit of God breath upon him, and open his mouth; The hand of the Lord was upon me, and opened my mouth, and I was no more dumb. He had great freedom and boldness of speech, when the Spirit of God came upon him, that filled him with Sanctuary water, and made the waters flow strongly; before the Spirit waters them Prophets are dry, before that speaks they are dumb, but when the hand of the Lord is upon them, then they cannot but speak and distill Heavenly dews, or pour out great rains; 2 Cor: 6.11. O ye Corinthians, Our mouth is open unto you, our heart is enlarged. The Spirit had filled his heart with divine things, and his mouth was open freely and boldly to communicate the same unto them.

Vers. 23. Then the word of the Lord came unto me, saying.

When the hand of the Lord was upon him, when the Spirit of prophesy was upon him, then the word of the Lord came unto him: the Spirit brings the word of God unto men; Prophets spake as they were inspired by the Spirit of God, not of their own heads; Ezekiel would rather be silent and dumb, then speak from himself.

Vers. 24. They that inhabit those wastes of the Land of Israel.

Nebuchadnezzar having been a year and half (as appears by 2 Kings 25.1, 2, 3. Jerem: 52.4, 5, 6.) before Jerusalem with a great army of the worst of men, Ezek: 7.24. the Land of Israel o • Judah, (for Israel here is put for Judah ) could not but be greatly spoiled & laid waste; when once the Temple & City were burnt and ruined, then was the Land as a wilderness: Zephaniah calls that day A day of wastnesse and desolation, Chap. 1.15. And Jeremy saith, The Land was then a desolate Wilderness, Chap: 12.10. Some were left by Nebuzaradan to inhabit the waste and desolate places of the Land, Jer. 39, 10. He left some poor people, gave them Vineyards and Fields to labor in, and live upon; and Gedaliah being made Governor, many flocked unto him, who had hid themselves in woods, holes, among the mountains, and fled to neighbouring Countries for security, Jer: 40. 2 Kings 25.22, 23.

Speak, saying, Abraham was one, and he inherited the Land.

The Land of Canaan was promised to Abraham and his seed, Gen: 12.7. Chap: 15.18. & 26.4. Abraham did not inherit it personally, he had not so much as one foot of ground in it, Acts 7.4, 5. He dwelt in it, Gen: 13.12. but had no inheritance in it; therefore they here were mistaken to say, He was one, and he inherited the Land. Abraham was one, yea one that believed, one that feared, loved, and obeyed God, yet for his oneness had he not the Land; God gave him the Land, having an eye to his faith and obedience, Gen. 15.6, 7. Chap. 22.16, 17, 18.

But we are many, the Land is given us for inheritance.

This was the argument with which they flattered themselves, who were now remaining in Judea, that they should still possess the Land, and recover themselves again; The Land (said they) was given us for inheritance, who are many, as well as Abraham who was one; if he enjoyed it being but one, shall not we much more being many, and being his Seed? what reason hath God to cast us out of that inheritance he gave our father, and us his children? He will not do it, we shall dwell here, grow up quickly being many, and recover our former liberty and glory. But these men deceived themselves by this foolish reasoning; for God did not give Canaan to Abraham because he was one, and so principium numeri, but propter foedus, because of the Covenant which he made with him, Gen: 15.18. Chap: 17.7, 8. which Covenant Abraham kept, living by faith in God, and bringing forth fruits suitable thereunto, which themselves did not; For had they been the children of Abraham, they would have done the works of Abraham, as Christ said, John 8.39. But you may see what their works were in the two verses following this we are speaking of. Besides they had forgotten what God had threatened against those he gave the Land unto, if they did forsake and disobey him, Deut. 28.63. Chap: 30.18. God told them they should not prolong their days, but perish or be plucked off the Land. Little reason had they also to argue that they should be spared and possess the Land, because they were many, for that as Junius well observes, A greater number then they who had possessed the Land were cut off, or removed out of the Land.

Vers. 25. Wherefore say unto them, thus saith the Lord God.

Their vain confidence provoked the Lord, and therefore here he commissions the Prophet to tell them what he judged of them and their sayings. His thoughts were far differing from theirs; and Ezekiel must declare the Lord's, not his own thoughts unto them. And

• 1. He charges them with their sinful practices.
• 2. Denyes them the possession of the Land.

Ye eat with the blood.

It was commanded before the Law was given, That they should not eat blood, Gen: 9.4. Levite: 19.26. That is, neither blood let out from the flesh, nor blood with the flesh; one reason is given, Levite. 17.14. Ye shall eat the blood of no manner of flesh, for the life of all flesh is the blood thereof; The Hebrew is Nephesh, the soul of all flesh is the blood thereof. Nephesh is put sometime for the whole man, as Gen: 46.26. All the souls of the house of Jacob, that is, all the persons; sometimes for the more noble part of man, viz: the reasonable soul, Mat. 10.28. Fear not them which kill the body, but are not able to kill the soul; Sometimes for the affections, as Deut: 6.5. Thou shalt love the Lord with all thy heart, and with all thy soul; Sometimes for the life, as Isa: 53.12. He hath poured out his soul unto death, that was his life, John 10.15. and so its rendered and to be taken in the place cited; the life of all flesh is the blood thereof; blood properly is not the life or soul of flesh, but the life or soul is said to be in the blood, or blood, Propter spiritus vitales & animales, qui animae organa, & virtutis ejus vehicula sunt, & sanguine evaporant. Another reason why they might not eat blood, is in the 11. verse. of that Chap. I have given it to you upon the Altar, to make an atonement for your souls; for it is the blood that maketh an atonement for the soul. The blood being to be offered upon the Altar represented the blood of Christ, which was to be shed for the remission of sins, Matth. 26.28. and therefore not to be eaten. A third reason was, that they might not be cruel and bloody minded, but might in a special manner take heed of shedding man's blood, which is the ground of the prohibition, Gen: 9.4, 5. But they minded neither the prohibition itself, nor the reasons of it, they did eat with the blood, that is, they did eat the flesh with the blood in it, or they did eat the blood drawn out from the flesh.

Some make question in these days, whether they may eat blood, and the ground of it is from Acts 15.29. where its ordered that Christians should abstain from blood and things strangled; But those that scruple eating of blood, do not scruple the eating of things strangled, as Fowls and Rabbits; and there is as much reason for that as the other; as for the thing itself, I shall only say what Christ saith ( Matth. 15.11.) Not that which goeth into the mouth defileth a man, but that which cometh out of the mouth, this defileth a man. And Paul Titus 1.15. Unto the pure, all things are pure. And 1 Tim. 4.4. Every creature of God is good, and nothing to be refused, if it be received with thanksgiving.

And lift up your eyes towards your idols.

Idolatry was forbidden in the Law with great severity, Deut: 17.2, 3, 4, 5. Exod: 22.20. Chap: 20.4, 5. yet these Jews minded idols and affected them. Of lifting up the eyes to Idols, see Chap. 18.6. it notes adoration of them, and expectation of help from them.

And shed blood.

Shedding of blood was a grievous sin; and here it may be understood either of their oppressing innocent ones, taking away their lives illegally, or else of their children which they offered to Molech, which was forbidden unto them, Levite. 18.21. of which bloody sacrifices was spoken, Ezek: 16.20, 21.

And shall ye possess the Land?

This is a stinging interrogation, intimating that whoever possessed it, they should not. What do you look to possess the Land that do such things, that are so impious and profane? Did I n • t cast Heathens for their wickedness out of the Land you are in? and do you think to continue in it that have exceeded them in wickedness? Ezek: 5.6. No, no, the Land is not for you; Abraham did not such things, you are not his seed, therefore you shall not inherit the Land.

Vers. 26. Ye stand upon your sword.

Not you are in arms to defend yourselves against Babylonians, but you trust in your strength, are ready for spoil, violence, and shedding of innocent blood. When any offended them in word or deed, they meditated revenge, and labored by the sword to right themselves, there was no place for justice, but the Land was full of bloody crimes, Ezek: 7.23.

Ye work abomination.

Of Abominations, and what sins are so called, was spoken, Chap: 5. verse. 9. Chap: 18. verse. 12, 13. In the 3. Observation: Ye do that is detestable and loathsome to the very senses.

And ye defile everyone his neighbors wife.

Adultery was a grievous sin, and punishable with death, Levite. 20.10. Deut. 22.22. yet this sin was frequent amongst them, Jer: 5.7, 8. Cap. 7.9. & 9.2. That honorable state of marriage was abused, and the bed defiled, and it was a common and universal practice amongst them, everyone defiled his neighbors wife.

And shall ye possess the Land?

Do ye trust in your swords, violate all justice, shed innocent blood, do abominable things, defile your neighbors wives, and yet presume you shall possess the Land? O impudent creatures, brazen-faced sinners, what vain persuasions have you taken up? its madness for you to dream of possessing the Land; rather then such as ye shall inherit it, it shall lie desolate without inhabitant. The word here for to possess is Jarash, which is a word contrariae significationis, that signifies contrary things, as to possess and dispossess. Josh: 23.5. The Lord shall drive them from out of your sight, and ye shall possess their Land: Here Jarash signifies to drive out and to possess: when the Lord saith, Shall ye possess the Land? his meaning is, they shall be dispossessed of it, and driven out of it.

First, Observe;

Men in great misery, under grievous afflictions, are apt to flatter and deceive themselves with one vain confidence or other.

These Jews were conquered by the Babylonians, had their City, Temple, Strong holds, and pleasant places, all laid waste; they were a company of poor people that inhabited the wastes of the Land, yet they flattered themselves with this conceit, that they should inherit and possess the Land; and why? there was a number, a multitude of them; Abraham was one, and he inherited the Land; we are many, and its given to us? Their afflicted condition might have wrought other apprehensions in them, and made them see and say, All the chief Ones of the Land are cut off, or carried away captives, the Land is fallen into Nebuchadnezzar's hands, we are his servants and slaves left to Till the Land and dress the Vineyards, that so a revenue may be raised for him; but as for ourselves, we are like to be miserable all our days, yea, and our posterity after us; but their thoughts were otherwise, they looked to inherit the Land, and be great Ones in it because of their number. Men in straits, and out of straits, make lies their refuge, which prove their ruin, Isa: 28.15, 17, 18. Jer: 7.4. & 14.15. Chap: 27.14, 15, 16, 17.

Secondly, Observe;

Expectation of Promises to be performed unto us, not performing the conditions required, is foolish and vain.

The Land is given us for inheritance, the Lord hath promised us that we shall inherit the Land; they minded the promise, but forgot the condition, which was, That they should keep his judgments, Levite: 25.18. Walk in his statutes, Levite: 26.3, 4, 5, 6. then they should be blessed in the Land, and dwell safely in it. Yea, they were to observe all the statutes and judgments of the Lord, Deut: 11.31, 32. and if they did not, the Lord threatened to cast them out of his sight, Jer: 17.15. and out of the Land, Jer: 16.13. These things they forgot, catching hold of the promise, saying, The land is given us for inheritance. Its madness and folly to look that God should perform what he hath promised, when we perform not the condition of the promise. When God promises a thing conditionally, the condition must be performed, else the Lord is not obliged; 2 Chro: 7.14. If my people which are called by my name, shall humble themselves and pray, and seek my face, and turn from their wicked ways; then will I hear from Heaven, and will forgive their sin, and will heal their land: Had they performed the conditions here required, their Land had been healed, and not laid waste.

Thirdly, Observe;

The way multitudes go, is no argument for the rightness and warrantableness of that way.

These Jews were absolutely mistaken, yet they were many, the most judged the same thing, and went the same way. The greatest part of people everywhere mistake, cry peace, peace, when war and death are at the doors. The old world could not justify its way, because all walked in it, except Noah and two or three more: its not safe to be of the multitudes mind, and to tread in their steps; For broad is the way that leads unto destruction, and many there be go in thereat. The Prophet counseled the Jews, Ezek: 20.18. not to walk in the statutes of their Fathers, nor to observe their judgments, but to walk in the Lord's statutes and judgments, and to do them; better be alone in God's way, then be with multitudes in a false way.

Fourthly, Observe;

The true children of Abraham may be known by their works.

These Jews stuck upon this much, that they were Abraham's seed: Abraham was one, and we are many; We come from his loins, and the Land was given to his seed for an inheritance, and who should inherit it, but we who are his seed, and so the right heirs unto it? If it be true which you assert, you shall inherit the Land, if you be the seed & heirs of Abraham it shall be so; but come let us try that by your works, (saith God) Ye eat with the blood, and lift up your eyes towards your idols, and shed blood; ye stand upon your sword, work abomination, and defile everyone his neighbors wife; And are these the works of Abraham? he did no such things; were you the children of Abraham, ye would do the works of Abraham, keep the Covenant as he did, ye would fear, honor, love and obey me, deal justly, live chastely, and do good in your Generation: These things you do not, therefore you are not his children, his heirs, have no right to the Land.

Vers. 27. As I live.

The vain confidence of these Jews so provoked God, that he swears they shall not inhabit the Land, and that by his life, As sure as I am the living God, ye that are so guilty of such great sins, and so unlike unto Abraham, shall be rooted out and destroyed.

Surely they that are in the wastes shall fall dy the sword.

After the destruction of Jerusalem many got into other Cities and Towns, which had been plundered, fired and spoiled, thinking that there would be safety for them; but God would cause some to search those places, and sheath their swords in the bowels of the Jews hid in them. The Hebrew for by the sword, is Bachereb, in the sword, but ב here is by.

Him that is in the open field will I give to the beasts to be devoured.

Some in this time of common calamity kept in the open fields, or in the face of the fields, as the Hebrew is, fearing to venture into any Town or City, and so promised to themselves security there; but the fields were no shelter unto them, God had Lions, Bears, Wolves, and such wild beasts, which found them out, teared them in pieces, and devoured them.

They that be in the forts and in the caves, shall die of the pestilence.

Some were got into strong forts, others were hid in caves of the earth where none could find them, or come at them; these seemed to be out of all danger, but the pestilence and famine could reach them there. In that Land were forts, rocks, holes to hide men in, Isa: 2.13. 1 Sam: 13.6. Josh: 10.16. 1 Sam: 24.3. Judges 6.2.

Vers. 28. For I will lay the land most desolate.

Canaan was a land abounded with all good things, it flowed with milk honey, and was the glory of all Lands, Ezek: 20.6. Yet this Land would God lay most desolate; Shemamah Umeshammah, desolation, desolation, it should be a wilderness, extremely desolate.

The pomp of her strength shall cease.

In the 7. Chapter 24. verse. we had these words, I will also make the pomp of the strong to cease: and Chap: 30.18. The pomp of her strength shall cease. The Land shall be so battered, wasted, consumed, that she shall no more trust in any strength of hers. Junius refers it to the Ark or Sanctuary, called the excellency of their strength, Chap: 24.21.

The mountain of Israel shall be desolate, that none shall pass through.

The Land of Israel was full of mountains which were not barren, but some for Pasture, some for Vines, some for Cedars, and other Trees, and some for Cattle; when they were so, many paths were made to the mountains, and they were frequently visited, but they should be desolate, without Cattle, Trees, Vines, or any to pass by or through them; none should come over the mountains, to worship at Jerusalem.

Vers. 29. Then shall they know that I am the Lord, when I have laid the land most desolate, because of all their abominations which they have committed.

Here the final cause of God's destroying them and their Land is pointed out, and that is the glory of God in their acknowledging his just proceedings; before they said His ways were not equal, but now they should acknowledge the equity of his ways, and that they had deserved such things.

First, Observe;

When God is resolved upon punishing a people, there is no place or refuge to secure them from his strokes and judgments.

Here were men got into waste places, into open fields, into forts and caves, yet none of these secured them; the Lord had sworn to destroy them, and the sword finds out those in the waste and ruinous places; the wild beasts finding others in the open fields, devour them; and those were got into the forts, and hid in caves, the pestilence and famine consumed; they thought to fly and hide themselves from the vengeance of God, but it could not be; had they gone down to the bottom of the Sea, yea, down to Hell, God would have met with them there, Amos 9.2, 3, 4. No Town, no Fort, no Field, no Cave can protect that person whom God pursues; if men and beasts cannot come at him, God hath the Arrows of famine and pestilence to shoot into his sides and liver. Let us take heed how we offend God, and provoke him to set upon our destruction; there is no place, person, or privilege, can protect us from his stroke; let us get into Christ, hide ourselves in him, in the clefts of that rock, then we shall be safe, whatsoever storms are abroad.

Secondly, Observe;

Its men's sins which lay Lands waste, and bring remarkable judgments upon them.

Canaan was laid desolate, the pomp of her strength ceased, the mountains had none to pass by or over them; yea, The Land was laid most desolate, and why? because of all their abominations, Their sins exceeded the sins of the Heathens, and they had answerable judgments; their manifold abominations brought manifold judgments. They had the best Land in the world, and should have been the best people, but they degenerated and provoked God so by their abominations, that he made their plagues wonderful great, and of long continuance, Deut: 28.59. Seaventy years did they suffer, and the Land also, which suffering they brought upon themselves and the Land, as the Lord tells them, Zech: 7.14. They laid the pleasant Land desolate; they by their abominations did it, they caused the Temple to be burnt, the testimonies of divine presence to be removed, the Cities, fields and mountains to be desolate.

Thirdly, Observe;

By severe judgments God convinces men of the equity of his way, and causes them to give glory to his name.

Then shall they know that I am the Lord, when I have laid the Land most desolate, because of all, &c. Severe judgments awaken conscience, sharpen the understanding, and cause men to search, judge and condemn themselves, and withal to justify the Lord; they have influence into Heathens, Jer: 22.8, 9. Many Nations shall pass by this City, and they shall say every man to his neighbor, wherefore hath the Lord done this unto this great City? Then they shall answer, because they have forsaken the Covenant of the Lord their God, and worshipped other gods, and served them. Thus they justified God, and gave him glory, when they saw his terrible judgments upon Jerusalem, and the Land of Canaan.

Vers. 30. The children of thy people.

Its not the children of my people; God would not own them, they were so wicked; but the children of thy people: Of these words before, verse. 2.

Still are speaking against thee by the walls, and in the doors of the houses.

To speak against God or man, is to detract from them, and disparage them; 2 Chron. 32.16. Sennacherib by his servants spake against the Lord, and against Hezekiah, and that they said was detracting from the power of God, and truth of what Hezekiah had said: Acts 28.22. As concerning this Sect we know that it is everywhere spoken against; that is, its disparaged and condemned for a wicked Sect. Numb: 12.1. Myriam and Aaron spake against Moses, because of the Ethiopian woman, and said, hath the Lord indeed spoken only by Moses? hath he not also spoken by us? Their speaking against Moses was detracting from him: So here their speaking against Ezekiel was to defame and disparage him; and this they did openly and privately, by the walls where any met, and in their doors where friends met. Some take the words thus, the children of thy people are speaking of thee by the walls, and in their doors; they give thee good words, and consult of coming to thee; but I conceive the former sense best.

And speak one to another, everyone to his brother, saying, Come, I pray you, and hear what is the word that cometh forth from the Lord.

Though they vilified the Prophet, yet now, one being come to him that had escaped at the destruction of Jerusalem, they excite and stir up one the other to go to the Prophet, and hear what he had to say. The smiting of Jerusalem was a great affliction unto them, and they hoped to hear somewhat from him to refresh and comfort them, especially seeing that he had spent three years in speaking against the Nations, and said nothing unto them.

Vers. 31. And they come unto thee as the people cometh.

They flocked to the Prophet in Troops, as people use to do to public places for religion or pleasure, they hasten thither, crowd in, take up all places, and sit in expectation to hear somewhat that may please, or to catch somewhat they may carp at, and make advantage of, which some Expositors affirm to be the end of their coming here. The Hebrew for as the people cometh, is, according to the coming or entrance of the people; some come for to hear notions and novelties, some to scoff, some to censure; few come upon right grounds, or for right ends.

They sit before thee as my people.

They carry it before thee as my people, they hearken to what thou sayest, and make as if they would not loose one truth, but lay up all, and do as my people ought to do, viz: practice what they hear; they seem before thee to be Saints, the people of God, as those that would learn righteousness.

They hear thy words, but they will not do them.

They took pains to hear the Prophet, they came to his house, as Chap: 8.1. Chap. 14.1. It was not likely that they had public places of meeting; the Babylonians did not favor them so much as to indulge them with such liberty; where ever it was they heard the Prophet, they did not do what he said, they obeyed not him, nor the Lord who sent him.

For with their mouth they show much love.

From the teeth outwards they professed much kindness to the Prophet, they gave him smooth and good words. The Hebrew for much love, is 〈 in non-Latin alphabet 〉 Agavim, from 〈 in non-Latin alphabet 〉 Agat, which signifies to be much in love with one, to be taken with the sight, hearing, or company of one; and Agavim is amatoria; they make as if they were deeply in love, much affected with the sight and hearing of thee, when it was not so; here was their hypocrisy. The Septuagint hath these words thus, 〈 in non-Latin alphabet 〉 , because there was a lie in their mouth; they dissembled with the Prophet. Arias Montanus renders 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 the word Agavim, subsannationes, which is mockings, with bending the Brows, and snuffing the Nose; the Vulgar is to that purpose, in canticum oris sui vertunt illos, they turn thy words into a song, they jeer at what thou sayest; so that translation Vatablus follows, Cantiones edunt ore suo, that is, (saith he) Rident doctrinam tuam, they laugh at thy doctrine; The French likewise is of this nature, Itz en font une chauson de plaisanterie de leur bouche, they make scoffing songs with their mouth.

The word for show is 〈 in non-Latin alphabet 〉 Osim, from 〈 in non-Latin alphabet 〉 Asah, which usually signifies to do, to effect, to perfect, but here hath a differing signification, viz. to show, declare, or profess; and so Polanus tells that the word in Matth. 12.33. is to be taken, either make the tree good, and his fruit good, or else make the tree corrupt, and his fruit corrupt; for the Tree is known by his fruits. Look upon the works which I have done, and by them profess, declare what I am; if I have done evil works, declare me • nd my works to be evil; if I have done good, declare me and my works to be good, for such as the Tree is, such is the fruit.

But their heart goeth after their covetousness.

They looked upon the Prophet and listened to his words, but their hearts looked another way. The word for Covetousness is Bitzha, from Batzha, to wound, break, damnify, and metaphorically to be covetous, given to get and gain, intimating that covetous men do wound, break, damnify themselves and others. The Septuagint have these words thus, 〈 in non-Latin alphabet 〉 . Their heart goeth after their pollutions: Covetousness is a defiling thing. The Greek word for Covetousness is 〈 in non-Latin alphabet 〉 , a desire of having more; not simply of having more; but more then God allows us, when we go beyond the bounds he hath set us, which bounds are in 1 Tim. 6.8. & Heb: 13.5. If we be not content with food, raiment, and such things as we have, but let out our desires to more, we are covetous. They being in captivity, having little in respect of what they once had in their own Land, they were not contented with what they had, but let out their minds and hearts to more, and so were covetous.

First, Observe;

Its the portion of God's servants to be ill spoken of, and that from time to time, by those they live amongst, and do good unto.

The children of thy people still are talking against thee by the walls, and in the doors of their houses. They had spoken ill of Ezekiel before, they did it still, openly and secretly. David met with such a portion from many, Psal. 41. All that hate me whisper together against me; Psal: 69.12. They that sit in the Gate speak against me; Psal: 109.2. The mouth of the wicked, and the mouth of the deceitful are opened against me, they have spoken against me with a lying tongue; Psal. 119.23. Princes also did sit and speak against me. Great and small, publicly and privately, did defame David. Jeremy escaped not the lash of the tongue, Chap: 18.18. Come let us smite him with the tongue. Paul that precious servant of Christ, how was he spoken against? he saith, He was made as the filth of the world, and the off-scouring of all things, 1 Cor: 4.13. Look what filth is washed out of, or rust scoured off from Pots, and thrown out of doors, such was Paul and his name made. Its the basest Office to set our tongues on work to detract from the worth of any; if there be evil in men, our charity should cover it, if virtue, our wisdom should commend it. 'It is a Devilish sin to speak evil of others; he first brought this sin into the world by speaking evil of God, Gen. 3.4, 5, and too many are like unto him, in speaking ill of the servants of God, but we must steel ourselves to pass thorough bad report; 2 Cor: 6.8. Rom: 3.8.

Secondly, Observe;

Whatever wicked men speak against the Prophets and servants of God, he knows and takes notice of the same.

Son of man, They speak against thee by the walls, and in the doors of their houses. Let them speak openly or secretly, God hears them; when they said, Come, let us devise devices against Jeremy, come let us smite him with the tongue, and let us not give heed to any of his words, Chap: 18.18. God heard them; and revealed to Jeremy what they said. There is not a word spoken by any, but the Lord is privy to it, and not only words, but thoughts also, Isa. 59.7. Their thoughts are thoughts of iniquity. Let us look narrowly to our hearts and tongues, for God knows the thoughts of the one, and the words of the other.

Thirdly, Observe;

How religiously and cunningly soever hypocrites do carry it, their hypocrisy is known to God, and shall be discovered.

Hypocrisy is a doing or speaking that to God or men, wherein the heart and spirit of a man is not. Those men pretended religiously, they call upon one another to hear what word the Lord gave out to the Prophet, and they come, being excited one by another, and sit before the Prophet as God's people, they attended to what he said, as if they meant punctually to observe the same; but they did not do what he said, their hearts were not in the business: what worshipping was this of God to give him an ear, and the world their heart? So to speak against the Prophet behind his back, and to speak fair, show much love to his face, was not this hypocrisy? did they not carry it religiously towards God, and cunningly towards the Prophet? However they carried it, the Lord saw their hypocrisy, and discovered the same. The Scribes and Pharisees wore long robes, made long prayers, and under pretence of them devoured widows houses, but the Lord Christ knew their hypocrisy, and made it known, though religiously and craftily carried, Matth: 23.

Fourthly, Observe;

Many hearers pretend much love and kindness to the Prophets, and yet behind their backs afford them not a good word.

When these Jews came to the Prophets house they showed much love with their mouths; but when they were by the walls, and at their own doors, they showed as much ill will with their mouths, they spake against him, they slandered him, they disgraced him, out of the same mouth came bitter and sweet. The Jews and Herodians pretended much love to Christ, and said, Master, we know that thou art true, and teachest the way of God in truth, neither carest thou for any man: for thou regardest not the persons of men; tell us therefore what thinkest thou, is it lawful to give Tribute to Caesar or no? Matth: 22.16, 17, 18. Here they shown much kindness with their mouths, when there was gall and bitterness in their hearts.

Fifthly, Observe;

When men draw near to God in any duty of his worship, he principally looks which way the heart stands, whether that be real and towards him.

Their heart (saith God) goeth after their covetousness; It went not after the word, after God himself, Isa: 29. This people draw near me with their mouth, and with their lips do honor me, but have removed their hearts far from me. When their bodies were in the Temple, their hearts were in their shops; when their lips were speaking to God, their hearts were conversing with the creatures: God's eye was upon their hearts. The heart is the principal part in man, and its the principal thing God aims at, Prov: 23.26. My son give me thine heart; not thy hatt, thy hand, thy tongue, thy foot, but thine heart; Whatever he hath without the heart is nothing, but having the heart, he hath all, whatever is wanting; let the eye be wanting, a man is blind; let the leg be wanting, a man is lame; let the whole body be wanting, a man is sick; yet if God have the heart he hath all. Delilah had Samson's bodily presence, yet that sufficed her not, because she thought she had not his heart, Judge: 16.15. How canst thou say I love thee, when thine heart is not with me? God hath no love from us, nothing of us, when our hearts are not with him.

Sixthly, Observe;

Men have carnal hearts in spiritual duties.

These men were hearing Ezekiel prophesy, and whilst they were hearing their hearts went after their covetousness; the word was in their ears, and the world in their hearts. Ezekiel tells them of the things of God, and they mind the things of the earth. To be earthly minded at any time is blameable, Phil: 3.19. but to be so in spiritual things is grievous, its a despising, a debasing of them; when the things of God, of Christ, Heaven, Salvation, Life, Grace and Glory are presented unto us, which should take up our thoughts abundantly, affect our hearts powerfully, for us then to mind the dust, sticks, straws and pebbles on the earth, to have our hearts upon them, this is Zimmah, a great wickedness, horrible ingratitude, Rom: 8.6. To be carnally minded is death; it argues a dead soul, it tends unto death, and ends in eternal death.

Seventhly, Observe;

Covetousness is a sin adheres to Professors.

These that came to hear the Prophet, and sat before him as the people of God, their hearts went after their covetousness, they had hearts exercised with covetous practices, as it is in 2 Pet: 2.14. The Pharisees made profession of religion, they were hearers of Christ, but the Text saith, they were covetous, Luke 16.14. Judas an Apostle and follower of Christ, had a covetous heart, and sold his Master for 30 pieces of silver, Mat: 26.15. Demas forsook Paul, having loved the present world, 2 Tim. 4.10. While he was with Paul, his heart was in the world. John seeing this evil incident to Christians dissuades them from the love of the world, by a strong argument, 1 John 2.15. Love not the world, neither the things that are in the world; if any man love the world, the love of the Father is not in him. He doth not know God to be his father, and love him as a Father, that loves the world; he may think, say, and swear that he loves the Father, but the Spirit of truth saith, The love of the Father is not in him. Let Christians therefore take heed of this sin, for besides that it argues the love of God is not in us, it chokes the seed of God's word, which should beget grace in us, Matth: 13.22. it makes us idolaters, Eph: 5.5. yea Covetous • esse unfits us for Church communion, 1 Cor: 5.11. it shuts us out of Heaven, 1 Cor. 6.10. it exposes us to wrath, Col. 3.5, 6. to God's hatred, Psal. 10.3. to a curse, 2 Pet. 2.14.

Vers. 32. Thou art unto them as a very lovely song.

THe Hebrew is Ceshir agavim, sunt canticum amantium, as a song of Lovers; so the word is rendered, Jerem: 4.30. Thy lovers will despise thee, its the same word: Lovers have delightful songs to please their ears and pass away time; so the Prophets preaching was delightful unto them to hear, but as in music and singing, there is nothing comes of it when done, so they heard the Prophet, but nothing came of their hearing. The Septuagint hath it 〈 in non-Latin alphabet 〉 , as the voice of a Psaltery, which was an instrument to sing unto. The French is Comme une chauson de plaisanterie, as a song of jesting or scurrility, which greatly affect carnal hearts. Some render the words eris illis canticum subsannatorum, thou wilt be to them a song of scoffers, that is, however they seem to be greatly pleased and affected with thy prophesying, yet in their hearts they laugh at thee and deride thee.

Of one that hath a pleasant voice, and can play well on an instrument.

When one both plays well, and sings sweetly, that music of all others is most taking, affects the ear, and stirs the spirits; so Ezekiel's voice was pleasing to them, and he handled his matter well, they were, or seemed to be stir'd and affected with what he delivered. The Hebrew for can play well on an instrument, is Umetib naggen; which Montanus renders, Bene scientis pulsare, of one that knows well how to play; Nagan signifies to play upon a musical instrument, and also to sing to it.

For they hear thy words, but they do them not.

Some heard not at all, those that heard rested in what they heard, or abused it, jeering and scoffing at the Prophet as a pleasant Songster, they were not doers of what was taught them, They received not the truth with love, they mingled it not with faith, they yielded not obedience to it, which things do make a Doer of the word, 2 Thess: 2.10. Heb: 4.2. Rom: 5.17.

Vers. 33. When this cometh to pass (lo, it will come)

When the judgments threatened shall be made good, viz: That those in the wastes shall fall by the sword, and those in the open fields shall be devoured by the beasts, they in the forts and caves shall die of the famine and pestilence, when the Land and mountains shall be laid most desolate, which things will certainly come to pass whatever thoughts they have, or false Prophets say to the contrary; for I have determined these things against them, commissioned thee to declare them, and I being omnipotent will in due time accomplish them.

Then shall they know that a Prophet hath been among them.

The execution of what is threatened shall convince them, and make them say, we were deceived about Ezekiel, he spake not out of ill will to us, or of his own head, but he was sent to denounce the judgments of God against us for our sins, which he faithfully did, and we now feel the weight of them, and find he was a Prophet, not a Songster, that his matter had dread in it, and was not to be sported withal.

First, Observe;

That men may be much affected with hearing the Prophets and Preachers of God, and yet be vile hypocrites, very wicked.

These men that flocked to hear Ezekiel, and unto whom he was as a very lovely song, as a song of one that hath a pleasant voice, and can play well on an instrument, they were backbiters & covetous; there was none in Babylon pleased them like Ezekiel, they said, Come, come let us go and hear Ezekiel; they were as much taken with him, as any are with music, with pleasant voices, tunes and songs, which oftentimes ravish the hearers; yet they were unsound at heart, the word did them no good, they amended not their lives, they parted not with their lusts. In Christ's time, the people flocked to hear him, were affected with him, Mark 12.37. The common people heard him gladly; & Chap: 14.43. Judas and a great multitude with him, came to take Christ, and laid hands on him, verse. 46. & Chap: 15. verse. 8.13, 14. The multitude cried, Crucify, crucify him. Many of them that heard him gladly before, were much affected with his Heavenly Doctrine, now cried out crucify him, and so shown what vile hypocrites they were. In our days some Preachers are as a pleasant song to some persons; they are affected with their voice, notions, gestures, expressions, matter, arguments, stories; they sigh, they weep sometimes, and are ravished at other times, they never heard such a man, such a Sermon, such things, and yet are not changed in their hearts, reformed in their tongues or lives, but are notorious hypocrites.

Secondly, Observe;

When people hear the Preacher, and do not practice what is taught, the word is no more to them then a song, or a fit of music, nor the Preacher more then a Musician or Fidler unto them.

Thou art unto them as a lovely song of one that can play well on an instrument; for they hear thy words, but they do them not. These words are a proof and reason of the former. Should we tell people, You esteem the word preached no more then an idle, amorous, witty, scurrilous song, nor the Preacher anymore then he that sings such a song, they would think themselves much wronged; but it is so in God's account, when they hear the Preacher, and do not practice what they hear: A fit of music affects for the present, but quickly passes away, and both the music and the man are forgotten; so is it here, people are affected somewhat at a Sermon, but Sermon and Preacher are quickly forgotten.

Thirdly, Observe;

Hearing of the word is good, but not to be rested in.

They are not blamed for hearing, that is a duty belongs to all; James 5.19. But they rested in their hearing; they made not the word a Lamp unto their feet, and a light unto their paths, as David did, Psal. 119.105. They did not meditate on it, digest it, turn it in succum & sanguinem, into good nourishment, that so they might express the virtue of it in their lives; they heard the word, and that was all; of such that is verified, Matth: 13.13. Hearing they hear not. The word hath no influence into them, impression upon them, expression from them; they are no better then those that never heard; they are like men that observe wind and tide, but never make a voyage. 2 Tim: 3.7. There were women ever learning, but never attained to the knowledge of the truth; and many are ever hearing, and never come to practice. Luke 13.26. Thou hast taught in our streets. They had heard Christ, rested in their hearing, and that was their undoing.

Fourthly, Observe;

God expects men should be not only hearers, but doers also of his word.

They hear thy words, but they do them not. Hearing alone pleases not God; he gave not his word to be heard only, but to be heard and practiced; they are good hearers qui verba vertunt in opera, who turn words into actions, James 1.22. Be ye doers of the word, and not hearers only, deceiving your own selves. He tells them they deal fallaciously, they baffle and delude themselves, not others, if they hear the word, and do it not; though there be power in the word to save your souls, yet if ye be not doers of it, ye deceive yourselves, and will lose your souls; Matth: 7.26, 27. Everyone that heareth these sayings of mine, and doth them not, shall be likened unto a foolish man, which built his house upon the sand, and the rain descended, and the floods came, and the winds blew, and beat upon that house, and it fell, and great was the fall of it. He that hears Christ's Heavenly Doctrine and doth not practice it, is not built upon the rock, but upon the sand; and when the trial comes, will be deceived of his expectation, his house will down, his soul will be lost. It is not hearing, it is not crying, Lord, Lord, that will open a door for a man to enter into Heaven by; verse. 21. Not everyone that saith unto me, Lord, Lord, shall enter into the Kingdom of Heaven; Not any one which goes no further: But he that doth the will of my Father which is in Heaven. My father (saith Christ) hath made known his will; he would have men do his will, and then he will open unto them, and let them into Heaven. Its not men's hearing or saying, but their doing what they hear, which pleads stronglyest for their entrance into Heaven. Many men commend the Preacher, the Word with their tongues, but disgrace both with their lives: The best commenders of the Preachers and their doctrine are men's lives, when they are doers of the word; Matth: 25.21. Its well done thou good and faithful servant, enter thou into thy masters joy: Not well heard, or well said, but well done. Let us see to it, that we be not hearers only, but doers of the word. Rev: 22.14. Blessed are they that do his commandments, that they may have right to the Tree of life, and may • nter in through the gates into the City.

Fifthly, Observe;

The judgments threatened by the Prophets of God, shall certainly take place.

When this cometh to pass (lo, it will come.) He means the sword, wild beasts, pestilence, utter desolation, which were threatened: It seemed somewhat unlikely, that after a war, a few poor people left in wastes, holes, caves, forts, woods, & fields, should be cut off; but the Lord had said it, and he did effect it. How improbable or impossible soever things appear to us, what God threatens by his Prophets to do (without repentance intervene) he will accomplish.

Sixthly, Observe;

Whatever the thoughts of wicked ones are for the present of the Prophets, the time will come when they shall have other kind of thoughts of them.

When this cometh to pass, then shall they know, &c. When the sword, wild beasts, pestilence, utter desolation are upon them and the Land, when they are in straits, in the jaws of death, then they will have other apprehensions of Ezekiel then now they have: Ezekiel at present is a lovely song, like a man that hath a pleasant voice, some affect him, some scoff at him, others censure him; but when death is before them, then their thoughts will alter, then they will say, Ezekiel told us of these things that are come upon us, and how to avoid them, he called upon us to consider our ways, to turn from all our iniquities, and to provide for our souls; we then slighted him, only gave him the hearing of what he said, but now we see he was a Prophet of God, delivered weighty things, and we were fools that we hearkened not unto him, doing what he said. When young men, who despise all the Preachers say against whoredom and wanton courses, come to be in years, find their flesh and bodies to be consumed, then will they have other thoughts of them and what they preached, then will they say, How have we hated instruction, and our hearts despised reproof? we obeyed not the voice of our Teachers, nor inclined our ears to them that instructed us, Prov. 5.11, 12, 13. There were Prophets amongst us, who sought our good, who tendered mercy and many precious truths unto us, but we were so blinded with our lusts, so conceited of our own ways, that we rejected them, and whatever they tendered us.

Seventhly, Observe;

The Prophets will be witnesses at last against disobedient hearers.

They shall know that a Prophet hath been amongst them. They heard Ezekiel, but did not what he said; his person, his doctrine, did at last bear witness against them. Where-ever the Lord sets a faithful preacher, who takes pains among the people, declaring the mind of God unto them, and they do not practice what they are taught, that Preacher will rise up in judgment against them; his doctrine, his prayers, tears, drops of sweat, his life, his sufferings, reproaches, death, will all be witnesses against them. If the rust of men's silver and gold will be witnesses against them, and eat their flesh like fire, James 5.3. because they let their silver and gold lie by them, and did not improve the same for public good, and in charitable uses, how much more will the truths of God which the Preachers have commended unto them, (being neglected, and not improved to the good of the hearers and others) bear witness against them, and eat their flesh, yea, their souls like fire? Thousands who have flocked after Ministers to hear them, will find those Ministers witnesses against them, because they heard them only, and never did what they heard. What a multitude of witnesses will London and England have against them at the latter day? All the Godly faithful Ministers whose doctrine hath been heard, but never obeyed.

Vers. 1. The Word of the Lord came unto me, saying.

These words we have often had; by them the Prophet declares himself to be a true Prophet: false ones spake of their own heads, they had no word from God, they deluded the people with lying words; but Ezekiel had a word from God, and that word he commended to the people.

Vers. 2. Prophesy against the Shepherds of Israel.

The Shepherds of Israel were the chief Rulers, both Political and Ecclesiastical, Princes, Magistrates, Prophets, Priests, and Levites. Isa. 44.28. Cyrus is called a Shepherd; & Zech: 11.17. those in the Church are called Shepherds, Jer: 25.34. Howl ye Shepherds and cry, wallow yourselves in ashes ye principal of the flock; that is, as the flock is considered Politically and Ecclesiastically, ye are the Shepherds, the principal thereof; howl ye, &c. They are called Shepherds because they are to govern, protect, provide for, and to feed them.

Woe be to the Shepherds of Israel.

Herein general judgment is threatened against these Shepherds, Woe be to them. This word is a Comprehensive word, and includes variety of evils in it, not someone, but divers sad judgments should come upon them. The word for Shepherds is 〈 in non-Latin alphabet 〉 Rohe, from 〈 in non-Latin alphabet 〉 Rahah to feed, and metaphorically to govern, teach, and so to feed men.

That do feed themselves, shoold not the Shepherds feed the flock?

Here was their sin, they fed themselves, not the flock; those are Shepherds in State or Church, are set up for the good of the people, to benefit and advantage them, not to seek themselves, to draw from the people what they can to make themselves great; they should be content with their allowance, and lay out themselves fully and wholly for the good of them that are committed to their trust. This interrogation, Should not the Shepherds feed the flock? Sets out the heinousness of their sin, and the indignation of God against it; What you Shepherds, and not feed the flock? you pervert the course of nature, and violate the order which God hath set, and that is intolerable, he will visit severely for it.

The word for Flock, is Tzon, which signifies a multitude of Sheep or Goats. The Septuagint render it 〈 in non-Latin alphabet 〉 , Sheep, and in a metaphorical sense its put for the people, Zech: 9.16. Micah 7.14. People are resembled unto Sheep.

First, Sheep are foolish, silly creatures, not like Foxes, Lions, Lybards, which are subtle and crafty; so are people for the generality of them. Jerem: 5.21. Hear now this, O foolish people, and without understanding, which have eyes and see not, which have ears and hear not. They had no ears to hearken unto the word of God, no eyes to see the hand of God, no understanding to discern the mind and dealings of God; so Deut: 32.28. They are a Nation void of counsel, neither is there any understanding in them; they act like foolish silly people that know nothing of God.

Secondly, Sheep are apt to go astray, 1 Sam: 1.7.20. David left the Sheep with a Keeper; he knew they would wander, had they not a Keeper: so people are apt to stray from that that is just and equal, to turn aside from the ways of God. Isa: 53.6. All we like Sheep are gone astray; & Jerem: 2.13. My people have forsaken me the fountain of living waters; that is, They have forsaken me their Shepherd, who provided all good things for them.

Thirdly, When one Sheep goes out of the way, many follow, run after that one; so it is with the multitude. 2 Sam: 20.1, 2. One Sheba the son of Bichri, a Benjamite, blew a Trumpet, saying, We have no part in David, neither have we inheritance in the son of Jesse; every man to his Tents O Israel. So every man of Israel went up from after David, and followed Sheba the son of Bichri. Here was a Ram led all Israel into rebellion. So Theudas stepped out of the way, and presently 400 others join'd themselves unto him; And Judas of Galilee drew much people after him, Acts 5.36, 37.

Fourthly, Sheep are exposed to much danger, they are a prey to Dogs, Lions, Wolves, Foxes, Bears, and such wild Beasts; so are the people exposed to spoil, and to be prey'd upon by the great Ones: Zeph: 3.3. Jerusalem's Princes within her are roaring Lions, her Judges are evening Wolves; they prey'd upon the poor people: Jerem: 50.17. Israel is a scattered Sheep, the Lions have driven him away: first the King of Assyria hath devoured him, and last this Nebuchadrezzar King of Babylon hath broken his bones.

Fifthly, They are subject to many diseases, and apt to infect one another. Its observed that of all creatures a man, an Horse, and a Sheep are subject unto most diseases, and quickly doth one Sheep communicate his infection unto another; so people are subject to many distempers, seditions, insurrections, rebellions, errors, heresies, superstition, idolatry, and what not? Ezek: 2.3. The children of Israel are a rebellious Nation; Jer: 6.28. They are all grievous revolters, they walk with slanders; they are brass and iron, they are all corrupters; one infected another. Jer: 5.23. This people hath a revolting and a rebellious heart: The disease was come to their hearts. Isa. 1.4. Ah sinful Nation, a people laden with iniquity, a seed of evil-doers, children that are corrupters; They corrupted one another with evil opinions and practices.

Vers. 3. Ye eat the fat, ye clothe you with the Wool.

The Septuagint, Vulgar, and French have it, Ye eat the milk: The Hebrew word is Chelef, which signifies fat, because its made of Milkine fatness; what they feed upon hath a fatty milkiness in it which turns to fat. The word for Milk is Chalof, and that for fat Chalef, which also notes the principal of everything. By these expressions of eating the fat, and clothing themselves with the Wool, the Prophet taxeth the covetousness of the Princes, Priests, and false Prophets, who pretended the public good, but were intent upon their own profit and pleasure; they were not content with what stipends were allowed them, but devised ways and means to draw the wealth of the people into their own Coffers, which is here called the fat and the wool. The word for wool is Tzemer, which notes all sorts of wool, even Cotten wool which grows upon Trees; Had they any wool upon their backs (as our Proverb is) these Governors would fleece them of it.

Ye kill them that are fed; but ye feed not the flock.

The Hebrew for the first words is ye Sacrifice the thick; Haberiah is from Bara, to create, and 〈 in non-Latin alphabet 〉 Bari, is far, flesh, because a Sheep becomes fat and fleshy by a kind of creation, there is the power of God put forth in it; and when men grow wealthy it is by the power of God; Deut: 8.17, 18. Its not men's power, and the might of their hands, that gives them their wealth, but it is the Lord gives power to get wealth. The false Prophets killed their souls with lies, with corrupt doctrines; and the Magistrates found out ways to cut off them, were rich for their estates: thus they sought themselves, but fed not the flock. The Princes and Rulers did not maintain justice, preserve the innocent, relieve the oppressed, nor the Priests and Prophets teach them sound and wholesome doctrine.

Vers. 4. The diseased have ye not strengthened.

Here be five particulars in this verse, concerning the Sheep which the Shepherds should have minded, but neglecting them all are severely taxed for them. The first is, they were diseased; Sheep are liable to various diseases, faintings, weaknesses. Montanus renders the word Hannocheloth, languentes, those languish and are feeble; those languished in their estates or spirits, were not strengthened, those wanted bread for their bodies, and for their souls, were not looked after. The Septuagint is 〈 in non-Latin alphabet 〉 , The weak ye have not strengthened; and the French is Vous n'anet point Comforte' celle quiestoit affloiblie, You have not comforted that which was made feeble.

Neithea have ye healed that which was sick.

A Sheep may be diseased, yet not be sick; that is sick, Cui totum corpus dolet, when the whole body is pained, saith Lavater; the whole body is so distempered that the members of it cannot perform their Offices. There were many among the Jews who were sick in their estates and spirits, and could not perform the duties of their general or particular callings, who had none to heal them. This was the second thing.

Neither have ye bound up that which was broken.

The third thing is brokenness; some Sheep had their flesh torn by Dogs, or Bushes, their legs and other bones about them, broken, or put out of joint; divers amongst them had broken estates, broken spirits, and none bound them up. The word Chabash signifies binding as men are bound in prison, binding as men bind packs to horses, binding as men are bound by laws to obey or suffer, binding of ornaments to the head, and binding up of wounds to cure and heal them, as here.

Neither have ye brought again that which was driven away.

Here is the fourth thing, concerns the Sheep, some were driven away. Storms, Dogs, Wolves, and other wild beasts oft times cause the Sheep to run this way, and that way, to fall into ditches and pits, which if looked after, might be preserved and reduced. The wars and other evils forced many Jews to fly into other Countries, and none in Place did think of them, that they might be brought back.

Neither have ye sought that which was lost.

Sheep being wandering creatures are oftentimes lost, Luke 15.4. Among the Jews there were some had stragled from the rest, and were lost, lost through corrupt opinions and practices; they left the ways of God, and wandered in by-paths which led to utter destruction; such a losing the word 〈 in non-Latin alphabet 〉 signifies. They were not sought after, they did not make diligent enquiry, & search after them 〈 in non-Latin alphabet 〉 , say the Septuagint, Non summo studio quaerebant, they did not seek earnestly after them.

But with force and cruelty have they ruled them.

They dealt not as Patres patriae, Fathers of their Country, but as Tyrants which are Pestes humani generis, the very plagues of the earth, they dealt not as Shepherds with their Sheep, but as cruel Task-masters over Servants. The word for ruling is 〈 in non-Latin alphabet 〉 Radah which notes such ruling as a Master doth exercise over a Servant, rigorous ruling, therefore the Jews were forbid to rule over a poor brother; Levite: 25.43. Thou shalt not rule over him with rigor. Here they ruled with rigor, they put forth their power to the breaking and ruin of the people, they were rough and cruel in their government. The Septuagint is 〈 in non-Latin alphabet 〉 , ye weary, wear out, yea, murder the strong with vexation and labor.

Vers. 5. And they were scattered, because there is no Shepherd.

The Shepherds being either negligent or tyrannical, the Sheep were scattered; through default of their Political Shepherds they were scattered into waste places, into the open fields, into forts and caves, Chap. 33.27. and into other Countries. Had Zedekiah and the Nobles been faithful to God, to Nebuchadnezzar and the People, ruling as he and they should have done, the People had not been so scattered; and through default of their Ecclesiastical Shepherds, they fell into errors, superstitions and idolatrous practices; Justice, Laws and Religion being laid aside, there was nothing remained but confusion, disorder and dispersion. The Hebrew is, They were scattered without a Shepherd; which may be taken thus, Being scattered they had no Shepherd; or thus, they were scattered because, or for that they had no Shepherd; that is, no faithful Shepherd; this is the better sense, and so the Septuagint speaks, 〈 in non-Latin alphabet 〉 , for that they had no Shepherds, that is, no such shepherds as cared for their good civilly or spiritually.

And they became meat to all the beasts of the field, when they were scattered.

When the Sheep are scattered into Caves, Woods, upon Mountains and Hills, they become a prey to Dogs, Swine, Wild Beasts; so the Jews being scattered into several parts of the world, were exposed to the injuries of strangers, and a prey unto them.

Vers. 6. My sheep wandered through all the Mountains, and upon every high Hill.

They went from Mountain to Mountain, and from Hill to Hill, and set up Altars, Jer: 2.20. Upon every high Hill, and under every green Tree thou wanderest, playing the Harlot; so Jer: 3.6. Or they were forced to fly to the Mountains and Hills, in the time of war and danger, which their Rulers brought upon them.

Yea, my flock was scattered upon all the face of the earth, and none did seek or search after them.

The Hebrew is upon all the faces of the earth; every Country hath a several face in a Metaphorical sense, as one man hath from another; Egypt had one face, Babylon another; the Countries about Judea