Exposition of Ezekiel 30-48

Vers. 7. Therefore ye shepherds, hear the word of the Lord.

These words are again in the 9. ver. and show the great indignation was in the breast of God against these shepherds; O ye Princes, Priests, and Prophets, seeing ye have done such things, and neglected what you should have done, hear the word of the Lord, he is vehemently displeased with you, and can hold no longer.

Vers. 8. As I live, saith the Lord God, surely.

The Hebrew is I living, if not, the sense whereof is this, Let me not be the living God, but be laid aside as some idol or false god, if I do not punish these Shepherds which have dealt so with my flock.

Because my flock became a prey.

The word for prey is Baz which signifies spoiling, and such spoiling as is cum conculcatione, & despectu direpti, with treading down, and despising the thing spoiled; they vilified the flock of God, and spoiled them of what they had.

And my flock became meat to every beast of the field.

Wicked men are here called beasts, and beasts of the field, for that they range up and down to get a prey, and when they have gotten it, tear and rend it in pieces, as a Lyon or Bear doth a Lamb or sheep.

There was no Shepherd.

Not simply no shepherd, but no shepherd that did his duty, as the next words show, Neither did my shepherds search for the flock; he saith My shepherds, because they were in God's stead to look after his flock, but they fed themselves, not the flock; they made Laws, imposed burdens, and found out ways to enrich themselves, and impoverish the people.

Vers. 10. Behold I am against the shepherds.

In this verse the punishments of these shepherds are enumerated, and this is the first, viz: God's enmity against them; they being great Princes, Priests and Prophets, kept all in such awe that none durst appear in word or action against them, if any did, they were soon crushed; Wherefore saith the Lord, Behold, I am against the shepherds; I that am the Governor of Nations, the Lord of Heaven and Earth, and so the Dread Sovereign of Princes, Priests and Prophets; even I that am Jehovah, that gave being to all creatures, and can take away all again, am against them. The Hebrew is, Behold, I to the shepherds, that is, I come to set myself against them; the Vulgar is, Behold, I am above them; others have the words thus, Ecce, ego contra istos Pastores, Behold, I am against these shepherds.

I will require my flock at their hand.

Not only will I have account of them, what is become of my flock, but I will have recompense for everyone that is wounded, weak, lost or slain; I will require at your hand, limb for limb, blood for blood, and life for life. This is the second punishment mentioned.

And cause them to cease from feeding the flock.

Here is a third punishment, and its no less then displacing of them; some were cut off by the hand of justice, Jer: 52.10, 11, 24, 25, 26, 27. Lamen: 5.12. Others were carried away captive, and held in chains and bonds, as Zedekiah, Jeconiah, and many besides.

Neither shall the shepherds feed themselves anymore.

Here is a fourth punishment; they should be deprived of those opportunities they had to enrich themselves: they made a prey of the flock, eating the fat, clothing themselves with the wool, and killing those that were fed, they made advantage of the flock, only seeking themselves, not the good of it, but they should not do so any longer.

For I will deliver my flock from their mouth.

They have been feeding upon, and devouring my flock a long time; but now I will do by them as a shepherd doth by a Lamb in a Lions or Bears mouth, Amos 3.12. 1 Sam: 17.34, 35. David delivered the Lamb: so God would pull his flock out of these Lions and Bears mouths, which is a gracious promise of the deliverance of his people.

That they may not be meat for them.

Being once delivered, they shall no more be spoiled and devoured by such Tyrants as they were, but shall enjoy liberty and safety.

First, Observe;

When there are no faithful shepherds, the flock is a prey to all sorts of beasts.

My flock became meat to every beast of the field, because there was no shepherd. The Princes, Nobles, Priests, Prophets, and all their under Officers made a prey of the flock. The flock was amongst wild beasts of all sorts, and they did eat the Milk, sheer the Fleece, and devour the flesh of the Flock. No State-Officers, no Church-Officers were faithful unto the Flock, but all in place and power made a prey of it; its the nature of Dogs, Foxes, Wolves, Bears, Lions, and such Beasts, to suck the blood, crush the bones, and devour the flesh of the Lambs and Sheep. Kings in Daniel 7.17. are called beasts; & Rev: 13.1. there is mention made of a Beast which rose up out of the Sea, having seven heads and ten horns; and of a beast rose up out of the earth, which had two horns, like a Lamb, but spake like a Dragon; these two Beasts denote the Ecclesiastical and Political powers, and how they dealt with the people, you may read in that Chapter. When God's Flock is without faithful shepherds, they are a spoil to Sea-Beasts and Land-Beasts, to all Beasts whatsoever.

Secondly, Observe;

That the sins of Magistrates and Ministers in seeking themselves, neglecting and wronging the flock, do greatly provoke God, bring certain and severe judgments upon themselves.

Behold I am against the shepherds; I that am higher, stronger, greater then them all, even I, and all my attributes are against them; I will call them to account, and have satisfaction for all the wrong and violence they have done; I will deprive them of their sweet Morsels, and throw them with shame out of their places: These are severe judgments which God swears by no less th • n his own life, that he will bring upon them; God commits great trust unto them, and when they are unfaithful God visits severely for it; Jer: 25.34, 35, 36. Howl ye shepherds, cry and wallow yourselves in the ashes ye principal of the Flock, for the days of your slaughter, and of your dispersions are accomplished; and ye shall fall like a pleasant vessel. They should have no way to flee or escape, cry and howl they might, their Pastures should be spoiled, and themselves destroyed. The shepherds had been preserved like a pleasant vessel in the hand of God, he esteemed them, but now being so vile they should fall, be broken, and not esteemed at all. See Jer. 23.1, 2. Zech: 11.17. This hath been made good in our days, against the Political and Ecclesiastical shepherds; have not our Princes, Nobles, Prelates and their Officers, for their feeding themselves, not feeding the Flock, for their ruling them by force and cruelty, have they not had God against them, been deprived of their fat, and sweet morsels? have they not been turned out of their places, and suffered justly for their demerits? The oppressions in State and Church were such, that the Flock had perished, had not God appeared for it against those Lions and Wolves; their sins were provoking, and drew the fury of God upon them.

Thirdly, Observe;

Those sheep that are under oppressing and devouring shepherds, God will relieve and set at liberty.

I will deliver my flock from their mouth, that they may not be meat for them. Many years had his Flock been molested by wicked Princes, Priests and Prophets, they had eaten up many of his Flock, and the rest were in danger of devouring, but the Lord had a care of them, and pulled them out of their jaws; the poor sheep could not withstand their violence, They were like young Lions among the flocks, which go through, tread down, and tear them in pieces, and none can deliver, Micah 5.8. But though the sheep had no man able to deliver them from these Lyon-like shepherds, yet God was able to do it, and did it; he was a Lyon to these Lions, and tore them in pieces, rescuing his Flock. Its not long since we were under such shepherds, who made us meat to their teeth, eating up our Estates, Liberties and Lives, they oppressed and devoured us, and who durst appear for us; if any did, they felt the jaws and claws of these Lions: but God at last arose for us, and hath driven away those shepherds, and delivered us from being meat to their mouths.

Vers. 11. Behold, I, even I will both search my sheep, and seek them out.

You think much to look after my sheep, but Behold, I, even I that am the great shepherd, the great God, infinitely distanced from you, will both search and seek them out. The word for search is Bikker, which the Septuagint renders 〈 in non-Latin alphabet 〉 I will require, it notes searching out what they had done with them, and requiring them at their hand. Junius hath it, Reposcam, and the French ie redemanderay mes brebis, I will earnestly ask again my sheep, and seek them out with understanding and judgment, so Darash signifies.

Vers. 12. As a shepherd seeketh out his flock in the day that he is among his sheep that are scattered; so will I seek, &c.

When some great storms by wind, rain, thunder, lightning, or wild Beasts, have been in the field among the flock, and they are scattered here and there, then the shepherd hastens to them, sees whether any be wanting, and if so, seeks up and down till he finds them, and so brings them together again, which is a great mercy to the scattered sheep, and as great a comfort to the shepherd; so would God seek out his sheep that were scattered into several places, and would deliver them: They had met with storms and wild Beasts, which had divided and scattered them, and God like a choice shepherd would seek them out, and have a special care of them.

In the cloudy and dark day.

The Hebrew is Beiom gnanan vagnaraphel, In the day of a cloud and of darkness, thick darkness, so the word signifies. It was a day of a cloud, or a cloudy day when the Chaldean army besieged Jerusalem; then many were scattered and driven into neighbor Nations: and it was a day of thick darkness when the City was broken up, the Temple burnt, Zedekiah's eyes put out, the Princes and Nobles put to death, many carried captive into Babylon, and the rest dispersed into woods, caves, mountains and other places.

Vers. 13. And I will bring them out from the people, and gather them from the Countries.

God finding his sheep scattered into several Nations, where they met with hardships, he graciously promises to bring them out of those Nations, they should not always be amongst their enemies, who were no better then wild Beasts unto them. This hath an aspect to God's gathering his Elect out of the several quarters of the world.

And will bring them to their own land, and feed them upon the mountains of Israel by the rivers.

Being gathered out of foreign Lands, God would bring them into their own Land, viz: into Canaan, a Type of the Church; they should both possess their Land, and be put into a Church condition again, and he would feed them with his Word, Ordinances; and put them into a better State then ever. This refers to the times of Christ and the Gospel; then especially did God gather his sheep out of Babylon and bring them to Zion then did he feed them upon the mountains of Israel by the Rivers. So that in this verse are three grand mercies; 1. Eduction out of a miserable condition: 2. Introduction into a good condition; 3. Preservation in that good condition.

Vers. 14. I will feed them in a good Pastu • and upon the high mountains of • rael shall their fold be.

In this verse are two mercies more promised; 1. Good fat Pastures; 2. Rest, both which are very needful for Flock. After their Reduction into Canaan, they shall not • ply have Pasture, but good Pasture, fat pasture, viz: the go • word of God, the Gospel, which is Milk, Wine, Bread, M row and Fatness; this feeds hungry souls, and makes lean sheep fat: and as their pastures should be fat, so their folds should be good; Sheep have their folds to rest in, and so are safe from heat, cold, and other dangers. The Church is the fold for God's sheep, there they have rest and safety; the several Churches are the several folds, where the sheep find rest and refreshing.

The Jews from this verse; as Sanctius reports, conclude that the Messiah is not come, because that when Christ was on earth there was no gathering of the Jews, nor feeding of them with such good pastures as were promised to be in the time of the Messiah; Our Messiah, they say, was rather for the dissipating of the Jews, then the congregating of them; he drave them into lean pastures, and gave them no fat pastures, for after his coming they were scattered into all parts of the world.

The gathering here spoken of, was not meant only of the Jews, but of the Gentiles also; our Messiah made way for them, and gathered in them, and he would have gathered the Jews to him, Matth: 23.37. O Jerusalem, Jerusalem, how often would I have gathered thy children together, even as a Hen gathereth her Chickens under her wings, and ye would not? The Jews would not be gathered unto Messiah, he would have gathered them, but they would not: they looked for a Messiah in pomp and glory, that should have restored the Kingdom to the Jews, and made them great in the world above other Nations; great places, riches and honors were the fat pastures they minded: Christ did not feed his sheep with such pastures, but with spiritual dainties, heavenly manna, divine truths, promises and ordinances he did; their refusal of the Messiah, putting him to death, and wishing his blood to be upon their heads, was the cause of those heavy judgments that came upon them, and their dispersion thereupon; 1 Thess: 2.15, 16.

Vers. 15. I will feed my flock, and I will cause them to lie down.

Other shepherds have neither fed them, nor let them have rest, they have wearied them and preyed upon them; but God would both feed them, and see that they should have rest, he would cause them to lie down as sheep in their folds lie down, and have rest; so God would order it, that his sheep should have rest and refreshing in their folds, in the Congregations they are of.

Vers. 16. I will seek that which was lost, and bring again that which was driven away, &c.

In the 4. verse, the neglect of the shepherds of Israel was set out, and here God promises to supply their neglect, and do what they did not.

First, He will seek that which was lost, they did not so, those that were lost they left them to perish; God is more mindful of his, he seeks them up, and will not loose them; Hos. 2.23. I will say to them which were not my people, Thou art my people. Saul was a blasphemer, a persecutor, an injurious Person, in a lost condition, and the Lord sought him out, Acts 9.

Secondly, He will bring again that which was driven away. The Israelitish shepherds did it not, but the God of Israel would do it. David was driven away by Saul and Absalom, but the Lord brought him back again, 1 Sam: 19. 2 Sam: 15. & 19. Cha:

Thirdly, He will bind up that which was broken. They minded not those that were in such a condition, and needed binding up; the Lord did who is the good shepherd, Isa: 61.1. He hath sent me to bind up the broken hearted. When Peter had broken himself by denying the Lord Christ so fearfully as he did, the Lord bound up his wounds, and relieved him.

Fourthly, He will strengthen that which was sick and weak; they omitted it, but the Lord regarded such and strengthened them, Ezek: 9. There were some sick at heart, lamenting for the abominations done in the midst of Jerusalem, but the Lord sent one to confirm them, and set a mark upon their foreheads.

First, Observe;

God's flock being committed to the vigilancy and care of Magistrates and Ministers, he will inquire how they have discharged their trust, and require his flock at their hands.

Behold, I will both require my sheep, and seek them out. I committed them to your charge, I expected you should have had a special care of them, kept them so that none should have been wanting or prejudiced any way, like good shepherds, but you have not minded the safety and welfare of my Flock; some are wanting, where are they? some are in a languishing and perishing condition, how is it that they are so? give me an account of these things, I will bear it no longer at your hands.

Secondly, Observe;

That God's Flock doth sometimes meet with storms, and such foul weather as scatters them here and there.

They have been scattered in the cloudy and dark day: They had not all serene and good days, but many cloudy days and days of darkness. In Manasseh's time they had black and bloody days, which made a great scattering of the sheep, 2 Chron: 33. So in Jehoahaz, Jehoiakim, Jehoiachin and Zedekiahs reign, there were clouds, tempests, whirlewinds, from the South, North, and other parts, from Egypt, Babylon, from Moab, Syria and Ammon, 2 Kings 23, 24, & 25. Chap: which made at last a total dissipation of the Flock. Had not we dark and cloudy days, which scattered the Flock of God into several Countries, in the time of the late Princes and Prelates? had not Ireland a black day when the massacre was there? and as it is with the Flock in general, so with particular sheep and Lambs, they have cloudy and dark days wherein they find themselves scattered.

Thirdly, Observe;

However others neglect the Flock, yet God is a vigilant, faithful, and tender hearted shepherd over them.

God will seek out the sheep, deliver them from enemies, and bring them to Zion; he will give them fat pastures, cause them to enjoy rest in good fields; if any be broken, he will bind them up; if any be weak or sick, he will heal and strengthen them; if any go astray, he will reduce them. David found the Lord to be such a shepherd unto him, Psal: 23.1, 2, 3. The Lord is my shepherd, I shall not want. If I be hungry, he hath green pastures for me; if I be thirsty, he hath still waters; if my soul droop, he restores it; if I know not the way, he leads me in the paths of righteousness: O happy man, and happy people, who have the Lord for their shepherd; and happy are those Magistrates and Ministers, who are vigilant, faithful, and tender hearted shepherds over the flock, doing to the same, as God himself doth.

But I will destroy the fat and the strong.

Here God declares how he will deal with those that were injurious to others; some amongst them were fat and strong, they were rich and potent. Men in place and abounding in wealth are in Scripture language said to be fat, Psal. 22.29. Jerem: 46.21. and when they are fat they grow wanton, Deut. 32.15. Jesurun waxed fat, and kicked; then they kick at God and his Ordinances, and at their fellows which are lean; Amos. 4.1. The Kine of Bashan oppressed the poor, and crushed the needy. In Gen: 41. The lean Kine did eat up the fat, but here the fat did eat up the lean, and because they did so, the Lord would destroy them. The Hebrew for destroy, is Shamad, which signifies so to destroy a thing Ut ejus nihil reliquum maceat, as that there shall be no remainders thereof; God would make a total abolition of them. The Septuagint mistaking the word Shamad for Shamar, do render it 〈 in non-Latin alphabet 〉 , and so the Vulgar Custodiam, I will keep the fat and the strong; that is, keep them in, and restrain them.

I will feed them with judgment.

Montanus saith, I will feed them in judgment; Bemishphat, which the Septuagint renders 〈 in non-Latin alphabet 〉 with judgment. The words may import either God's judgments and plagues which he would bring upon the fat and strong, as Jer: 23.15. Behold, I will feed them with wormwood, and make them drink the water of gall: or, God's wisdom and judiciousness in feeding of his flock. Foolish shepherds distinguish not between the weak and strong, the sick and sound, they drive, they meat, they govern all alike; but a wise shepherd considers the nature of his flock, what condition every sheep is in, what its capable of, whether Milk or Strong meat, Oil or Wine, and so applies himself accordingly to each: Thus would God do with them, Isa: 40.11. and so (1 Thessa: 2.7, 8, 11.) did Paul with them.

Vers. 17. As for you, O • my flock, thus saith the Lord God.

Here is an Apostrophe, God turns his speech unto his flock, and shows himself very sensible of their condition, breaking out into a pathetical exclamation: O my flock, Thou art oppressed, and sufferest hard things, which I see, am sensible of, and will speedily remedy.

Behold, I judge between cattle and cattle.

I know the Cattle are not all of one nature; some are strong, and some are weak; some are clean, and some unclean; and behold I take notice thereof, and put a difference between one and the other. The word for cattle is Seh, which signifies the small cattle, as Lambs and Kids; Tzon the greater sort of that kind, as sheep and goats; and Bakar signifies Majora animalia, as Oxen, Asses, and the like.

Between the Rams and the he-goats.

The word for Rams is from 〈 in non-Latin alphabet 〉 because of their strength, they are very strong creatures: The word for he-goats is Gnattud •• , which notes the greater goats, those which lead the flo • k, and metaphorically the Rulers and leaders of the people, as Isa: 14.9. Col gnattu de eretz, all the great goats of the earth, is the Hebrew; all the chief Ones of the earth saith our Translation. By Rams some understand the good, gentle, and meek ones; by he-goats, the vile, wicked and unquiet ones. Diodate interprets Rams to be the violent, and Goats the filthy ones. I conceive by Rams & He-goats are meant, the leaders of the flock, the Rulers of the people which differed ingenio moribus factis, as Polanus saith; God would distinguish between the good and bad of these, and so of the people which are set out by the name of Cattle, and deal with them according to their ways and works, where by Cattle are meant the meaner and poorer sort of people, by Rams and He-goats, the rich and great ones.

Vers. 18. Seemeth it a small thing unto you to have eaten up the good Pastures.

Here again by way of Apostrophe God speaks to the Rams and He-goats, which had good pastures, plenty of all things, great blessings, Milk, Honey, and fat of the Land; they had the chief places, Lands, and fruits of the earth, they had gotten all considerable in Church or State into their own hands; they lived deliciously and oppressed others, which they thought to be nothing; but saith God, Seemeth it a small matter unto you? you deceive yourselves, its a grievous crime, and that you shall know.

But ye must tread down with your feet the residue of your pastures?

Wanton Sheep when they are full, run up and down, treading upon the pastures, so that they become uneatable, or less pleasant, and nourishing, being eaten; so did the rich and great in State and Church, they corrupted justice, and the word of God with their inventions and traditions, so that the people were not fed, or fed with that which was unsavory and unprofitable: Or thus, they troubled the poor, and suffered them not quietly to enjoy that little they had; they were cruel to the Godly and poorer sort, though they had abundance, serving their pride and lusts therewith; or having the principal of all things, they slighted and vilified the rest.

And to have drunk of the deep Waters, but ye must foul the residue with your feet?

The word for deep is 〈 in non-Latin alphabet 〉 Mishkah, which properly is sedimentum, whatever settles and goes down to the bottom; so that by a figure called Hyppallage, Sedimentum aquarum, is put for aquas sedimenti, waters of settling, that is, pure and clear waters, and so divers Expositors render the words. Some cattle when they have drunk, stamp and stir the mud in the waters, and so foul them that others cannot drink thereof; so did these Rams and Goats, so mud and foul the waters of the Sanctuary, and of the Civil state, that the City of God was not made glad with them; there was no true justice, nor pure religion.

Vers. 19. And as for my flock, they eat that which ye have trodden with your feet, and they drink that which ye have fouled with your feet.

By feet are expressed men's lusts, whereby they do defile things, Mark 9.45. If thy foot offend thee, cut it off. Foot is not to be taken literally, but for any lust that bears up a man's spirit for the present, and carries it up and down, as the feet do the body; they out of will, humor, lust, mingled their traditions with the word of God, and corrupted justice, so that the flock had nothing pure in Church or State; they laid heavy burdens and taxes upon the people, and the commodities the Lord gave, which troubled their spirits, and sowered their comforts unto them. Such interpretations they gave of the Law, as made it void and violated it, Ezek: 22.26.

Vers. 20. Therefore, &c. Behold, I even I will judge between the fat Cattle, and between the lean Cattle.

Seeing ye deal thus with my Flock, saith God, I, even I that am the great shepherd, will distinguish and put a difference between Cattle and Cattle. There be fat ones, and lean ones, the one doth wrong and abuse the other; the fat and strong carry it proudly, and arrogantly against the lean and weak, which ought not to be: The Septuagint hath it between the strong sheep, and the weak sheep: The Chaldee is, Between the rich man, and the poor man. The word for fat is Biriah, from Bara to create, because there is a creating power put forth in making Cattle fat, and men rich.

Vers. 21. Because ye have thrust with side and with shoulder, and pushed all the diseased with your horns, &c.

Here he describes the nature and manners of the fat Cattle; they being strong were unkind, yea cruel towards the rest, and thrust them out of the fold, out of the flock, and pastures also. The Noble men, the rich, and those in power and place dealt sometimes cunningly, sometimes openly and violently with the poorer sort, thrusting them out of their possessions, yea out of the Land; Ezek: 11.15. There were those in Jerusalem said, Get ye far from the Lord; unto us is this Land given in possession. Isa: 66.11. Their brethren hated them, and cast them out. The word to push is Nagach, which signifies to push with the horn, as Oxen and Rams do, Exod: 21.29. Now besides this word is added Bekarnechem, which intends the sense; you have pushed with your horns, you have gored and hurt them greatly, you left not pushing at them till you had slain them, or driven them quite away.

Vers. 21. Therefore I will save my flock.

Seeing men are so unkind and cruel to my flock, using all their Art and power to do it mischief, therefore will I take care of it, and deliver it; their sides, shoulders and horns shall harm it no more; I will judge between Cattle and Cattle, I will bring judgment upon those that have entreated my flock so ill, and it shall no longer be a prey unto them.

First, Observe;

All in God's Flock are not good, they are not all of one sort; there are some fat, some lean, some strong, some diseased; there be He-goats and Rams, as well as others.

There were in Moses days them that said, All the Congregation is holy, everyone of them, Numb: 16.3. but they that said so, were unholy themselves, He-goats and strong Rams. As it was with Jeremiah's figs, there were good and bad, Jer: 24. so was it with the flock of God, there were good and bad in it; there were Lions, Wolves, Goats and Swine mingled with the sheep, Jer: 7.9, 10. Thieves, murderers, adulterers, perjured persons, and idolaters came to the Temple with those that were innocent. In the waters are fish and frogs, in the field wheat and tares, and in the Flock of God, goats and sheep.

Secondly, Observe;

Wicked men may have choice outward blessings, and that in abundance.

They had good pastures, and in such abundance as that they trod them down with their feet; the fat and sweet of the Land was theirs, the best of all things, places and preferments were in their hands; honor, power, wealth, they abounded with. Nabal that stony-hearted-man was very great, he had three thousand sheep, one thousand goats, 1 Sam: 25.2. and Job tells you that wicked men are mighty in power, Job 21.7. have houses full of good things, Job 22.18. And David saith, They are fat, yea, enclosed in their own fat, Psal. 17.10. They have the choicest of all things round about them. Ahab and Ahaz were both very wicked, yet one was King of Israel, and the other King of Judah; though all things come alike to all, yet usually wicked men have the fattest pastures, for their portion is in this life, Psal: 17.14.

Thirdly, Observe;

Wicked men being fat and full, in place and power, do abuse the blessings of God, are disquieting and harmful unto others.

They are injurious to God, and those they dwell amongst: When their own turns were served, they trod down the residue of the pastures, they fowled the waters, they were unthankful for the best mercies, and made the rest unfit for others; and this was not all, they thrust with their sides and shoulders, and pushit with their horns; their strength, wealth, honor, power, were all abused to the dishonor of God, and prejudice of others. Thus was it of late amongst us, the fat ones in State and Church did abuse the blessings God had given them, corrupting justice and religion, disquieting the inhabitants of the Land with their inventions, superstitions, oppressions, innovations, &c. And because many would not bow to thei • wills, they thrust sorely at them with their sides and shoulders, and push'd them so with their horns, that they drave them out of the Land. Its hard in prosperity to carry it rightly towards God or man.

Fourthly, Observe;

Though men think unthankfulness towards God, and uncharitableness towards men, a small matter, yet it is not so in God's account.

Seemeth it a small thing unto you to have eaten up the good pasture, but ye must tread down, &c. Must my flock eat & drink that which is trodden down and fouled? and do you think it a small matter? I tell you my thoughts are far otherwise; its a provoking sin, calls for a weight of wrath, which when you feel, ye will confess your sin was not little. Many deal untowardly with men and God, and when they have so done, make slight of it, Isa: 7.13. Is it a small thing for you to weary men; but will ye weary God also? They refused to hear the Prophets, and to hear God, they wearied both with their delays, shifts, and thought it a small matter; but God judged it not so, as the 16. & 17. verse. show. God blessed Jerusalem with choice and various mercies, and she sacrificed her children unto idols; here she was unthankful to God, unmerciful unto her own flesh, and thought it a matter of nothing; Ezek: 16.20. Is this of thy whoredoms a small matter? Saith God, Thou thinkest so, but I think they are crying sins, and will visit thee accordingly, ver: 38.

Fifthly, Observe;

God will distinguish between the oppressors and the oppressed, between the bad and the good; he will punish the one, and deliver the other.

Behold, I, even I will judge between the fat Cattle and the lean; and because the fat and strong ones thrust with their sides and shoulders, and push'd with their horns, therefore God would feed them with judgment, (they should have according to their deserts) and destroy them; but for the weak, diseased, oppressed, he would save them. Rich men, and those that are great in the world, being wicked, do unjust things, thrust hard at the people of God, keep them under, cut them short, deprive them of their rights and liberties, yea, oft push them so with their horns, that they drive them out of all their enjoyments; Jerem: 40.12. Chap: 43.5. Isa. 16.4. Let mine outcasts dwell with thee Moab. The Goats and Rams had driven some of the • lock, not only out of the fold, but out of the field; this God beholds, and will recompense upon the oppressors heads, Psal. 12.5. For the oppression of the poor, for the sighing of the needy, now will I arise, saith the Lord, I will set him in safety from him that puffeth at him. Japiach lo from him that would ensnare him. Lot sighed and groaned in Sodom; and when the Sodomites did puff at him, and seek to ensnare him, the Lord arose and set him in safety, 2 Pet. 2.7, 8, 9. See Psal: 37.37, 38, 39, 40. Did not the Lord of late make a distinction among us, between Cattle and Cattle? hath he not judged the fat and strong ones, punished the Rams and He-goats, and provided for his Flock? some there be still, that thrust with the side and shoulder, that push with their horns, with whom ere long God will reckon, and without repentance he will destroy them.

And I will set up one shepherd over them.

Some make this shepherd to be Zerubbabel, who came of the Race of David, and brought the Jews out of Babylon, into their old pastures again, viz: into the Land of Canaan, where they had their Temple, Worship, and Ordinances, as in former days; but if we consult Chap: 37.24, 25. where he speaks of the same person, you shall find things there incompetent to Zerubbabel, and must refer unto Christ; and the things mentioned here, were not fulfilled in Zerubbabel's days. By Shepherd is meant the Lord Christ, who is frequently so called in Scripture; as 1 Pet: 2.25. John 10.16. Zech: 13.7. Isa. 40.11. and not simply a Shepherd; But

First, The true Shepherd, John 10.2. He that entereth in by the door is the Shepherd of the Sheep, that is the true shepherd, and dischargeth that trust committed unto him most faithfully.

Secondly, The good shepherd, John 10.11, 14. Never any like him for goodness, he laid down his life for his sheep, he knew them exactly, and was so conversant with them that they knew his voice; he took not away from, but gave fleeces unto his sheep, and supplied all their wants.

Thirdly, The great shepherd, yea that great shepherd of the sheep, Heb: 13.20. He made the sheep, he owns the sheep; he hath more and greater Flocks, then any other shepherd in the world, he stands and feeds them in the strength of the Lord, in the Majesty of the name of the Lord his God, Micah 5.4.

Fourthly, The chief shepherd, 1 Pet: 5.4. He sets all others over his flock, and they are under him, 1 Cor: 12.28. Eph: 4.11. They are sheep, he is head of the Church, Eph: 1.22. and their shepherd, Psal. 23.1. The Lord is my shepherd, saith David, who was a Prophet and a King, both an Ecclesiastical and a Political Shepherd.

Fifthly, One shepherd, as here: One either in opposition to the multitude they had before, which wronged the Flock, Jer: 12.10. Many Pastors have destroyed my Vineyard, they have trodden my portion underfoot; of which sort Christ speaks, John 10.8. All that ever came before me are Thieves and Robbers. Or One, that is, the first or only Shepherd, unto whom none is comparable, the only wise shepherd that gave out living and effectual truth, Eccles 12.11. The words of the wise are as goads, and as nails fastened by the Masters of Assemblies, which are given from one shepherd; that is, from Christ, the only shepherd; all the Masters of Assemblies had their words from Christ, which ever did any souls good.

This shepherd did not intrude himself into the office, but was called and sent of God, I will set up; The Chaldee Paraphrase is, I will raise up one Governor over them, and he shall govern them. This expression of setting up, is in the New Testament set out by giving, John 3.16. by sending, Gal: 4.4. by sealing, John 6.27.

And he shall feed them.

This word feed notes the whole office of a shepherd, which is briefly set out, verse: 4. viz: Strengthning the diseased, or weak, healing the sick, binding up the broken, bringing back that which was driven away, seeking up that which was lost, and ruling gently. Others make these things the complete office of a shepherd, viz: providing good and wholesome pastures for them, bringing back those that go astray, keeping • hem from Wolves and wild Beasts, and healing those which are ill affected; All these were found in Christ, Isa: 61.1, 2, 3. Luke 4.18, 19. Isa: 40.11. Jer: 3.15. Isa: 27.3. Psal. 23.1, 2. Micah 5.4. John 10.4.

The difference between this shepherd and all others.

First, He is an universal shepherd, all flocks are his. God saith, Psal. 50.10. The Cattle upon a thousand Hills are mine; and Christ saith, The flocks in a thousand Countries are mine; the Churches in Judea, Galilee, and Samaria, Acts 9.31. The Churches of Syria and Silicia, Acts 15.41. The Churches in Asia, Rev: 1.11. The Churches of Macedonia, 2 Cor: 8.1. The Churches of Galatia, 1 Cor: 16.1. The Churches of the Gentiles, Rom: 16.4. are all called the Churches of Christ, Rom: 16.16. They had their particular Pastors, Teachers, Elders, but Christ was the universal Pastor; Paul was the Apostle of the Gentiles, Peter of the Jews, but Christ was the Apostle and Shepherd of both, therefore saith John 10.16. That he hath other sheep which he must bring to his fold, meaning the Gentiles.

Secondly, Christ is a shepherd that feeds them with such meat and drink, as other Shepherds cannot, they may feed them with knowledge and understanding, Jer: 3.15. but besides this Christ feeds them with his flesh and blood, John 6.51, 53, 54, 55. Math: 26.26, 28. he feeds them with his Spirit, John, 16.7. Acts 8.15, 17.

Thirdly, He enables all other Shepherds to discharge the trust committed to them. Those that are over his flocks, he gave them their gifts, their graces, their power, they have nothing but what they received of him; therefore Isaiah, Chap: 50.4. saith, The Lord God hath given me the tongue of the learned, that I should know to speak a word in season to him that is weary. Isaiah who was one of the Jewish shepherds, had all his wisdom, skill and power from the Lord Christ: And when he sent out his twelve Apostles, Matth: 10.8. he told them, they had freely received, and must freely give; no Shepherds give ought to Christ, he communicates all to them, John 15.5. Without me ye can do nothing; but Christ could do all without them.

Fourthly, Christ is an abiding, an everlasting, unchangeable Shepherd. Other Shepherds are flitting hither and thither, and at last die and leave the Flock; Christ doth not so, he died for the Flock, but was brought again from the dead, Heb: 13.20. and lives forever, making intercession for his Flock, Heb: 7.25. he stands on Mount Zion, Rev: 14.1. beholding and feeding them daily; he walks in the midst of the golden Candlesticks, Rev: 2.1.

Fifthly, Christ knows which are Sheep, and which are Goats, John 10.3, 14, 26, 27. others do not.

Even my servant David.

Christ is here called David, and so in many other places, as Jer: 30.9. Hos. 3.5. Isa: 37.35. 2 Kings 19.34. Ezek: 37.24, 25. In all those places is Christ called David, because he came of the seed of David according to the flesh; as it is Rom: 1.3. and because David was a type of Christ: he might have said, My servant Abraham, Isaac, Jacob, as Isa: 49.3. Thou art my servant, O Israel; Christ is called Israel, because he was from the Israelitish Na • ion; but David is named, because he was the first Godly King of all Israel and Judah, and so typed out Christ more eminently then his predecessors.

My servant, So Christ is called, Isa: 42.1. Chap: 52.13. Ezek: 37.24, 25. and in other places. A servant is one who is under another, and who keeps and doth things commended to him by his Master; Christ as man, was under his Father, and kept his commandments, John 15.10. He served him in taking man's nature upon him, and doing his will in redeeming and saving man, Heb: 10.9. Matth: 20.28. John 13.16. Phil: 2.7.

He shall feed them, he shall be their shepherd.

He insists upon, and repeats the same thing again, to show the great care, diligence, and intention of Christ in and upon his work of feeding the flock; he shall make it his 〈 in non-Latin alphabet 〉 his business to do it; others have made it their work to fleece them, to scatter or devour them, but he shall so mind them, as to make up what was wanting in others, and to do some singular thing for them; he shall go in and out before them, and lay down his life for them.

Vers. 24. And I the Lord will be their God.

The Hebrew is, And I Jehovah will be to them for a God, or a God to them. The French is, Mais moy qui suis Seigneur ie seray leur Dieu, But I who am the Lord will be their God; though I give them Christ to be their shepherd, yet I will be their God; I will not denude or divest myself of my right and power over them, but I will still be their God: this sense is true, but I like it better to take the words as we have them; And I the Lord will be their God, I will set my son, or servant David over them to feed them, and I the Lord will be their God, they shall find me a merciful and gracious God, they shall find me in Christ my son, their Shepherd, reconciling them unto myself, not imputing their trespasses unto them; I will be their God to pardon them, to take special care of them, to deliver them, to comfort and counsel them in all their straits and miseries, and to communicate choice mercies unto them.— Of these words before, Chap: 11.20.

And my servant David a Prince among them.

The words are to be read thus, My servant David shall be a Prince amongst them: if we take the former words with them, its clear they ought to be read, I will be their God, and my servant David shall be a Prince among them; so Piscator reads the words, and so the French translation, Mon servit cur David ser a • le Prince, au milieux d'eux, My servant David shall be a Prince in the midst of them.

Whether this prophesy be fulfill'd is questionable; there is somewhat in the Gospel may make us conceive it is, for Matth: 2.2. its said, where is he that is born King of the Jews? and Matth: 21.5. Tell ye the daughter of Zion, behold, thy King cometh unto thee; Acts 5.31. God hath exalted him to be a Prince and a Savior: and Rev: 1.5. He is styled Prince of the Kings of the earth; these Scriptures evince that Christ is a King, a Prince, but not that he reigned as a Prince among them, for he professes that he came not to Reign but to serve, Mat. 20.28. Phil. 2.7. and therefore washed his Disciples feet, John 13.12. and when they would make him a King, he would not, John 6.15. Christ hath appeared fully in his Priestly, and Prophetical Office, and hath had the honor of them; but he hath not appeared in his Kingly Office, nor had the honor of it; therefore its conceived this prophesy is not yet fulfilled, but that the time is to come wherein he shall reign as a Prince and King in the midst of his people, Luke 22.29, 30. I appoint unto you a Kingdom as my father hath appointed unto me, that ye may eat and drink at my table, in my Kingdom. The time is coming that Christ shall reign, and keep a Table like a Prince, where his friends shall freely eat and drink; Christ speaks not this of his spiritual Kingdom, which is now in the Churches and hearts of his people; nor of his Kingdom of glory, for there is no eating or drinking; but of his personal, human Kingdom, as some term it; for Rev: 3.21. Christ hath another Throne to sit in, then his Fathers, in which at the present he doth sit; Christ hath not possession of that Throne yet, when he hath, his promise is, That those that overcome shall sit with him therein. I shall have occasion in the 37. Chapter of our Prophet, to speak to this so controverted a point.

I the Lord have spoken it.

These words are as a seal to, and ratification of what went before. If you make question of what is said, if you conceit these promises are too great and good for you, or hard to be accomplished, know I the Lord, who am Jehovah, and give being to all my promises, I have spoken it.

First, Observe;

The appointing of Offices in the Church belongs to God, not to man.

I will set up a shepherd over them; God appointed the office and the Officer. 1 Cor: 12.28. God hath set some in the Church, 1. Apostles; 2. Prophets; 3. Teachers. In the Romish Church are many Officers which God never appointed, there be Popes, Cardinals, Patriarchs, Archbishops, &c. which places were never appointed by God, and therefore have no blessing go along with them, but serve for secular ends, even pomp and tyrannizing over the consciences of men.

Secondly, Observe;

Its a great mercy and happiness to that people, who have Christ for their Shepherd.

The Lord doth promise it here as a choice blessing unto them, to give them Christ for their Shepherd. The mercies or blessings are divers.

First, They shall be sure to be fed, He shall feed them; his heart will be upon them, and take special care that they have wholesome and good food; verse. 14. I will feed them in a good Pasture, yea, in a fat pasture shall they feed; they shall not want, but have the green pastures, and still waters, Psal. 23.1, 2. yea he will feed them with his own Flesh, and give them his own blood to drink.

Secondly, He will govern them with gentleness, and with skill; their former Shepherds did thrust with the side and shoulder, and push with the horn; Christ would not do so, he is likened to David who was meek and gentle, 1 Chron: 28.2. Then David the King stood upon his feet, and said, hear me my brethren, and my people: Here he expressed his disposition and affection to his people: so Christ, he was a gentle, mild and meek Shepherd, Isa: 40.11. David was wise and skillful, Psal. 78.72. and Christ orders them by judgment; he judges between Sheep and Sheep, and deals with them according to their ages, conditions and capacities.

Thirdly, He will lead them in the right way; John 10.4. He goes before them, and they follow him. Christ never is out of the way; and where he is the leader, how can the Sheep go astray? Psal: 23.3. He leadeth me in paths of righteousness. Whoever follows Christ shall be found in a path of righteousness; if we follow others, we may be lead into by-ways, therefore saith Paul, 1 Cor: 11.1. Be ye followers of me &c.

Fourthly, He will keep them so that none shall be lost, or miscarry; he is vigilant and potent, he sees the wolves, and lions, when they are coming, and suffers them not to destroy his Sheep or Lambs; John 10.27, 28. My sheep hear my voice, and I know them, and they follow me, and I give unto them eternal life, and they shall never perish, neither shall any man pluck them out of my hand. All the persecuting Emperors could not pluck one Sheep out of Christ's hand: out of the hands of other shepherds its easy to pull them, but impossible to pull them out of Christ's hand; he knows its his Fathers will, that of all he hath given him he should lose nothing, John 6.39. and Christ will lose nothing.

Vers. 25. And I will make with them a Covevenant of peace, and will cause the evil beasts to cease out of the Land: and they shall dwell safely in the wilderness, and sleep in the woods.

The Lord proceeds here in mentioning more benefits which his Flock should have in the Kingdom, and under the Government of Christ their Shepherd; and they are three;

• Peace.
• Protection.
• Security.

I will make with them a Covenant of peace.

The Hebrew is, I will cut with them a Covenant of peace; the reason of which phrase is this: When the Jews made Covenants, they used to take a Calf and cut it in the midst, laying the two halves at a distance, and so passed between them; this was their manner of covenanting, and hence came the expression of cutting a Covenant, see Jerem: 34.18. to this God alludes when he saith, I will cut, or strike a Covenant with them; he did it by making Christ a sacrifice, by shedding his blood, dividing his soul and body, who (Isa. 42.6.) is said to be the Covenant of the people, that is, the Mediator of the Covenant between God and his people.

The word for Covenant is Berith; of which, and whence it comes hath largely been spoken, Ezek: 16.8. Its not a Covenant of works, but a Covenant of peace, which some interpret of external peace, plenty and prosperity which they should have: but the peace here meant reacheth further then to outwards, its a peace concerns the soul, a peace procured by the blood of Christ, Col: 1.20. And having made peace by the blood of his Cross, by him to reconcile all things to himself. Hence as Christ is called the Covenant, so he is called our peace, Eph: 2.14. He is our peace, who hath made both one: He is the ground and foundation of peace, between Jew and Gentile, between God and man; and the Gospel upon this account is called the Gospel of peace, Ephes. 6.15. for Christ preached peace unto them, Ephes. 2.17. This peace is not like the peace of the world, John 14.27. but its peace that quiets the conscience, passeth understanding, keeps the heart, and rules in the soul, Rom: 5.1. Phil: 4.7. Col: 3.15. Where this peace is, neither death, nor Devil are feared, because sin is remitted, 1 Cor: 15.55, 56, 57. Rom: 8.33, 34.

And will cause the evil beasts to cease out of the Land.

In the 70. years captivity, when Judea was without inhabitant, wild beasts might multiply therein; these God doth promise to cause to cease, they should be no more. But these evil beasts were rather false Teachers, and Tyrants, wicked Political and Ecclesiastical Shepherds: God would order it so, that these who were worse then Bears, Lions, Wolves and Foxes, should be no more; and instead of such, he would give them good Magistrates and Ministers, Jer: 23.4. I will set up shepherds over them, which shall feed them, and they shall fear no more, nor be dismayed. There is another construction to be made of the words; namely this, That God would cause the wild and beastly dispositions of men to cease, and they should become meek and gentle, according to that in Isa: 11.6. where its said, That in the days of Christ, the Wolf shall dwell with the Lamb, and the Leopard shall lie down with the Kid. Wolves and Leopards are creatures most fierce and cruel, especially against Lambs and Kids, yet God would so alter the nature of these, that they should live and lie down together; he would make the most fierce, rugged, cruel men, to become mild and sweet, and to converse with them that were for disposition Lambs and Kids. Junius sense of the words is this, That the Lord would take away or restrain every hurtful thing; he would not suffer his people to be infested, or if they were, they should not be damnified by those infestations.

And they shall dwell safely in the wilderness, and sleep in the woods.

These are proverbial speeches, setting out the great security the Flock of God should have under Christ: Where there are no wild beasts in the Wilderness or the Woods, there the Sheep feed and rest without all fear, they are most secure; and God's people under the Gospel and Christ, have the greatest security. The word for safely is Labetach, in fiducia, or Confidenter, as Montanus renders it; that is, confidently, they shall be free from the fear of all enemies both Corporal and Spiritual; Satan shall be cast into the bottomless pit, Rev: 20.2, 3. and all other enemies brought to such a condition, as that they should not cause fear, Jerem: 23.4. The Jews because they see not such security for themselves anywhere, do therefore deny that Messiah is come, for when he comes he shall make a Covenant of peace, and they shall be in safety, even in Wildernesses and Woods, because there shall be no enemies, no evil beasts to take away or hinder their peace. Though when the Lord Christ the true Messiah came, there was an universal peace through the world, it being at that time when the taxing was in Augustus days, Luke 2. and though the wars after were not so much as before, yet I conceive there is a time when this prophesy shall be more fully completed, for every prophesy of Christ was not fulfilled when he came in the flesh, but many were to be fulfill'd in after times, among which this was one. The Jews were mistaken concerning Messiahs coming, but not much concerning this prophesy.

First, Observe;

The infinite goodness, kindness, and condescension of God, who will enter into Covenant with sinners, with any of the children of men.

Doth not the Scripture say, Verily, every man at his best estate is altogether vanity? Psal: 39.5. and why should the Lord who is an infinite excellency, infinitely distanced from all creatures and vanity, enter into Covenant with man? what did he see in these Jews or in the Gentiles to awaken, rouse, and draw out his heart unto such a work? if stubbornness, ignorance, unbelief, idolatry, oppression, and such like, might induce him thereunto, these abounded both in Jew and Gentile; there was nothing but God's own goodness, grace and mercy, to cause him so to condescend, as to make a Covenant with man, and such a Covenant as a Covenant of peace. This should

First, Raise up our spirits and hearts to admiration, that an infinite, holy, glorious, and great God should mind, converse, and make Covenant with dust and ashes; Psal: 144.3. Lord (saith David) what is man that thou takest knowledge of him? or the son of man that thou makest account of him? David wondered that God should take notice of, especially make account of so mean a thing as man is, as himself was, though a King and Prophet.

Secondly, Indear us greatly unto him. When high Ones stoop unto those that are low and mean, it gains much upon their hearts, and indeares them abundantly unto them. When David condescended to Abigail to take her to wife, it affected her greatly, and endeared her unto him not a little, as you may see 1 Sam: 25.41.

Thirdly, Make us faithful unto God. Is he pleased to make a Covenant with man, and shall not man be faithful unto him? a wife should not be unfaithful unto her husband, and break Covenant with him, though he be but a little above her; how much less should man break Covenant with God, who is so much above him. God complains in Hosea 6.7. saying, They like Adam have transgressed the Covenant; I condescended to Adam, and made a Covenant with him; yea, I condescended to them, and made a Covenant with them, but they both proved unfaithful, father and posterity, they transgressed the Covenant.

Fourthly, Cause us to be free and cheerful in our obedience unto God: When so great a God shall so graciously condescend unto us, as to enter into Covenant with us, and that a Covenant of peace, should it not make us run in his ways, and serve him with gladness of heart?

Secondly, Observe;

That men through sin are at distance from, and enmity with God.

I will make a Covenant of peace with them. What needed a Covenant of peace, if there had not been war between God and man? Man being apostatized from God through Adams fall, lived in enmity to God, Rom: 8.7. The carnal mind is enmity against God, for its not subject to the Law of God, neither indeed can be. Men by nature have carnal minds, oppose God, his Laws and ways, and therefore Rom: 1.30. they are said to be haters of God; and in Psal. 5.5. God is said to hate them, Thou hatest all workers of iniquity. There was such hostility between God and man, as that there was no approach for man to God without a Mediator, and such a Mediator as could make satisfaction to divine justice, being offended; Col: 1.21. You that were sometimes alienated, and enemies in your mind by wicked works, yet now hath he reconciled. The Colossians as well as others, were once at a great distance from God, and enemies to God; and wherein lay their enmity? in their minds; and how did that appear? by wicked works; they plotted, contrived, and did such things as declared them to be enemies to God, and being so, they durst not appear before God. But

Thirdly, Observe;

God by Christ hath been pleased to take away this enmity, and to reconcile sinners unto himself.

2 Cor: 5.18. All things are of God, who hath reconciled us to himself by Jesus Christ. Its Christ hath paid the price of our redemption, he hath satisfied his justice fully, and delivered us from wrath to come, 1 Thessa. 1.10. Its by Christ the Mediator that reconciliation is made; neither Angels nor men could do that work, it was a work for one that had more worth in him, then all Angels or men, Coloss: 1.19, 20. It pleased God that in him all fullness should dwell, that so by him he might reconcile all things to himself, by him, whether they be things in earth, or things in Heaven: By him is twice in the verse that we may see by whom the enmity was taken away, and from whom the reconciling virtue came, even from the Lord Christ, whose blood made the atonement, Ephes: 2.13, 14, 15, 16. How should this teach us to honor and prize the Lord Christ, by whom so difficult, so great and glorious a work was wrought?

Fourthly, Observe;

Those that are received to God by the mediation of Christ, shall be preserved from all hurtful things, receive all good things needful, and enjoy much security.

When men are in the Covenant of peace, then God will cause the evil beasts to cease out of the Land, then no creatures, no enemies, no Devils shall do them harm, Job 5.23. Pro: 16.7. Rom: 16.20. Then there will be a communication of all good things needful, they shall dwell in the wilderness, there they shall have blessings, so as they shall not be put to remove their dwellings for want, Psal. 34.9, 10. Psal. 23.1. Psal. 84.11. Then shall they dwell safely in the wilderness, and sleep in the woods; nothing without or within shall create any fear, or cause any solicitousness in them, they shall have perfect peace, and be as in the suburbs of Heaven, Jer: 23.4.

Vers. 26. I will make them and the places round about my hill, a blessing.

The Jews being in Babylon were for a proverb, a reproach, a taunt, and a curse, Jer: 24.9. Chap: 25.18. Chap: 29.18. but God would roll away their reproach, and make them a blessing. The Chaldee is erunt benedicti, they shall be blessed; its usual in Scripture to put the Abstract for the Concrete, as Gen: 12.2. Thou shalt be a blessing, the Vulgar there is benedictus, thou shalt be blessed; take the word blessing here for the Concrete, and the sense is, they shall be blessed with abundance and variety of blessings, they shall be happy and prosperous in all things; but take the word as it is in the Abstract, a blessing, the sense is, they shall be a blessing unto others, they shall be a blessing unto the Nations, as they were a curse in the Nations, so they should be a blessing unto them, Zech: 8.13. It shall come to pass, that as ye were a curse among the Nations, O house of Judah, and house of Israel, so will I save you, and ye shall be a blessing, that is, a blessing unto the Nations round about them.

The word Hill, must be interpreted before we can well understand this place. By Hill is meant Mount Zion where the Temple was, and Jerusalem, there God recorded his Name, set up his Worship, and therefore saith My Hill. Now these were Types of Christ and the Church in his time; as the Jews therefore came out of Babylon and other places to Mount Zion, to Jerusalem, and the Temple when rebuilt, so to Christ and the Evangelical Church. Gentiles flocked out of several Nations, and so the Church and Members of it, were a blessing unto them, as Mount Zion and the Inhabitants of it, together with them dwelt round about it in Judea or Canaan, were a blessing unto the Nations. The blessing here, I conceive principally refers to spiritual blessings; he spake before of a Covenant of peace wrought by Christ, and now of blessings they should have by him; the Church under Christ should be blessed with all spiritual blessings, according to that Ephes. 1.3.

And I will cause the shower to come down in his season.

The word for Showre is Geshem, which notes a great and vehement rain, as Kirker saith, even such as shakes the earth: Most make it signify a strong rain; but Ramban, a gentle rain; be it great or gentle, God would give them rain in season. In Deut: 11.14. you read of the former rain, and the latter rain; the former rain was in October, or September, which was upon the sowing of their Corn, and this rain came moderately, Joel 2.23. That so the Corn might swell with moisture, root, and grow: the latter rain was in the first month, as Joel 2.23: that which we call March, though some others put it in May, and it was ut grana turpida redderet, to make the ear full; their harvest was sooner then ours, their Country being hotter. Under these showers Heavenly things are figured unto us, as in Deut: 32.2. My doctrine shall drop as the rain, my speech shall distill as the dew, as the small rain upon the tender herb, and as the showers upon the grass. Here Heavenly Doctrine is likened unto rain, dew, showers; and in our Prophet is set out by showers, Heavenly Doctrine, and influences of the Spirit, which do make God's people fruitful in all good works, as the rain doth the earth and trees, in all kind of Hearbs, Corn and Fruit. In Christ's time there were many such showers, he rained Heavenly ones oft upon the people. In 2 Pet: 2.17. & Jude 12. false teachers are said to be Wells without water, and Clouds without rain; but Christ's Apostles were Wells full of water, and clouds full of rain, and by those did Christ water divers persons and places.

There shall be showers of blessing.

The Septuagint is 〈 in non-Latin alphabet 〉 , the rain of blessing, or blessed rain: Piscator renders the words, Erunt pluviae largissime, there shall be plentiful rains. They may be called showers of blessing, because they are from the blessed God, have a blessing in them, and benefit them they fall upon; some rains are so great, that they do much harm and little good: these should not be such, they should be seasonable and moderate, they should have Heavenly Doctrines and blessings seasonable, and as they were capable of them.

Vers. 27. And the Tree of the field shall yield her fruit.

After the Heavens have sent forth their showers, the Trees and earth do send forth their fruit. Not only the Tree of the garden, but the Tree of the field, being watered brings forth. The Hebrew for Tree is Etz, which signifies any wood, and Synecdochically a Tree, because it is wood.

And the earth shall yield her increase.

When there have been seasonable rains, the earth hath brought forth abundantly, in some places thirty, in some sixty, in some a hundred fold. The word for increase is Jebul, from Jabal to bring, because the earth doth bring profit to the owners thereof. By Tree and Earth we may understand the higher and meaner sort of people, who under the Gospel and showers of it should become fruitful.

And they shall be safe in their Land.

In the 25. verse. its said, They shall dwell safely in the wilderness: and here, They shall be safe in their Land; they should have safety everywhere, and the words are repeated to show the certainty thereof.

When I have broken the bands of their yoke.

This yoke was the Babylonish captivity, which is called a yoke, Jerem: 30.8. and it lay heavily upon them, Isa: 47.6. The bands of this yoke were the Babylonish powers, Nebuchadrezzar, his Princes, and Officers; but God did break the Babylonish Empire in pieces by Cyrus and Darius, and so took the yoke off their necks, setting them at liberty. Yokes are burdensome, restrictive, and reproachful; this breaking yokes and bands, and bringing the Jews out of Babylon, typed out the spiritual liberty of the Church in Christ's time, when Antichristian bands and yokes should be broken, and people brought out of spiritual Babylon.

And delivered them out of the hands of those that served themselves of them.

The Hebrew is, And shall deliver them out of the hands of them who made them to serve: the Babylonians made the Jews to serve and work for them, being captives among them; Exigebant servitutem ab ipsis, they exacted service of them; their dealings with the Jews were like the Egyptians, who were cruel taskmasters over them. 〈 in non-Latin alphabet 〉 Avad saith Lavater, saevitiem in aliquem exercere significat tanquam in servam.

First, Observe;

Temporal and Spiritual blessings are from God; he makes people blessed, and gives them what blessings he pleases.

I will make them and the places round about my hill, a blessing. Gen: 9.1. God blessed Noah and his sons, and said unto them, be fruitful, multiply, and replenish the earth: here God is the Author of temporal blessings, Gen: 12.2. Of Abraham God said, I will bless thee, and make thy name great; and thou shalt be a blessing: and I will bless them that bless thee, and curse him that curseth thee; and in thee shall all families of the earth be blessed: Here God shows himself Author of temporal and spiritual blessings, its peculiar unto God to bless. Balak was out when he said of Balaam, I wot that he whom thou blessest is blessed, and he whom thou cursest is cursed, Numb: 22.6. No its not in the power of any creature to bless or curse; men and Devils may utter words of blessing or cursing, but they cannot make blessed or cursed; its God who turns blessings into curses, Mal: 2.2. and curses into blessings, Nehem: 13.2.

Secondly, Observe;

Others fair the better for the Churches sake.

I will make the places round about my hill, a blessing. On the Hill of Zion was the Temple, the place where God recorded his Name, there were the solemn assemblies, the divine ordinances, God's presence; and all that were near in Judea, yea the Nations round about had some blessing and benefit thereby: they heard of the God of Israel that he differed from all idol gods; they heard of his Laws, that they were more righteous then the Laws of the Nations; they saw his Sabbaths, how strictly they were kept; they heard of the Prophets that were in Jerusalem and Israel; did not Naaman a Syrian get a blessing from Elisha, 2 Kings 5. The wisdom of Solomon had influence into all the places round about Zion, yea into all the Countries far off; The Queen of Sheba heard thereof, and it was a blessing unto her: from any Nation they might come to Zion, become Proselytes, and enjoy what mercies the Jews themselves enjoyed, Micah 4.1, 2. In the last days it shall come to pass, that the Mountain of the house of the Lord shall be established in the top of the Mountains, and it shall be exalted above the hills, and people shall flow unto it and many Nations shall come and say, Come, let us go up unto the Mountain of the Lord, and to the house of the God of Jacob, and he will teach us of his ways, and we will walk in his Statutes; for the Law shall go forth of Zion, and the word of the Lord from Jerusalem. —These things are spoken of Christ's times, when the Church should be very eminent and conspicuous, like the highest of hills, when the Law of faith and the Gospel should go out of Zion and Jerusalem, and be a blessing unto all Nations.

Thirdly, Observe;

God's blessings are seasonable; both temporal and spiritual are in due time.

I will cause the shower to come down in his season, when it shall be a blessing, do much good; there shall be showers of blessing, Levite: 26.4. I will give you rain in due season, and the Land shall yield her increase, and the Trees of the field shall yield their fruit. Those rains are seasonable which cause fruitfulness; those are unseasonable rains which hinder or destroy the fruit of the Trees, and increase of the earth. The Lord observes times and seasons to do sinners good, both for body and soul; Isa: 30.18. He waits that he may be gracious, he waits for fit seasons wherein his mercies may come with advantage and acceptance unto men; Isa. 55.10, 11. As the rain cometh down, and the snow from Heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, which is an argument it came in season, so shall my word be that goeth out of my mouth, it shall not return unto me void, but it shall accomplish that which I please, it shall prosper in the thing whereto I sent it. God gives his word seasonably, as he doth the rain, Tit: 1.3. God hath in due times manifested his word through preaching; the Original is 〈 in non-Latin alphabet 〉 , in his own times, and those are the due times, the seasonablest times; Gal. 4.4. When the fullness of the time was come, God sent forth his Son made of a woman. Christ's birth was at the fullness of time, when it was most seasonable; so his death, Rom: 5.6. 〈 in non-Latin alphabet 〉 , in due time, or according to the season, Christ died for the ungodly: Psal. 72.6. He shall come down like rain upon the mown grass, as the showers that water the earth. As Solomon was to the people by his wisdom and justice, like seasonable rains to the grass and earth; much more is God and Christ so to the Church; what seasonable dews, droppings, and influences of the Spirit hath it from them, which make it to grow green and flourish? Let us wait for his showers and influences, none can give them but himself, and when he gives them its in season.

Fourthly, Observe

The end of God's blessings is, that we may acknowledge and honor him for them.

I will cause the showers to come in season; I will make the Trees fruitful, and the earth increase; I will make them safe in their Land, and they shall know that I am the Lord. God's blessings have something of God in them; they are glasses, and show us his power, wisdom, goodness and loving kindness, each of which oblige us to acknowledge him the Author of them, and to honor him for them.

Fifthly, Observe

God's people are sometimes in subjection and bondage to their enemies, who make them to serve, and serve themselves of them.

The Jews were under the Babylonish yoke, they served and suffered hard things under the Babylonians, Jer: 50.33. they were oppressed, held under, and put to do servile things; God had told them by the mouth of Jeremy, chap. 17.4. that they should serve their enemies, and their enemies made them to serve, and advantaged themselves by their service, Lamen: 5.4, 5, 6. We have drunk our water for money, our wood is sold unto us; they could neither have water nor fire, unless they bought or earn'd the same with hard labor. Our necks are under persecution, we labor and have no rest; this iron yoke of Captivity is upon us, we labor and serve these Babylonians, and yet we have no rest; We have not bread to satisfy our hunger. They made the young men grinders in the mill, ver: 13. This was the condition of God's people in Babylon under Nebuchadrezzar, and Belshazzar their grand enemies; and such hath been the condition of God's people since Christ's time, they have been often in subjection and bondage to Antichrist, to Princes and Prelates, who have tyrannized over their souls and bodies.

Sixthly, Observe

God hath his time to set his at liberty, to bre ak te bands and yokes which his are held in.

When I have broken, or shall break the bands of their yoke, and deliver them out of the hands of those that made them to serve. The Jews found their bands and yokes so strong, and fast tied about their necks, that they were without hope of ever having them loosed or removed, Ezek: 37.11. Our hope is lost; this captivity we shall never shake off, nor our posterity; and the Babylonians, they held them fast and refused to let them go, Jer: 50.33. But when the seventy years were expired, (when God's time was come) he brake the yokes and bands, he knocked them off, and set them at liberty; for ver: 34. Their Redeemer is strong, the Lord of Hosts is his name. Let enemies strength be great, let their yokes be of iron which they put upon his people's necks and let them be tied on with the bands of human Laws, yet God is stronger then they, he will break Empires and Emperors in pieces, abrogate their Laws, loose the bands, pull off the yokes, and set his people at liberty, he will thoroughly plead their cause, give them and their Land rest, and disquiet the inhabitants of Babylon. We were under Romish Antichristian yokes a long time, the bands of which were loosened somewhat under Edward the sixth, and Queen Elizabeth, but they were tying fast again by their Successors, and became so heavy that multitudes of our brethren were glad to fly for the burdensomness of those yokes; others cried unto God to break them in pieces, and his time being come, he hath done it: our Antichristian bands, and Babylonish yokes are loosened and knocked off our necks; let us take heed (least through the abuse of our liberty) the Lord cast us into a worse and greater bondage then ever.

Seventhly, Observe

Eminent works of God do cause eminent knowledge of God.

And they shall know me, when I have broken the bands of their yoke, and delivered them ou • • f the hands of those that served themselves upon them. This was an eminent work of God to bring them out of Babylon, and this bred eminent knowledge of God in them, then they had large experience of God's power, faithfulness, and goodness unto them, that they said, The Lord liveth which brought up, and which led the seed of the house of Israel out of the North Country, and from all Countries whether the Lord had driven them, Jer. 23.8. When their captivity was turned, then they had such apprehensions of God as fiill'd their mouths with laughter, and their tongues with singing, Psal. 126.1, 2, 3. then they said, The Lord hath done great things for us, whereof we are glad.

Vers. 28. And they shall no more be a prey to the heathen, neither shall the beasts of the Land devour them, but they shall dwell safely, and none shall make them afraid.

The Jews had oft been a prey to the Heathen; the Egyptians, Amorites, Moabites, Midianites, Philistines, Babylonians, and others had oft spoiled and served themselves of them, which the Lord laying to heart, doth here graciously promise, That they shall no more be a prey unto the Nations. The Hebrew word for prey is Baz, from Bazaz to spoil, to pluck from; and the English word is from praeda, which some make to be corpora rerum captarum, the bodies of things taken; or thus, a prey is that which men get and devour, for whom it was not prepared or intended, as Heb: 10.34. They took joyfully the spoiling of their goods; their goods were not prepared or intended for those that gat them. The word for spoiling is 〈 in non-Latin alphabet 〉 which signifies a prey because its violently gotten and taken.

Neither shall the beasts of the Land devour them.

The Land of Canaan was the glory of all Lands, Ezek: 20.6. yet was it not without wild beasts which did tare and devour, 2 Kings 2.24. & 2 Kings 17.25. But now God would chain up the Bears and Lions, so that they should do no harm. There is another sense to be made of the words, which is, that God would so order the spirits of wicked Magistrates, false Prophets and vile turbulent spirits, that they should not harm his flock; such men formerly had eaten up many of God's people, Ezek: 22.25, 27, 29.

But they shall dwell safely, and none shall make them afraid.

To dwell safely is a great mercy, to dwell so safely that none shall make afraid, is extraordinary mercy. Men are subject unto fears, even the best of men, and that several ways; when fire breaks out in a Town, when famine or plague are in a City, when storms and tempests are abroad, when wars begin, persecution, imprisonment, bannishment, and death are threatened, then fears seize upon persons, and prevail too far with many: but here the Lord promises that his shall be free from all fears, none shall make them afraid. The word for making afraid is from Charad, which notes not a slight fear, but such as is with trembling, outwardly manifested, and it ariseth either from inward solicitousnesse of mind, or from apprehension of evil impending, and at hand.

Observe

God's people are in the safest condition of any; they have promises of protection and security from all their enemies, from those without, and those within.

They shall no more be a prey to the Heathen; that is, those without, he Nations abroad in the world: Neither shall the beasts of the Land devour them; that is, none within, none of them among whom they dwell, not the Magistrates, not the Prophets, nor the base and vile ones of the earth, none shall harm them, none shall make them afraid, but they shall dwell safely: Not to be harmed by the beasts of the Land, is mercy; but not so much as to be made afraid by them, is greater mercy. None under Heaven are in so good a condition for protection and safety, as God's own people, Job 11.18, 19. Thou shalt take thy rest in safety: Also, thou shalt lie down, and none shall make thee afraid. Job himself, and all he had, should be in safety, free from fear and danger. Jer: 31.10. Hear the word of the Lord, O ye Nations, and declare it in the Isles afar off, and say, he that hath scattered Israel, will gather him, and keep him as a Shepherd doth his flock; Here the Lord makes Proclamation to the Nations, and lays it upon them to make it known to others, that he would have a special care of Israel, that is, his people, and keep them as a Shepherd doth his flock; he would not suffer the Wolves, Lions, Bears & Dogs to hurt them, or make them afraid: Isa. 27.3. Least any hurt the Lord's Vineyard, he will keep it night and day; he will not slumber nor sleep, but always watch over it; his care for his is the same in the night when wild beasts are abroad, as in the day when they lie hid in their dens; Psal. 31.20. Thou shalt hide them in the secret of thy presence from the pride of man; thou shalt keep them secretly in a pavilion from the strife of tongues. God's people are hidden Ones, and so secured from the harm of enemies hands and tongues.

Vers. 29. And I will raise up for them a plant of renown; and they shall no more be consumed with hunger in the Land, neither bear the shame of the heathen anymore.

This verse speaks out the goodness of God unto his Flock abundantly, in positive and negative mercies, he would raise up for it a plant, and that of renown, and he would free it from hunger and shame.

And I will raise up for them.

The words may be read thus, For I will raise up for them, and so be a reason of what went before, viz: They shall no more be a prey to the Nations, nor be devoured by the beasts of the Land, but dwell safely without fear, for I will raise up a plant of renown for them. Its true, the Hebrew Particle Vedoth, sometime signifies for, as Psal: 60.11. Give us help from trouble, for vain is the help of man. Veshaveh is the word; Ve is there for; • o Isa: 64.5. Behold thou art wroth, for we have sinned: Ve is rendered for; But the Prophet here is reckoning up variety of promises, mercies, and benefits, which the Lord makes to, and would bestow upon his people; and therefore Ve or Va is here Copulative, continuing the ceries of mercies and promises, And I will raise up: You are like plants plucked up by the roots, scattered here and there like dry branches; but I will raise up a plant for you, even a

Plant of renown.

The Hebrew is Mattah lesem, A plant for name; the Septuagint is 〈 in non-Latin alphabet 〉 , A plant of peace; the Chaldee is Plantationem ut permaneant, A plantation that they may remain; the Vulgar is germen nominatum, A noble sprigg or plant; Vatablus hath it, Plantulam celebri nomine, A plant of a famous name, that should bring glory and renown unto them; Iren. saith, Plantam ad celebritatem, A plant for fame; Piscator turns the words thus, Plantam nobilem, A noble plant; Campadius and Lavater are to this purpose, Plantationem, or plantam in nomen, A plant for name or renown, as both the French and our Translation is. This Plant of renown is by some Expositors interpreted to be the Christian Church gathered out of all Nations, and planted in Christ, which Isa. 61.3. is called The planting of the Lord; & Isa: 60.21. The branch of his planting. Others do expound it of Christ; so doth Jerome, Theodoret, and divers later Expositors; we may take in both, Christ and the Church which springs up out of him: but chiefly Christ is presented to us by this plant of renown, which is the same with that in Jerem: 23.5. where its said, I will raise unto David a righteous branch, and a King shall reign and prosper; he shows whom he means by that righteous branch, viz: Christ, who was to be King, and to execute judgment and justice in the earth: So here, the plant of renown is the righteous branch; God would raise the one and the other. Hence Isa: 53.2. he is said, To grow up before him as a tender plant, and as a root out of a dry ground. God planted him in Zion, and he came from Joseph and Mary, who were like dry ground: and he is oft called the Branch, and Branch of righteousness, and Branch of the Lord, Zech: 3.8. Jerem: 33.15. & Isa: 4.2. In that day shall the branch of the Lord be beautiful and glorious; or beauty and glory, as the Hebrew is. Its evident Christ is the plant or branch, and not simply so, but a plant of renown; that which makes men renowned, is something extraordinary; what is common extends not far, neither procreates renownednesse; but when things are beyond, or above the common course of things, then they spread and beget fame: now Christ had extraordinaries, not a few.

First, His conception and birth were extraordinary, Isa. 7.14. Matth: 1.18, 20. Luke 1.31, 32, 35.

Secondly, His gifts and graces were extraordinary, Isa: 11.2, 3. Luke 2.46, 47. John 1.14. Chap: 3.34. Coloss: 1.19. Chap: 2.3.

Thirdly, He did extraordinary things, and many of that kind; He took away the sin of the world, John 1.29. He brake down the partition wall between Jew and Gentile, and reconciled both to God, Ephes: 2.14, 15, 16. He laid the foundation, and built the Christian Church, Zech: 6.12. He brought in everlasting righteousness: Dan: 9.24. Life and Immortality, 2 Tim. 1.10, He did many miracles, John 3.2. Chap: 7.31. Chap. 9.16.32. Chap: 11.47. Chap: 12.37. He fulfilled all righteousness, Matth: 3.15. He authorized and enabled men to cast out Dev • lls, to cure all diseases, Matth: 10.1. He revealed the father, Matth: 11.27. He forgave sins, Luke 5.20, 21. He foretold things to come, Matth: 24. He sent the Comforter, John 16.7. He did such works as never any man did, John 15.24.

Fourthly, He suffered more then other men; his sufferings were extraordinary, Isa: 53.3, 4, 5, 6, 7, &c. Luke 22.44. so Matth: 27. & Luke 23. He trod the wine-press of the fierceness and wrath of Almighty God, Rev: 19.15. Paul's sufferings made him famous, Phil: 1.13. much more Christ's.

Fifthly, He had extraordinary Titles, as Immanuel, Isa. 7.14. The stone of Israel, Gen: 49.24. The Lord our Righteousness, Jer: 23.6. The power and wisdom of God, 1 Cor. 1.24. The heir of all things, Heb: 1.2. King of Kings, and Lord of Lord's, Revel: 59.16. The Light of the world, John 8.12. The glory of Israel, Luke 2.32. The Prince of Life, Acts 3.15. Judge of quick and dead, Acts 10.42. The Image of the invisible God, Col: 1.15. The Head over all things, Ephes: 1.22. The Lamb of God, John 1.29. The Mediator between God and man, 1 Tim. 1.5. The Sun of righteousness, Mal. 4.2. His name is wonderful Counselor, the mighty God, the everlasting Father, the Prince of peace, Isa: 9.6.

Sixthly, He had extraordinary honor: When he was brought into the world, God commanded all the Angels to worship him, Heb. 1.6. He stirred up the spirits of the wise men of the East, directing them by a star to come and worship him, Mat. 2.11. When he was baptized Heaven was opened, the Spirit descended like a Dove, and a voice from Heaven, said, This is my beloved Son in whom I am well pleased, Matth: 3.16, 17. When he was transfigured, Moses and Elias appeared unto him; and the same voice of the Father was heard again with some addition, This is my beloved Son, in whom I am well pleased, hear him; and he committed all judgment to the Son, that so all men should honor the Son, even as they honor the Father, John 5.23.

Take this plant of renown for the Christian Church, and it is renowned for that it is planted in Christ, Col: 2.7. Eph. 4.15. bears the name of Christ, James 2, 7. is his Spouse, Rev: 21.9. John 3.29. under his Government, Eph: 5.24. freed from the bondage of the Ceremonial Law, Gal: 4.1, 2, 3, 4, 5. hath clearer manifestations of God's love in Christ, Eph: 2.7. extends further then ever the Jewish Church did to the Gentiles, to all Nations, Isa: 54.1, 2, 3. chap: 60.3. chap: 62.2. Rev: 21.24, 25. and had such miraculous effusion of the Spirit, upon many of the members of it, Acts 2.3, 4. 1 Cor: 12.8, 9, 10. and is the habitation of God, Ephes. 2.22. visible, and irremoveable as Mount Zion, Mich: 4.1, 2. Matth: 16.18. The ground and pillar of truth, 1 Tim: 3.15.

And they shall be no more consumed with hunger in the Land.

In Jacob's days, there was a great famine, and his family had been consumed, if Egypt had not afforded relief. In David's days many suffered by the three years famine then, 2 Sam: 21.1. There was a sore famine in Ahab's days, 1 Kings 18.2. and questionless many perished with hunger in the siege of Jerusalem, Lam: 4.9. and many who were scattered abroad, not having to satisfy their hunger, became a prey to hunger itself. The promise here is, They shall no more be consumed with hunger; they shall have plenty of all good things, there shall be no corporal nor spiritual hunger, there Teachers had been removed into corners, Isa: 30.20. There Prophets had been cut off, and were glad to be hid in Caves, 1 Kings 18.4. but God would set up shepherds over them, which should feed them, and they should not be lacking, Jerem: 23.4. Their eyes should see them, Isa: 30.20. The word for consumed is Asuppe, from As • ph, which signifies to gather together, to take away and to consume. In time of famine men get together, consult how to relieve themselves, and when all means fail, the famine consumes them, and takes them away. The Septuagint is 〈 in non-Latin alphabet 〉 , They shall not be few in number, they shall have abundance and multiply.

Neither bear the shame of the heathen anymore.

The Hebrew word for shame is Celemmah, which signifies reproach; the Babylonians, and others where the Jews were scattered, did reproach them, and said, Sing us one of the songs of Zion, Psal. 137.3. You are the holy people, have holy ordinances, and holy songs, sing us one of those songs; you thought yourselves safe in your holy City, that your God would protect you from all the Nations; but where is your God? what's become of your City, Temple and Confidences? are you not in our hands? are you not in bondage and captivity? ye are servants unto us, and shall never be at liberty more; thus did they bear the shame of the Heathen, they were a reproach, a proverb, a taunt, and a curse in all places, Jer: 24.18. but God would set them at liberty, roll away their reproach, and make them honorable; They should be a praise, Zeph: 3.19. At that time I will undo all that afflict thee, and I will save her that halteth, and gather her that was driven out, and I will get them praise and fame in every Land, where they have been put to shame. And verse. 20. I will make you a name and a praise among all people of the earth, when I turn back your captivity.

First, Observe

The Lord Christ himself, his renown, and that the Church hath by him, is from the Lord.

I will raise up a plant of renown. Christ is called The Word, John 1.1. and God made that Word flesh, verse. 14. He is called a Rod, a Branch, Isa. 11.1. and God caused that Rod to come out of the stem of Jesse, and that Branch to grow out of his roots. God planted Christ at first in the Virgins womb, and from thence he grew up (through God's wise disposing of things) to be a plant of renown. And Luke 1.32. The Angel said to Mary, he shall be great, and shall be called the Son of the Highest, and the Lord shall give him the Throne of his Father David. This God performed, and so made him a man a plant of renown, he gave Christ to the Church, he planted him in Zion, Isa: 28.16. and so all the glory the Church had by him (which was, and is exceeding much) came originally from the Lord; Christ is therefore called The gift of God, John 4.10.

Secondly, Observe

Christ is fruitful, and yields good fruit.

He is a plant of renown; were this plant barren, or did it bear evil fruit, it could not be a plant of renown, it would be a plant of contempt. This plant is that Tree of Life (Rev: 22.2.) which bare twelve manner of fruits, and yielded her fruit every month. No barrenness at all was on this Tree, it had plenty and variety of fruit, Summer and Winter, and the goodness of this fruit the Church will tell you of, Cant: 2.3. I sat under his shadow with great delight, & his fruit was sweet to my taste. If the shadow of this Tree was very delightsome, certainly the fruit of this Tree was exceeding sweet: The man sick of the Palsy found the sweet of this fruit, when Christ said unto him, Son be of good cheer, thy sins are forgiven thee, Mat: 9.2. Thousands can tell you how sweet the fruit of this Tree hath been to their tastes, to their souls; Acts 10.38. He went about doing good, and healing all that were oppressed of the Devil; those that labored and travelled, he said unto them, come unto me, and I will give you rest, Matth. 11.28. You shall rest under my Shaddow, and be refreshed by eating of my fruit. There must needs be excellency and sweetness in the fruit of this plant, because all desire to have it, Hag: 2.7. He is the desire of all Nations: let him be the desire of our souls, and let them feed more upon the fruit this plant of renown bears, so shall we live, and live more abundantly.

Thirdly, Observe

That the Church under Christ shall be freed from those evils it hath formerly been subject unto, and shall enjoy the contrary good.

I will raise up a plant of renown, and they shall no more be consumed with hunger; they had been, but now they should have plenty, especially of spiritual food, they thould know God from the least to the greatest, out of their bellies should flow rivers of water: Neither should they bear the shame of the heathen anymore, they should not be under their reproach, but should be honorable: God hath promised to take away reproachful terms, Isa. 62.4. and to give glorious titles to Zion, thou shalt no more be called, Forsaken, desolate; but thou shalt be called Hephzi-bah, Beulah: yea, he hath said, She shall have abundance of glory, Isa: 66.11. Whether the Church hath had such glory is questionable: Christ was reproached himself when on earth, called a Samaritan, a Seducer, a Devil, and what not? so the Christians in the Primitive times, were said to be factious, infant-killers, &c. and to this day the Church of Christ hath lain under the reproach of Heathens and Antichrist; but the time is coming that reproaches shall be wiped away, and the Church have abundance of glory, Rev: 21.3, 4, 10, 11.

Vers. 30. Thus shall they know that I the Lord their God am with them, & that they, even the house of Israel, are my people, saith the Lord God.

Here is a further blessing, viz: Conviction of the Heathens, that God is the God of that flock that hath suffered so much, and is with them: When God should gather his flock out of the Countries where it was scattered, set up one shepherd, even his servant David to be a Prince over it, make a Covenant of peace with the same, set it at liberty from all enemies, cause it to be in safety on all sides, take away its reproach, put honor upon it, and satisfy it with blessings, temporal and spiritual; when these things were done, then should they, that is, the Nations, know that the Lord their God was with them, and thus should they know: By those gracious acts of God, and great mercies bestowed upon the house of Israel, they should be convinced; as when God begun the work in the Type, bringing them out of Babylon, the Heathens said, The Lord hath done great things for them, Psal. 126.2. The Babylonians and others said, God had cast off his people, exposed them to reproaches and cursing, that he regarded them not, but had left them to be a prey to all the world; but when they saw God appear so eminently for them, then they understood that God had not left or cast off his people so, but that he was still their God, and they his people.

The house of Israel.

The first mention of the house of Israel, is in Exod: 16.31. and the last is in Heb: 8.10. its most mentioned in our Prophet Ezekiel, well nigh as often as in all the Holy Scriptures besides, if not more often. Gen: 32.28. tells you how Jacob's name was turned into Israel, whence his sons and posterity were called the house of Israel, and in process of time, not only those descended from his loins were so called, but all that believed in the seed promised to Jacob were Israelites, and the house of Israel. Its not here to be confined to the Jews, but to extend to all believers.

First, Observe

God hath a people in the world whom he doth own, and afford his presence in a special manner.

I the Lord their God am with them, and the house of Israel are my people. God owned the Jews of old above all the people of the earth, Deut: 7.6. The Lord thy God hath chosen thee to be a special people unto himself, above all people upon the face of the earth. There were multitudes of Nations, all which, or any of which he might have taken and left the Jews, but he chose only that Nation, Deut: 10.15. and therefore saith, Amos 3.1. You only have I known of all the Families of the earth; that is, You only have I known to be your God, to be with you, to be mine; others I have known, but not to be in Covenant with them, not to afford them my special presence and favors, Levite: 26.11, 12. God did dwell with, and walk amongst them: And as then God had the Jews, so now he hath the Christians for his people, whom he owns, and is present with, in a peculiar manner, 2 Cor. 6.16, 18. Rev: 2.1. & Acts 18.9, 10. where you may see how God was with Paul, encouraging him to preach, and upon what ground, For I have much people in this City, it was in Corinth; Rev: 21.3. Behold, the Tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. God dwells in the Christian Church, and is with it to bestow variety of choice blessings upon it, and to protect it.

Secondly, Observe

Sometimes God's dealings with his people are so distinguishing, that Heathens are convinced that they have God on their side, and enjoy special favors from him.

Thus shall they know that I the Lord their God am with them, and that they, even the house of Israel, are my people. Thus, that is, by my dealings with them, which are different from my dealings with others. Dan: 3. When God preserved the three children in the fiery Furnace, & delivered them from that Hell, then was Nebuchadnezzar mightily convinced, and said, Blessed be the God of Shadraeh, Meshach, and Abednego, who hath sent his Angel, and delivered his servants that trusted in him, and have changed the Kings word, and yielded their bodies, that they might not serve nor worship any God except their own God. Therefore I make a Decree, that every People, Nation, and Language, which speak anything amiss against the God of Shadrach, Meshach and Abednego, shall be cut in pieces, and their houses shall be made a dunghill, because there is no other god which can deliver after this sort, verse: 28, 29. So in Christ's time, and the Apostles times, the miracles done by them in several places convinced unbelievers, that God was with them. The great things done in our days have made enemies to say, God hath done great things for them.

Vers. 31. And ye my flock the flock of my pasture are men, and I am your God, saith the Lord God.

This ver. is the key to open what was said before: the Lord had spoken oft of his flock, & lest any should take the same literally, here he unfolds his mind, and tells us plainly, his flock are men, not brute creatures. The Hebrew word for flock is twice, and ye my flock the flock of my pasture, Some read the words in the Future, thus, Ye my flock of my pasture shall be men; hitherto ye have been brutish, ye have favored the things of the earth, and followed after carnal things, but henceforward ye shall be men cleaving to God and heavenly things. We may take them as they are, and find that sense in them, which Sanctius hath: I have told you of great things, that my servant David shall be your Shepherd, and a Prince among you, that ye shall dwell safely in wildernesses, sleep in woods, and that none shall make you afraid; yea, I have told you, that I will free you from bondage, shame, famine, and that I will make you renowned, blessing you with variety and plenty of temporal and spiritual good things: but you see not how these things can be accomplished, you are men full of infirmities, shallow of understanding, apt to doubt and make objections, but I am God, and your God, I have promised and will perform, saith Adonai, Jehovah; my word is truth, and my power shall give being to whatsoever I have said. There is yet another sense of these words, ye the flock of my pasture are men; that is, men called out of the world, men renewed by the transforming of your minds, men walking in the Spirit, not after the flesh, men given up to me and my ways, men dealing justly and honestly, men fearing God and pursuing holiness, men of choice spirits and practices; this sense I should approve of, but that the word for men is Adam, which rather imports men with their frailties, then men with their excellencies.

My flock of my pasture.

God calls them the flock of his pasture, because he provided for them food for their bodies and souls, as a Shepherd doth provide pasture for his sheep; he gave them Manna from Heaven in former days, and now he gives them his Ordinances, his Word, the flesh and blood of his Son. God's flock is different from other Flocks, and hath different pastures; they are of the world, and feed upon the Acorns and Husks of the same; but God's Flock is picked out of the world, separate from it, and feeds on Heavenly dainties.—

I am your God.

This is a great and gracious word; what can the Lord say more then this to any, I am your God? what can any desire more then to have God theirs? Psal. 73.25. Whom have I in Heaven but thee? and there is none upon earth that I desire besides thee, saith Asaph: Let others desire what they will in Heaven or earth, I desire nothing but God himself; Asaph knew that in having him for his God, he should have all things. When the Lord saith so, he doth engage himself, all his attributes, and whatsoever he hath, unto the people or person he so saith.

First, Observe

God hath a peculiar people on earth, which he owns and feeds.

Ye my flock, the flock of my pasture. God hath elect, called, justified, and adopted Ones, which make up his flock; see 1 Pet: 2.9, 10. Titus 2.14. & Zech. 13.9. I will say it is my people. God hath a people refined and tried in the furnace of affliction, which he is not ashamed of, but owns openly; and this people he provides for, Isa: 65.13. Behold, my servant; shall eat, but ye shall be hungry; behold, my servants shall drink, but ye shall be thirsty; behold, my servants shall rejoice, but ye shall be ashamed. God's people shall have meat and drink, and that with gladness, Acts 2.46. They have hidden Manna, Rev: 2.17. They are fed by the Lamb, and drink of living Fountains of waters, Rev: 7.17. They are a peculiar people, and have peculiar meat and drink.

Secondly, Observe

That of whomsoever God's Flock doth consist, yet they are weak and frail creatures.

The Flock of my pasture are men. Noah, Lot, Abraham, Jacob, Job, David, Jeremy, Peter, Paul, John, who were Worthies in Israel, yet had their weaknesses, and showed themselves to be men; Can God prepare a Table in the Wilderness? said the house of Israel; and Mary, whom all generations called blessed, we may call an Adamite, the Daughter of Adam, for she showed her weakness when she said, How can this be, seeing I know not a man? Luke 1.34.

Thirdly, Observe

The happiness and comfort of God's flock, lieth in having God to be their God, and his manifestation of it.

Ye are men, feeble, helpless things, but I am your God, saith the Lord; whatsoever is defective in yourselves is redundant in me; as there is nothing but impotency and misery in you, so there is nothing but power, grace and happiness in me; I have loved you freely, and taken you to be my flock, I have given myself unto you, and all I have with myself, and this I make known unto you.

Vers. 1, 2, 3, 4, 5.

THE Lord having in the former Chapter laid down many precious promises for the restauration, freedom, and comfort of his afflicted Flock; here he comes to deal with the enemies of his Church: and in the Chapter are,

• 1. Threatenings of punishments, verse. 2, 3, 4, 6, 7, 8, 9, 14, 15.
• 2. The sins moving God thereunto, verse: 5, 10, 11, 12, 13.
• 3. The end of those threatenings and punishments, verse. 4, 11, 15.

Verses 1, 2.

The Prophet received the word from, and was impowered by God to prophesy against Mount Seir. Of setting the face towards, or against, was spoken before, Chap: 20.46. Chap. 21.2. Chap: 25.2. where there is a prophesy against Moab and Seir. He must turn himself another way, and speak boldly against Mount Seir. that is, against Idumea, wherein Mount Seir was, between the Lake Asphaltites and Egypt, where Esau and his posterity dwelt, Gen: 32.3. who were called Edomites, or Idumeans.

Verses 6, 7, 8, 9.

IN these verses God's proceeding against the Edomites, is more particularly laid down.

• 1. Here is the destruction of themselves, verse. 6. & 8.
• 2. The desolation and misery of their Country, verse. 7. & 9.
• 3. The confirmation of both these by an oath, verse. 6.

Verses 12, 13.

THeir blasphemies against God and Israel are here set down, and the notice God took of them.

Verses 14, 15.

IN this Conclusion of the Chapter, the Lord further declares his mind concerning Idumea, and tells her she shall suffer when all others shall rejoice; and why? because she rejoiced at the sufferings of the house of Israel.