AN EXPOSITION CONTINUED Upon the XX, XXI, XXII, XXIII, XXIV, XXV, XXVI, XXVII, XXVIII, and XXIX, Chapters of the PROPHET EZEKIEL, With many Useful Observations thereupon.  
Delivered at several Lectures in London, By WILLIAM GREENHILL.  PSALM 119.96. 
I have seen an end of all Perfection, but thy Commandment is exceeding broad.  HEBREWS 13.14. 
Here have we no continuing City, but we seek one to come.  
Miser est omnis animus vinctus amicitia rerum mortalium. Augustin. Confess. l. 4. c. 6.  
LONDON, Printed for Livewell Chapman at the Crown in Popes-head-Alley; And are to be sold by Henry Mortlock at the Phoenix in Paul's Churchyard, near the little North door. 1658.   

TO Those in the famous City of London, who are the Undertakers, Promoters, and Maintainers of the Expository Lectures therein, and to all others who love Truth.  
WE read in holy writ of many Cities, which for their structures, situations, fortifications, trading, accommodations, and Epithets, were famous; as populous No Nahum. 3. 8. Nineveh the great Jonah 1.2. Tarsus in Cilicia Act. 21.39. Golden Babylon Isa. 14.4. Renowned Tyrus Ezek. 26.17. Righteous and faithful Jerusalem Isa. 1.26. which exceeded them all: for as Canaan was the glory of all lands, flowing with milk and honey; so Jerusalem had its milk and honey, and was the glory of all Cities: There was the Lord's Presence, his worship, his Oracles, his Ordinances, and his Prophets, which made it the glory of the World, and perfection of beauty. Had other City's strong Towers? Jerusalem had them, and the Temple also. Had they gods of gold, silver, stones and sticks in them? Jerusalem had Jehovah the true and living God in her. Had they wise Counsellors in them? Jerusalem had the Sanedrim. Had they humane Laws which were good? Jerusalem had Divine Laws, such as no City or People ever had Deut. 4.8. Had they temporal Excellencies and Privileges? Jerusalem had spiritual. Had they the glory of the World, Art, and Nature? Jerusalem had the glory of Heaven. There God shined, Psal. 50.2. But what now is become of these Cities, and Jerusalem itself? are they not all laid waste, made heaps, dead and buried in the womb of the earth? Cities have their periods as well as men: Babylon had a time to be borne Gen. 11.4. and a time to die Isa. 14.4. Nineveh had her day to get up Gen. 10.11. and her day to fall Nahum 3.7. Tyrus had her day of rising, and her day of ruining, and she is descended into the pit with others Ezek. 26.18, 20. Jerusalem had her day for building, and her day for burning Jerem. 52.12, 13. This is matter of lamentation, that such Cities, especially Jerusalem, should have such an end. The Cause of such dismal ends, upon search we shall find to be SIN, which is of so malignant a Nature, that it destroys Nations, and pulls down the strongest Cities. Cruelty, falsehood, and robbery, with many other, were the sins laid Nineveh waste Nahum 3. Pride, fullness of bread, abundance of idleness, with neglect of the poor, were the sins made the Lord take Sodom away Ezek. 16.49, 50. Pride, Violence, unmercifulness, vain-confidence, and Treachery, were the sins rend Babylon in pieces Isa. 47. Jer. 50. what sins destroyed Ammon, Moab, Edom, Philistia, with their Cities; and what sunk Tyrus into the sea Ezekiel tells you chap. 25. & 26. A large Catalogue of those sins which kindled the fire in Jerusalem, and turned her into ashes, you have in the 22. of Ezekiel, and other chapters; most of which I fear are to be found in this City. Are there not in her those set light by Father and Mother? are there not those do vex the Fatherless and Widow? are there not those despise the holy things of God, and profane his Sabbaths? are there not those take usury, and increase, are greedy of gain, and live by dishonest gain? Ezek. 22.18. Are there not those that devise mischief, and give wicked counsel? Are there not those carry tales to shed blood? Are there not those exercise robbery, vex the poor, the needy, and oppress the stranger? Are not her professors as dross, even the dross of silver? may not the Lord say of this City as he did of Jerusalem. Thou hast been to me a provocation of mine anger, 
Jer. 32.31  and of my fury, from the day that they built thee, even unto this day, that I should remove thee from before my face. Thou art the City, I have been purging, but art not purged, 
Eze. 24.13  Thou shalt not be purged from thy filthiness, till I have caused my fury to rest upon thee. Surely LONDON deserves not better at the hands of the Lord than other Cities did, especially Jerusalem, and having her sins, may fear her end. Be instructed therefore O LONDON, lest the Lords soul departed from thee, and thou be made Desolate; For the Lord hath a Day to reckon with sinful Lands and Cities Isa. 17.4. In that day the glory of Jacob shall be made thin, and the fatness of his flesh shall wax lean. The Princes, Counsellors, Soldiers, Prophets, Priests, with their Cities, the rarities and riches of them, were the glory and fatness of Jacob; These God had a day to take away, and so made Jacob thin and lean. God had a day for Tyre, 
Isa. 23.15  and interrupted her great merchandising for seventy years, by laying her in the deep. If it be demanded how came Tyrus so strong and stately, so fat and full, to so deplorable an end. The spirit of God tells you, when it saith, 
Eze. 26.27.  thy Rowers have brought thee into great waters; that is, the Princes and Rulers, by their Pride, Policy, and Profaneness, caused such storms as sunk the Ship. Tyrus had as much to secure her as any City in the world, she was built upon a rock, her borders were in the midst of the Seas, she had walls, and an Army to watch them; she had Towers and Gammadims to keep them; she wanted not for ships, Pilots, Mariners, for Soldiers, shields, and Helmets, she had Counsellors, Merchants, and plenty of all things, so that she seemed invincible; but all these did not preserve her station, or make her impregnable; for though she endured a fredge of thirteen years by Nebuchadrezzar and his forces, 
Eze. 27. 2●  yet at last she fell into the midst of the Sea, in the day of her ruin. Jerusalem was so well fortified by nature and art, 
Psal. 125.2. Psal. 48.12, 13. Lam. 4.12  being compassed about with mountains, having walls, bulwarks, and Towers, that it, was thought incredible, and impossible, for an enemy to have entered her gates: but sin being found in her, and God against her, nothing secured her. She was oft warned by the Prophets, 
Isa. 37. Amos 4.  and judiciary providences of God, to repent and reform. She was as a pot over the fire, when besieged by Senacherib, when famine and Plague devoured her inhabitants, but her scum went not out, and that was her ruin. Let none think the poor to be the scum of the City, 
Prov. 22.2  the Lord made the poor as well as the rich, and despises not the work of his own hands. It's the sin of Rich and Poor, it's their wickedness which is the scum. Great Cities have much sin in them, and so much scum; scummie Opinions, scummie Counsels, scummy fashions, and scummie practices. 
Isa. 1.5  Thus was it with Jerusalem and her scum boiled in, she was the worse for corrections and judgements, her scum being aegritudo & venenum ollae, caused the cracking & bursting of the pot. These things the book of God holds forth for our instruction, upon whom the ends of the world are come. Let our great City and Citizens look to it, there is scum in the City, and not a little: is it gone out, or boiled in? was not the Sword lately at your gates? was there not yesterday great sickliness, within your walls? is not trading diminished? have there not been strange murders amongst you? Have not many sad fires been kindled, broke out and consumed your habitations? was there not a Plot (which hath cost some their lives) to fire your City? God hath been warning you by these judiciary dispensations, and are you bettered by them? hath all you have seen, feared, or felt, caused your scum to departed from you, if so, it's well; well will it be with you, well with your City, and well with your undertake, and well with your posterity; but if it be boiled in, and you are the worse for all the boiling judgements and providences you have been in, and under, know that so●e dreadful calamity, if not destruction itself hastens and will certainly take hold of you and your City, without speedy repentance: Hitherto you have had sparing mercy, and gentle corrections, if these lead not to repentance, severity abides for you, 
Jer. 19.11.31, 32  and God will say from the first to the last, I have been provoked by this City, I will break this people, and this City. How sad would it be, should the Lord lay your City waste! It's not the strong structures, great treasures, military or Naval forces, wise Counsels, which can protect you, if scum be found amongst you; if you are careful that the filth of the streets be carried out, will you not much more see that the filth of your hearts and houses be purged out? will not London be made clean, when shall it once be? let this be the time; lest the Plague, which hath been much feared, enter your borders, and cause sad cries in your streets and families. Now wash you, make you clean, put away the evil of your do, and learn to do well, seek judgement, relieve the oppressed, judge the fatherless, and plead for the Widow; now let holiness of life, execution of justice, speaking truth, doing righteousness, showing mercy, and promoting the good of one another in love, take place, and they will not only secure you and the City, but make you and it glorious, and perfect in beauty, so that the Lord will take pleasure therein, and say of it and you, This is the City of righteousness, the faithful City, and her Citizens are like herself righteous and faithful. Now her Brass is become Gold, her Iron Silver, her Officers peace, and her Exactors righteousness; therefore now her walls shall be salvation, and her gates praise; now shall she be my habitation, and her people my glory, and I will be to them a defence for evermore. That this may be the portion of this City, and yourselves, and that a blessing may go with this work, is the hearty prayer of him who is,  
Your servant in this Expository work of the lord WILLIAM GREENHILL. The 30th. of the 5th. month. 1658.   

Courteous Reader, By reason of the Author's distance from the Press, and too much trust being put in the Correctors, through their Carelessness or Ignorance, this work happens to be blurred with the following Erratas: which thou art desired to take special notice of.  
ERRATA.  
PAge 22. line 9 read were, page 23. l. 38 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 24. l. 3. r. potibile, l. 11. r. Kircker, so in the Margin. p. 31. in Marg, r. Kircker, r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 48. in Marg. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 51. l. 21. r. eventually, in marg. r. paraphrastes, p. 62. l. 32. r. Acts 3. p 64. in marg. r. frangerens, p. 68 l. 32. r. leads, p. 74. r. Obs. not Obs. 1. p 77. l. 23. r. and my wales, p. 82. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the margin, and l. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 83. in margin r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & ils se sont desbouche, p. 88 l. 16. r. inventions, p. 89. in the margin, r. altar, p. 97 l. 24. r. ever, p 102. ●. 16. r transform, p. 105. l. 27. r. where, p. 123. l. 23. r. so Montanus, p. 124. l. 16. r. ie leur, p 132. l. 5. r. Shecinab. p. 135. l. 21. r: ye shall smite your faces, p. 139. in margin r. predicandum esse, p. 140. in marg. r. Theman natoph, p. 141. l. 4. r Darom, l. 9 r. eletz, p. 146. l. 6. & 8. r. parabolarum, p. 149. l. 18. r. therefore, p. 154. l 33. r. Shevet, p. 156. l. 17. r. Avenarius, p. 162. l. 30 r. l'espee, p. 164. r. Sanctius, p. 170. l. 3. r. ●8, l. 16. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 171. l. 30. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, l. 31. r. Mechovi, p. 172. l. 1. for word r. called, l. 15. r. kesem meri l. 22 r. were, p. 185. l. 6. & 21. r. Cidarim, p. 186. l. 32. r. Hashshaphalah, p. 188. l. 6. r. translators, l. 18. for Job 2. r. ibid. v. p. 192. l 8. r. or, l. 19 r. gam hajah, p. 200. in margin r. solvere, l. 22. deal commaes, after Lehachil lemaan, p. 203. l. 12. r. Shave, p. 204. l. 8. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 207. l. 21. r. adam sheen, p. 215. l. 1. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, l. 18. deal Commaes, l. 22. r. interitu, p. 216. l. 6. r. massacre, l. 25. r. itteca, p. 217. l. 11. r. sarcasme, p. 219. l. 10. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, l. 23. Proselyte, p. 220. l. 28. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 32. r. hommes, p. 221. l. 2. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in margin r. Occultan Calumniam, p 226. l. 18. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 230 l. 22. r. Zech. p. 232. l. 2. r. Theodotion, l. 3. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 238. l. 7. r. true. p. 240. l. 13. r. degenerated, p. 245. l. 8. r. say p. 250. l. 13. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 257. l. 29 r. those, p. 259. in margin r. arguere nolebant, p. 262. in margin, r. ●versare, p. 265. in margin r. poetae, p. 268. l. 5. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, l. 6. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 277 in margin r. demand quelque homme, p. 273. in margin r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 295 l. ●7. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 299. l. 9 r. shalishim, p 208. l. 3, 4. r. hiphshituc. p. 3●9. in margin r. Congruun●, p. 329. l. 16. r. hassir, p. 334. l. 14. r. Forsterus, p. 343, l. 15. r. Zimmab, p. 359. l. 5. r. Saphad, l. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 361. l. 7. deal comma after vision, and make is af●er from l. 8. p. 365. l. 10. r. Psa. 647. p. 370 l. 7. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 377. l. 30. r. animus, p. 386. l. 20. r. left, p. 387 l. ●6. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 39●. l. 12. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, l. 25. r. Shatecha, p. 393: l. 16. r. Shindler, p. 415. l. 30. r. enmities, p: 420. l. 8. r. here, p. 421 in margin r: Masius, p. 429 l. 2. r. Kavotollo, p. 431 l: 9 r. Palaetyrus, p. 434 l. last r. lirgaim, p. 435 l. 2. r: regagn, p. 438 l. 6. r. hammaiim, p, 439 l. 7: r. tachtijoth, l. 13 r: the living God, p. 440 l. 17. r: Palaetyrus, p. 446 l. 2, r. iophi. p. 447 in margin r: Quistorpium, p, 449 l. 12. r: Caallonim, p: 452. l. 32. r. shesh, l. 34. r. it was, p. ●57 l. 7: r: do, l. 16. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so l. 24. p. 459. l. 22: anochi magen lak, p. 461 l. 17. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 460 l. 25. for impoes 〈◊〉 sible, r. improbable, p. 462. l: 2: r. Zidon, p. 463 l. 25. 〈◊〉 r. Emporium, p. 404, l 5. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, l. 17, Booti, p, 465. l: ●5. r. Barzel berez, p. 471. l. 2, r, Chadchod, p. 472 in margin r. Chalab, p. 477, l. 11. r. bemachlulius l. 15, r. teceleth, p. 480, l. 37. r, destruction, p. 481 l, 1: r: destruction, p: 486 l. 29. r. for java gabbah, p: 494 l, 16, r: sense it without a comma p: 499 l. 11: r, sovillerunt, p. 502 l, 34, r: 12 have, p, 503 l, 7, r: esleve, p, 506. in marg. r, fastum, p, 507. l. 9 r. pantere in marg. venereos affectus, l, 35, r. nophech, p. 508, l: 24, r, apyrotus, p, 511 l, 22. r, hassochech, p. 514. l. 31, r, the, p, 516, l, 5, r, Proverb 14, 34, p, 518, l, 32, r, lifted, p, 534, l, 28. r, 2 Cor. 12, p 535, l, 3. r. for Zidon, Judah, p, 542, l. 9 r, Scurment, p. 557 in margin r. arundmeus, p. 518 l, 30, r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p, 564. l, 8, r. seveneh, p. 164 l, 34, r, Torniellus, p. 575, l, 37. r, ipse, p, 577 l, 5 r. Bashshater, p, 580 l, 29, deal and, p, 584 l: 35. r: Kings, p, 588, l; 15 r, writ, p. 589. l, 32, r. Pithcho●peh.   

AN Exposition continued UPON THE PROPHECY OF EZEKIEL.  

CHAP. XX.  Vers. 1 And it came to pass, in the seventh Year, in the fifth Month, the tenth day of the Month, that certain of the Elders of Israel came to inquire of the Lord, and sat down before me. 2 Then came the word of the Lord unto me, saying, 3 Son of Man speak unto the Elders of Israel, and say unto them. Thus saith the Lord God, are ye come to inquire of me? as I live saith the Lord God, I will not be enquired of by you. 4 Wilt thou judge them, son of man, wilt thou judge them? cause them to know the abominations of their fathers. 
IN this Chapter you have  
1 The Exordium in the first, second, and part of the third verse.  
2 A severe reproof, or refusal of those that came to the Prophet, vers. 3, 4.31.  
3 A Relation of God's deal with them, in Egypt, in the Wilderness, and in Canaan, and their sinful carriages towards him, from the 4. ver. to the 33.  
4 A denunciation of judgement for their Hypocrisy, and other sins, mixed with promises of mercy, from the 33. to the 45.  
5 A parabolical Declaration of the destruction of Judea and Jerusalem, from the 45. to the 49.  
6 A doleful conclusion of the Prophet, v. 49.  
In the Exordium or Introduction you have  
1 The time of this Prophecy punctually set down, both the year, month, and day, v. 1.  
2 The occasion thereof, which was the coming of the Elders to the Prophet to inquire of the Lord. Ibid.  
3 The commission the Prophet had to give out this Prophecy, vers. 2, 3.  1 And it came to pass in the seventh 〈◊〉. 
That is, of their Captivity, Ezekiel began to Prophecy in the fifth year thereof, chap. 1, 2. and now it was the seventh year of their Captivity in Babylon, and of Zedekiahs' reign at Jerusalem, and two years and five months before Jerusalem was besieged, as appears 2 King. 25.1.  In the fifth month. 

Joseph. Antiq. l. 1. c. 4.  The Jews before they came out of Egypt, computed their year from the month Tisri, or Ethanim, which was part of those months we call September and October, but after they came out of Egypt, they began their year from the month Nisan, which comprehends part of March, and part of April. Their fifth month was called Ab, which had half of July, and half of August in it.  The tenth day of the Month. 
Often in this prophecy the very day of the Month is set down, as chap. 1, 2. the fifth day of the fourth month, and chap. 8.1. the fifth day of the sixth month, and here the tenth day of the fifth month. The spirit of God put the Prophet upon an exact Chronology, both to strengthen the credit of the Prophecy, and to mind them of the many years were yet behind of their Captivity, that so they might repent them of their iniquity which had brought them into that condition, and patiently submit to the Babylonish yoke which God had put upon them for seventy years.  Certain of the Elders of Israel came. 
In the eighth cha●er. 1. the Elders of Judah sat before him, and chap. 14.1. Elders of Israel came unto him, and so it's here; certain of the Elders of Israel came, the Hebrew is, men of the Elders, that is, some of the ancient that were or had been Governors and chief amongst them, they came, from whence? from Jerusalem say some, 
Hugo. Piscator.  but they had Jeremy there to consult withal, and it's not likely that after Zedekiah and the chief men had broken Covenant with Nabuchadnezzar, that men of the Elders at Jerusalem would take a long journey to Babylon to consult with Ezekiel: Others therefore say, they were of the Captives, to whose judgement I should incline, if I could see how that is said in the 34. vers. and so after, might fitly be applied unto them. It seems probable to me, that some of the Elders at Jerusalem upon the revolt of Zedekiah from Nabuchadnezzar, and falling in with the King of Egypt, might send to some of the Elders among the Captives to make inquiry of Ezekiel, touching their affairs.  To inquire of the Lord. 
They came to the Prophet, that he consulting with God, might make known his mind unto them. They had been now seven years in Captivity, the false Prophets had possessed them with hopes of returning to Jerusalem, which should abide and not be destroyed, as Jeremiah had said; and therefore some think they came to inquire what should become of them. Others make the ground of their coming to the Prophet, and enquiring, to be the rumours of, if not the preparation for war by Nabuchadnezzar, because the Jews at Jerusalem, had rebelled and broken Covenant with him. Hereupon they thought it might go ill with themselves, that they might suffer very hard things, if not be cut off by the Babylonians, and therefore came to the Prophet to inquire what would be the issue of things. It's probable they were in danger through the perfidiousness of their Brethren at Jerusalem, and that the consideration thereof might have some influence into their coming to the Prophet; but there was more than so. They now to secure themselves, thought and resolved of a sinful way, v. 32. We will be as the Heathen, as the families of the Countries, to serve wood and stone; they conceived, that if they conformed to the Babylonian worship, they should be taken for good subjects, and be safe, whatever befell them at Jerusalem for their provocation of the Babylonish King. This they concealed from the Prophet, and come to him to inquire (seeing they were now more odious to the Babylonians than before Zed●kiah's breaking Covenant) whether it were not better and safer for them to disperse, than to live in bodies, and multitudes together, which caused envy, hatred, and great danger at that time as they pretended. But they dissembled deeply, for while they lived together, they could not so easily desert the Jewish Religion, and embrace the Babylonish Idolatry. There would be special observation of it, and bitter reprehension for it. But if they had the Prophet's counsel, and consent to scatter themselves, and fix their habitations here and there, they thought they might do it without any noise or check.  And sat down before me. 
The Hebrew for before me, is, ad facies meas, before my faces, that is, in my presence, expecting some answer from me.  2 Then came the word of the Lord unto me. 
The Hebrew is, and the word of the Lord hath been to me.  
Saying, Hebrew is, to say, the spirit moved him that he might speak to others.  
There being an opportunity and season for speaking, the spirit came upon him, and informed him touching the mind of God, and commissioned him to deliver it.  3 Son of Man. 
He saith not Ezekiel, but Son of man, to mind him of his original, that he was his creature, and aught to hearken too, and observe the Laws of his Creator, of this appellation hath been spoken heretofore.  Speak unto the Elders of Israel. 
Here is a command laid upon the Prophet the Lord commands him to speak, and puts into his mouth what he shall speak. False Prophets were neither sent of the Lord, nor spoke from the Lord, chap. 13.36.  Are ye come to inquire of me? Or, Do ye come to inquire of me? 
The words are an interrogation, and this interrogation imports distaste at their coming: do you come to inquire of me? your hearts are not right in this matter, you play the Hypocrites and dissemble egregiously, for you pretend to honour me in ask Counsel at my mouth, and that if you knew my mind you would do it, whereas you are resolved before hand what to do, let my Counsels be what they will, O you dissemblers, ye are come to try and tempt me, whither I will give out what suits with your intentions and resolutions, if so, you will embrace it, but if not, my Counsels must be rejected, and your own established.  As I live saith the Lord God, I will not be inquired of by you. 
This Hypocritical carriage of theirs did so displease, yea, provoke the Lord, that he swears he will not be enquired of by them. Had they come in truth and simplicity of Heart, intending to hearken to the Lord, and obey his voice, whatever he had advised them, he would have been inquired of by them, but being they had fallacious spirits, and came in a way of mockage unto God, therefore he deals roundly and severely with them, and binds it with an Oath, that he will not be enquired of by them.  
But they did inquire of God, they came to the Prophet to inquire of him, vers. 1. how then is it true, that the Lord saith, and swears, he will not be inquired of by them? The meaning of those words is, I will not answer them, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non respondebo vobis. Je ne vous respondray point. So Montanus▪ in the margin  let them inquire, ask what they please, I will not answer them, and so it's all one as if I were not inquired of; so the Septuagint, Vulgar, and French have it, though they do ask, they shall not obtain, they shall not prevail. I will not answer; or if I do, it shall not be ad votum vestrum, not such an answer as you would have.  4 Wilt thou judge them. etc. 
Besides the Appellation, this verse consists of an interrogation, and an injunction. The interrogation is double; wilt thou judge them, wilt thou judge them? The injunction, cause them to know the abominations, etc.  
In this vers, the Lord doth anticipate and prevent the Prophet, who having good thoughts of these Elders of Israel, that came to inquire of the Lord, was ready to plead for them, when he saw the Lord so severe and resolute against them, as not to vouchsafe them an answer, Lord what's the matter? these men are conscientious, they do their duty, they come to consult for the good of the people, they would do nothing, being in a straight and danger without thee; Lord be not so peremptory, listen unto them, and give them a gracious Answer. God foreseeing that the Prophet would be their patron, and plead for them, he takes him off from this, by saying, wilt thou judge them? that is, wilt thou deem them to be honest, sincere, plain hearted men, that come with a purpose to know and obey the will of God; thou art deceived, they are deep dissemblers, devilish politicians, pretending one thing, and intending another, they come not out of duty or conscience, but to get countenance from me and thee, to cloak their cursed designs, therefore parley not with them, plead not for them, be not troubled about them, pray not to me, in behalf of them. So that this interrogation carries the force of a Negation, and prohibition with it.  
The word Judge, is frequently used for pleading, as in Jerem. 5.28. Isa. 1.17. Psal. 72.4. Ezek. 22.2.23.36. and so we have interpreted it here. The doubling of the words, 
Piscator an excusabis? Patrocineris e●s castalio.  wilt thou judge them? wilt thou judge them? sets out the heinousness of their sin, and the severity of the Lord, that would not suffer the Prophet to plead for them.  Cause them to know the abominations of their Fathers. 
Be thou so fare from pleading for them, that thou possess them with, and present before them the abominations of their fathers which they follow. 
Ut eorum supplicia metuant quorum ●lagitia sequuntur. Pintus.  Of abominations hath been spoken before; by Fathers, their predecessors, Kings and others, are meant, who were Idolaters, Oppressors, and profane.  
Observe. 1  
The Lord keeps an exact account of his people's sufferings, be the time long or short he observes it. In the seventh year, fifth month, and tenth day, that was of their captivity: The Lord forgot not how long they had been in Babylon, he notes how the time of their trouble passes, in the 24 of Ezek. v. 1. the ninth year, tenth month, and tenth day are mentioned; in the 29. v. 1. the tenth year, tenth month, and twelfth day are set down; in the 26.1. the eleventh year, and first day of the month are specified; in the 40. and 1. v. the twenty fifth year of the captivity is named. They were Captives in Babylon, suffered hard things, but God took notice of the time, and how the years ran out. It's said Israel served Eglon eighteen years, Judges 3.14. that Jabin oppressed them twenty years, chap. 43. It's not said only, that the woman had a spirit of infirmity, but the time is recorded also, she had it eighteen years, Luke 13.11. so in John 5.5. not only the man and his infirmity is mentioned, but the time also how long, thirty eight years, so Aeneas is said not only to have had the palsy, but to have kept his bed vl years, Act. 9.33. God tells the years, months, and days, that his do endure adversity; seventy years were determined that they should be in Babylon▪ Jerem. 29.10, 11. and God gave them to see, he observed as well, yea, better than they, how they passed.  
Obs. 2 The time of men's doing some things is specially noted by the Lord. These Elders coming to inquire of the Lord, the time of it is recorded, in the seventh year fifth month, and tenth day. Though all things be noted by the Lord, yet some things more especially than others. See how the actions of Josiah are observed, 2 Chron. 34. v. 3. in the eighth year of his reign, while he was yet young, he began to seek after the God of David his Father, and in the twelfth year he began to purge Judah and Jerusalem, from the high places, vers. 8. in the eighteenth year of his reign, he repaired the house of the Lord his God, and kept the great Passeover in that year, chap. 39.18, 15. when Jeroboam feasted and sacrificed to the Calves he had made, God took notice of the month and day, 1 Kings 12.32. it was the eighth month, and fifteenth day, when Jehoiakim cut the roll, cast it into the fire, and burned it, God noted the time of it, Jer. 36.22, 23. When Esther was taken into the royal house by Ahashnerus, the time is eyed by the Lord, and recorded, chap. 2.16. see Ezra 10.16. 2 Chron. 29.17. Esth. 9.1, 18. Jer. 52.31.39.2. where the times of things are specially recorded. Let men take heed what they do, and when they do it, Mat. 26.15, 16. God observed the time when Judas covenanted with the chief Priests, to sell Christ for thirty pieces of silver, from that time forth he sought opportunity to betray him: When the persecution of the Church was, God took notice of it, Act. 8.1. at that time: so Herod's slaying of James, at that time, he stretched out his hand, Acts 12.1, 2.  
Obs. 3 Hypocrisy is a close sin, and is in those oft times we little think. It's found where it was not expected. In the Elders of Israel; Those here came to Ezekiel, pretended piety, sat before him; as if they would hearken to whatsoever the Lord should say, and do it: yet they intended no such thing, but were resolved to go on in their own ways, and to be as the Babylonians and Heathens, as you may see verse 32. that so they might enjoy peace and safety: They did here, like many that are upon marriage, who will go to two or three to inquire and have Counsel, but are resolved to go on what ever is said unto them, so whatever Counsel they should have had given them from the Lord, they meant to go on in their wicked ways, and this was profound hypocrisy, whose wont it is to veil the foulest things with the fairest pretences. In Ananias and Sapphira there was dissimulation, 
Sanctissima specie.  Act. 5. so in those came to Jeremy, entreating him to pray for them, and to consult with God for them, it was a time of affliction, and they would do what ever God should say unto them by Jeremy, but they dealt Hypocritically with him, and God; they were resolved to go into Egypt▪ although they sent Jeremy to ask of the Lord, whether they should or no, he told them they must not go, if they did, they should perish there, and because they would go, Jer. 42.20. he tells them they dissembled in their hearts, when they sent him to the Lord to pray for them: here was damnable Hypocrisy in them: So those that came to Christ, Mat. 22.16, 17, 18. they carried a foul business very smoothly, Master we know that thou art true, and teachest the way of God in truth, neither carest thou for any man, tell us therefore, what thinkest thou? is it lawful to give tribute unto Caesar or no? here was villainy couched under these words; they thought to entangle Christ, and to have got advantage hereby, to have cut him off, and therefore perceiving their wickedness, he saith, why tempt ye me ye Hypocrites? There be many it's to be feared will be found Hypocrites at last, who now frequent the Assemblies, and come to hear the word of God, but do it not. Are there not many who come to hear and sit before the Lord, and his Ministers, as if they would conform to what he should give out by them, but they hold fast their corrupt opinions, vile lusts, wretched practices, and what is this but Hypocrisy? those in the 33 of Ezek. 31, 32. they came to the Prophet, heard him, gave him good words, but nothing they would do, their hearts went after their covetousness, and they were no better than Hypocrites, so now, etc. if men come not with honest hearts, intending to do what they hear, they come Hypocritically.  
Obs. 4 To inquire and ask Counsel of the Prophets and men of God, is of ancient standing and warrantable. Here the Elders of Israel that had years, experience, they come to a Prophet. 
Non male egerunt inquirendo, sed male inquirendo, OEcolampad.  Their coming was not unlawful or condemnable, but their coming sinfully: It was a frequent practice of Old, to consult with the Prophets, 1 Sam. 9.9. 1 King. 22.15. 2 King, 8 8. Jer. 21.2. 37.7. and their coming to them, was coming to the Lord, as here they came to inquire of the Lord. Then men look the right way, upon the Prophets when they look at God in them, and what he saith by them, with resolution to follow the same; what though now there be no Prophets nor Apostles immediately inspired, and infallible to consult withal, yet there be Pastors, and Teachers, with whom Christ hath promised to be to the end of the world, who are given to perfect and edify the body of Christ, and therefore upon consultation with them, you may be helped to that light which of yourselves, you cannot attain unto.  
Obs. 5● The Prophets were to give out the Lords mind in his name and words, unto those they were sent unto, speak unto the Elders of Israel, and say, thus saith the Lord God: he might not speak his own mind, his own words in his own name, he must not say, thus saith Ezekiel, but thus saith the Lord: this gave weight and authority to the word, and bred the greater reverence in the hearts of the hearers. That which is from the Lord, hath a Divine stamp upon it, a Divine power in it; but that is man's is like himself, frail, and feeble, you may refuse it without any considerable prejudice, but not so with the word of the Lord.  
Obs. 6 How closely soever men carry their wicked devices, with what colours soever they varnish and paint them over, though they may, can, delude and deceive men, even Prophets, yet they cannot impose upon God and deceive him. Ezekiel was out-reached by these old Foxes, these Hypocritical Elders, because he could not see into their Hearts, discern their intentions, but the Lord whose eye peirceth into the depths, saw what was within, and detected their foul insides, notwithstanding their pious pretences: are you come to inquire of me? whom do you think I am? what a God do you make of me? am I like unto man, such as yourselves? No, No, I know your hearts ye Hypocrites, How dare you come into my presence to inquire of me, when you are resolved to go on in your own ways? The Lord knew they had Idols in their hearts, Ezek. 14.1, 2, 3. they were Elders of Israel likewise, great men oft times are great Hypocrites, they think being crafty, to go beyond God, and his Prophets, but it cannot be; he knows upon what grounds, with what purpose, intentions, resolutions, men come to hear his word, to ask Counsel o● his servants: look to yourselves, spirits, and all your ways, God seethe and knoweth all, and if you be not sincere, upright, without guile and hypocrisy; he will find you out and detect you.  
Obs. 7 When m●n come to God or his Ordinances with hypocritical hearts, they get n●thing of him, he is so far from accepting and hearing of them, that he rejects them, and resolves not to answer them; Come ye to inquire of me? as I live I will not be inquired of by you. Do you think to have mine ear, my countenance, my heart, my hand to do for you? No, you shall have nothing at all of me, be gone, I will afford you no answer, though you be Elders of Israel, yet you are Hypocrites, and they are odious to me, be they of the highest rank, or lowest, it's not your hoary heads will move me, seeing you have Hypocritical hearts, you are resolved to go on in your ways, and I am resolved to go on in my way, I will not answer you, come oft, sit long before the Prophet if you will, answer of me you shall have none, none suitable to your desires and expectations. Job speaking of an Hypocrite, saith, Will God hear his cry when trouble comes upon him? chap. 27.9. at such a time he will cry, and cry hand, but will God hear him? No? God hath no pleasure in Hypocrites, therefore saith Ezekiel, 8.18. though they cry in mine ears with a loud voice, yet will I not hear them, the like you have in Micah 3.4. If men's hearts be not upright, sincere, let them pray, and cry in prayer, let them hear, and hear attentively, let them come to a Prophet to ask Counsel, and wait, God respects them not, will not answer them, the upright in their way are his delight, Prov. 11.20. he delights in their persons, their presence, their prayers, in doing for them, Prov. 10.29. the way of the Lord is strength to the upright, what's the way of the Lord? prayer, hearing of the word, ask counsel of his Prophets, and servants, are the ways of the Lord, in these he appears, is found, let's out strength, but it is when men are upright, not hypocritical, come not therefore resolved to go on in your own ways, but as Peter saith, Lay aside all malice, all guile, and hypocrisies, envies, and evil speaking, and as new born babes, etc.  
Obs. 8 Hypocrites and wicked men may carry themselves, so, as to deceive the Prophets and servants of God. These Elders by their coming, putting the Prophet on to inquire of the Lord for them, sitting before him for an answer, bred such good thoughts of them in the Prophet's mind, as that when God told him, he would not be inquired at by them, he was ready to plead for them, and excuse them from being Hypocrites, wondering the Lord should be so hot and resolute against them, as not to vouchsafe them an answer. He thought they were good men, and worthy of better entertainment at the hands of God, than they had, but he was deceived. Simon Magus demeaned himself, so, that he begat a good esteem in the heart of Philip, and was admitted to Baptism, Act. 8.13. In John's days many got into the Church, who seemed Saints, but were Hypocrites, 1 John 2.19, they went out from us that they might be made manifest. John and others had had good opinions of them, but were deluded by them. False Apostles got into the Church of Ephesus, and for a time had gained too much upon the Angel thereof, Rev. 2.2. When the Captains and people came to Jeremy in a smooth way, promising to do what ever the Lord should say by him; they insinuated so fare into him, that they prevailed with him to inquire of the Lord for them, but they juggled with him, Jer. 42. Prophets and Ministers may be, and are deceived oft with the specious pretences of naughty men, because they would not be uncharitable, they are many times too credulous.  
Obs. 9 Hypocrites are not to be pleaded for: Wilt tho● judge them, son of man, wilt thou judge them? God would not have the Prophet to plead for, or excuse them. Hypocrites are so odious in God's eye, that he takes it unkindly when his Prophets and Ministers appear for them, i● they have thoughts that way, he dislikes it, & forbids them. This double interrogation, is a double negation: These Hypocrites would have drawn in God, and the Prophet to have countenanced their vile intentions therefore God would neither answer them, nor suffer his Prophet to speak for them. Hypocrites are not always the greatest of sinners, but they are ever the worst of sinners because they pretend to be holy, and under pretence of Holiness cover all their wickedness. The Devil is never more Devil, than when he transforms himself into an Angel of light, he seeming light being darkness is devilishly Hypocritical, hiding all his hellish darkness under pretended light, and so do all Hypocrites who are his eldest Sons, under the light of being religious they do all their deeds of darkness. The Jews were an Hypocritical Nation, Isa. 10.6. Jer. 7.9, 10. and therefore God for bids Jeremy to pray for them chap. 14.11. and what if the● would pray themselves? you have an answer, in Job 13.16. God tells you that an Hypocrite shall not come before him, that is, to have acceptance of his person, or hear any comfortable answer from him; Christ hath told Hypocrites what they must look for Mat. 23. Woe to you Scribes and Pharisees, Hypocrites, woes they may look for, and must hear of. Woe to them for imposing upon God, as if he saw not their close wickedness. Woe to them for abusing Religion to further their Devilish designs. Woe to them for deceiving others by their painted shows and professions, and woe to them for deceiving themselves.  
Obs. 10. The Prophets and Servants of God when they are inquired of by men, must not proceed according to their desires, or their own apprehensions of them that do so desire, but they must wait for the mind of God, and do answerably thereunto. Wilt ●hou judge them Son of man? cause them to know the abominations of their Fathers. They would have thee inquire of me for them, but I will not be inquired of, they shall not have their desires, thou apprehendest they are good, and wouldst speak for them, but thou must not do after thine own apprehensions, thou must attend my pleasure, and do what that is, and its this, make them to know the abominations of their Fathers. They did such things as provoked me to cast these their children into this Babylonish captivity, and will they continue in their ways, or proceed to worse? go thy ways, lay before them, the abominable things their Fathers have done, see what effect that will have with them. Mind not their desires, stand not upon thine own apprehensions of them; I have made known my will unto thee, go thou and make it known unto them without dispute or delay. Not the People's desires, nor the Prophet's fancies, must be his direction, when he is to make Answer to those that inquire, but the will of God made known by his word and Spirit.  Vers. 5 And say unto them, thus saith the Lord God, in the day when I chose Israel, and lifted up mine hand unto the seed of the house of Jacob and made myself known unto them in the land of Egypt, when I lifted up mine hand unto them, saying; I am the Lord your God. 
Here begins the third part of the Chapter, which is the Relation of Gods dealing with them, and theirs towards him.  

1 In Egypt, from this vers. to the 10.  
2 In the desert, from the 10. to the 27.  
3 In Canaan from the 27. to the 33.   
In the first of these you have sundry choice mercies of God set down, with his command, and their notorious wickedness.  
The mercies are reckoned up in the 5, 6, 7, and 9 v. and they are those.  

1 God's election of them.  
2 His revelation of himself unto them.  
3 His profession of being their God.  
4 His promise to bring them out of the land of Egypt into the land of Canaan.  
5 His confirmation of all these, by lifting up his hand.  
6 His sparing of them for his name's sake.  
7 His bringing them forth out of Egypt.   
The command is to cease from Egyptian idolatry, vers. 7.  
Their sin was rebellion. v. 8.  
I come now to open the words, and so to give you the observations.  In the day when I chose Israel. 
The Hebrew is, in the day of my choosing in Israel. Septuagint, from what day I chose the house of Israel.  
Day, here is not taken in opposition to night, as it is, Joh. 11.9, 10. nor for time indefinitely, as Gen. 3.5. but for the time wherein some particular thing was evidenced to be done.  
By Election, Here is not meant the decree or purpose of God, to take the Jews to be his people, that was before all time, from eternity, but the manifestation of that election, in the day that I made it appear, that I had elected you. Election or choosing in the Scripture, sometimes refers to things, as Deut. 23.16. Gen. 13.11. 1 King 18.25. Prov, 22.1. sometimes to persons, and then it's either to Christ, as Isa. 42.1. or to Angels, as 1 Tim. 5.21. or to men, and then it's spoken either of persons, who are invisible members of the mystical body of Christ, as 2 Thess. 2.13. or of a community and visible body, and so it is here. God chose this Nation of the Jews to be his Nation and Church, Deut. 7.6. to have his Oracles, Ordinances, and means of grace amongst them.  In the day when I chose Israel, 
What time this was, is to be searched out. It was not that time when God manifested himself to Abraham, and bid him get him out of his Country, to a land he would show him, and he would make of him a great Nation, Gen. 12.1, 2. nor that time when he appeared to Jacob, and said, I am God, the God of thy Father, fear not to go down into Egypt, for I will there make of thee a great Nation, I will go down with thee into Egypt, and I will also surely bring thee up again, Gen. 46.2, 3, 4, They were not yet a Nation, nor in Egypt, of both which the choice here is meant. The time then, was, when God took notice of their hard sufferings in Egypt, by the rigorous Taskmasters, and appeared to Moses, and bid him say to Pharaoh. Israel is m● son, my firstborn, let my Son go that he may serve me, Exod. 4.12, 13. and sent Aaron with him upon that message to Pharaoh, chap. 5.1. where they go in to Pharaoh also say, Thus saith the Lord God of Israel, let my people go, that they may hold a feast unto me in the wilderness. Thou thinkest these people are thine, and therefore holdest them in servitude and bondage, but the Lord God of heaven is the God of Israel, he challengeth this people to be his, and commands thee to let them go and serve him.  And lifted up my hand. 
Lifting up the hand is a phrase much mentioned in the book of God, it is seven times in this chapter, twice in this verse, once in the 6. and then it is in the 15, 23, 28, and 42. verses. To lift up the hand notes divers things, and was used in divers weighty things, 1 In blessing, Psal. 134.2. lift up the hands in the Sanctuary and bless the Lord, Leu. 9.22. Aaron lifted up his hands towards the people, and blessed them, Luk 24.50. Christ lift up his hands and blessed them.  
2 In Prayer, Psa. 63.4. I will lift up my hands in thy name, 1 Tim. 2.8. I will that men pray every where lifting up holy hands, and Psal. 88.9. Heman saith, he called upon God daily, and stretched out his hands unto him, Lamen. 2.19. Lift up thine hands unto him for the life of thy children.  

Levare manum est signum gratiae & auxilii sumpta figura d●cendi a porrigentibus manum infirmioribus ad opem ferendam. Pradus. Gestus est ejus qui potentiam & robur suum exerit. Vatablus.  3. It notes open mercy, favour, aid, Isa. 49.22. I will lift up my hand to the Gentiles, that is, I will reach unto them the Gospel, and by the power and grace of it, bring them to Zion. In this sense it is to be taken, Psal. 10.12. O God lift up thy hand, forget not the humble; that is, evidence thy power, and help the humble and afflicted against their oppressors.  
4 To lift up the hand, imports threatening, hurting, smiting; Psal. 106.26. he lifted up his hand against them to overthrow them in the wilderness, when men are angry with others, and threaten to do them harm, to ruin them, they oft lift up their hands and fists against them, thus it signifies in Mich. 5.9. Ezek. 44.12.  
5 To lift up the hand, implies swearing, it was a gesture used in that sacred act, Gen. 14.22. Deut. 32.40. it is expressed so in Esa. 3.7. in that day shall he swear, the Hebrew is, lift up the hand, The first and second sense pertains not to this place, and though some would have it meant of Gods lifting up his hand to help the Israelites out of their bondage, by the smiting of Pharaoh, and the Egyptians, yet to me the last sense seems most suitable: and lifting up the hand here imports swearing, the Chaldee is juravi, it refers to what you have Exod. 6.8. I will bring you to the Land concerning which I did swear, or lift up my hand to give it to Abraham, to Isaac, and to Jacob. God had promised and sworn to them, that he would bring their seed out of Egypt, into Canaan, Gen. 50.24.15.7.14.16.  Unto the seed of the house of Jacob. 
Montanus reads the words, for the seed of the house of Jacob. 
Super semen domus Jacob.  Vatablus, upon, or on the seed. Here it's unto the seed; Gods promise and oath was for them, over them, and unto them. By Seed is meant, the posterity of Jacob. God had told Jacob that his seed should be as the dust of the earth, Gen. 28.14. and his seed did greatly multiply in Egypt, Exo. 1.7. and his seed is called sometimes the seed of Israel, Isa. 45.25. and seed of the house of Israel, Jer. 23.8. sometimes the seed of Jacob, Psal. 22.23. and here the seed of the house of Jacob, because Jacob or Israel was the root, stock, family, out of which the Jews in Egypt sprung.  And made myself known unto them. 
Great were the afflictions of the Jews in Egypt, they were like men in a storm at Sea, and that in a dark night, when day breaks it is some refreshing, and such was Gods making himself known unto them. This making himself known unto them, was for their deliverance. God appeared to Moses in the burning bush, and told him who he was, and what he was about to do, Exod. 3.2.6, 7, 8. he had promised Abraham, Isaac, and Jacob, to give their seed the land of Canaan, and now he was come to give being to that promise, to make himself known by his name Jehovah, which they knew not, in this sense they saw not that promise fulfilled▪ but Moses, Aaron, and their seed should now see it, chap. 6.3.8. God would put forth his mighty power, and by a strong hand bring them forth, ver. 1. God made himself known to them by Moses, who was God's messenger, and instrument to speak, and do what he pleased, Psal, 103.7. he made known his ways unto Moses, his acts unto the children of Israel, God's pity, faithfulness, and power were abundantly made known.  
After the Lord had appeared to Moses, answered all his Objections he made, against undertaking the difficult work of delivering the People, and joined Aaron with him for his assistant. In the 4. chap. they gather all the Elders of Israel together, they told them all the words God had spoken, and did the signs by which God had confirmed the words concerning their deliverance which the people believed, bowed, and worshipped God, ver. 29, 30, 31. here God was made known unto them.  I am the Lord your God. 
Hebrew is, I Jehovah your God. The first is absolute, the second relative. Of Jehovah I have spoken heretofore, it notes God's nature and being, which is of its self, within its self, and dependent upon none; all other beings are from him, and depend on him, according to what you have, Rom. 11.36. of him, through him, and to him are all things, and Act. 17.28. in him we live, move, and have our beings.  Your God. 
This is a great word, and hath great mercy in it; an ingageing word, tying God and all his attributes to them, your God to counsel you, your God to protect you, your God to deliver you, your God to comfort you, your God to plead for you, your God to teach you, your God to set up my name and worship among you, your God to bless you with the dews of heaven, and fullness of the earth, your God to hear your prayers, and to make you happy.  
While they were in Egypt, God professed himself to be their God, Exod. 6.7. I will take you to me for a people, and I will be to you a God, and ye shall know that I am the Lord your God. He would not be a Titular God unto them, like the Heathens Gods, but they should have experience of him, and his Attributes, he would do by them, and for them, as a God in Covenant.  
Obs. 1 There be times when the Lord is pleased to show mercy to people in misery and great afflictions. In the day that I chose thee; Israel was in a distressed condition in Egypt, in a very low estate. Their lives were embittered with hard bondage, insomuch that they sighed and cried, Exod. 4.23. and now at this time, and being in this condition, God heard their groan, looked upon, and had respect unto them, now he chose them, ver. 24, 25. therefore Isaiah saith, cha. 48.10. God chose them in the furnace of affliction; times of misery, are times of Gods showing mercy; when they were in a hot fiery furnace, ready to be consumed to ashes, no likelihood of escaping, yet even then did the Lord appear and manifest his choice of them, Ezek. 16. when this people were in their blood, filth, nakedness, saith God, I passed by thee, and looked upon thee, and behold thy time was the time of love, I spread my skirt over thee, and covered thy nakedness, vers. 8. at that time God took this people into favour. God hath his day to bind up the breach of his people, and to heal the stroke of their wound, Isa. 30.26. Hosea tells you, that after two days he will revive his people, and in the third day raise them up; though they be like men dead and buried, yet God hath his time to revive, raise; and to cause to live in his sight. They were as dry bones in Babylon, and served a hard service there; but there was a day wherein God gave them rest from their sorrow, fears, and servitude, Isa. 14.3, 4. The Gentiles were a long time in the wilderness, in a lost and perishing condition, Eph. 2.12. there was a time they were without Christ, without hope, without God in the world, but God had a day to manifest his choice of them, vers. 13. but now in Christ Jesus they who were sometimes a fare off, are made nigh, there was a now, a time, a day for them. So Zeph 3.16.19, 20.  
Obs. 2 The taking of a people to be the Lords, is of mere grace and mercy. It is Gods own free act. In the day when I chose Israel, Israel did not choose him, Israel had nothing to affect him, but out of his good pleasure he chose Israel. The Lord makes open protestation, Deut. 7.7, 8. that he did not set his love upon them, nor choose them, because they were more in number, than other people, but because he loved them; and what made God love them, were they better than other Nations? they came of the Amorites, and Hittites, they were in their blood, when he said unto them, Live, Ezek. 16.3, 6. did he foresee they would believe, repent, and persevere in keeping his commands, and honour him above the rest of the world? no, he foresaw, that they would be more wicked than the Nations and Countries round about them, Eze. 5.6, 7. and exceed Sodom & Samaria in wickedness, as it is Ezek. 16.47, 51, 52. what was it then caused God to love & choose this people? nothing without God himself, all was within doors, that stirred him up to do it. I will say to them which were not my people, thou art my people, Hos. 2.23. God's will is the cause, and nothing else, Rom. 9.18. He will have mercy, on whom he will, Isa. 41.9. I have chosen thee, and not cast thee away.  
Obs. 3 When God's people are in troubles, he discovers and reveals himself unto them, one way or other, by one means or other. I made myself known unto them in the land of Egypt, that was a land and house of bondage to them, they met with reproaches, threats, stripes, rigour, and hard labour there, and when the case was so with them, than God unmaskes, and shows himself unto them. When joseph's brethren were in great trouble, than he made known himself unto them, Gen. 45. and so did God unto his people by Moses and Aaron, he made known what Promise and Oath he had made to Abraham, Isaac, and Jacob; he made known his tenderheartedness to them, that their cries came up to his ears, and that he was affected with their sorrows, and would no longer endure the Egyptians to oppress them; he made known his mighty power unto them, that he was stronger than Pharaoh and all his strength, Deut. 4.34, 35. hath God assayed to go and take him a Nation from the midst of another Nation, by temptations, by signs, and by wonders, by war, by a mighty hand, by a stretched out arm, and by great terror? according to all that the Lord your God did for you in Egypt before your eyes, unto thee it was showed, that thou mightest know that the Lord he is God. The Lord made himself known by these in an eminent manner unto them. It is God's way and wont to appear to his in the time of their calamity and darkness, Isa. 54.11, 12, 13, 14. O thou afflicted, tossed with tempests, and not comforted: Behold, I will lay thy stones with fair colours, and lay thy foundations with Saphires.  
I will make thy windows of Agates, and thy gates of Carbuncles, and all thy borders of pleasant stones.  
And all thy Children shall be taught of the Lord, and great shall be the peace of thy Children, in righteousness shalt thou be established, etc. What a precious glorious discovery of God was here unto the Church being in a storm? So when Rachel wept for her Children, and refused to be comforted, because they were not, how did the Lord break out of the Clouds and shine, when he said to her, refrain thy voice from weeping, and thine eyes from tears, for thy work shall be rewarded saith the Lord, and they shall come again from the land of the enemy. In the time of affliction God's words, and works are more observed, take deeper impression, endear more unto him, therefore he loves to manifest himself in them.  
Obs. 4 God knowing men's weakness, condescends for to strengthen and establish them in the assurance of his favour towards them. Not only by word and works did God evidence it, that the seed of Abraham, Isaac, and Jacob were his chosen ones, his people, which might have sufficed; but he took his oath on't: I lifted up my hand unto the seed of the house of Jacob; yea, that it might be the more firm, he doubled it. When I lifted up my hand unto them, Saying, I am the Lord your God. For God to tell any people he hath chosen them, argues great favour, then, to appear unto them, and make large manifestations of himself, and his good will unto them, by words, providential, and wonderful working for them, argues more and more favour; and then to swear unto them, or declare, he hath sworn unto them, and not only to do some few things for them, but to be their God, this is height of favour, wonderful stooping on God's part; and this he did to confirm their hearts in assurance of his love. God cannot falsify his word, much less his Oath. God did swear, that Abraham and his seed might have strong consolation, not stagger, question his love any more; and the Apostle applies it to himself, Heb. 6.17, 18. to all believers who are heirs of the promise, and under the oath of God, that we might have strong consolation.  Vers. 6 In that day that I lifted up my hand unto them, to bring them forth of the Land of Egypt, into a land that I had espied for them, flowing with milk and honey, which is the glory of all lands. 
God having chosen the Jews to be his people, made himself known unto them, and professed himself to be their God; here he tells them of the good promise he made unto them, which was to bring them out of Egypt into Canaan. The praise and encomium whereof is set out more fully in this ver. than in any part of holy writ besides; its threefold, 

1 From the discoverer, it was a land of Gods looking out for them.  
2 From the Commodities it had, that in plenty it flowed with milk and honey.  
3 From the eminency of it, above other Lands, it is the glory of all Lands.    
Of Lifting up the Hand, hath been spoken in the former vers.  The land of Egypt. 
The Hebrew is; the land of Mizraim: so Egypt is constantly called in the Old Testament, and thrice the land of Ham, Psal. 105.23, 27. & 106.22. and once the Tabernacle of Ham, Psal. 78.51. Misraim was the Son of Ham, who possessed that part of Africa, and from him it was called Mizraim, or the land of Mitzraim, and sometimes the land of Ham, who was his father.  

Paraeas' in Gen. chap. 10.  Josephus saith, the Egyptians in his time was called Mesraei, by the Eastern people.  
In the Septuagint it's rendered Egypt, so called from one Egyptus, who reigned there some 390. years after the Israelites came out of Egypt. This Land was very plentiful, and in joseph's days supplied jacob's Family with Corn, 
Joseph. l 1. contra Appionem.  when the Famine was great: for the fruitfulness thereof, it was called Horreum populi Romani, but to the Jews it was an house of bondage.  Into a land that I had espied for them. 
This land was Canaan, which God looked out for them amongst all lands in the world, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Explorare circumcundo & circumquaque.  the Hebrew word signifies to search out by wand'ring over, and viewing on every side, so did the Lord here, he took special notice of this land, his eyes did run to and fro throughout the earth, to see what land was the chiefest, and Canaan was the land he pitched upon. The Septuagint is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  To a land which I had prepared for them: God had long before prepared and provided this land. Israel was his Son, his first born, and like a loving and provident Parent, he provided a land and habitation for him.  Flowing with milk and honey. 
This Encomium of this land is eighteen several times in the book of God, four times in Exodus, as chap. 3.8.17. ch. 13.5. chap. 33.3. Once in Leviticus chap. 20.24. twice in Numbers. chap. 13.27. chap. 14.8. six times in Deuteronomy, ch. 6.3. ch. 11.9. cha. 26.9.15. ch. 27.3. chap. 31.20. twice in Jer. ch. 11.5. and ch. 32.22. once in Josh. ch. 5.6. and twice in this Chapter, in this vers. and the 15. Doubtless the land of Canaan, abounded with milk and honey, as may appear by Gen. 18.8. Prov. 27.27. 1 Sam. 14.26. 2 Sam. 17.29. but the phrase here of flowing with milk and honey is proverbial, and notes plenty of all good and precious things, as you may see, Joel 3.18. Amos 9.13. and in Job, plenty is set out by rivers, floods, and brooks of honey and butter, chap. 20.17. and it is clear that the fruits of the earth were called Milk and honey, Numb. 13.26, 27. when the Spies that searched the Land came back and brought of the fruit thereof, they said, Surely it floweth with milk and honey, and this is the fruit of it, the figs, pomegranates, and grapes, were part of the Milk and Honey. So that Synechdochically here by Milk and Honey, are understood all good things, needful and delightful.  
This plenty is set out by Milk and Honey, rather than by other things,  
1 Because they are most common, serving old and young, all sorts of people, Milk is food for Babes, and for those whose age hath so enfeebled their stomaches, as that they cannot bear strong meat.  
2 They are always in a readiness. Other meats usually require much time to fit them for our tastes.  
3 They are sweet, and pleasant, though other things be so, as Oil and Wine, yet not comparable to Milk and Honey.  
That Canaan did abound with all good things, see Deut. 8.7, 8, 9 verses, where it is called a good Land, in which they should not want any thing, this was partly from the nature of the air and soil, the one being very wholesome, and the other very fat, and partly from the peculiar blessing of God upon the Jews; he gave them the former and the latter rains, he made the Land in the sixth year to bring forth fruit for three years, Levit. 25.18, 19, 20, 21. ch. 26.3, 4, 5. Deut. 11.13, 14, 15. which blessing for their sins God hath taken away, as he threatened, Levit. 26 20. Deut. 28.38, 39, 40. therefore they are deceived that think or say, Judea was no fertile place, Rabsakeh who was an enemy to the Jews, and their God, yet acknowledged their Land to be a fertile Land, 2 King. 18.31, 32. what ever men's conceits are of it now, it was a land flowed with milk and honey, which proverbial speech was of use also among others, to set out plenty and fruitfulness by. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Fluit & lacte campus, fluit vino, fluit & apum nectare. Eurip: in Bac. his.  
Mella virescenti conflagrant pinguia canna.  
Lac etiam plenis manet potibila rivis.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is decus ornam ntum gloria, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intumuit.  Tertul. in poemat. de paradiso.  Which is the glory of all Lands. 
The Hebrew is, Which is the Ornament of all lands, the honour, ornament or glory of all. The Septuagint have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Honeycomb, 
F●vus est ultra omnes terras. Symmach. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aqu. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Edit. Prima 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Edit. Secunda. Theod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fortitudo Others. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Desi lerium est incolis omnium aliarum regionum. Desiderabilis pre omnibus terris. Calvin. Kick. in verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  it was so fruitful and pleasant a land, that it was like an Honeycomb, wonderful sweet to the inhabitants. Vatablus calls it desiderabilis, the land to be desired above all lands. Kicker interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of that which affects the mind and sense, and invites to the loving of it, affording pleasure and delight. The Spirit of God calls it the 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  land of desire, thrice, Psal. 106.24. Jer. 3.19. Zach 7.14. So the Hebrew is, and so the margin hath it: a 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  good Land, Deut. 8.7. an 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  exceeding good land, Numb. 14.7. it was not only a good land, but a land that exceeded in goodness. That good land, Deut. 4.22. the words are very emphatical, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that land, that good, that. In Dan. 11. it is twice termed the glorious land, vers. 16.41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the land of ornament, or the land of glory, yea, that glory which no other land attained unto.  
The land is thought to be situated in the midst of the world, being very temperate, neither too hot, nor too cold. It is computed to be two hundred miles in length, and not above fifty in breadth. It had thirty one Kings in it when Joshua smote it, when he brought the Jews to possess it, Josh. 12. and in David's days there were found in Israel and Judah (for so it was then divided) 1300000 fight men, 
Boemus in the manners and customs of all Nations. Heylin Cosmogr●. Vide Lyra in Ezek. 20 6  besides women, children, and such as were not able to fight, 2 Sam. 24. this land was the glory of all lands, in regard of the fruitfulness and plenty of it, of which see Deut. 8.7, 8, 9 cha. 32.13, 14. Isa. 36.17. a land beyond Egypt, (though some have affirmed the contrary) for Deut. 11.10, 11, 12. the land thou goest in to possess, is not as the land of Egypt from whence ye came out, when thou sowedst thy seed, and wateredst it with thy foot as a garden of herbs. But the land whither thou goest to possess, it is a land of Hells and Valleys, and drinketh water of the rain of Heaven. A land which the Lord thy God careth for: the eyes of the Lord thy God are always upon it, from the beginning of the year unto the end thereof. This is a divine Testimony, and an high praise of it, and doth justly entitle it to be the glory of all lands.  
What our Prophet saith here of Canaan may be suspected, and seems to be contradicted by Isaiah, ch. 13.19. where he calls Babylon the glory of Kingdoms, and if that be the glory of them, how can Canaan be the glory of all lands? He speaks of the City Babylon, which was the head of Chaldea, and gave denomination to a great part of Mesopotamia and Assyria, the walls whereof were two hundred foot high, filty Cubits broad, and sixty miles in Compass, which the Babylonians counted the glory of Kingdoms, and boasted of; if it did exceed Jerusalem in its greatness, richness, strength, and populousness, yet it fell short of it in other things, Jerusalem represented the true Church, Gal. 4.26. Heb. 12.22. Babylon the malignant and false Church, Rev. 17.5. glorious things were spoken of Jerusalem, and it was the faithful City, Isa. 1.21. the Holy City, Isa. 52.1. the City of Truth, Zach. 8.3. a City of Righteousness, Isa. 1▪ 26. the City of the Lord of Hosts, such things were never spoken of Babylon.  
Again, if Babylon be the Glory of Kingdoms, it's not said to be of all kingdoms, it might be the glory of Heathenish Kingdoms, it was not the glory of Canaan; for there was the Idol Bel, other Images, and abominable Idolatry, Jer. 51.44, 47. which eclipsed the other glory it had.  
Again, if it be granted that Babylon was the glory of all Kingdoms, and so of Judea or Canaan, yet take Canaan in its latitude, with all its excellencies, and so considered, it is the Glory of all Lands, and beyond Babylon, taken for the City or the Country, for besides, its milk and honey, its fruitfulness and plenty, there was something of an higher nature which made it so. For 

1 It was the land of promise, Heb. 11, 9  
2 A type of Heaven, Heb. 3.11.  
3 The land God chose to dwell in, Ps. 132.13, 14. Exo. 15.17.  
4 In it was the Temple, Worship, Ordinances, and Oracles of God, 1 Kin. 6. & 8. chapped.    
Whence it was called the Holy Land; Zach. 2.12. holy Habitation, Exod. 15.13. the land of the Lord, Isa. 14.2. Ps. 85.2. the land of uprightness, Isa. 26.10. the land of Immanuel, Isa. 8.8. and upon this account, it was the glory of all lands. For no land besides in all the world was so called as this, or had such prerogatives.  
Obs. 1 Old mercies should be minded, not only by those they were first bestowed upon, but also by their posterity, who had benefit by them also. In the former vers. and this God minds them of Old mercies, his choice of them, his making known himself unto them, his professing himself to be their God; his bringing them out of Egypt, which were some eight or nine hundred years before, and his espying out a land for them, which was four hundred years before that; for it was in Abraham's days, that God took notice of that land, Gen. 12. get thee to a land that I will show thee, vers. 7. unto thy seed will I give this land. These Old mercies God would have them to mind, though they were in Babylon, and deprived of that good land God had given them: Let men be in what condition they will, Old mercies should not be forgotten, especially signal great emphatical mercies. When God shall publicly own a people, deliver them from great slavery, put them into a state of freedom, safety, and honour, provide all good things for them, such mercies ought not to be forgotten, but to be remembered from generation to generation. This was done in David's days, Ps. 44.1, 2. We have heard with our ears, O God, our fathers have told us, what wor● thou didst in their days, in the times of Old, how thou didst drive out the Heathen with thy hand, Judges 6.13. Fathers told their children of the miracles God had wrought for them, and how he brought them out of Egypt; and because men are apt to forget former mercies, when they grow old, they grow out of mind, the Lord laid a charge upon the Jews that they should not forget them, Deut. 6.10, 11, 12. And commanded them to remember the days of Old, and to consider the years of many generations, and to inquire of the ancient what he had done for them, Deut. 32.7. There be no works like unto God's works, and they ought to be had in remembrance; David kept them in mind, for he professes to the Lord himself, I remember the days of Old, I meditate on all thy works, I muse on the work of thy hand, he looked back to the days of Noah, of Abraham, of Joseph, of the Israelites, and of Gods dealing with them, & because the heart is not quickly affected with old mercies, and works of God, he meditated, and mused on them, and that till his heart was warmed, and stirred up to praise, as it is, Psal. 105.5. remember his marvellous works that he hath done, his wonders, and the judgements of his mouth, O ye seed of Abraham his servant.  
Obs. 2 That Lands, Countries, and Habitations of People, are appointed, ordered, and disposed of by the Lord, he brings them forth of the land of Egypt, into a land that he had espied for them. All souls, and all lands, are the Lords, and whom he will he plants where he pleases. He distributes lands, and habitations, to whom he thinks meet. The earth is the Lords, and the fullness thereof, Psal. 24.1. he is the sole owner thereof, the true Lord of the soil, and all it brings forth, and he hath given it to the children of men; Psal. 115.16. he hath assigned them their several portions, Deut. 32.8. the most high divided to the Nations their inheritance, when he separated the Sons of Adam: the most high God, being Lord paramount, would not have the Sons of Adam, to live all in one Country, or Land, but appointed them several lands and Countries, to dwell in, and set them their bounds, and limits, as you may see in Gen. 10. especially vers. 25. where Eber names his Son Peleg (which signifies division) because the earth was divided in his days. After the flood at the building of Babel, God confounded the languages, and dispersed the posterity of Noah, into divers Lands, and set them their bounds, Gen. 11.9. and so when he brought the Israelites into the land of Canaan, he gave them their bounds according to what you find, Psal. 78.55. He cast out the Heathen before them, and divided them an inheritance by line, and made the Tribes of Israel to dwell in their tents, he drove out and destroyed the Hittites, the Girgashites, the Amorites, the Canaanites, the Perizzites, the H●vites, and the Jebusites, seven great and mighty Nations, Deut. 7.1. and gave the land unto his people the Jews. If God now will drive out the bloody perfidious and Idolatrous, out of Ireland, and give it unto others, that the seed of his servants may inherit it, 
Martin in the lives of the Kings of England Heylin in his Cosmograph. Fox in Act; and Monum. Grafton, Speed.  and that those which love his name may dwell therein, who shall fault and blame him for it, and that England hath had right thereunto, not only from Henry the eighths' days, who was proclaimed King thereof, in Parliament here, and in an Irish Parliament likewise, if Heylin say true; but also from Henry the Seconds Time, yea, from Edgar's, who was long before, appears by English History.  
Obs. 3 The Lord provides and bestows the choicest mercies upon his own people. If there be a land in the World that flows with milk and Honey, that exceeds other lands for plenty and pleasantness, his people shall have it, he espies out Canaan for them, that land was too good for Heathens, his people must have it. When God carried Jacob, and his family into Egypt, he provided the good and fat of that land for them, Gen. 45.18. yea, they were placed in the best of the land, chap. 47.11. God fed and filled his with the finest of the wheat, Psal. 147.14. Moses mentions seven things together in Deut. 32.13, 14, 15. as honey out of the rock; Oil out of the flinty rock; Butter of Kine, milk of sheep, fat of lambs, and Rams of the breed of Bashan, and Goats, fat of Kidneys of wheat, the pure blood of the grape; these the Lord provided for his people, and they had all an excellency in them. When Gods gives honey, oil, butter, milk, fat, flower, wine, he giveth the best and purest, you may read what choice mercies God bestowed upon this people, Ezek. 16.10, 11, 12, 13. they had goodly pleasant things, Joel 3.5. the Hebrew is goodly desirable things, and David acknowledgeth he had a goodly heritage, Psal. 16.6. God had not measured out to him a mean portion, but a good, yea a goodly heritage, that which was so in the eyes of all, even, a wealthy place. Psal. 66, 12. God provided the best places in the Court for Esther and her maidens, when in Babylon, Esth. 2.9.16. so likewise Daniel and the three Children, were set in eminent places, Dan. 2. & 3. ch. God made his people to ride & tread upon the high places of the earth, and of their enemies, Deut. 32.13.33.29.  
Obs. 4. Spiritual mercies make a land glorious, yea, more glorious than all that lands want the same, whatever mercies they else enjoy. Canaan was the glory of all lands, not so much for its flowing with milk and honey, its great plenty it had, as for the spiritual mercies it enjoyed. There was the Lord's presence, his Prophets, his worship, his Oracles, and his Ordinances, and these made it glorious, yea, more glorious than all the Nations fare or near, Psal. 76.1, 2. In Judah is God known, his name is great in Israel, in Salem also is his Tabernacle, and his dwelling place is in Zion. God was not known in Babylon, in Egypt, in other Nations, his Tabernacle and dwelling place was not amongst them; therefore they were not glorious, but see what is in the 4. verse. Thou art more glorious than the mountains of Prey. Thou Judah, thou Israel, thou Salem, thou Zion, that hast spiritual mercies and blessings, art more glorious than they, whatever their glory be; have the Nations abroad, goodly towers? thou hast the Temple; have they stately Cities? thou hast Jerusalem the City of God; have they wise men? thou hast the Prophets; have they gods of gold, silver, and stones? thou hast the true living God, Jehovah, to be thy God; have they humane Laws that are good? thou hast Divine Laws that excel; have they temporal excellencies? thou hast spiritual; have they the glory of the world? thou hast the glory of Heaven, Psal. 50.2. Out of Zion the perfection of beauty God hath shined, what made Zion so glorious and beautiful? it was the presence of God, if he had not been there, Zion had been like other mountains, and Canaan like other Nations; but his presence was like the Sun, darting out her beams, and making all lightsome, glorious, and beautiful. Spiritual mercies are beams and rays of that God, who is ten thousand times more bright than the Sun, by these he shined in Zion, and made it the perfection, or universality of beauty, by these he shined out of Zion, and darkened all the glory of the Nations, what, or how great soever it was, where God and his Ordinances are, there is glory, and where these are not, there is no glory, but Egyptian Darkness, a land without the Sun.  
In Canaan was spiritual light and glory. There were glorious appearances of God, glorious praisings of God, glorious conversions of sinners unto God, glorious sabbaths and assemblies, and glorious beauties of holiness, glorious types of Christ, and people who were the glory of God, Isa. 4.5. and had glorious communion with God. There were glorious Truths, Ordinances, and dispensations of God.  
So then wise Counsellors, good Magistrates, stout Soldiers, rich Merchants, industrious Labourers, strong Towns, stately Houses, high Mountains, fertile Valleys, pleasant Rivers, goodly Cornfields, herds of Cattle, flocks of sheep, with plenty of all outward things, do not make a land so glorious as spiritual mercies do; if God, Christ, Gospel, and the Ordinances of it, be in a land they make it glorious, and glorious beyond all other things, and above all other Nations. Let us learn to know our true glory, even spiritual mercies, and prise them highly; though loathed by some like Manna of old, and pray that such glory may ever dwell in our Land.  Vers. 7 Then said I unto them, cast ye away every man the abominations of his eyes, and defile not yourselves with the Idols of Egypt: I am the Lord your God. 
This Verse is a command, wherein you have the Commander, the things commanded, and the reason thereof.  

1 The Commander, Then said I unto them.  
2 The things Commanded, which are 

1 Casting away of abominations, where 

1 You have a specification of these abominations, they are the abominations of their eyes.  
2 The extent of this act, every man.    
2 Non-defilement of themselves, with Egypt's Idols.    
3 The reason, I am the Lord your God.   Then said I to them.] 
For Then, The Hebrew is, And I said to them. Where the Lord said thus to them, we do not find: The words refer to the time of their being in Egypt, and nothing is recorded in Exodus, that the Lord spoke thus unto them, before they departed Egypt. They were a long time in Egypt, and though Moses mention not this passage, yet our Prophet assures us, that the Lord said so, whence we may take this observation.  
Obs. That many things said and done by the Lord, and his Servants, though omitted in those places, seemed most proper for them in penning the Scriptures, yet are occasionally given forth in other places, as this verse, spoken by the Lord, when they were in Egypt, omitted by Moses, and now given out to Ezekiel in Babylon, and recorded by him in this place. henoch's Prophecy being uttered in the infancy of the world, was either unknown to, or passed over, if known by Moses, 
Judas 14  the Prophets, and Apostles, till Judes' time, and then it was recorded upon the occasion of the scoffing and profaneness of that time. The Names of Jannes and Jambres who withstood Moses, were not taken into the Text, till Paul's time, 2. Tim. 3.8. so Moses his refusing to be called the Son of Pharaohs Daughter, his choosing rather to suffer affliction with the people of God, then to enjoy the pleasures of sin for a season, his esteeming the reproach of Christ greater riches, than the treasures in Egypt, and his eyeing the recompense of reward were not historised by himself, nor mentioned by any other till the Apostle set them down, Heb. 11.24, 25, 26. these things they had by the Spirit, not by tradition.  Cast ye away. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
Of these words hath been largely spoken in the 18. chapter, 
Septuagint. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  v. 31. Cast away from you all your transgressions; the word is there the same.  Every man. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vir a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deductum quia prior est essentia ipsa sua viragine Kicker. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
In the Hebrew its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man, let man cast away: that is, let every one hath the name or nature of man do so; it's from a word signifies essence, or being, and is often put indefinitely for any man, as Hos. 2.10. none shall deliver her out of my hand, the Hebrew is, Not a man; that is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abominatio execratio, Symmach. renders abominations Nauseas, the Vulgar offensiones.  not any man shall do it: and for every man, Psal. 62.12. thou rendrest to every man according to his works, the word for every man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a man, that is to every man whoever he be.  The abominations of his eyes. 
Of Abominations formerly. These abominations were their Idols, things abominable and to be abhorred. They are here called the abominations of their eyes, because their eyes were lift up unto them, 
Rabbi David observat propterea additum esse oculorum quod oculi sint cordis internuntii atque ideo peccatorum ejus complices. Pradus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as it is chapter 18.6, 12. and went a whoring after them, chap. 6.9. their eyes were taken with the form, beauty, ornaments, of the Idols, and so let in that to their hearts which inflamed and provoked them to Idolatry.  And defile not yourselves with the Idols of Egypt. 
Of the word defile, see chap. 5.11. with the Idols of Egypt, the Hebrew is, in the idols of Egypt, that is, in the Idolatry of the Egyptians; in their defilements, do not you defile yourselves. The Septuagint renders it, in the superstition of Egypt, Jun. & Trem. hath it, with the dirty, or dunghill gods of Egypt, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and Piscat. with the dung of the Egyptians. They were so addicted to Idolatry, and superstition, that they made Gods of every thing, 
In idolis Egypti. Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in superstitionibus Egypti. Aqui. inquinamenta stercoreis diit Agypti stercoribus Egyptiorum. Vide Answ. in locum & A Lap.  even of Beetles, that live in, and feed upon Dung, Exod. 12.12. Against all the gods of Egypt, I will execute judgement: They had many Gods and Idols, Isa. 19.1. they had images of the house of the Sun, and houses of Gods, Jerem. 43.13. These gods of theirs were all thrown down and broken in the night the Israelites came out of Egypt, say the Jews, which was the judgement executed upon them.  
The Jews living in Egypt fell into their superstitions and Idolatries, as appears clearly by that you have in Josh. 24.14. Now therefore fear the Lord and serve him in sincerity, and truth, and put away the Gods which your fathers served on the other side of the flood, and in Egypt. Their fathers were not only Idolaters in Mesopotamia, which was beyond the flood, that is, Euphrate also in Egypt. There they were notorious Idolaters, and no sooner were they come out of Egypt, but they would have a calf▪ an Egyptian God, to whom they might attribute the honour of their Egyptian deliverance, Exod. 32.4.  I am the Lord your God. 
In the Preface to the Ten Commandments you have these words, I am the Lord thy God; which is a strong reason why they should have no other Gods before him, and so here, are the reason why they should cast away their Idols, and not defile themselves any more with them. The strength of the argument runs thus▪ I am the Lord of all creatures, it belongs to me to give Laws, and command what I please. There is no God besides myself, I allow none in heaven or earth to be set up and acknowledged for God by any, much less by you, whose God I am in a more special manner, whom I have chosen for my people, and made as it were my Temple to dwell in; therefore cast ye away all Idols, all false gods, defile not yourselves with them, but be a holy people unto me your God, who hate all such things and delight in holiness.  
Obs. 1 That the posterity of good men, by living amongst Idolaters, and conversing with them, do in time drink in their Opinions and manners, and become like unto them: The Jews who were the posterity of Abraham, Isaac, and Jacob, the Holy seed, by living in Egypt, and conversing with Egyptians, they learned their opinions, and practices; they delighted in and served the Egyptian Gods. Their Father's Piety, Precepts, 
Lavater saith, God suffered them so long to be oppressed by Pharaoh, because they had learned the Idolatry of Egypt.  Examples did not antidote them sufficiently against this Contagion. Superstition, Idolatry, and profaneness, are prevalent things. Solomon himself the Son of David, was caught in this snare, 1 King. 11.4. it is said of the Israelites after they came out of Egypt, that they mingled among the Heathen and learned their works, yea, served their Idols, Psal. 106.35, 36. by dwelling amongst them, they were transformed into their likeness, what they saw them do, they did, what they saw them worship, they worshipped; the Heathens served Idols, or Griefs; as Montanus hath it, because Idols cause grief; and the Hebrews served Idols, which brought grief and vexation. There is a secret, but strong power in all wickedness to assimilate, and few who dwell near her borders, escape subscription to her Laws, and practices. When Dinah went out to see the Daughters of the Land, she was caught and defiled, Gen. 34.1, 2. and when men go not only to see, but to converse with, and live amongst the Daughters of a Land, viz. the corrupt inventions and practices thereof, they are in great danger to be caught and corrupted. Grace is not communicable from Parents to posterity, corruption is, and that inclines strongly to conform to their ways, and worship among whom men live.  
Obs. 2 When the Lord shows mercy to a people, doth great things for them, than he requires and expects they should be holy. When the Lord chose Israel, made himself known unto the house of Jacob, promised them to bring them out of Egypt, into a land flowing with milk and honey, than he said, Cast ye away every man the abominations of his eyes, and defile not yourselves with the Idols of Egypt, that is, be ye holy, this I call for, this I look for, Exod. 19.4, 5. ye have seen what I did unto the Egyptians, and how I bore you on eagle's wings, and brought you unto myself. Now therefore if ye will obey my voice indeed, and keep my Covenant, than ye shall be a peculiar treasure unto me above all people, for all the earth is mine. Here the Lord reckons up the great benefits he vouchsafed them, 1 His deal with their adversaries, ye have seen what I did to the Egyptians, not heard, but seen, seen how I plagued them in Egypt, and drowned them in the Red Sea for your sakes. 2 His deal with them, He bore them on eagle's wings, that is, carried them out of Egypt, and through the Red Sea, with much speed, strength, and tenderness, as an Eagle carries her young when in danger, speedily, strongly, tenderly, not in her talons, as other fowls do, but on her back and wings. He took them unto himself, having taken them out of the hands of the Egyptian Tyrants, and Taskmasters, he put them not under the power of strangers, but took them to himself, he became their Lord and Sovereign, they took not him, but he took them. Having done such things for them, he expected they should be holy; for he saith, Now therefore, if you will obey my voice indeed, and keep my Covenant, that is, if you will be holy, and honour me, I will put dignity upon you, such as no people have, you shall be a peculiar treasure unto me above all people, as dear, and as much cared for as any precious things are by Princes. God's mercies are engagements unto holiness, Levit. 20.23, 24 and especially the 26. Ye shall be holy unto me, for I the Lord am holy, and have severed you from other people, that you should be mine, distinguishing mercies should breed distinguishing qualities, I have severed you from other people that you should forget their manners, and conform to me a holy God, even every one of you.  
Obs. 3 The eyes are instrumental to, and inlets of much wickedness. Their eyes behold the Idols, and let in that, stirred their hearts, and them to do abominably; even to Idolatry: whether more evil, enter by the ear, or eye, may be questioned, but most certain it is, that abundance of wickedness is let in to us by the eye. The breach of most, if not of all the Commandments hath been occasioned by the eye.  
Of the first, Hos. 3.1. they look to other Gods. Of the second, 2 King. 16.10, 11, 12. Ahaz saw an Altar at Damascus, and makes the like, and sets it in the place of God's Altar.  
Of the third, Mark 6.22, 23. Herod being pleased at the sight of Herodias dancing, swears to give her what ever she would ask, unto the half of his Kingdom.  
Of the fourth, Ezek. 22.26. they have hid their eyes from my Sabbaths, they would not see what holiness that day required, they connived at the pollution and profaning thereof.  
Here you see the breach of the first Table, and we may find the second violated by means of them.  
For the fifth, see Gen. 9.22. Ham saw the nakedness of his father, and discovered it.  
For the sixth, see Esther 3.5, 6. When Haman saw that Mordecai bowed not, he was full of wrath, and thought scorn to lay hands on Mordecai alone, but sought to destroy all the Jews.  
For the seventh, Consult, Gen. 34.2. 2 Sam. 11.2.4. when Shechem saw Dinah, and David Bathshebah, they were so taken with their beauties, that they committed folly, and brought evil upon themselves and others.  
For the eighth, that in Psalm 50.18. proves it, when thou sawest a thief, than thou consentedst with him.  
For the ninth, Consider that in Jerem. 37.13. when Jeremy was going out at the gate of Benjamin, Jrijah a captain spies him, and accused him falsely, saying, thou fallest away to the Chaldeans.  
For the tenth, take that place in Judg. 7.21. I saw saith Achan among the spoils a goodly Babylonish garment, two hundred shekels of silver, a wedge of gold of fifty shekels weight, than I coveted them, and took them: by these instances you see the eyes have been instruments and mediums to further the breach of all the Commands. The sight is a great mercy, a principal sense, yet it had been good for some men, if they had been born blind, their eyes occasioned so much sin, and wickedness; by the eye the heart sends forth and receives in wickedness, the Eye is the pander between both, and what thing created is worse than a wicked eye? 
Oculis proditur peccatum cordis et oculi, pecc●torum ille cebras animo denuncient. Conciliatorem peccati ocurum Talmudici nominant Oecolam. Eccl. 11.13.  Solomon advises you to keep your hearts with all diligence, and you had need keep your eyes with all diligence, both heart and eyes are roveing and mischieving things if not well kept: God calls for both, Prov. 23.26. My Son give me thy heart, and let thine eyes observe my ways; if this were done, multitudes of sins would be prevented, the eye would let in Good to the heart, and the heart send out good by the eye.  
Obs. 4 The consideration of God being our God, should take us off from all former engagements, sinful conformities, and false confidences, and cause us to cleave to the Lord, to conform unto, and confide in him: The Jews here were engaged to Egyptian Gods, conformed to them, and confided too much in them. But cast them away, defile not yourselves with them, I am the Lord your God, you must engage, conform yourselves to me, and confide in me; I am your God able to counsel, help, deliver you, so are not, so cannot the Idols of Egypt. I am an holy God, they are abominations; I am for you Israelites, they are for Egyptians. God becoming our God, is a great condescension, a favour beyond comprehension, and should knock us off from all false ways, and cause us to conform to him, Exod. 23.24, 25. Leu. 11.43, 44, 45. chap. 18.2, 3, 4. ch. 19.2, 3, 4. Numb. 15.38, 39, 40, 41. in all these places God uses this argument why they should conform to him; and be holy because he is the Lord their God, and an holy God; he made them his Temple, to dwell in and among, and his Temple must not be defiled, admit of any thing unsuitable to his mind; therefore he tells them, Deut. 7.6. that he hath chosen them to be a special people unto himself, special in their holiness, special in their love, special in their obedience, and special in their confidence, in, and reliance upon him.  Vers. 8 But they rebelled against me, and would not hearken unto me: they did not every man cast away the abominations of their eyes: neither did they forsake the Idols of Egypt: then I said, I will pour out my fury upon them, to accomplish my anger against them in the midst of the land of Egypt. 
In this verse you have two things to be considered.  
1 Their wickedness, which is set out, 

1 In general, they rebelled, they harkened not.  
2 In particular, they did not cast away the abominations of their eyes, they did not forsake the Idols of Egypt.    
2 Gods purpose hereupon, which was severely to punish them, than I said I will pour out my fury, etc. which is illustrated from the circumstance of the place where he would do it, in the midst of the land of Egypt. There is little in this verse, which hath not been opened and spoken of formerly; the word rebelled, we had chap. 17.15.2, 3.  And would not hearken unto me. 
The Hebrew is, And have not desired to hearken to me, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  they had no desire that way, but the contrary, Non velle, here is Nolle, their not willing, was nilling; and Zachary calls it, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  refusing, ch. 7.11. they had not an heart inclinable to hearken unto God. 
Non cuplerunt audire ad me. Montan. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   Th●n I said, I will pour out my fury upon them. 
The Hebrew is, And I said to pour out, that is, I purposed, seeing they dealt thus by me, to make them examples of my fury, and to destroy them. Of pouring out fury, and accomplishing anger, was spoken ch. 6.12.7.8.9.8.14.19.  In the midst of the land of Egypt. 
We find not in Moses any thing recorded of this nature, but here the Prophet delivered what God commanded him, vers. 5. say unto them, thus saith the Lord, he had it not by tradition, that God bid them cast away the abomination of their eyes, and not defile themselves with the Idols of Egypt that they rebelled and would not do so, that God purposed their destruction in Egypt, these things he had not by tradition, but by Divine inspiration. They were so corrupted with the Idolatry of Egypt, and averse from harkening to the Admonitions, Counsels, and Exhortations of God, that he thought in his heart to destroy them in the midst of Egypt, many of their children were drowned, and the oppressions they endured were very great, and long, which Lavater saith, was for their Egyptian Idolatry, Psalm 105.25. He turned their heart to hate his People, to deal subtly with his people.  
Obs. 1 Those the Lord hath bestowed great mercies upon, and professed much kindness unto, they, even they are ingrateful when he calls for reformation at their hands: This people the Lord chose, made himself known to, promised to bring out of Egypt into a land he had looked out for them, even a land flowing with milk and honey, the glory, ornament, desire of all lands, and now calling upon them to purge themselves from their abominations and Idolatries, and to conform to him who professed himself to be their God, what do they? rebel against him, but they rebelled, here was ingratitude, and ingratitude at a height; God bid them cast away abominations, and they cast away his Counsels; he bids them eye him, his beauty and glory, and they eye the form, beauty, and glory of their Idols; he bids them be holy, and they defile themselves with idols, he bids them cleave to him the God of Israel, and they cleave to the Idols of Egypt; he bids them forsake all their evil ways, and they forsake him. This people were very ingrateful, what ever mercies they had from God, he seldom had any testimony of true thankfulness from them, Neh. 9 see what a multitude of mercies, great, seasonable, wonderful, God bestowed upon them calling by his Prophets, for turning to him, and did they turn, reform, and testify a thankful frame of Heart, to be in them? no, they were disobedient, rebelled against him, cast his Law behind their backs, and slew his Prophets, vers. 26. God did choice things for this People all along, but they forgot him, and provoked him: the 106. Psal. is a Psalm of God's mercies, and their ingratitudes, he tells them they had a multitude of mercies, but they provoked him at the Sea, even the red Sea, verse. 7. but they lusted exceedingly in the wilderness, v. 14. but they murmured in their Tents, v. 25. but they mingled among the Heathen, v. 35. Here be four Butts, testifying their ingratitude.  
God hath done great things for us, bestowed Israelitish mercies upon us, he hath made himself known amongst us, brought us out of Egyptian bondage, owned us for his people above any people, and professed himself to be our God, and hereupon called upon us to cast away our abominations, to reform and become a holy people, conformable to his mind; but may not the Lord come in with a reproaching▪ But, and say, But ye rebel. Your abominations are not cast away, you do defile yourselves with the Idols of England, and notwithstanding all the mercies we have had, God may come in with many Butts, and say, but you provoke me by your oppressions, divisions, and bitterness; but you lust exceedingly after a King, and to be like other Nations, but you murmur against me, my servants, and dispensations; but you mingle with the Customs, corruptions, and fashions of the times; but you forsake my truths, and run into dangerous and damnable opinions.  
Obs. 2 Such is the corruption of men's natures, that frequently, the more mercies and means they have, the worse they grow. This People had variety of mercies, and every mercy should have led them to repentance, according to that in Rom. 2.4. especially such mercies as they had; but above all, Gods speaking to them should have done it: how he spoke to them in Egypt we find not, no Prophets are mentioned to have been there before Moses. Wither he spoke himself unto them, or by Angels, or by Joseph, or some others, he did speak, but they rebelled and harkened not, their corrupt hearts and natures degenerated more and more. The Jews who had the pleasant land, the Prophets, Temple, Oracles, and Ordinances of God, grew worse than any of the Nations, see Jer. 2.10, 11. Ezek. 16.47. 2 Chron. 36.15, 16. It is observable, that men living in the Christian world, and where besides a multitude of other mercies, they have the Gospel to do them good, to draw them to God, to direct and enable them to work righteousness, and go beyond Heathens in all things, yet in many things they fall short of them, some of them, and divers in many things are worse than the worst of them. If mercies and means prove not the savour of life, they ripen and perfect men's corruptions, and become the savour of death: was there heard of amongst the Heathens, such a wretch as Judas was, who betrayed such a Master as he did? Chorazin, Bethsaida, and Capernaum, were the more unhappy, and exposed to the deeper condemnation, because they had more mercy and means.  
Obs. 3 Not doing what God commands, is not harkening, and not harkening, is rebellion. They rebelled and would not hearken unto me, they did not cast away the abominations of their eyes, nor forsake the Idols of Egypt. They rebelled, because they harkened not, they harkened not, because they did not; it's like they heard God commanding, but hearing, and not doing, they did not hearken. Doing, is knowing of God, Jer. 22.16. and doing is harkening to God, Deut. 34.9. but not doing, is not harkening, and not harkening is rebellion; hence not doing is called rebelling against the command of the Lord, Deut. 1.26. going backward, Jer. 7.24. rejecting of the words and Law of God, chap. 6.19. hardening of the neck, Neh. 9.16. Our fathers dealt proudly, hardened their necks, and harkened not to thy Commandments, its pride and hardness of heart, not to hearken unto God and his commands.  
Obs. 4 men's not harkening unto God, puts him upon thoughts and purposes of punishing them, and that severely: Then I said I will pour out my fury upon them, and accomplish consummate, perfect mine anger against them. Then, when they would not do as I bid them, I had thoughts and resolutions to destroy them. When the glorious, great, and only wise God, shall speak to the creature, to do that which tends to its great good, and shall not be heard but disobeyed and slighed, this provokes God, and procreates thoughts of destruction, when they harkened not, but sinned so in the business of the calf, it was in the heart of God utterly to destroy them, Exod. 32.10. Let me alone, that my wrath may wax hot against them, and that I may consume them and not only them, but their name from under heaven, Deu. 9.14. had not Moses poured water upon this fire and quenched it, he had done it, they had no longer been a people, nor had any memorial left of them; of this speaks David; Psal. 106.23▪ he said that he would destroy them, had not Moses his chosen stood before him in the breach to turn away his wrath, lest he should destroy them. This is spoken of God after the manner of men; when they are offended, they purpose and resolve to destroy those have provoked them, but some friend interposes, prevails with them, and prevents them, as Abigail did David; so Moses here prevented the Lord by his prayers, and entreaties, from destroying this people; men's perverse deal with God, do put him upon intentions of their ruin, Deut. 32.16. I said I would scatter them into Corners, and would make the remembrance of them to cease from among men.  Vers. 9 But I wrought for my name sake, that it should not be polluted before the Heathen, among whom they were, in whose sight I made myself known unto them, in bringing them forth out of the land of Egypt. 
In this verse are set down Gods last kindnesses to this people being in Egypt, and they are two.  

1 His sparing of them for his name's sake.  
2 His bringing them out of that condition.   
Touching the first, in the latter part of the former vers. God had said he would pour out his fury upon them, and accomplish his anger against them in the midst of Egypt; but foreseeing and considering what would be the event thereof, if he should do so, viz. that his name would suffer and be polluted, here he provides for the honour of his own name, and spares them.  But I wrought. 
The Hebrew is, I did or have done, not what I purposed, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feci  but what was most convenient for me to do, what was for the honour of my name: when I saw that like to suffer, 
Fr. mais j' eu esgard a mon nom.  I did that which prevented it, I took care of my name, had respect unto it.  For my name sake. 
Name, in the Scripture, as it refers to God, is sometimes put for God himself, as Psalm 33.21. and Nehem. 1.11. who desire to fear thy name, that is, God himself, he is the object of fear, Isa. 8.13. sometimes it's put for God's Titles, Psal. 83.18. Exod. 3.13, 14, 15. sometimes for the Attributes of God, as Exo. 33.19 compared with cha. 34. ver. 6, 7. sometimes for the glory, esteem, and renown of God, Psalm 8.9. and Psalm 76.1. here it's put for God's attributes and honour. Three of his attributes had been questioned, if he should have destroyed this people in Egypt.  
1 His Faithfulness, for God had promised and sworn to bring them out of Egypt, as it is vers. 6. and Gen. 15.14. ch. 48.4. and had he not done it, Egyptians and others, would have charged God with breach of promise, with unfaithfulness.  
2 His power and almightiness, for they would have said he was not able to bring them from under the Egyptian gods and Pharaoh, that their power was beyond the power of the Jews God.  
3 His mercy, that he had a people professed him to be their God, but he was so merciless, that he destroyed and cut them all off; a thing that the Heathen Gods never did to any which worshipped them.  
Now had the case been thus, how had God's honour been laid in the dust, his glory stained, and renown eclipsed.  That it should not be polluted. 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The word to Pollute in Hebrew signifies Originally to grieve, to cut, and metonimically to pollute, to violate, profane, 
Dolere secare perforare & cum dicitur de rebus sacris violare, polluere, prophanare.  which are grievous and cutting. When God's name is polluted, we are not to conceive any actual defilement to adhere to it, for God's name can no more be defiled than the beams of the Sun. It's said to be polluted.  
1 When it's not hallowed, that is, not acknowledged, not esteemed to be holy, honourable, excellent; as the Sabbath, when it was not sanctified, it was polluted; so here, when the glory due to God's name is not acknowledged, it's a polluting of his name.  
2 When its slighted, and not used reverently, God's Name is great, glorious, excellent, holy, and dreadful, and aught to be reverenced, Psal. 111.9.  
3 When Occasion is given to the wicked to speak evil of God and his ways, as 2 Sam. 12.14. David by his sins gave great occasion to the enemies of the Lord to blaspheme, So Ezek. 36.21. the Jews by their sinful carriage, caused the name of God to be profaned among the heathen.  
Had the Lord then destroyed this people in Egypt, according as he purposed, the Egyptians and other Nations would have slighted him, spoken evil of his do, blasphemed his name, and wounded his honour. Therefore though this people deserved to die in the way of justice, yet God spared them in the way of mercy, for the honour of his name.  
Quae. Seeing God purposed to destroy them, and did it not, is not his will alterable and inefficacious?  
Ans. The Counsels, Purposes, Decrees of God are unalterable, and do take place, Psal. 33.11. Isa. 14.27. ch. 43.13. ch. 46.10. Mal. 3.6. Heb. 6.17. for that said and done here, it's more humano, God saw cause sufficient to move him to their destruction, but seeing what evil was like to come on't, he would not destroy them; had the Lord decreed it before the world, it must have taken place, no change or alteration could have been.  Before the Heathen. 
The Hebrew is, in the eyes of the Heathen, God would not have them to see or behold any thing which might occasion them to dishonour him, he would not slay his people in their sight; but made himself known by his word and mighty works unto the Jews in the sight of the Heathen, so that hereby he was known unto both.  
Obs. 1 The Lord spares and saves sinners deserving death, even for his name sake: but I wrought for my name sake: thou for thy Rebellion, Idolatry, and other sins, didst deserve to die, and I could almost have cut thee off, but for my mercy and name sake, I spared and saved thee, Jsa. 48.8, 9 I knew that thou wouldst deal very treacherously, and waste called a transgressor from the womb; that is, worthy so to be called, seeing as soon as ever thou camest out of the womb of Egypt, in which thou wast shut up as a child in the womb, thou fellest to Idolatry, here was enough to have caused God to stifle this child: but what follows, For my name sake will I defer mine anger, and for my praise will I refrain for thee, that I cut thee not off. Nothing in this metaphorical child, this Jewish people, moved him to show mercy, but his own Name, his own Praise, prevailed with him to preserve them from destruction. God's honour and glory are strong arguments to move him to show mercy to his people. This the servants of God have known, and made use of in their straits, when Jerusalem was in a manner laid desolate, and the jealousy of God burnt like fire, what argument did the Church use then to move God to show mercy? but his name and glory of it, Psalm 79.9. Help us O God of our salvation, for the glory of thy name, and deliver us and purge away our sins for thy Names sake. The Church was low, weak, beset with enemies and sins at once, and now it would have help, deliverance, pardon, and upon the account of God's name, for thy name sake help us, for thy name sake deliver us, for thy name sake purge away our sins. What hurt would it be to God's name if he did it not? it would not be glorious, but dishonoured, for in the next verse its said, Wherefore should the Heathen say, where is their God? they trusted in their God, and he is a non-helping God, a Non-delivering God, a Non-pardoning God. This was the argument Joshuah used when Israel fell before their enemies, Lord what wilt thou do unto thy great name; God's name was precious to Joshuah, but more precious to God himself, Josh. 7.9. and he did great things for his name sake. When the people forgot the multitude of great mercies they had in Egypt, and provoked him at the Sea, even at the red Sea, and deserved to be drowned in it, and that their blood should have skarletted the waters thereof, what saith the Text, Psal. 106.8. Nevertheless, he saved them for his name sake. When nothing induced him to do it, 
Vide Muscul. in locum.  the honour of his Name did, that he might appear faithful, merciful, powerful: God did not save them for their prayers, for their faith, for their father's sakes, for their righteousness, or for their enemy's sakes, being very malicious and wicked, but for his own Name sake: God doth more upon that account alone than upon the account of all the rest. You may hear the Lord speak graciously to this purpose, Isa. 4.3.25. I, even I am he that blotteth out thy transgressions for mine own sake, here is I twice, one I referring to them, it's I that blot out their transgressions, and none besides; the other refers to God, I blot them out for mine own sake, not your sakes; God doth all freely.  
Obs. 2 God's sparing of his people, and preventing the reproaches, blasphemies, and mischiefs would come by his destroying of them, is an honouring and sanctifying of his name: I wrought satih God that my name might not be polluted before the Heathen, that is, that it might be honoured and sanctified in their sight. God doth often spare his people being ripe for destruction, that the enemy might not blaspheme and profane his name, and when he doth so, he honours his name, Deut. 32.26, 27. God saith there, he would scatter and destroy his people, but why did he it not? he feared the wrath of the enemy, lest their adversaries should behave themselves strangely, and lest they should say, our hand is high, and the Lord hath not done all this: God foresaw what they would say, and do, if he should have used them as instruments to punish his children, they would have been very outrageous, bloody, and cruel, and when they had vented all their malice against them, and done whatever they would, they would have denied God's hand to have been therein, and arrogated all to themselves, which had been a great dishonour to God, he therefore prevents their blaspheming by sparing of his people, and so provides for the honour of his Name: Moses once and twice put God upon it, to take heed he caused not the Egyptians to speak evil of him, and his ways, when he was upon the design of destroying his people for their sins, Exod. 32.10, 11, 12. Numb. 14.12, 13, 14, 15, 16. God deals with his people sometimes, not after the ordinary rule and course of his proceed, but in a prerogative way, he spares them though their sins be great, because their enemies would be proud, arrogant, bloody, and blasphemous; and hath he not spared England upon this account?  
Obs. 3 That notwithstanding the sins of God's people, he shows them kindness openly, and in the face of their enemies; though the Jews had rebelled against God, and the Egyptians would have rejoiced in their ruin, yet, in their sight God made himself known unto them, in bringing them forth out of the land of Egypt. God would have the Egyptians see, that he could be kind to his people, though they were disobedient unto him; that he would not break with them, though they broke with him.  
When the Jews were in Babylon under great displeasure of God for their sins, yet God did show them such favour, and do such things for them, that their enemies were convinced, and said, The Lord hath done great things for them, Psal. 126.2. he made known his salvation, and openly shown his salvation in the sight of the Heathen, Psalm 98.2. this the Lord doth, as to magnify his own name, to rejoice the hearts of his people, and to gain upon them, so to vex and consume the wicked, Psalm 112.10. the wicked shall see it, and be grieved, he shall gnash with his teeth and melt away: hath not this been God's method with us? notwithstanding our sins, and ill deserts, hath he not openly made known himself to us? shown us kindness in the sight of our enemies? have they not seen it, grieved, guashed their teeth, and melted away? they have seen God's kindnesses to us, and we have seen God's vengeance on them.  Vers. 10 Wherefore I caused them to go forth out of the land of Egypt, and brought them into the Wilderness. 11 And I gave them my Statutes, and shown them my Judgements, which if a man do, he shall live in them. 
Having seen and heard of God's deal with them, and theirs with him in Egypt: Now we are led to consider their mutual deal each with other in the Wilderness, which reacheth to the 27. verse.  
Where he shows in general, 

1 What Benefits he had bestowed upon them.  
2 What their sinful deportment was towards him.  
3 How worthy they were to perish; if the Lord had not showed them mercy for his name sake.    
In these two verses you have.  

1 Their Eduction out of Egypt.  
2 Their introduction into the wilderness.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  3 The Donation or promulgation of the law.   I caused them to go forth. 

Eduxi eos in Hiphil feci exire. Vulgar ejeci.  The Vulgar is, I cast them forth, or drove them forth, which shows their backwardness to leave that land where they were born, had habitations, and other accommodations. It's like many of them, neither thought of the promise made to their fathers, nor of the promised land, but thought Egypt a good land, yea, a Land flowing with milk and honey, as they called it, Numb. 16.13. only they were troubled at the hard labour the Egyptians held them to; but the word here imports not any violence, but a powerful bringing of them forth: we will inquire 

1 How the Lord brought them forth.  
2 When.    
1 How! It was not in an ordinary way, but in a way full of extraordinaries. To do it, the Lord came down from heaven, Exod. 3.8. that was in the vision of the burning bush, he prepared Moses, Aaron, and the people, by signs and miracles to leave Egypt, and because all the power, and wisdoms that Pharaoh and Egypt had, was employed to retain the Jews there, they being utterly averse from their departure, the Lord sent strange and dreadful plagues, one after another, till their spirits were brought off, to let them go, Ex. 12.30, 31, 32, 33. Pharaoh was resolved not to let them go, (he had so much profit by their service) unless it were by a strong hand, Exod. 3.19. and God was resolved to bring them out, and therefore he did arise, put forth his power, and by strength of hand brought them out, Exo. 13.3. by an high hand, ch. 14.8. by mighty power, and a stretched out arm, Deut. 9.29. You have it fully set down in Deut. 4.34. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  God took them from the midst of another Nation, by temptations, by signs, & by wonders, and by war, and by a mighty hand, and by a stretched out arm, and by great terrors. There was great strife between God and Pharaoh, who should have this people, as there was between Michael and the Devil about the body of Moses. Pharaoh pulled hard to hold them in Egypt, but God out-pulled Pharaoh, and pulled them out of Egypt, and so caused them to go forth.  
2 When. You have the time punctually set down in Exo. 12.40, 41. where its said, at the end of the 430. years, 
River in Exod.  even the self same day they went out: not that they were 430. years in Egypt, for they were there but two hundred & ten, or two hundred and fifteen, as Chronologies inform upon good account.  
The 430. years are to begin from the time of the promise made to Abraham, which Stephen tells us, Act. 7.2. was before he dwelled in Charran, even while he was in Vr, and but seventy years old, from which time, to the going out of Egypt, were four hundred and thirty years: two hundred and fiftteen, or two hundred and twenty whereof, were run out before Jacob went down into Egypt from the promise made to Abraham to Isaack's birth, were thirty years, some make it but twenty five (they then reckon from his time of departing out of Haran) for he was an hundred years old when Isaac was born, Gen. 21.5. and from thence to the birth of Jacob were sixty years, Gen. 25.26. and from thence to jacob's going into Egypt, one hundred and thirty years, Gen. 47.9. which summed up, make 220. at least 215. and so the rest of the 430. they were in Egypt, and at the just time they were accomplished, the Lord brought them out, to show his faithfulness, as it appears, Deut. 7.8.  And brought them into the wilderness. 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Per antiphrasin sic dictum quasi locus a sermone remotus.  There is mention made of one Wilderness before they passed through the Red Sea, Exod. 14.11. and of other wildernesses after they had passed the same, as the wilderness of Sin, Exod. 16.1. the wilderness of Paran, Numb. 13.3. which doubtless was but one, though diversely called from the several parts it bordered upon. A wilderness is a desolate, solitary place, where is no way, where are no comforts, but where are many dangers, Deut. 8.15. it was a great and terrible wilderness, wherein were fiery Serpents and Scorpions, drought and no water, it had many wild beasts in it, and therefore was called the howling wilderness, Deut. 32.10. Jeremy tells you, chap. 2.6. this wilderness was a land of deserts, and of Pits, but not pits would hold any water, for he adds it was a land of drought, and of the shadow of death, a land that no man passed through, and where no man dwelled, while they were in this wilderness, they were in danger of death, or in such straits, as that they desired death. The Wilderness here meant was the wildernese of Sin, which was not far from Sinai, where the law was given, of which the next verse speaks. Into the wilderness God did bring them to try them, to humble them, and do them good at their latter end, Deut. 8.16.  
Obs. 1 That God for the honour of his name, shows mercy after mercy to his people, deserving no mercy, yea, deserving destruction: In the former verse, to prevent the dishonour of his name he spared them, made himself known to them, and here he goes on, adding mercy to mercy; wherefore I caused them to go forth.  
Obs. 2 No length of time, no depth of misery, no power, or policy of adversaries whatsoever, can hinder God from delivering his people when his time is come. The Jews had been long in Egypt, suffered very hard things for the space of one hundred and sixteen years, or one hundred twenty one, from the time of joseph's death, till their departure out of Egypt that house of bondage, which was thereabout; they were under heavy pressures, and great tyranny, Pharaoh that great Dragon, used all his cunning and power to keep them longer in that condition, but notwithstanding all these, the Lord caused them to go forth, his time was come. The like did God for this People when they had been in Babylon seventy years, were as dry bones and out of hope, Ezek. 37.11. he opened their graves, and caused them to come up out of them, and come to the land of Israel, vers. 12. There is no thing too hard for the Lord to do, he can and will remove all obstructions, break through all difficulties, and shake the foundations of heaven, earth, and hell, to bring to pass his good pleasure in the time thereof. The state of the Jews in Egypt represents men's condition under sin and Satan; that in Babylon the condition of God's Servants under Antichrist. Now let men be never so long in bondage to either or both of them, suffer never such hard things, let Satan that red Dragon, and Antichrist, that man of sin, improve all their craft, skill, and power, to hold men in darkness and ways of false worship, yet when the Lords day is come, he will cause them to come out of Egyptian bondage, and Babylonian darkness, he will fetch them off from all sinful practices, all invented ways of worship, and bring them into his marvellous and glorious light.  
Obs. 3 When God doth show his people special mercy, in freeing them from old and special miseries, he doth not wholly exempt them from new miseries: though he caused them to go forth of Egypt, yet he brought them into a Wilderness, where they met with hunger, thirst, danger, and death; they were freed from Egyptian miseries, not from wilderness miseries. They thought if once they were freed from their making brick, gathering straw, and rigid Taskmasters, they should be happy, but they met with new-hardships, new-miseries, they did ride upon the back of mercy, out of old miseries into new, out of an house of bondage into a wilderness; an howling wilderness, a wilderness that made them howl many a time. It's God's method oft, to mingle water with our wine, miseries with our mercies, crosses with our comforts, to lead us out of great straits in much mercy, and to lead us into others for trial. David was delivered oft out of straits, but shortly after he was freed from one, he was brought into another, and that by the same hand; which made him say, thou hast showed me great and soar troubles, Psal. 71.20. sometimes he was on the mount of mercies, and sometimes in the valley of miseries: yea, in the valley of the shadow of death; take it in a spiritual sense, when men are converted, do they not meet with hard things, are they not brought out of Egypt into a wilderness, where are dangers, fiery Serpents, Scorpions, etc.  Vers. 11 And I gave them my statutes, and shown them my judgements. 
This people being brought out of Egypt, and freed from great bondage, being in a wilderness might now fancy a total liberty to themselves, and exemption from all obedience; to prevent this, some fifty days after their coming out, the Lord at Mount Sinai gives them out his Law, by which they might be ordered and regulated.  
Of statutes and judgements, hath been spoken formerly; by them, both Morals and Ceremonials are comprehended.  Shown them. 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The Hebrew is, I made them to know: that is, I caused them to be written in the Tables of stone, and proclaimed amongst them, yea, I caused them to be opened and expounded unto them. The Lord made known his mind unto them, though not so efficaciously as in these days.  Which if a man do he shall live in them. 

In eyes, or propter ea.  The doing here is man's keeping, observing, and obeying these Statutes and judgements; and if so, he should not be punished as transgressors are, but live a long and prosperous life, and not only so, but an happy and eternal life for if the keeping Gods Statutes and Commands, 
Hebrei de vita eterna intelligunt q.d. qui ad impleverit haec precepta credens in Christum ventutum, vivet vi●a aeterna. Varabl. Hoc modo etiam Chaldaeus paraphrastos. id.  should reach but unto a temporal prosperous life, what benefit had the Jews thereby above the Gentiles, who by their justice, Civility, and Moral virtues obtained great prosperity and length of days. The Lord Christ clears it up unto us, that by life promised upon keeping the Law, is meant eternal life, Luke 10.25. saith a Lawyer to Christ, Master, what shall I do to inherit eternal life? Christ saith, What is written in the Law? how readest thou? he tells him, vers. 27. what he found there, and Christ upon it, tells him, vers. 28. that if he did so, he should live, that is, live eternally. There was a righteousness of the Law, which if mwn came unto, the Law conferred life upon them, Gal. 3.12. Rom. 10.5. Leu. 18.5. there was life in them, life by them, and life from them, but because no man could attain unto the righteousness of the Law through the weakness of the flesh, Rom. 8.3. Therefore the Law was so fare from conferring eternal life upon man, that it excludes him from that life, Rom. 3.20. and takes away the life he hath, Rom. 7.10. the Commandment which was ordained to life he found to be unto death; that which in itself held out life, accidentally and eventially, proved death unto him.  
Paul seems to deny any power to be in the Law of giving life, Gal. 3.21. if there had been a Law given which could have given life, verily righteousness should have been by the Law. The impotency is not Originally and intrinsically in the Law, for that is perfect, and able to give life to a●●● to all that keep it, Mat. 19.17. Christ makes the keeping the Commandments the entrance into life, the fault is in us, not in the Law, which is Holy, just, and good; if we could keep the Law, it could give us life.  
Obs. 1 When God brings his people into straits, he will not leave them destitute, he will show them some mercy in such a condition. He brought them into the wilderness, and what then? he gave them his Statutes, and shown them his judgements. When they were in the wilderness, they had the Cloud, the Pillar of fire, the Manna, the Tabernacle, the water out of the rock, many great mercies did God bestow on them whilst they were in the Wilderness: Jacob by the hand of God was brought into straits, he must leave his father's house to secure his life, Gen. 27.42, 43. lie in the open field all night, where the earth was his bed, and the stones his bolsters, where the wild beasts might have found and devoured him; but in this condition the Lord appeared to him, and told him, what he would give and do for him: it was a good night to Jacob, he met with sweeter, greater mercies, when he lay without doors, than ever he did by lying in his father's house. God brought Jerusalem into a straight by Senacherib, and did he leave it so, and let him sack and spoil it? No, he prepared an Angel that was both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a saviour to the Jews, and a destroyer to the Assyrians: Christ by the Spirit was led into the wilderness where the tempter set upon him very fiercely, and ceased not for forty days together to shoot his fiery darts against him, but did not the Lord mind him in that condition? yes, he sent Angels unto him, Mat. 4.11. Behold Angels came and ministered unto him.  
Obs. 2 God is the Lawgiver to his people. I gave them my Statutes, and shown them my judgements. God gave them Laws to govern, and direct them, both in their worshipping of him, and carriage one towards another. It was no small mercy that God gave them Statutes and Judgements; for no Nation had the like mercy. Deut. 4.8. What Nation is there so great, that hath Statutes and Judgements so righteous, as all this Law which I set before you this day? said Moses to them. Other Nations had their Statutes and Judgements, but either they were not righteous, or at best not so righteous as theirs were; if some were righteous others were not; Here all were righteous, Ps. 119.128. They are called judgements of righteousness, Psal. 119.7. and Commands, that are righteousness, v. 172. They are the judgements, and commands of the righteous God, they are full of righteousness, and make men righteous. If the Law of the twelve Tables among the Romans did exceed all the libraries of Philosophers in weight and worth, as Tully said, what then did the Statutes and Judgements God gave to this people? they exceeded all the Laws that ever were or shall be; this made David to value them above thousands of Gold and Silver, Psal. 119.72. and to pray unto the Lord to open his eyes, that he might see the mysteries and depths were in them; vers. 18. and 129. and that he would incline his heart to keep them, vers. 36. God gave them these Laws to show that he would be their governor, that they ought to obey him; Isa. 33.22. The Lord is our Lawgiver.  
Obs. 3. The great bounty and wisdom of God in making promise of an happy life here, and eternal life hereafter, to the keepers of the Law, to those should observe his Statutes and Judgements.  
1 His great bounty: for suppose a man could perfectly in all things keep the Law, and that perpetually, he deserves nothing thereby, being God's creature, it's his duty to do what he appoints and commands, man's works do not excel, nor carry that  worth before God as to merit at his hands; the life therefore attainable hereby is ratione pacti & promissi, not from the nature of man's obedience but of God's promise; and so is from his bounty and goodwill; For God to promise life to man's obedience was great mercy, transcending what ever possibly, or imaginably could be therein, whereas he might have commanded all man could do without any promise of life at all; neither let any say, this Promise was to no purpose, because man was not able to keep the Law. The fault thereof was not in God, nor in the Law, but in man himself, who had disabled himself; and here appears,  
Secondly, the Great wisdom of God, that made this promise of life to the keepers of the Law, that so he might draw out their endeavours to the utmost, and that seeing when they were at the height they fell short of that perfection the Law required, they might look for life upon another account, viz. the righteousness of faith, Deut. 30.12, 13, 14, 15. with Rom. 9.30, 31, 32. and ch. 10.5, 6, 7, 8. Therefore the Law finding us uncapable of life through our sin, directed us unto Christ, where we might have it through his grace, Gal. 3.24. the Law was our Schoolmaster unto Christ, that we might be justified by faith.  Verse, 12 Moreover also I gave them my Sabbaths to be a sign between me and them, that they might know that I am the Lord which sanctify them. 
Here is another mercy which the Lord bestowed upon this people, namely his Sabbaths, which were 

1 To be a sign between him and them.  
2 To Evidence that the Lord was he which sanctified them.    My Sabbaths. 

To status upon the second of Genesi, saith Quod Deus non dederit preceptum illud de observatione Sabbati in principio, sed per Mosen datum esse. And ●eylin in his History of the Sabbath saith, no Patriarches before Moses time did ever observe the Sabbath, and he alleges Justin Martyr, Ireneus, and Tertul. for it. He also citys Musculus and Hospinian, saying, it cannot be proved that the Sabbath was kept by any of the fathers before the Law. Vide Ames. Medul. Theol. l. 2. c. 15. Nam. 9.10. Vide Rivetum in decalog.  The word Sabbath signifies Rest, and such Rest as work hath gone before: from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cease, to be quiet, and give over working; it imports not a sitting still, or doing nothing, but a resting from what formerly was a doing. Some by Sabbaths here understand, not only the Sabbath of days, but the sabbatical years also, the seventh, and fiftyeth years, which were years of rest: But it's more genuine to take Sabbaths here, for Sabbatical days. One of which came every week, and those Sabbaths were the signs between God and them. It may be inquired whether they had the Sabbath before they came out of Egypt, because it's said, that God brought them out thence into the wilderness, and gave them his Sabbaths: and there be some of Note, who hold that the Sabbath was not given at first, but in Moses days.  
To this inquiry, the Answer is; that they had the Sabbath before that time of Moses giving the Law at Mount Sinai, as appears Exod. 16.23, 25, 26. On the Sabbath day there was no manna to be found or gathered, and Gen. 2.3. God blessed the seventh day and sanctified it, surely this blessing and sanctifying of it was for man's use, God needed no day: therefore in that place, Exod. 16.29. he saith, The Lord hath given you the Sabbath, alluding to the first institution: and the word Remember, which begins the Fourth Commandment, imports that the day was given before, though much forgotten and neglected. And what if there be no particular testimony, which mentions the patriarches keeping of it before the Law? it doth not follow therefore, it was not kept.  
There is no mention of keeping it in Joshuah, in Judges, in Samuel, is it therefore a warrantable, or good argument, to conclude that it was not kept? yea, if it were granted that they did not keep it? doth this prove, that they were not required to keep it? For Justin Martyr, Ireneus, 
Doceant in preteritum justos sabbatizasse aut circumcidisse & sic amicos Dei effectos esse. Tertul. adversus judaeos.  and Tertullian: their scope is to show, that none of the fathers of those times were justified, or obtained salvation by keeping of the Sabbath.  
If the Sabbaths were given before, how are they said to be given when they were in the wilderness? this is answered in the next words.  To be a sign between me and them. 
The first giving of the Sabbath was to be a memorial of the Creation▪ Gen. 2.3. and therefore was observed by the Primitive Fathers, whom the Creation of the World did most nearly concern, and was in use before Moses days, who was above two thousand years after: But when God gave it out again by Moses, it was upon another account, viz. to be a sign between him and his people the Jews, whom he brought out of Egypt, and that upon the Sabbath day, as Junius observes.  
A sign] The Sabbath was a sign of the true Sabbath, wherein we shall rest from the labour of this world, So Jerome, a sign of love and reconciliation, so Vatablus; a sign of Holiness, that by the time dedicated to God, we might know ourselves dedicated to God, So Cajetane; a sign of difference between the Jews and all other People, who were profane, and derided the Jews for losing the seventh part of their time, So Tostat. and Sanctius. They were distinguished from other Nations by Circumcision, and by meats; but these were not so visible, observable in the eye of the world as their Sabbaths. A sign that God had taken this people to himself, separated them from Egyptians, and others, and would have them in a special manner remember their Egyptian deliverance, on that day, as formerly the Creation.  
It was a sign between God and them, they glorified him, owning him for their God, and he sanctified them, owning them for his people: So that here was a second edition, and as it were a new institution of the Sabbath. Because he brought them out of Egypt with a mighty hand, therefore he commanded them to keep the Sabbath, Deut. 5.15.  I am the Lord which sanctify them. 
Sanctifying as it refers to God, notes sometimes preparation to some special service, as Jer. 51.27, 28. Prepare the Nations against them, the Hebrew is, Sanctify the nations against her; that is, Babylon; preparing of the Nations to the destruction of Babylon, is sanctifying of them; sometimes it notes separation to an holy use, as Joel 1.14. Sanctify ye a fast, that is, separate a time from common employments to Religious; So Christ is said to be sanctified, John. 10.36. Sometimes it notes making holy, Levit. 21.23. I the Lord do sanctify them, that is, make them holy, so John 17.17. Rom. 15.16. we are here to take it in the two last senses.  
I have given them my holidays; times separated from all Common use, and worldly employments; times for drawing near to, and worshipping of me; times wherein they ought to be holy, and to mind holy things; and so know that it is I which separate them from others, and do make them holy, a peculiar People unto myself.  
Quest. Whether was not the Sabbath a mutable Ceremony, seeing he calls it a sign here?  
Answ. That proves it not to be so, for Gen. 9.12. the Rainbow is called a Token or sign between God and man, and that was no mutable Ceremony, but continues to the end of the World. Besides, it's not a sign or type of future Grace, something to come, but a sign of their deliverance out of Egypt, or of the Creation, which were things past, or a sign of Gods sanctifying them at the present, when they met before him on those days. And further, sign here, by some is put, for argumentum or documentum, it's a note of your distinction from others, of your being my people, and of my sanctifying of you.  
Obs. 1 When God is in a way of mercy with a people, he hath his moreovers: Moreover I gave unto them my Sabbaths, Neh. 9 he reckons up many mercies, and vers. 22. he saith, Moreover thou gavest them kingdoms and nations, so in Isa. 30. he tells them of what mercies they shall have, and vers. 26. Moreover the light of the Moon shall be as the light, etc. God doth always perform his promises, showing his faithfulness, and many times he gives more than he promises, good measure, pressed down, and running over, to show his bountifulness.  
Obs. 2 That of holy times, and days, God is the Author: I gave them my Sabbaths: God blessed and sanctified the seventh day, and gave it unto the Jews, Gen. 2.3. it is his prerogative to make persons, things, or times, holy: it is not in the power of man or any sort of men, to make days holy. It was no small sin, in our forefathers, that took upon them to make Lent and other times holy, and some days more holy than the Lords day itself. The Jews had no holy days, but at the Lords appointment.  
Obs. 3 The Lord gave forth and appointed holy and resting days, upon weighty and considerable grounds, always after some great mercy, some special thing or other which he had done; As here, when he had brought them out of Egypt, drowned Pharaoh and his Host in the deeps, than he gave them out the Sabbath again. At first it was instituted after that great and glorious work of the Creation; God would have great works and mercies to be kept in memory; So the day we keep was appointed in memorial of that great work, man's redemption, by the death and resurrection of Jesus Christ, and therefore is honoured with the Title of Lords Day, Rev. 1.10.  
Obs. 4 The Sabbath is a day of special concernment to God and his people: I gave them my Sabbaths to be a sign between me and them. As the Rainbow is a sign of special concernment between God and the world, so is the Sabbath. It's an argument and evidence that God looks upon them as his People, where his Sabbath is, and that they acknowledge God their God, who keep his Sabbaths; By it God keeps alive the memory of his glorious, great, and gracious works, and by it the people are brought to glorify and magnify his name for those works, by it he distinguisheth his people from the Profane, and by it they distinguish him from the Idol gods; in it the Lord sanctifies his People, and they in it do worship him, it's the day wherein they meet, visit, and make each other cheerful and glorious, let us have more honourable thoughts of the Sabbath, and not think it concerns not us; if we be his people, it's still a sign between him and them.  
If we have no Sabbath, or no day answerable to it, we come short of the Jews, who had it given unto them as a great mercy. I gave unto them my Sabbaths, my holy resting days.  
Obs. 5 Sanctification is the work of the Lord, and specially of the Lord, when people meet on his day. He gave them his Sabbaths, and they were called holy Convocations, because on them the people met, Levit. 23.3. and why did he give them those days? that they might know that he was the Lord which sanctified them. There is none which can sanctify persons by way of separation or inherent holiness, but the Lord. He assumes this power and privilege to himself, Levit. 20.8. Ezek. 37.28. and his sanctifying is chief when People meet on his day. Then the Law was read and opened unto them, Act. 15.21. Neh. 8.8. then did God appear amongst them, and work by the means he appointed for their sanctification. Psal. 89.7. God is greatly to be feared in the Assembly of Saints, there he convinces them of their sinfulness, and sinful practices, there he beats down their strong holds, and captivates their thoughts, to the obedience of his will; what was it made David openly to proclaim it, that a day in God's Court was better than a thousand; one Sabbath day wherein he had communion with God, and found him sanctifying his head and heart, was more esteemed of him than a thousand other days: for the Lord saith he is a sun and a shield, he inlightens me, he strengthens me, and so separates my darkness and weakness from me, and makes me more holy: Let us therefore look unto God alone for sanctification, and wait upon him on his days in the solemn assemblies, and he will sanctify us, those are days of his special presence, power, and blessing.  
Obs. 6 Gods people should observe and take notice what God doth in them, on Sabbaths, when they appear before him: they had the Sabbaths given them, that they might know the Lord did sanctify them, that they might have experience in themselves, of the powerful operations of God in them: God observed what they did that day, and they were to observe what he did that day; They read the Law and the Prophets, and expounded them, Act. 13.15. Neh. 8.8. they Prayed, Act. 16.13. they discoursed, reasoned, and persuaded men out of the Scriptures, Act. 18.4. they offered Sacrifices, Numb. 28.2.10. they did sing, Psalm 92. the Title. These things they did, and God observed their spirits in the doing of them; he observed how they sanctified the day and himself, in the duties of the day; and they were to observe what he did in the Assemblies, and in their bosoms. This David did Psal. 96.6. strength and beauty are in his Sanctuary, saith he, and Psalm 63.2. he confesses he had seen God's Power and glory there; the strength and beauty in one place, is the same with Power in the other; it's a glorious beautiful work, when God sanctifies a sinner, it's a work of Power and strength, when he breaks the snares of our lusts, the chains of unbeleef, and enlarges our hearts, quickens, comforts, strengtheners and inlightens us. It's a common sin, and sickness amongst Christians, that they heed not what the Lord does in his Ordinances for them, and in them: they cannot say from experience, we know it is the Lord that sanctifies us, most can say this from the Tongue, few from the heart; 'twas not without cause, that Solomon said, Keep thy foot when thou goest to the house of God, and be more near to hear, than to offer the sacrifice of Fools, Eccl. 5.1. some think he alludes to Exod. 3.5.30.19. and Josh. 5. last. Where is mention of putting off their shoes, and washing their feet, because they were to approach unto the holy God, and surely we had need look to our feet; that is, our affection (foot is put for feet, the singular for the plural) for we approach near to God when we go to his house; we go to be sanctified, and therefore should take heed we defile not ourselves.  Vers. 13. But the house of Israel rebelled against me in the wilderness: they walked not in my statutes, and they despised my judgements, which if a man do, he shall even live in them, and my Sabbaths, they greatly polluted: then I said, I would pour out my fury upon them in the wilderness to consume them. 
Having represented unto them, the mercies he conferred on them in the wilderness, here he declares what their carriage was towards him therein, and what his purpose was towards them.  
1 Their carriage towards him is laid down.  
1 In General, the house of Israel rebelled against me.  
2 In Special, and that in three particulars.  

1 They walked not in my statutes.  
2 They despised my judgements.  
3 They polluted my Sabbaths, and that greatly.   
Now all these are aggravated.  
1 From the place where they were done, in the wilderness, where they had special need of God's protection and provision, where they had and saw his miracles daily.  
2 From the nature of the statutes and judgements given, which were such as if done, kept, they might have lived.  
2 The Lords purpose towards them, was to pour out his fury upon them, and consume them, and that in the wilderness.  
Little shall I speak of this Vers. because in the 8. and 11. verses you have already had most things in it.  The house of Israel rebelled against me. 
Of their rebellion in the wilderness, you may read, Deut: 1.26.43. Exod. 17.7. with Numb. 20.24.27. ch. 14. Deut. 9.22. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
Reprobavit ex odio, abjecit, contempsit, significat fastidio quodam rem aliquam aut personam ranquam vilem & contemptam rejicere. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  They despised my judgements. 
The Hebrew word for despise notes rejecting, hating, vilifying, they looked upon them as contemptible things, and threw them away, they did not only refuse to walk in his Law, Psal. 78.10. but they despised his judgements, and abhorred his Statutes, Levit. 26.43. it was such despising as had an abhorrency accompanying it.  My Sabbaths they greatly polluted. 
Of their Polluting his Sabbaths, you may read Exod. 16.27. they went to gather Manna on the Sabbath day, one gathered sticks, 
signifies cum sputo quasi rejicere.  Numb. 15.32. they carried burdens, and did servile work, Jer. 17.22, 23. whereas they should have highly prised the Sabbaths, resting from doing their own ways, finding their own pleasure, speaking their own words, and wholly have been taken up in the worship of God, and the duties peculiar to the day,  
Obs. 1 Such is the corruption of man's nature, that nothing will keep it within its bounds, but it breaks out against God, neglects, and abuses the Ordinances and means he hath appointed for man's salvation; But the house of Israel rebelled against me, they walked not in my statutes, they despised my Judgements, and they greatly polluted my Sabbaths. These God gave them for their good, life, salvation, but they slighted, perverted, polluted them. God had done great things for them, he provided for them in the wilderness, manna, water, shoes, , all in a miraculous way, so that they could not subsist without him, yet they rebel against him, despise him, Numb. 11.20. Cast off his statutes and judgements, and profane his Sabbaths to his face.  
Thus they dealt with the Lord when he brought them out of Babylon, Nehem. 13.15, 16. they greatly polluted the Sabbaths of the Lord, whereupon saith Nehemiah, vers. 18. did not your Fathers thus, and so bring evil upon us, and will you bring more wrath upon Israel by profaning the Sabbaths? Neither the mercies their fathers had, when they were brought out of Egypt, nor the mercies themselves had, when they were brought out of Babylon, kept in their Corruptions, but they risen to a great height, and broke out so fare as to set at nought all his counsels, Prov. 1.25. to reject the word of the Lord, Jer. 8.9. to mock and misuse his messengers and Prophets, 2 Chron. 36.16. to speak stoutly against God, Mal. 3.13. yea, so strong grew their corruptions, that their souls abhorred God, Zech. 11.8. Is it not thus in our days? neither miraculous mercies, nor wonderful judgements, do keep men within bounds, or chain up their corruptions, but they break out, greatly polluting the Lord's day, despising all or some Ordinances? do they not set at nought and reject the whole Counsel of God, the very Scriptures? do they not mock, and misuse the messengers and Ministers of God? do they not blaspheme, curse and glory in it? do they not speak stoutly against Christ and God? Do not some turn Jews, and others Atheists, denying Christ, God? Surely iniquity abounds, and is within little of its perfection, the harvest is near, sinners are almost full ripe for judgement, and ere long God will say, thrust in the sickle.  
Obs. 2. When men do neglect, despise, and abuse the ordinances of God, and means of grace, they provoke God even to their destruction: They neglected to walk in God's statutes, they despised his judgements, they polluted his Sabbaths, and what then? Then I said, I would pour out my fury upon them, to consume them; Men think that neglecting and slighting of Ordinances, prophaneing of the Lords day, and holy things, is no such great evil, if it be an evil at all; but there is hardly any thing kindles the wrath of God hotter than the casting off, despising and abusing the Ordinances and mediums appointed of God, for his worship, our good, comfort, and salvation. Their sins here of this nature, put God into fury, which is more than anger or wrath, upon pouring out of fury, and such pouring out as to consume them, Heb. 10.25, 26, 27. he tells you of some that did forsake the assemblies, cast off the Ordinances of God, which was a wilful and provoking sin, excluding mercy, and hastening judgement, and fierce indignation which should destroy; When God in his infinite wisdom and mercy hath condescended to man's weakness, given him Ordinances and mediums wherein he will be worshipped, and through which he will do good to the creature, and now the foolish creature to neglect, despise, or profane them, this pierces God's heart, and transforms his patience into fury, and puts him into ways of destruction. Those despised Moses Law were to die without mercy, and what will be their portion who despise Christ, the Gospel, and Ordinances thereof? see Heb. 12.25. Act. 2.23. every soul that will not hear Christ shall be destroyed, that is, whosoever shall not hearken to Christ's voice in the Gospel, submit to the Ordinances appointed by him therein, and worship the Father, the way he hath prescribed, he shall be destroyed. The Corinthians abused and profaned the Supper of the Lord, and were they not smitten and destroyed for that sin? 1 Cor. 1●. 30. Moses had the sword drawn upon him by the Lord himself, because he neglected the Circumcision of his Son, Exod. 4.24.  Vers. 14 But I wrought for my name sake, that it should not be polluted before the Heathen, in whose sight I brought them out. 
Whilst they were in the wilderness, and Moses in the Mount, they made a Calf, and fell to Idolatry, which exasperated the Lord, so, that he thought to destroy them, and had not Moses interposed and pressed God with the honour of his name, he had done it, Exod. 32.12. Wherefore should the Egyptians speak and say, for mischief did he bring them out, to slay them in the Mountains, and to consume them from the face of the earth? turn from thy fierce wrath, and repent of this evil against thy people. God did so, and wrought for his name sake. Of these words was spoken in the ninth verse.  Vers. 15 Yet also I lifted up my hand unto them in the wilderness, that I would not bring them into the land which I had given them, flowing with milk and honey, which is the glory of all lands. 16 Because they despised my Judgements, and walked not in my Statutes, but polluted my Sabbaths; for their heart went after their Idols. 17 Nevertheless mine eye spared them from destroying them, neither did I make an end of them in the Wilderness. 
In the 15. verse you have mention of Gods swearing, that he would not bring them into Canaan; in the 16. the reason thereof.  
In the 17. his indulgence and pity towards them.  I lifted up my hand unto them, etc. 
This was, when upon the ill report the Spies had brought upon the land of Canaan, the Israelites murmured against Moses and Aaron, as you may see Numb. 14.28, 29, 30. and ch. 26.65.  
But here a difficulty ariseth in the 6. vers. of this Chapter, it's said that God had lift up his hand, and so sworn to bring them not only out of Egppt, but into the land of Canaan, and here it's said, he had lift up his hand to the contrary, that he would not bring them into the land he had given them; so that it seems here is one oath against another; and in Numb. 14.34. God acknowledges his breach of Promise, for he saith, ye shall know my breach of promise. I have promised and sworn to bring you into the land of Canaan, but you have so sinned against, and provoked me, that I will not do it, yea, have sworn you shall not enter into my rest, Psalm 95.11.  
This difficulty is removed, by considering, that God did not make promise, or swear to those individual men that were kept out of Canaan, that they should be brought into it, if it had been so, God had forgot and forsworn himself: but his Promise and Oath was, that the seed of Abraham, Isaak, and Jacob should be brought into it, Gen. 12.7. ch. 13.15. ch. 15.18. ch. 26.4. ch. 50.24. Deut. 34.4. and their seed was brought into the Promised Land, Josh. 1.2. ch. 4.1. ch. 14.1.24.13. and so Gods Promise and Oath was kept. Those he swore against, were those that murmured against him, even all from twenty years old and upwards, except Caleb and Joshua, whose carcases fell in the wilderness, as you may see Josh. 5.6.  
As for that Numb. 14.34. God's breach of Promise, the Original is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Frustrationem meam. Monta. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is franget, irritum facere, retracta●e. Vatablus hath it, mendacium meum, i. e. an sermo meus mendax sit. Discetis quid sit in me esse contumacem. Tost. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Eth Tenuathi. My frustration, you looked certainly to have entered into Canaan, but for your murmuring and unbeleef, I have frustrated your expectations: or thus, you think my oath cannot be true, because of a former Oath, and that the words I have uttered will prove false, a lie, but you shall know whether my words and Oath be false or no. Junius and Pisc. read it, abruptionem meam, and make the sense this, you have broken off from me, and you shall know what it is to have me break off from you, I will plague you for your murmuring, ingratitude, unfaithfulness, and unbeleef, so that you shall never come into the land of Promise. The Septuagint hath it, you shall know the wrath of mine anger.  Flowing with Milk and Honey, which is the glory of all lands. 
Of these words hath been spoken largely in the 6. verse, they are repeated here, to show the ingratitude of this people, that were not affected with this land, which was a second Paradise, but despised it, and raised an ill report upon it: as also to show what they lost in being kept out of it; And their folly in preferring Egypt before it.  
There is nothing needful to open in the other two verses, because occasion hath been given formerly in this chapter, and others to open them.  
Obs. 1 men's sins disappoint them of choice mercies, yea, mercies Promised, expected, and near at hand: God had promised them Canaan, they were near unto it, Numb. 13. expected to go in and possess it, but God would not bring them into the Land, because they despised his judgements, walked not in his Statutes, but polluted his Sabbaths.  
In Heb. 3.19. it's said, they could not enter in, because of unbeleef; and Psal. 106.24. they despised the pleasant land, they believed not his word. It was their sins kept them from so great, so near, so longed for a mercy. Such is the malignity of sin, that it drives mercies back, when they are at the door, and blocks up the passage, that none for the future may issue forth towards us, Isa. 59.1, 2. Behold, the Lords hand is not shortened that it cannot save, neither is his ear heavy that it cannot hear, God can hear and help, but your iniquities have separated, between you and your God, and your sins have hid his face from you, that he will not hear: Your sins stand like a brass wall, a mighty mountain between him and you, they have cramped his will, so that though he can, yet he will neither hear your prayers, nor help your persons. It's sin that keeps mercy from us, Jer. 5.25. Your iniquities have turned away these things, what things? the former and latter rain, the Harvest and Fruits of the Earth; they were coming to you, but your sins turned them back again, and bid them be gone, away rain, away Harvest, away fruits of the earth, and so the next words import, your sins have withheld good things from you, they have forbidden good from you, so Montanus and the vulgar, read the words, 
Prohibuer●nt bonum a vobis.  our sins do forbid, and withhold good from us, see it Matth. 6.15. if you forgive not men their trespasses, neither will your father forgie your trespasses.  
Joh. 8.19. If ye had known me, ye should have known my Father also, Isa. 48.18. O that thou hadst harkened to my Commandments, than had thy peace been as a river, and thy righteousness as the waters of the Sea, thy seed also had been as the sand, etc. see Luk. 14.16, 17, 18, 19, 20. Luk. 13.34. John 5.40. Psal. 81.13, 14. it was their sins which frustrated them of mercies, if the word profit not us, its sin that hinders the profit, Heb. 4.2. Jam. 1.21, 1 Pet. 2.1, 2.  
Obs. 2 When the heart is carried out after unlawful things, than the ways and Ordinances of God are neglected, slighted, and profaned. This rises from the words of the 16. verse, they despised God's judgements, walked not in his statutes, they polluted his Sabbaths, and why did they so? for their hearts went after their idols. These had stolen away their hearts from God, these had their thoughts, desires, affections, and the things of God were of little account with them; his statutes, judgements, Sabbaths, were laid aside, and only what their hearts were carried forth unto, that they magnified, Ezek. 6.9. they had whorish hearts, and whorish eyes, which went after their Idols, and made them departed from God, that is, from his judgements, statutes, Sabbaths, Ordinances. Idols had their eyes and hearts, and as to God and the things of God, they were eyeless and heartless. When Solomon's heart was carried out to women and Idols, than he did evil in the sight of the Lord; 1 King 11.4, 5, 6, 7, 8. then the Lords Ordinances were despised, and his Sabbaths polluted. If once the heart go out to unlawful things, it's drawn off from lawful, so much as it adheres to evil, so much its divided from God and good, Ezek. 33.31. their hea●t goeth after their Covetousness. So much as it went after riches, so much it was distanced from God, and walking in his ways. David hereupon advised men not to set their hearts upon riches, Psal. 62.10. they will then be their Idols, and make them forget God, and his ways, and do those things will profane his Ordinances: look well to your hearts, and let not them carry you away, Job 15.12.  
Obs. 3 When sinners provoke God into ways of destruction, he doth not utterly destroy them, but shows some pity and mercy: Nevertheless mine eye spared them from destroying. God did destroy many of them in the Wilderness, three thousand upon their making the Calf, Exod. 32.28. twenty four thousand upon their committing whoredom with the Daughters of Moab, Numb. 25.9. much People by fiery Serpents upon their murmuring, Numb. 21.6. Corah, Dathan, and Abiram were swallowed up of the Earth, and all theirs, and the two hundred and fifty men that offered incense, were consumed by fire, Numb. 16.32, 33, 35. fourteen thousand seven hundred were destroyed by the plague, vers. 49. and many by the Amorites in S●ir, Deut. 1.44. now notwithstanding so many were destroyed, yet all were not, he did not make an end of them in the Wilderness, he did not consummate and perfect his wrath upon them, his eye s●ared them; he was moved to mercy, and had compassion on them.  
Though men have sinned much, and God have let out much wrath, yet nevertheless he hath an eye to spare, and an heart to pity. If he should punish, destroy none, he would be thought to be like unto sinners, Psalms 50.21. if he should destroy all, he would be thought to be cruel; to show therefore that he is a just God, he cuts off some, and to show he is a merciful God, he spares some.  
In the late powder blow, some were destroyed, 
It was the 4th of Jan. 1649. about eight a clock at night.  some were spared, yea, wonderfully spared and preserved.  Vers. 18. But I said unto their children in the wilderness, walk ye not in the statutes of your fathers, neither observe their Judgements, nor defile yourselves with their Idols. Vers. 19 I am the Lord your God, walk in my statutes and keep my judgements and do them. 
In the 18. verse. God dehorts them from following their father's ways.  
In the 19 he exhorts them to follow his ways, and shows them the reason why they should do so, because he is their God.  
Where the Lord spoke thus unto them in the Wilderness, is not recorded by Moses, but that he did speak what is in the 18. verse. Our Prophet assures us, who spoke as he was moved by the Spirit, you have that is equivalent thereunto, Deut. 5.32. You shall observe to do as the Lord your God hath commanded you: you shall not turn aside to the right hand or to the left, not to your Fathers on the right hand, nor to the Heathen on the left.  
The 19 vers. you have Levit. 18.4, 5. I am the Lord your God, ye shall therefore keep my Statutes and my Judgements. Nothing in these verses requires explication. Take these observations.  
Obs. 1 Children are prone to follow the corrupt decrees, counsels, and examples of their parents. I said walk not in the statutes of your fathers. That is, in what they decree, appoint; observe not their judgements, that is, their Counsels and advisements; nor defile yourselves with their Idols, that is, follow not their examples. They were addicted much to what their sinful Fathers said, or did. Of the Kings of Israel its said, they did evil as their Fathers had done, 2 King. 15.9. ch. 23.32. ch. 24.9. and Jer. 44.17. the Children would sacrifice to, and defile themselves with Idols, as their Fathers had done. Fathers, Laws, Customs, Traditions, Examples, persuasions, counsels, are loadstones, and draw them strongly to that is evil.  
Obs. 2 Posterity are not tied to the statutes and Judgements of their Fathers or forefathers. I said walk not in the statutes of your fathers, neither observe their Judgements, etc. Though there be a strong tye between Parents and Children, and they bound by the Command of God to obey their Parents, yet when they shall command or counsel them any thing unlawful, contrary to the statutes and judgements of God, they are not to hearken, not to observe or obey them. Here is Divine authority for it, I said.  
If it be Gods Command that lead Children to obey Parents, and People to obey Magistrates in Lawful things, than God's prohibition must keep them from obeying in unlawful things: When Masters or Parents are so wicked, as to put their Servants or Children upon lying or swearing, to put off their commodities, they should remember what God hath said, Walk not in their statutes. etc.  
This holds especially in matters of Faith and worship, men's statutes and judgements must not come in there: what is not Divine, is no matter for my faith, nor rule for my worship; men's chaff and bran must not come among God's wheat; their weeds and nettles must not come amongst his flowers; It is not Pope's decrees, Canons of counsels, judgements of Fathers, Votes of Synods, Customs of Churches, Religion of Ancestors, that must tie my Conscience, or guide my practice in the worship of God. He hath said it, who is above them all, Walk not in their statutes, neither observe their Judgements, and defile not yourselves with their Idols. Men have their Statutes, their judgements, their inventions and additions to points of Faith, and matters of worship, which are no other than Idols, and will defile.  
Obs. 3 That we are only to walk in God's statutes, and to keep his Judgements; Not men's statutes, or judgements, I am the Lord your God, I have authority over you, I am in Covenant with you, I have given you statutes and judgements which are right, Psalm 19.8. true and good, Neh. 9.13. therefore walk in my statutes, keep my Judgements: when the Israelites walked in other statutes, the statutes of the Heathen, or the statutes that themselves made, the Lord was wroth with them; and afflicted them for it, 2 King. 17.8, 19, 20. and commanded them to observe his statutes and Ordinances, and to do them for evermore, vers. 37. Josh. 24.14, 15.  Vers. 20. And hollow my Sabbaths, and they shall be a sign between me and you, that you may know that I am the Lord your God. 
In this 20. verse, the Lord proceeds in his exhortation of the Children of those rebellious Israelites in the wilderness, and exhorts them to hollow his Sabbaths, which their Fathers had polluted.  Hollow my Sabbaths. 
Not make holy, but keep holy, the Hebrew word is the same with that, Exod. 20.8. The hallowing or sanctifying of the Sabbath here, consisteth in two things.  
1 In resting from labour and work;  
Servile work, Levit. 23.7, 8. that is, such work as men may lawfully do on other days; works, for gain and profit might not be done on Sabbath days: they were to rest from their own works, words, and pleasures, Isa. 58.13. see Exod. 20.10. Nehem. 13.15. Jer. 17.22. Exod. 16.29. cha. 31.14.  
2 In doing those things which God required on that day, as meditation on the works of Creation, for which it was first instituted, Gen. 2.23. remembrance of their servitude in Egypt, and deliverance thence, Deut. 5.15. meeting in solemn assemblies, Levit. 23.3. in which the word was to be read, opened, and reverently heard, Luk. 4.16. Act. 15.31. Ec. 5.1. prayer to be made, Acts 16.13. God to be praised, Psalm 92. Sacrifices to be offered, Numb. 28.2, 10. and they were to exercise works of mercy on that day, Mat. 12.10, 11, 12. John 5.9. and all these duties they were to do with delight, Isa. 58.13.  They shall be a sign between me and you. 
Of these words you heard in the 12. vers. besides what was said there, the Sabbath was a sign of the Covenant, God made with them to be their God, and to own them for his people; for it follows,  That you may know I am the Lord your God. 
The Sabbath day was the time wherein God and this people met, God made himself known unto them then, by sanctifying of them, vers. 12. for whom he is a God unto, he blesses and sanctifies, and specially on his Sabbaths, than he heard their Prayers, accepted their offerings, and let out his loving kindness unto them.  
Obs. 1 Having and hallowing Gods Sabbaths, is a sign and manifestation that God is the God of that people. The Jews had the Lords Sabbaths, and he bade them hollow them, that so being hallowed, they might signify and certify to them, that God was their God. As Circumcision and the Passeover were signs that the Jews were in Covenant with God; so likewise was the Sabbath, Exod. 31.13. and because it was a sign of the Covenant between them and God, vers. 16. God tells them, they must observe it for a perpetual Covenant, and hence it was, that when they violated the Sabbath, God accounted it the violation of the Covenant between them.  Vers. 21 Notwithstanding the Children rebelled against me: they walked not in my statutes, neither kept my Judgements to do them, which if a man do, he shall even live in them; they polluted my Sabbaths: Then I said I would pour out my fury upon them, to accomplish mine anger against them in the wilderness. 
Here the successelessenesse of God's exhortation is evidenced, he pressed them to be obedient, and dutiful to him, being their God, but they rebelled and would not walk in his statutes, nor keep his judgements, their Father's statutes and judgements they would walk in and observe; they chose rather to be defiled and die in their Father's ways, than to be sanctified and live in God's ways. Whereupon God had a purpose to destroy them, as he had formerly to destroy their fathers. This Verse is the same with the 13. which hath been opened, and the observations given.  Vers. 22. Nevertheless I withdrew my hand, and wrought for my Name sake, that it should not be polluted in the sight of the Heathen. 
God having purposed their destruction, saw that if he should proceed thereunto, the Heathens would make an ill sense of it, and blaspheme his name, for prevention whereof, he let fall his purpose, and would not destroy them. This Verse falls in with the ninth and fourteenth, only this is in it, which they have not.  I withdrew my hand. 
Vatablus hath it, retraxi manum meam, I drew back my hand. Castalio, revocavi; I recalled it. Jun. & Trem. Reduceus manum meam, bringing back my hand, I wrought for my name: God's hand was stretched out, and he pulled it back again. The Hebrew word is in Hiphil, And notes thus much, I made to return, I made mine arm come back again, when it was going forth to destroy them.  
Obs. God's people do oft provoke him, both fathers and Children, and so that they are at the door, brink, point of destruction, and yet he is merciful unto them, and that for his name sake: When he cannot show mercy for their sakes, he will show mercy for his own names sake. In the eighth ver. is set down their BUT, but they rebelled against me, they would not hearken, they would not forsake their Idols, whereupon God purposed to destroy them. In the ninth vers. is Gods BUT, but I wrought for my name, etc. in the 13. vers. again is their BUT, but the house of Israel rebelled, etc. then God was angry again, and purposed to consume them: in the ●4, vers. you have Gods BUT again, But I wrought for my name's sake, etc. in the 16. vers. you have their BUT the third time, but they polluted my Sabbaths, in the 17. you have Gods Nevertheless, or BUT again, for its the same in the Original. Nevertheless mine eye spared them, etc. in the 21. vers. you have their Notwithstanding, or BUT, once more, the Hebrew is the same with But before; Notwithstanding, or But the Children rebelled, etc. and in this 22. verse you have Gods BUT, or Nevertheless answering thereunto, Nevertheless I withdrew my hand, and wrought for my name's sake: Four times in this Chapter, you have them provoking God even to their ruin, and as many times his sparing of them: this last time his hand was stretched out, even at the work, and had he strucken one blow, had broken them all, but he recalled his hand, he would not let his power fall upon them to crush them in pieces, but wrought for his name, and their safety. If we have our Butts and notwithstanding, importing, rebellion, ingratitude, and disobedience, the Lord hath his Butts, and Neverthelesses, importing mercy, patience, and loving kindness.  Vers. 23 I lifted up my hand unto them also in the wilderness, that I would scatter them among the Heathen, and disperse them through the Countries. 24 Because they had not executed my Judgements, but had despised my Statutes, and had polluted my Sabbaths, and their eyes were after their father's Idols. 
In these two verses you may see, 

1 A commination backed with an oath, in the 23. v.  
2 The Reason thereof in the 24.    I lifted up my hand unto them in the wilderness. 
Of this Gesture used in swearing, you heard before, v. 5, 6. but where it was done, will hardly be found in Moses writings, that God thus lift up his hand, and threatened to disperse them, some thing like hereunto, see in Deut. 4.26, 27. ch. 28.25.36, 37, 64. chap. 31.21, 22, 23, 24, 25, 26. Leu. 26.33. in those places the Lord threatens to scatter them, and David tells you, he lift up his hand to do it, Psalm 106.26, 27. he lift up his hand against them to overthrow them in the wilderness, to overthrow their seed also among the nations, and to scatter them in the lands. Maldonate makes the lifting up the hand here, to be in way of threatening, not of swearing.  That I would scatter them among, etc. 
Of their scattering and dispersion, was spoken in the 5, 6, and 12. chapters.  Because they had not executed my Judgements. 
Some refer these words, and the rest in the verse, to the time, after their entrance into Canaan, if then they should not keep God's judgements and do them, he having performed his Promise unto them, he would scatter and disperse them among the Nations, but because the verse speaks of the time past, we must also look at what was done, as well as what was to do; The Children before mentioned had rebelled, and did not keep the judgements of God to do them, they polluted his Sabbaths, and defiled themselves with their Idols, whereupon God thought to have destroyed them in the wilderness, but spared them for his Name sake, that the Egyptians and Nations might not blaspheme and pollute his name; but knowing that when he had possessed them of Canaan, that their children would do as they had done, he lifts up his hand, and threatens their driving out of that Land again, and dispersion in the Countries, and so makes their sin the principium, and fundamentum of their Posterities ruin.  Their eyes were after their Father's Idols. 
In the 8. vers. he mentions the Idols of Egypt, and they were their Father's Idols, which the Children minded, and were intent upon; for when the eyes go after any thing, there is some affection in the heart unto that thing, vers. 16. and Ezek. 6.9. I am broken with their whorish heart, which hath departed from me, and with their eyes, which go a whoring after their Idols: if the heart did not affect them, the eyes would not. Father's Idols affected both the hearts and eyes of their Children, Rachel stole her Father's Gods, Gen. 31.19. and said, they should be her Gods.  
Obs. 1 That Parent's sins prepare heavy Judgements for their Posterity many years after. God lifted up his hand in the wilderness, that he would scatter them among the Heathen, and disperse them through the Countries; because they were statute-breakers, Sabbath-polluters, and idol-minders, which fell not upon them, but their posterity many hundred years after. Junius makes it five hundred; and then they were driven out of the Land of Canaan, and dispersed into Heathenish Nations, a● judgement that deprives men of all their own comforts, and exposes them to all the injuries of others. 
E●ilium novo●um molorum initium. Ph lo de Abrahamo.  One calls this judgement the beginning of new evils, and it may be added, of unknown evils. Let Parents therefore take heed how they provoke God by sinful and wicked practices, their posterity may smart sound for it many years after. saul's, Jeroboams, and Manasses sins, made their Posterity to feel sad strokes, long after; and some in our days have suffered for their Father's sins, and its just with God they should, when they tread in their father's steps, who have rebelled against God.  Vers. 25. Wherefore I gave them also statutes, that were not good, and Judgements whereby they should not live. 26 And I polluted them in their own gifts, in that they caused to pass through the fire, all that openeth the womb, that I might make them desolate, to the end that they might know that I am the Lord. 
Here is a further progress of God's judiciary deal with them, which lies, 

1 In the Statutes and judgements he gave them.  
2 In the polluting of them.    
Then you have the end of both, which is, 

1 To make them desolate.  
2 To bring them to the knowledge of himself.    
In this verse is first a figure called Antanaclasis, which is the reciprocating the same words, in a divers sense; in the former verse is mention made of statutes and judgements, which God gave them, vers. 11. and were his divine word: here is a mentioning of statutes and judgements, which he gave them as divine punishments, being the Commands and devices of men.  
2 A figure called Meiosis or Tapeinosis which is, when less is expressed, and more intended; as not good, 
Cum usur pantur nomina vel verba, leniora pro vehementioribus. Glass. in philolog l. 5. c. 10.  is a mild expression, but more is intended in it, viz. hurtful, deadly: So these words, should not live, are moderate, but they include that is grievous, namely, death, yea, terrible deaths; they should not only have no good by them, but much evil, sore destruction.  I gave them my Statutes that were not good. 
The Hebrew is, Statutes not good.  
These Statutes were not the Moral Law, though it be a kill Letter, 2 Cor. 3.6. for the Law is holy, just, and good, Rom. 7.12. yea perfect, Psalm 19.7. not the Ceremonials, viz. Sacrifices and Sacraments, 
Vid. Est. in sent. l. 4. Sect. 27. p. 26. Col. 1. l. 8.  as Jerome and Estius calls them; for though these were shadows of things to come, yet they had purifying virtue in them, and led to Christ, Heb. 9.13. Gal. 3.24. and in this Chapter God speaking of the Statutes and Judgements he gave them, which comprehend both Morals and Ceremonials, he saith, vers. 11.13, 21. that they were such, as if they kept them, they might live in them. Neither doth it advantage to say, these are called not good, because they are less good, than those of the Gospel, let that be granted, yet those statutes kept, would afford life, but the statutes here meant, were such as whereby they should not live. Not the Tributes and Taxes imposed upon them by the Nations, when they prevailed against them in war, for they were under none in the wilderness, and these statutes were given when they were there.  
By these statutes are meant,  
1 Those punishments that befell them in the wilderness, as the sword, Exod. 32.27, 28. fiery Serpents, Numb. 21.6. the plague, Numb. 16.49. the earth swallowing up Corah, Dathan, and Abiram, vers. 31, 32. fire, ver. 35. suspension, chap. 25.4. God commanded the hanging up the Heads of the people, he appointed the fire, the earth, the plague, the sword, to do execution upon them, these were statutes not good; not good for them, but hurtful, yea, very hurtful, for so much not good, implies, and the next words prove, being a further declaration of these Judgements, whereby they should not live; these statutes and Judgements took away their lives.  
2 Those threaten and curses you find Deut. 4.26, 27, 28. ch. 27. from the 15. to the end, and ch. 28. from the 15. to the end, Levit. 26. from the 14. to the 40. these were sentences of death.  
3 The Inventions, Laws, Rites, Decrees, Superstitions, of men, which are called Statutes, Dan. 6.7. Mic. 6.16. the statutes of Omri are kept, and 2 King. 17.8. the statutes of the Heathen. And God is said to give them, in that he gave them over to these which were not good, but tended to death and destruction, seeing they would none of mine, I gave them mens.  
Obs. When men flight and violate the Statutes and Judgements of God, he doth not only threaten, and punish them with temporal Judgements, but also with spiritual: because they despised God's statutes, and did not keep his judgements, therefore he gave them Statutes not good, and judgements whereby they should not live. God threatened them with curse, cut off many of them in the wilderness, and gave over others to believe errors, to follow the imaginations of their own hearts, the Commandments and statutes of men, which was a more dreadful judgement. When men care not for the ways of God, which have good and life in them, its just with God to give them over to the ways of men, that have no good, no life in them; nothing but expense, labour, disappointment, vexation, and destruction, Ezek. 24.12. Jer. 2.36, 37. Prov. 14.12. when God's people would not listen to him, he gave them up to their own hearts lusts, to the perverse intendments and pertinacies of their hearts, they intended the statutes and judgements of men, of Heathens and Idolaters, those they were set upon, and God gave them up unto them, as you may see ver. 39 of this chap. go ye, serve ye every one his Idol, seeing you will not submit to me any ways, go to your Idols where your eyes and hearts are, and serve them according to the statutes and judgements of the Nations whence ye had them; or if they be of your own devising, serve them according to the ways of your own hearts, 2. Thess. 2.10, 11, 12. when men receive not the love of the truth that they might be saved, God sends them strong delusions that they should believe a lie, and be damned; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the efficacy of error; the truth comes with love, error with efficacy: if truths wooing and love be not entertained, God sends error with efficacy to seize upon men. Because we have been wanton with the truths, Ordinances, and things of God, not received the love of them, but busied our wits, and parts about them, yea, against them, therefore God hath sent the efficacy of error to take hold of men. Is not the efficacy of error upon them that say, there is no Devil, but holiness; no heaven nor hell, but what is in a man's own conscience? etc.  And I polluted them in their own gifts. 
God being most holy, could not communicate any thing that should defile them; 
Subtraxi meam gratiam & permisi eos pollui. Vatablus.  from a holy God comes nothing but that which is holy and good. Some take it in this sense, that God suffered them to do those things which defiled them, to prostitute themselves to all abominations.  
Sanctius informs us, that one is said to do a thing, when he declares it to be done, Levit. 13.3. The Priest shall look on him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall pollute him, that is, pronounce, declare him polluted, so vers. 6. he shall cleanse him, saith the Original, that is, declare him to be clean, and v. 44. the Priest shall by polluting, pollute him, that is, declare him altogether polluted, and our Ezekiel is said to destroy the City, when as he did but declare the destruction of the City, 
Impuro● esse ostendens, ur impuros tractans, & a me abdicans. jun. in annot.  chap. 43.3. so here, God is said to pollute them, in that he did declare them polluted, and not only so, but in that he dealt with them as polluted ones, rejecting them, and their gifts.  In their own gifts. 

Quasi pollutos repuli a me, pollutos judicavi eos & eorum munera.  The Septuagint reads it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so doth Codex sixti. Complutensis & Apollinaris saith Pradus, in their Opinions and Tenets. When men leave the statutes of God, and take up opinions of their own, or tenets of the world, they pollute themselves, God judges them so, will declare them to be such, and deal with them as such, this by the way.  
By Gifts, are not meant all the Sacrifices which they brought unto the Lord, but their firstborn, which were to be given to God, in remembrance of their coming out of Egypt, when the firstborn of the Egyptians were all slain, and the firstborn of the Israelites all preserved, Exod. 13.2, 3.12.  In that they caused to pass through the fire, all that openeth the womb. 
The Hebrew is, making to pass all opening of the womb, it's a periphrasis, the opening of the womb, for the firstborn, and that of the male kind, which were to be offered to the Lord; but they offered unto Idols, causing them to pass through the fire, as it is in the 31. ver. of this Chapter, they were forbidden, and that upon pain of death, to let any of their seed to pass through the fire, or to give them unto Molech, Levit. 18.21. ch. 20.2. God expected they should strictly have observed his Ordinance of consecrating their firstborn unto him, and they either sacrificed or consecrated them to Idols. David Psal. 106.37, 38. tells you, they sacrificed their Sons and Daughters unto Devils, he calls their Idols Devils, and they sacrificed their Sons, not only their firstborn, but others, and not only Sons but Daughters, so corrupt were they in their opinions and practice.  
If it should be granted here, as some Interpreters conceive, that they did not offer their firstborn to Idols, but to the true God, that they did not cause them to pass through the fire, as the Heathens did, but caused them to pass from themselves, from under their power, and give them to God, yet because they despised his statutes, polluted his Sabbaths, minded Idols, and kept not his Statutes, God polluted them in these gifts, declared them and their gifts to be such.  That I might make them desolate. 
The word for desolate is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make waste and desolate even to astonishment, some render it here, ut delerem, that I might destroy them, and then the sense runs thus, I have declared what polluted creatures they are, that I may thence take occasion to destroy them: but this suits not so well with what follows, That they may know that I am the Lord. To keep then to the word as it's here. God would make them desolate, by convincing them of the pollution of their offerings, and by afflicting their consciences, making them to see, that though they had offered their sons, their first born to him, or to Idols, yet they had gained nothing at his hands thereby, but were so far from pleasing him, that they had greatly provoked him, so that they should be amazed at their desolation.  
Obs. 1 That if men alienate from God what is due to him, or bring him his due, and live in the breach of his commands, he will not respect them, but declare them to be, and deal with them as polluted one's: They alienated their firstborn to Idols, which God commanded to be consecrated to him, or brought them to God living in the breach of his statutes, and hereupon he saith, I polluted them in their own gifts. They thought they did me good service, and should obtain much favour at my hands, that I would be a great benefactor unto them, but they were deceived; I look upon them and their gifts as defiled, loathsome things, and pronounced them to be so: Many think their persons, prayers, and other duties are very acceptable to God, but they will find them otherwise. Isa. 1.11, 12, 13.14. Mat. 7.22, 23.  
Obs. 2 The Lord would not have men to confide in their sacrifices and services: He declared them polluted, that he might make them desolate, beat them off from their hopes and confidences they had upon doing these things, we are apt to rest upon duties, and to promise much to ourselves thereupon; but when God shall tell men they are polluted things they offer, yea, that themselves are polluted in those offerings, this will shake their vain foundations and hopes. When God told them, He that killed an Ox, was as if he flew a man, he that sacrificed a Lamb, at if he cut off a Dog's neck, he that offered an Oblation, as if he offered swine's blood, he that burneth incense, at if he blessed an Idol, Isa. 66.3. did he not undermine their strong holds, and make them naked? for he shows that all they did was either lost labour, as the blessing of an Idol; or abomination, as swine's blood; or dangerous, as cutting off a dog's neck; or deadly, as killing of a man: thus God polluted them in their own gifts and do, and made them desolate. Thus Christ dealt with the Scribes and Pharisees, Mat. 23.13, 14, 15, 16, 23, 25, 27, 29. they look for blessings, not for woes, but they were polluted, what ever their confidences were, and Christ declares them to be so, and makes them desolate.  
Obs. 3 The Lord stripes men of their righteousness, and beats them out of their confidences, that they might come to him, bottom upon him, and find him a sure foundation: God would make them desolate, to the end, that they might know that he was the Lord, that they might not trust in their sacrifices, but in him, the God of them, and their sacrifices; in him that could show them their errors, and pardon them being shown: when men are deprived of their supposed comforts, convinced of the falseness of their confidences, surrounded with the guilt and evil of their ways, they begin to look where succour is to be had, to run from the sand to the rock; from themselves, and all that is their own, unto the living God, and look at his promises to believe them, and his Statutes to obey them, and so embracing him for the all-sufficient good, abide with, and build upon him alone.  Vers. 27 Therefore Son of man, speak unto the house of Israel, and say unto them, thus saith the Lord God, yet in this your fathers have blasphemed me, in that they have committed a trespass against me. 28 For when I had brought them into the Land, for the which I lifted up mine hand, to give it to them, than they saw every high hill, and all the thick trees, and they offered there their Sacrifices, and there they presented the provocation of their offering: there also they made their sweet savour, and poured out there their drink offerings. 29 Then I said unto them, what is the high place whereunto ye go? and the name thereof is called Bamah unto this day. 
Having spoken of the proceed between God and this People in Egypt, and the wilderness; we are come now to the passages, between them in the land of Canaan.  
For the Lords part he brought them into the Land, ver. 28. which is the only mercy mentioned, but it was such a mercy as included a multitude of mercies in it, for it was a land fl●wed with milk and honey, the glory of all lands, as twice you have it in this Chapter; and something of the goodness of this Land, you may see Deut. 8.7, 8, 9 and ch. 6.10, 11. it was the Land that God had lifted up his hand, and swore to give them, and he brought them into it, without the help of any other people, even by his own arm, for he destroyed the seven Nations in it, Act. 13.19. and he gave them the Lands of the Heathen, and they inherited the labour of the People, Psalm. 105.44. and why did the Lord bring them into this Land? the next verse shows, that they might observe his statutes, and keep his Laws. Which thing they did not, for 

1 They blasphemed him, vers. 27.  
2 They fell to Idolatry, vers. 28.  
3 They Persisted in it, vers. 29.    Yet in this your Fathers have blasphemed me. 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The Hebrew for yet in this, is moreover this, adhuc hoc. Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, even to this, they sinned and dealt ingratefully, not only till they came to Canaan, but in Canaan: they were not content with what they had done in Egypt, and the wilderness against me, but they continued in their wickedness, and added sin to sin, doing worse and worse daily.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Or Moreover in this, and so it notes some heinous and great offence, viz. what he mentions in the end of the verse.  Have blasphemed me. 

invectus est in aliquem atrocibus verbis, prebris affecit, contumeli●si in me fuerunt. Cal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Hebrew word signifies to revile with words, to reproach, and blaspheme. The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they provoked me, they were contumelious, disgracing me.  
The French, others, and our Translation have it blaspheme, which is to hurt the name or fame of any, and is a kind of evil speaking, derogating from the glory of God; quantum in ipsa est, God's glory or name in itself is inviolable, but blasphemy doth what it can to violate it.  
Aquinas makes it to consist, 
Blasphemia est attribuere deo quod ei non convenit: vel detrahere ab eo quod ei convenit.   
1 In attributing to God what is not congruous to him, as to say, he is the author of sin. He sees not, he hath forsaken the earth, Ezek. 8.12. he is like unto man, Psalm 50.21.  
2 In detracting from him what belongs unto him, as to deny his providence, his omniscience, his omnipotence; as can he provide a Table in the Wilderness? Psal. 78. ●9. if he should make windows in heaven could this thing be? 2 King. 7.2. to which may be added.  
3 The doing of such things as cause God's name to be blasphemed, as Rom. 2.24. the name of God is blasphemed among the Gentiles through you, as there is practical Atheism, Tit. 1.16. so practical blasphemy.  In that they have committed a Trespass, against me. 
The Hebrew is, In their prevaricating, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a prevarication against me. The doubling of the word intends the signification, and notes the greatness of their sin, and progress in their wickedness.  
The Vulgar is, seeing that despising they have despised me; 
Cum sprevissent me contemnentes. Quandile sesont desbonche contre moy Fr. Transcensio volens & contra conscientiam ex contemptu, temerita●e & contumacia Kirk. Inveh●nces in cultus me● veritatem.  The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notes such prevarication, and sinning, as hath the will in it: hence Piscator renders the words here, Prevaricati sunt contra me perfidissime, they have perfidiously sinned against me. They sinned not ignorantly, or of common infirmity, but with an high hand. Calvin saith it was Del●berata insolentia, dum ita improbe in deum surrexerunt, ac si conspuerent in ejus faciem. Jun. saith, their sin was speaking against the truth of God's worship, for when People fall to false worship, they will disparage, if not wholly despise the worship they had before; So then here we may understand, both their speaking against the true worship of God, and practising contrary thereunto.  
Obs. Wilful sinning is a Reproaching, a blaspheming of God, and provokes him greatly. In this your Fathers have blasphemed me, in that they have committed a trespass▪ against me, they have spoken against my worship, and run out to other ways which I forbade them, other sins they have committed which I could have winked at, but when they sinne wilfully, despising me, my Laws, my worship, they reproach, blaspheme, provoke me so, that they shall hear of it. Son of man go, and speak to the house of Israel, go and tell them how they have dealt with me, and how I take it. Such sins did deserve death, Num. 15.30, 31. The soul that doth aught presumptuously, whether he be born in the Land, or a stranger, the same reproacheth the Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it's the same word is here for Blasphemed, and may as well be rendered so as reproacheth (for he that reproacheth the Lord blasphemes him, and he that blasphemes him, reproacheth him, they are joined together, 2 King. 19.22.) and what then? That Soul shall be cut off from among his people, because he hath despised the word of the Lord, and hath broken his Commandment, that soul shall utterly be cut off. There was no mercy for those sinned in that manner, Heb. 10.26, 28. many I fear commit such trespasses in these days, by speaking against Providence, Ordinances, Scriptures, Angels, Christ, God himself, and so sin away mercy and their own souls at once. David prayed that God would keep him back from presumptuous sins, Psal. 19.13. and we had need do it, for there is that in our natures which carries us on strongly towards them, as much as they did him; remember what Solomon saith, Prov. 28. Happy is the man that feareth always, but he that hardeneth his heart, that presumeth, that is wilful, pertinacious, shall fall into mischief; into mischievous sins, into mischievous judgements, chap. 13.13. Who so despiseth the word shall be destroyed, but he that feareth the Commandment shall be rewarded; he that sleights the word and ways of God, destruction is his portion, but he that fears to violate the command of God, shall be rewarded, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall have peace, safety, a man by despising or fearing the word, & command of God, doth neither hurt the one nor advantage the other, but he may, he doth hurt or advantage himself▪ and that greatly.  28 Then they saw every high Hill, etc. 
In this verse, you have the Idolatry they fell into, when they came into the Land of Canaan, with the degrees thereof.  
First, Their Leaving of God, and looking unto the Hills, 
jis locis & arboribus quae prae caeteris erant insignes aliquid divinitatis in esse purabant Gentes. Ideo ibi idolis sacrificabant Mariana.  yea, every high hill, and all the thick trees, they gave liberty to their eyes to spy out places, suitable to their Idolatrous thoughts, on hills, and places beset with thick trees the Heathens worshipped, and their Hearts and eyes were towards such places.  
2 Their making Altars, and sacrificing there, they offered there their Sacrifices, etc. they should not have sacrificed any where, but in the place God appointed, which was first the Tabernacle, afterwards the Temple: but they spied out hills, groves, thickets, set up Altars, and sacrificed on them, those offerings which were peculiar unto God.  
3 Their Continuance and expencefulnesse therein, they offered Sacrifices, They poured out there their drink offerings.  
4 Their Content and delight they took therein, there also they made their sweet savour.  The provocation of their Offering. 
The Hebrew is, The indignation and anger of their Corban, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Korban omne donum significat quod ad sacros usus offertur, de pecoribus, frugibus aliisque rebus. Mincha Non tam late patet sed de frugibus terrae tantum in. elligitur.  that is, their approaching gift, or offering. Jun. hath it, irritamentum oblationis suae, the irritation of their oblation: Piscat. Oblationes irritantes, provoking oblations, because by them they did provoke God to anger, to judgements.  
There is a figure in these words, called Hyppalage, which is such a transposing of words, as that is said of one, which should be said of the other, as here, provocation of offerings, for Offerings provoking.  There also they made their sweet savour. 
The Original for sweet savour is, Reach nichochehem, The Odour of their rests, Odores grotos suos, their acceptable odours, when they had offered these, they thought the Lord smelled a sweet savour, was well pleased with them, and so rested in them, which fancied rest was pleasing to them, though it lasted not, neither had reality in it, for their incense or sweet savour, was a provocation to God.  
Obs. 1 That what the Lord promiseth he makes good, how difficult, or impossible soever it seems to man: The Lord had promised them Canaan, and how should they come to it? they were bondmen in Egypt, there is a red Sea, a vast wilderness between Egypt and Canaan, and beside, Canaan had strong men in it, sons of Anack, Cities walled and great, several Kings to oppose and keep them out, but notwithstanding all these difficulties, God having promised to bring them in, he did it, when I had brought them into the Land, for the which I lifted up my hand to give it to them; His hand that was lift up to confirm them, it should be done, was let out for the doing thereof, that hand could take away all doubts, could also take away all difficulties. There is nothing too hard for the Lord, he will work, and who shall, who can let it, Isa. 43.13. As he is gracious to Promise, so faithful and able to perform, and doth in due time make good whatever he hath promised, though it seem impossible: he said, a Virgin should bring forth, Isa. 7.14. and was it not made good? Mat. 1.18. that Abraham who was aged should have a Child; and his seed be as the stars of Heaven, and were not both made good? Gen. 21.2. Exod. 12.37. Numb. 11.21. not one word failed of all that God promised Moses, 1 King. 8.56. this should make us believe the promises of God, what ever flesh and blood objects.  
Obs. 2 men's habitations are given and assigned unto them of the Lord, I brought them into the Land, I gave it them. If men be removed from place to place, seated here or there, the hand of the Lord is in it, if they have commodious, pleasant gainful habitations, if they dwell safely under vines, and figtrees, as it is 1 King 4.25. it's the Lords doing, his providence disposed it so, and we should be thankful in and for our habitations, and mind the heavenly Canaan, and those mansions mentioned, Joh. 14.2. prepared for those do believe, and glorify God, out of which, when once we are possessed of them, we shall never be removed.  
Obs. 3 Circumstances of time and place do aggravate men's sins, and make them heinous. When I had brought them into the Land, than they saw every high hill, there they offered sacrifices, there they presented the provocation of their offerings, there they made their sweet savour, there they poured out their drink offerings, here be four there's, every one aggravating and accenting their sins. This was ingratitude with a witness, that the Lord should bring them into such a land as flowed with milk and honey, and they should bestow the milk and honey upon Idols, into such a land as was the glory of all lands, and they should defile it, and make it abominable, as it is, Jer. 2.7. I brought you into a plentiful Country, to eat the fruit thereof, and the goodness thereof, but when ye entered ye defiled my Land, & made mine heritage an abomination, This, this, made their sin exceeding sinful, and the Lord to set the emphasis upon it. There, in Canaan, the Land I espied out for them, they sinned; there, in Canaan, where I fulfilled my promise, made to their Fathers and them, they sinned, There, in Canaan, out of which I drove mighty Nations for their sakes, they sinned. There, in Canaan, the Land I chose to dwell in, they set up Altars, and diverted my Sacrifices, Offerings, and sweet savours unto them. There, where I looked they should have become an holy people unto me, they became like the Nations, and worse than the Nations round about them.  
Sinning after great mercies bestowed, and where they were bestowed, makes sin sinful above measure.  
Obs. 4 When men go out from God's truths, Ordinances, and ways of worship, they are restless, and run from opinion to opinion, and from one way to another: they saw every high hill, and all the thick trees, they ran from hill to hill, from tree to tree, and were not long satisfied any where, when they had found an hill pleased them, set up an Altar there, and sacrificed a while, they grow to dislike of that place, and that Altar, than they must to another hill, have another Altar, which had its time, and then that was left; and to the thick trees they go, and there they fall in with the worshippers, and ways there in practice, and so from Altar to Altar, from place to place, and not satisfied, Ezek. 16.29. and its just with God, that those men who go out from him, and off from the ways and forms of worship he hath prescribed (depriving him of his legislativenesse therein) should be given up unto restlessness of Spirit. This is abundantly verified among the Papists, where they run from Saint to Saint, from Altar to Altar, and from one order of Friars and Jesuits to another; yea, this hath been signally fulfilled amongst us, in our days; wherein many having left and cast off God's ways and worship, have run into variety of opinions and practices; they have seen every hill, every tree, every Altar, every way; and may it not be said as of the unclean spirits in the Gospel, they have walked in dry places, sought rest and found none? men's ways, opinions, intentions, are dry things, and have no rest in them. Only God's ways and Ordinances have virtue in them, to moisten, quicken, comfort, and satisfy us, Mic. 2.7. Do not my words do good to him that walketh uprightly? what ever the sickly fancies of men are, God's words and ways are good, and they only do good to the sons of men that walk uprightly, Prov. 10.29. The way of the Lord is strength to the upright, not to those turn aside to the whimsies, fancies, and wills of men.  
Obs. 5 That may be offensive and hateful to God, which men judge to be grateful and acceptable. They presented the provocation of their offerings, or provoking offerings; whom did they provoke? even the Lord, whom they concluded they greatly pleased; for it follows, there they made also their sweet savour; They made account their sweet savours would be sweet in the nostrils of God, but they were stinking, and loathsome, because not offered where they should have been offered, 
Suffitum quidebuerat esse benae fragrantiae reddiderint saetidum suis corruptelis. Calv.  nor as God had appointed, nor came from hearts believing and obedient. They were at great pains and charges in their sacrifices, offerings, sweet savours, and what was the issue of it? instead of pleasing, they provoked God. Amos 5.21, 22. I hate, I despise your feast days, and I will not smell in your solemn assemblies, though you offer met burnt offerings, and your meat offerings, I will not accept them, neither will I regard the peace offerings of your fat beasts. 24 Let judgement run down as waters, and righteousness as a mighty stream; they thought that notwithstanding all their injustice, that their sacrifices and services should be accepted, but God was so far from it, he despised and hated them; the like you have in Jer. 6.20. let us take heed lest we provoke God by our sacrifices, while we think we please him. If they be not from gracious hearts, tendered up in faith, according to rule, and for his glory, he will say as it is, Isa. 57.6. should I receive comfort in these?  29 Then I said unto them, What is the high place whereunto ye go? 
Here the Lord doth reprove them for, and seek to reclaim them from their Idolatry; you know that place I have chosen where my Tabernacle is, the Altar I have appointed for sacrifices: what is the high place whither ye go? 
Signific●t excelsum alta vel fanum in nemore erectum, Pradus. Aedificium quod cunque a terra exaltatum aut in loco excellentiori positum ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Shindl. Some search 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so make the lews guilty of bringing in this name & sum, erticus practice into the jewish worship from the Heathens.  what is it for? what do you there? why transgress you my statutes, and keep not to them? To this effect and purpose the Lord spoke by his Prophets unto them.  
The word for High place, is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that high, or the high place. Some think it an high Altar, or a Chapel built in a wood, or on an high hill. It was the practice of the Gentiles, upon hills, and under green trees, to build Altars with steps, or ascensions to go up by, which the Jews imitated contrary to command, for God had bid them to make an Altar of earth unto him, and where he should appoint and if of stone, it must not be of hewn stone, neither might his Altar have any steps, Exod. 20.24, 25, 26. Neither was the Altar of God ever called Bama, an high place, but Mizbeach, the Sacrificatory, or the place of slaying and sacrificing. But the Jews falling to Heathenish Customs, and practices, learned their names, and imposed them upon their Altars, called them Bamaes or Bamoths. When God therefore saith, What is the high place, or Bama, he doth reprove and upbraid them for their Idolatry; what madness is this in you, that you have forsaken the Temple and Altar of God, to go to the Bamaes, the high places, hills and trees of Heathens, that you prefer their ways before mine? what is it you find there, that you cannot keep your habitations, and content yourselves with what I have appointed you. Are the gods of the Nations, and their high places, better than the God of Israel and his Altar?  And the Name thereof is called Bamah unto this day. 
They desisted not from that Idolatrous name and practice they had taken up, but persisted therein, they had called those places Bamah, and would call them so still, they were tenacious of their superstitious opinions, names and ways, The high places remained till the days of Josiah, 2 Chron. 134.3.  
Obs. 1 Such is the perverseness of men's natures and spirits, that they are not context with what God in his infinite wisdom and goodness hath prescribed them in point of worship; what is the high place whereunto ye go? am not I your God? have not I given you an Altar? appointed Sacrifices, and told you where and how you must sacrifice? have not I accepted your Sacrifices, when brought according to my direction? why do you go out from me, and are not content with what is mine? This is the evil of man's nature, that it oft rejects what is divine, and chooses what is humane, it leaves the Creator's, and chooses the Creatur's. Jer. 2.13. my people have committed two great evils, they have forsaken me the fountain of living waters, and hewed them out Cisterns, broken Cisterns that can hold no water.  
Obs. 2 That Superstitious names, ways, and practices once taken up, are not easily laid down again: They had an high place called Bamah, and that high place they would go unto, and keep that name, though the Lord had oft reproved them for it, and not only that, but other high places also: when the Altar of Damascus, the Image of Jealousy, and Tammuz, were once admitted amongst them, they were not suddenly or easily removed again. Ephraim having taken up the names of Baalim, would not lay them aside, till God took them out of her mouth, Hos. 2.17. Are there not names amongst us, kept to this day, which sprung from gross Idolatry? Vorstegan tells you, that Sunday was so called from the Idol of the Sun, unto whose adoration it was dedicated; so Monday from the Idol of the Moon, Tuesday from the Idol Tuisco, Wednesday from the Idol Woden, Thursday from the Idol Thor, Friday from the Idol Friga, or Frea; and Saturday from the Idol Scatter, not Saturn. These were Saxon Idols, and they who gave the days their names, and dedicated them unto such Idols, sinned greatly; and it's not excusable that we keep their memory still alive, calling the days by such names, which are dishonourable to God and Scripture. The Rhemists disallow these names of the days, they say Sunday is an Heathenish calling, as all other of the week days be, some imposed after the names of Planets, as in the Romans time; some by the name of certain Idols that the Saxons did worship, and to which they dedicated their days before they were Christians, which names the Church used not.  Vers. 30 Wherefore say unto the house of Israel, thus saith the Lord God. Are ye polluted after the manner of your Fathers, and commit ye whoredom after their abominations? 31 For when ye offer your gifts, when ye make your Sons to pass through the fire, ye pollute yourselves with all your Idols, even unto this day: and shall I be enquired of by you, O House of Israel? As I live saith the Lord God I will not be inquired of by you. 32 And that which cometh into your mind, shall not be at all, that ye say, we will be as the Heathen, as the families of the Countries to serve wood and stone. 
Here you have besides the Prophet's Commission in the beginning of the 30. ver.  
1 An imputation of their wretched practices unto them, they followed the steps of their Fathers, they became Idolatrous like them, offering their gifts to Idols, they caused their children to pass through the fire, they persisted in their wickedness.  
2 Gods resolution and Oath not to have to do with them, shall I be inquired of by you? etc. v. 31.  
3 His frustration of their counsels and designs. Vers. 32. That which cometh, &c,  Are ye polluted after the manner of your fathers? 
The Elders of Israel that were in Babylon came to the Prophet to inquire of the Lord, touching the affairs of Jerusalem. The Lord commands the Prophet to ask them this question. Are ye polluted after the manner of your Fathers? intimating that they were, and therefore, their coming to the Prophet was but a pretence, and should speed accordingly.  
OEcolampad. reads the words thus, do ye not pollute yourselves in the way of your Fathers? 
An non in via patrum vestrorum vosmet polluitis. An non in via patrum vestrorum polluti estis. Vos majorum vestrorum moribus polluti.  Vatablus, are ye not polluted in the way of your Fathers? Castalio, hath it without an interrogation, you are polluted with the manners of your Ancestors; but it's best with the interrogation, for interrogationes vehementer affirmant. Interrogations in Scripture, sometimes serve for admiration, as Luke 1.34. How shall this be, seeing I know not man? sometimes for demonstration, Psal. 15.1. Lord who shall abide in thy Tabernacle, who shall dwell in thy holy hill? sometimes they are arguments of Doubting, as Luk. 1.18. saith Zachary, whereby shall I know this? for I am an Old man, and my wife well stricken in years? Sometimes they note indignation, as Exod. 10.3. How long wilt thou refuse to humble thyself before me? let my people go that they may serve me. Sometimes they hold out accusation, and exprobration, as Mal. 3.14. what profit is it that we have kept his Ordinances, and that we have walked mournfully, before the Lord of Hosts? here the interrogation notes, both indignation and exprobration, Are ye polluted after the manner of your Fathers? do ye live in their sins, and come to inquire of the Prophet, and of me by the Prophet? I am angry and cannot endure such vile pretences, and deep dissimulation.  And Commit ye whoredom after their Abominations? 
By Whoredom is meant idolatrizing, and wherein Idolatry resembles whoredom, hath formerly been hinted unto you, Chap. 6. v. 9 it's a violating the Covenant, between God and his People, which is called marriage, Jer. 3.14. Hos. 2.2. it is to go out from the true God to other gods, Deut. 31.16. it is to Sacrifice to Devils, Levit. 17.7. to mind wizzards, ch. 20.6. to seek after our own hearts, eyes, and inventions, Numb. 15.39. Psa. 106.39.  31 When ye offer your gifts. 
The Hebrew is, in elevating your gifts; by gifts in the 26 v. were understood their firstborn, but here gifts and firstborn are distinct. When you offer your gifts, when you make your sons pass through the fire.  
These Gifts were those other Oblations appointed in the Law, or what ever they voluntarily bestowed upon their Idols, as in Ezekiel 16.18, 19  When ye make your Sons to pass through the fire. 
Of these words something hath been said before in the 16. Chap. 20, 21. verses. I shall add a little.  
The Heathens were wont in times of public Calamity, 
Apud veteres in more, positum erat, ut in summis reipublicae calamitatibus, penes quos aut civitatis, aut gentis imperium esset, two liberorum carissimi ultoribus daemonibus jugulati, sanguinum quasi pretio publicum exitium pestemque redinaerent, qui vero cum ad sacrificium devovebantur, eos mysticis quibusdam ceremoniis adhibitis jugulabant. Euseb. de preparat. Evang. l. 1▪ Lactant. l 1. c, 21.  to sacrifice their Children, saith Euseb. And Lactantius tells of Pescennius Fertus, saying, that the Carthaginians did Sacrifice men to Saturn, and being overcome by Agathoeles King of the Sicilians, thinking their God was angry with them, they offered two hundred Noble men's Sons to pacify him. Sometimes they killed them, sometimes they drowned them, and sometimes they burned them.  
This practice of sacrificing their children, to pacify their provoked gods, some affirm to be taken up from Abraham's sacrificing of his Son, with which God was so well pleased, that he gave forth a large Eulogy of him for it. But it's not probable that it proceeded thence, for the Lord suffered not Abraham to do it, and prohibited by a severe law the doing of such a thing, viz. the sacrificing of their children to Idols, Leu. 20.2. It was more likely from the Devil in their Oracles, for Plutarch tells of the Lacedæmonians, who being greatly afflicted with the Plague, 
In paralellis. c. 66. Cited by Peter Mart. upon the Kings.  had an Answer from the Oracle of Apollo, that the Plague should cease, if they sacrificed a Virgin chosen out of the chief of the Nobility. Doubtless it was Satan put this into the Hearts of men, for he was a murderer from the beginning, and delighteth much in shedding of man's blood, especially in honour to himself, Psal. 106.37. for such sacrifices were to him and his. 
Tertul. in Scorpiaco.  Some sacrificed men to Diana; some to Mercury; some to Saturn, whom divers think and affirm to be Molech, the Idol the Jews sacrificed their Children unto. 
Vide Petrum Martyr in 2 King 3. Ainsworth in Leu. 18.21.  They admitted the Heathenish Idol, and the Heathenish practice, 2 King. 16.3. Ahaz made his Sons to pass through the fire, according to the abominations of the Heathen, and it was to Molech, that he, and others, made their Children pass through the fire unto, ch. 23.10. This Molech was a great brazen Idol, having a calf's head, and hands to receive whatever was offered, it being hollow, had seven distinct cavities in it. The 

1 For those offered fine flower.  
2 For those offered Turtles.  
3 For those offered A Sheep.  
4 For those offered A Ram.  
5 For those offered A Calf.  
6 For those offered An Ox.  
7 For those offered Their Children.    
For the Children offered, It is conceived they were burnt alive in that hollow place they were put into, or upon, or else they were put into the Arms of the Idol, and roasted to death in them; at the doing whereof, they made hideous noises with Kettles or Drums, that the screechings and cries of the Children might not be heard. 
Tam barbaros, tam immanes fuisse homines, ut particidium suum, id est tetrum & execrabile humano generi facimus sacrificium vocarent: quum teneras atque innocentes animas quae maxime est aetas parentibus dulcior, sine ullo respectu pietatis extinguerent, immanitatemque omnium bestiarum, quae tamen faetus suos amant, feritate fuperarent. O dementiam insanabilem, quid illis isti dii amplius facere possent si essent iratissimi quam faciunt propitii? quun● suos cultores patricidiis inquinant, orbitatibus mactant, humanis sensibus spoliant? Lactantius de falsa religio. l. 1.   And shall I be enquired of by you O house of Israel? etc. 
These words you had in the 3. v. they need not now to be opened, only there is Elders of Israel, and here it's O house of Israel.  
Obs. 1 The ways of our forefathers are not always to be trodden in and followed: are ye polluted after the manner of your fathers? and commit ye whoredom after their abominations? Here the Lord is angry with them, accuses and upbraids them for following their fathers. It's not always unlawful so to do. Josiah walked in all the ways of David his Father, and turned not aside to the right hand or to the left, 2 King. 22.2. so Hezekiah did according to all that David his Father did, chap. 18.3. men that are good, and walk in the ways of God they may be followed. Solomon commends them that walk in the way of Good men, and keep the paths of the righteous, Prov. 2.20. but when men forsake the ways of truth, mercy, and righteousness, fall to false worship, unjust, and unwarrantable practices, Children ought not to tread in their father's steps, if they do, they will pollute themselves, and provoke God against them, as these did here: forefathers are not to be followed in doctrine, worship, or manners, further than they follow the word and Christ. Paul that great Apostle would not have any to follow him, further than he followed Christ, 1 Corinthans 11.1. The Thessalonians followed Paul, Sylvanus, Timothy, but they followed the Lord also, and these men not otherwise than they followed him; if men will follow their fathers, they must see to it, that they were sound in the Faith, sound in their worship, and sound in their lives; for the exhortation is, Joh. 3. Ep. v. 11. To follow not that which is evil, but that which is good. He that doth good, is of God, he that doth evil hath not seen God, and Heb. 6.12. Be followers of them who through faith and patience inherit the promises.  
Obs. 2 That Children to uphold the customs and practices of their fathers, will part with things dear, and do unnaturally; especially if pretence of religion come in. The fathers of these in Babylon, they were Idolaters, they sacrificed their children to Idols, under pretence of the more acceptance, and to uphold such customs and doing of their Fathers; the children part with their dear and tender infants, do impious, unjust, and inhuman things, cause their little ones to pass through the fire to be burnt to ashes, in honour of their feigned and false Deities. Superstition and Idolatry make men unnatural. Beasts, will preserve their young, and venture their lives to save their little ones; 
Tantum religio potuit suadere malorum Quae pepper it saepe scelerosa atque impia facta. Nun satius est pecudum more vivere, quam deos tam impios, tam prophanos tam sanguinarios colere. Lact.  when men do willingly destroy theirs under pretence of religion; and put them to such Cruel tortures. The Papists do uphold the sinful ways of their forefathers at dear rates, and are unnatural in whipping of themselves. If these, and Jews did part with dear things to maintain the wicked ways of their fathers, and do unnaturally, unjustly, to keep them up, what condemnation will it be to us, if we will not part with things needful, do things Christian, and just to uphold true Religion, and uphold the lawful and godly practices of our forefathers? If they would part with their children and blood for maintenance of Idolatry, what should we think too dear for maintenance of the Gospel: people will part with dear things to maintain their opinions, even their modesty to uphold a conceit of perfection.  
Obs. 3. Hypocrisy so displeases God that he will have nothing to do with Hypocrites: These Elders, this house of Israel they polluted themselves in their Father's sins, they took up ways of false worship, and lived in the same to the day they came to inquire, and what saith God, shall I be enquired of by you, O house of Israel? you dissemble, act the Hypocrites part, and you provoke me, not only to refuse to hear you, but to swear against you, As I live I will not be enquired of by you; you come not in sincerity, but in subtlety, you pretend to walk in my ways, but you intent to follow your father's ways, you make as if you would worship me, but you mean to worship Idols; Ah you old Hypocrites, painted sepulchers, why come ye to me? I will not hear, answer, have to do with you. Hypocrites seem to do that they do not, 2 King. 17.33. they feared the Lord, and served their own Gods, that is, they seemed to fear him, but did not, for v. 34. it's said; They fear not the Lord. Hypocrites would join God and their own ways, or father's ways together, but it will not take with him, Mat. 6.24. No man can serve two Masters. The great Master of truth said this; and when men lean to their Father's ways, love them and Idols, they despise God and hate his ways. There is no truth in them, no Methaphysical Truth, their notions agree not with the mind of God; no Physical truth, there is no reality in their words or actions; No Moral Truth, their lives agree not with their professions. John Hus had the Devil pictured upon his , but he had Christ within; Hypocrites have the picture of Christ without, but the Devil within. Satan hath their hearts, or the greatest part of them, Hos. 10.2. Their heart is divided: now shall they be found faulty, he shall break down their Altars: God will not accept them, nor their Sacrifices, he will appear against them and their do.  
Labour therefore to be sincere, for the upright are his delight. Those regard iniquity in their hearts, who ever they be, what every they inquire and seek for at the hands of God, God will not hear them, but discover them, and give them the reward of Hypocrites.  32 And that which cometh into your mind, shall not be at all. 
The Hebrew runs thus, That which ascends upon the Spirit, by being shall not be; That is, your thoughts, purposes, Counsels, determinations, which are risen up in your heads, and hearts, and take impression there, have a being in them, they shall lose their being and come to nothing, you look upon them as having much essence in them, but they shall all vanish. Vulg. is, Neque cogitatio mentis vestrae fiet, the thought of the mind shall not be effected.  That ye say we will be as the Heathen. 
Here the thought of their heart is made known. These Elders of Israel considering the condition they were in, thought it best to cast off the God of Israel, and his worship, and to fall to the Gods of the Nations, and their worship, to cease from their Judaisme, and to turn to Gentilism. They thought the Gods of the Heathen dealt better with them, than the God of the Jews did with them. Or if their God were the God of all Nations, yet he shown more kindness to them, serving wood and stone, than he did to the Jewish People, who were tied up by strict Laws; burdened with a multitude of Sacrifices and Ceremonies, now spoiled, Captives, held under hard bondage, in danger of being cut off, for Zedekiahs' revolt and perfidiousness; whereas the Babylonians and Provinces belonged to them did prosper, were in safety and peace; and let the best be made of it, they knew that they must abide many years under the Babylonish yoke, therefore thought it the wisest course to become like the Heathens, to conform to their worship and manners, whereby they should be looked upon as of them, and not of Abraham; As men of Babylon, not of Zion; As Gentiles not Israelites; and so provide for their safety, peace, and Prosperity.  As the Families of the Country. 
They made account to cast off the worship of the God of Israel, which exposed them to reproach, hatred, and hard sufferings, and to give up themselves fully to their Gods, their worship, and observance of their Rites; they intended to incorporate and become one with the Babylonish race and brood, that so they might have a Babylonish happiness, and be free from the strokes of the God of Israel, under whom they suffered so much.  To serve wood and stone. 
That is, Gods or Idols made of wood and stone. See Deut. 29.7. chap. 4.28. There ye shall serve Gods, the work of men's hands, wood and stone.  
Obs. 1 How cunningly soever Hypocrites do carry their lewd and wicked designs, yet they are known to God, and he will discover them: These Elders of Israel were resolved to change their Religion, to be like the Heathen, and colour it over with coming to the Prophet, to inquire how things would proceed with them at Jerusalem; what Counsel he would give unto themselves, they would be ready to do it, whereas they never intended it. This the Lord saw, this he discovers, and uncases these dissembling Hypocrites. Herod pretended he would go and worship Christ, but his intent was to murder him, Matthew 2.8, 13. which God discovered.  
Obs. 2 There be rise, thoughts in men's hearts which are not of God; what they had in their heads or hearts, God owned not. Many in these days think, every motion they have in their hearts, minds, whatever riseth up there, is of God, and his Spirit, and therefore must be obeyed; hence it comes to pass that darkness is called light, and all vices are practised under the Notion of virtue; but corruptions, flesh, old man, Satan, have their operations in the hearts of the wicked always, and too oft in the Godly. 
Non omnis impulsus & enthusiasmus, continuo bonus est. Aecolam.  The Earth brings forth weeds of itself, and not corn, unless it be sown.  
Obs. 3 Carnal, Politic, men affect Religion as it serves their own interest. These Elders considering what Zedekiah and their Brethren had done at Jerusalem, revolted from Nabuchadnezzar; they feared hard measure now would befall them for their Jewish religion, and they resolved not to venture liberty, limbs, or life for that Religion, which had been a bondage, and burdensome unto them, and now might hazard all. They would now revolt from God and truth, and be as the Heathen, who prospered, were in peace and safety. Politicians think it weakness, foolishness, to suffer for Religion. They can change it at pleasure, and fall in with that hath most pomp and applause in the world. Upon this account many have fallen from Protestantisme to Popery, and from Christianity to Turkism. To save their skins they have parted with their Religions. Many men make use of Religion as Mariners of the winds, merely to serve their own ends; If Religion once cross them, they can cast it off, and fall in with those ways of worship do suit their humours and further their designs. Like children that having been held in by their Parents, bestow themselves upon any to obtain their own ends. These Elders saw their Law and worship were differing from the religion of the state where they were, and so exposed them to many inconveniences and dangers, they would therefore be of the state Religion, outwardly at least, complying with that, serving wood and stone.  
Obs. 4 God sometimes disappoints the designs and expectations of men, who intent, and resolve to forsake him, and provide for themselves by sinful and Idolatrous ways: That which cometh into your mind shall not be at all: You would be as the Heathens, but it shall not be. I will not only deny your desires, but dash your designs; you seek Heathens favour, and shall meet with Heavens frowns, and miss of your aims; you would be Babylonians, have the protection and blessing of Babylonish Gods, but my thoughts are cross to yours, that is in my mind shall stand, not what is in yours; that happiness you hope for in the ways and worship of Babylonians you shall not find. Men think by going out to the world, by conforming to base, vile superstition, and Idolatrous practices, to get much, but God in his infinite wisdom, and justice, disappoints them, as Demas and Judas.  Vers. 33 As I live saith the Lord God, surely with a mighty hand, and with a stretched out arm, and with fury poured out, will I rule over you. 
Having showed the ingratitude and untoward carriage of this People in Egypt, in the Wilderness, in Canaan, and their resolution to cast off God in Babylon; here gins the fourth general part of the chapter, viz. a denunciation of judgement for their Hypocrisy and other sins, together with promises of mercy extending to the 45. verse. In the ver. you have.  
1 God asserting his authority and power over this people who thought to cast him off, I will rule over you.  
2 The manner of his ruling over them, which is 

1 With Power.  
2 With Fury.    
3 The ratification of both, and that is by oath, As I live saith the Lord.  
Touching this Oath of God much hath been spoken already, in this and former chapters.  With a mighty hand. 
The Hebrew is Bejad chazakah, in, or with a strong hand, with a rigid hand, saith Castalio. By mighty hand here, is not simply meant God's power, but his power in punishing, so the plagues of Egypt were God's strong and mighty hand. God would punish them for their deal, and to that purpose, it should be visibly and openly, and therefore it follows.  With a stretched out arm. 
Sometimes the stretching out of God's arm, notes powerful and visible deliverance, Psal. 136.12. sometimes powerful and visible punishment, as here. In the inflicting of punishments, men stretch out their hands and arms, which here, after the manner of men is given to God.  With fury poured out. 
Of dealing in Fury, accomplishing fury, and pouring out fury. See before chap. 8.18.5.13.9.8.  Will I rule over you. 
Ruling imports sovereignty, authority, and power over others. Here the Genus by a Senecdoche is put for the species; the whole work of ruling, for punishing; and the sum of the words is this, you think by withdrawing from me and my worship, and by Babylonizing to secure yourselves, to escape danger and all punishment; but know assuredly, you are my subjects, I will not suffer you so to revolt from me, I will put forth mine hand, and mine arm, my fury, punishing you for your rebellions, and idolatries, so, that will you, nill you, me shall you acknowledge to be your Lord and Sovereign.  
Obs. 1 It's a vain thing to think of getting from under the dominion of God, and impossible to accomplish, these Elders thought. To withdraw from under the Laws and government of the God of Israel, and put themselves under the Babylonish Gods, and Babylonian government; but what saith God? I will rule over you, take what course you please; trans, orm yourselves into Heathenish manners, disperse yourselves into by-corners, villages, Towns, Cities; plant yourselves in what Province soever, of the King of Babylon's, use what policy you can to cast off my yoke, yet I will rule over you, for you cannot go from my presence, nor from my power. In the second Psalm the Great ones of the earth, thought to exempt themselves from the government of God and Christ. Let us break their bands asunder, and cast away their cords from us, but they were laughed to scorn and vexed for it, v. 3, 4, 5.  
Obs. 2 The untoward carriage of God's people, causes him to deal more sharply with them. rebelliousness in them produceth rigidness in him; Their treachery bred severity, With a mighty hand and fury poured out, will I rule over you. They thought to run from under him, and he held a stricter hand over them; They would not willingly obey as Sons, he made them obey as servants. When Servants run from their Masters, they bestir them, fetch them back with power, punish them severely for their fugitivenesse, and hold them harder to it than ever, so did the Lord by these, and made them know that he ruled in Babylon, as well as in Zion, and turned his golden Sceptre into an Iron rod, and put a yoke of Iron upon them. This is that the Lord told them in Moses days, that if they walked contrary to him, he would walk contrary unto them, and punish them seven times more; that is, rule over them with greater severity, Levit. 26. he would make his little finger heavier than his loins had been before.  
Obs. 3 God will punish those that shake off his worship to follow false ways, with visible & irresistible punishments. These Elders were upon terms of Apostatising from the God of Israel, about to leave his Tents, and to betake themselves to the Babylonish Temples; therefore the Lord swears he will rule over them with a stretched out arm (he would visibly punish them) and with Fury poured out; they should no more be able to withstand it, than a man can a great rain or flood. When subjects are upon rebelling, and would fall in with some other, this kindles his fury, causes him to punish them openly and irresistibly, Apostasy is a provoking sin. It's a reproach to God his truths, and ordinances. It's a violating of all former Promises, and engagements unto God; its high ingratitude and rebellion against God; it's a great scandal unto all the godly, especially the weak; it incourages, hardens, and justifies the wicked, it ruins souls, it gratifies Satan, and therefore exposes men to visible and unavoidable judgements. You know how God met with Julian and other Apostates since his time; that men should cast off God is wonder to heaven and earth, Jer. 2.12, 13. Be astonished O ye heavens at this, my people have forsaken me; and because they did so, Lions roared upon them, and laid them waste, v. 15. Egyptians took the crown from their head, v. 16, 17. It bred astonishment in Paul, that the Galatians were so soon removed from him, that called them into the grace of Christ, to another Gospel, Gal. 1.6. they had Apostatising Spirits, minding another Gospel, another Christ, another way to salvation than he delivered to them; And may it not be matter of astonishment to us, that many are so shaken, that they have cast off our God, our Christ, our Gospel, our Ordinances, and have found out another Gospel, another Christ, and another way to salvation than ever; But it is to be feared some remarkable and unavoidable judgements are near unto them. God hath no pleasure in those draw back, Heb. 10.38. They have cast off the thing that is good, the enemy shall pursue them, Hos. 8.3. These Elders have purposed to become like the Heathen, and God swore presently to punish them openly and irresistibly; what will he then do to those have actually withdrawn from him, and his ways, surely his wrath will smoak against them. Let us take heed in these declining times of falling away from God and his ways; Beware of Carnal policy, which was the thing here put these Elders upon it. Beware of Carnal Relations and unmortified lusts, which made Spira and Spalleto revolt so foully; beware of Promotion and greatness, which made H. the fourth of France to turn Papist; beware of false Teachers, corrupt opinions, which have made many among us to go so far from God and his ways. Keep innocency, count all the glory and greatness of the world as nothing: prise truth and the ways of God highly, cleave fully to Christ, live by faith, prove all things, and hold fast what is good, so shall there never be an evil heart in you of unbeleef, to departed from the living God.  Vers. 34 And I will bring you out from the people, and will gather you out of the Countries wherein ye are scattered, with a mighty hand, and with a stretched out arm, and with fury poured out. 
These words do hold out no good unto them, but declare that what they hoped to be a mercy, should prove a judgement. They thought that if they were scattered up and down, among the Babylonians, and quitted the Jewish worship, they should be safe, and live as happily as Babylonians; but God would not lose his right and privilege, he would rule over them, and here he shows the manner of it again, and that more fully, I will bring you out, etc.  I will bring you out from the people. 
Divers Expositors, by People or Nations, understand the Ammonites, Moabites, Tyrians, Egyptians, Idumeans, and Edomites, and cite the 40. of Jeremy, v. 11, 12. and the 43.7. and so make the Prophet to mean it of the Jews dispersed into those places upon the siege, spoiling and taking of Jerusalem by Nabuchadnezzar in the times of Jehoiachin, and Zedekiah; but our Prophet and these Elders being in Babylon, he speaks of the Babylonians among whom these captive Elders and Jews were dispersed, and sought to be like unto them that so they might be the safer, but God gathered them out from them, and would not suffer them to become Babylonians. Besides, this was in the seventh year of the Captivity, as appears vers. 1. of this chapter, and at that time Jerusalem stood, Zedekiah was reigning, and the people were not scattered into those Nations mentioned, for Zedekiah reigned eleven years, 2 Chro. 36.11. and nothing is said of any dispersion, when Jehoiachin was taken away, and Zedekiah set up. It's also further added here,  I will gather you out of the Countries wherein ye are scattered. 
He speaks of those were scattered at that time. There were many Provinces into which they had scattered, or were upon scattering themselves. Vatabl. sense is thus, I will gather you out of the Nations, inter quas est is captivi.  
Obs.  wicked men hid themselves, or shark for their own safety, God will find them out, and bring them forth to punishment. These Elders, and the rest of the Captives that were wicked, thought by lurking amongst the Babylonians, and conforming to them in state, and religious affairs, they should be safe and well, but saith the Lord, live were you will, shift for yourselves what you can, be as the Heathen, and carry it as close as may be, I will find you out, and bring you forth from them with strength, and punish you to purpose. God's eyes run to and fro throughout the earth, and he quickly spies where sinners lie hid, and brings them forth to justice at his pleasure, Amos 9.2, 3, 4. Though they dig into hell, thence shall mine hand take them, though they climb up to heaven, thence will I bring them down. Though they hid themselves in the top of Carmel, I will search and take them out thence, and though they be hid from my sight in the bottom of the Sea, thence will I command the Serpent, and he shall by't them: And though they go into captivity before their enemies, thence will I command the sword, and it shall slay them. The sense of these words is thus much, that whereas other creatures can shift and secure themselves from their enemies; the Coneys and creeping things by hideing themselves in the holes of the earth; the birds by flying up into the clouds and heavens, the beasts by running to the hills and woods, the fish by sinking down to the bottom of the sea; men that have offended God cannot secure themselves any where, Gods eyes are set upon them for evil, and his hand is against them, Isa. 28.15. they were at agreement with death and hell, and thought the overflowing scourge should not come unto them, but ver. 18. Your Covenant with death shall be disannulled, and your agreement with Hell shall not stand, when the overflowing scourge shall pass through, then shall ye be trodden down by it. Babel ascended above the height of the clouds, yet was brought down to hell, Isa. 14.14, 15. Jer. 51.53. the high places and hills, whither the Jews oft betook themselves, did not secure them, Jer. 12.12. let sinners hid themselves in any place, their sin will find them out, Numb. 32.23. they cannot escape the piercing eye, or punishing hand of God.  Vers. 35 And I will bring you into the wilderness of the people, and there will I plead with you face to face. 36 Like as I pleaded with your fathers in the wilderness of the Land of Egypt, so will I plead with you, saith the Lord God. 
These verses tell us, what God did with them after he had gathered them out of the Countries. He did two things.  
1 He brought them into a Wilderness.  
2 He pleaded with them there, and the manner of his pleading with them is set down.  

1 To be face to face.  
2 So as he pleaded with their fathers in the wilderness, of the land of Egypt.   Into the wilderness of the people. 
Not into Babylon which is called a Wilderness, chap. 19.13. for they were already in Babylon. Wilderness of the People, doth not signify desertum inter populos, but rather desertum a populis, as Rom. 1.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the resurrection of the dead, that is, by the resurrection from the dead: so into the wilderness of the people, imports into a wilderness from the people. Vatabl. saith, there was a wilderness between Chaldea and Judea, unto which the Lord alludes; as he brought their Fathers out of Egypt into Arabia deserta; so he would bring them out of Babylon, into that wilderness. Junius sense of this wilderness is, that God would bring them into such a place as all men would fly from, propter horriditatem & difficultatem soli. Others make the meaning of the words to be, that God would bring them into a most miserable estate; they thought they should be best of all if they turned Heathens, but this caused God to bring them into a worse condition than they were. I incline to take the words literally, rather than metaphorically, because he speaks of bringing and gathering them out from people and Countries, and bringing them into the wilderness, which notes motion from place to place; and this wilderness, is paralleled with that of the land of Egypt, which was real and not metaphorical.  There will I plead with you. 
Not only dispute and reason the case with you, 
Vltionem de vobis sumam J●nathan & R. David.  but also deal with you according to your sins. I will be revenged on you, I will execute my judgements upon you. As I punished your Fathers when they were in the wilderness for their sins: so will I punish you for your sins. They smarted for their murmuring, lusting, whoredom, Idolatry, rebellion, ingratitude, and so shall you for doing as your Fathers did.  Face to Face. 
The Rabbis being very propitious to their own Nation, interpret these words thus: 
Solus cum solis, sine arbittis', ne gentes videant saevas qua de vobis sumptu●us sum paenas, & laetentur. Rabb. David.  God alone, having them alone separate from the Nations, would punish them, that they might not see what punishment he laid upon them, and rejoice thereat; but the phrase notes, God's presence and visible manner of punishing them, so that it should be most evident to be the hand of God.  As I pleaded with your Fathers in the wilderness of the land of Egypt. 
How God pleaded with them in that wilderness which belonged to the Egyptians, let us search a little.  
1 He pleaded with them speedily, Numb. 25.1. the people began to commit whoredom with the daughters of Moab, and v. 4. the Lord bids Moses take all the heads of the people, and hang them up, here was quick work. So Exod. 32.7.10▪ Get thee down, the people have corrupted themselves, let me alone that my wrath may wax hot against them, and that I may consume them, ver. 28. There fell of the people that day about three thousand men.  
2 He pleaded with them severely, Numb. 21.6. The Lord sent fiery Serpents among the people, these bit them, so, that many died. Their venomous bitings did so inflame them, that they were in a manner burnt to death, which was a dreadful judgement: before Aaron could take his censer, put in incense, and make an atonement for the people, fourteen thousand and odd were destroyed by the plague, Numb. 16 46, 47, 49. which was both sudden and severe pleading with them.  
3 Immediately, he caused the earth to open her mouth, and to swallow up Corah, Dathan, and Abiram, them and all theirs, he sent fire and consumed the two hundred and fifty men that offered incense, Numb. 16.32, 33 35. and so were the fiery Serpents, the immediate hand of God.  
4 Openly, Numb. 25.4. Take all the heads of the People, and hang them up before the Lord against the sun. The Septuagint is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, make them examples.  
5 Strongly, They could not withstand his plead, his judgements, and strokes were unavoidable. Though Moses and Aaron interposed and pleaded hard with God for them, yet multitudes of them perished by the sword, plague, Serpents, fire, and earth. Thus God pleaded with their fathers, and so he would plead with them. Nothing secured their Fathers from his judgements, and nothing should secure them; Not Babylonians or Babylonish gods; not their Prophets or Priests, not Prayers or Tears. Their Fathers fell in the wilderness, and so should they; if not by the same judgements, yet by those were not much unlike, there should be an Analogy between them.  
Obs. 1 When men seek to avoid straits and dangers by sinful Policy, and ways unwarrantable, God meets with them, and brings them into greater straits and troubles. These Elders thought by becoming as the Heathens were, that they should free themselves from all the troubles and evils were like to come upon them for Zedekiahs' revolting from Nabuchadnezzar, but the Lord told them that he would bring them into a wilderness, where their condition should be very miserable, and worse than in Babylon, whatever they had suffered there for God and their religion: Jeroboam was in a straight about the people's sacrificing at Jerusalem; if they went up thither, he feared they would be so wrought upon, as to return to Rhehoboam, from whom they had fallen, and kill him. To expedite himself out of this straight, he took wicked Counsel, set up the Calves at Dan and Bethel, telling the People the journey to Jerusalem was too long, and tedious for them, they had God nearer to them, and might worship at an easier rate, 1 King 12. but for this sinful policy, and subtle design, God brought him into greater straits and difficulties, as you may see chap. 13.4. and the 14.6, 10, 11, 12. his hand was withered, heavy tidings denounced against him, and his house and his son died: Saul was in a great straight when the Philistims had invaded him, and God would not answer him, he would not wait in this case, leaving all to God, but runs into an unlawful practice to relieve himself, he consults with the Witch of Endor, and is brought into greater and worse straits than before, 1 Sam. 28.17, 18, 19, 20. men in our days have taken wrong courses to extricate themselves out of dangers and troubles, and hath not God brought them into a wilderness, into greater entanglements and worse perplexities than ever before? its good to wait upon God and keep his way, then if dangers and deaths do come, there is comfort, they find you in God's way, but if out of that, they are great evils in themselves, and your being out of God's way is worse than all.  
Obs. 2 That Gods punishments are his plead, when he visits men for their sins he pleads with them. Every rod of his hath a voice, and pleads for God; Quoties apparent aliqua signa irae Dei, ipse discertat nobiscum. God's strikeing are real plead, Isa. 66.16. by fire, and by his sword, will the Lord plead with all flesh. His punishments are arguments he uses to convince or confound sinners, and whatsoever punishments he inflicts upon any, they are just and righteous, for he never pleads an ill cause, they are judicia Dei, he is infinitely wise, and as he judgeth aright, so he executeth judgement righteously.  
Obs. 3 Those be like in sinning, must be like in suffering, like as I pleaded with your fathers in the wilderness of the Land of Egypt, so will I plead with you; These Jews were their Children, and did as their fathers had done. Their fathers shook off the God of Israel, and chose them an Egyptian god, Exod. 32.4. they mingled with the Heathen, and learned their works, Psal. 106.35. they polluted his Sabbaths, caused their children to pass through the fire, ver. 13. and 26. of this chap. and these their posterity, chose Babylonish gods, became as the Heathen, made their sons pass through the fire, and trod in their father's steps, v. 30, 31, 32.  Vers. 37. And I will cause you to pass under the rod, and I will bring you under the bond of the Covenant. 38 And I will purge out from among you the rebels, and them that transgress against me, I will bring them forth out of the Country where they sojourn, and they shall not enter into the land of Israel, and ye shall know that I am the Lord. 
God being in a judiciary way pleading with this people, here, he proceeds further in the manner thereof.  

1 He would examine and reduce them to their former state, ver. 37.  
2 He would make a Discrimination between them, ver. 38.   I will cause them to pass under the rod. 
The Hebrew word for Rod is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in this place, may signify either a Sceptre, as frequently it doth in Scripture, and is so rendered chap. 19.11, 14. or a Shepherd's staff or crook, which he useth among his sheep, so it is used Psalms 23.4. If it be taken the first way, the sense is this, that though they scattered themselves among the Babylonians, and put themselves under Heathenish power, yet the Lord would make them pass under the Rod, that is, come under his Kingly power, he would rule over them, they should still be his subjects. But of this he spoke in the 33. vers. therefore I conceive Rod here, is to be taken in the latter signification, that God would deal with them more pastor●tio, like a Shepherd or Herdsman, who were wont to number their Cattle with a wand or Rod, which is called passing under the Rod, Levit. 27.32. To this purpose is that of Jer. 33.13. In the Cities of the Mountains, in the Cities of the vale, and in the Cities of the South, and in the land of Benjamin, and in the places about Jerusalem, and in the Cities of Judah, shall the flocks pass again under the hands of him that telleth them. When the flocks went into the field or fold, and when they went out, their practice was to tell them by a Rod in their hand, and so they passed under the Rod. Hereunto Christ alludes, John 10.3. when he saith, he calleth his own sheep by name, and leadeth them out. The meaning then of the Lord here is, that he would take an exact account of them, tell them as a shepherd doth his flock, and see which were rotten, and which were sound.  
God's rod, are afflictions and judgements, as you may see Psal. 89.32. I will visit their transgressions, etc. Lamen. 3.1.  I will bring you under the bond of the Covenant; 
You think to break the bond of the covenant made between me and your Fathers, by becoming Babylonians, and ceasing to be my people, but it shall not be; I will keep the Covenant, and cause you to come under the bond of it, and perform that obedience I look for. The word for bond, is Masoreth from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obstringere ad obedientiam or paenam, to bind unto obedience or punishment; when men are in Covenant they are bound to obey, or to suffer if they disobey. Vatablus and others carry it thus: that God would deal with them as he had done with their fathers, that he would make a Covenant with these as he had done with them, and so make it another covenant, by which God would bind them up, and refer it to the Covenant made in Ezraes' days, but rather I conceive, the Lord intends the former Covevant, especially that mentioned, Ezekiel. 16.8. when God in a solemn manner took this People to be his in Moses' days, wherein he made good his Promise and Covenant with Abraham, and bound them unto him by the Law; The Covenant bound them from other gods and ways of worship.  And I will purge out from among you the Rebels. 
The Septuagint and Vulgar read the words, I will chase out; the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both to choose and purge, God would number them, distinguish them one from another, and then purge out those were rebellious, they should no longer be in his flock; but be discovered, and declared to the world what they were.  
By Rebels, he means those that cast off God and his works, and turned heathens.  I will bring them forth out of the Country where they sojourn, and they shall not enter into the Land, etc. 
The Hebrew is, Out of the Country of their sojournings, or peregrinations, I will bring them. Some make these words to point out those were then in Judea, whom God would bring forth, and not suffer to return any more, and not only them, but many of those were in Babylon before, God suffered not to return into the land of Israel: for if we understand these words of the return after the seventy years, as they must, long before that time were these Jews with Zedekiah brought out of the Land of their sojourning, and they with many others, were never suffered to enter into that land more; for here is a comparing of their return from the Babylonish Captivity, to that of their coming out of Egypt.  
Then they were brought into a Wilderness; where their carcases fell for their rebellions, and so never entered the promised Land: so here likewise God brought them into a wilderness, pleaded with, and consumed many of them, who by that means never returned to the land of Israel.  
Obs. 1 The Lord doth not only know, but takes special notice of his, and doth distinguish them from others. I will cause you to pass under the Rod; I will examine which are sheep, and which are goats, and will sever the one from the other; Christ knew his sheep, his little flock, from all the goats of the Mountains, the Bulls of Bashan, and wild beasts of the Forests. And God kn●w the good figs from the naughty, Jerem. 24. he manifested his love to the good, and displeasure to the bad. When he is in a judiciary way, he knows, owns, preserves his, and will not suffer any of them to perish, Ezek. 9 when the men appeared with slaughter-weapons in their hands, and execution was to be upon Jerusalem, the Lord made his to pass under the Rod, he numbered them, and set his mark upon them, that they might not perish in the common calamity. He put a difference between the precious and the vile, as a shepherd doth between sheep and goats, Mat. 25.32.  
Obs. 2 Though Gods People do go out from him, and violate the Covenant, yet he will not let them so go, but will look after them, and bring them under his Power. These here had transgressed the Covenant, broken the bonds, cast off the ways of God, thought to exempt themselves from his Rule over them, but saith the Lord, I will bring you under the bond of the Covenant; You shall be under my Power and Law; Though I suffer Babylonians, and other Nations to be sui juris, to wander where they will, to live as they list, yet it shall not be so with you, who are my People, with whom I am in Covenant, and to whom I must be faithful, what ever you are to me, and will be known to be your God and Sovereign. I will have account of you, and make you know you are under my bonds, and not Babylonish one's.  
Obs. 3 Gods deal with his is very different. He brings them under the bond of the Covenant, to see what they are, if they be Goats, wicked, he punishes them, and purges them out; if they be sheep, though they have gone astray, he pardons them, keeps them under the bond of the Covenant, and inables them to yield Covenant obedience; when God had made them pass under the Rod, and brought them under the bonds of the Covenant, made them know they were his People, though many of them were very wicked, he purged out the Rebels, and them that had transgressed against him.  
He turned the Goats out of the fold, and kept the Sheep in, he purged out the wicked by judgements and Death, and preserved the others, Mal. 3.17, 18. In that day when I make up my Jewels I will spare them, as a man spareth his own Son that serveth him, etc. so God shown his different deal between the Righteous and the Wicked, for chap 4.1, 2, 3. the Wicked being but stubble should be burnt, and be as ashes under the soles of the feet of the Righteous. The Righteous were Jewels, and therefore spared; the Wicked were stubble, and therefore destroyed.  
Obs. 4 Though the wicked be among the Godly, yet they shall not always be so, I will purge out from among you the Rebels, and them that transgress against me. There were rebels, great sinners, that were among the Israelites in the wilderness of Egypt, Corah, Dathan, and Abiram; others that would have gone back to Egypt; many that murmured, that fell to Idolatry, and committed whoredom with the Daughters of Moab; but God Purged them out, from amongst them, and the like he did here. It's God's method even here in this world oft times, to separate the wicked from the Godly, to fan out the chaff from the wheat, to burn the one, and preserve the other. In Sodom God made a separation, preserving Lot who was wheat, and burning the Sodomites who were chaff, with unquenchable fire. Isa. 1.25. I will turn my hand upon thee, and purely purge away thy dross, and take away all thy Tin. The Dross and Tin were the wicked amongst them, vers. 28.31. whom the Lord would take away, consume and burn with fire, not to be quenched. Now God's fan is in his hand, and he is purging both the English and Irish floor; yea, he is pulling up the pricking briars, and grieving Thorns, that his may not always be vexed by them, Ezek. 28.24.  
Obs. 5 Whatever men's thoughts are of the world, they are but sojourners therein. I will bring them out of the Land of their sojournings; Were it Canaan or Babylon. They were no more than sojourners. Wicked men think they are heirs too, owners and Lords of the earth, Psal. 49.11. Their inward thought is, that their houses shall continue for ever, and their dwelling places to all generations; they call their Lands after their own names. Men set their names upon what they conclude is their own. Let lands be good or bad, men are only sojourners in them. Godly men, who are said to inherit the earth, do it but for a season, they are pilgrims and sojourners here. David though King in Israel, yet acknowledgeth himself a Sojourner in Canaan, as all his Fathers were; they spent a few days therein, and so passed away, and this was his condition. Let us look so upon ourselves, and pass the time of our sojourning here in fear, 1 Pet. 1.17. and mind that City hath foundations, out of which if we be once possessed, we shall never be removed.  
Obs. 6 When God brings his into Canaan, he will shut out the wicked, they shall not enter into the Land of Israel. Others shall be brought in, but as for those would be as the world, as the Heathen, as Babylonians, they shall never come into Canaan. Canaan was a type of Heaven, and this exclusion of these wicked ones, represented the exclusion of ungodly ones out of Heaven. However good and bad are mingled together in this world, and oft in the Church, yet when God brings his to the heavenly Canaan, no unclean thing shall enter there, Rev. 22.27. There shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination or a lie. Many may cry and seek for entrance, as, those Mat. 7 22. and those foolish Virgins, Mat. 25.11, 12. but they shall in no wise, by no means enter; the unrighteous shall not inherit the kingdom of heaven, 1 Cor. 6.9. Dog's shall be shut out, Rev. 22.15.  
Obs. 7 Mercies and Judgements make God known experimentally, ye shall know that I am the Lord; God would purge out the Rebels from the obedient, there was mercy; keep them out of the land of Israel, there was Judgement; and by these God made them know him to be Jehovah, giving life to his promises, and breath to his threaten. The Rebels should know and acknowledge him to be Jehovah, being convinced with the equity of his judgements, and affected with the severity of them. The Godly should do it, being convinced and affected with the Nature, greatness, needfulness, and freeness of that Mercy. Judgement upon these Rebels was mercy to the godly; and mercy to the godly, was judgement to the Rebels; and both were brought to acknowledge the Lord, but specially the godly. Mercies and Judgements work most affectionately and effectually upon them; for it's said, ye shall know, ye that are purged, ye that shall come to the Land of Israel.  Vers. 39 As for you O house of Israel, Thus saith the Lord God, go ye, serve ye every man his Idols, and hereafter also, if ye will not hearken unto me: but pollute ye my holy name no more, with your gifts, and with your Idols. 
This Verse speaks fully to the Elders of Israel, that came to inquire of the Lord, yet were resolved in their hearts to be as the Heathen, and to serve wood and stone outwardly at least, seeing it is so saith God: go, serve every man his Idols, and pollute my name no more.  Go ye, serve every one his Idols. 
These words may be taken for an ironical concession, a yielding that which the Lord would not have done, which is frequent in Scripture, as Amos 4.4. Come to Bethel, and transgress at Gilgal, multiply transgression, Mat. 23.32. Fill ye up the measure of your Fathers, Eccl. 11.9. 1 King. 22, 15. 1 Cor. 15.32. Jer. 7.21. in all these places is an ironical concession, which the Scripture uses to affect men's consciences the more with the wickedness of their ways. So here: Go, serve your idols, God commands them not to serve Idols, than it had been lawful, but by this Ironical concession, would affect them more fully with the evil of their Idolatry, and so take them off therefrom: This is a good sense of the words, but they are rather a rejection of them, seeing you are such dissemblers, and have your hearts set upon Idols, go your ways, take your fill of them, and so the Lord utterly cast them off, and left them to perish.  And hereafter also, if ye will not hearken unto me. 
Sanctius thinks, here is a figure called Aposiopesis which is a sudden breaking off the Speech, with concealment of some special thing expected, as Luke 13.9. if it bear fruit; here is somewhat kept in, which any hearing the words expect, as if it bear fruit, it should not be cut down so 2 Sam. 5.8. whosoever getteth up to the gutter, and smiteth the Jebusites, the Lame, the blind, hated of David's soul: what then; here's no more, the speech is broken off, & something left to expectation which is given out, 1 Chron. 11.6. he shall be chief and Captain. Here seems something to be concealed, if ye will not hearken unto me, ye shall be scattered, cursed, or slain. But we may read the words thus, referring▪ and hereafter, to the former words, Go ye, serve ye every one his Idols even hereafter, and then read the other words thus, seeing you will not hearken unto me, or have not harkened unto me; and thus divers Expositors read them, and the sense lieth fair this way, Go, serve your Idols hereafter, seeing ye will not hearken unto me.  But pollute ye my holy name no more with your gifts, and with your Idols. 
The Hebrew is, And Pollute ye, which accords with the reading of the former words mentioned, you have pretended that by your Idols set up in my stead, and the gifts you have offered to them, or by them to me, that you have honoured my name, but by joining them and me together you have Polluted my name. I had rather you should be open Idolaters, then that by your hypocritical practices, dividing between me and your Idols, you should cause my Name to be polluted, and disgraced; either be perfect Idolaters, or perfectly for me, give not my glory to Idols, pretending you worship me.  My Holy Name. 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  In the Hebrew it is, The Name of my Holiness, so in Amos 2.7. Levit. 20.3. Ezek. 36.20. and in most places where mention is made of God's Holy Name: by Name is meant God's worship, Attributes and Titles, which are holy, or himself, as Sanctius affirms, who is holiness.  
Obs. 1 God doth Punish Hypocrites and Idolaters with spiritual judgements. Go ye, serve ye every one his Idols. The House of Israel, whom these Elders represented, were Hypocritical and Idolatrous, set upon Idols, and God gave them over to them. Ephraim was of this humour, thus leavened, and see how God dealt with him, Hos. 4.17. he is joined to Idols, let him alone: he likes and loves them, let him live, and die with them; and chap. 8.11. Ephraim hath made many Altars to sin, Altars shall be unto him to sin, he shall have Altars enough, he is greedy of them, and his greedy Appetite shall be answered; this was a spiritual plague, and judgement upon him, to be given up of God to his own hearts lusts.  
Obs. 2 Those that will not hear God, shall be rejected of God, which is dreadful; go ye, serve every man his Idol. I will have no more to do with you, my Temple, mine Altar, mine Ordinances, are no longer for you. None of you shall have my presence, worship, or acceptance; where men will not be reclaimed, they must be rejected. Here they would not hearken unto God, and therefore he bids them be gone, 2 King 17.15. They rejected his statutes, and his Covenant that he made with their Fathers, and his Testimonies which he testified against them, and they followed vanity, and became vain, and went after the Heathen, etc. therefore the Lord was very angry with Israel, and removed them out of his sight, vers. 18. only he left Judah; and because Judah would not be reclaimed, the Lord rejected all the seed of Israel, and cast them out of his sight, vers. 20. So in Jerem. 23. when they would not hearken to the Lord, who forbidden them their mocking of the true Prophets, and listening to false ones; what saith the Lord? therefore behold, I, even I, wi●● utterly forget you, and will forsake you and the City that I gave you, and your fathers, and cast you out of my presence, and I will bring an everlasting reproach upon you. When God rejects, its grievous. No sorer judgement can befall the sons of men. This David knew, and therefore advised his Son Solomon to keep close to God, if he did otherwise, God would cast him off for ever, 1 Chron. 28.9.  
Obs. 3 There is no halving, no dividing between God and idols, God and the Creature, in matters of Worship and Religion. Pollute ye my holy Name no more, with your gifts and with your idols. You join me and them together, thinking that I am pleased, honoured thereby, but I am provoked, and my holy name is polluted, I abhor such do. Seeing your Idols must have some honour, and I the rest. I will have none, get ye to your Idols, let them have all. I like it better that you should be wholly for them, then divide between me and them. I can brook no partner in my worship, I must have the whole heart, the whole soul, the whole body, and strength of all, else I will have none, 1 King. 18.21. when the People stood halting between two opinions, and were sometimes for God, and sometimes for Baal, it pleased neither God, nor Elijah; therefore saith the Prophet, How long will ye halt between two thoughts, or two branches (for Sagnish signifies ramum, a bow or twig) how long will ye be like a Bird, that touches upon one twig, and then upon another, and settles not upon either; so how long will ye be, looking one day towards God; another day towards Baal? do ye not yet see the evil of it? while ye stand thus in binio, ye provoke God; If God be God, follow him, and him fully, only, constantly, eternally; and if Baal be God, follow him so: you must follow but one. Christ hath told us, we cannot serve God and Mammon, God and the world, God and our bellies, God and our credit, God and our lusts. These are Masters command contrary things, and carry away from God.  
Obs. 4 The honour of God's name is dear unto him. Pollute ye not my holy name. Take God's Name for his worship, as it is Exod, 20.24. 2 Chron. 20.8. Mal. 1.6. or for his Attributes, as it is, Exod. 33.19. or for his Titles, as it is, Deut. 28.58. his Name is very dear unto him, which appears.  
1 In that he will not endure any mixture with his worship, or tender of any thing to him hath been in Idols service, the Babylonish gods, wood and stone, and the gifts offered to them, or by them to God, he would not admit.  
2 He counted it a disparagement to his name, to have half of them, and not all, and therefore would rather have them lay out all upon their Idols, than some upon him.  
3 He shows vehement affection and indignation upon this account, get ye to your Idols, be gone, pollute my name no more, out of my sight, I cannot endure it.  
4 He cares not for the perishing of their souls and bodies, in comparison of his name, go, ye serve Idols.  
God's name is exceeding dear unto him, he swears by it, Jer. 44.26. he sanctifies it being polluted, and will not suffer any blot or slain to lie upon it, Ezek. 36.23. he labours and works for the maintenance of it, when it is in danger, as you have it in this Chapter, vers. 9.14.22. rather than it shall suffer, he will defer his anger and judgements, Isa. 48.9. if false Prophets presumed to speak in his Name, not sent by him, he cut them off, Deut. 18.20. or laid heavy judgements upon them, Ezek. 13.9. who ever takes his Name in vain any way, he will not hold him guiltless, Exod. 20.7. and no marvel, for God's Name is his glory, Isa. 48.11. and men must give glory due unto his Name, Psalm 29.2. not any kind of glory, but that is proportionable to his Glory, even his glorious name, remembering what a magnificent Temple Solomon built, for the honour of his Name, 2 Chronicles 6.34.  Vers. 40 For in mine holy Mountain, in the Mountain of the height of Israel, saith the Lord God, there shall all the house of Israel, all of them in the Land serve me: There will I accept them, and there will I require your offerings, and the first fruits of your Oblations, with all your Holy things. 41 I will accept you with your sweet savour, when I bring you out from the People, and gather you out of the Countries wherein you have been scattered, and I will be sanctified in you before the Heathen. 
Now we are come to the gracious promises of God to this People, and here you have, 

1 A Promise of Reduction, which is employed in the 40. v. and expressed in the 41.  
2 Acceptation of them, and their services, v. 40. and 41.  
3 Sanctification of himself in them, v. 41.    
Antecedent to these promises is a description of the place, whither he would bring them, and where he would accept them, and that is in his Mountain, which is described 

1 From its Holiness.  
2 From its Height.    In my Holy Mountain. 
The Hebrew is, The Mountain of my holiness, as Vers. 39 the name of my holiness, so Jonah 2.4, 7. The Temple of thy Holinesst, Isa. 62.12. people of Holiness, Psal. 89.20. Oil of my holiness, Ps. 51.11. Spirit of thine holiness, Ps. 43.3. Hill of thy holiness, Ps. 68.5. Habitation of thy Holiness, in all these places you have the abstract, & it's rendered by the concrete, holy mountain, holy Name, holy Temple, holy People, holy Oil, holy Spirit, holy Hill, and holy Habitation. By Holy Mountain, he means Mount Zion, which is called the Hill of his Holiness, Psalm 2.6. There God recorded his name, set up Christ, and his Kingdom. By a Synecdoche holy mountain is put for Canaan, which prefigured the Church of God, in the times of the Gospel.  In the Mountain of the height of Israel. 
Of these words before, chap. 17.23. This is spoken, not because Zion was so high a mountain (for it was rather collis than Mons) but because of the honour and glory it had above all other Mountains, there was the holy City, the holy Temple, the holy Ordinances, and the holy God's habitation, Psal. 76.2.  There shall all the house of Israel. 
All that were purged from the Rebels and Transgressor's ver. 38. all that were true Israelites, Secundum carnem & spiritum, for such are described to be the dwellers in Gods holy Hill, Psalm 15. and not only those of the Jewish race, but even Gentiles, that should become Christians, and be spiritual Israelites, they should come to the Church, which should begin at Mount Zion, which represented the true Church.  All of them in the Land serve me. 
That land was Canaan, which being polluted with blood, Idols, and other Abominations, Psalms 106.37, 38, 39, 40. God abhorred it, and the People thereof, yea, his Sanctuary therein, Lamen. 2. 7. which caused him to lay it waste for seventy years, wherein he purged it from its filth and blood, Isa. 4.4. and them from their iniquities, Ezek. 36.33. and then brought them in to serve him.  
This expression is comprehensive, and imports their worshipping and obeying of God, Exod. 10.7. Let the men go, that they may serve the Lord their God, that is, worship him. Exod. 20.5. they must not serve Images, that is, worship them, but worship God; The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Septuagint do frequently express it by, signifies totum se addicere servitio alicujus, to give up ones self wholly to the service of any; so here, they should serve God wholly, worship him, and not any Idols, and his own ways, not their ways, and that in spirit and truth, 1 Sam. 12.24. serve him in truth, with all your heart, and with all humility of mind, Act. 20.19.  
It notes also to obey and do what he commands, as Josh. 22.5. Take diligent heed to do the Commandment and the law, which Moses the Servant of the Lord charged you, to love the Lord your God, and to walk in all his ways, and to keep his Commandments, and to cleave unto him, and to serve him with all your heart, and with all your soul, serving here, extends to all outward obedience, as well as worship.  
They shall serve me, that is, worship me as the only object of Divine worship, they shall obey me as their only King and Lord.  There will I accept them. 
The Hebrew is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 volam eos se. Montanus renders it, I will will them, when it refers to God, 
The Heb. root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is bene-velle favere, acceptare.  as here it imports.  
1 Pardoning and passing by, whatever formerly offended: 2 Sam. 24.23. when David would offer a sacrifice for his sin in numbering the People, and for stopping the Plague, saith Araunah, the Lord thy God accept thee, that is, pardon thy sin, and remove the judgement, Jer. 14.12. When they offer burnt offering, and an Oblation, I will not accept them, but I will consume them. Non-accepting, was Non-pardoning, and that appears most clearly, Levit. 1.4. He shall put his hand upon the head of the  offering, and it shall be accepted for him to make the atonement; The laying his hand upon the head of the Sacrifice, noted the laying of his sins upon the same, and it God accepted the Sacrifice, his sins were forgiven, and peace was made, but when he accepted it not, there was no pardon, no peace. When God therefore saith here, I will accept them; the sense is, he will pardon them.  
2 Approving, receiving, with favour and delight, Job 42.8. Him will I accept. God would hear and regard the prayer of Job for his three friends, Eccl. 9.7. Eat thy bread with joy, and drink thy Wine with a merry heart, for God now accepteth thy works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is well pleased with thee, and what thou hast done, so Psal. 149.4. The Lord taketh pleasure in his People, and this also is included here, I will accept them, that is, approve of, favour, and take delight in them. Vatabl. reads it, Benigniter eos complectar, or benevolentia prosequar: I will deal kindly with them, and pursue them with favours. The French is, illec iz seur seray propice, I will be Propitious to them; I will remember their sins no more, I will show them great kindness.  
Some render the words, There will I take pleasure in them. When they are come to my holy Mountain, to a Church state again, being purged from their sins, through my Grace; I will take pleasure in them, as a Husband in a Wife, as a Father in his Children.  There will I require your offerings, 
Formerly the Lord had refused their Offerings, and manifested his displeasure against them, and their offering, as Mal. 1.10. I have no Pleasure in you saith the Lord of Host, neither will I accept an Offering at your hands, see Amos 5.21, 22 Jer. 6. ●0. Isa. 66.3. ch. 1.11. but now he would be so fare from refusing, hating, and prohibiting of them, that he would call for them, and accept them.  Offerings. 
The Hebrew word for Offerings is, Terumah, which notes any Offering freely given to the Lord, and frequently it's put for the Heave-Offering, so called, because it was lifted up unto the Lord. If we take it in this sense, it's by a Senecdoche put for all their Offerings: but we may keep to the words as they are.  And the first fruits of your Oblations. 
The Hebrew is, Veeth reshith mashoshecem the beginning of your elevations. Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the first-fruits of your separations. The Vulg. is, initium decimarum vestrarum, the beginning of your tenths. Vatab. The first fruits of your gifts. The Jews say, they were to bring the first fruits of seven things only, viz. of Wheat, Barley, Grapes, Figgs, Pomegranates, Olives, and Dates; but God was to have whatever opened the womb first, of man or Beast, Exod. 13.2. which may also come in amongst first fruits.  
Oblations and Sacrifices do differ thus: that is properly an Oblation, which is offered etiamsi nihil circa oblatum fiat, though nothing be done to it, or about it; Sacrifices are offered, burr aliquid circa sacrificatum fit, something is done to it, and about it. The Sacrifice was to be killed, flayed, cut in pieces, or the like.  
By first fruits of Oblations, we may understand the principal and chief Oblations, for Reshith notes praecipuum, & prestantissimum, the choicest and most excellent, as well as primum the first; And Calvin interprets it, Florem, vel quod excellit in donis vestris, that which was the flower and excellency in your gifts. So Lavat. primitias munerum optima & pretiosissima vocat, the best and most precious things they had, he calls first fruits.  With all your holy things. 
The Hebrew is, In all your Sanctifications, Kodesh sometimes noted the Temple, or Sanctuary; sometimes their Sacrifices, sometimes their Festivities, and sometimes whatever was Dedicated to Divine worship. Here we may take it in the last sense, and so the French carry it, En toutes vos choses dediees. Vatab. likewise reads it, in omnibus sacris vestris, in all your holy things. Calvin expounds it, in toto cultu meo▪ in all my worship, and so the sense runs well with that before, I will require your offerings and the first fruits, i. e. The principal of your oblations, in all your dedications and holy things, and in all my worship. Some read the words; in omnibus rebus quas conserva veritis mihi, in all the things you shall prepare, set a part and conserve for me.  
If we read it with all your holy things, the sense is, that the sacrifices, Temple, Priests, Solemnities, and festivals should be restored.  Vers. 41 I will accept you with your sweet savour. 
Of Sweet Savour, or Savour of rest, as the Hebrew is, you heard in the 28. v. of this chapter, and in the 19 v. of the 16. Chapter. They should be pleasing and delightful unto God, as a sweet savour is unto man. They were wont when at Jerusalem to offer incense and sweet things unto God, and he accepted the same, and they should do it again after their return, and be accepted. Both they and their Sacrifices should be a sweet odour unto God, this and the like expressions in the old Testament the Apostle alludes unto, in Phil. 4.18. 2 Cor. 2.15. Eph. 5.2.  When I bring you out from the People, and gather them out of the Countries, etc. 
These words we had before in the 34. v. where they sounded judgement, but here mercy.  And I will be sanctified in you before the Heathen. 
The Hebrew is, I will sanctify myself, when sanctification refers to God, it imports,  
1 Vindication of his Name, being polluted and dishonoured by the Sons of men, as Ezek. 36.23. I will sanctify my great name which was profaned among the Heathen, which yet have profaned in the midst of them.  
2 Making himself known, and acknowledged to be holy, just, and powerful, so it's to be taken, Ezek. 28.22. They shall know that I am the Lord, when I shall have executed judgements in her, and shall be sanctified in her, so Levit. 10.3. by the fury and judgement upon Nadab, Abihu, God sanctified himself, he made himself known to be a holy, just, and dreadful Majesty.  
3. God's doing of that which redounds to his honour and praise, 
Laudabor propter meam erga vos misericordiam atque beneficentiam Piscator. Gentes laudabunt me propter liberationem vestram, Vatablus. Cum omnes nationes viderint vos a me esse liberatos sanctum me justum que judicabunt quod facerim quod promiseram. Maldon. Glorificabor, sanctus potens mirabilis predicabor. Pradus. So A Lapide, Pintus. Lavater  and thus divers interpreters take it in this place. I will bring you out of Babylon into your own Country, unite you into Church order, give you another Temple, with all the Ordinances of it, sanctify you by my word, and Spirit, cause you to worship me with pure worship, bringing me the best you have for Sacrifices, that so you may praise me for my goodness unto you, and the Nations, for the great things done for you. The Lords bringing them out of the countries where they were scattered, was a great work, and filled the Heavens with admiration, making them to say, The Lord hath done great things for them, Psalm 126.2. and the Jews also to say, The Lord hath done great things for us, v. 3. when the Jews were brought out of Egypt, it's said, Psa. 114.2. Judah was his Sanctuary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Sanctitatem ejus, or Sanctificatio ejus, and so the French read it, Juda fut sa sainctete, God separated them from the Egyptians, as these from the Babylonians, to inhabit their praises, and to be worshipped by them, and so they were his Sanctuary, and Sanctification.  
God doth Sanctify himself, when he doth vouchsafe a people manifestations of his goodness, wisdom, mercy, love, and faithfulness, and God is sanctified, when a people doth that is pleasing and acceptable to God.  
Numb. 20.12. Because ye believe not to sanctify me in the eyes of the children of Israel; unbeleef is a non- sanctifying of God, and believing is a sanctifying of him.  
Obs. 1 God accounts not Apostates and Idolaters, but those are true Israelites, to be his people, his Church: for in mine holy mountain there shall all the house of Israel be: those were Rebels, and would serve wood and stone, that would not hearken unto him, he purged out, and the house of Israel purged, must be in his holy mountain. God esteems those who are Godly, true Believers, Israelites indeed, to be his. There be none but such in the invisible Church, Rom. 11.26. Gal. 6.16. but in the visible, there be tares and wheat, yet God doth not reckon the tares to be wheat; they are Satan's not the Lords, Mat. 13.38. there be goats and sheep, yet the Lord reckons not the goats to be sheep, Matth. 25.33. Psal. 15.1. Lord who shall dwell in thy holy hill, he that walketh uprightly, and worketh, etc.  
Obs. 2  Gods people are scattered, he will bring them, and all of them, into, or unto Zion to serve him. In mine holy Mountain, etc. There shall all the house of Israel, all of them in the Land, serve me: God would bring them out of Babylon into Canaan, from Heathenish mountains to his holy Mountain, from the World and Synagogues of Satan into the true Church.  God hath any sheep, he will gather them, and all of them into his fold.  
These verses do speak and hold out Gods dealing with his People under Christ and the Gospel, wherein God would bring them from all Nations, to enjoy the great and good things provided for them, of which the Evangelical Prophet Isay speaks at large, chap. 60. so Zach. ch. 8.20, 21, 22. and hereof spoke our Lord Jesus Christ, when he said, John 10.16. Other sheep I have, which are not of this fold, them also I must bring, and they shall hear my voice. When the Prodigal was in a far Country, did not the Lord order things so, that he returned to his father's house? when the sheep was strayed and lost, did not the Lord seek it out, and bring it home to the fold? Luke 15. and did not Christ send out his Apostles into all Nations to gathet in those were given him of the Father? Mat. 28.19, 20.  
Obs. 3 The Lord is to be worshipped especially in Zion, in his holy Mountain, in the solemn assembly. There shall all the house of Israel serve me. It's not sinful to worship God any where, 1 Tim. 2.8. or alone, Matth. 6.6. but chief in the Congregation it should be, where his worship is publicly held forth, and with the harmoniousnesse of many spirits held up, where strangers may come in, and see, yea, say, God is here, 1 Cor. 14.25. For he is in the assembly of the Saints, Psalm. 89.7. This made the Prophet say, Isa. 2.23, it shall come to pass in the last days, that the mountain of the Lords house shall be established in the top of the Mountains, and shall be exalted above the hills, and all Nations shall flow unto it, and many people shall go and say, Come ye, and let us go up to the Mountain of the Lord, to the house of the God of Jacob, and he will teach us of his ways, and we will walk in his paths; But in our days this gracious prophecy hath been greatly crossed, for many have said, Come let us go from the Mountain of the Lord, from the house of the God of Jacob; Let us go to our own Mountain, follow our own Teachings, and walk in our own paths, but God hath made it evident, that their mounts, are mounts of Corruption, their Teachings Delusions, their paths crooked and cursed. Let us therefore take the Apostles counsel, Heb. 10 13, 24, 25. Let us hold fast the profession of our faith without wavering, and let us consider one another to provoke unto love, and to good works, not forsaking the assembling of ourselves together, as the manner of some is; Nor let us meet as the manner of some is, viz. to wickedness.  
Let us fulfil the Prophecy, call upon one another to go up to the Mountain of the Lord, etc. And say, he will teach us his ways, and we will walk in his paths.  
Obs. 4 In the Lord's mountain, in the Church, God will show favour and mercy to his people. There will I accept them, That is, pardon, approve of, and receive them; when we come to serve the Lord after his own way, in Gospel congregations, meeting in this name of Christ to know the mind of God, and glorify him, God is the Master of such assemblies, he dispenseth many mercies, and distributes sweetest comforts therein, Isa. 60.7. they shall come up w●th acceptance to mine Altar, is spoken of the Gospel times, men should come from several quarters to the Christian congregations with acceptance: God would meet them there, welcome them thither, there he would bless them see Jer. 31.12. Isa. 66.18. 2 Cor. 6. as every Christian, so every congregation is the Temple of the living God, therefore he told the Church of Corinth, he would dwell in them, be their God and father, and they should be his people, his Sons and Daughters; God would accept of them as a Father doth of his Children, take pleasure in them, and let out choice mercies unto them; When the Disciples were met, Jesus came to them, bestowed his peace and Spirit upon them. John 20.19.21, 22. and see what mercies they met with, who served him in his Temple, Rev. 7.15, 16, 17, 18.  
Obs. 5 Where the person is accepted of God, there the Actions and Sacrifices of that person are acceptable also. There I will accept them, and there will I require their offerings. In Zion God would accept the men, and in Zion he would accept their services. If Persons or Congregations be not accepted of God themselves, nothing they do or tender, is welcome unto him, Gen. 4.5. but if the parties be under Divine favour, their presents and duties are grateful, Isa. 56.6, 7. those that joined themselves to the Lord, and took hold of his Covenant. Them saith the Lord, Will I bring to my holy Mountain, and make them joyful in my house of prayer, their  offerings, and their Sacrifices shall be accepted upon mine Altar. They being in Covenant with God, and offering in Zion unto God, he was pleased with them and their offerings, Mal. 3.1, 3, 4. when Christ the messenger of the Covenant should come, refine them, and be delighted in by them, than should the offerings of Judah and Jerusalem be pleasant unto the Lord. God is desirous of the prayers, praises, and alms of a good man, who is reconciled unto him; they are sweet odours unto him; so they are call●d in the next verse. I will accept you with your sweet savour, or savour of rest; when God hath these, his spirit is at rest; being in a manner troubled when he hath them not. Hence prayers of the Godly are likened to incense, Psalm 141.2. their bounty, to the odour of a sweet smell, Phil. 4.18. and their praise is preferred before the sacrificing of an Ox, Psal. 69.31.  
Obs. 6 God must have the best tendered up to him in our Sacrifices and Service●, he cal●● for, and expects the best from his people. I require the first fruits of their Oblations; the chief, principal, and best you have, in all your holy ●hings. If God have lean, lank, lame, imperfect Sacrifices offered to him, it's a dishonour, and offends him, Mal. 1.8. if ye offer the blind for sacrifice, is it not evil? and if ye offer the Lame and sick, is it not evil? yes, it's very evil, it's extremely evil; the interrogation itself portends so much, and being a double interrogation, doubles the evil. What offer it to me? man wo●ld not accept of such offerings, go try, Offer it now unto thy Governor, that is brought unto me. Go tender it to him, will he be pleased with thee, or accept thy person? no, I know he will not, and if man, sorry, sinful man, like thyself will not accept such things, should I the great God do it? God is so far from accepting and showing favour in this kind, that he poureth out a curse upon him, that doth so, ver. 14. Cursed be the deceiver which hath in his flock a male, and voweth, and sacrificeth unto the Lord a corrupt thing: men think if they do something in religion, give God a Sacrifice, though it be blind, lame, sickly, they shall have a blessing; but see how the Lord brands them, they are deceivers▪ and whom do they deceive, not God, but themselves; for instead of a blessing they meet with a curse; such deal with God, cause him even then when he uses to be most propitious, to throw forth curses. Suitable hereunto, is that in Hos. 8.13. They Sacrifice flesh for the Sacrifices of mine offerings, and eat it; but the Lord accepts them not, now will he remember their iniquity, and visit their sins; if they did bring the best they had, yet they had no respect to God, but to their own bellies.  
Obs. 7 When the Lord brings his People out of a scattered, Captive condition, into Church order, he expects they should set up all his Ordinances. I will require your offerings, and the first fruits of your Oblations, with all your holy things: Circumcision, Passeover, Sacrifices, etc. Their being in Babylon was a representation of the Church's condition under Antichrist, and as than they being freed from the Babylonish Captivity, fell into the ways of worship formerly given out, so now Christians being brought out of spiritual Babylon should do the like: Neither let any say, those gifts are lost which the Churches once had, etc.  
Ezra 2.63. those Priests that were put from their places, because their Names were not found in the Genealogies, the Tirshatha or Governour said, They should not eat of the most holy things, till there stood up a Priest with the Urim, and with Thummim, that was never.  
They lost at the Babylonish captivity, 

1 The Ark with the Mercy Seat, and Cherubims.  
2 The fire from heaven.  
3 Sheimoh or Divine presence.  
4 The Urim and Thummim.  
5 The Spirit of Prophecy.    
These all were wanting in the Second Temple, yet they did not forbear to set up and use the Ordinances of God which formerly were appointed.  
Obs. 8 The Lord doth those things for his People, which makes him honourable amongst them and others. I will be sanctified in you before the Heathen; The mercy and kindness he shown them in bringing them out of Babylon, and restoring to them their former enjoyments, set them on work to praise the Lord, and made the Heathens acknowledge that God was faithful to them in keeping his promise.  Verse 42 And ye shall know that I am the Lord, when I shall bring you into the land of Israel, into the Country for the which I lifted up my hand, to give it to your fathers. 43 And there shall ye remember your ways, and all your do wherein ye have been defiled, and ye shall loathe yourselves in your own sight, for all your evils that ye have committed. 44 And ye shall know that I am the Lord, when I have wrought with you for my name's sake, not according to your wicked ways, nor according to your corrupt do, O ye house of Israel, saith the Lord God. 
In these verses you have the event and sequel of the Lords gracious deal with this People, in bringing them out of their Captivity into their own land again; which is, 

1 Experimental acknowledgement of God and his goodness unto them, v. 42.44.  
2 Con●●dera●ion of their former ways. v. 43.  
3 Humiliation and Repentance for them.    And ye shall know that I am the Lord. 
They knew the Lord by the works of creation, by the Prophets, by the severe judgements he had executed upon them, but that knowledge had not affected their hearts and brought them to fear, worship, and serve the Lord answerably; but now upon that great mercy of being delivered out of Babylon, which seemed a thing impossible to them. Ezek. 37.11. and being brought into Canaan, they should have such knowledge of God as should descend to their hearts, and cause them to hearken to, and honour him; they should know him practically, do his will; they should know him to be faithful in performing his Promises, powerful and gracious in doing greater things than they looked for, and so should set themselves to serve the Lord. Others knew him by his judgements, v. 38. which knowledge produced no real effects in their hearts and lives, but these by his mercies and goodness, which knowledge rested not in their heads, but was operative in their hearts, and extant in their lives, so knowing is to be taken, 1 Chron. 28.9.  When I shall bring you into the Land of Israel, etc. 
Of these words, or not much differing, you heard in the 28. verse. Though the Land of Israel were a fruitful Land, flowing with milk and honey, and so it was a great mercy to be brought in upon that account, yet that was not all. It was the Land of Promise, the inheritance of their fathers, and their repossession of it evidenced that they were their children, their heirs, the people of God.  
Obs. 1 Experimental knowledge of God, affects the heart, and makes obedient to his will▪ to worship▪ and honour God, which other knowledge doth not; What ever knowledge a man hath of God and his ways, without this, it's a form of knowledge, rather than knowledge itself, 1 John 2.4. He that saith I know him, and keepeth not his Commandments, is a Liar, and the Truth is not in him that is, he hath no true knowledge of God in him; for what he saith of love, ch. 5.3. This is the Love of God, that we keep his Commandments, that is true of knowledge, there is no right knowledge of God if ye keep not his Commandments. Hence saith the Lord, Isa. 1.3. Israel doth not know, and Jer. 4.22. ch. 8.7. my people know not the judgement of the Lord; they had the Law, the Prophets, yet they did not know, and why? they did not keep his Commandments. Violation of them is an argument men know not God; where works of iniquity are committed, there the knowledge of God is wanting, Hos. 5.4. the spirit of whoredoms is in the midst of them, and they have not known the Lord, and ch. 4.1. when there was no truth nor mercy in the Land, than there was no knowledge of God in it. When men are disobedient to the Commands of God, they are ignorant of God in their hearts, deny God in their lives, what ever knowledge they have of him in their heads; you may find it in holy writ, that as those do evil, are said not to know God, Jer. 9.3. so those that do good, are said to know him, Jer. 22.16. and pure religion, which is the right knowledge of God, is put upon doing, James 1.27. Daniel therefore tells us, that turning from iniquity, and so walking in the ways of God, is the way to understand truth, and so to know God, Dan. 9.13. and Christ hath affirmed it, that doing is the way to knowing, Joh. 7.17.  
Obs. 2 The Goodness, mercy, and kindness of God begets experimental knowledge of him in the hearts of men; Ye shall know that I am the Lord, when I shall bring you into the land of Israel. When God should knock off the Babylonish yoke, and replant them in Canaan; then their hearts should taste and be affected with the deal of God. Great mercies had great operations upon them, and made deep impressions in them; God teaches men by his works, experimental knowledge comes in that way; when his word is fulfilled in Promises or threats, in mercy, or judgement, than men come to know God. He is known by executing of judgement, Psal. 9.16. and known by his mercies, Psal. 19.20, 21, 22. It's one thing to hear of Physic, another to feel the workings of it in one's bowels. One thing to hear of Wine, another to find the virtue of it in the stomach. So it's one thing to hear of God and his mercies, another to taste of the loving kindness of God in his mercies, Psalms 34.8. taste and see that the Lord is good. God's goodness had bred experimental knowledge in David, and he could sensibly speak of it, and provoke others to partake of what he had.  Ver. 43 And there shall ye remember your ways. 
These words we had in the 16. chap. vers. 61. the word remember notes remembering with affection, so as to do something thereupon.  And all your do wherein ye have been defiled. 
The Septuagint reads the former words with a part of these, thus, There shall ye remember your ways, wherein ye have defiled yourselves, and leave out these words, all your do; but they are in the Hebr●w, and import their Idolatries, and other abominations. They corrupted God's worship, fell to Babylonish practices, and greatly defiled themselves.  And ye shall loathe yourselves in your own sight. 
In the sixth Chapter, vers. 9 were these words opened, where they are thus, They sh●l loathe themselves for the evils which they have committed in all their abominations. The Septuagint is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Aquil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Displicebitis vob●s. Theod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insensi critis. Sym. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  They shall smite their faces. Others you shall be displeased and wroth with yourselves. Symmachus hath it thus, you shall be little in your own eyes, for all the wickedn●sses ye have done; The meaning of the verse is, that they should seriously consider their ways, be ashamed of them, tru●ly repent of them; yea, so repent, as to judge themselves worthy to be cut off from being God's People, and to be made a curse.  
Obs. 1 ●ense of Mercies rather than of Judgements, makes sin bitter, and le●ds unto Repentance. Their Captivity and sad things they suffered therein, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & excindere & execrari significat. saith Maldona.  did not embitter their sin unto them, and break their hearts, but God's kindness in bringing them out of Babylon, into the Land of Israel, that prevailed with them, when they had received marvellous kindness from God, than they were marvellously affected, greatly ashamed of their ways, and loathed themselves. Mercies in Zion produced that which judgements in babylon did not. 
Quem vexatio non dat, dat beneficentia intellectum. Pradus.  Great mercies bestowed upon great sinners, do preach the Doctrine of repentance most effectually, convincing them strongly of their unworthy and vile carriages towards the Lord  
1 Sam. 24. David's kindness broke the heart of Saul, and made him to weep and say, Thou art more righteous than I, for thou hast rewarded me good, whereas I have rewarded thee evil. If humane favour hath such influence into a sinful heart, what hath Divine? Moses by his strokes fetched water out of a Rock, David by his kindness. God sometimes by his judgements humbles men, and brings them to repentance, but mostly by his mercies. The sweet influences of the Gospel have pierced deeper into sinners hearts, than the terrors of the Law.  
Obs. 2 When the Lord gathers up his People out of the world, and brings them into near relation to himself, into Canaan, and Church order, he looks they should review their former ways, and be much affected with them, and throughly repent for them. There shall ye remember your ways, and all your do, wherein, etc. When brought into Canaan, they were not only to eat the milk and honey, to behold the glory thereof, but they were to remember days of old, their sins in Babylon, compliances with Babylonians; how they had polluted themselves, and provoked the Lord, and thereupon to mourn kindly for their unkindnesses to him, who had showed such marvellous loving kindness unto them. When God brings men out of the World; now into Zion, gives them the Milk and Honey of the Gospel, shows them the glory thereof, than they look back, wonder at their wickedness, and loathe themselves for it, saying, who is like unto us in sin and wickedness, and who is like unto our God in grace and goodness, in pardon and forgiveness? Micah 7.18 when it shall please God to bring the Jews out of that Babylon they are now in; unto the true Canaan the Church of Christ, they will remember their iniquities, their bitter and bloody do against Christ, mourn and loathe themselves for the same, Zach. 12.10. Rev. 1.7.  
Obs. 3 Where repentance springs from sense of Love and kindness, as it is real and deep, so its secret and universal, they should, being brought into Canaan, not only remember their sins, but they should loathe themselves, be displeased so with themselves, that they should smite and abhor themselves, and that in their own sight, and for all the evils they had committed, when no eye saw them, they would spread all their sins before them, and in the sight and sense of them, be vile in their own eyes.  Vers. 44. And they shall know that I am the Lord. 
These words we had in the 42. v. wherein they were opened and expounded of an experimental knowledge.  When I have wrought with you for my Names sake. 
Of these words, see vers. 9.14.22. The Vulgar is, Cum benefecero, When I shall have done good to you. The Hebrew is, When I have done to you, or With you for my Name sake, That is, when I have dealt graciously and mercifully with you out of my free grace, and for the honour of my name.  Not according to your wicked ways. 
Of wicked abominations was spoken chap. 8.9. of wicked counsel, chap. 11.2. of Wicked way and ways, chap. 13.22.18.23. Those are wicked ways which lead from God, from truth, from just, honest, and good things. In such they had walked long, but God would not deal with them according to the wickedness of their ways. 
Significat aliquid ad imum usque, & funditus perdere corrumpere depravare quocunque id fiat modo sine medio.   Nor according to your corrupt do. 
The word for Corrupt is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to Corrupt even to the bottom, throughly, and such were they, they were not a Little corrupt, but totally corrupted, in their judgements, wills, affections, words and actions, they were like a corrupt spring, that sends forth nothing but corrupt waters, Ezek. 16.47. Thou wast corrupted more than they in all thy ways.  
Obs. 1 The Lord is gracious and merciful unto the Sons of men, deserving ill at his hands, he deals with them upon the account of his grace, not their deserts; What did their wicked ways and corrupt do deserve at his hands? but that he should have poured out his fury, and accomplish his anger upon them, as it is ch. 7.8. but he wrought with them for his Name sake, that is, out of his free grace and favour he spared them, he pardoned them, he delivered them out of Babylon, and brought them into Canaan. When God seethe nothing in the Creature to put him on to show mercy, he finds enough in his own Name, to provoke him thereunto; you have it four times in this chapter, thrice before, and here, that he wrought for his Name sake, whatever mercy this people had, it was from Divine favour, not their desert.  
If it was free Grace brought the Jews out of Babylon into Canaan, what is it but freeness, fullness, and riches of grace to bring men out of the world into the heavenly Canaan? Predestination, Calling, Justification, and Glorification, are acts of mere grace, and favour, Eph. 1.5. 2 Tim. 1.9. Rom. 3.24. ch. 8.30. 1 Pet. 5.10. All the Sons of men enjoy here, or expect hereafter, is from the bounty, favour, and mercy of God, Psalm 103.8, 9, 10, 11, 12. Luke 12.32. to attribute aught to our own wills or endeavours, is to derogate from God, and darken the glory of his name, and free grace.  
Obs. 2 God doth therefore deal graciously with sinners, that they may know him experimentally; Ye shall know that I am the Lord, when I have wrought with you for my Name sake, etc. God works, and so works, that he makes the hearts of men affected with his works▪ and to say, Psal. 86.8. Among the Gods there is none like unto thee, O Lord, neither are there any works like unto thy works, none so full of Glory, so full of grace and mercy, none so influential and operative upon the heart. It's God's scope and aim in doing good so freely, and fully as he doth, to make himself known to the hearts of his People, that so they may be knit to him, provoke them to admire him, and live more fully to him.  Vers. 45 Moreover, the word of the Lord came unto me, saying, 46 Son of Man, set thy face towards the South, and drop thy word toward the South, and Prophecy against the Forest of the South-field. 47 And say to the forest of the South: Hear the word of the Lord: Thus saith the Lord God, Behold, I will kindle a fire in thee, and it shall devour every green tree in thee, and every dry tree, the flaming flame shall not be quenched, and all faces from the South to the North shall be burnt therein. 48 And all flesh shall see, that I the Lord have kindled it: it shall not be quenched. 
These verses are the fifth general part of the chapter, viz. a parabolical Declaration of the destruction of Judea and Jerusalem.  
Some refer these words to the next Chapter, and make the beginning of that at the 45. v. of this.  
The 45. v. sets before us the Divine Authority of this Prophecy against the Jews, that were yet in Canaan, the Prophet received it from the Lord, it came from God to him, before it went out from him to men.  
In this 45. v. we have, 

1 The Compellation, Son of man, of which heretofore.  
2 A Command, to declare and utter the word he had received, set thy face, etc.    Set thy Face. 
Of this Expression in Chapter 4. 3, 7. ch. 6.2. ch. 13.17. 
Hac phrasi ostendit strenue precidandum ess●, ita ut nullis minis frangatur, nec so impediri sinat. Lavater.  dispose thyself to, and be undaunted in what thou art to Prophecy, and them thou art to Prophecy against: speak then like a man of God, and sent from God, not regarding the frowns or threats of any.  Towards the South. 
Babylon was North from Jerusalem, Jerem. 1.14. and our Prophet being there, and having declared the mind of God against those Elders came subtly to inquire of him, he is here commanded to set his face Towards the South, that was towards Jerusalem and Judea.  Drop thy word towards the South. 

The word for South, Aecolampad. renders Theinan. Junius dextram. Others Austrum, meridiem. The Hebrew is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the right hand, and jerusalem lay on the right hand, when in Mesopotamia they stood with their F●ces towards the East. Natuph est guttatim effundere vel emittere, 2 Sam. 2●. 10. Praeceptum auriculis he instill are memento. Hor. l. 1. Ep. 8. G●●ta cavat lapidem non vi sed saepe cadendo.  In the Hebrew is not thy word, but only thus, drop towards the South. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies the dropping of the Clouds or rain, which falls by drops, and metaphorically, is put for prophesying and preaching, and Vatablus saith, the Chaldy paraphrase hath it, vaticinare, Prophecy; and so it is expressed in the next words of this verse, Prophecy against the forest of the South, which are exegetical of what was before, Preaching or Prophesying is likened to rain or the droppings thereof.  
1 In respect of the flowing and succession of one drop after another, Judges 5.4. The Heavens dropped, the clouds also dropped water; So in Prophesying, there is one word, one truth after another, he that Prophesyeth, effundit verba.  
2 In respect of the influence thereof, the drops soak into the earth; so words have influence into men's ears and hearts, Deut. 32.2. My Doctrine shall drop as the Rain, my speech shall distil as the dew, as the small rain upon the tender herb, and as the showers upon the grass: as the reins and dews insinuate themselves into the grass and ground, so do words into the heads and hearts of men, Psal. 119.130. the entrance of thy word giveth light.  
3 In respect of the trouble and hurt, that oft reins and droppings produce, Prov. 27.15. A continual dropping in a very rainy day, and a contentious woman are alike, alike grievous, troublesome, wasting, and wearying; so Prophesying of judgements and destruction, is grievous and troubles much, it's like great rains and drops, 2 Chron. 34.25. my wrath shall be poured out upon this place: the Original is, shall drop upon this place, there should be a storm; and such great drops of God's wrath as should consume it.  Towards the South. 
The word here for South is, Dorom, quasi habitatio alta, because the Sun goeth high there, and after in the verse you have Negef for the South, the word signifies a dry place, and metonymically it's put for the South, because of the great heat of the Sun there, Judges 1.15. saith Achsah to Caleb her father, Thou hast given me Azatz hannegef, a South Land, that is, a Land of drought, give me springs of water.  Prophecy against the Forest of the South-Field. 
That is, against Jerusalem, and those that dwelled in Judea. The Hebrew for Forrest is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sylva a wood, and Judea or Jerusalem is compared to a Forest or wood.  
1 For the number of those in it; in a wood are a multitude of trees, Jer. 46.23. They shall cut down her forest, saith the Lord, though it cannot be searched because they are more than the Grasshoppers, and are innumerable; it's spoken of the People of Egypt; so they of ●udea were many.  
2 In a wood and forest, is no order, the trees stand confusedly; so now there was no order amongst them, all run into confusion, Micah 7.6. The Son dishonoureth the Father, the Daughter riseth up against her mother, the Daughter in Law, against the Mother in Law, a man's enemies are they of his own house.  
3 In a Forest, Trees are fruitless, or if fruitful, its wild fruit those trees bear, they are for the Axe and fire, Ezek. 15.6. such were the men in Judea, trees that bore no fruit, or evil fruit, Isa. 9.17. Every one is an Hypocrite, and an evil doer, and every mouth speaketh folly, see Mic. 7.3, 4.  
4 Forests and Woods are D●uns of Wild Beasts, Psalms 104.20. Jer. 5.6. and Jerusalem was full of Wild beasts, Zeph. 3.3, 4. Ezek. 22.25, 27. Mic. 3.10 Ezek. 7.23. The Land is full of bloody crimes, the City is full of violence, Jer. 7.9, 10, 11. There was Robbing, Murdering, and all Abominations.  
Obs. 1 When God calls men to Prophecy or Preach, they are to prepare for it, and undauntedly to proceed therein; Son of man, set thy face towards the South, and drop thy word, etc. He must fit himself for that work, and what ever he met with in the work, he must not be discouraged, but go on as one sent out, and commissioned by the Lord, thus did Peter and John, Act. 4.19, 20.  
Obs. 2 Gods word shall not be in vain, which is given out against hardhearted sinners. Drop thy word towards the South, and Prophecy against the Forest. They would not admit the Dews of the word for their good, they must feel the droppings of it, for their ruin: Men cannot keep the rain from falling upon the earth and rocks; Neither can they keep off the threats of God from falling upon them and theirs; and when they fall they will be terrible unto them, Isa. 55.10, 11. as the rain hath its end, when it falls, so hath the word he sends forth and causeth to be dropped; if he drop a word of wrath, that drop will eat into the most stony heart, and consume it at last, Zach. 1.6. God's words took hold of their fathers, the Prophets dropped out such terrible drops of judgement, as consumed them: Let Judea be as a Forest full of trees, and mighty ones too, if God once drop his word against it, down must these rees, Hos. 6.5. God hewed them by his Prophets, and slew them by the judgements of his mouth.  
Obs. 3 Gods Threats and Judgements are irrespective, and impartial. Prophecy against the Forest: The whole Forest and highest trees in it, as well as the Shrubs, and bushes. Wicked Cities and Countries are no other in God's account, than a Forest of wild and fruitless trees, which he lays his Axe unto, to cut down for the fire.  47 And say to the Forest of the South, thus saith the Lord, etc. 
After a Command of the Prophet to speak, and the forest to hear, you have the Parabolical declaration itself, of the destruction of Jerusalem; where you may take notice, 

1 Of the judgement, which is fire.  
2 The Author of it, I will kindle a fire.  
3 The Place where, in thee.  
4 The effect of this fire, it should devour every tree, both green and dry.  
5 The kind or manner of this fire, inextinguishable, the flaming flame shall not be quenched.    I will kindle a fire in thee. 
By fire is meant that warlike invasion by the Babylonians, who by sword, and what accompanied it, laid all waist.  Every green tree, and every dry tree. 
Jerome makes these to be Saints and Sinners; So some others expound the green tree of the Righteous, and dry Tree, of the Wicked, but Ezek. 9.4. the righteous mourned for all the abominations were in Jerusalem, and were marked that they might not be destroyed. It's better therefore to understand by green Tree, the rich and wealthy, the young and lusty, the high and mighty; and by the Dry Tree, the Old, Poor, and such as were underlings and inconsiderable; Or by them you may understand all sorts of People; as by green trees, and dry trees, all sorts of trees, in a forest or wood are meant.  The flaming flame shall not be quenched. 
The Hebrew is, The flame of flame, the duplication of the word, notes the intention of it, a vehement flame, such as should continue, and by no art, power, or policy be extinct, the affliction should be wonderful, sore, and lasting. The war begat famine, famine the plague, plague death, here was a flame of a flame. They strove by the Egyptians to quench that fire, but could not.  All faces from the South to the North shall be burnt therein. 
Not all destroyed, or be ashamed only, but all through fear, famine, and diseases, should appear as dry withered and burnt up, from one end of the land to the other.  
Obs. 1 The Lord sends fierce judgements upon his own People for their wickedness, which do consume all sorts of them. I will kindle a fire in thee; In thee Jerusalem, in thee Judea, who gloriest in thy Princes, in thy Nobles, in thy Soldiers, in thy Privileges, and Church-ship, which shall devour every green tree, and every dry tree; As a fire devours all before it, so do Gods judgements: Let houses be strong or weak, great or small, trees be green or dry, fire conquers them, and brings them to ashes; So doth God's judgements ruin People, be they high or low, weak or strong, rulers or subjects, and dries up the Spirits of those that are living, Lament. 4.8. Their visage is blacker than a Coal, they are not known in the streets, their skin cleaveth to their bones, it is withered, it is become like a stick.  
See Isa. 24.4.5, 6.  
Obs. 2 Gods judgements once begun, can not be stayed by the skill or power of the creature: The flaming fire shall not be quenched, they used all their Policy and Power to divert the Babylonians from coming, to remove them being come, but nothing prevailed. God's fires are not extinguishable by the Arts, Counsels, or strengths of men. As we cannot avoid his judgements threatened, so we cannot remove them inflicted; if he send a spirit of division among brethren, who can cast out that spirit; if he Commission the Sword to walk abroad, who can command it into the Scabbard again? And to keep home? If he cause a burning heat in the Body, who can quench that heat but himself?  Vers. 48. And all flesh shall see, that I the Lord have kindled it: it shall not be quenched. All flesh. 
By a Synecdoche of the genus or the species, flesh is put for men, and by all flesh, he intends the people in the Regions round about, and Chaldeans themselves.  Shall see. 
That is, shall acknowledge, that this war, this destructive judgement is not humane, but divine; When strange and dreadful things are done, men inquire into the causes. If Mountains be set on fire, fire and brimstone come down from heaven, they will see and say this is the hand of the Lord.  It shall not be quenched. 
God would continue the burning of this fire, till it had consumed what he had appointed to consumption. Not their Prayers, Tears, or blood, should extinguish it; he that kindled it, only could quench it, only he that calleth for, and causeth war, can cease wars.  
Obs. It's one main end of God's severe judgements upon Cities, Nations, and People, to make them know and acknowledge that he is the causer and continuer of them, yea, that they are unremovable without his hand.  Vers. 49 Then said I, Ah Lord God, They say of me, doth he not speak Parables? 
Here is the last part of the chapter, viz. a doleful conclusion of the Prophet, wherein he complains of the course and reproachful usage he had amongst the People, they mocked, and scoffed at him and his Parables, they told him they were dreams and fancies of his own; what did he tell them of the South, and Forest of the South field, of fire, and flaming flame, of green and dry trees, these were dark things, visions, and divinations of his own head, and as for them, they would not heed what he said; his words savoured more of man than of God, setting forth his wit more than any thing else.  Doth he not speak Parables? 
Jun. and Trem. have it, Nun est artifex parabolorum iste? Is not he an Artist in Parabolizing? Piscat. Anon excogitator parabolorum est? is he not a deviser of Parables? he vexes us with such things, gives us words we understand not.  
Obs. 1 The Prophets and messengers of God are subject to scorn and reproach, even from those they are sent unto, Jer. 18.18. 2 Chron. 36.16. Isa. 8.18.  
Obs. 2 When the messengers of God are burdened with the revile, scoffs and reproaches of men, their refuge is to go unto God, and ease themselves in his bosom, as the Prophet here doth.  
Obs. 3 When Prophecies and Preach are not pleasing to the people, they are not willing to understand what is delivered. They say, doth he not speak parables? they knew what fire, forest flame, green, and dry trees meant, but because it was a sad prophecy, and struck at their interests, they would not understand, they put off all as mystical and enigmatical.   

AN Exposition continued UPON THE PROPHECY OF EZEKIEL.  
CHAP. XXI.  Vers. 1 And the word of the came Lord unto me, saying, 2 Son of man, set thy face towards Jerusalem, and drop thy word toward the holy places, and Prophecy against the land of Israel. 3 And say to the Land of Israel, Thus saith the Lord, Behold, I am against thee, and will draw forth my sword out of his sheath, and will cut off from thee, the righteous and the wicked. 4 Seeing then that I will cut off from thee, the righteous and the wicked, therefore shall, my sword go forth out of his sheath, against all flesh, from the South to the North. 5 That all flesh may know that I the Lord, have drawn forth my Sword out of his sheath: It shall not return any more. 
IN this Chapter is a double Prophecy.  
One against the land of Israel, and what was therein, from the 1. v. to the 28.  
2 Another against the Ammonites, from the 28. to the end.  Ver. 1 And the word of the Lord came unto me, saying, 
The Hebrew for Came unto me, is, was unto me, that is, was put into me by divine inspiration; he spoke not of himself, but from God.  Vers. 2 Son of man set thy Face towards Jerusalem drop thy Word, and Prophecy. 
Of these words see the former Chapter, vers. 46. where they were spoken of.  Towards the Holy Places. 
The Temple which is put plurally, because of the several Partitions of it, the Sanctum, and Sanctum Sanctorum, with the buildings contigual to it, which the Jews esteemed holy.  
Here he shows what in the end of the former Chapter, he meant by the South, Forrest of the South, and South-field, viz. The land of Israel, Judea, and the Temple,  
Obs. Holiness of Places will not privilege unholy People. Sanctuaries are no protections against Divine justice. Canaan was the holy Land, Jerusalem the holy City, and the Temple, more Holy than both; yet Son of Man set thy face towards Jerusalem, and drop thy word toward the holy places, and prophecy against the Land of Israel, and say, thus saith the Lord, Behold, I am against thee, etc. I will bring the Babylonish Army upon thee; which shall utterly destroy thee.  Vers. 3 Behold I am against thee. 
Here was sad tidings to hear, that God was against Jerusalem, see chap. 5.8.  And will draw forth my Sword. 
By Sword is meant War, and the grievous evils accompany it, Leu. 26.33.  And will cut off from thee, the righteous and the wicked. 
The Septuagint reads the words otherwise, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I will destroy out of thee, the unjust and lawless; The Chaldy hath it, I will cause thy just ones to go out of thee, that I may destroy the wicked; but the Hebrew is, The righteous and the wicked: How this can be understood of a man truly righteous, I find not, for Psalm 5.12. The Lord blesseth the righteous, and compasseth him with favour as with a shield, if he cut him off, how doth he compass him with favour, and favour as a shield; how doth he protect him? Gen. 18.23, 25. Wilt thou destroy the righteous with the wicked? far be it from thee, shall not the Judge of the earth do right? said Abraham to God. He thought it an unjust and grievous evil that God should cut off the righteous and wicked together; and the truly righteous were marked, Ezek. 9.4. that they might not be slain. 
Junius. Piseat. polan.  Divers Expositors herefore, make the righteous here to be such as were reputed so, seemed to be so, but were not in truth so. Pradus saith, Vatem justos appell●sse per catachresin, eos qui tales videbantur, cum revera sontes essent, & supplicium mererentur, and so righteous is taken, Mat. 9.13. 
Mat 8.12 Luk. 2.48.  I am not come to call the righteous, etc. The holy Scripture speaks often according to the opinions and apprehensions are had of men, or what they have of themselves, Luke 18.9. the Pharisees thought themselves righteous, and were reputed so, but fell short of true righteousness. These were less wicked than others, and so appeared righteous.  Vers. 4 My Sword shall go forth out of his sheath against all flesh, from the South to the North. 
This verse is the same for substance, with vers. 47. of the Precedent Chapter; fire there is the same, with sword here, green tree, and dry tree, the same with righteous and wicked, the burning up of all faces from the North to the South, the same with the words, going out against all flesh.  Vers. 5. That all flesh may know, etc. 
All flesh was to be cut off in Judea, that all flesh in other lands might know the severe judgements of God.  
Obs. 1 That wars are the Lords; They come not without his Commission, he sends them, order them, and ends them at his pleasure. I will draw forth my Sword out of his sheath, My Sword. vers. 4. shall go forth against all flesh, from the South to the North, and vers. 5 it shall not return any more, i. e. Till it had accomplished the Lords will; Nabuchadnezzar and his Army was the sword, Babylon the sheath, God brought them out of their own Country, into the land of Israel, which he laid waste-from one end to the other, and then having finished the work of the Lord, he returned.  
Obs. 2 Outside righteousness doth not secure men from the judgements of God. I will cut off from thee, the righteous and the wicked: Such righteousness finds not favour with God. It's no better in his account than wickedness. Labour for true righteousness; What if Josiah fell in war, and other righteous ones have been cut off in public calamities, yet know, Mors illis non poena, sed gloria est.  
Obs. 3 From the 4. verse. The Lord is severe in his judgements at last; He bore long with the Jews, but now he would unsheathe his sword, and cut off the righteous and the wicked from the Land, yea, all flesh, from the South to the North.  
None should escape his stroke, he would find them out where ever hid.  
Obs. 4 From the 5. verse. That God's end in bringing judgements upon a Nation, is to make known his Power, Justice, and severity against sinners, and their sinful ways: that all flesh may know, that I the Lord have drawn forth my sword out of his sheath. There is a knowledge of God by his works, as well as by his word, and by his judgements, as well as by his mercies; When Nabuchadnezzar and his Army, the great Sword of God, should come and cut them down, all men should see and say, God is, etc.  Vers. 6 Sigh therefore thou Son of man with the breaking of thy loins, and with bitterness sigh before their eyes. 7 And it shall be when they say unto thee, wherefore sighest thou? that thou shalt answer, for the Tidings, because it cometh: and every heart shall melt, and all hands shall be feeble, and every spirit shall faint, and all knees shall be weak as water; Behold it cometh, and shall be brought to pass, saith the Lord God. 
Here is a Command laid upon the Prophet, which is to sigh. The manner of it is threefold.  

1 With breaking of loins.  
2 With Bitterness.  
3 Before their eyes.   With the breaking of thy Loins. 
Sigh as if thy loins were broken; Sigh greatly. It's suitable to that in Isa. 21.3. My Loins are filled with pain, pangs have taken hold upon me as the pangs of a woman that travaileth: a Woman in travail thinks her back broken, her loins loosed, and sighs grievously; yea, bitterly, as if herself, child, or both, were losing their lives; So should the Prophet sigh here, really not feignedly, deeply not superficially, bitterly, not to ease himself.  Before their eyes. 
How could this be, when as Ezekiel was in Babylon, and they at Jerusalem? It's probable there were some of Jerusalem, came to see and hear how things would go with them there, seeing they had lately revolted from Nabuchadnezzar, or if it were before the revolt▪ some might be there to bring the tribute they paid to the Babylonish King yearly.  
In the 7. vers. is the cause of this great sighing, laid down, which is double.  

1 Tidings, that is, of the Babylonish Army coming.  
2 The effects thereof, which are four. 

1 Melting of hearts.  
2 Feebleness of hands.  
3 Faintness of spirits.  
4 Weakness of knees.     
Such fear should possess them upon the Tidings of the Babylonish Armies approaching, as should make their rocky hearts melt, as Snow before the Sun, or fat of Lambs before the fire, and the hands, spirits, and knees, of their stoutest men to be feeble, faint, and weak; so that they should be inept unto all services, especially military ones.  
Obs. 1 The Goodness of the Lord towards a stubborn, wilful, perishing People, in that he will have the Prophet to see, what prophetical signs will do, when Prophetical threats did nothing: Sigh son of man, with the breaking of thy Loins, and with bitterness, etc. These were Prophetical sighs; representing unto them the great evils were coming upon them; that so they might consider: sigh in like manner for their sins, and prevent their destruction, or else certainly expect the same.  
God laid an heavy burden upon the Prophet, to sigh so.  
Obs. 2 Ill-tydings sinks the hearts and spirits of Hypocrites and wicked ones; When they hear of wars and great Forces coming against them, not only doth their mirth cease, but their hearts, hands, spirits, knees, fail them. When Nabuchadnezzar came, their hands were upon their loins, they knew not what to do, whither to go, where to hid themselves, Hath it not been so in Ireland?  
But Psal. 112.7. it's said of a godly man, He shall not be afraid of evil tidings, his heart is fixed, trusting in the Lord.  Vers. 8 Again, the word of the Lord came unto me, saying, 9 Son of man Prophecy and say, thus saith the Lord, say, a Sword, a Sword is sharpened, and also furbished. 10 It is sharpened to make a sore slaughter, it is furbished that it may glitter, should we then make mirth? It contemneth the rod of my Son as every tree. 11 And he hath given it to be furbished, that it may be handled: this sword is sharpened, and it is furbished to give it into the hand of the slayer. 12 Cry and howl, Son of man, for it shall be upon my people, it shall be upon all the Princes of Israel: Terrors by reason of the sword, shall be upon my people, smite therefore upon thy thigh. 13 Because it is a trial, and what if the sword contemn even the Rod? it shall be no more, saith the Lord God. 
The Lord had said before, he would unsheathe his sword, and now order the Prophet to cry out, a sword, a sword, and shows the approaching of it, for it was sharpened and furbished, he drew it out for service, to slay both people and Princes.  Vers. 9 A sword, a sword. 
By sword, you may understand all those judgements came with Nabuchadnezzar and his Army, or more specially, those warlike instruments, they prepared and brought with them. The word is doubled, propter vehementiam et certitudinem.  Is sharpened and also furbished. 
If it were blunt before, now it was whetted; if it was rusty, 
Splendour ensis politi terret Hosts.  now it's scoured. Now Nabuchadnezzar was ready with all his military preparations, sharp and shining, full of terror, and fit for execution.  10 It's sharpened to make a sore slaughter. 
Hebrew is, Ad jugulandum jugulationem, to kill a kill, that is, to make a great slaughter, it was both furbished, and sharpened, that it might terrify with its glistering, and cut more sorely with its sharpness.  
Obs. When God is bringing judgements upon a people, he will fit instruments for accomplishing of the same, and that to purpose: He will make that which is blunt, sharp; that is rusty, glittering; and those are spiritless, full of spirit; he can make one to chase ten, ten one hundred, and one hundred a thousand, his works shall never fail for want of instruments.  Should we then make mirth? 
The Hebrew is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel gaudebimus, shall we rejoice? Vatablus saith, Quomodo gaudebimus, and so Lavater. Piscator, An gaudebimus, shall we rejoice? no, in no case. So Pradus, O vel quomodo gauderemus.  
Obs. 1 Times of war and judgements, are no times for mirth: The Sword is unsheathed, it's whetted, its furbished, its approaching, should we then make mirth? that's as unseasonable as Snow in summer, and thunder in winter; that is a time for Fasting and Prayer, for Sackcloth and ashes, for judging ourselves, and rending our hearts; that's a time to mourn, and not to be merry, Isa. 22.12, 13, 14. In that day did the Lord God of Hosts call to weeping, and to mourning, and to baldness, and to girding with sackcloth, and behold, joy and gladness, slaying Oxen, and kill Sheep, eating flesh, and drinking wine, etc. And it was revealed in mine ears by the Lord of Hosts, surely this iniquity shall not be purged from you till ye die. It provokes God exceedingly, that man calls for mirth, when he calls for mourning.  
Obs. 2 The Godly and Faithful, both Ministers and People, are affected with judgements coming upon Church or State, should we then make mirth? Isa. 22.45. Look away from me, I will weep bitterly, labour not to comfort me, because of the spoiling of the daughter of my People; for it is a day of trouble and treading down, and of perplexity; So Jer. 9.1. Oh that my head were waters, and mine eyes a fountain of tears, etc. So Christ wept over Jerusalem, Luke 19.41, 43, 44. for the evils he saw coming.  It contemneth the Rod of my Son, as every Tree, 
These words are difficult. The Hebrew stands thus, The rod of my Son contemning every tree.  
The word Rod, shebot, some tender Tribe, and so make the sense to be the Tribe of Judah, the Son of God, which Nabuchadnezzar the sword of God, despised as every tree, but thus Tribe, Son, and every tree, do fall in to be the same.  
Others make the sense thus, This sword, the rod of my Son, viz. my people, I have appointed to punish them withal, and however they have been able to endure other rods, yet this is stronger than they, and shall not be broken or frustrated of its end, when I shall use it; this sense is not to be despised.  
As if by Son, Nabuchadnezzar be meant, who being armed with power, contemned every tree, the green tree, and the dry tree, the high and the low tree, all the men of the land of Israel? if Cyrus who delivered God's people, be styled but his servant, it were much that Nabuchadnezzar who destroyed them, should be called his Son.  
Others, Jun. and Pol. interpret the words of Christ, who is meant by Son; and rod, to be the sword in Christ's hand; he was resolved now to cut down every tree by his judgement, and to break this nation in pieces by the iron rod and sword, he had in his hand. The father speaks concerning his son to the Prophet, and the 11. v. strengtheners this interpretation: He hath given it to be furbished. Who is that he, but the Son? and who gave it into the hand of the slayer, but he? and that was Nabuchadnezzar.  
Obs. 1 Christ hath Rods and judgements in his hand, the rod of my Son. Christ is not all mercy, though full of mercy; the father hath committed all judgement unto him, Rev. 6.16. the Lamb hath wrath in him, as well as meekness, Christ is a Lion to tear in pieces; as well as a Samaritan, etc. Psal. 2.12.  
Obs. 2 When sinners profit not, but are worse under lesser judgements, this provokes Christ to bring forth more heavy judgements: The Rod of my Son, contemning every tree; Though they stood it out against other rods, they should not be able to do so against this; when the Axe comes to the root of Trees, they must down; a knife they may despise, but an Axe despises them.  
Obs. 3 Some judgements are so grievous, as they sweep away all; This rod despised every tree, the strongest Oaks, the tallest Cedars, the King, Princes, Nobles, Counsellors, Soldiers, Artificers, etc.  
Obs. 4 From the 11. v. Enemies cannot hurt unless they have power and furniture given them: The Sword was fitted for and given into the hand of the slayer, Nabuchadnezzar could not have stirred, destroyed a man in the Land of Israel, unless Christ had impoured him. Pilate had no power, but what was given him. No man or Nation hath power against another, unless they be armed from God or Christ. Had the Jews kept in with them, none should ever have harmed them.  Vers. 12 Cry and howl, Son of man. 
The word for Cry is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to cry out, propter angustiam & compressionem animi, Jer. 30.15. why criest thou for the affliction? afflictions straitened and pressed the spirit of Jacob, so that be cried out; you have the word in Ezek. 9.8. ch. 11.13. where it notes, crying from sorrow and pressure of mind.  Howle. 
Beasts do howl when pinched with hunger, or suffer some great misery. The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Abenacius, hath affinity with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, words, which signify night, 
Quando aliquis est in summa augustia ut fere ad nihilum redigatur & non habet preter noctem & tenebras molestiatum tu●e incipit ululare & plorare.  and reduction in a manner to nothing; and when men are encompassed with great calamities, and ready to perish, than they howl, Isa. 65 14. they shall cry for sorrow of heart, and howl for vexation of spirit: the Hebrew is, for breaking of spirit; when their spirits should be broken, and they ready to sink, and be ruined, than they should howl.  For it shall be upon my people. 
The Hebr. is, Hajetha, it hath been upon my People, its usual with the Hebrew, to put a praetertense, for the future, to signify the certainty of the thing, and so it's here. The French is, il est fait pour mon peuple, The Sword is made for my people, to eat their flesh and drink their blood.  Upon all the Princes of Israel. 
In the 11. Chapter 1. you have Princes of the People. The word there is Sar, whence our English word Sir, which is as much; as Prince or Lord, here its Princes of Israel, & the word is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nesiee from Nasa to prefer, lift up, set on high.  
Montanus hath it, in cunctis praelatis Israel, upon all the preferred one's of Israel. The Vulgar, In cunctis ducibus Israel, upon all the Dukes of Israel. Others, upon all the Princes.  Terrors by reason of the Sword. 
The word for Terrors is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is variously rendered; The Septuagint is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and refers it to all the Princes of Israel, dwelling or sojourning there.  
Theodoret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Those that dwell nigh me.  
The Vulgar is, qui fugerant, the sword shall be upon all the Princes and Potentate's that should fly.  
Montan. hath it, timores ob gladium, fears by reason of the sword.  
The French, Crainte de glaive, fear of the sword shall be upon my people.  
Castal. Terrores a gladio imminent populo meo, Terrors from the sword hang over the heads of my people.  
Vatablus, Pavores ingruent ab hoc gladio in Populum meum.  
Aecolampad. Formidines ad gladium erunt populo meo.  
So Piscat. Formidines propter gladium.  
Lavater, Terrores gladii erunt Populo meo.  
Junius and Polanus read the word thus, Detrusi in gladium sunt, saith one, erunt, saith the other, cum populo meo, and in the margin of your Bibles it is, So they are thrust down to the sword with my People; that is, the Princes shall far no better than the People, but together with them shall be cut off.  
The reading we have, I like best, and most Expositors agree in it, and so the word is rendered, Lam. 2.22. Jer. 6.25. The sword of the enemy, and fear is on every side.  Smite therefore upon thy thigh. 
In the 6 Chapter 11. v. the Lord commanded the Prophet to smite with his hand, stamp with his foot, and here to smite upon his thigh; which were gestures, to express grief and sorrow, 
Traxit ex intimo ventre suspirium, dentibus frendit, icit femur. Plautus in Truculento.  in great and sad calamities, Tundebant faemora palmis, they smote upon their thighs with their hands.  
Obs. 1 The Calamities of wars are matter of great mourning and sad gestures; cry, howl, smite upon thy thigh, Jer. 4.6, 7, 8. God would bring evil from the North upon them, Nabuchadnezzar the Lion was coming, for this gird you with sackcloth, lament, and howl.  
Obs. 2 The sword makes no distinction of Persons, it shall be upon my People, and upon all the Princes of Israel. They should find no more favour than others, not any, not the greatest of them, should be exempted from the evils of the sword, Jer. 52.10. the King of Babylon slew the Sons of Zedekiah before his eyes, he slew also all the Princes of Judah in Riblah. Then he put out the eyes of Zedekiah.  
Obs. 3 Times of war are times of fears, terrors, by reason of the sword shall be upon my People. The sword drawn is a terrible thing, Josh. 2.9. ch. 10.12. Jer. 15.8. chapter 46.3, 4, 5. chapter 49.24, 29. The sword is Magor-missobib, fear round about, it makes families, towns, Cities, Nations, to fear and tremble; when the sword is without, there is terror within, and such terror oft times as is destructive, Deut. 32.25. men's hearts meditate such terrors, as bereave them of their wits, senses, lives.  13 Because it is a trial. 
The word for Trial is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bochan, from Bachan to Prove, examine, Try. By the Septuagint here it's rendered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because it is justified. Aquila, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quia scrutatus est, because it hath searched out and examined them.  
Vulgar, Quia probatus est, it's a sword proved, and will do the work. Pagnine, qui ad probationem eductus est, it is brought forth to trial. Tygurin, Quoniam explorator est, because it is a Tryer. Others have it Trial, the sword and Terrors accompanying it, should be a Trial to them, and such a Trial as they never had, they had had the sword at their gates before, but had profitted little by it. Now they should find and feel the sword more glistering, sharp, and destructive than ever.  And what if the sword contemn even the Rod, it shall be no more. 
Interpreters are perplexed about these words, as they are in the Original, and what to make of them as translated, I know not. Those words, The Sword, and more, are not in the Text, and puzzle the sense. The Hebrew is thus, And what if also the Rod despising, hath not been, that is, what if the Rod heretofore or hitherto hath not been a despising rod, but rather despised; as Zedekiah and his Nobles despised the Oath and Covenant made with Nabuchadnezzar, chap. 17.16. yet now it should be a despising rod, and so it suits with that in the 10. v. The Rod of my Son, despising every tree: and that in the 12. ver. It shall be upon all the Princes of Israel; and with that in Habbakkuk, ch. 1.10.  
They shall scoff at the Kings, and the Princes shall be a scorn unto them, they shall deride every strong hold.  
Or thus, There is cause thou shouldest cry, howl, smite upon thy thigh, because the sword shall be a trial, and what also if it shall not be a despising Rod? if it be a trying Rod, there is cause enough to mourn, but it shall be a despising Rod, and so there is more cause to mourn. If this Rod make them not try their ways, repent, and turn, it shall be a Rod to despise the stoutest of them, and to destroy them.  
Obs. 1 That the judgements of God are Trials, they discover and make known what people are. The fire tries the metals, and declares what is good silver, good gold, and what is reprobate, Deut. 8.2. God kept them forty years in the wilderness, to prove them, and know what was in their hearts; the hard things they met with there, discovered some to be murmurers, some Idolaters, some Fornicators, some backsliders, Isa. 8.21. It shall come to pass, that when they shall be hungry, they shall fret themselves, and curse their King, and their God: when evil was upon them, than their wickedness appeared, so Jehoram, 2 King. 6.33. belched out his vileness in a time of distress, saying, this evil is of the Lord, what should I wait for the Lord any longer? he is a cruel God, destroys the people with famine, and puts them upon eating their own Children, therefore I'll wait no longer on him: When great winds are abroad, they tell you what trees are sound or rotten.  
Obs. 2 God tries before he destroys, Rods of Trial, come before Rods of destruction. When the sword is drawn, furbished, and whet, the Lord tries men thereby, whether they will consider their ways, repent and turn unto him, before he cut and destroy therewith. Tidings and terrors of the sword precede the strokes of it, Amos 4.6, 9 the Lord sent a famine amongst them, but they returned not unto him, he tried them what they would do, he looked for their return, 2 Chron. 7.13, 14. If I shut up heaven that there be no rain, or if I command the Locust to devour the Land, or if I send pestilence among my People, if my People which are called by my name, shall humble, etc. God tries his people by threaten, by bringing judgements near unto them, by inflicting lesser judgements upon them, before he makes an utter destruction of them, that they may learn righteousness, humble themselves, and so either prevent the judgements, or have them turned into mercies.  
Obs. 3 When rods of trial do us no good, then follows rods of Destruction, when the trying rod hath been despised, then comes the despising rod, the rod that will not regard young or old, high or low, Prince or People: At first God did lightly afflict Zebulun and Nepthali, but that being in vain, afterwards he afflicts them more grievously, Isa. 9.1. When Dimon profited not by her first strokes, God laid more upon her, Isa. 15.9. when smiting the lintel of the Door, and shaking the Posts, did not prevail, than did the Lord cut and slay with the Sword, Amos 9.1. If fear work not, he hath a pit, if that do it not, he hath a snare, Isa. 24.17, 18, when Paternal chastisements profit not, God hath destroying judgements: he will deal then with men, not as peccantes liberos, but hosts manifestos.  Vers. 14 Thou therefore son of man prophecy, and smite thine hands together, and let the sword be doubled the third time, the sword of the slain, it is the sword of the great men that are slain, which entereth into their privy Chambers. 15 I have set the point of the sword against all their Gates, that their hearts may faint, and their ruins be multiplied. Ah, it is made bright, it is wrapped up for the slaughter. 16 Go thee one way or other, either on the right hand, or on the left, whithersoever thy face is set. 17 I will also smite mine hands together, and I will cause my fury to rest, I the Lord have said it. 
The Instruments, causes, and end, of the sad judgements coming upon the Jews, being formerly declared, here the manner and circumstances thereof are laid down.  Smite thine hands together. 
The Hebrew is, Smite hand to hand, Caph notes the concavity and hollowness of any thing, and so the hollow and palm of the hand. Wither this smiting of hands imports sorrow or joy is questioned; some make it to signify joy, prefiguring the pleasure of God in executing judgement upon the Jews, but when smiting or clapping of hands is referred to the creature to express joy, other words are used, as Saphack, Job 27.23. Lam. 2.15. Macha, Psal. 98.8. Isa. 55.12. Takang or Takah, Psal. 47.1. Nehem. 3.19. Besides this, the Prophet was in a mourning frame, vers. 10. when the sword is coming should we then make mirth? and chap. 6.11. smiting with the hand, imported sorrow, and so I conceive it doth here; smite thine hands together, once, twice, thrice, oft, for the evils that are coming.  Let the sword be doubled the third time. 
The word for doubled is, Caphal, which signifies also to repeat, iterate, reply. The sense is, let the sword come the second and third time.  
Some read the words thus, iterabitur gladius tertio, The Sword shall come the third time.  
Others, iteretur gladius & tertietur, Let it be iterated and tertiated. Nabuchadnezzar had come twice before in Jehoiakims and Jehoiakins days, and after came in Zedekiahs', carrying him away to Babylon, and this is made the mind of the Lord in these words: but because two of these were passed, and the Lord speaks of the time to come, we may understand them of the sword of Nabuchadnezzar upon Zedekiah, 2 Chron. 36. of the sword of Johanan against Ishmael, and the Jews, for murdering Gedaliah, Jerem. 41. and the sword of Nebuzaradan when he laid all waste, carried all away, leaving only a few to be vine dressers and husbandmen Jer. 52.  
The doubling and trebling of the sword, may note the oft coming of it, so Vatablus, non semel, sed iterum atque iterum feriat, Let it come again and again, striking more deadly strokes.  The Sword of the slain. 
A Sword that is ready to slay, to slay the great ones, and to make great slaughter of them, when many are slain by the sword, that sword is the sword of the slain, or slaying sword.  It is the sword of the great men that are slain. 
It is a sword appointed to slay the great men, in the Hebr. it's in the singular number, the sword of the great man slain, or, of great slaying, l'e spees de grand occision, a sword that shall spare none.  Which entereth into their privy Chambers. 
The Hebrew is Hachodereth lahem. Cubiculans eyes, Chambering or lodging with them, Cheder is a Chamber, any secret close place, it notes the inwards of man's heart, or soul, Prov. 18.8. the Sword should enter into their chambers, into their bowels, and souls, the fear of it should possess them. The Septuagint express it thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thou shalt cast them into fear, or amazement; The sword shall first enter into the secret of your souls, and fill you with terrors, and after enter into your bodies, and take away your lives.  15 I have set the point of the Sword against all their Gates. 
The word for point is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which interpreters render, splendour, clamour, terror, slaughter, and these are all like the point ●f a sword to those are besieged; properly it notes the point or edge of the sword, which God set against all their Gates, their public gates of the City round about, and the pri●●re gates of their several houses, every where should the Sword be— both in City and Country, where they had Gates, any rule or power.  That their heart may faint. 
In times of great fears and dangers, men's hearts do often faint and fail them, when they have most need of heart, they are without hearts. God sent and set his sword for to dissolve, and melt their hearts, so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated to faint, signifies all their spirit, vigour, and courage, should be dissolved, and so they should be faint, feeble, heartless; the Septuagint is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That their heart might be hurt or wounded.  And their ruins be multiplied. 
In the Hebrew it is, To multiply offences, the Soldiers would offend them, the sword would offend them, their straits would offend them, the slain would offend them, they met with nothing but offences, at which they stumbling fell also. If we take the words passively as they stand, the meaning is, that their destructions might be many, that multitudes of them might fall.  It is wrapped up for the slaughter. 
This expression seems unsuitable for a sword, and Expositors are put to it to make out the meaning of it. The word is Meuttah from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Cover, cloth, put on, to hasten, and were better rendered, it is put on, or hastened for slaughter, then clothed or wrapped up for slaughter, its harsh to say clothed with the hilt, or wrapped up in the belt, Sanct. makes the clothing for slaughter, to be the fitting of it thereto.  Vers. 16 Go thee one way or other, either on the right hand, or on the, etc. 
Here by an Apostrophe the Lord speaks to the Sword, and under that to the Army of the Chaldeans, commissioning that and them to go through the Land of Judea, and to execute his pleasure. The words in the Hebrew run thus, Unite thyself, right hand thyself, put, or set thyself, lefthand thyself.  Whithersoever thy faces are prepared. 
That is sword, unite thyself to the Soldiers, Soldiers unite yourselves together, go the right hand, or left hand way, which you have most mind unto, which way your spirits incline you most to, only see to it, that you execute my pleasure upon all you meet. Be not afraid at what befell Senacherib when he went against Jerusalem, I was against him, but I am with you.  17 I will also smite my hands together. 
In this verse is God's approbation of what the Chaldeans sword and Army should do, They should conquer and destroy the Jewish Nation, and he would rejoice in it. Smiting of hands, before expressed grief, and here it's an expression of joy, so it's used chapter 25.6. It notes not only God's approbation of the Babylonians undertake, but his encouragement of them to that work, that so he might execute his vengeance upon them, and be at rest; as it follows,  I will cause my fury to rest. 
God's fury was stirred against them, and boiled in him, and when this fury should be poured out upon them by the Chaldeans Army, than should he be at ease; and comforted, as it is Ezek. 5.13. where these words were spoken to.  
Obs. 1 It's no new thing for the Prophets of the Lord to prophecy in Sackcloth: Ezekiel must Prophecy and smite his hands together, in token of mourning and heaviness, our Prophet was in sackcloth being a Captive in Babylon, seeing the sad judgements were coming upon Jerusalem; So Jeremy, Hosea, Joel, Amos, had mournful spirits, and Prophesied in Sackcloth, they smote their hands together, and dropped out sad things. The times were black in their days, they are not clear now, is not the sword coming the third time? is it not putting on for slaughter? shall not the Prophets mourn and smite their hands together?  
Obs. 2 Where the word prevails not to reform a people, there the judgements of God will come in, one after another, to the destruction of a People. Prophecy and let the sword be doubled the third time; He● had oft Prophesied, but there appeared no Repentance, no returning to God, therefore let the sword come again and again. Had they repent of their sins, God would have repent of the evils intended, Jer. 18.7, 8. but when People go on in their sins, God will go on in his judgements even to destruction, See Leviticus 26. 21, 22, 31, 32, 33, Deuteronomy 28.62.  
Obs. 3 When God will punish sinners for their wickedness, there is no hiding place to secure them from the stroke of God, be they great or mean ones; that is, the sword of the great men which entereth into their privy Chambers, what ever holes, recesses, vaults, hiding places, they had, the sword would find them out. God knows where men are when hid, and his hand can reach them as well as his eye see them; when the Syrians fled to Aphek to secure themselves from the Sword of Ahab, a wall fell upon twenty seven thousand, and slew them, 1 King 20.30. In times of danger men think of shifting for themselves, of hiding here and there, but what are Cities, Towers, Chambers, secret places? there is no safety in any of them, or any other place, See Amos 9.2, 3. the only safe hiding place, is in the secret place of the most high, Psalm 91.1. that is, in God himself, Psalm 119.114. Thou art my hiding place and shield, be wise then, foresee evil coming, and hid yourselves in this hiding place, Prov. 22.3. A prudent man foresees evil and hideth himself.  
Obs. 4 When the Lord intends the destruction of a people, he will order things accordingly. I have set the point of the sword against all your gates; Hereby all flying was prevented, and if they thought to stand and fight it out with the instruments he used, he made their hearts to faint, he threw stumbling blocks in their way, he multiplied their ruins; When the Lord is against a Nation, he besiedges them with evils; stops and shuts up all doors of hope, takes away their hearts, makes those things matter of ruin, they made account would be their refuge, Jer. 4.9. at that day the heart of the King shall perish, and the heart of the Princes, and the Priests shall be astonished, and the Prophets shall wonder, and why? the sword reached unto the soul.  
Obs. 5 It is the Lords Commission, encouragement, and Providence, which puts life into military undertake, and makes them successful: Go thee one way or other, to the right hand or to the left, God bid Nabuchadnezzar, the Army, and Sword go, had he not bid them go, been with them in their going, and ordered all their undertake, they had been vain and fruitless: Armies are but instruments, and if they do execution upon enemies, if they conquer and subdue, it is by the hand and power of God.  
Obs. 6 Execution of justice upon sinful persons and Nations, is pleasing and delightful unto God; He put on Nabuchadnezzar to go and destroy the Jewish Nation, and when he went, he smote his hands together at it, he rejoiced; by this means the Lord eased himself of his adversaries, as he speaks, Esay 1.24. rested from his fury, and comforted himself; they had pleased themselves in their sinnings, but wearied God thereby. Now God would please himself in punishing them for their sins, and weary them, yea, waste them with his judgements.  
Obs. 7 That which is matter of mourning unto man, is matter of joy unto God. This rises from the various sense of the phrase, smiting of hands, because the sword was come, therefore Ezek●e● was to smite his hands together, and manifest mourning and because it was to come, God would smite his hands together, and manifest Joy.  Vers. 18 The Word of the Lord came unto me again, saying, 19 Also thou Son of Man appoint thee two ways, that the Sword of the King of Babylon may come: both twain shall come forth out of one land: and choose thou a place, choose it at the head of the way, to the City. 20 Appoint a way that the sword may come to Rabbath of the Ammonites, and to Judah in Jerusalem the defenced. 21 For the King of Babylon stood at the parting of the way, at the head of the two ways to use divination: he made his Arrows bright, he consulted with images, he looked in the liver. 22 At his right hand was the divination for Jerusalem to appoint Captains, to open the mouth in the slaughter, to lift up the voice with shouting, to appoint battering rams against the Gates, to cast a mount, and to build a fort. 23 And it shall be unto them as a false divination in their sight, to them that have sworn oaths, but he will call to remembrance the iniquity, that they may be taken. 24 Therefore thou saith the Lord God, because ye have made your iniquity to be remembered, in that your transgressions are discovered, so that in all your do your sins do appear, because I say that ye are come to remembrance, ye shall be taken with the hand. 
These words do treat of Nebuchadnezars consultation about his military undertake, and the way he took to accomplish the same, viz. Divination, and the event thereof in respect of the Jews.  Appoint thee two ways. 
In the fourth chapter the Prophet was to portray out Jerusalem upon a tile, and to lay siege against it, here he is commanded to foretell the coming of the King of Babylon, not verbally but typically, by way of representation, and he must draw out upon the same tile, or some such thing, two ways; put before thee, or make unto thee, two ways.  That the Sword of the King of Babylon may come. 
Much was said before of the Sword, the drawing, sharpening, fourbishing, and slaughtering of it, and here is a plain discovery whose Sword it was, the sword of a King, and the King of Babylon.  Both twain shall come forth out of one land. 
These Two ways must come out of Babylon, he must first draw a line, and then branch it out into two, as a river runs a long tract in one Channel, and then divides itself into two.  Choose thou a place, choose it at the head of the way to the City. 
The Hebrew for Place is, Jad, vejad baree, elige manum saith Mantanus; Locum, saith Lavater; Latus, say others, Choose you the hand, side, or place, where the King of Babylon, having mustered up his Forces, may deliberate and consult what to do, whither to go, which way to take, let it be at the head of the way; where the beginning of the two ways was, that was the head of the way.  20 Appoint a way that the sword may come to Rabbath. 
Draw out one way leading to Rabbath, that so Nabuchadnezzar may see work for his sword there. Rabbath was the Royal City, and chief City of the Ammonites, 2 Sam. 12.26. who were the posterity of Ben-ammi the incestuous son of Lot, Genesis 19.38.  And to Judah in Jerusalem the defenced. 
That the Sword may come not only to the Ammonites, but also to the Jews which dwelled in Jerusalem, a City well fortified. Rabbath was strengthened by waters, 2 Sam. 12.27. and therefore was called the City of waters: but Jerusalem was compassed about with hills, Psalms 125.2. had strong Towers and Bulwarks, Psalms 48.12, 13. and was called a strong City, Psalm 31.21.  21 For the King of Babylon stood at the parting of the way, at the head of the two ways. 
Here is a praeter tense put for the future, the King of Babylon had not yet stood there, but he shall stand at the parting of the way, El-Em haderech, at the mother of the way, when a way divides into, or begets two ways, the Hebrew calls the first way, the mother of the other, and head of them, as here, the head of the two ways.  To use divination. 
He being doubtful what to do, whither to go, the right hand, or left hand way, should make a stand, where the way parted to consult, he thought it not meet to divide his Army, and to go both ways at once, to set upon two such great Cities, as Jerusalem and Rabbath, each of them would require his whole strength, and therefore he would try by divination to which of them he should go.  
The Hebrew is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 liksom kasem, ad divinandum divinationem, to divine a divination. The Septuagint is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to Prophecy a Prophecy. The Vulg. is, Querens divinationem, seeking a Divination. Vatablus,  divinando inquirat, That by divining he might inquire. Piscat. Ad consulendum divinationem, To consult a divination. The French, En demandant divination, in demanding a divination, and three kinds of Divinations are specified here, as it's conceived.  He made his Arrows bright. 
This is the first kind which Expositors call, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a divining by weapons, or rods. The Hebrew for Arrows is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies an Arrow or Knife, so called from cutting or dividing, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dividiate and cut in pieces. Some render it Arrows, as the manner of divining by them, was either by writing the names of Jerusalem upon one, and of Rabbath upon another, and then putting them with other Arrows into a quiver. The Arrow first drawn out with either of those names upon it, determined the case. If the Arrow with Jerusalem upon it was first drawn, than they went thither; if that with Rabbath upon it, than they went to Rabbath. Some affirm they made the Arrows to leap out of the quiver, by Magic Art, and that which leapt on the right hand led them to Jerusalem, that on the left hand to Rabbath. So the Septuagint render the words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ad faciendum ebullire virgam, to make the Rod spring forth. Others make the manner of this divining to be, by the Kings throwing up an Arrow into the Air, which if it fell on the right hand, they went the right hand way; if on the left hand, the left hand way. Others render the word Knives, and so the sense may run thus; he made bright his knives, to cut open the birds or Beasts that were to be Sacrificed; or take the word for Arrows or Knives, he made them bright, he scoured and polished them, that in the brightness of the Iron or steel▪ they might discern something to direct.  He consulted with Images. 
This is the second kind of Divination which he used; Shaal batteraphim, petiit in Teraphim, so is the Hebrew, and so rendered by Montanus, by Aecolamp. interrogavit Teraphim. He asked of, or consulted with Teraphims. This word Teraphim is oft used in the Old Testament, and is divers times Translated Images, whereas in the Hebrew its Teraphim, so you have it, Gen. 31.19, 34, 35. 1 Sam. 15.23. chap. 19.13, 16. Zach. 10.2. 2 King. 23, 24. its fit to inquire therefore what Teraphims were, not instruments of Brass to distinguish the minutes or parts of hours, nor Astrological Images made to speak, but as Shindler observes, Erant imagines fastae ad similitudinem corporis humani, ut in illis videant futura; They were Images made like men, to this end, that they might in or by them know things to come. So Kirkar saith of Taraph, that it is, Imago in qua futura videntur, & Teraphim hominum imagines ad suscipiendam virtutem superiorum; They were images of men, made to receive and communicate intelligence from Heaven about things to come. The Teraphim Michal laid in the room of David, was like unto a man, 1 Sam. 19 and that it was a divining Image, may appeat by that you find in Gen. 30.27. I have learned by experience saith Laban, that God hath blessed me for thy sake. The Hebrew is, Nichashti, auguratus sum, I have divined; he had his Teraphims by which he could do it, and its conceived by the learned, that Rachel stole away her Fathers Teraphims upon this ground, that he might not divine by them, which way she and Jacob were gone. The Septuagint, Zach. 10.2. calls the Teraphim, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Loquentes, and Hos. 3.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Declaratio, which the Targum renders, Mechoni annuntiantes; all which do show, that men held a divining virtue to be in their Teraphims, and so Nabuchadnezzar conceived, and therefore consulted with his Teraphims.  He looked in the Liver. 
This is the third kind of Divination, which the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, liver-looking, when they sacrificed, they opened the Sacrifice, and observed the inwards, and entrails exactly, especially the kidney, the heart, the milt, and the liver, whence they were called Extispices, and Aruspices, because they did it at the Altar. The Liver as Lavater saith, was Fons vaticinii, from thence they made their chiefest Divinations, if that were sound and good without blemish, they made successful Divinations thereupon, but if vitiated or dislocated, their Divinations were untoward and unhappy.  
Such Divinations as these mentioned, were unlawful, Deut. 18.10, 11. There shall not be found among you, any one that useth Divination, or an Observer of Times, etc. They are Abomination to the Lord, Divining in such ways, was a grievous sin, 1 Sam. 15.23. Chattath kesemmeri, Rebellion is as the sin of Divination, which is not countenanced by that Prov. 16.10. Divination is in the lips of the King; for so the Hebrew is, here the word divining is taken in a good sense, and is spoken of the King sitting in judgement, whom God would guide, so that he should find out the truth; for the next words are, his mouth transgresseth not in judgement. When the two Harlots was before Solomon, pleading each for the live child, and the truth was obscured by their pleading; God endued the King with a divining spirit, so that he found out the truth, and gave a divine sentence; but this makes nothing for the wicked Divinations here mentioned.  22 At his right hand was the Divination for Jerusalem. 
Here you have the issue of his Divinations, which determined him, being doubtful before, which way he should go, viz. the right hand way, and that was to Jerusalem. The Arrows, Images, and Livers, did all concur, according to their Divinations, that Nabuchadnezzar should go thither.  To appoint Captains. 
The word for Captains is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Carim, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Car, which signifies a Pasture, a Lamb, and battering Rams, which were military instruments, used in sieges, and so it was rendered, Ezek. 4.2. and so it's rendered in the latter part of this Verse, where it's said, to appoint battering rams against the Gates; but because the word is twice in the vers. it's rendered in the first place Captains; For the word signifies the heads, and chief men of an Army, so you have it, 2 King 11.4, 19 The King having consulted now fell to Action, and appointed Captains to lead the Army to Jerusalem.  To open the mouth in the slaughter. 
It may be read to open the mouth to slaughter, so Montan. Lavater and Vatablus read the words, and the sense is, the Captains should exhort, and stir them up to kill and slay their enemies; Or if you will, take opening the mouth here, for making a breach in the wall. For slaughter. Vid. Junium. The Captains should come close, besiege the City, make a breach, enter, and slay, and in their entrance and slaying, should open their mouths, and make shouting; as follows,  To lift up the voice with shouting. 
When great exploits are attempted by men against their enemies, oft they shout, and make a great noise, that so they may daunt and terrify them. Doubtless the Clamour and shouts of these barbarous Babylonians, did much perplex the Jews, made their hearts faint and hands feeble; to see the Mounts. Forts, and Battering rams at their gates, could not ut trouble them; but when they made breaches in their walls, entered and slew men with shouting, this affrighted them and sunk their spirits. They afflicted Jerusalem with shouting, and the Lord threatened Babylon in the same kind, Jer. 51.14. I will fill thee with men as with Caterpillars, and they shall lift up a shout against thee.  
Obs. 1 The Lord knows things to come most certainly, yea, as certainly as if done already: He knew that Nabuchadnezzar would come out of Babylon, what way he would come, and where he would make a stand and consult, which he shows to the Prophet, and speaks of as done already, ver. 21. The King of Babylon stood at the parting of the way, at the head of the two ways, to use divination. The Lord sees things afar off, and knows what shall be in ages to come. Hereby he confounds all Idol Gods, and proves himself to be the true God, Isa 41.22 23. Let them bring forth, and show us what shall happen, declare to us things for to come: show the things that are to come hereafter, that we may know that ye are Gods, if you cannot discover things that lie in the dark, if ye cannot foretell what shall be many years hereafter, you are no gods; I can do it, and therefore am God, the true and only God, Isa. 46.9, 10. I am God, and there is none like me, declaring the end from the beginning, and from ancient times the things that are not yet done: God had foretold things in Moses days, that were not accomplished in isaiah's, and he foretold things in Isaiahs' days, that are not yet all fulfilled; See Isay 60. throughout, Chap. 65.17. Chap. 66.22. In Peter's days, the new Heavens and the new Earth were expected, 2 Pet. 3.13. and are not yet given out; so, many things hath the Lord foretold in the Revelation which we wait still to see fulfilled.  
Obs. 2 That even Heathens when they are in straits, doubtful what to do, and how to proceed in their undertake, will not neglect, but use variety of means for resolution: Nabuchadnezzar uses Divination, he makes bright the Arrows, consulted his Gods, he looked into the liver; These were such means as he conceived conducible to such a purpose. though sinful. Heathens have been forward in their straits, and doubts to get resolution, Dan. 2.1, 2, 5, 6, 9, ch. 5.5, 6, 7, 8. It's incident to the nature of Man, both Heathens and others, to run to unlawful means, in their necessities. God's own People did it, Hos. 4.12. My people ask counsel at their stocks, and their staff declareth unto them, they consulted with their; Images, which in disgrace the spirit of God calls stocks, and from their staves or rods they took divinations. Such practices let us abhor, but use those means God approves of, and hath appointed for our resolution in our doubts and straits. Instead of making bright the Arrows, let us purge and make bright our consciences, and they will tell us something; instead of consulting Teraphims, Stocks, and Stones, let us consult with God and his Servants; instead of looking into the Liver of Beasts, let us look into the book of God, there we shall find light to dispel our darkness, and to direct our ways; David made God's Testimonies his delight and Counsellors, Psalms 119.24.  
Obs. 3. God overrules the wicked acts of Men, and makes them subservient to his will and ends; Nabuchadnezzar uses Divinations which God had forbidden, and the Divination might have been at his left hand for Rabbath or Philadelphia, which is the same, but God had a purpose to bring him to Jerusalem, to cast up a mount, to build a Fort there, to set battering Rams against the Gates thereof, and therefore secretly by his Providence, he ordered the Divination, that it should be at his right hand for Jerusalem; whatever the Lot is, wheresoever it be cast, the whole disposing thereof is of the Lord, Prov. 16.33. Providence runs through the evil Counsels of men, and makes use of them, their Counsels and Actions, to accomplish the good pleasure, and righteous ends of the blessed God, by the Arts, Policies, Methods, Wiles, Depths, Designs of the Devil, and devilish men, God carries on his own work; and nothing puts him or his work out of the way. Divinations of Heathens, promote the work of Heaven. This is a mystery, but full of truth and admiration, that God makes the worst Tools and Instruments, all wicked men, and their ways, to serve his Providence, further his ends, and advance his glory; the Devil did it in tempting Eve, and Judas, in betraying Christ.  23 And it shall be unto them as a false Divination in their sight. 
The Jews at Jerusalem would not believe this Typical Prophecy of Ezekiel, representing the coming of Nabuchadnezzar, and besiedging of their City, they looked upon what he said as a false and foolish divination: what, hath Nabuchadnezzar made bright his Arrows, consulted his Teraphims, looked into the Liver? we neither care for, nor fear him, or his coming. They saw not God's hand in these things which ordered them so, however superstitious and wicked that Nabuchadnezzar was, he was confirmed in his work and way for their ruin.  To them that have sworn Oaths. 
The Hebrew is, Swearing Oaths to them. Rabbi David expresses the words thus, Propter juramenta juramentorum ipsis, for the Oaths upon Oaths made to them. The false Prophets had by many Oaths confirmed them, that the City should never be taken, whereupon they were secure as men that keep Sabbaths, who are at rest. The Septuagint turn those words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Theodotion, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Vulgar render, Sabbatorum otium imitans, but the words properly rendered, should be thus, weeking a week, or Sabbatizing a Sabbath. This variety rises from the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies seven, and thereupon a Sabbath, and also to swear. In this sense we take it, and the Jews might be secure upon the Oaths of their false Prophets, but whither they made such oaths is doubtful, rather because of the Oaths between them and the Egyptians, for having violated the Oath and Covenant with the Babylonians, they entered league with the Egyptians, Ezek. 17.15. who promised them help, horses, and much people, and that against the Babylonians, if ever they should come.  But he will call to remembrance the iniquity, that they may be taken. 
The word He being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Original, is Hoc, as well as hic, and may make the sense thus, this thing, viz. their slighting the Prophecy, as a false Divination, and their oathing of it with the Egyptians, shall call to remembrance that iniquity for which they shall be taken: or this thing, viz. this divination falling on the right hand of Nabuchadnezzar, and leading him to Jerusalem, will bring to mind the iniquity, that is, the perfidiousness of Zedekiah, and the rest in breaking the oath that they may be taken. If we read it, he, that is Nabuchadnezzar, he will remember the iniquity of Zedekiah, Hehittaphesh, ut Capiatur, that he and those with him might be taken.  
Obs. 1 That the messages and passages of the messengers of God, are matter of scorn to profane and wicked men; It will be unto them as a false divination in their sight: when the Prophet portrayed out the way the King of Babylon should come, the things he should do, the siege he should make about Jerusalem, and the effects thereof, all these were reputed by them, lying things, false divinations. What he told them in the latter end of the twentieth Chapter, they cried out of as Parables, dark, and obscure things, which they understood not, and here they account his typical threaten, as falsehood and lies. When the false Prophets fed them with lying visions and divinations, they were honoured and believed, 1 King 22.11, 12. Ezek. 13.6. but when the true Prophets told them the mind of the Lord, they were reproached, as Jeremy, Thou speakest falsely, chap. 43.2. they were smitten and imprisoned as Micaiah, 1 King. 22. their lives were sought, Jer. 38.4. yea, they were put to death, 2 Chron. 24.20, 21.  
Obs. 2 That those who break, and make oaths, for their own ends, making no conscience thereof, God leaves them to injudiciousness of spirit, and to stumble at his word and threats: it shall be unto them as a false divination in their sight, to them that swear oaths: They swore to Nabuchadnezzar, and violated what they had sworn, for their own advantages, and then sought for their security to the Egyptians; but what was the fruit hereof? they were given over to injudicious minds, and impenitent hearts, so that they discerned not God's proceed towards them, nor the Prophet's language to them: perfidious and injust deal, do so blind and harden, that the word and ways of God become snares and stumbling blocks unto them.  
Obs. 3 The iniquities of Princes and People, do not always lie hid, but in time appear for the ruin of those have committed them, but he, or this thing, will call to remembrance the iniquity that they may be taken. Zedekiah, his Nobles, and People sinned in breaking with Nabuchadnezzar, and falling in with Egyptians, they thought that time would bring a veil over those passages, that they should be buried in the dark, lie still and never see light more: but those iniquities were brought to mind, when the Divination fell on the right hand, and drew Nabuchadnezzar to Jerusalem; he called to mind what cause he had to invade their land, and besiege that City; he remembered how perfidiously they had dealt with him, and thereupon rouses up himself, and forces, to set upon them with all their might. Princes and States iniquities may be couchant and dormant for a season, but at last they will awake, appear, and prove Lions rampant. Let not any great or small, flatter themselves, that their sins are forgotten, because they hear not of them; they will be called to mind to their detriment, if not their destruction. saul's sin in slaying the Gibeonites, was unthought of; but by a Famine it was called to remembrance, and cost the lives of seven of his sons, 2 Sam. 21.  24 Because ye have made your iniquity to be remembered, etc. 
In this verse the Lord gives a definitive sentence concerning the Jews, they shall be taken with the hand; and lays down the reasons thereof.  
1 They did those things which made their iniquity to be remembered, they gloried they had shaken off the Babylonish yoke, which brought their perjury and rebellion to remembrance; God remembered it, Nabuchadnezzar remembered it.  
2 They went on in other wicked courses, in all their do, their sinning appeared, they sinned openly.  
You have three words here which seldom meet in one verse, iniquity, transgression, and sin, the like is in Job 13.23. and in Exod. 34.7.  
The word for iniquity is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 avon, which signifies obliquity, crookedness, perverseness, injustice, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proprie obliquitatem & torvitatem significat, & rectitudini oppon●tur. Rivet in Exod. Peccatum quod scienter & contumacitor committitur. Chattaah or chatah quaevie aberratio a lege divina.  and is contrary to that is right and equal; which our English word Iniquity imports.  
The word for Transgression is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pescha, which notes Rebellion, Obstinacy, Maliciousness, scelus & actionem perfidam:  
The third word is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is sin, in a lower degree, any or every going aside from the Rule, any aberration from the way of God, any failing in duty. The first of these the Septuagint term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, injustice, impiety, sin, or error. The French, Iniquité prevarication, peach.  You shall be taken with the hand. 
By Hand, the Prophet means the Assyrian Army, which should come, take the City, and them in it.  
Obs. 1 Open impudent sinning, brings to mind former iniquities: They had cast off the Babylonish yoke in an unjust and wicked way: they went on glorying in their shame, and their latter sins brought to mind their former; their transgressions, were so open, discovered, their sins so apparent in all their do, that they made their iniquity to be remembered; they provoked God to plague them for their present and former sins. Thiefs when taken in some wicked acts, their former theeveries and villainies come to light. As one sin begets another, so one sin discovers another. Many having sinned in prostituting their bodies to those they should not, after make away the Children had by them; So their sins breaking out, former iniquities are brought to remembrance, and themselves to punishment; Men discover their sins, and their sins discover them: Here they made their iniquities to be remembered, and their iniquities brought them to remembrance.  
Obs. 2 Public sins bring public judgements: they had openly broken with Nabuchadnezzar, they gloried in what they had done, and went on in such vile courses as were apparent to heaven and earth, and because it was so, therefore Nabuchadnezzar is sent against them, to take and ruin them. The Lord never lets in public desolations upon a Church or State, till their sins are become public and incorrigible. It was so with Jerusalem at first, 2 Chron. 36.14, 15, 16, 17. and it was so with Jerusalem at last; Mat. 23.37, 38. Their sins were public, and God most justly brought public evils upon them.  
Obs. 3 That God hath hands to apprehend sinners withal: they shall be taken with the hand: The Babylonish Army was the hand of God, and with it he apprehended the sinners in Zion, slew many of them, and led the rest Captives into Babylon, the instruments God uses to punish his people sinning, withal, are sometimes called Swords, Psalm 17.13. sometimes Axes, Saws, Rods, Staves, Isa. 10.15. sometimes his Battle-Axe, and weapons of war, Jer. 51.20. sometimes his Net and Snare, Ezek. 17.20. his Pit, Chains, chap. 19.4. all which are the hand of God, Psalm 17.14. and in the hand of God, he uses them to do that which hands do; by these he takes plagues, and destroys sinners.  25 And thou profane wicked Prince of Israel, whose day is come, when iniquity shall have an end. 26 Thus saith the Lord God, Remove the Diadem, and take off the Crown: this shall not be the same: exalt him that is low, and abase him that is high. 27 I will overturn, overturn, overturn it, and it shall be no more, until he come, whose right it is; and I will give it him. 
These words are an Apostrophe to the Prince of Israel, declaring what should befall him, and the whole Kingdom of Israel. He should be deprived of his Kingly dignity, the Kingdom ruined, and abide so, till the Lord should give it to him it belonged unto.  
Concerning the Prince of Israel he is 

1 Described to ●e profane and wicked.  
2 The Time is intimated of his misery; both which are in the 25. verse.    Vers. 25 And thou profane, wicked Prince of Israel. 
This Prince of Israel was Zedekiah, and the titles given him are, not your sacred Majesty, or your excellency's highness, but thou profane, wicked Prince; his Profaneness and wickedness doubtless was great, though much be not specified in the word; yet something is set down therein, 2 Chron. 36.12. He did that which was evil in the sight of the Lord his God, and humbled not himself before Jeremiah the Prophet, speaking from the mouth of the Lord: he despised the word, and Prophet of the Lord, and ver. 13. he rebelled against King Nabuchadnezzar, who had made him swear by God, but he stiffened his neck, and hardened his heart from turning unto the Lord God of Israel; He profaned the holy name of God: being perfidious and obstinate, he fell in with Pharaoh King of Egypt, and sought help of him against Nabuchadnezzar, Ezek. 17.15. and so trusted in man, and not in God; he was like the other Lions which learned to catch the prey, and devoured men, Ezek. 19 and so was cruel, bloody, he did evil according to all that Jehoiakim had done, Jer. 52.2. and he did abominations, 2 Chron. 36.8. and in his days was as gross Idolatry in Jerusalem, and in the Temple, as ever before, Ezek. 8. then was there the Image of jealousy; then did the Ancients of Israel worship creeping things, abominable Beasts and Idols; Then did they worship the Sun towards the East; then was Tammuz in the Temple, and women weeping for Tammuz; so that he upheld the vilest idolatry that ever Jerusalem had, he was the cause of their total ruin. It's not without cause therefore, that the Prophet affixes these Titles to the crown, Thou profane wicked Prince of Israel: and profaneness was not peculiar to the Prince; but Prophets, Priests, and People were under that denomination, Jer. 23 15. From the Prophets of Jerusalem is profaneness gone forth into all the Land; the Court-Prophets, countenanced, and communicated all the Court-prophanenesse; and 2 Chr. 36.14. The chief of the Priests and people transgressed very much, after all the abominations of the heathen.  
Vatablus reads the words thus, & tu ad occisionem damnate princeps Israelis. And thou O Prince condemned to death, and he citys the Chaldy Paraphrast, in which it's to the same purpose: Tu autem gladio interficiende, O thou Prince of Israel, who art to be cut off by the sword. Munster differs not from these, Tu interfectione digne, Thou who art worthy of death. So Castalio. Tu vero, O rei capitalis damnate, O thou that art condemned of a Capital crime.  
The Prophet may seem here to forget himself in speaking so opprobriously of the Prince which the Law forbade, Exod. 22.28. Eccl. 10.20. they might neither think nor speak evil of the ruler, nor wish evil to him, and here Ezekiel calls Zedekiah the Prince of Israel, profane, and wicked; and in so doing he sinned not; for being a Prophet, he was to give out what the Spirit of God gave in, and moved him unto. So dealt Jeremy by Coniah, calling him a despised broken Idol, a vessel wherein was no pleasure, chap. 22.28. they would not flatter Princes, by being false to truth,— When it's done Ex privato, & pravo affectu, from a private, and depraved spirit, than its ill.  Whose day is come, when iniquity shall have an end. 
The words in Hebrew are, whose day of his is come, in time or season an end of iniquity. O Zedekiah, the day of thy punishment is at hand, wherein shall be an end of thy wickedness; thou shalt no longer be King, but suffer for what thou hast done.  
Some by Iniquity understand punishment, and so the sense is, 
Cujus venit tempus, quo tempore iniquitas tua finem tibi regni afferet. Rabbi David.  thy day is come when punishment, that is, destruction shall be thy end; thou and thy Kingship shall be laid in the dust. The Hebrew for when is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eth, which is of the same signification as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is, it notes both time and opportunity of time, and whether by iniquity, sin, or punishment of sin he understood, or both, is not much material; God will not suffer thee to go on any longer in thy profane and wicked courses, the time and season is at hand, wherein he will punish thee, and so put an end to thy sinning, as before.  
Obs. 1 That Princes oft times are far from Piety, and justice: And thou profane wicked Prince of Israel. Of all Princes in the world, the Princes of Israel had cause to be holy and just, they were seated where the worship of the true God was, they had the Law of Moses, and were commanded to read it continually, and not to departed from it, to the right hand or to the left, Deut. 17.18, 19, 20. they had the Sanedrim, the Priests, and Prophets to counsel and advise them; yet Princes of Israel were profane, they minded not the Law of Moses, or the worship of God, they despised Priests and Prophets, they were wicked, they persecuted good men, and were perfidious to other Princes, both Johoiakim and Zedekiah were so to Nabuchadnezzar, 2 King. 24.1. and 20. verses. The Profaneness and perfidiousness of Princes hath been great. Among all the Kings of Israel there was none good, they followed Jeroboam and Ahab, who were profane and wicked. Few among the Kings of Judah were found good. How profane was Pharaoh, when he said, who is the Lord that I should obey him? Exod. 5.2. how profane was Belshazzar; when he quaffed in the bowls of the Temple? Dan. 5.2, 3, 4. how profane was Ahaz, that thrust aside the Lords Altar, and set up the Damascene Altar? 2 King. 16. how profane was Jehoiakim, that cut the roll of Jeremy in pieces, and cast it into the fire? Jer. 36.23. how profane was Herod, who mocked Christ? set him at nought, and arrayed him in a scornful manner? Luke 23.11. They were Kings that gave their power and strength to the beast, and made war with the Lamb, Rev. 17.12, 13, 14. you may read the horrible profaneness of Antiochus in the 1 Macch. 1.46, 47, 48 49, 50, 51, 52. he sent letters to Jerusalem to forbid what God had appointed; he commanded them to offer Swine's flesh, and unclean beasts; that they should defile their souls, and pollute themselves with uncleanness; that they might forget the Law, and change all the Ordinances; and if they would not do so, they should die for it. Kings and Rulers have been the greatest enemies to the ways of God and Christ, they above others have set themselves against them, Psalm 2.2, 3. Hence they are counselled to be wise and to kiss the Son, ver. 10.12.  
Obs. 2 That the Prophets and Ministers of God, are not to fear the faces or frowns of the greatest, but to reprove them sharply, being evidently guilty: Thus dealt Ezekiel with Zedekiah, Thou profane and wicked Prince of Israel: though he were great, yet he spares him not, but brands him with his wickedness, and sets it upon record for after generations. John Baptist did the like by Herod, when he was upon taking his Brother Philip's wife, he told him it was unlawful, and would be an incestuous match, Mark 6.18. he was faithful in his ministry, and would not flatter Herod himself. Neither Magistrates nor Ministers should fear or flatter the greatest, because they are Agents for, and Ambassadors of the great God of heaven, in comparison of whom the greatest on earth are as Potsherds.  
Obs. 3 That as Princes have their times for sinning, so there be times for their suffering: Zedekiahs' day was come, when iniquity should have an end, he had his times to show his profaneness and wickedness, and God had his time to reckon with him for the same. Prince's may abound in wickedness, go long unpunished, but there is a day, a time, coming, wherein they shall smart for their lewdness. David tells you, the day of wicked men is coming, Psal. 37.13. that is, the time and season set for their destruction; which Peter expresseth thus, 2 Epist. 2.3. their judgement lingreth not, and their damnation slumbereth not, its making towards them, and coming on swiftly, and will be bad to them when it comes, Jer. 50.27. woe unto them, for their day is come, the time of their visitation. That day is a visiting day; God is the visitor, and he will so visit them as shall breed amazement, Job 18.20. Bildad speaking of the calamities should befall the wicked in his day, saith, They that come after him, shall be astonished at his day, as they that went before were affrighted. The day of Gods visiting those are eminently wicked, as Princes and great ones, is so dreadful, as that it affrights the living which behold it, and astonisheth the generations come after it. You may see what he doth at such times, Job 12.17, 18, 19, 21. Psal. 76.12. Psal. 110.5. he strikes through Kings in the day of his wrath.  26 Thus saith the Lord God, remove the Diadem, and take off the Crown. 
This verse contains a judicial sentence, against Zedekiah, and declaration of mercy towards Jehoiakin.  Remove the Diadem. 
The Hebrew is, Hasirs hammitznepheth, remove hidarim. The verb here is infinitive which may be read so, Thus saith the Lord, to remove the Diadem, that is, I am now resolved to take the Diadem from Zedekiahs' head, and to unking him: but its usual among the Hebrews to put infinitives for indicatives, and imperatives, and therefore some read it auferam, I will take it away; Others aufer, tolle, Take away, remove the Diadem. The word for diadem, is Mitznepheth, the same with Tzaniph, both from Tzanaph, to wrap, or compass about, and sometimes it's expressed by hoods which compassed the heads of women about, as Isa. 3.23. Sometimes by Mitres which compassed the heads of Priests about, as Zach. 3.5. Sometimes by Diadem, as Isa. 28.5. which compassed the head of Kings, as here it did Zedekiahs. Some would have the high Priest here meant; by the word Mitznepheth, which they render hidarim and belonged to him, Exod. 28.4. but here is no speech of the high Priest, it's spoken of the King, and notes his Crown, not the High Priests mitre, and so the next words import.  Take off the Crown. 
In Hebrew its, Lift up the Crown, 
Diadema est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a circumligando.  it now sits close to his head, and because he hath strengthened himself by making a league with the Egyptians, he thinks it so fast, that it shall not be removed, but lift it up, take it away, it shall no longer rest there. Of the word Crown was spoken before, ch. 16.12. the word is ghaterah or atarah from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 atar to surround, to cover on every side. King's Crowns do compass and cover their heads. So did the King of Rabbaths, which Joab took from the King's head, 2 Sam. 12.30. the weight of which was a talon of Gold, which the Annotations say, was sixty pound weight, and Ainsworth on Exod. 38.24. saith, a Talon weighed one hundred and twenty pounds, and Diodate, one hundred twenty five; whatever the natural weight of the Crown and Diadem was, the metaphorical weight exceeded it, viz. the Cares, Fears, and troubles of it were exceeding great. Crowns and Diadems were insignia regalia; and when the Lord saith to the Prophet, Remove the Diadem, take off the Crown; he intends not that the Prophet should do any such thing with his own hand, but that he should declare by his Prophesying, that now the time was come, wherein Zedekiah should be stripped of all his regalities, be unkinged, and made as another man.  This shall not be the same. 
This, Not this, is the Original. The Septuagint, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, This shall not be such. This Crown shall not be this man's any longer; or this crown shall not be thine, O Zedekiah; or this Crown, viz. this Kingly government shall not be this, an end of it is now come, thou art the last that shall be in Judea. Junius reads the words thus, Haec non futura est hujus. This Diadem, this crown shall be no more. Hujus terrae, Of this land; Monarchical government shall down, great at axy and confusion shall follow. This shall not be the same. Thou dreamest, through the delusions of the false Prophets, that Nabuchadnezzar will not come to invade the Land, or if he do come, that thou shalt vanquish him by the help of Egypt, and so that thou and thy posterity shall reign still; but this shall not be, all regal power shall cease from thee, and thy posterity.  Exalt him that is low. 
The word for Low is, Hasfashaphalah from Shaphal: which signifies to be humbled, oppressed; and so low, is opposite to Proud, Haughty, and those are lifted up; it refers to one is like a valley, not a mountain, and that was Jehoiachin, who yielding himself, by the Counsel of Jeremy to Nabuchadnezzar was carried into Captivity, and there imprisoned; God's eye was upon him, and him, being depressed, oppressed, and Low, he would have exalted. Some read I will exalt, some Exalt, the Hebrew is infinitive, and may be read Indicatively, or Imperatively.  Abase him that is high. 
The former words and these may be read thus, Heighten him that is low, and make him low that is high. This high person was Zedekiah, who through his pride and haughtiness of Spirit, would not endure the Babylonish yoke, but perfidiously breaking with Nabuchadnezzar, fell in with the King of Egypt, grew confident, and despised the Assyrian Power. He had high thoughts, high hopes, high confidences, he was become very mountainous, but this mountain must be leveled. Jechoniah or Jehoiachin being a valley, was exalted, Jer. 52.30. 2 King. 25.27. and Zedekiah being a mountain was abased, 2 King. 25.6, 7. Jeremy 52.8, 9, 10, 11.  
Obs. 1 The Lord doth strip great ones, even Kings and Princes of their glory, depose and abase them for their iniquities: Zedekiah was profane, perfidious, cruel, injust, and what saith the Lord? Remove the Diadem, take away the Crown, abase him that is high; Who ever be the instruments, that take wicked Kings, that spoil and punish them, its God that commands and commissions the doing thereof. Nabuchadnezzar and his Army were the hand that did the things here; they took Zedekiah, they pulled off his Crown, slew his Sons, all the Princes, put out his eyes, bound him in chains, carried him to Babylon, imprisoned him there; but they could not have done these things, unless they had had Commission and power from above; when Kings are pulled down and removed, it's the Lord doth it, Dan. 2.21.  
Job 12.18. He looseth the bond of Kings; 
Balteum regum dissolvit. Qui solvit disciplinam regum.  The Vulgar saith, the Belt of Kings, that is, their authority and power, say some Expositors. Vatabl. hath it, Disciplinam, that tyrannical Government they use he dissolves, & casts them into reproach, prison, captivity, and so girds their loins with a girdle of sackcloth and calamity. 
Potestatem a tyrannis aviert & non nunquam populum a tyrannide liberat, a conjecto invincula Tyranno, Vatabl.  Vulgar is, precingit fune renes corum, he girds their loins with a rope; and Vers. 19 he leadeth Princes away spoiled, the word is Cohanim, which though some turn Priests, yet it signifies also Princes and Rulers, 2 Sam. 8.18. and where our Translation, who were much affected to Priesthood, have put it Priest in the Text, as Exod. 2.16. Gen. 41.45. chap. 47.22, 26. yet in the Margin they have put Prince, and such God leads away spoiled; spoiled, of their glory, their Diadems, Crowns, and Princely robes; spoiled of their power, their Soldiery, and strong holds; spoiled of their stratagems, and designs; spoiled of their Territories, Dominions, and Revenues; spoiled of their Friends, Comforts, and Hopes; and whither doth he lead them, in dementiam, saith Jun. and Trem. into madness and Brutishness: and so he led Nabuchadnezzar for his Pride, and other sins, to bellow and graze amongst the beasts. Into contempt saith Job Job 2.21. being led out of all desirable and delightful, He pours contempt upon them: that is, he fills them with contempt and scorn, who were wont to be honoured of all, and confer honours upon others, and how grievous this is you may judge by that of Zedekiah, who chose rather to see Jerus●lem on fire, than to yield himself into the hands of the Chaldeans, for fear of mocking, Jer. 38.18, 19 but afterwards he had scorn and misery enough, being roasted in the fire thereof. The Lord throws wicked Princes from their height of glory and greatness, into extreme misery; you know how Adonibezeck w●s served, and in Isa. 22.15, 16, 17, 18. you may read of Shebna, who was a great man, Behold, the Lord will carry thee away with a mighty Captivity, and will surely cover thee; and with what would he cover him? with misery and shame; for it follows, He will surely, violently turn and toss thee, like a Ball, into a large Country: There shalt thou die, and there the charets of thy glory, shall be the shame of thy Lord's house: The Hebrew for, He will violently turn and toss thee, is, Tzanoph jitznapheka Tzenephah, Convolvendo, convolvet convolutione, as Montanus renders i●; and Prad. is, Cidarizando, cidarizabit te cidari, by crowning or compassing, he will crown, compass thee with a crown or compass. Vulgar hath it, Coronans coronabit te tribulatione, he shall crown thee with misery; God cast this Shebna who was proud and high, into extreme mifery and disgrace; he was driven out into a Foreign Land, where he was either torn in pieces by Dogs, 
Vide Sanct. in locum.  or buried with the Burial of an Ass.  
Obs. 2 The Lord pulls down, and puts an end to Kings and Kingdoms at his pleasure. This shall not be the same. This Crown shall be no more for thy head, any of thy posterity, or for the Kingdom of Israel. Here God pulled down the Kingdom of Israel or Judah, when it had stood near five hundred years, and put a period to Monarchical Government. Josephus in his tenth book of the Jewish Antiquity; chap. 10. saith, that the kingly government lasted five hundred and fourteen years, six months, and ten days, from the beginning of saul's reign, to the end of Zedekiahs'.  
Kingship began with them in God's wrath, and ended in his fury, 1 Sam. 8. Ezek. 19.12. The Assyrian Empire lasted some one hundred and twenty years, and then God pulled it down, it was the same no more. The Athenian Government by Kings, was some four hundred and ninety years, and then the Lord said, This shall not be the same, he changed it into a popular government. The kingdoms of the earth are the Lords, and he deals with them as he sees good, he breaks them in pieces, and gives them new forms, at his pleasure; Dan. ●. 20, 21. wisdom and power are his, he changeth the times and the seasons, he removes Kings, and s●ts up Kings: He takes away one form of Government, and sets up another, he puts down Monarchy, and sets up Aristocracy, After the continuation of Monarchical government amongst us, near six hundred years, the Lord hath said, Remove the Diadem, take off the Crown, this shall not be the same, he hath put a new form upon us, which must have its time, and period also.  
What the Lord hath done here, and did long since in Israel, he is about to do in other kingdoms of the earth. The Ki●gs generally are so profane and wicked, that the Lord h●th a controversy with them and is speaking to this effect, if not by his Prophets, yet by his Providences, remove the Diadem, take off the Crown. These shall not be the same.  
Seeing it is God which makes such changes, let not us stumble at his Providences and dispensations, we are too apt to look at the tools he doth his work by, and to quarrel upon that account, and not to look at his hand which useth those tools; if Kings lose their Crowns; if their glory be laid in the dust, if posterity be excluded, if great alterations be made, it's the Lords do, and should be marvellous in our eyes, and not matter of murmuring.  
Obs. 3 That as God brings down the haughty and proud ones, so he raises the humble and dejected: Debase him that is high, exalt him that is low; God minds the oppressed, Jehoiachin lay a long time in Prison, and that in Babylon, even thirty seven years, but he was not forgotten; God moved Evilmerodach to bring him out of Prison, and lift up his head, Jer. 52.31. and so made that good, in Job 12.18. in another sense than you heard before, He looseth the bond of Kings, he brings them out of their disgrace, restraint and misery, and girds their loins with a girdle of honour, liberty, and comfort, Psalm 138.6. though the Lord be high, yet hath he respect unto the lowly, he advances and honours them, Job 5.11. he sets up on high those that be low. Marry was low and he set her among the highest; which made her to sing and say, Luke 1.52. He hath put down the mighty▪ from their seats, and exalted them of low degree; Let us take heed of high aspiring thoughts, and remember what Christ hath given out, Luke 14.11. Whosoever exalts himself, shall be abased, and he that humbleth himself shall be exalted. Self exaltation makes way for abasement, and self abasement, makes way for exaltation, Psalm 147.6. The Lord lifteth up the meek, he casteth the wicked down to the ground. Those are meekened and sweetened by their afflictions, the Lord lifts up; but the wicked he casts them off, he casts them down, and down to the ground, into extreme misery.  27 I will overturn, overturn, overturn it. 
This Verse is a Threatening of the destruction of the kingdom, and the time of its continuance in that condition, which is, till he come who is the right owner.  
Montanus renders the Hebrew thus, Perversam, perversam, perversam ponam eam. Septuagint, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vulg. Iniquitatem, iniquitatem ponam eam. Vatablus, Obliquam, Obliquam, Obliquam, ponam eam. Tigur. Curvam, curvam, curvam. Fren. A la renverse, a la renverse, a la renverse, je la mettray. Castal. Ad nihilum, ad nihilum, ad nihilum, eam ego redigam. Aecolampad. Distorte, distorte, distorte, ponam eam. Lau. Subversionem, subversionem, subversionem ponam eam. The Hebrew word is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Affa from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to do crookedly, perversely, untowardly; all which do diminish the glory of what is done, and so here, God would diminish the glory of the crown, yea, the crown itself: I will overturn it, and bring it to nothing (for it refers to the Crown) and that should fall to the ground and be no more, the kingdom shall be utterly overthrown, and laid waste.  
The word is trebled, I will overturn, overturn, overturn, 
Perversitatem, perversitatem, perversitatem ponam eam (coronam) i. e. funditus eversum & prostratum etit regnum delerumque ex judicio meo iteratis cladibus. per Babylonium Gles. in Philo l. 3.  to show not only the certainty and evidence of the thing, but the gradation and continuance of it; for the kingdom of Judah by certain degrees fell from its height, and was under the dominion of strangers, For after that Zedekiah was deposed by Nabuchadnezzar; there was no Crown, nor King more in Judah; After the Captivity, there was no Kings, but Governors, Captains, Rulers, as Zerub●abel, Nehemiah, and others: after them, the High-Priests had the power, in whose hands it continued, even to Hyrcanus, who usurping kingly Authority, saith Pradus, was miserably slain. Herod a stranger succeeding.  
Sanctius makes this Triplication of the word, to point out, the three great evil Zedekiah suffered.  

1 The loss of his Kingdom and revenues.  
2 The loss of his Sons and eyes:  
3 His reproachful living in Captivity.   
A Lapide, and some others, understand by the trebling of the word, the three notable destructions that befell the Jews, after this time; The first by Nabuchadnezzar, the second by Antiochus, the third by Tytus and the Romans.  
Others by this Triplication, judge the time of those three, Assir, Shealtiel, and Pedajah to be meant, in whose days, the Kingdom of Judah was very low, if not quite overthrown; but began to flourish again in the days of Zerubbabel, who was the Son of Pedajah, 1 Chron. 3.19. but Assir may be read appellatively, and not as a proper name, (it's in the 17. vers. of that 3 Chron.) thus the sons of Jeconiah the bound, for he was then bound, were a prisoner in Babylon, and so the word is used, Isa. 42.7. to bring the Prisoner out; the Hebrew is Assyr, and if it be taken so, this triplication is marred.  
Chemnitius hath another exposition of this Triplication of the words, which the learned may see in his Harmony upon the Gospel, the first part, third chapter, the latter end.  
Men are various in their thoughts, about the triplicity of these words, but do generally agree in this, that the overthrow of the Kingdom, and kingly dignity is designed out thereby.  It shall be no more. 
In Hebrew thus, Jam zoth lo hojah, even this hath not been, but here the preter tense is put for the future, and so the Septuagint reads it, 
Haec scil. mutatio non accidet ante adventum Nebuchad.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Neither shall this be the same. Vatabl. hath it, Etiam haec not fuit, which he interprets thus, This alteration shall not be before Nabuchadnezzar come, to whom the judgement belongs, and to him will I deliver Zedekiah, so he. The French is, Et ne seraplus, it shall be no more. The Crown shall be no more, the Crown of Judah. No King shall reign therein any more.  
All the Sons of Zedekiah were slain, Jeremy 52.10. and of Jehoiachin, Jeconiah, or Coniah its said, Jeremy 22.30. Writ ye this man childless; a man that shall not prosper in his days, for no man of his seed shall prosper, sitting upon the throne of David, and ruling any more in Judah; None of them shall ever come to kingly dignity.  Until he come whose right it is. 
Hebrew is, Ad bo asher lo hammishphat, which Jun. renders thus, Donec venerit is cujus est jus ipsum, till he come whose right it is. Aecolamp. Donec veniat ei qui judicet, until it come to him who may judge. Vatab. Donec is veniat cui jure convenit, till he come to whom of right it belongs. The sense is, the Crown shall neither fit nor be fastened to any head, till he come that hath the true right to it; and that is neither Nabuchadnezzar, nor Zerubbabel, nor Aristobulus, Alexander or Hyrcanus, who assumed Kingly dignity to themselves, in time of the Maccabees: but Christ the Messiah, who is the true heir and successor of David, when he comes, he shall raise up the Kingdom of Judah, being miserably afflicted, destitute, and lost to the eye of the world; he changing it into a spiritual Kingdom, shall restore it to as high, yea, an higher glory than ever it had. The crown here was reserved, and laid up for the Lord Christ, who was born King of the Jews, Mat. 2.2. to whom the Angel told Mary, that the Lord should give the Throne of his Father David, and that he should reign over the house of Jacob for ever, and have an endless kingdom, Luke 1.32, 33. upon this account it was, that Nathaniel called him the King of Israel, John 1.49. and that Christ said, The Father hath committed all judgement unto the Son, John 5.22. The Father had appointed Christ to be King and Ruler, Micah 5.2. gave him power, Isa. 9.6. he was to succeed David, sit upon his Throne and kingdom to order the same, vers. 7. and his right thereunto, both Matthew in his first Chapter, and Luke in his third, do clear up, showing how he descended from David.  And I will give it him. 
Christ when he comes, shall not be kept off from his right, I will give it him, and he shall have the Crown, it will fit his head, and sit fast upon it, though he come in a mean, and low way, yet he shall be King and reign.  
Obs. 1 The Lord doth lay the glory of Crowns and Sceptres in the dust when he pleases. I will overturn, overturn, overturn it; There is no Crown so sure to any Mortals head, no Kingdom so stable, but the Lord can pluck away the Crown, shake the Kingdom to pieces, throw out the possessors, and dispossess their Heirs; He pulled the Crown from Zedekiahs' head, he broke his Kingdom in pieces, he threw him out of his Throne, deprived him and his Sons of ever inheriting more.  
Sometimes the Lord doth suddenly overturn Empires and Kingdoms as Belshazzars by Darius the Median, Dan. 5.30, 31. Sometimes he proceeds gradually, and so he did with the Kingdoms of Israel and Judah, Hos. 5.12. I will be unto Ephraim as a moth, and to the house of Judah as rottenness: a Moth eats up a garment by degrees, now it makes one hole in it, and anon another; so Rottenness enters by degrees into a Tree, first into one branch, than another, after into the body and root; So God by degrees, eat up, wasted, and consumed those Kingdoms. But be it suddenly or gradually, he overturns them when he pleases. God overturned the Persian Monarchy, by the Goat which had the notable Horn, Dan. 8.5. that was Alexander the Great, King of Greece, and when he was grown very great, ruled according to his will, his Kingdom was broken, divided to others, and not to his posterity, Dan. 11.3, 4. the Lord plucked up his Kingdom, and quartered it among those were not his Heirs. The Lord made the Sceptre depart from Egypt, Zech. 10.11. he cut off him, held the Sceptre from the house of Eden, Amos 1.5. he breaks the staves of the wicked, and the Sceptres of the Rulers, Isa. 14.5. Crowns, Sceptres, Kingdoms, he tumbles down, and lays in the dust.  
Obs. 2 When God overturnes Crowns, and Kingdoms, he keeps them in such a condition while he pleases. I will overturn, overturn, overturn, and it shall be no more, until he come whose right it is: This was near five hundred years, for from Zedekiahs' deposal to the birth of Christ were four hundred ninety and two years, which was a long season for his crown and kingdom to lie in darkness, and a desolate condition. Hosea told us long since, that the children of Israel should abide many days without a King, and without a Prince, ch. 3, 4. the Kingdom of Israel was overturned by the hand of God above one hundred years before the kingdom of Judah, and lies overturned to this day, and so hath been above two thousand years, in a sad, dark, distressed condition; When Kingdoms, Sceptres, and Thrones are once overturned, they are not quickly raised up again. Their sins were great which caused the Lord to overturn them, and he lets them lie under the punishment of their iniquity many days and years. When Kingdoms are down, many struggle to lift them up again to their former dignity, glory, and greatness; but it must not, it cannot be, till the Lord's time come, till he please to put forth his hand and do it.  
Obs. 3 The Lord Christ, the promised Messiah was the true King of Judah, and Prince of Zion; Until he come, whose right it is, and I will give it him. The Father had appointed him to be King, given him the Kingdom, and made it known long before his coming in the flesh. He was spoken of Gen. 49.10. He was the Shiloh, the Prosperer, unto whom the gathering of the People should be, he gathered Jew's and Gentiles together. He was spoken of Numb. 24.17. There shall come a star out of Jacob, and a Sceptre shall rise out of Israel. So in Psalm 45.6, 7. The Sceptre of thy Kingdom is a right Sceptre, and God hath anointed thee. See Isa. 11.1, 2. ch 42.1, 2, 3. Jer. 23.6. Ezek. 34.23, 24. Dan. 7.14.27. Zach. 9.9. In these places, and many other, the Kingdom of Christ, his right thereunto, and the Father's donation thereof unto him are spoken of. The People's hearts were towards him, and they would have made him a King, John 6.15. however he appeared to the world, the Apostles beheld glory and majesty in him, John 1.14. 2 Pet. 1.16 and Pilate writ over his head, This is Jesus the King of the Jews, M●t. 27.37. Christ was not a contemptible person, whatever men thought of him, the Father designed him to be a King, gave him a Kingdom, the Prophets foretold his Kingly dignity, he was born a King, died a King, he lives and reigns at this day King of Zion, and of all Saint's Rev. 15.3. we have no cause to be ashamed of our King, but aught to honour him as we honour the Father, seeing all judgement is committed to him, Joh. 5.22, 23.  
Obs. 4 The wisdom and goodness of the Lord towards his, that when he tells them of the severest judgement he mingles some mercy; I will overturn, overturn, overturn: Overturn the Church, overturn the State, overturn them for a long time, which was very sad and bitter; yet even now when he is in a full career of overturning, he tells them of the coming of Christ, who should be their King, wear the Crown, and raise up the Kingdom again. This was great mercy, in the depth of misery, if they lost an earthly Kingdom, they should have a spiritual one; if they lost a profane and temporal King, they should have a King of Righteousness, an eternal King. It is the method of the Lord, when he is bringing in dreadful judgements upon his People, that have provoked him bitterly, to lay in something that may support and comfort those have served him faithfully, Amos 9.8 9, 10, 11. Behold, The eyes of the Lord God are upon the sinful kingdom, and I will destroy it from off the face of the earth, saving that I will not utterly destroy the house of Jacob, saith the Lord; There was mercy mingled with judgement, so in the next verse. For Lo, I will command, and I will sift the house of Israel among all Nations, like as corn is sifted in a sive, yet shall not the least grain fall upon the earth; here again is mercy in the midst of judgement. So again in the two next verses. All the sinners of my People shall die by the sword, which say, the evil shall not overtake nor prevent us, and what then? In that day will I raise up the Tabernacle of David that is fallen, and close up the breaches thereof, and I will raise up his ruins, and I will build it as in the days of old, here is goodness with severity.  
Obs. 5 That how contrary soever God's actings appear, yet he will make good his promises, he is mindful of them, and will be faithful. The Lord had promised to set up his Son Christ, to be King in Zion, the hill of his holiness, Psal. 2.6. that the Government should be upon his shoulder, Isa. 9.6. that he would cause a branch of Righteousness to grow up unto David, and he shall execute judgement and righteousness in the land, Jer. 33.15. what likelihood was there that these things should be, when the Lord overturns the land, plucks up all by the roots, and lays all in a dead condition, and that for many days and years? They might have thought and said, surely, This death of the Crown, of Church and State, will be the death of all those and other Promises; but it was not so, though a sentence of death was upon the land, upon the Jews, yet the living God kept life in the Promises, he minded them, and said, I will give it to him, he shall have this land, the Kingdom and the crown, he shall sit upon Zion, reign and execute judgement. The actings of God sometimes are such, that to man's apprehensions they will make void the Promises of God, Psal. 77.7, 8. saith Asaph, will the Lord cast off for ever? and will he be favourable no more? is his mercy clean gone for ever? doth his Promise fail for evermore? God's hand was heavy upon him, his proceed with him such, as his soul was greatly afflicted, questioned the truth of his Promises, and was ready to despair, but what saith he in the tenth verse? This was my infirmity. There was no infirmity in God, he had not forgotten his Promise, it was not out of his sight, though out of Asaphs; man's faith may fail him sometimes▪ but God's faithfulness never fails him, Psalm 89.33. God will not suffer his faithfulness to fail. God's operations may have an aspect that way; the Devils temptations, and our unbelieving hearts, may not only make us think so, but persuade us it is so, when as it cannot be so, for the Lord will not suffer it, he will not make a lie in his Truth or faithfulness; so the H●brew is, he is a God cannot lie, he is truth, speaks truth, and not one of his Promises can or shall fail, which may afford strong Consolation unto all that are under any promise of God.  Vers. 28 And thou Son of man, prophecy and say, Thus saith the Lord God concerning the Ammonites, and concerning their reproach, even say thou, The sword, the sword is drawn for the slaughter, it is furbished to consume, because of the glittering. 29 Whiles they see vanity unto thee, whiles they divine a lie unto thee, to bring thee upon the necks of them that are slain of the wick●●● whose day is come when their iniquity shall have an end. 
In these verses and the rest to the end, is contained the Prophecy against the Ammonites.  
Two ways were spoken of in the 19, 20, and 21. verse. One leading to the Ammonites, the other to the Jews. Nabuchadnezzar using divinations to discover unto which of these he should go, Divine Providence overruled the Divination, so that he was to make his military expedition unto Jerusalem. Hence lest the Ammonites should be secure, and insult over the Jews, whose judgements were now coming upon them. The Lord commands the Prophet to denounce judgement, yea, the same judgement unto them.  
In his Prophecy we have, 

1 The judgement, which is the sword, ver. 28.  
2 The Causes of it, 

1 Reproach, ver. 28.  
2 Impiety, and inhumanity, ver. 29.    
3 The place where it shall be, vers. 30.  
4 The Similitudes to which the judgement is likened, vers. 31.  
5 The Event thereof, vers. 32.  
6 The Ratification of the Prophecy, ibid.    Concerning the Ammonites. 
The Hebrew is Ad filios Hammon, To the children of Ammon. These Ammonites came of the Jewish Race, for they were from Lot and his younger daughter, Gen. 19.38. who being with child by him, named her Son Ben-Ammi, who was the Father of the Ammonites, and for Lot's sake, who was the root of them, the Lord shown them kindness long after. Deut. 2.19. when the Jews came into Canaan, they must not distress them nor meddle with them: the Ammonites land was given to the children of Lot for a possession, and so the Moabites, vers. 9 had their land upon that account; but the Ammonites though descended from the Jews, were bitter enemies to them, and made war against them, Judg. 11.4. 1 Samuel 11.1, 2. 2 Chronicles 20.1. They were notorious Idolaters; they had Molech and Milchom among them, 1 King 11.7. 2 King 23.13. They were cruel and bloody, Amos 1.13.  Concerning their Reproach. 
Some would have the words taken passively here, for the reproach they suffered from the Chaldaeans, but they are rather to be taken Actively, for the Reproach which the Ammonites put upon the Jews. So Vatablus understands the words, and other interpreters. A lapide affirms, 
Opprobrium sive ignominiam Ammonitarum vocat, quo Israelem affecerant.  that the Ammonites upbraided the Jews, and their God as weak and unwarlike, because Nabuchadnezzar was coming to them, and durst not meddle with the Ammonites. It's certain the Ammonites bore the Jews no good will, and were glad of opportunities, to vent that ancient hatred they had against them; when therefore they saw that Nabuchadnezzar should come, besiege their City, lay all waste, and carry them into captivity, they insulted over the Jews, they said, where is your God? why doth he not appear for you? defend you against that cruel Oppressor Nabuchadnezzar, and deliver you; we see what your God is, our Molech, our Milchom doth more for us, than your God doth for you. Zeph. 2.8. I have heard the reproach of Moab, and the revile of the children of Ammon, whereby they have reproached my people, and magnified themselves against their border. Our Prophet is more plain and full, bringing in the Ammonites scoffing at the Calamities of the Jews, Chap. 25.3, 4. Say to the Ammonites, hear the word of the Lord, Thus saith the Lord God, because thou saidst Aha against my Sanctuary, when it was profaned, and against the Land of Israel when it was desolate, and against the house of Judah, when they went into captivity. Behold, therefore I will deliver thee to the men of the East for a possession, etc.  The sword, the sword it is drawn. 
By Sword is meant war, all warlike instruments, and all those evils attend the same. Here is an Epizeuxes, a doubling of the word; the sword, the sword, which is emphatical, and imports certainty and progress of it to destroy. You Ammonites think the sword is drawn only against the Jews, and that when they are slain it shall be put up, but it's not so. The sword, the sword is drawn for slaughter of you Ammonites, as well as the Jews, you have little cause to insult, reproach, or flatter your-selves, you shall be secure, your destruction is decreed, its coming, only the Jews is first, yours after.  
The word for drawn is, Pethuchah, solutus est, it was bound up before in the sheath, now it's loosed, Desgaines, saith the French, 
From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aperire, so●vere.  unsheathed; now it's at liberty and in readiness to do execution, even among you Ammonites at my pleasure.  For the slaughter it is furbished. 
Not only was it drawn, but it was furbished, Merutah, filled, scoured; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 marat, whence it comes, signifies to pluck up hairs, or pull out feathers by the roots, to excoriate, or flay off the skin, and metaphorically, is applied to things which contract rust, and signifies detergere rubiginem. When swords have been long in their sheaths, undrawn, unused, they become rusty, that rust is like an hairy, or feathery skin upon the blades, which must be removed, and that is the fourbishing of them. The Sword here was not furbished for sight, but for use, for slaughter. Letevach, ad jugulationem, saith Montanus, Ad occisionem, saith Vatabl.  To consume, because of the glittering. 
The Hebrew is, Lehachil, lemaan, barack, ad sustinendum propter fulgur, To sustain by reason of the shining, So Mont. Politus est ut sustineat & propter fulgorem, So Vatabl. and he gives this sense thereof, it is furbished, that it may suffice for the slaughtering of many, and that it may terrify with its glittering, 
Politus est ut sufficiat multis interficiendis & ut terreat suo fulgore perdendos.  those that are to be destroyed. The Syriack Exacutus es & fulgens, Thou art whetted and shining. Lavat. Ut consumat propter fulgur, That it may consume, because of the brightness or lightning of it. The sword and military instruments, were so glittering, that like lightning, they should strike sudden terror into them, and quickly consume them.  
Obs. 1 When God is bringing, or brings judgements upon his people for their iniquities, Then the wicked, than their enemies take advantage and revile them. The Ammonites understanding that Nabuchadnezzar was marching with his Forces to Jerusalem, they reproached them, being glad that the day of their calamity and suffering was at hand. The Ammonites were their Neighbours, they were quasi fratres, coming from the Brother of Abraham, yet they reproached the Jews, and added affliction to affliction, Zeph. 2.8. both Moab and Ammon reviled and reproached the Israelites, and magnified themselves against their border.  
The Rabbis say, 
Quando Chaldaei Judaeos ducebant in captivitatem Babyloniam & per terram Ammonitarum & Moabitarum transibant flentes, contristabant & affligebant eos, dicente● qu●d malum vos, affligitis judaei? quid ploratis? nun in domum it is patris vestri. R Salom. ut habet Lyra.  that when the Chaldaeans carried the Jews Captive, through the lands of the Moabites and Ammonites, the Jews wept, and they reproached them, saying, Why do you afflict yourselves? why do you weep? are you not going to your father's house? they meant Chaldaea, which was Abraham's Country and habitation. These, and many other reproachful speeches doubtless they used against the Jews, when they were spoilt and led into Captivity, and magnified themselves against their border; They said, now their border, their land should become theirs, and they did take the advantage, and invaded their possessions, Jerem. 49.1. Concerning the Ammonites, Thus saith the Lord. Hath Israel no Sons? hath he no heir? why then doth their King (that is, the King of the Ammonites) inherit Gad, and his People dwell in his Cities; that is, seeing Israel hath Sons, and heirs of his own, and I have given the possessions of Gad, being carried away with the ten Tribes, unto Judah and Benjamin, why do the Ammonites usurp, and take possession of that is none of their own? Thus they reproached and wronged the Jews. So likewise did the Edomites, Psal. 137.7. In the day of Jerusalem, that was in the day Nebuchadnezars forces took and plundered it, they cried, Raze it, raze it, even to the foundation. In reproach of, and despite to the Jews, they cried out so; when Jerusalem was destroyed, the adversaries saw her, and did mock at her Sabbaths, they scoffed at all her festivals, religion, and worship. Where is your God whose days you have so religiously observed? why did he not defend you from this day of your sufferings? either he was infirm, and could not; or unfaithful and would not?  
Obs. 2 The Lord takes notice of the enemies reproaching his People: He tells the Prophet of the Ammonites reproachings. Ezekiel was in Babylon, he knew nothing of it, but God heard and observed it, Zeph. 2.8. I have heard the reproach of Moab, and the revile of the children of Ammon: God's ear is very open in this case, and though his People hear not, yet he heareth, Jer. 48.27. he saith in his indignation unto Moab, was not Israel a derision unto thee? put it off if thou canst, deny it if thou darest? I saw it, I heard it. This is some comfort to the Church and People of God, that he observes not only the wrongs wicked men do unto his, but also the reproaching speeches they utter against his, Lam. 3.61. Jeremy comforted himself in this, Thou hast heard their reproach, O Lord, and all their imaginations against me: When we are reproached, and mischief is imagined against us by wicked ones, let us make use of this Scripture, and comfort ourselves therein, not breaking out into bitterness and passion.  
Obs. 3 Reproaching and reviling God's people, when they are in affliction, draws judgement upon the Reproachers and Revilers. The Ammonites reproached the Jews, when the Babylonish sword came upon them, and here the Prophet must tell them the sword is drawn, furbished for slaughter, and consumption of them. Reproach in this kind is a provoking sin, God's Name, Truths, Ordinances, suffer when his People are reproached, for his correcting hand upon them for their iniquities. Jer. 48.26, 27. Make ye Moab drunken, that is, let the cup of God's wrath be given him, let him have judgement after judgement; drink so deep of divine fury, that he shall not be able to stand: and why was this? he magnified himself against the Lord, he derided Israel, verse 27. he magnified himself against their border, Zeph. 2.8. and this is called magnifying himself against the Lord (for what is done against his People, and their borders, is done against him) and Moab must be made drunk for it; yea, Moab also shall wallow in his vomit, he also shall be in derision, he shall be derided & scorned in his misery, as a drunken man who lies wallowing in his vomit; Moab for reproaching should be reproached▪ yea, grievously afflicted, yea, utterly destroyed, Zeph. 2.8, 9, Both Moab and Ammon reviled, reproached the Jews, and magnifyed themselves against their border. Therefore as I live saith the Lord of Hosts, the God of Israel, surely Moab shall be as Sodom, and the Children of Ammon, as Gomorrah, even the breeding of nettles, and saltpits, and a perpetual desolation. The meaning is, not that they should be consumed by fire from heaven, as Sodom and Gomorrah were, but they should suffer extreme and severe judgements at the hands of the Lord, and be perpetually desolate as they were.  29 Whiles they see vanity unto thee, whiles they divine a lie unto thee. 
The Hebrew is, Bachazoth lack shane, bicksom lack cazab, In seeing to thyself a vain thing, in divining to thyself a lie. The Septuag. runs to that purpose, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In thy vision for vanity, and in thy prophesying a lie to thyself. The Ammonites like other Nations, had their false Prophets, Diviners, and Soothsayers, as you may clearly see from Jerem. 27.3. where the Prophet under the type of bonds and yokes, put upon his neck, prophesyeth the subjection of the Nations unto Nabuchadnezzar, and among others the Ammonites; and verse 9 he forbids them to hearken to their Prophets, Diviners, Dreamers, Enchanters, Sorcerers, which told them, they should not serve the King of Babylon. They held them a sleep by telling them, either Nebuchadnez. would not come to them, or if he did, they were a strong people, had strong Cities, and needed not to fear any enemy. But they saw vanity, and divined a lie unto them, and this is the sense of the words, both according to the Hebrew and our translation.  To bring thee upon the necks of them that are slain. 
Their false Prophets and Diviners, put them on, to insult over and trample upon the Jews, when they were slain by the Chaldaeans; assuring them of safety.  
Or thus, To give thee to the necks of them that are slain, so the Hebrew may be rendered; and then the meaning is, thy false Prophets and Diviners, by their vanities and lies do subject thee to the sword of Nabuchadnezzar, and make way for thy destruction like the Jews.  Of the wicked whose day is come. 
These words, of the wicked, are joined with the former in the Hebrew, El Tzauvere challe reshaim, To the necks of the slain of the wicked, and so is the Septuagint, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. All Translations and Expositors do join them, and they may refer either to the slain, or slayers, noting their wickedness, some do refer them to the one, some to the other. 
In Hebraeo non est Syntaxis convenientiae, ita ut intellige●di sint confossi improbi, sed rect●onis ut intel igantur con●ossi ab improbis. Piscat.  Piscator by wicked, understands the Chaldaeans, and reads the words thus, Eorum qui ab improbis confossi sunt, upon the necks of them who are slain by the wicked.  Whose day is come when their iniquity shall have an end. 
The day of the Jews, that was come wherein God's judgements should cut them off, and put an end to their iniquity: of these words, see ver. 25.  
Obs. 1 When the Lord threatens sinful Nations with sore judgements, they have those amongst them which divert them from the truth, possess them with delusions, and put them upon destructive practices. The Ammonites were threatened here with the Babylonish sword, but they neither believed Ezekiel nor Jeremy, who told them the same thing, chap. 27. Their false Prophets, their Diviners beat them off from it, possessed them with vanities and lies, put them upon insulting over the Jews, when the hand of the Lord was most heavy upon them, and so brought them to suffer by the same sword the Jews did. It's just with God to give men and Nations over to believe lies, and lying Prophets which shall lead them to destruction, when they have stopped their ears against the true Prophets. Ahab would not believe Micaiah, but the false Prophets, who spoke words according to his mind, but they were vanity, lies, and he smarted for it, 1 Kin. 22.  
Obs. 2 Though the Lord forbear sinful Nations long, yet he hath his days and times of reckoning with, and punishing of them: the Jews day was come, and their iniquity had an end. The Ammonites day came, and their iniquity had an end. God punished them severely for their sins, Ezek. 25. Nabuchadnezzar and the Babylonians were forborn long, but God had his time for them; Jer. 27.7. All Nations shall serve him, and his Son, and his Son's Son, until the very time of his land come: then many Nations, and great Kings shall serve themselves of him. Babylon and its King, had a time to sin, and a time to suffer. God stayed many days, yet had his day, and came at the day appointed, Jer. 50.31. ch. 51.13. O thou that dwellest upon many waters, abundant in treasures: thine end is come, and the measure of thy covetousness. Babylon was insatiably covetous, robbing the Nations of their riches, but all her wealth could not purchase one day's respite from the wrath of God; nor all her waters preserve her from the fire of his indignation; the fire God sent in his day burnt up their habitations, and licked up the water of Euphrates, whereon Babylon sat; God bore long with us, and the Nations about us, but his day is come, he is visiting, we, they, have had our times of sinning, and now must have our times of suffering.  Vers. 30 Shall I cause it to return into his sheath? I will judge thee in the place where thou wast created, in the land of thy nativity. 31 And I will pour out mine indignation upon thee, I will blow against thee in the fire of my wrath, and deliver thee into the hand of brutish men, and skilful to destroy. 32 Thou shalt be for fuel to the fire, thy blood shall be in the midst of the Land, thou shalt be no more remembered: for I the Lord have spoken it. 
Some interpret these words of the Babylonians, as if God would deal with them after he had done with the Jews, and Ammonites, which he did according to the Prophecies, in Isa. ch. 13. and Jerem. 25. the 50. and 51. but this Prophecy is against the Ammonites, whose land the Babylonish King laid waste some five years after the final destruction of Jerusalem, as Sanctius saith, citing the tenth book of Josephus Antiquities for it.  Shall I cause it to return into his sheath? 
You Ammonites think that when the sword hath done execution upon the Jews, it will be sheathed, quiet, and proceed no further: but shall I cause it to return into his sheath? no I will not give it any such commission, or if I do, it shall be for a short time, it shall come to you, and slay you as it hath done them. 
Repone gladium in vaginam suam. Jun. Reduc gladium tuum in vaginam suam. Pis.  The Hebrew, Hoshab is infinitive put for an Imperative, and so is rendered by some Expositors; Put the sword, or thy sword into the sheath. Thou thinkest to draw the sword, to defend thyself against the Chaldaeans when I send them upon thee, but it shall be in vain, thou shalt not be able to stand against them. I will make thy strength and weapons useless.  I will judge thee in the place where thou wast created. 
That is, I will punish the Ammonites in their own land, where they were borne, where my hand created or framed them. They shall not be carried to Babylon, and be preserved there, but they shall be destroyed in their own Country, at their own door, yet some were Captives, Jer. 49. of this expression, I will judge thee, was spoken, Ezek. 16.38.  In the land of thy Nativity. 
The Hebrew is, Mecurothajick, In the land of thy mansions, or peregrination, In terra negotiationum tuarum, saith Piscator, In the land of thy traffic, where thou hast pleasure and profit.  31 I will pour out mine indignation upon thee, etc. 
Here you have the resemblances to which Gods judgement is likened.  
1 It's compared to a Flood or torrent; to a great rain or water, that runs swiftly, and bears down all; of which before, ch. 7.8. ch. 14.19. ch. 20.8.13.21.  
2 To a wind or storm, I will blow against thee: Aphiash, perflabo, or perflare faciam, I will make such a wind, such a storm as shall throw down all the greatness and glory of the Ammonites.  
3 To a fire, which where it kindles and fastens, consumes all to ashes; of this before, ch. 15 7.  I will deliver thee into the hands of brutish men. 
The word for Brutish, is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Baar to burn, and therefore in the margin its burning, God would deliver them into the hands of the Chaldaeans, who were burning, that is, Choleric, hasty, furious men, Habbak. 1.6. a bitter and hasty nation. The word also signifies to be brutish, foolish, Psal. 73.22. Vaani baar velo edah. I was foolish, brutish, and knew not, so that baar is adam, shem lo daath, a man without knowledge, a Barbaraian, and so the Saptuagint speak, 
Rabbi David.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, into the hands of barbarous men.  Skilful to destroy. 
Charashe maschith, is the Original, Artists of Corruption, men exercised in caedibus faciendis, in kill men they were very expert; they had been sundry times before at Jerusalem, slain many Jews, and knew how to destroy Ammonites.  32 Thou shalt be for fuel to the fire. 
Thou shalt be meat to the fire, that shall eat up thee, and thy habitations, as fire is fed by wood, coal, straw, turf, and such combustibles, so should the fire of God's wrath be fed with their vineyards, habitations, towns, Cities, persons.  Thy blood shall be in the midst of the Land. 
Thou shalt be slain openly, lie in thy blood, unpitied, unburied.  Thou shalt be no more remembered. 
This judgement shall deprive thee of life, and also of thy name, thou shalt have no monument to make mention of thee, but thy memory shall altogether perish, thou shalt be so handled, ut ne vestigium tui relinquatur.  
Obs. 1 The Lord oft doth cross the thoughts, and blast the hopes of wicked men: the sword came to the Ammonites, when they thought it should not come, they hoped by their swords to beat back the Babylonians, and God bade them put up their swords into the sheaths, they should do them no good, the Babylonians should prevail. Zedekiah and the Jews, thought Nabuchadnezzar would not draw his sword against them, if he did, they hoped the Egyptian sword would prove stronger than the Babylonian, but they were deceived in both, see Ezek. 17.12, 17. when Princes and States trust in their strong men, and look for help; deliverance by them, the Lord disappoints them, and makes the pomp of the strong to cease.  
Obs. 2 The Lord punishes sinners in the midst of their conveniences, pleasures, and profits: I will judge thee in the place where thou wast created, in the land of thy nativity: There they had most conveniences, delights, contents, and thither God brings the sword, there he cuts them off. There they sinned, there they were impious, consulting with false Prophets, Diviners, there they were barbarous, inhuman, mocking at the Calamities of the Jews when God visited them, and there God punished them. Thus hath God dealt with them in Ireland, in the land of their Nativity, in the places of their delights and conveniencies, where they sinned, there they suffered.  
Obs. 3 Suddenly and easily can the Lord destroy sinful Nations. I will pour out mine indignation upon thee, I will blow against thee in the fire of my wrath, and deliver thee, etc. Floods, winds, storms, fires come suddenly, and blowing is an easy thing, if God do but blow upon a Nation in his wrath, it's undone, Isa. 40.7. The grass withereth, the flower fadeth, because the spirit of the Lord bloweth upon it. If the Lord blow with a spirit of indignation upon a land, or People, they whither away quickly, and come to nothing, vers. 24. Speaking before of Princes, Judges, and their stock, which seem to be rooted like mighty Oaks, and tall Cedars, it's said, He shall blow upon them, and they shall whither, and the whirlwind shall take them away as stubble; Let God blow upon Princes, and their glory fades, their roots dry up, if God let out the fire of his wrath, who? what is not meat, fuel for that fire? Princes, People, Cities, Nations are.  
Obs. 4 Wicked Nations, and Persons, God takes away the name and memory of them: Thou shalt be no more remembered in way of mercy, or for honour; but if at all, in way of wrath, and for reproach. Many Nations since the fall of man, for their sins are defunct, extinct, and buried in the darkness of oblivion,  
Obs. 5 Judgements come not upon Nations without the Lord, but because the Lord hath appointed them: The Ammonitish Nation must be fuel for the fire, no more remembered, and why? For I the Lord have spoken, I that am faithful and will not falsity my word, I that am able, and can inflict what is threatened. I have spoken, decreed, and appointed such things, and they must come to pass.   

CHAP. XXII.  Vers. 1 Moreover, the word of the Lord came unto me, saying, 2 Now thou son of man, wilt thou judge? wilt thou judge the bloody City? yea, thou shalt show her all her Abominations. 3 Then say thou, Thus saith the Lord God, the City sheddeth blood in the midst of it, that her time may come, and maketh Idols against herself, to defile herself. 4 Thou art become guilty in thy blood that thou hast shed, and hast defiled thyself in thine idols, which thou hast made; and thou hast caused thy days to draw near, and art come even unto thy years, therefore have I made thee a reproach unto the Heathen, and a mocking to all Countries. 5 Those that be near, and those that be far from thee, shall mock thee, which art infamous, and much vexed. 6 Behold the Princes of Israel, every one were in thee to their power to shed blood. 7 In thee have they set light by Father and mother, in the midst of thee have they dealt by oppression with the stranger, in thee have they vexed the Fatherless, and the widow. 8 Thou hast despised mine holy things, and profaned my Sabbaths. 9 In thee are men that carry tales to shed blood: and in thee they eat upon the mountains: in the midst of thee they commit lewdness. 10 In thee they have discovered their father's nakedness, in thee have they humbled her, that was set apart for pollution. 11 And one hath committed Abomination with his Neighbour's wife, and another hath lewdly defiled his daughter in Law, and another in thee hath humbled his sister, his father's daughter. 12 In thee have they taken gifts to shed blood: thou hast taken usury and increase, and thou hast greedily gained of thy Neighbour by extortion, and hast forgotten me, saith the Lord God. 
IN this 22 Chapter, you have three messages of the Lord to the Prophet. The  
1 Is from the beginning to the 17. vers. wherein a large Catalogue of Jerusalem's sins are set down, with intermixture, and addition of some threaten and judgements.  
2 Is from the 17. vers. to the 23. wherein is declared what the house of Israel is likened unto, and what the Lord will do with it.  
3 Is from the 23. to the end, wherein is laid forth the general corruption of all sorts, both Prophets, Priests, Princes, and people, with certainty of their destruction:  1 Moreover, the word of the Lord, etc. 
Prophets stir not till God stirs them; after God speaks to them, they may speak to others. God hath more still to communicate unto Prophets, notwithstanding he hath communicated much; Moreover the word, etc. besides all delivered, this I have had from the Lord.  2 Wilt thou judge, Wilt thou judge the bloody City? 
The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shaphat, signifies to judge, and because in judging two parties are to be dealt withal, one wronging, the other wronged, hence the word notes sometimes to plead for, to defend; sometimes to sentence and punish. In this place, the former of these is most suitable, Son of man wilt thou excuse, defend, and plead for this City? I tell thee its a bloody City, a City that hath wronged me, and must not be pleaded for. Of these words were spoken before, ch. 20.4.  
If we read them as Montanus, Aecolampadius, and some others do, thus, wilt thou not judge, wilt thou not judge the bloody City? that is, wilt thou not reprove, and tell it throughly of its iniquities? what, wilt thou faint, give over, and wink at the wickedness thou seest? is it not a part of thy prophetical office, to lift up thy voice like a trumpet, and to tell my People of their transgressions? remember thine office, connive not at their sins, but cry out against them. In this sense, it affords this note.  
That Prophetical men are oft discouraged, ready to cease from their work, and need to be roused, and quickened thereunto by the Lord.  The bloody City. 
The Hebrew is, The City of bloods. Jerusalem which is so called, because she had shed much innocent blood, and was become very cruel, Jer. 19.4. ye have filled this place with the blood of Innocents', and 2 King 21.16. Manasses shed so much innocent blood therein, that he filled Jerusalem from one end to the other therewith; yea, so bloody was Jerusalem that she filled the land with blood and bloody crimes, Ezek 7.23. ch. 9.9. and how bloody this City was, appears in the 3, 4, 6, 9 vers. of this chapter.  
Obs. The sins of a City and Nation may be such, that God will not have his Prophets to plead or intercede for them, but to cry out against them. Son of Man, wilt thou judge, wilt thou judge the bloody City: I know thou art very charitable, and ready to speak for them, but the City is so bloody, and full of Abominations, that I will not have thee to appear or move for them, but thou must set their sins in order before them, and thunder out my judgements against them. When there is a fullness of sin, so that its universal in all sorts, sinners are grown impudent and obstinate, than the Lord stops his ears, and the mouths of his Prophets, he will have no pleading for such a people. This was the case of Jerusalem, sin had spread itself through all ranks of people, as you shall find in this Chapter, and her Children were impudent and hard hearted, Ezekiel 3. verse 7.  3 The City sheddeth blood in the midst of it, that her time may come. 
Jerusalem shed blood in the midst of herself, so is the Hebr. That is, publice, impune, sine timore, publicly, fearlessly, freely, against law and light of nature, without all shame.  That her time may come. 
She fills up the measure of her sins, that so the time of her destruction may make haste.  And maketh Idols against herself. 
In the former words was a violation of the second table, and in these is a violation of the first. Of the word gillulim, Idols, or dunghill Gods, hath been spoken in former Chapters: The Septuagint hath, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, devices, Jerusalem devised Idols, and ways of worship, she fetched in the gods of other Nations, and devised some of her own, but they were against herself, she thought they made for her, but they tended to her destruction.  4 Thou art become guilty in thy blood, that thou hast shed. 
The word for guilty is, ashamt, and the Original asham, signifies to do wickedly, shamefully. Jerusalem in shedding of blood, had done wickedly, shamefully, and so became guilty with a witness, exceeding guilty, she cut not off the wicked, to take guilt off from herself and the land, but she murdered the innocent, and multiplied guilt thereby upon herself, and the Nation.  Thou hast defiled thyself in the Idols which thou hast made. 
Thou hast made Idols, thinking thereby to please God, and pacify his anger, but they have defiled thee, made thee hateful unto God, and increased his wrath much more against thee. God had forbidden them to make to themselves Idols or Images, Exod. 20. yet they did make them, defiling thereby, both the worship of God, and their own souls, and so hastened their own destruction.  Thou hast caused thy days to draw near, and art come even unto thy years. 
Thou hast by thy transgressions, broken the thread of my patience, and hastened judgement to come upon thee, I gave thee time to repent, and prevent my wrath from breaking out against thee, but thou having abused my patience, misspent thy time, art become worse, and now vengeance is at thy gates, and ready to enter. The time is come for the sword to visit thee, and that thou shalt go into Captivity.  Therefore have I made thee a reproach unto the Heathen. 
Jerusalem was the Habitation of God, Psalm 76.2. the City of the great King. Mat. 5.35. which the Lord took pleasure to protect and defend, Isa. 31.5. it was the perfection of beauty, Psalm 50.2. the Holy City, Matth. 27.53. very honourable; but this City, and the inhabitants thereof, did the Lord make a reproach unto Heathens. The word for reproach is, Cherphah, which notes, reproach, disgrace in word or action; and doubtless the Jews met with reproachful words, and actions from the Heathen. They were not yet made a reproach, but God intended them to be so, the preter tense, is put for the future.  A mocking to all Countries. 
The Hebrew is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kallasah from killez; subsannare, to mock and jeer, and kallasah is subsannatio vilipendium, or contumelia cum extenuatione alterius, a vilifying and scorning of a man, its only in this place, and imports the scorning and vilifying of the Jews, in all Countries.  
The Septuagint hath it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in ●udibrium, for a derision and laughing stock. It's rendered, Heb. 11.36. cruel mockings, such mockings as argue cruelty and insulting.  5 Those that be near, and those that be far from thee, shall mock thee. 
The Nations-round about thee, the Ammonites, Moabites, Idumeans, and those far off, the Babylonians.  Which art infamous. 
In the Hebrew its Temeath hashem, polluta nomine, thou art polluted in thy name. Septuagint, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who art named impure. French, qui es vileine de nom, who art of a base and vile name. Jerusalem the Faithful City was become an harlot, Isa. 1.21. and like an imperious whorish woman, Ezek. 16.30. Jerusalem's Idolatry, blood, uncleanness, and profaneness, had made her infamous, and to be called the filthy, polluted, the oppressing City, Zeph. 3.1.  Much vexed. 
The Hebrew words are, Rabbath, ham, humah, multae contritionis, of much contrition, that is, a City greatly to be broken for thy wickedness. Septuagint, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, much in wickedness, which brought her much vexation. The French is, Grande en affliction, great in affliction. The Vulgar Grandis in territu, famine, sword, and plague, vexed, destroyed her. Piscat. Rep●eta tumultuatione, filled with tumult. Lavat. Cum magna turba. Jun. Copiosa divexatione rich in vexation.  
From these 3. verses thus opened, take these observations.  
Obs. 1 That when people become Idolatrous, they grow cruel. Jerusalem made Idols, and shed blood, bloodiness, cruelty, and Idolatry usually go together, she had Idols in the midst of her, Ezek. 16.24, 25. and she shed blood in the midst of her, she was a public Idolatress, and a public murtheress. The Babylonians were very Idolatrous, Ezek. 20.32. and they were very bloody, Jer. 51.35. so Rome, which is called Babylon, Rev. 17. was idolatrous and bloody, those she could not make drunk with the wine of her fornications, those she could not draw to Popery and Idolatry she made herself drunk with their blood, vers. 26. How bloody Popish Idolaters are, the Parisian massachre heretofore, and the Irish of late do witness; when men once make gods, and form ways of worship to themselves, they are zealous for them; will lavish out gold to maintain them, and be lavish of their blood that oppose them.  
Obs. 2 Great sins do accelerate the judgements of God, they put wings unto them, and cause them to make haste. Jerusalem's bloodiness and idolatries made her time to come, and days to draw near. Sinners-by their lewdnesses do abbreviate God's patience, and swiften his punishments, Psalms 54.23. Bloody and deceitful men, shall not live out half their days. The length and strength of their wickedness shortens their days, in Job 22.16. it's said, wicked men were cut down out of time, and chap. 15.32. it shall be accomplished before his time; a wicked man, his life is gone, cut off before the just time, like a green tree, cut down before it come to perfection, and so is out of time, and before his time, he might have lived longer, had he not been so wicked, Eccl. 7.17. be not overmuch wicked, neither be thou foolish, why shouldest thou die before thy time. The Hebrew is, belo itteco, not in thy time. Many men through Drunkenness, Thefts, murders Duels, Uncleanness, do die, Not in their time, not in the time they might have lived unto, they die out of time, and before their time, and what's the cause? their own wickedness, and overmuch wickedness precipitates their death. Hamans' enmity to Mordecai, and bloodiness against the Jews, brought the halter about his neck before his time. Herod's pride caused the worms to eat him up, before his time. The wickedness of many in our days hath brought them to the block, tempore non suo, out of time, or before their time.  
Obs. 3 The sins of Nations, Cities, and People, do expose them to the Reproaching and Scorn of all sorts, b●th fare off and near. Jerusalem and her people were very wicked; therefore saith God, I have made thee a reproach unto the Heathen, and a mocking to all Countries, those be near, and those be far from thee shall mock thee, Lam. 2.15. All that pass by clap their hands at thee, they hiss and wag their head at the daughter of Jerusalem, saying, is this the City that men call the perfection of beauty, the joy of the whole earth? All passengers of what Nation soever, when Jerusalem suffered, and was made desolate, clapped their hands, hissed, wagged their heads, gnashed their teeth, vers. 16. which were gestures of scorn and insultation, and tiped their tongues with this bitter sarcasive, Is this the City that men call the perfection of beauty, the joy of the whole earth? See Jer. 18.15, 16. it was the Jews sinning against God that made them a perpetual hissing, Lamen. 1.8. Jerusalem hath grievously sinned, therefore she is removed, all that honoured her, despise her: Her sin transformed her honour into shame and despite. One of her sins was, that the word of God was a reproach to her and hers, Jer. 6.10, therefore God made her and hers a reproach, a proverb, a taunt, a curse in all places, whither he should drive them, Jer. 24.9. not only the Moabites and Ammonites mocked them, when they were leading away Captive, Nun it is in domum patris vestri, why do you weep? you are going to your father's house; but also the Babylonians, Psalms 137.3. Sing us one of the Songs of Zion; you say Zion is the joy of the whole earth, let us have a song of it, and see how joyful it will make you here in Babylon.  
Obs. 4 Sin makes Cities and Citizens to have an ill name. Jerusalem's wickedness made her infamous: Her iniquities were great and many, and they caused her to hear ill; formerly Jerusalem had been renowned, Ezek. 16.14. for Beauty the presence, Ordinances, and worship of God, Psal. 76.1, 2, 3, 4. renowned for her faithfulness, Isa. 1.21. for her Holiness, Psal. 2.6. for her Justice and righteousness, Isa. 1.21. but now through her Idolatry, Cruelty, profaneness, uncleanness, she had lost her beauty, faithfulness, holiness, and righteousness, she was become infamous as any strumpet, and Ezek. 24 6.9. hath this infamous motto twice written upon her gates, Woe to the bloody City, woe to the bloody City: and what were the Citizens, Rulers of Sodom and people of Gomorrah. Jerusalem was Sodom, Gomorrah, and what a brand was this to that City? and the people were Sodomites, and Gomorrhaeans, and what an infamy was this unto them? How infamous was Jezabel, Jeroboam, and Judah for their wickedness? The Spirit of God resembles wicked men to things that are vile and infamous, as the smoke of a Chimney, Hos. 13.3. which blacks and infects, to Sepulchers which are stinking and loathsome, Mat. 23.27. to despised broken Idols, Jer. 22.28. to dogs and Swine, 2 Pet. 2.22. to Adders and Serpents, Psal. 58.4. to Dragons, Isa. 51.9. yea, to the Devil, John. 6.70. if men would not have an ill name, be likened unto vile things, let them not do such things as will make infamous.  
Obs. 5 Sin brings sad afflictions upon the Sons of men: Thou art much vexed: Jerusalem's sins multiplied her sorrows: she vexed the fatherless and widow, vers. 7. she vexed the poor and needy, vers. 29. and she had much vexation for it. The Ammonites, Egyptians, Babylonians vexed her, yea, the Lord vexed her with famine, sword, and pestilence. In Deu. 28.20. it was told the Jews, that God would send upon them cursing, vexation, and rebuke, till he had destroyed them, and why? because of the wickedness of their do, because they forsook God, and Isa. 63.10. They rebelled and vexed his holy Spirit, therefore he was turned to be their enemy, and fought against them: when God is an enemy, and fights against a People, they have nothing but vexation.  
God makes every creature, every condition vexatious.  6 Behold the Princes of Israel, every one were in thee to their Power, etc. 
The Hebrew stands thus, The Princes of Israel every one according to his arm, were in thee; an Arm, is put for power. Vatablus hath it, Quisque pro virili. suo, every one of the Princes according to his power and place, did put forth himself to do unjust, and cruel things. The Princes who were set up above others, and empowered to have done justice impartially to all, they abused their power and places, to the defilling of Jerusalem with Blood. There was no equity amongst them, tyranny prevailed.  7 In thee have they set light by Father and Mother. 
The Law of God, and light of Nature, teaches men to honour their Parents, but Jerusalem had those in it, violated both these Laws: Children were come to such an height of wickedness, that they vilified their Parents, and reproached them: both their Natural and metophorical Parents. Sep. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Is. 3.5. The Child shall he have himself proudly against the ancient and the base against the honourable; This was now fulfilled in Jerusalem, and that curse pulled upon them, Deut. 27.16. Cursed be he that setteth light by his father, etc.  In thee have they dealt by oppression with the stranger. 
The word for Oppression is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to oppress a man by force or fraud, and though the Law was, that they should not vex or oppress a stranger, Exod. 22.21. yet now was the wickedness of Jerusalem such, that she by fraud and force did oppress the stranger.  
By stranger is not meant, any one of other Nations that came to Jerusalem, but him, qui adoptione Judaeus factus erat, who being adopted into the Jewish Nation, became a Prosselyte, 
Vid. Rivet in Exod 22.21.  God took special care of such, and so the Septuagint renders the word strangers, that so more might be encouraged to come into the worship of the true God; but they oppressed them, and so shut the door which God had opened.  In thee have they vexed the fatherless, and the widow. 
Orphans and widows being deprived of those should be their help and strength, God himself hath declared for them, Psal. 68.5. A father of the Fatherless, and a judge of the widow, is God in his holy habitation, and therefore peremptorily forbids the affliction of any widow or fatherless child, Exod. 22.22. and the sense is not only that they should not harm them, but that they should protect them, plead their causes, and do them good, Isa. 1, 17. judge the Fatherless, plead for the widow, but they were so far from this, that they afflicted and vexed them; the word here for vexed, is Honu from janah, to offer violence, to pray upon, they offered violence to the widows and fatherless, making a prey of them, which was a great vexation to their souls.  8 Thou hast despised mine holy things. 
The holy things were all those things were consecrated and dedicated to God, as the Priests, the Temple, the vessels of it, the Sacrifices and Sacraments they had, yea, all the Ordinances of God, which they despised, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bazah is despising, ex fastu quodam, out of pride and disdain. So did the Jews of Old, so do many now through pride of heart, despise holy things. Religion was then vilified.  And hast profaned my Sabbaths. 
Of profaning or polluting the Sabbath, you heard, ch. 20.13.16. it's the same word for polluted there, which you have for profaned here. God had commanded them to remember his Sabbaths, to sanctify them, and promised great blessings unto them upon the due sanctification of them, Isa. 58.13, 14. but Jerusalem profaned them, and made them common, or worse than common days.  9 In thee are men that carry tales to shed blood. 
The words for men that carry tales are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for which the Septuagint gives you, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, theives, robbers. Sym. and Theod. Viri dolosi, deceitful men. Hyeronim. Viri detractores, men that are backbiters. Viri fraudulenti, saith Lavat. cunning men. French, Homines rapporteurs, Rachil is one that narrowly observes another's words, and perverts them to the prejudice of him whose they were; 
Est qui sermons aliunde acceptos alio tran●fert. Curiosus perscrurator & idem garrulus rimatur undique quod sit ad occultum calumnium apeum. Aecol. D●latores verborum qui aliorum dicta, hinc petita alio deferunt, more mercatorum ut aliquod ex ea vectura lucrum reportent. Prad.  the word is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rochel a merchant, and so is, alterius famae & honoris nundinator, One that by carrying tales, sets to sale the fame, liberty, or life of his Neighbour; it signifies also an Apothecary, who mingles, blends things together, and sells them for his own advantage, so this carry-tale, mingles something of his own, with what he heard, and makes his advantage thereby. Mont. renders the words, Viri delationis, men of carriage, because they seek out, pick up, or invent matter against another, and carry it to those be in place, which here made way for shedding of blood. This kind of men are very pernicious. Solomon tells you, that the words of Tale-bearers are as wounds, they go down into the innermost parts of the belly, Prov. 18.8. they make way for the wounding, and spilling the blood of the innocent. There were wicked Princes and Magistrates at that time in Jerusalem, glad to have occasions against the innocent, and these murderous tale-carriers, possess them with falsehoods to the prejudice of their lives.  In thee they eat upon the mountains. 
They did eat their things offered to Idols, in honour to the Idols, otherwise it was not sinful to eat upon the mountains. Of these words before, chap. 18.6.11.15.  In the midst of thee they commit lewdness. 
Of Committing lewdness, see ch. 16.43. Zimmah the Septuagint translate, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unholy things, that is, villainous things, thou that shouldst be holy, dost faeda, filthy things, So Lavat. And he saith Zimmah notes, meditatum facinus, a villainy done not ignorantly, or out of weakness, but destinato animo, on purpose, therefore the translation which either is, Vatablusse's, or which he follows, hath it, Scelus meditatum, a plotted wickedness, ch. 11.1, 2. Jaazaniah and Pelatiah did devise mischief, and such devised mischiefs, are called here, Zimmahs, lewdnesses, Jerusalem had those in her, who made it their practice, Mic. 2.1. woe to them that devise iniquity, and work evil upon their beds, in the night season, when their thoughts and spirits were most retired, fittest, and strongest for meditation, than they devised iniquity, how to root out the righteous, to take away the Prophets, to pervert the Law, to promote idolatry, etc. and these were lewdnesses.  10 In thee have they discovered their father's nakedness: in thee have they humbled her was set apart for pollution. 11 And one (or every one) hath committed Abomination with his neighbour's wife, and another hath lewdly defiled his Daughter in law, etc. 
In these two verses are set out, the Incestuous adulterous and whorish do of Jerusalem. In her, sons lay with their mothers, fathers with their Daughter in Laws, brothers with their sisters, and every one with his Neighbour's wife, and being not satisfied with those times were fit for embracing, they humbled, they forced those were set apart for pollution, all which things were forbidden in the Law, Levit. 18. and 20. ch. so filthy was Jerusalem at this time, that they were as said horses, every one neighing after his neighbour's wife, Jer. 5.8.  12 In thee have they taken gifts to shed blood. 
There be two sorts of gifts, first, munera honoraria, such as are bestowed upon friends, and those deserve well of us, these are lawful, and when given, testify esteem and thankfulness: and secondly, Munera corruptoria, such as are given to retard, pervert, and corrupt justice, such were the gifts here, and they were forbidden, Exod. 23.8. Deut. 16.19. This gift-taking, was too common in Jerusalem, Isa. 1.23. Every one loveth gifts, and followeth after rewards, but they judge not the fatherless, neither doth the cause of the widow come unto them: the Fatherless and widows, had no gifts to give them, therefore their causes could not be heard, they petitioned, but petitions without presents would do no good; for they judged for reward, Mic. 3.11. and said give, give, Hos. 4.18. if there were no gifts, there was no justice.  Thou hast taken usury and increase. 
Of these words, and this sin, was largely spoken in the 18. ch. 8. whither you are referred.  And thou hast greedily gained of thy Neighbours by Extortion. 
Montanus renders the word for greedily gained, Appetebas, fraudabas, Thou didst covet or deceive thy Neighbours. The Hebrew is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to wound, to cut in pieces, and to exercise covetousness, Quae tanquam gladius hominem vulnerat, & ipsius sanguinem exugit, it notes an insatiable desire, which carries a man out violenter agere contra proximum, to wrest and wring from his Neighbour by any means, and so wounds him, squeezes, and cuts him in pieces. Forsterus turns the words thus, Vulnerasti sodales tuos cum injuria, sollicitum significat hominis cupidi & avari studium rapiendi undequaque aliena; ut ingens compilet the saurum expleatque insatiabilem pecuniae sitim. Prad.  
Obs. 1 That great men the Princes and Potentates of the earth, lay out themselves to Tyrannize over, and oppress the People: Behold, The Princes of Israel, every one were in thee to their power to shed blood: They all agreed in these two things, to oppress, and to oppress to the utmost. This doubtless made Jerem. say ch. 3.5. of Jerusalem, Behold, thou hast said and done evil things as thou couldst: Thy Princes which had arms and power, they have put forth the same, what they could to do wickedly, to oppress and shed blood, what could they do more than take away the lives of men. This was the way great ones went of old, see Mic. 3.1, 2, 3. and Zeph. 3.3.  
Obs. 2 That forgetfulness of God, is t●e cause of all the sins in a City, or People. Jerusalem's sins are here reckoned u●, Cruelty, Idolatry, slighting of Parents, oppression of strangers, vexing of fatherless and widows, despising of holy things, profaning of Sabbaths, tale-carrying to shed blood, eating upon the mountains, devising wickedness, incest, adultery, bribery, usury, extortion, and what's the root of all these? thou hast forgotten me saith the Lord God; when men mind not what God commands, forbids, what he threatens, what he approves, when they acknowledge not his eye, his power, his judgements, the account they must give to him, they fall into all manner of sins, lewdnesses, and transgressions; when men forget God, they do not, they cannot fear him, and where the fear of God is not, they will not stick to shed blood, Gen. 20.11. or do any wickedness. In Psal. 50.17, 18, 19, 20. many sins of the Jews are recited, and what was the ground of those sins? they forgot God, vers. 22. Consider this, ye that forget God. See Psalm 106.19, 
Sicut memoria dei excludit cuncta flagitia: ita dei oblivio convehit omnium vitiorum catervam. Hierom.  20. Jerem. 13.25. ch. 18.15. when men forget God, they forget his Law, which should regulate their lives, and so they live without God, and without law, they follow the lusts of their own hearts, and lie exposed to all evils.  13 Behold, therefore I have smitten my hand at thy dishonest gain, which thou hast made, and at thy blood which hath been in the midst of thee. 14 Can thine heart endure, or can thine hands be strong in the days that I shall deal with thee? I the Lord have spoken it, and will do it. 15 And I will scatter thee among the Heathen, and disperse thee in the Countries, and will consume thy filthiness out of thee. 16 And thou shalt take thine inheritance in thyself, in the sight of the Heathen, and thou shalt know that I am the Lord. 
Having rehearsed Jerusalem's sins; here the Lord comes to set down his dislike of their ways, the judgements should come upon them, and the end of those judgements.  

1 His dislike, in the 13. verse.  
2 The Judgements, in the 14. and 1.5. v.  
3 The End of them, in the 15. and 16.   13 Behold therefore I have smitten mine hand at thy dishonest gain which thou hast made. 
Smiting of hands, is sometime a sign of joy, as ch. 21.17. and sometimes of grief and anger, as here: God was so provoked with the heinousness of their sins, that he smites his hands together, both to testify his indignation against them, and readiness to take vengeance on them; when Parents smite their hands at the lewd do of their children, 

Percurere manus hoc loco non est exhortari, sed dolere. Mald.  
Irascent● figuram & habitum d●scribit oratio Prad.  
En signe de dueil. French. Pecuniam v● & malis artibus quaesitam.   it's an argument of Anger, and grief, not of joy. God hath no hand, but it's spoken after the manner of men.  
The word for dishonest gain, is bitzah from Batzah opened before. Montanus renders it, avaritiam, Covetousness. Others, money gotten by fraud and force, such gain is dishonest gain. The French is, avarice, that gain comes in by overreaching, by forcing or sinking of others; that is dishonest gain, when we do not as we would be done unto.  And at thy blood which hath been in the midst of thee. 
Here be only two sins mentioned of all that went before, but the other are intended also. God smit his hands against them, though Principally, against these. Jerusalem had shed much innocent blood, which cried to God for vengeance, and caused him to smite his hands at her.  
Obs. Covetousness and Cruelty, are sins, 
Notavit R David ex majorum traditione. ●4. sceleta esse numerata in hoc capite, & nulli eorum nili soli avaritiae tribui eversionem urbis. Prad.  that do sorely provoke God; he smote his hands at their dishonest gain, and bloody do; His spirit boiled up against them, and he was coming to be avenged on them. The Hebrews say, there be twenty four sins reckoned up in this Chapter, and that God threatens the destruction of the City, only for Covetousness. The Jews were a people greedy of gain, given to Covetousness, which makes men cruel, and oft bloody, Prov. 1.19. those are greedy of gain, they take away the life of the owners, they suck their blood, Amos 8.4. they swallow up the needy. Mic. 3.2, 3. they pluck off their skins, break their bones, and eat their flesh; and if covetous men be not cruel and bloody, yet they are abhorred of God for their Covetousness, Psalm 10.3. the wicked bless the Covetous whom the Lord abhorreth; the word for Covetous, and that here for dishonest gain, are both of the same verb, and differ very little. God abhors the Covetous, and smites his hands at Covetousness, and so he doth at bloodiness, Psal. 5.6. He will abhor the bloody and deceitful man; The Lord abhors them at the present, and he will make it manifest that he doth abhor them. God hath done it in the Gospel, 1 Cor. 6.10. Rev. 22.8. there it appears, that neither the Covetous, nor the bloody shall inherit the Kingdom of Heaven: let us learn of God to smite our hands against these sins.  14 Can thine heart endure? 
The Hebrew for endure is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Montanus and Aecolampad. render stabit, will thy heart stand or consist, when I shall deal with thee? The Septuagint is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if thine heart shall stand it out? but the interrogation is more emphatical. Can thine heart stand or endure? and carries the force of a negation. O Jerusalem thou thinkest that when my judgements come, thou shalt be able to stand under them, but be thine heart never so stout or strong, my judgements will be too heavy for thee to bear them; when they come thine heart will fail thee, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hom. Illiad.  fail thee of counsel, that thou shalt not know what to do, and fail thee of strength that thou shalt not be able to do what thou knowest, thine heart will be in thine heels, thou wilt be more forward to fly than to consult, or stand it out upon consultation.  Can thine hands be strong? 
Thou thinkest to do some great matters if Nabuchadnezzar draw near to thy gates, thou wilt call upon thy strong men to appear and make resistance, but their hands will be feeble, and unserviceable, not fit to handle or use weapons of war. Jerusalem, thou art deluded, consider with thyself, can thine hands be strong when I have smitten mine hands against thee? canst thou withstand me, or bear my judgements, when I shall thunder and throw them upon thee with a strong hand? what ever fancies possess thine head, thou art not able to do it.  In the days that I shall deal with thee. 
In the days that men have dealt with thee, thy Counsel and power have prevailed, but what wilt thou do? In the days that I shall deal with thee, I that am wonderful in Counsel, excellent in working, Isa. 28, 29. I that work and none can hinder, ch. 43.13. I that am terrible to the Kings of the earth, Psal. 76.12. I that plead with fire and sword in my hand, Isa. 66.16. I that make mountains flow, and nations to tremble at my presence, Isa. 64.1, 2. I that make fruitful places wildernesses, and break down Cities, Jer. 4.26. what wilt thou do then? Those days are coming upon thee, and they will be the saddest days thou ever mettest with.  I the Lord have spoken it, and will do it. 
Thou mayest hope it shall not be, that I will deal severely with thee, in whom I have delighted, and upon whom I have bestowed so many mercies; but know, I have resolved, spoken it, and will do it; I am not man, to repent of what I speak or do.  
Obs. 1 Sinful Cities and creatures, are apt to confide in one thing, or other, in their wisdom, strength, power, r●c●es, friends; Jerusalem thought, she had wherewith to ke●p ff all judgements, or sufficient to enable her to wrestle with th' m ●f they came; Can thine heart endure? can thine h●nds be strong? Jerusalem thought so, had confidence that way, else the Lord would not have put these questions to her, Ezek ●6. 15. Thou didst trust in thy beauty, in thy wealth, in ●hy ●als, in thy Soldiers, in thy Counsellors, in thy Temple, in thy mountains which were thy beauty. In Jeremies dai●s its evident, that the wise, the rich, and strong men of Jerusalem did too much confide, and glory in their wisdom, their riches, and strength, ch. 9.23. Zephany saith of Jerusalem, that she trusted not in the Lord, ch. 3.2. her confidence was in falsehood, Jer. 13.25. that was in things proved false and deceitful, one of this kind was the Egyptian strength, Isa. 30.2. Ezek. 17.17. not only did Jerusalem confide in falsehoods, but Babylon also, Isa. 47.10. and Rabbah, Jer. 49.4. she once trusted in her wickedness, saying, none seethe me? The other in her treasures, saying, who shall come unto me? It's not good to lean to our own wisdom, to rest upon our own strength, or strength of others; who ever makes flesh within, or flesh without his arm, lies under a curse, Jer. 17.5. but he trusts in the Lord, and in him only he hath the blessing, ver. 7.  
Obs. 2 God hath his times to reckon with sinners, to make them smart for their evil do. In the days that I shall deal with thee. God had his day to deal with Egypt, Ezek. 30.9. as in the day of Egypt, he met with Egyptians in the red sea; he had his day to deal with Midianites, Isa. 9.4. as in the day of Midian, when God smote them by the sword of Gideon, Judg. 7. that was the day God dealt with them; men have their days, to sin, and God hath his days to smite. Ahab had his day to do wickedly, and God had his Day to deal with him, 1 King 22 34, 35. Ahaz had his time to transgress, and God had his time to distress him for his transgressions, 2 Chro, 28.19, 20. Ephraim had his Days of sinning, and God had his Day of rebuke to lay Ephraim desolate, Hos. 5.9. the Jews had their Day to make a Calf, and God had his day to cut off three thousand of them, Exod. 32.28. men sin and think to hear no more of their sins, but God remembers them, and hath his days to visit for them. He hath a day for every one is proud and lifted up, Isa. 2.12. he hath a day for those decree unrighteous decrees, that writ grievousness, that wrong widows and fatherless ones, Isa. 10.1, 2, 3. he hath his Day to deal with them, and so to deal with them, that they shall not know what to do: what will ye do in the day of visitation? to whom will ye fly for help? and where will ye leave your glory? Men will be thinking what to do; whether to fly, how to dispose of themselves, and what they have, but the day of the Lord will be darkness and distress unto them. Whoever takes a time to sin against God, must expect a time wherein God will deal with him for so sinning, Rom. 2.6.9. God will render to every man according to his deeds, he hath his Day, to render tribulation and anguish upon every soul of man that doth evil, he hath his Day wherein he will judge the secrets of men, ver. 16. would you see good Days, eschew evil, and do good; seek peace and ensue it, 1 Pet. 2.10, 11.  
Note 3 Gods judgements discover the vanity and rottenness of humane confidences. Can thine heart endure? Can thine hands be strong? in the days that I shall deal with thee: When I shall bring the sword, plague, and Famine, no, thy heart will faint, thy hands will be feeble. If at the tidings of judgements their heart melted, their hands were feeble, every spirit faint, and all knees weak as water, as it is ch. 21.7. what were they at the presence, sight, and sense of those judgements? they were like men without hearts and spirits, without hands and legs; Gods judgements are fires which consume men's confidences, and make them see their own weakness; men think they shall stand in the evil day: But if they cannot stand against the frowns and fury of the Creature, how will they stand before the dreadful Creator? if Footmen, horsemen, the swell of Jordan, Jer. 12.4. weary, sink men, what will the Lord of Hosts do? if they cannot bear the lesser judgements, how will they bear the greater? If Briers and thorns conceit themselves to be Oaks and Cedars, can they endure the fire? Isa. 27.4. they will be burnt to ashes: what they said of Jehu, 2 Kin. 10.4. Two Kings were not able to stand before him, how then shall we stand? He is coming with the sword. May wicked Cities more fully say of God, the old world could not stand before him, Sodom and Gomorrah could not stand before him, how then shall we stand? Egypt had men like fatted bullocks, but when the Northern storm came upon them, they turned back, they fled away together, they did not stand, because the day of their calamity was come upon them, and th● time of their visitation, Jer. 46.21. you may see what strong mighty, and courageous men will do, when God deals with them, Joel 2.14 15, 16. their hearts could not endure, their hands, their feet were not strong, to act or stand, Let us not sin, provoke the Lord by our vain confidences, for he is stronger than man.  
Obs. 4 That the word of the Lord shall take place whatever men's thoughts are: they Thought Nabuchadnezzar would not come, or if he did, that they and the Egyptians should be able to deal with them, and prevent those evils were threatened by the Prophets; but I the Lord have spoken it, and will do it. Where he hath a mouth to speak, he hath a hand to do. It's not any power can hinder, I will work and who shall let it? Isa. 43.13. not Devils, or Men can do it, neither will the Lord revoke what he hath said, and so prevent judgements intended, Isa. 31.2. he is wise, and will bring evil, and will not call back his words: Men often speak, threaten, and then after eat their words, call back their threaten, saying, they were uttered in passion, inconsiderately, and so show their folly; But God when he speaks, it's in wisdom, his words shall stand, and not be removed, or called back, Amos 6.11. Hence is it that Jer. 44 28. the Lord saith, They shall know whose word shall stand, mine or theirs: They shall see in a little time, that their words are vanity, foolish, and come to nothing; and that my words are the words of wisdom, weighty, and stable, Zeph. 1.6. Did not my words, and my statutes take hold of your fathers? what God said was accomplished, and they could not but acknowledge it. Like as the Lord of hosts thought to do unto us, so hath he dealt with us.  15 And I will scatter thee among the Heathen, and disperse thee in the Countries. 
Of their scattering and dispersing hath formerly been spoken. It was a great comfort to them to have their solemn meetings at Jerusalem, and in the Temple, and as great an affliction to be deprived of them, and scattered as dust and chaff among the Heathens, whose language they understood not, and whose religion was abomination to the God of Israel.  And will consume thy filthiness out of thee. 
The Hebrew is, I will make thy filthiness to fail out of thee; so Montanus, I will make an end of thy filthiness; thou art now so defiled with Idols, blood, and other abominations, that thou art as an heap and bundle of filthiness, even the filthy City, but I will throw thee into the furnace of affliction, and cause thy filthiness to departed from thee.  
By filthiness we may understand filthy ones, 
Purgabo expiab●que supplicii● scelera tua. Mal.  the abstract being put for the concrete. Jerusalem had many filthy persons in it, and God would by his judgements consume them.  
Obs. The Lord by his judgements doth purge out of Cities and Nations the wicked, and makes them and their wickedness to cease. I will consume thy filthiness out of thee; that is, thy filthy ones with their filthiness. God brought the sword, famine, Pestilence upon Jerusalem, and by these did cut off and consume the filthy ones there. See Ezek. 5.12. Jer. 14.15. ch. 16 4. Ezek. 13.14. God by his judgements destroyed Jerusalem, and so caused her filthiness to be at an end, Ezek. 16.40, 41. They sh●ll stone thee with stones, thrust thee through with swords, burn thine houses with fire, and execute judgements upon thee in the sight of many women, and I will cause thee to cease from playing the Harlot. The same judgements you have, Ezek. 23.47. and by them he would cause lewdness to cease out of the Land, vers. 48. By his judgements the Lord consumes the filthy out of the City and land, and filthiness out of the Saints.  16 And thou shalt take thine inheritance in thyself. 
Hebr. is thus, Venichalte bach, & haereditabis in te, thou shalt inherit in thyself: Thou shalt be thine own inheritance. Heretofore thou wast mine inheritance, but it shall be so no longer. I will cast thee off, being so filthy as thou art, and thou shalt have no inheritance in me, but in thyself.  
Some making the word to be from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wound, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est possidere haeredi●a●re,  to profane, do render it in the first person, thus; vulnerabo te, I will wound thee. So Symmachus, Contaminabo te, I will defile thee, and profane thee. So Theodition. The Septuagint, is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I will possess in thee, that is, I will have a people for my possession among you, when you are scattered abroad among the Heathens. It's true, God had a people among them when they were in Babylon; but the Hebrew is not in the first person. Piscator hath it thus, Pr●fana efficieris in te, Thou shalt be made profane in thyself; thou shalt be cast off by me into banishment and be no other in mine account, than a common and profane people, I will account of thee so, and deal accordingly with thee, so the words are to be understood, Isa. 43.28. ch. 47.6. where the Lord is said to profane the Princes, and pollute his inheritance.  
This sense may well stand with the first, for if God made them a profane, and common people, they had no inheritance in him, but their inheritance was in themselves.  In the sight of the Heathen. 
Heathens shall see that thou art a people cast off of thy God for thy wickedness, and exposed to reproach, cursing, and as great miseries as ever any people were.  
Obs. 1 That the wickedness of God's people doth disinterest them in God; it makes God dis-own them, and leave them to themselves. They might think and say, they were still the people, the inheritance of God, that they had interest in him, but thou shalt take thine inheritance in thyself, I disclaim thee, I cast thee off as profane, and look upon thee not otherwise than I do upon Heathens. In the margin of the French Bible you have these words, je ne seray plus ton heritage, I will be no longer thine heritage. It was the wickedness of the ten Tribes which made the Lord to say, Lo-ammi, ye are not my people, and I will not be your God, Hos. 1.9. In which Prophet you may read largely of their sins, the 8. chap. ver. 3. tells you, that Israel had cast off the thing that was good, viz. the worship of God, and vers. 5. thy calf O Samaria hath cast thee off: that is, thy false worship hath made me to cast thee off, to declare thee to be none of my City, and thy people to be none of mine. In the twelfth of Jeremy, you have that bears witness fully to this observation, vers. 7, 8, 9 I have forsaken mine house, I have left mine heritage, I have given the dearly beloved of my soul into the hand of her enemies, mine heritage is to me as a Lion in the Forest: it cryeth out against me, therefore have I hated it. Mine heritage unto me is as a speckled bird: the birds round about are against her, come ye, assemble all the beasts of the field, come to devour. The meaning of these words is this, that the Jews were once very dear to God, even as dear as any wife can be to an Husband, but because like Lions they carried it stoutly against God and cried out against him, & his Prophets, therefore he forsook them, hated them, and gave them into the hands of the Babylonians, and because Jerusalem was as a speckled bird in the eye of God through her variety of Gods, Altars, Superstitions and idolaters, therefore God caused the Birds of all the Nations to hoot at, and hate her, even as Birds do a speckled Bird, inviting them, and all the Beasts of the field to come and devour her: and why all this? They dealt treacherously, ver. 1. they were Hypocritical, vers. 2. they were wicked, ver. 4. The Jews had been a people precious in the sight of God, and honourable, Isa, 43.4. Jerusalem his habitation, and the people of it his inheritance and his glory, whom he protected, Isa 4.5. yet by their sins they provoked God, so as that he gave his strength into Captivity, and his glory into the enemy's hands, Psal. 78.61.  
Obs. 2 That Gods judgements bring People to the knowledge of God. It rises from the former vers. and this laid together, God would scatter them, consume them, cast them off, leave them to themselves, and they should know that he was the Lord, Psalm 9.16. The Lord is known by executing Judgements. His power, his justice, and sovereignty are known thereby, and so men are made to fear, and stand in awe of him. When God is silent, and speaks not by his judgements, men think he is like themselves, Psal. 50.21. and are emboldened to sin, Eccl. 8.11. but when God thunders by his judgements, they have other apprehensions of him, 1 Sam. 6.19, 20.  Vers. 17 And the word of the Lord came unto me, saying, 18 Son of ma●, the house of Israel is to me become dross all they are brass and Tin, and Iron, and Led in the midst of the turnace● they are even the dross of silver. 19 Therefore thus saith the Lord God, because ye are all become dross, behold, therefore I will gather you into the midst of Jerusalem. 20 As they gather silver, and Brass, and Iron, and Led, and Tin into the midst of the furnace, to blow the fire upon it to melt it: so will I gather you in mine anger, and my fury, and I will leave you there, and melt you. 21 Yea, I will gather you, and blow upon you in the fire of my wrath, and ye shall be melted in the midst thereof. 22 As Silver is melted in the midst of the furnace, so shall ye be melted in the midst thereof, and ye shall know that I the Lord have poured out my fury upon you. 
In these words is the Lords second message to Ezekiel, wherein is set forth.  
First, The Degenerate estate of the Jews, under the similitude of dross, vers. 18.  
2 Gods judicial peoceeding with them being dross, vers. 19, 20, 21, 22.  

1 He would gather them together.  
2 Blow upon them.  
3 Melt them.   
3 The End of his so dealing with them, vers. 22.  Vers. 17 And the word of the Lord came unto me, saying. 
These words we have had oft, and in the 1. v. of this chapter, God being upon bringing judgements upon his People, gives them notice thereof by his Prophets. He speaks before he strikes.  18 The house of Israel is to me become dross. 
The house of Israel, viz. the Jews had been of high account with God, they were once his chosen People above all others; Deut. 7.6. they were once a Kingdom of Priests, and an holy Nation, Exod. 19.6. they were once so honourable and precious, that God gave and destroyed other Nations for their sakes, Isa. 43.4. they were once his portion; his inheritance, Deut. 32.9. Isa. 19.25. they were once his vineyard, and pleasant plant, Isa. 5.7. they were once a people near unto him, Psal. 148.14. the dearly beloved of his soul, Jer. 12.7. his peculiar people, Exod. 19.5. but now they were become dross, they had degenerated from their former faithfulness, justice, honesty, sincerity, and purity. 
Quicquid de a ge●to ●●iove met●llo dum igne e● quitur, expu●gatur.   
The word for dross is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sig, which is, whatsoever the fire separates from any metal. Kirk. saith its, Sordes quae de mettallis igni retrocedit quam scoriam appellamus. Metals have some thing of an heterogeneal nature to themselves, which being separated by fire or any other way, is that we call dross. The house of Israel here is not said to be drossy, but to be dross, its fit therefore to see wherein the resemblance lies between them.  
1 The Dross Obscures the lustre and glory of the metal, yea, Covers it up, so that it appears not; rust and filth compass, and hid the gold, so that neither the nature or lustre of it can be seen. So the house of Israel was such at this time, that no gold, no silver appeared, Jer. 5.1. Run ye to and fro through the streets of Jerusalem, see now and know, and seek in the broad places thereof if he can find a man, if there be any that executeth judgement, that seeketh the truth, J●r. 9 ●. They be all adulterers, an assembly of treacherous men, 
jer. 8.10  Zeph. 3.7. they risen early, and corrupted all their do, Jer. 6.28. they are all grievous revolters, walking with slanders, they are brass, and iron, they are all corrupters. There was no pure metal appeared amongst them, especially gold or silver. If there were some righteous just, holy, faithful ones amongst them, they lay hid under the dross.  
2 Dross is a deceiving thing, its like metal, but is not metal, the dross of silver is like it, and so the dross of Gold is like it, but the dross is neither silver nor gold, so The house of Israel was deceitful, hypocritical, like Saints, but not Saints, see Isa. 10.6. ch. 58.2. cha 9.17. every one is an Hypocrite, and an evil doer, & every mouth speaketh folly; they professed themselves to be the people of God, yet were not such as they seemed to be, Jer. 7.2, 4, 9, 10. they were like potsherds, covered with silver dross, Pro. 26.23.  
3 Dross is not bettered by the fire, put it into the fire time after time, it abides so still, God had oft put the Jews into the furnace of affliction, and heat the furnace sometimes very hot, but they were the same still. They had been in the Egyptian fire, 2 King 23.33. in the Syrian and Chaldean fire, chap 24.2. and other fires, but none of them did them any good, Jer. 5.3. Thou hast stricken them, but they have not grieved, thou hast consumed them, but they have refused to receive correction, and not only did the Prophet complain thus, but the Lord himself, chap. 2.30. In vain have I smitten their children, they received no correction, they were nothing the better for all God's blows and fires, dross they were, and dross they continued.  
4 Dross is a worthless thing, it's of no value, base, vile, contemptible, such was The house of Israel, and chief in it, Jer. 24.8. Zedekiah the King, his Princes, and the rest of Jerusalem, were as evil figs which could not be eaten; the Kingdom was base, Ezek. 17.14. the City an Harlot, ch. 16.35. she changed the judgements of God into wickedness more than the Nations, chap. 5.6. and was more vile than Sodom and Samaria, chap. 16.47.  
5 It's useless, and to be rejected. The Jews now were so corrupted, so wicked, so unprofitable, that the Lord was casting them off, and out, Jer. 6.30. Reprobate silver shall men call them, because the Lord hath rejected them. As the wood of the vine when fruitless is not fit for any thing but the fire, Ezek. 15. so the dross of silver is not fit for any thing but rejection. The house of Israel being become dross, the Lord saith, Jer. 7.15. I will cast you out of my sight, as I have cast out all your brethren, even the whole Seed of Ephraim: the ten Tribes they proved dross, and the Lord cast them away, and now he would cast Judah and Benjamin out of his sight, and when he did it, they were the offscouring, and refuse in the midst of Heathens, Lam. 3.45.  
6 Dross is an offensive thing, rust eats into the metal, endangers that, and makes the Goldsmith to kindle the fire, to separate it from the Gold and Silver: So wicked men are offensive to God and good men, and cause the Lord to bring his fiery judgements to separate between the precious and the vile. The wickedness of the House of Israel caused God to bring the sword, Famine, Plague, Captivity, and by these to purge out and consume the filthiness of jerusalem.  All they are brass, and Tin, and Iron, and Led. 
Before he had said they were Dross, how doth he now call them, Brass, Iron, Tin, Lead? These are good metals. True, in themselves they are so, but compare them with Silver or Gold, they are but as Dross, base metals, so Tin is reckoned in Scripture account, Isa. 1.25. so brass, iron and lead are reputed, Jer. 6.28, 29. when pure Religion, Judgement, and Righteousness were in the house and City of Israel, than she was Silver, Precious, and good metal, but falling to Idolatry, Oppression, and Profaneness, her silver became Dross, and her children became Brass, that is, impudent and hardhearted, Ezek. 3.7. Tin, that is, hypocritical, being all in show nothing in substance, Eze. 33.31. iron, that is, Cruel, Bloody, inflexible, so were the great ones, men in place, Ezek. 34.24. Zeph. 3.3, 4. Jer. 5.5. Led, that is, sottish and stupid, Jer. 4.22. ch. 8.9. they have re●ected the word of the Lord, and what wisdom is in them? That which should have enlightened them, and made them wise, that they rejected, and so were foolish and sottish.  In the midst of the furnace. 
In the eleventh Chapter, 3. and 7. verses, the City is called a Cauldron, and the People the flesh to be boiled in it, and here it's called the Furnace, and the People the Brass, tin, iron, lead to be melted in it. God would make Jerusalem a furnace of affliction, and cast the dross, and base metal into it. The Jews had so degenerated from the golden and silvery purity of their Fathers, that they had no preciousness in them, nothing left but Dross, or that which was base as dross.  They are even the Dross of silver. 
Their Fathers were Tin believers, sincere worshippers, just dealers; Covenant keepers, and so were like unto silver, precious, pure, white, desirable; but these their children were dross, even the dross of Silver, faithless, hypocritical, unjust, perjured. The Nations were dross, but not the dross of silver, they were never of higher account, than brass, tin, iron, lead, only the Jews were accounted silver, and now they were become the dross of silver, worse than the nations, 2 Kin. 21.9.  19 I will gather you into the midst of Jerusalem. 20 As they gather silver and brass, and iron, and lead, and tin, into the midst of the furnace. 
The Hebrew is, I will gather you with the gathering of silver, that is, with such a gathering, that like as the founder, silver or Goldsmith, when he would prove the metals digged out of the Mines, what they are, and separate the dregs and dross from them, he gathers them together, and puts them into the furnace: So would the Lord do by the Jews, he would gather them from all parts of Judea into Jerusalem, which was the furnace; when God brought Nabuchadnezzar with his Army to besiege it.  To blow the fire upon it, and to melt it, 
When the metals are in the Furnace, than the founder causes the fire to be blown, the heat to be heightened, till the metals be melted, that so the scum and dross being taken away, they may be malleable and useful.  So will I gather you in mine anger, and in my fury and I will leave you there, and melt you. 
The Lord finding his people to be dross, or mingled with base metals, he was greatly provoked, and so in his anger, and fury, gathered them into the furnace, and there left them to be melted.  
The fire God used in the melting of them was Famine, Plague, and Sword, which melted many of them, and then the burning coals scattered over the City, Ezek. 10.2. which melted the furnace, and them that were left in it.  21 I will gather you, and blow upon you in the fire of my wrath. 
The word for blow upon you is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naphachti, the same with that in the 20. vers. that like as the founder blows, and gives not over blowing till the metals are melted, and the dregs separated, so the Lord he would blow upon them, that is, exercise them with severe Judgements one after another, till they should be melted and consumed; and the vile separated from the precious. This Expression of blowing upon them in the fire of his wrath, is the same with that in the former chap. vers. 31. I will blow against thee in the fire of my wrath; when God blows against any, he blows upon them, and the breath of his nostrils burns as fire.  22 As silver is melted in the midst of the furnace, so shall ye be melted in the midst thereof. 
Their melting is oft spoken of, in the 20, 21. and here God was serious in the business, and resolved upon it, nothing should now prevent it, not the intercession of Moses, and Samuel, Jer. 51.1.  And ye shall know that I the Lord have poured out my fury upon you. 
Though the greatest part were consumed by those sad and severe judgements God brought upon them, yet some escaped, some were carried into Babylon, another furnace, to melt out their remaining dross, and they were made to know, and acknowledge, that the Lord had poured out his fury upon them.  
Of pouring out fury, or fury poured out. See chap. 20.33.  
Obs. 1 That Churches or States may degenerate from their preciousness and purity, into vileness and profaneness. The house of Israel is become dross, even the dross of silver, it was so degerated, that it went beyond others in wickedness; which made Isaiah to wonder, chap. 1.21, 22, 23. How is the faithful City become an Harlot? 
Quam magna ea facta meretrix. Muscul.  not simply an Harlot, but a great and notorious Harlot; it was full of judgement, and righteousness lodged in it, but instead of these, now there was oppression and murder. Thy silver is become dross, thy wine is mixed with water, thy money is counterfeit, and thy wine corrupt, or thus, whatever was pure in thee, is now corrupted, the Law is corrupted with false Expositions, the worship is corrupted with Idols, and humane traditions, justice is corrupted with bribery, and bloody oppressions; chastity and sobriety are corrupted with lewd and unclean practices. Jerusalem had lost her excellency, and was become loathsome, as a filthy Harlot, doing the work of an imperious whorish woman, Ezek. 16.30. Jer. 7.9, 10, 11. She justified herself in her sinful and shameful practices, and made the house of God a den of thiefs. Rome was once a golden City for her faith and holiness, Rom. 1.8. chap. 16.19. but now is so corrupt in Doctrine, Worship, and Manners, that she is become the Mother of Harlots, and Abominations, Rev. 17.5. The seven Churches were once Golden Candlesticks, but through their Corruptions and weaknesses, they soon degenerated into dross.  
Obs. 2 That Men professing godliness, and living ungodlily, whatever others thoughts are of them, or whatever they think of themselves, they are not acceptable to God, nor fit materials of a Church, the house of Israel is to me become dross, they profess my name, and so judge themselves good silver, precious in my sight, and others accord with them therein, but they live wickedly, and to me they are no better than dross, than brass, tin, iron, and lead, too base materials to make a Temple for me to dwell in, or a Candlestick for me to set a Prophetical light in. Such persons, whatever profession they make, whatever parts or privileges they have, they are no silver, but the dross, the excrements of silver, which defile, disgrace the name, the Church, the Ordinances of God, and must be separated from the gold and silver, 2 Cor. 6.17. as the Prophet saith, what is the chaff to the wheat, Jer. 23.28. so what is the dross to the silver? It's fit for the dunghill than the Temple. Many that appear silver unto men, will be found dross unto God. The best have some dross in them, they are drossy, but not dross. Hypocrites and wicked ones are dross, only Hypocrites are the dross of silver.  
Obs. 3 The greatest part of professors, when they come to the trial, will be found corrupt and naught: All they are brass, and tin, and iron, and lead, in the midst of the furnace: When they came to be tried, what metal they were of, they proved all to be base metal and dross. The furnace discovered them. The Prophets told them what they were, Jer. 6.13. chap. 8.10. chap. 9.2, 3, 4. viz. Covetous, false dealers, treacherous, Liars, Slanderers, Deceivers, etc. Isa. 1.4. a sinful Nation, a people laden with iniquity, a seed of evil doers, corrupters, etc. But they believed not the Prophets, telling them what they were, and what judgements would come upon them, for their sins: but notwithstanding all their wickedness, they cried, the Temple, the Temple, the Temple, Jerem. 7 4. they worshipped God, and called themselves Citizens of the holy City, Isa. 48.1, 2. They leaned upon the Lord, and said, is not the Lord among us? Doth not he own us for his people? are not we his portion, and he our God? none evil can come upon us. Thus they flattered themselves, that they were good metal, and precious; but when the Lord gathered them into the furnace; he found them dross; they were no better in the account of God than Sodomites and Gomorrhaeans, Isa. 1.10. Jer. 23.14. the City, and all the Inhabitants of it were a provocation unto him, Jer. 32.31, 32. and he was destruction unto it and them. In the City was found much dross, but little silver, much brass, tin, iron, lead, but little gold! Since the Lord hath put us into the furnace of affliction, have not many been discovered to be dross, who appeared silver before? Are all those pure metal which make profession now? Most will be found brazen, tinny, ironny, and leaden; the number of sincere and silver-like Christians will be few: What Paul said to the Corinthians, 2 Epistle chap. 12. vers. 20. that may the Lord say to this City, and professors every where: I fear, lest when I come, I shall not find you such as I would, and that I shall be found unto you such as you would not. Look to it, that you be sincere.  
Obs. 4 In the degeneracy of a people, some do degenerate more than others, into a worse condition than the rest: Here some were brass, some tin, some iron, some lead, and some the dross of silver. The house of Israel was degenerated into base metals, which were one worse than another, yea into dross, yea dross (for so the word is in Hebrew) of silver. Some were impudent, some Hypocritical, some murderers, some brutish, some Idolatrous, some Atheistical, some unclean, and profane: See Ezek. 8.10, 11, 12, 13, 14, 15, 16. Some did great, and others greater abominations; Some did evil with both hands, and that earnestly, Mic. 7.3. the best of them were briars and thorns, vers. 4. and the rest were Scorpions, Ezek. 2.6. and the iniquity of the house of Israel was exceeding great, chap. 9.9. when once people do degenerate from their honesty, their principles, their profession, some go further than others, Jer. 7.26. they did worse than their fathers, chap. 9.3. they proceed from evil to evil, they stayed not till they became dross, yet one was worse dross than another. In our days hath been great degenerating, and some are degenerated into brass, some into tin, some into iron, some into lead, some into the dross of silver.  
Obs. 5 Those do degenerate from God and his ways, from principles of honesty and equity, be it more or less, that they do degenerate from them, they shall meet with fury and fire from the Lord. Because ye are all become dross, I will gather you in mine anger, in my fury, into the midst of the furnace, and blow upon you in the fire of my wrath, to melt you, to consume you: When the Church of Ephesus decayed in her first love; that of Pergamos, turned aside to doctrines of Balaam, and the Nicolaitans; that of Thyatira to the teachings and seductions of Jezabel; when Sardis abated in her zeal, and Laodicea became lukewarm, the Lord threatened them severely; and at last broke the Candlesticks, and put out the lights, Rev. 2. and ch. 3. be they States, Churches, Families, or persons that degenerate, God hath no pleasure in them, Heb. 10.38. but will cast them into great tribulation, Rev. 2.22. and be unto them a consuming fire, Ezek. 21.31.  
And David tells you, 
Psal. 119.119.  that God will put away all the wicked of the earth from him like dross, at the last day, this he will do, and be an eternal consuming fire unto them.  
Obs. 6 Melting and consuming judgements upon a people are the wrath of God, whoever be the executioners thereof: Nabuchadnezzar should besiege Jerusalem, and make it like a furnace to melt and consume the Jews, and this the Lord owns to be his doing, vers. 22. and ye shall know that I the Lord have poured out my fury upon you; it was not Nabuchadnezzar, nor the Army's fury, but the fury of the Lord, they were only the vials or vessels by which it was poured out: and now if fury have been poured out in Scotland, 
Sept. 3. 1650. were the Scots routed, four thousand slain, and ten thousand taken.  it's not the Army hath done it, but the Lord who gathered them together, as brass, iron, lead, and tin in a furnace, blew upon them in the fire of his wrath, melted and consumed them as dross, and you must know it was the Lord, not man that poured out his fury upon them, and those the Lord hath made vessels of mercy unto us, who have been vials of his fury towards them. If you will mourn for God's severity towards them, yet rejoice for his goodness towards us.  Vers. 23 And the word of the Lord came unto me, saying, 24 Son of man say unto her, thou art the l●nd that is not cleansed, nor reigned upon in the day of indignation. 
Here gins the third message of the Lord unto the Prophet, the 23. vers. is the same with the 17. and 1. and we pass it by.  24 Thou art the land that is not cleansed. 
In this vers. is laid down the pollution of the land in general, in the verses following it is more particularly expressed.  

Expurgare a lordibus. Sunt qui putent significare munditiem nitentem Pagnin Kirker & opponitur verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The word for Cleansed is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to purge from filthiness, and so to purge as to make shining and beautiful. Judaea the land here meant, had been oft cleansing, but was never throughly cleansed. Hezekiah and Josiah made the greatest cleansings, but all the sin was not purged out in their days, they took away the Objects and Mediums of sin, viz. the Idols, Images, Groves, and high places, but the People continued wicked, they did not cleanse their hands, nor hearts, and turn to the Lord, but returned to their former and worse abominations, when those good Kings were gone. The Lord had sent them many Prophets, who dealt with them several ways to draw them to repentance, sometimes they alured them by sweet promises and invitations, sometimes they threatened them with sharp judgements, sometimes they pressed them with strong arguments, Jer. 4.1, 3, 4. Ezek. 18.31, 32. Sometimes they spoke plainly to them, sometimes parabolically, sometimes they wept and sighed to the breaking of their loins; doing strange things to affect them, Ezek. 17.2. Jer. 4.19. & 9 ●. Ezek. 21.6, & 12.5.6. & 4.1, 2, 3. etc. besides these things God oft sent sweeping and fierce judgements amongst them, Isa. 24. Amos 1. and 4. chap. Famine, sword, Pestilence, and notwithstanding all these they returned not to the Lord, but the Land, that is, the People of it, did remain uncleansed, they were like a land wherein was nothing but weeds, nettles, briars, and thorns.  
Obj. Isa. 26.10. it's called a land of uprightness, and if so, how is it here said its a land not cleansed?  
Ans. The Hebrew is, in terrâ rectitudinum, in the land where men are taught right things; right worshipping of God, right dealing with men, right walking in their several relations, or the land of uprightness, for that they ought to have done uprightly but in that land they dealt unjustly, and filled that land with sin Jer. 51.5. or the land of uprightness, for that it had been so, Isa. 1.21.  Nor reigned upon in the day of indignation. 
God had oft withheld the former and latter rain, from them, and afflicted the land with great drought, Isa. 24.6, 7. Psal. 68.9. 1 King. 18.5. 2 Kin. 8.1. Jerem. 14.4. Amos 4.7. and he threatened, 
Vid. Sanctium in joelem Prolegomenon.  Isa. 5.6. to command the clouds to rain no rain upon it, and it was so in Joels days, chap. 1.9, 10, 11. who lived in Manasses time, as the Rabbis said, and that was a time of indignation, and sorely distressed them, so that man and beast suffered much. In Jerem. days also, who lived in the times of Jehoiachim, Jehoiakin and Zedekiah, were the raines denied unto the land, so that by reason of drought, Judah mourned, the gates thereof languished, Jerusalem cried, the Nobles, and their little ones were ashamed, confounded, and covered their heads, Jer. 14.1, 2, 3.  
Or thus, we may understand these words, Judaea, thou art a polluted, filthy land, nothing hath prevailed with thee to cleanse thee, and thou shalt not be reigned upon in the day of mine indignation, that is, thou shalt have no mercy when the fire of my wrath is kindled, thou shalt have no rain to quench it, in my wrath, I will not remember mercy.  
Obs. 1 The Lord takes notice of places what they are, whither cleansed or not cleansed: Thou art the land not cleansed: Thou art full of Briars and thorns, full of vermin, and wild beasts, Ezek. 2.6. Isa. 9.18. it was full of wicked and vile men which did defile the land; Ezek. 7.23. the land is full of bloody crimes, the City is full of violence. There is not a land, City, Town, or family in the whole earth, but the eye of the Lord is upon it, and he sees what it is, whether it be defiled, and how greatly defiled, he knew what Sodom and Gomorrha were, before he sent fire from heaven upon them. He knew how polluted Canaan was by the nations, before he brought the Jews into it, Deut. 9.4, 5. he took notice of Ammon, Moab, Seir, Edom, Philistia, Tyre, Sidon, and Babylon, he saw what cages of unclean birds they were, Hos. 6.10. I have seen an horrible thing in the house of Israel: He saw what the ancients of Israel did, Ezek. 8.11. he saw folly in the Prophets of Samaria, and an horrible thing in the Prophets of Jerusalem, they strengthened the hands of evil doers, Jer. 23.13, 14.  
Obs. 2 When Lands have had means of cleansing, and are not cleansed, they are matter of indignation and exprobration unto God. Judaea had the Prophets, sometimes good magistrates, it had great mercies, great judgements, solemn fasts, Isa. 58.3. Joel 1.14. but was still uncleansed, therefore saith the Lord, Thou art the land that is not cleansed. The word Thou notes God's indignation at them, and his Exprobration of them. When a ground is full of thorns, briars, nettles, vermin, and wild beasts, and the Husband man's servants cannot with all their art and pains rid the ground of them, that ground exasperates the Husbandman, and makes him say, this is the ground will not be cleansed, that brings forth nothing is good, so was it here with Judea, Is. 5.4. what could have been done more to my vineyard? that I have not done in it? wherefore when I looked for grapes, brought it forth wild grapes? it retained its sourness, notwithstanding all done, Ezek. 24.13. Because I have purged thee, and thou wast not purged, thou shalt not be purged from thy filthiness any more: Seeing I have used means to purge thee, and thou wilt not be purged, seeing thou art obstinate, and there is lewdness in thy filthiness, there shall no more purgative means be afforded thee, but I will bring my fury, and cause it to rest upon thee.  
And when it's thus, its dreadful, Jer. 13.27. woe unto thee Jerusalem, wilt thou not be made clean?  
Obs. 3 The Lord hath his day and time to judge and punish lands uncleansed, people unreformed, in the day of indignation: Though the Lord bear long with a sinful nation, yet he will not bear always, the time comes at last, that his hot anger breaks out and damnifies. This day of indignation, was when the Lord called the Babylonish army, to the walls of Jerusalem, Jer. 4.6, 7, 9, 13. Jerem. 52.4. Zeph. 1.14, 15. The ten Tribes not harkening to the Prophets, and Seers, but proceeding in their wicked ways, 2 King. 17.12, 13. found the Lord had a day to send Salmanaser, who spoilt the Land, besieged Samaria three years and carried them away Captive into Assyria, which was the verifying of Isaiahs' prophecy against them, chap. 17.4. In that day it shall come to pass, that the glory of Jacob shall be made thin, and the fatness of his flesh shall wax lean: The glory and fat of Jacob, were their Princes, Counsellors, Soldiers, wealth, and strong holds, which the Assyrian deprived them of, and made Jacob thin and lean. God had his day to visit Egypt, by shaking his hand over it, Isa. 19.16. The Lord had his day to make Tyre forgotten seventy years, according to the days of one King, Isa. 23.15. about that time which Nabuchadnezzar took Jerusalem, he also took Tyre, and the great merchandizing of it was interrupted seventy years, so long as the Jews were in Babylon, which Isaiah calls the days of one King. The days of Kings, and so other men who lived at ease, were usually counted seventy years; or thus, according to the days of one Kingdom, that is, the days of the Babylonian Kingdom, from the time of taking Tyre, for seventy years after, that Kingdom ceased, and Darius the Median took it, Dan. 5.31.  
Obs: 4 When a land and people retain their filthiness, and rest uncleansed after mercies, judgements, and means used to do them good, God doth not only withhold mercy, but deny hope of mercy. Judea was the land uncleansed, and she should have no rain in the day of Indignation. Her sins kept back the rain in a literal sense, Jer. 3.2, 3. and cut off the hope of rain in a metaphorical sense, Zeph. 1.17, 18. I will bring distress upon men, that they shall walk like blind men, because they have sinned against the Lord: They shall see nothing tending to their comfort; but all working against them, for it follows, Their blood shall be poured out as dust, and their flesh as the dung; neither their silver nor their gold shall be able to deliver them in the day of the Lords wrath; but the whole land shall be devoured by the fire of his jealousy: Gold and silver will do much, but nothing in the day of wrath, Prov. 11.4. that place in Isa. 8.21, 22. is observable, They shall pass through it hardly bestead, and hungry; and it shall come to pass, when they shall be hungry, they shall fret themselves, and curse their King, and their God, and look upwards; and they shall look unto the earth, and behold trouble and darkness, etc. When Senacherib or Nabuchadnezzar should invade the Land, the Famine should be so great, and the men of Judea so hungry, that they should fret, and curse their King, their God; The one, because he prevented not their misery; the other, because he delivered them not out of it; and they should look up to heaven, down to the Church, and find help from neither, nor hope of mercy any where, trouble, darkness, anguish were before them, and they should be driven to them, they disgrace the true Prophets, vers. 18. they listened to false Prophets and Liars, ver. 19 they tried not them and their doctrine, by the Law and Testimonies, ver. 20. therefore God brought evil upon them, yea, such evil as they were helpless and hopeless.  Vers. 25 Thero is a conspiracy of her Prophets in the midst thereof, like a roaring Lion, ravening the prey: they have devoured souls: they have taken the treasure, and precious things: they have made her many widows in the midst thereof. 
In this vers. and the 28. you have the sins of the Prophets expressed which defiled the land, and made it to be called, the land uncleansed, and they are, 

1 Conspiracy.  
2 Cruelty, like roaring lions, etc.  
3 Murder, and that of souls, they have devoured, etc.  
4 Covetousness, they have taken the treasure, and the precious things.  
5 Inhumanity or impiety, they have made her many widows.  
6 Flattery and lying. ver. 28.    A conspiracy of her Prophets. 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est ligare, colligare & metaphorice dicitur de animorum colligatione conjurare, facere ligam.  The Hebrew for Conspiracy is, kesher, which is from a root or word, which signifies to bind, to tie together, as Jer. 51.63. Isa. 49.16. and metaphorically is referred to the minds of men combining together, as 1 Sam. 18.2. The Soul of Jonathan was knit with the soul of David, Nick-sherah, ligata erat, was united, bound to, inleagued with the soul of David, and 2 Sam. 15.31. Ahithophel is among the Conspirators with Absolom, backsherim in conspirationibus, his mind with others were united in a conspiracy against David, so 2 Kin. 12.20. Jehoash his Servants arose and made a Conspiracy, The Hebrew is, They conspired a Conspiracy, they were all of one heart and mind, and it was to kill their Master. Here the Prophets had a Conspiracy, it's spoken of the evil Prophets, they met in Jerusalem, they consulted and consented to prophecy the same thing, that none should Prophecy otherwise; 
Nequis secu● doceat quam ipsi & ita uno ore mentiantur utque oppugnent prophetas Dei. Lavat.  if they did, they would cry them down, and those should follow them, thus they made a Conspiracy against the true Prophets, and those were truly religious, opposing God and godliness. You may read how they set themselves against Jeremy, chap. 26.8. and stirred up the Princes and people against him, ver. 13. how they prophesied the same things, Jer. 23.17. chap. 6.14.  Like a roaring Lion ravening the prey. 
Lions, are fierce and cruel, especially when hungry, and it's observed of them, that they first roar, 
Vid. Sanct. in Isa. 31.4.  whereby they scare men and beast, and then hunt after the prey; So these Prophets did roar against the true Prophets, and their followers, Jer. 26.11. This man is worthy to die, not to be silenced, imprisoned, or banished, but to die, nothing but death will suffice them, they were greedy of the prey, and said, he should surely die. ver. 8.  They have devoured souls. 
Souls, that is men, 
Pestilentibus doctrinis aeternae damnationi bnoxios reddebant.  by a Synecdoche of the part for the whole. They preached dreams and visions of their own heads, whereby they seduced 〈◊〉 undid multitudes, Ezek. 13.10. Jerem. 14.13. chap. 23.13. when Prophets do not tell people of their sins, they destroy them, Ezek. 3.18. and so when they present their own fancies instead of God's word, Jerem. 23.22. with 32. had they delivered the word of God, they should have turned men from their evil ways, but by their lies and dreams they made them to err.  They have taken the treasure and precious things. 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The Hebrew word for Treasure is Cousin, which Montanus renders robur, strength, and so it's used, Isa. 33.6. and riches, treasure, 
robur & gloriam. In iis robur hominum consistit tempore angustiae,  are called cousin, because men put their confidence in them, and make them their strength, Prov. 10.15. Psal. 52.7. the word is used for treasure and riches, Prov. 15.6. in the house of the righteous, is Cousin rabh, much treasure, much riches, or much strength, here its treasure, and the French is; Les richesses'. Aecolam. Thesaurum, and others, Opens.  Precious things. 
Precious things, Jakar notes things much set by, as a good name, 1 Sam. 18.30. things beloved, Jer. 31.20. Ephraim my dear son, Ben iakkir, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, my dearly beloved son, saith the Septuagint: Things of great worth; Prov. 20.15. Isa. 28.16. Jerem. 20, 5. here it notes things of worth, and dear unto them. These Prophets were false, and would not Prophecy, unless the people gave them, and gave them choice things. Hence Micah saith, the Prophets divined for money, chap. 3.11. and prepared war for them would not put into their mouths. They did not take by force, or steal away their treasures, but they carried it so, that the People must give, and they had their treasure and precious things. They were not content with what was their stipends; 
Varia habeban● pecuniae aucupia.  But as Lavater speaks, they had ways, arts, devices, to get such things.  
The word Jakar signifies also glory, and honour, Dan. 26.37. Esth. 1.20. and so its rendre● here by Montanus, Lavater, Aecolamp. and the French Translation. The sense than is this, that these false Prophets were ambitious, minding high places, and popular glory.  They have made her many widows. 
Those men would not be of their minds, harken to their Prophecies, countenance and maintain them with their treasures and precious things, they prepared war for them, they stirred up the powers, and people who were of their own way, to hate them, and deal unkindly with them, Isa. 66.5. Hear the word of the Lord, ye that tremble at his word, your brethren that hated you, that cast you out for my name sake, etc. There were some trembled at the word of the Lord, the word of the true Prophets, and durst not side with the false Prophets, their doctrines or practices, these therefore were hated of their brethren, that were their Disciples, and cast out, so Ezek. 11.15. They said get ye fare from the Lord, unto us is this land given in possession. You have nothing to do here in Judea or Jerusalem, here is no liberty for you, be gone, or die for it. Now because many did venture to stay, they prevailed so, that they were put to death, and by this means they made many widows. They also used to encourage the Princes to war, as 1 King. 22. the false Prophets put on Ahab to go up to Ramoth Gilead, and promised him success in that war, but he fell, and many other with him, and hereby they made many widows.  
Obs. 1 In Jerusalem were wicked and false Prophets. Jerusalem was the holy City, the City of God, the place where God's name was recorded, a type of the Church of God in all ages; yet there, even there, were such Prophets, and holds it out clearly to us, that there will be false Prophets in the Church of God always. In Christ's time there were such, Mat. 7.15. Beware of False Prophets which come to you in sheep's clothing. In Paul's time, there were such, Act. 13.6. There was one Barjesus a Jew, and a false Prophet. In John's time there were such, 1 John 4.1: Many false Prophets are gone out into the world; so many went out then, that there is a generation of them to this day, and that generation will not cease so long as the Lord hath a Church in this world; there will be found false Prophets, even at doom's day.  
Obs. 2 Jerusalem's Prophets may be yea, sometimes are against Jerusalem. There is a conspiracy in her Prophets, in the midst thereof. Those thought themselves the chief Prophets in Jerusalem, met, consulted, and agreed together to preach the same things, to set themselves against the Prophets and Professors differed from them, as being unsafe and unsound, and to stir up authority against them. The meetings of Prophets are not always for the welfare of Zion; here was a Council of them, but it was for mischief; That they thought was very lawful, the Spirit of God calls a Conspiracy. Such was that meeting of the chief Priests, Scribes and Elders in the palace of the High Priest, where they consulted against Christ, Matth. 26.3, 4. and that wherein they agreed, that if any did confess that he was Christ, he should be put out of the Synagogue, John 9.22. was not the Council of Trent, a conspiracy of Prophets, who pretended they were for Jerusalem, but were in truth against Jerusalem; Did not they agree together, that who ever preached any thing contrary to their Canons and Articles, should be anathematised? did they not stir up Princes and Powers of the world, to punish those they judged Sectaries, Schismatics, and Heretical? Mr. Foxes Acts and Monuments do testify the truth thereof. Have not the Prophets of our Jerusalem gone too far this way?  
Obs. 3 God takes special notice of the sins of Prophets; they are first mentioned in the general Corruption that was of all sorts; There were Priests, Princes, People's sins, but the Prophets are set in the front, they provoked God greatly, they did most hurt, Jer. 23.15. From the Prophets of Jerusalem is profaneness gone forth, into all the land. They were corrupt springs, that corrupted the whole Jewish earth, with the streams of their false doctrines, and example of their sinful practices. Their sins are very much spoken of in the word, and set upon record, they dealt falsely, Jer. 6.13. they belied the Lord, Jer. 5.12, 13. they taught rebellion against the Lord, Jerem. 28.16. ch. 29.32. they strengthened the hands of evil doers, so that none returned from his wickedness; Jer. 23.14. they were light and treacherous, Zeph. 3.4. they deluded the people, and murdered their souls, Jerem. 8.11. Ezek. 12.10. they were exceeding Covetous and greedy of gain, from every quarter, Isa. 56.11. Micah. 3 5. they made the people forget the name of the Lord, Jer. 23 27. they were Foxes, and dealt very subtly, Ezek. 13.4. They being defiled with such sins, defiled the land thereby, kindled the indignation of the Lord, and made him to say concerning them, Behold, I will feed them with wormwood, and make them drink the water of gall, Jer. 23.15. and would consume them by sword, and famine, chap. 14.15.  
Obs. 4 That the men who should openly declare against sin, do openly commit sin. There is a conspiracy of her Prophets in the midst thereof: They roared like Lions, not caring who heard or saw them, they made many widows in the midst of Jerusalem. They sinned notorious sins, and were not ashamed of them, Jer. 23.11. Both Prophet and Priest are profane, in mine house have I found their wickedness, saith the Lord, in the Temple, the most public place of worship, there they set up their Idols, and detestable things, Ezek. 7.20. when Prophets and men in near relations to God are naught, they proceed from sin to sin, from degree to degree of the same sin, till they become impudent. These Prophets conspired against those were good in Jerusalem, they were cruel, murderous, Covetous, inhuman, and that in the midst of Jerusalem; they blushed not at any, or all these sins, they proceeded so in their Covetousness, that they got the treasure and precious things the people had. Thus was it with the Popish Clergy, they got the best lands, woods, waters, habitations, 
Ab Episcopis sanguis in ipsis templis fusus sit propter, loci dignitatem. Lavater.  they got the treasure and precious things; yea, so covetous were they, that they occasioned that Proverb, a mortuis tributum exigere, to scrape from the dead, and so openly wicked they were, that in their Temples and Cathedrals, they strove so for place, as they shed blood.  Vers. 26 Her Priests have violated my Law, and have profaned mine holy things: they have put no difference between the holy and profane, neither have they shown difference between the unclean and the clean, and have hid their eyes from my Sabbaths, and I am profaned amongst them. 
In the former vers. you had the Prophet's sins, here you have the Priests, and they are four.  

1 Violation of the Law.  
2 Profanation of holy things.  
3 Neglect of duty, which is twofold.   
1 They did not make difference between the holy and profane, the clean, etc.  
2 They Minded not the Lords Sabbaths, but hide their eyes from them.  Her Priests have violated my Law. 
The Priests were to be men of knowledge, Mal. 2.7. and to teach the People the true sense of the Law, 2 Chron. 15.3. Deut: 17.9, 10, 11. (for the Priests taught, and not only the Levites, Mic. 3.11.) but now the Priests were so blind and ignorant, that they knew not God, Jer. 2.8. so intemperate, that they erred in the things of God, Isa. 28.7. and rejecting true knowledge, are said to forget the law, Hos. 4.6. and here to violate it.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Surripuerunt legem meam.  The Septuagint reads it, They have contemned my Law, they set light by it, Lavater hath it thus, they have stolen, or taken away my Law, to which sense Vatablus agrees; for because they were bound to teach the Law, and did it not, they are said furtum fecisse legi, to have stolen away the Law. The Hebrew word chamas signifies, 
Cum deberent populum legem docere, non fecerunt, i●aque legem illi quodummodo furati sunt. Maldon. Violenter discerpserunt. legem meam. Violenter tractant legem. Vim faciunt legi. On't fait overage a maloy.  to take away, to offer violence,  tractare, to handle a thing unjustly. The Priests did handle the Law, Jer. 2.8. but they handled it unjustly, they wrested, and forced it to speak their sense, to countenance their practices; they cared not for the true sense, nor sought after that, but such senses as would please and suit with the times, and men's humours.  
The Law or word of God is violated,  
First, When men do wrong point it, and so mar the sense, and alter it; as those that to make way for the opinion of the souls sleeping, do put the point after the word day. I say unto thee to day, whereas the right pointing is at Thee, not at day, I say unto thee, to day shalt thou be with me in Paradise, Luk. 23.43. that is, thy soul shall not lie dormant in or with thy body till the day of resurrection, but shall this very day pass into Paradise. So Rev. 13.8. the mispointing causes an error in the sense, it's said there, that All shall worship the Beast; whose names are not written in the book of life of the Lamb. There is the comma, and then follows, slain from the foundation of the world, 
Montanus puts the Comma after, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  whereas the Comma, or pointing, should be after slain, which refers to Lamb, and not to the following words, for those words relate to the names written in the Book, and the sense stands thus, whose names are not written in the book of life, from the foundation of the world.  
2 When something of man is added to it, or detracted from it; The Scribes and Pharises joined their Traditions with the commandments of God, and thereby offered such wrong unto them, that Christ tells them, they made them of none effect, Matth. 15.6. they put so much chaff to God's wheat, that it rather choked than nourished the People; they put so much water of their own to his wine, that there were no spirits at all in it. The Jews had joined the Statutes of the Heathen with the Statutes of the Lord, 2 King. 17.8. and the Statutes of Omri were observed, Micah. 6.16. The Septuagint in the 5. of Genesis, have added one hundred years more to the age of the Fathers, before they begat Children, than is in the Original; They have also added much to the end of Job, which the Hebrew hath not. The Postscripts after Paul's Epistles, are not Canonical, but additions of those writ the Epistles, or of some others, and they have little truth in them; See Mr. Perkins upon the sixth Chapter of the Epistle to the Galatians, on the conclusion.  
Some Anabaptists in former times, 
Glassius in phisol. tract. de purit. textus in N. T. p. 229, 230, 231. Edit. secunda 1643.  rejected all in the last chapter of Mark, from the ninth verse. to the end, and others have added unto the 14. verse.  
3 When the Translation is erroneous. The Septuagint hath failed in many places, and the Vulgar in most. Lindanus a Popish prelate saith, It hath monstrous corruptions of all sorts, scarce one Copy can be found, that hath one book of Scripture undefiled and whole. Many points are translated too intricately and darkly, some improperly and abusively, some not so fully, nor so well and truly; Sundry places are thrust out from their plain and natural sense: The Translator possible was no Latinist, but a smattering Grecian. In our Old Translation there were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many errors, as in Mal. 2.16. 
White, in his way to the Church p. 29  If thou hatest her, put her ●way, saith the Lord God of Israel; whereas he hated putting away; so in 1 Corinthians 12.28. its hel●ers, governor's; whereas it's in the Greek, helps, governments, and ou● last Translation which is the best extant, is faulty in this place, reading those words thus, Helps in Government, which was done to countenance all the Assistants Prelates had in their government, and not only there, but in other places also, as Jer. 33.16. it's thus translated, This is the name wherewith she shall be called, The Lord our righteousness; 
Montan. Junius. Vulgar. Vatabl. Mariano.  whereas the Hebrew is, vezeh asher jickra lah, he who shall call her, is the Lord our righteousness; and the Contents before the 149 Psalms, insinuate that the Church hath power to rule the consciences of men.  
4 When the word is constrained to speak that was never intended of God, when a sense is drawn from it that was never included in it. Tyrabosco Patriarch of Venice, preaching on the miracle of loaves and fishes, made the sense of Phillip's words, Two hundred pennyworth of bread will not suffice, to be this, That all the mysteries of the Old and New Testament are not enough to enlighten the people's blind and ignorant minds, without the seven Sacraments; which he made to be the meaning of Andrews words, 
White in his way to the Church p. 42.  There is a boy here which hath five loaves and two fishes: What forced senses have men put upon those scriptures: Tell the Church, and, This is my body? That is, the sense of Scripture which the spirit intended, if any other sense be imposed on, or extracted from the word, it's a violation of it, and so it speaks not the mind of God, but the pleasure and fancies of men.  They have profaned mine holy things. 
By Holy things, the Lord means the Sacrifices and Oblations, which they were to order according to the institution and rules given them from God, 
Non rite perficiebant quae ad eorum pertinebant ministerium.  by Moses; but what was holy upon a Legal account, they esteemed common and slighted, which was a profaning of them. In the 8. verse. God told Jerusalem she had despised his holy things; and here he tells the Priests they had profaned them, that is, they had ordinary thoughts and esteem of them, and handled them, so, as became not holy things. When the holy things were eaten of out of season, or by persons unfit, under legal uncleanness, they were profaned, Leviticus 19, 8. chapter 22. from the first to the 16.  They have put no difference between the holy and profane. 
The Law tells us what things and persons are said to be holy, or profane, clean or unclean, as you may see Levit. 11. through out, Numb. 18.11, 12, 13. Deut. 14. from the 3. to the 22. Levit. 19.7, 8. ch. 21. & 22. The Priests should have instructed the people, what meats were lawful for them, what not; what Sacrifices were fit to be brought to the Lord, and what not, who were worthy, and who not to eat of the holy things, and to approach unto the Holy God.  
This is acknowledged to have been the duty of the Priests, from Levit. 10.10, 11. Ezek. 44.23. where mention is made of Teaching; and from Haggai, the 2.11, 12, 13. where they practised it, and told them what was unholy, and unclean: but this is not all contained in this Text, for the Hebrew word Badal, rendered here to put difference, imports power and authority to separate persons and things one from another, as Gen. 1.4. the Lord divided or separated the light from the darkness, Deut. 4.41. Moses severed three Cities on this side Jordan, 2 Chron. 2.10. Then Amaziah separated them; and Ainsworth reads those words, Levit. 10.10. That ye may separate between the holy and profane: by that power God had put into their hands, they were to keep the wicked and profane from the Holy things; to separate them from the Congregation, and so the word is used, Ezra 10.8. The Priests sinned in that they did not teach the people what was legally holy, and legally profane, and also in that they did not put forth that power they had, to preserve the holy things of God pure. These Priests therefore that withstood Vzziah the King, attempting to offer incense upon the Altar, and thrust him out of the Sanctuary, when the Leprosy appeared in his forehead, they did their duty, and kept the things of God unpolluted, 2 Chron. 26.20. it was unlawful for him to offer incense; unlawful for him being Leprous to be in that place, where the incense was to be offered, and had not the Priests had power, it had been unlawful in them to have thrust him out.  Neither have they shown difference between the clean and the unclean. 
The Hebrew word for showing difference is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fecerunt scire, they did not make to know, they neglected to teach, and instruct them, which was a sin inexcusable, but more than so may be gathered out of this word; they did not make them to know experimentally, by inflicting censures, what the difference was between the clean and the unclean. They had three sorts of Excommunication; the lesser called Niddui, the middle sort called Cherem, and the greatest called Sammatha. He who was defiled with Leprosy was to be removed out of the Camp of Israel, the Camp of the Priests, and the Camp of God. He was defiled with an issue, was to be removed out of the Camp of God, and the Camp of the Priests, but not out of the Camp of Israel. He that was defiled by the touch of a dead body was only to be removed out of the Camp of God. 
Weemes in Christian Synagogue.  Now it's like the Priests failed in doing their part in some of these, they suffered those were legally unclean, to come amongst those were legally clean, and did not by removal of them, make them to know what a mercy it was to be clean, and what an evil to be unclean. It's said Judges 8.16. that Gi●eon took Briers, and Thorns, and with them he taught the men of Succoth, vajioaoh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cognoscere fecit, he made them to know; by what they felt and suffered, he made them to know; so the Priests should have made them to know by their removal from the Camp, and holy things of God, what the great difference was between the clean and unclean. I have met with one Author, who reads the words thus, 
Vid. Gillespi in his Aaron's rod blossoming. p. 119  Neither have they broken or divided between the clean and the unclean.  And have hid their eyes from my Sabbaths. 
The Hebrew word for Hid, is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alum, which properly is spoken of them that have watery, blear, and bloodshot eyes; 
Proprie dicitude oculis limis seu lippis qui non clare vident ob marcorem vel velamen in illis contractum Avenarius.  that they cannot see well, as Avanerius saith, such eyes had those Priests, that they could not see. The Ordinary acception of the word is, to hid or cover. The Sept. is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they have covered their eyes from my Sabbaths. The Vulgar is, averterunt, they have turned away their eyes. This Expression of hiding their eyes hath these things in it.  
First, They did not mind the holiness and honour of the Sabbath; That was a day to be sanctified in a special manner, Exod. 20.8. Levit. 23.3. Ezek. 20.20. they should have called the Sabbath a delight, holy and honourable, Isa. 58.13. for it was a day as for honouring of God, so for Gods honouring them with his presence and blessings, but they minded not the holiness or honourableness of the day, and this was hiding their eyes from it.  
2 When men by their sinful practices profaned the Sabbaths of the Lord; they took no notice thereof, they did not tell them of their sins, convince them of the wickedness of their do, but connive and wink at their do, Jer. 17.27. there were those did carry in burdens at the gates of Jerusalem on the Sabbath day, which God by Jeremy complained of, and threatened the destruction of Jerusalem for, but the Priests though they knew and saw these things, yet they were silent, and this was hiding their eyes from the Sabbaths of the Lord.  
3 Themselves d●d those things on the Sabbaths which the law of God did not justify, 
Videntes prop●lam Sabbatorum diem contumelia affici & opus leg● non permissum perfici in die quietis, at quere nolebant eos, qui delinquere aud●bant sed veluti c●nniventes ocu●is, d●ssimulabant ea videre quae continenter cernebant. Prad.  and they having their pretences and excuses for the same, they did not the duties of the Sabbath, they did their own pleasure, walked in their own ways, and spoke their own words, contrary to that in Isa. 58.13. they did wicked things on that holy day, and profaned the Sabbaths of the Lord, vers. 8. of this chapter, Jer. 23.11. both Prophet and Priest are profane, they did profanely, and so they hide their eyes from the Sabbath.  And I am profaned amongst them. 
The Profaning of holy things, the holy day, and holy name of the Lord, are oft mentioned, Levit. 22.15. Neh. 3.17. Amos 2.7. Ezek. 20.9.14.22. but here it goes higher, and comes to God himself, who saith, I am profaned: God in his own nature cannot be profaned, that is incapable of all profanation, but he is said to be profaned, when his commands are despised, his worship corrupted, and evil is spoken of him and his ways. God is sanctified when we fear him in our hearts, Isa. 8.13. and tremble at his word, Isa. 66.2. worship him according to his own appointments, preserving his worship pure, and so live as to cause others to glorify his name, 1 Pet. 2.12. Matth. 5.16. when the contrary is done, he is profaned; when men contemn the commands of God, break his Laws, defile his Sabbaths, they profane the Lord, and by such do cause his name to be blasphemed by others, and in that, himself is profaned.  
Obs. 1 That Holy things are to be kept holy, they have violated my Law, profaned mine holy things, put no difference between the Holy and Profane, etc. This was the evil that holy things were profaned. The Holy Oil, spoken of Exod. 30. must be kept holy, and none must make or compound any like it; vers. 31, 32. so for the holy perfume, vers. 37. The Passeover was an holy thing, and the Lord ordered it so, that it might be kept holy, Exod. 12.43, 44, 48. Strangers and uncircumcised might not eat thereof, because that was a defiling of it; those who were legally unclean, were not to keep the Passeover, till they were cleansed, Numb. 5.2, 3. ch. 9.6, 7. etc. they were put off from the fourteenth day of the first month, unto the fourteenth day of the second month, and so for other of the holy things, see what rules God gives and how strict he was to prevent the profaning of them, Levit. 22.3, 4, 5, 6, 7. God threatened to cut off such a soul, that should meddle with the holy things, being unclean. Cut off from Children say some, he should be without posterity. Cut off by an untimely death say others, or cut off from God, and having inheritance with his people in heaven. Hence was it that God committed the Holy things to the charge of the Priests, 
Vide Goodwin Antiqui. l. 3. ●. 4.  Numb. 3.28.31, 32. and Levites Numb. 18.2, 3, 4, 5. and they kept the door of the Lords house, 2 Kin. 12.9. and when they were defiled, they were not to meddle with the holy things, Ezra 2.63. Ezra 44.13.  
Obs. 2 When those are near to God are unfaithful, and do not improve their power and interest to preserve the things of God, and Ordinances holy, its matter of provocation and complaint. The Priests here who were officers in his house, they dealt unfaithfully, and did not to their interest and power lay out themselves to preserve the things of God from profaning, and polluting, and that offended the Lord, and made him to complain of them, Ezek. 44.7, 8. God complains of them there, that they brought into his Sanctuary uncircumcised in heart and flesh, and polluted it thereby; that they did eat fat and blood which were prohibited most severely, Levit. 7.25, 26, 27. and so broke his Covenant, and kept not the charge of his holy things: When Nadab and Abihu brought strange fire, that is, unholy fire, such as God commanded not, how greatly did it provoke God, even so far as to kindle a fire in his wrath, and to consume them; they were not faithful, they defiled themselves, their censers, and the worship of God with their unholy fire, Levit. 10.1, 2. you may find the Lord angry with, and complaining of some of the Angels of the seven Churches, for their unfaithfulness and faultiness this way, Revel. 2.14, 15, 16. there God Complains of the Angel of Pergamos, and tells him that he did not keep out corrupt doctrines, that the doctrine of Balaam and the Nicolaitans, were suffered amongst them; so for the Angel of Thyatira, that Jezabel was suffered to teach, and seduce the Church, and to draw the members thereof to commit fornication, and to eat things sacrificed to Idols. Here the Lord was offended with the Churches, and complains of them.  
Obs. 3 That there is a difference to be made between person and person, when it comes to communion in, and participation of holy things; It was the Priest's sin here, that they did not put a difference between the holy and profane, the clean and the unclean; This is to be done both doctrinally and practically.  
1 Doctrinally, the Prophets and Priests were by their teachings to make a difference, Jer. 15.19. 
2 King. 13.9]  if thou take forth the precious from the vile, than thou shalt be as my mouth; The Vulgar reads it, if thou shalt separate the precious from the vile, 
Si seperaveris pretiosum a vili.  that is, saith Maldonate, if thou shalt by thy word sever the elect from the reprobate, Pisc. Likewise interprets the words doctrinally, 
Si tuis admonitionibus segregari feceris predestinatos a reprob●e.  Si solis piis proposueris promissiones gratiae meae ad consolandum ipsos non etiam impiis, if thou shalt hold out my gracious promises only for the comfort of the godly, and not of the wicked, than thou shalt be as my mouth; I will own thee for my faithful servant, as having spoken and done what I myself would have spoken and done, Ezek. 13.22. God is wroth with the false Prophets and Prophetesses for sadding the hearts of the righteous, and strengthening the hands of the wicked, that he should not return from his wicked ways, by promising him life, they did not distinguish between the precious and the vile.  
2 Practically, When any of the people were ceremonially unclean, they were to be kept from the clean, and from communion with them in the holy things: No stranger, no uncircumcised, none that had any running issue, that was leprous, were to eat the , or join with the Congregation in their holy things, Exod. 12.48. Levit. 22.3. and if Ceremonial uncleanness did exclude Israelites from the holy things, under the Law, moral uncleanness may justly exclude Christians under the Gospel, 2 Cor. 6.17. Come out from among them, & be ye separate, and touch not the unclean thing. Idols and Idolaters are unclean things, scandalous and ignorant persons are unclean things, and we must come out from them, if we will have God to receive us, yea, those are unbelievers, how civil and fair so ever their lives be, 
Aversam quod est plus quam devita. Eras.  are unclean things, Tit. 1.15. those that have a form of godliness, and deny the power, are also such, and we must turn from them, 2 Tim. 3.5. from such as well as the others before mentioned, you must turn away and not have communion with. There is a prophecy in the 52 of Isaiah, ver. 1. that the uncircumcised and unclean should not come into Zion, or the New-Jerusalem, and it suits with what you have, Rev. 21.27. There shall in no wise enter into it, viz. the New-Jerusalem, any thing that defileth. Such must be kept out as will defile: there were porters at every gate of Jerusalem when the  in Josiahs' days was kept, 
2 Chron, 35  and they suffered not unclean or uncircumcised ones to enter, and the Annotations upon this place in the Revelations say; in the last Church on earth discipline in likelihood shall be so strictly executed, that no profane persons shall be found there, only elect persons, so far as men can judge. There shall be spiritual porters to keep out defilers, dead stones must not be laid in a living Temple.  
Obs. 4 That the profaning of holy things is a profaning of God himself: They have violated my Law, profaned my holy things, etc. and I am profaned amongst them: When holy things are not ordered and regarded as they ought, as becomes them and him, who hath made them holy, it's a profanation of both. There is so near a relation between God and his Ordinances, his holy things, that the wrong done to them, he accounts done to himself, and the profaning of them, the profaning of himself: When the Priests offered polluted bread upon the Altar, they polluted God, Mal. 1.7. they brought that was defective, and not according to the Law, and that polluted the Altar, which God accounted polluting of himself, and this dealing with God so offends him that sometimes he breaks out, and smites, yea, destroys persons for the same. When the Bethshemites irreverently meddled with the Ark, the Lord did smite fifty thousand and seventy men, 1 Sam 6.19, it was a profaning of the Lord, so rudely to touch and peep into the Ark. The Corinthians abused, profaned the holy things of God, 1 Cor. 11. and for that very cause many were made weak and sickly, and others were cut off by death, Look to it then that you be holy, if you will meddle with holy things, and that you handle them holily, lest you profane the Lord, Eccl. 5.1. keep thy foot when thou goest to the house of God, and be more ready to hear than to give the sacrifice of fools.  Vers. 27 Her Princes in the midst thereof are like wolves ravening the prey to shed blood, and to destroy souls, to get dishonest gain. 
You had the Propphets and the Priests sins in the two precedent verses; in this you have the Princes, which are, 

Violence.  
Cruelty.  
Covetousness.    Her Princes. 
The Hebrew for Princes is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 principem agere, to act the part of a Prince, to bear rule. The Septuagint hath it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, her chief men, her Rulers, her Princes, that should have been such as feared God, men of truth hating Covetousness, Exod. 18.21. they were now so degenerated, that they were become like wolves.  Like Wolves. 

Historia animalium.  Wolves for their outward shape are like unto dogs, a creature that is strong, swift, fierce, cruel, and crafty, as Franzius observes; In them are seen notable resemblances of the Devil, Heretics, Theives, and Tyrants. When Princes and rulers oppress the people, 
In lupis propositae sunt nobis insignes imagines diaboli baereticorum latronum & tyrannorum. id. In lupo tanta est voracitas & crudelitas ut non solum quod ad ventrem satis est, interficiat, sed nisi impediatur cotum gregem passim prosternat. Imprimis humanae carnis solet esse avidus & nihil tam apetit atque cruorem. Franzius. Herba quadam origano.  they are Tyrants, and in Scripture language Wolves. Now two things in wolves especially they resemble.  
1 Their Subtlety, or craftiness in getting the prey, for the Wolf, animalia cornuta invadit a tergo ne possint sese defendere contra manifest as injurias, he comes behind horned beasts, sets upon them unawares, that they may not be able to defend themselves; So Tyrants deal craftily with the people, take them suddenly in their stratagems, and spoil them of the benefit of Law, and other helps, Exod. 1.10. Act. 7.19. Pharaoh that Tyrant, dealt subtly with the Jews, so did Haman, Esther, 3.8, 9 so did Ishmael, Jer. 41.5, 6, 7.  
2 Their Cruelty, Wolves are very cruel and bloody, they will kill many Lambs, many sheep, and only suck their bloods, nothing do they desire more, than blood, and man's flesh, and when they go out to prey, they do sharpen their teeth with a certain herb they chew. So Tyrants are Wolvish in this respect. Adonibezeck was not he such, when he cut off the thumbs and toes of seventy Kings? Judges 1.7. was not Herod a ravenous wolf, who sucked the blood of all the children in Bethlehem, and the coasts thereof, under two years old, Mat. 2.16. what a she-wolfe was Athaliah, who murdered all the seed Royal? 2 King. 11.1. what a cruel bloody wolf was Menahem, who ripped up all the women with child in Tiphsah? 2 King. 15.16. and was not Manasses a mighty bloudy-sucking and ravenous wolf? who filled Jerusalem with innocent blood from one end to the other? 2 King. 21.16. Jehoiachim and Jehoiachin were Lions and wolves, that catched the prey, and devoured men, Ezek. 19.3, 6. and in Zedekiahs' days the Princes and Rulers were such, as filled the land with bloody crimes, Ezek. 7.23. not unjustly therefore are they said to be like wolves, yea to be wolves, Zeph. 3.3.  Ravening the prey. 
These words we had in the 25. ver. the Prophets were like Lion's ravening the prey; 
Tyranni nominabantur Lycaones & portae finxerunt principes propter saevit●● mutari in lupos.  and the Princes were like wolves ravening the prey; wolves are more ignoble than Lions, and the Princes were worse than the false Prophets, they ravened sorer than they.  To shed blood. 
Of this sin mention is made in the 4, 6, 9, & 12. verses of this Chapter. It's a sin in any, but especially in Princes, who should protect their subjects from violence and blood, and rather venture the shedding of their own blood, than suffer the people's to be wrongfully shed; but now the Princes were so wicked, that like wolves they destroyed and devoured their own sheep; by breaking Covenants made with other Princes, and so drawing upon them barbarous Nations. By receiving bribes, and harkening to tales, they gave way to the execution of innocent ones, by which sin they destroyed the lives of men, their persons, and the image of God, for which thing no recompense can be made, nor aught to be taken if it could be made, Numb. 35.31. he that shed blood unjustly, was to have his blood shed, whatsoever he were.  And to destroy souls. 
Souls are not in the power of Princes or other men to destroy or hurt, Mat. 10.28. They are the Lords, Ezek. 18.4. and he only hath power over them. Prince's here are said to destroy souls, because they do what lies in their power to destroy them; or we may take souls here Synechdochically for the whole man, they shed blood to destroy men; When the blood of men is spilt, they are destroyed,  To get dishonest gain. 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The Heb. is rendered by Mont. ad appetendum concupiscentiam, to desire a lust, or to satisfy a lust, and in the Margin, he hath it thus, ut avare sectentur avaritiam, that they might covetously, or greedily follow Covetousness: Ut faciant quaestum, say others, that they might make gain. The French is, Pour ensuiure le gam en avarice, to follow gain in covetousness. These Princes did covet the wealth of the People, and found out ways to cut them off, that so they might enjoy their estates. These words, dishonest gain, we had in the 13. vers. and therefore shall forbear to add any thing more about them.  
Obs. 1 That when Prophets and Priests are corrupt, the Magistrates are not sound, in the 25. vers. the Prophets were like Lions, they devoured souls; in the 26. the Priests violated the Law, and profaned the holy things; and here the Princes were like wolves, shedding blood: When the heads in the Ecclesiastic estate are evil, those in the Civil estate are seldom good; when Prophets and Priests do wickedly, Princes will quickly learn to follow them. They have great influence into the Courts and hearts of Princes.  
Obs. 2 When Magistrates and Rulers are covetous, they are insatiably Covetous, and will be cruel to satisfy their covetous lusts: The Princes were greedy of gain, and to get it, they like wolves, did ravine the prey, shed blood, destroy souls. They being Princes had great revenues, but they were not content with what was their own, they cast their eyes and thoughts upon what the people had, and let out their desires after the same, and Covetous desires brought forth oppression in Taxes and cruelty, in making away, and cutting off many rich ones, under pretence of delinquency, that they might enjoy their lands and live. When men are greedy of gain, they will take away the life of the owners thereof, Prov. 1.19. Ahab and Jezabel took away the life of Naboth for his vineyard, which they greedily coveted, 1 King. 21.19. Solomon tells you that a wicked Ruler is like a roaring Lion, and a ranging Bear; he is a great oppressor, Pro. 28.15, 16. he threatens them, fills them with fears, and daily is plucking away their estates from them; he rangeth here for a prey one day, and there for a prey another day, and is never satisfied, till he hath devoured them and theirs. Zeph. 3.3. Her Princes within her are roaring Lions, her Judges are evening wolves, they gnaw not the bones till the Morrow, they devour the men one day, & their estates the next day, the flesh will not suffice them, but they must eat up bones and all. Covetousness is an insatiable horseleech, that cries give, give, and will break all Laws, Bonds, Relations, to enjoy what it desires. There was much in it, when the Lord forbade Kings to multiply gold and silver greatly to themselves, Deut. 17.17. he foresaw that if their hearts were carried out strongly after such things, that they having power in their hands, would oppress, shed blood, destroy souls, and all, for to get dishonest gain. Isaiah therefore calls such Princes, Thiefs, ch. 1.23. they rob, they murdered the people to enrich themselves; Vespasian was such a Thief to the Roman state, who put in the greatest Offices the greatest extortioners, whom he used like sponges, to fill them while dry, and to crush out their liquor when they were full; 
Sueronius in Vespasiano.  when they were grown rich then he spoilt them. It's needful to pray for Rulers, that they may fear God, hate Covetousness, and never prove roaring Lions, nor ravening wolves.  28 And her Prophets have daubed them with untempered mortar, seeing vanity, and divining lies unto them; saying, thus saith the Lord God, when the Lord hath not spoken. 
Here we have the Prophets brought in again, where besides those sins mentioned, vers. 25. you have an addition of their flattery and lying.  Have daubed them with untempered mortar. 
Of these words see before, cha. 13.10.11. I shall give you the various readings.  
Montanus, liniebant eos insulso, they daubed them with that was unsavoury. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Scholion, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Vulg. Liniebant eos absque temperamento.  
Vatabl. Oblinunt eis crustam insulsam.  
Jun. Pisc. Obdu●unt eis ineptum t●ctorium.  
Lavat. Complanabant eos luto infirmo.  
French, Les plastroyent sans est off.  
Munst. Linierunt eis caementum insulsum.  
Taphel imports, a thing unseasoned, weak, inept to adhere and cleave to a thing, and quickly falling off, having no tenacity in it. When Plasterers lay loam or sand upon a wall, 
Materiam notat quae ad compingendum inutilis est quaeque cito decidit.  and there be nothing binding therein, ere long it falls off again, though for the present it covers deformities, and makes it seem goodly; So these Prophets flattered the Princes and great ones, and plastered over their vile practices, with smooth and fair words, encouraging them in their ways, and promising them safety; which they did, having countenance and maintenance from them, Mic. 3.11. and upon hopes of greater preferment, but it proved otherwise; for when the winds and storms of divine displeasure came, both Prophets, Princes, and the untempered mortar fell together.  Seeing vanity, and divining lies unto them, saying, Thus saith, etc. 
These words were formerly spoken of, cha. 13.6, 7. they told the Princes and People, that they had visions from God, that he had spoken unto them, and sent them to prophecy such things unto them, whereas they saw nothing, neither heard or had any thing from God, but followed their own spirits, which were vain and lying. Herein they dealt perfidiously with God and man. 
Falso mala side & decep●orie.   
Obs. 1 Though Princes and Rulers be exceedingly wicked, insatiably covetous, and cruel, oppressing and destroying the people, yet there be Prophets will flatter, countenance, and encourage them in those ways. The Princes were ravening wolves, shed blood, destroyed souls to get dishonest gain, and Jerusalem's Prophets daubed them with untempered mortar. They applauded their practices, justified their do, and told them that God did approve of their ways. It was not the Nobles, Citizens, but the Prophets of Jerusalem which did this. Princes and great ones, want not false and lying Prophets to bolster them up, and to bear them out in their vile and detestable courses.  
Ahab was a wicked King, and he had a multitude of flattering, daubing Prophets, 2 Chron. 18.10, 11. Go and prosper, for the Lord hath delivered it into the hand of the King, the enterprise is warrantable, will prove successful, fear not. There were flattering divinations among the false Prophets, Eze. 12.24. and with these they be daubed the wicked Princes, and strengthened the hands of evil doers, Jer. 23.14. when Princes are evil doers, and encouraged by false or true Prophets, they will do mischief with a witness. When the King that lately suffered, was upon oppressing designs, to get dishonest gain, 
Plus nocet lingua adulatoris, quam manus persecutoris.  did not England's Prophets, flatter, encourage, and daub with untempered mortar, when they told him, all the people had, was his, that he might do what he pleased with his subjects, and their estates?  
Flattery is Evil in any, but worst of all in Prophets, and especially when they have to do with wicked Princes, whom they harden in their wickedness thereby, and ripen for destruction. Flattery pleases men greatly, it's like tickling, but there is a tickling unto death, Reproof is a precious balm, Psalm. 141.5. but flattery is a destructive net, Prov. 29.5. let the true Prophets abhor it, and so speak the truth, that they may appeal to the consciences of great and small, as Paul doth, 1 Thes. 2.5. Not at any time used we flattering words, as ye know. It's good to be free from flattery, and also from reviling. Many, that they may not seem to flatter, yet will revile and speak evil of Rulers, both which are evil.  
Obs. 2 That what false Prophets give out is unsavoury, and unsound weak and useless: its untempered Mortar: it may stick in men's heads a little, to strengthen them to do wickedly: but it will not stick in their hearts, to strengthen them against the day of evil, and to justify their do, what is there in vanity and lies to establish? False Prophets see vanity, and divine lies, which are unsavoury and unprofitable things; its truth, and divine truth which establisheth, 2 Pet. 1.19. the vain and lying imaginations of men, do deceive and disappoint. Pashur prophesied lies, the things of his own heart and spirit, which himself and others trusted in, but see how he, and they believed him, were deceived, and disappointed, Jer. 20.6. The scornful rulers which made lies their refuge, and hid themselves under falsehood, saying, The overflowing scourge shall not come unto us, Isa. 28.14, 15. see what the Lord saith in the 17. verse. The hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place; False Prophecies, false opinions, false confidences▪ will not advantage in a windy, and stormy time, they are all untempered mortar, and what men give out from themselves, and not from God, doth not profit at all, Jer. 23.32.  
Obs. 3 The subtlety and impudence of false Prophets, to make way for their vanities and lies, they pretend they have messages from God, and say, thus saith the Lord God, there is their cunning; and to make God author of their vanities and lies, there is their impudence. They knew their dreams, visions, vanities, lies, would not take with Princes or people, if not presented unto them, as from God. The true Prophets told them, thus saith the Lord, and the false made use of his name, and authority, the better to usher in what came from their own spirits, for whatsoever seems to have the authority of men or God to back it, hath the better acceptance, and greater influence. This was the constant practice of false Prophets, as you may see Jerem. 28.10, 11, cha. 14.14. ch. 27.14, 15. ch. 23.17. Ezek. 13.6, 7. They made God the author of all their vanities, lies, dreams, and whatsoever came out of their own heads and hearts, which argued an height of impudence in them. They did not only abuse men, but they greatly abused God, Jer. 5.12. they have belied the Lord, and made that to be the word of God, which was not, they walked in lies, and strengthened the hands of evil doers; which provoked God so bitterly against them, Jer. 23.14, 15. that he saith, he would feed them with wormwood, and make them drink the water of gall, and because many Prophets amongst us have belied the Lord, in making some Scriptures speak that to maintain their opinions and tenets which never was the mind of God in them, therefore he is wrath with them, feeding them with wormwood, and making them to drink the water of gall.  Vers. 29 The people of the Land have used oppression, and exercised robbery, and have vexed the poor and needy: yea, they have oppressed the stranger wrongfully. 
Having spoken of the Prophets, Princes, and Priests sins, he comes now to the peoples, they had no cause to insult over and censure them, for themselves were not free, and their sins were 

1 Oppression.  
2 Robbery and Covetousness.    
Both these aggravated from the persons they oppressed, rob; and they were 

1 The Poor and needy.  
2 Strangers.    The People of the Land. 
There were four sorts of men in Canaan, Prophets of J●rusalem, Jer. 23.14. Priests of the Lord, 1 Sam. 1.3. and of the high places, 2 King. 23.20. Princes of the People, Ezek. 11.1. and People of the Land, which were the inferior sort, the vulgar, whom the Prophet terms so, not by way of disgrace and opposition to the others, who were in places of eminency but for distinction only.  Have used oppression. 
The Hebrew is thus, Did oppress with oppression, that is, did greatly oppress. The word for oppressing, notes oppression by force or fraud, as hath formerly been showed, and is rendered here by Junius, fraudant fraud, and by Piscat, fraudem exercet sum, This People deals very deceitfully. Some read the words thus, Calumniabantur calumniam, or Calumniando calumniati sunt, They did calumniate one another, and so oppress; 
Vulgar. Vatablus.  for calumniation, or slandering, is a great wronging and oppression of a man. Those are given to oppressing will use slander, 
Fr●a fait extorsion par violence.  fraud, force, any way to accomplish their wills and desires.  And exercised robbery. 
These words are the same in the Hebrew, with those chapt. 18.12. hath spoiled by violence. There the verb is in the singular number, and the substantive in the Plural, here the Verb is in the Plural, and the Substantive in the Singular number. They did steal and get from one another what they could, secretly or openly, which was violence and robbery, and this they did frequently, they were exercised in it.  And have vexed the Poor and Needy. 
The word for vexed here is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same with oppressed or used oppression, of which with the other words Poor and Needy, was spoken chap. 18.7.12. ch. 16.49. the Poor and Needy should have been counselled, comforted, not vexed or oppressed.  Yea, They have oppressed the stranger wrongfully. 
Of Oppressing the stranger hath already been spoken in the 7. vers. of this chapter. The Hebrew for wrongfully, is, belo mishphat, absque judicio, without right. The French is, Sans au cune judgement, without any justice or equity. They did injustly oppress the stranger against all law add right. There was no justice amongst them, in their deal with natives or strangers, only fraud and force took place.  
Obs. 1 That People are usually such as those over them in Church and State are. The Prophets, the Priests, the Princes, were wicked, and the People were like unto them. The Prophets were covetous, and thereupon oppressed, taking the treasure and precious things, vers. 25. the Priests violated the Law, and profaned the name of the Lord, ver. 26. The Princes for dishonest gain, did dishonest and cruel things, verse▪ 27. and here the People were like them, covetous, using oppression, and exercising robbery, Micah 3.11. the heads thereof, that is, of Zion, judge for reward, and the Priests thereof teach for hire, and the Prophets thereof divine for money. Here the chief in the state and Church had their eyes upon the reward, the hire, the money, and to enjoy the same, they would do, say, any thing. Covetousness is the root of all evil, and causeth all sorts of men in whom it's found, to comply with the humours of others, for its own interest, and to make a prey of those do oppose the same; and were not the people suitable unto these that were over them? Jer. 5.31. The Prophets Prophecy falsely, and the Priests bear rule by their means, and my people love to have it so; the false Prophets by their lies and flatteries, did strengthen the wicked Priests in their practices, they took into their hands (so the words may be read) more power than they should, 
Accipiebant munera ad suas manus. Mont. in Margin.  and gifts which they should not, and the people love to have it so; they love to hear the Prophet's lies, and to feed the Priests with gifts, to bear them up in their ways, cha. 6.13. from the least of them to the greatest of them, every one is given to Covetousness, and from the Prophet even unto the Priest, 
The word for profanation is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dissimulare dolose agere, as well as, profane agere.  every one dealeth falsely: and how came it to be so? the people learned it of those in place, Jer. 23.15. From the Prophets of Jerusalem is Profaneness gone forth into all the Land; the word may be rendered hypocrisy, dissimulation, deceit, the false Prophets were notorious Hypocrites, Deceivers themselves, and they infected all the Land with their leaven. It was the Prophets and Priests principally that made the King's glad with their wickedness, and the Princes with their lies; Hos. 7.3. and when a Prince or Ruler hearkens to lies, all his servants are wicked, Prov. 29.12. Wicked Prophets and Priests make wicked Princes; wicked Princes make wicked servants, and wicked Subjects. They tell them tales, lies, accusing unto them those are contrary to their ways, designs, and interest, or not forwarders thereof; whereupon Princes set their servants, creatures, agents on work, to obstruct and pervert justice, to entrap and crush such persons. This was much practised in late days. The Prelates possessed the Princes, with their lies and falsehoods, concerning the book of sports on the Lord's day, concerning Altars ●nd Altar-worship, and they quickly infected all their Servants, and too many of their Subjects therewith, so that if the Prophets, Priests and Princes be naught, the people are too like unto them.  
Obs. 2 Covetous Practices in deceiving of, or in getting, and gripping from others, is plain thee very; the people of the land have used oppression, or deceit; as your margins have it, and exercised robbery. When Covetousness puts men upon deceitful practices; as to use false weights, false lights, false measures, its robbery, so when corrupt, counterfeit, embased materials be put off for sound and good, be it in moneys, clothing, corn, meal, wines, flesh, fish, any vendible commodity, it's in the judgement of God, robbery; so exacting of Fees, expedition money, taking advantages of men's necessities, of forfeitures of Bonds or lands; withholding of servants and labourers wages, altering of wills, forgeing of deeds, warrants, Luke 19.8. Levit. 19.13. thou shalt not defraud thy neighbour, neither rob him, the wages of him that is hired shall not abide with thee all night until the morning; the word for defraud, notes wresting and plucking from a man, and is the same with the word for oppressing here; so that he who oppresseth, who wrists any thing from another by subtlety, he plays the Thief, he robs him; so for the hired man's wages, when the time agreed upon for payment comes, you must not defer one night, one day longer, its oppression, its robbery, and cries out against men, James 5.4 when many for greediness of gain, bought and sold in the Temple, Christ called them Thiefs, you have made it saith Christ, A den of thiefs, Mat. 21.13. the Priests for gain, gave way to others to buy and sell doves and other things which were of use for offerings & sacrifices, & they made them who bought the same for such purposes, pay dearly for them, and for this they were called thiefs, not simply for being in the Temple, it was their Covetous practices, their deceiving, their griping, that made Christ brand them with that name. When men out of Covetousness do grate upon others, defraud, and overreach them in bargaining, or otherwise, they are robbers, and such do is called robbery, Amos 3.10. They know not to do right, saith the Lord, who store up violence and robbery in their Palaces; they were so exercised with Covetous practices, that they knew not to do right, only they were acquainted with thievery. Niniveh was such a City, Nahum. 3.1. it is full of lies, and robbery, all shops, all places in it were full of them; I fear London is too like Niniveh, full of lies, and robbery; are not men's hearts, tongues, hands, exercised with covetous practices? is there not much fraud, gripping, and catching advantages in most shops, places, and persons? when will the time come, that this City may be called a City of righteousness, the faithful City? If you do find your hearts carried out greedily after gain, and desire to be rich, consider these places of Scripture.  
Prov. 28.20. He that maketh haste to be rich shall not be innocent, Lo jinnakeh, non er●t impunis, he shall not go without punishment, God will plague him one way or other, send some secret curse into his heart or estate, if not some outward visible judgement.  
Prov. 20.21. An inheritance may be gotten hastily at the beginning, but the end thereof shall not be blessed. Men may think God blesses them, loves them, they thrive, they get great estates, but mark the end, the end of an estate so gotten shall not be blessed; how many get great estates in this City, and their children spend it shamefully, when they are gone.  
Jerem. 17 11. He that getteth riches and not by right, shall leave them in the midst of his days, and at his end shall be a fool; he promises long life to himself, but he shall soon be plucked away, and be declared to be a fool, Luke 12.19.20. Soul, thou hast much goods laid up for many years, eat, drink, and be merry; he thought he should live long, but what followed? Thou fool, this night thy soul shall be required of thee, than whose shall those things be thou hast provided? it may be you think your children shall have what you get, b●t its more than you know▪ if you will believe David, Psal. 39.6. suppose your heir do, can you tell what he will prove? its more than Solomon could tell, Eccl. 2.19. who knoweth whether he shall be a wise man or a fool.  
1 Tim. 6.9. read, study, mind those verses well, they have much in them.  
Obs. 3 Who are a prey and spoil to the rich and great? its the poor, needy, and strangers: the people of the land vexed and oppressed them. Those had States, purses, and power, they dealt wrongfully with others. The Scripture sets out this evil by various expressions. Men are said to have 

An Evil eye against the poor, Deut. 15.9.  
To set their eyes against the poor, Psa. 10.8.  
To Lie in wait to catch the poor, Psa. 10.9.  
To devise devises to destroy the poor, with lying words when he speaks right, Isa 32.7.  
To shame the counsel of the poor, Psa. 14.6.  
To despise the poor, James 2.6.  
To mock the poor, Prov. 17.5.  
To hate the poor, Prov. 14.20.  
To Rule and Lord it over the poor, Prov. 22.7.  
To bend their bow to cast down the poor, Psal. 37.14.  
To grind the faces of the poor, Isa. 3.15.  
To turn aside the poor in the gate, Amos 5.12.  
To take away the right from the poor and needy, Isa. 10.2.  
To tread upon the poor, Amos 5.11.  
To sell the poor for shoes. Amos 2.6.  
To rob the poor, because he is poor, Prov. 22.22.  
To take away his house violently. Job 20.19.  
To devour the poor secretly, Hab. 3.14.  
To oppress the poor, crush the needy, Amos 4.1.  
To swallow up the needy, Amos 8.4.  
To turn aside the stranger from his right, Mal. 3.5.  
To oppress him, as here.  
To slay him, Psal. 94.6.    
The Lord takes special notice of the Poor, and men's carriages towards them; take heed then, that the spoil of the poor be not found in your houses, as it's said, Isa. 3.14. and that their blood be not found on your skirts, Jer. 2.34. for the Lord will arise for the oppression of the poor, and sighing of the needy, Psa. 12.5. he will maintain their right, Psal. 140.12. Let your hearts and eyes be towards them, let your hands be stretched out to do them good, for blessed is he that considereth the poor, Psal. 41.1. and who so hath mercy on them is happy, Prov. 14.21. be not of that generation, Prov. 30.14.  Vers. 30 And I sought for a man amongst them, that should make up the hedge, and stand in the gap before me, for the Land, that I should not destroy it: but I found none. 
The Lord having made a large catalogue of Jerusalem's sins, and shown an universal corruption of all sorts of men, what could be expected but that he should proceed to the destruction of them? But that he might more fully justify his proceed, towards these that were already in captivity, and likewise towards them that were yet remaining, he tells them what he did, he sought for some one or other to have appeared, interceded, and prevented judgements. He looked some course should havebeen taken, the land being so guilty, to have kept off destroying judgements, and seeing there was none minded the public good, doing aught that might occasion God to spare them; the fault was in themselves, and not in him, that they were wholly ruined.  And I sought for a man amongst them. 
The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to seek, magno study & conatu ambulatione & pedibus non verbis, as Kirker observes, An earnest, diligent seeking, a running up and down to find out a thing. So here the Lord made a diligent search, he went up and down from Prophet to Priest; from Priest to Prince, from Prince to People, to see if he could find out any man. It's spoken of the Lord after the manner of men, and is suitable to that expression, 2 Chro. 16.9. the eyes of the Lord run to and fro throughout the whole earth; that is, Divine Providence exactly observes all things in the world, especially what men do, and here, God looked earnestly upon all sorts of men, to see if any stirred to interpose, and stand in the gap. The French is, 
J'aj demandi d' ' entre eux quilque homine.  I demanded some one among them. I called for a man to come forth, and see if he could prevent those judgements were coming upon them.  That should make up the hedge. 
The Hebrew is, Goder gader, hedging an hedge. Vulg. Qui interponeret sepem. The words are metaphorical; and the metaphor is taken from vineyards, gardens, and places enclosed, which use to have fences and hedges about them, to preserve them from every thing might harm them, both men and beasts. The Jews were God's vineyard, Isa. 5.1. and he had fenced and hedged them, vers. 2.5. they were God's garden, and he had enclosed them, Cant. 4.12. The fence, hedge, or wall, about this people was,  
1 Gods protection of them, he had a special care of them being his Church and people, above all others, as the City Jerusalem had a wall about it, Nehem. 1.3. so God was a wall to the Citizens thereof, Zach. 2.5. a wall of fire round about them. Isa. 27.3. lest any should hurt his vineyard, he kept it night and day, he watched over it continually, and preserved it.  
2 Those things and means God had given them to be an hedge, or wall unto them, as  
1 Sound doctrine, which was as an hedge to keep out all errors, corrupt and heathenish opinions, which they were in danger of, having the Nations round about them, but God had given them good doctrine, Prov. 4.2. right words, Psal. 33.4. lively oracles, Act. 7.38. faithful commands. Psal. 119.86. sure testimonies, Psalms 93.5. such as they were to try all doctrines and opinions by, Isa. 8.20.  
2 Pure worship, which was as a hedge between them and the Heathens, Deut. 6.13, 14. Thou shalt fear the Lord thy God, and serve him, and shalt swear by his name, ye shall not go after other gods, the gods of the people that are round about you, verse 17, 18. you shall diligently keep the Commandments of the Lord your God and his Testimonies, and his statutes which he hath commanded thee, and thou shalt do that which is right and good in the sight of the Lord, that it may be well with thee, 2 King. 17.36, 37. God had appointed them, a pure way of worship, which hedged them in from all false ways of worship, from bringing in aught of their own and others.  
3 Good Laws, Deut. 4.8. what nation is there so great that hath Statutes and judgements so righteous? No Nation under heaven had such Laws to be governed by as the Jews had, and those Laws were hedges against all injustice, they might not wrong one another, nor strangers.  
4 God had given them good Prophets, Priests, and Princes, for their safety, to be an hedge unto them. The Prophets were to preserve the doctrine sound, the Priests to keep the worship pure, and the Princes to see justice impartially executed; Elijah a good Prophet was the horseman, and Chariot of Israel, 2 King. 2.12. chap. 13.14. the Priests were mediators between God and the people, Joel 2.17. the Princes were the strength of the Land, Prov. 29.4. Thus you see what the hedge was, and if you would have it more briefly, it was the Covenant made between God and this people, he had promised to be their God, and to protect them, they had promised to be his people, and to walk in his ways. Now when they transgressed the Covenant the hedge was broken, and gaps were made.  
The Hebrew for Gaps is bapperetz, in the breach, from paratz, to divide and break through. They had now broke through the Hedge, and made many Gaps, which appears thus.  
1 The Doctrine was corrupted, there was much chaff mingled with the Wheat, Jer. 23.28. false prophets gave in that to be divine, which was from their own hearts, spirits, heads, Ezek. 13.2; 3. They prophesied lies, Jer. 14.14. the providence of God was denied, and his omnipresence, Ezek. 8.12. The Lord seethe us not, he hath forsaken the earth; so his justice, Ezek. 18. They said his ways were not equal, the fathers had eaten sour grapes, and the children's teeth were set on edge, vers. 2. & 25. they taught the people to swear by a false god, even by Baal, Jer. 12.26.  
2 For the Worship, That was greatly corrupted. The Sanctuary was defiled with detestable things, Ezek. 5.11. they had brought Images and Idols near to the Temple, and into the Temple, Ezek. 8. they had high places and Altars in every street, Ezek. 16. they burned incense to other gods, and worshipped the works of their own hands, Jerem. 1.16. The Statutes of Omry were kept, and the works of the house of Ahab, Micah 6.16. and the fear or worship of God was taught by the precepts of men, Isa. 29.13.  
3 The Laws were wrested and perverted, so that there was no justice, Mic. 3.9. They abhor judgement, and pervert all equity; all that was right, equal, just, they oppressed or suppressed, and would not let it take place; so that according to Isaiah, judgement was turned away backward, and justice stood fare off; they thrust them out of doors, out of their gates and Cities, and when they pressed hard to come in, there was no admission, the doors and gates were locked and bolted upon them, equity could not enter, Isa. 59.14. only oppression was let in, Isa. 5.7.  
4 For The men, who should have been as strong stakes to keep up the hedge, they were rotten. The Prophets were Lions, Jer. 23.14. the Priests corrupters and wicked, Lam. 4.13. the Princes were rebellious, and companions of Thiefs, Isa. 1.23. and all of them broke Covenant with God, Ezek. 16.59. so that its evident the hedge was broken, and gaps made.  To make up the hedge, and stand in the gap. 
What that is, falls in now to be considered, and it lies in these things.  
1 In public opposing those corruptions were crept in, and practised amongst them. When of old the Jews had broken down the hedge, by making a Calf, Moses appeared for God against this wickedness, he seized upon the Calf, Exod. 32. burned it, ground it to powder, made the people drink it, sharply reproved Aaron, and stood in the gate of the Camp, saying, who is on the Lord's side? let him come unto me, and when the Sons of Levi came to him, he commissioned them to slay the Idolaters, and this was the beginning of making up the breach; so when Josiah began to purge Judah and Jerusalem, from the high places, the groves, images, and Altars, that were therein, then was the hedge making up which they had broken down, 2 Chron. 34.3, 4. In Nehemiahs' days, when the hedge was new made about them, there were some began to tread down the hedge, and make a gap therein by doing unlawful things on the Lord's day, whereupon the zeal of Nehemiah was kindled; so that he contended with the Nobles of Judah, who countenanced them, and did violence to the Sabbath themselves: Saying, what evil thing is this that ye do, and profane the Sabbath? Neh. 13.15, 16, 17, 18.  
2 In mourning for such breaches, and deprecating the wrath and judgements due for the same. When the Calf was made and the people worshipped it, now the hedge was down, God's wrath ready to break in upon them, and to consume them, Exod. 32.10. but Moses being affected much with what they had done, and with what God was about to do, he falls to praying and interceding for the People, Lord why doth thy wrath wax hot against thy people? etc. wherefore should the Egyptians speak and say, for mischief did he bring them out to slay them in the mountains? etc. turn from thy fierce wrath and repent of this evil against thy People, and he did so, vers. 14. now this act of Moses was standing in the breach, and making up the hedge, Psalm 106.23. it kept out the fury of the Lord from breaking in upon them. The intercession of God's servants is a strong hedge, and wall to prevent judgements. Therefore when the Lord was resolved upon the destruction of the Jews, he forbade Jeremy to pray for them, ch. 7.16. Pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me, for I will not hear thee. Intercession or deprecation is an obstructing of God in his way; The Vulgar hath it, Ne obsistas mihi, do not thou stop or oppose me. When an Army is marching to a Town to destroy it, if there be a strong wall in their way, that puts them to a stand, and oft causeth them to give over their attempt. So Prayers against judgements, when God is marching out to destroy a people, puts him to a stand, and oft causes him to retreat into heaven.  
3 In putting things into their primitive condition. When the bushes trod down, and stakes pulled out, are put into their places again, or new in their rooms, then is the hedge made up: When Josiah caused the house of the Lord to be repaired, the Covenant with God to be renewed, the Law to be read, and the Passeover to be kept according to the institution thereof, and all things were brought to their primitive condition, 2 Chron. 34. & 35. chapped. then was the hedge made up, then was there a man stood in the gap before the Lord. So when Jehoshaphat brought back the people, from false doctrine, and false worship, to the Lord God of their fathers, that was to the true Religion and worship, and set Judges in all the fenced Cities of Judah, and set Levites, Priests, and the chief of the Fathers in Israel, in Jerusalem, and instructed them to do all things faithfully, with a perfect heart, and for the Lord, 2 Chron. 19.4. etc. when he brought things to the pattern in Moses' days, than was the hedge made up, than God was with them, and protected them against those wild beasts, the Ammonites, Moabites, and these of Mount Seir, ch. 20.  For the Land, that I should not destroy it. 
By Land, is meant the people of the land, the inhabitants, and their habitations, which were all shortly after laid waste by the Chaldaean Army. The Septuagint renders these words, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that I should not destroy it, That I should not leave it for ever.  
God by degrees left the Temple, the City, the land, and none of them entreated him to stay, and when he was gone, destruction came upon them.  But I found none. 
Was there not Jeremy and Ezekiel, who interceded with God for this people? were there not many that mourned for the abominations that were amongst them? Jerem. 9.1. chap. 14.11. Ezek. 9 4.8.  
It's true, Jeremy did appear for God, he opposed the false Prophets, cried out of their false and corrupt ways of worship, the perverting of justice, the iniquities of Priests, Princes, and People, but they would not hearken to him, Jer. 44.16. they devised devises against him, and slandered him, chap. 18.18. they sought to put him to death, and cast him into prison, chap 38.4.6. and God had forbid him to pray for them three times, ch. 7.16. ch. 11.14. ch. 14.11. and he could prevail with none of them towards making up the hedge.  
As for Ezekiel he was in Babylon, and the Lord looked for a man amongst them in Jerusalem, so the Lord tells Ezekiel here, I looked for a man among them, not among you.  
For the sighers and mourners that were in Jerusalem they did it in secret, and durst not openly be seen, they had not spirits to contradict the wicked Prophets, Priests, and Princes, or if they had, yet they saw there was no good to be done, the times were exceeding and desperately wicked; a man was made an offender for a word, and a snare was laid for him reproved in the gate, Isa. 29.21. if any appeared openly to speak against them and their ways, they were made a prey. It was an evil time, and the time for the prudent to keep silence, Amos 5.12, 13. So then there was none among the Prophets, the Priests, the Princes, or people, whom he mentioned in the verses before, that minded or made up the hedge, or stood in the gap.  
Obs. 1 That sin makes breaches and gaps; In this chap. the Lord having enumerated the sins of all sorts in Jerusalem, here he tells them the hedge was down, and gaps were in it. Their sins broke down the hedge, and made those gaps, Isa. 30.13. This iniquity shall be to you as a breach, ready to fall, swelling out in an high wall; as storms, wars, do make breaches in a wall, so doth sin make breaches in a State: solomon's sins made such a breach therein, that ten Tribes were rend therefrom; and given to Jeroboam, 1 King. 11.31. whence it came to pass that Ephraim envied Judah, and Judah vexed Ephraim, Isa. 11.13. Sin made the breach between the Tribes, Isa. 9.21. the breach between them and other Nations (Zedekiahs' perfidiousness did it) Ezek. 17.15. the breach between God and them, Isa. 59.2 their iniquities separated between them and their God, and their sins hide his face from them, that he would not hear, and set God against them, Ezek. 5.8. Sin makes breaches in Churches, 1 Cor. 1.11, 12. and breaks Churches, Rev. 2.5. it makes breaches in Cities, Luke 19.14. in families, Ezek. 16.38. in men's names, Prov. 6.33. in men's estates, Deut. 28.15, 16▪ etc. Mal. 2.2. in men's consciences, Mat. 27.3, 4. Prov. 18.14, chap. 15.4. and between the chiefest friends, Prov. 16.28.  
There be some sins which make such breaches as shake the foundations, Psalms 82.5. all the foundations of the earth are out of course; The Laws were their foundations, but the iniquity of the Judges moved those foundations out of place, and the State was like a bowing wall, and tottering fence, Psal. 62.3. Religion was a foundation unto them, but they had so corrupted the doctrine and the worship, made such breaches therein, that God was departing far from the Sanctuary, and so from them, Ezek. 8.6.  
Obs. 2 When breaches and gaps are made by sin, the Lord hath a purpose to let in his judgements thereby, and to destroy for the same; They had trodden down the hedge, and God had thoughts to destroy the land, to bring in a flood of wrath, Ezek. 20.8.13.21, you may see how upon their making breaches, upon the worship, Statutes, and Sabbaths of the Lord, he resolved to pour out his fury upon them, and to consume them. Isa. 1.23. you have the gaps their sins made, and vers. 24. the resolution of God thereupon, Ah I will ease me of mine adversaries, and avenge me of mine Enemies. They had made breaches upon his Law, and he would make breaches upon them. Therefore Isa. 5.5, 6. I will take away the hedge thereof, and it shall be eaten up; They have trodden down the hedge of Justice, made great gaps therein, and I will take away the hedge of my protection, & let in the wild beasts, and boars to tread them down, and eat them up: which the Lord did quickly after. When lately the hedge was trodden down here in England, and gaps made in it, did not the Lord let in wild beasts to devour? were not our Princes roaring Lions, our Judge's evening wolves? did not the Prelates and Priests raven the prey? Devour souls, take the treasure and precious things? though now the wild beasts be destroyed, or driven to their denns, yet every gap is not stopped, nor the hedge fully made up.  
Obs. 3 When the hedge is down, gaps are made, and judgements ready to come in upon a people; the Lord looks that one or other should appear, put forth himself to prevent those Judgements. I sought for a man to make up the hedge, to stand in the gap before me for the land, that I should not destroy it, Jer. 8.6. I harkened and heard, but they spoke not aright. God expected they should have repent, and some at least to have said, what have I done? and what have I done! Oh, I have trodden down the hedge of Jerusalem, made many gaps therein; I see God's judgements coming in thereat, now I will labour to make up the hedge, stop the gaps, divert God's wrath, and bring things to their primitive condition; this God looked for, and would have been glad to have heard. So in Isa. 59.13, 14, 15. the hedge was down, gaps were made, God was displeased, and now he looked that one or other should have showed a public spirit, opposed the sinful practices, and deprecated judgements; he looks in all the gaps round about, and vers. 16. He saw that there was no man, and wondered that there was no intercessor, none to meet God to set upon him by prayer, and strong arguments, to withhold his judgements. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies obviare, occurrere verbis seu corpore.  The Septuagint is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, There was no helper, none to help up the hedge being down, none to help keep out the floods of God's wrath; none to help the State or Church in that tottering condition it was; none to settle their foundations, and bring things into a right order.  
Obs. 4 Making up the hedge, and standing in the gaps, is the way to save a Land from destruction: Let men oppose the sinful practices in a Land, deprecate the judgements of God, and reduce things to the primitive condition; to what is required in the Word, and then the Lord will spare a sinful Nation, a guilty City Jer. 5.1. run to and fro through the streets of J●rusalem, and see now, and know and se●k in the broad places thereof, if ye can find a man, if there be any that executeth judgement, that seeketh the truth, and I will Pardon; The hedge of justice was broken down, they had good Laws, but they were violated by all sorts, now if any man would have appeared against injustice and falsehood, and seen justice executed, and so made up the breach, the Lord would not only have withheld judgements, but have pardoned. In such a case one man may do much; Moses stood in the Gap, and diverted the wrath of God, Psalm 106.23. the hedge of Religion and Worship was broken down by a golden Calf, and he made it up, Numb. 16.41, 42. the people murmured, risen up against Moses, and Aaron, trod down the hedge of authority, whereupon the plague broke in upon them; Presently Aaron steps into the gap, makes up the hedge, and stops the plague, vers. 47, 48. That they did was honourable, and they were repairers of breaches. We through infinite mercy have had some Mosesses and Aaron's, to make up our hedges, raise up our foundations, to stop some gaps, but all our gaps are not yet stopped. Are there not gaps in the hedge of doctrine? if it were not so, how come in such erroneous, blasphemous, and wild opinions amongst us? Are there not Gaps in the hedges of Civil and Ecclesiastical authority? Do not multitudes trample upon Magistracy and Ministry, all Powers, both Humane and Divine? Are there not Gaps in the worship of God? Do not too many tread down all Churches, all Ordinances, yea, the very Scriptures? Are there not Gaps in the hedge of Justice? through which the Bulls of Bashan enter, which oppress the Poor, and crush the needy? Amos 4.1. Are there not Gaps in the hedge of Love? is not that bond of perfection broken? Are there not bitter envyings and strife amongst us? Do we not by't and devour one another? Are there not Gaps in the Hedge of Conscience? is not the peace broken between God and your souls? doth not Satan come in oft at that Gap, and disturb you? Are there not Gaps also in your several Relations, whereby he gets advantage? Surely if our eyes be in our heads, we may see Gaps enough: Let us make up the breaches, stop all Gaps in the public and private hedges; Otherwise, God will break in upon us by his judgements, Levit. 26.18, 19 If ye will not hearken unto me, I will punish you seven times more for your sins, and I will break the pride of your Power?  
Obs. 5 That in times of general corruption in Church and state, its hard to find a man of a public spirit, to oppose those corruptions, to wrestle with God for mercy, and to bring things to their Original condition. The Lord sought for a man amongst them, that should make up the hedge and stand in the gap, but he found none, Isa. 59.4. none calleth for justice, nor any pleadeth for truth. The Judges and great ones did oppress the People, and none appeared publicly for them, to plead their cause, and reprove the oppressors. Many disliked the carriage of things, but they had no spirit to oppose, they were not valiant for the truth, as Jeremy saith, ch. 9.3. therefore Isa. 63.5. God saith, I looked, and there was none to help, and I wondered that there was none to uphold. He doth not say simply, there were none, but none to help, none to uphold; the State and Church were sinking, and not a man stepped out to put to his shoulder, to help support them. God looked for, and sought for such a man, but could find none, and to convince them of the truth thereof, he bids them see and seek all Jerusalem over, if there were a man that executeth judgement; Neither God nor men could find. In common corruptions and Calamities, few have hearts to appear for the public good, against overspreading evils; sinful prudence, or fear of crushing makes them silent, and lie hid, Eccl. 4.1. the oppressions under the Sun were great, the tears of the oppressed many, but there was no Comforter, none pitied them, none appeared for them, none used any means to relieve them.  Verse 31 Therefore have I poured out mine indignation upon them, I have consumed them with the fire of my wrath; their own ways have I recompensed upon their heads, saith the Lord God. 
Seeing they were guilty of such sins as are mentioned in the chapter, and so universally corrupt, the Lord in this last verse, denounces judgements against them. The Verbs are in the preter tense, I have poured out, I have consumed, I have recompensed. So he had done upon those in Captivity, but he speaks of those in the Chapter, who were then at Jerusalem, and its usual in the Hebrew to put a preter tense for the future, to note the certainty of a thing, and so here, God saith he had done so, because certainly he would do so. The words of this verse we have had before, chap. 21.31. ch. 19.12. & ch. 9.10.16.43.  
Obs. 1 When a people is universally corrupt, the hedges of religion and justice trod down, and none appears to make up those hedges, God will certainly visit that people with his judgements. Prophets, Priests, Princes, and people, were degenerated and greatly corrupted, all hedges down, God looked for some or other to appear against the corruptions were amongst them, and because there was none, therefore he would pour out his indignation upon them and consume them with the fire of his wrath, and they found it so shortly after, Lam. 2.4. ch. 4.11. they and their foundations were devoured.  
Obs. 2 That God in his severest judgements is most just, I have or will recompense their own way upon their head; God did not punish them for others ways, but for their own; it was their own evil do, brought his judgements upon them, he did them no wrong, when sword, famine, plague, fire, consumed them, what ever dreadful judgements have fallen out in our days, in this or other nations, let us justify the Lord, he hath recompensed mens own ways, upon their heads; he is righteous in all his works, and holy in all his ways.   

CHAP. XXIII.  1 The word of the Lord came again unto me, saying, 2 Son of man, there were two women, the daughters of one mother. 3 And they committed whoredoms in Egypt, they committed whoredoms in their youth: there were their breasts pressed, and there they bruised the teats of their virginity. 4 And the names of them were Aholah the Elder, and Aholibah her sister: and they were mine, and they bare sons and daughters: thus were their names: Samaria is Aholah, and Jerusalam Aholibah. 
IN this chapter are contained these generals.  
1 A Complaint of, or prophecy against the idolatry and wickedness of the whole body of the Jews, under the names of Aholah and Aholibah, showing their several sins, and the greatness of Aholibahs above Aholahs'.  
2 Denunciation of judgement against them, and their destruction.  1 The Word of the Lord came, etc. 
This verse shows our Prophet spoke not out of his own heart or spirit, as the false Prophets did, it was the spirit of the Lord brought the word of the Lord unto him, and he spoke as he was moved by the Spirit, which shows the divine authority of this prophecy.  2 There were two women, the daughters of one Mother. 
The Jews were at first one people, till the days of Rhehoboam, and then they were divided. Ten Tribes fell off to Jeroboam, which frequently after were called Ephraim, and Israel, or the children of Israel, the house of Israel. The other two Tribes were called Judah, and the house of Judah. One was the Kingdom of Israel, the other the kingdom of Judah. These two are the two women here mentioned.  
The word for Women is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to forget, they are so called, from their forgetfulness, and these metaphorical women, Israel and Judah, forgot their God greatly and thereupon are called Nashim, women, or forgetters.  The Daughters of one Mother. 
In the Scripture language, the whole of things is termed the Mother, and the parts thereof Daughters, Ezek. 21.21. The King of Babylon stood at the mother of the way, so is the Hebrew, while the way was entire, and one, it was called the Mother, and when it divided into parts, those parts were as the daughters of that mother. The whole body of the Jews was as the one Mother, and when that body divided into two Kingdoms, those Kingdoms were as the Daughters of that Mother. When they were in Egypt, and a long time after, they were as one woman, but in Rhehoboams days this woman grew big, brought forth Twins, and so became one mother of two daughters, 1 King. 12.  Vers. 3 They committed whoredoms in Egypt. 
They being in the loins of their mother, forsook the God of Abraham, Isaac, and Jacob, and fell in love with the Egyptian gods, Josh. 24.14. Ezek. 20.7, 8.  They committed whoredoms in their youth. 
This Jewish Nation at her first beginning, while young and little, played the Harlot, and defiled herself with the Egyptian idolatry; what she did is set out by way of aggravation, she sinned in her youth, or these sisters sinned betimes, their spirits were carried out that way early, and that in Egypt, or house of bondage and suffering.  There were their breasts pressed, and there they bruised the teats of their virginity. 
In this Metaphorical whoredom, 
Puellae dum vi●gines sunt ubera solida & turgentia habent, quae simul atque virginitatem amittunt, comprimuntur & quodammodo franguntur. Maldon.  he alludes to the corporal. When Virgins are defiled, their breasts suffer also, they are more lose and hanging, whereas before they were erecta, integra, & virginali pudore stantia, and so natural signs of chastity. The Septuagint is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, There their breasts fell, there they were unvirgined, the meaning is this, that quickly after the Jews came into Egypt, the Egyptians prevailed with them by Flatteries, or threats, to embrace their Idolatrous worship, whereby they lost their chastity, and became like the nations.  4 The names of them were Aholah, the Elder. 
Here he comes to the Names of these women, and shows you who they were. The name of the one was Aholah, and this Aholah was Samaria, the chief City of the Ten Tribes, where the Kings of Israel had their chief residency. Aholah is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Tent, or Tabernacle, and Aholah is Tabernaculum suum, his own, or their own Tabernacle, that is, Samaria, or the ten Tribes, have not me, or my worship amongst them, they have devised a worship of their own, set up Golden Calves at Dan and Bethel, they have forsaken my Temple, and set up their own Tabernacle, and dwell by themselves, separate from me.  The Elder. 
The Hebrew is not Elder, but the greater, This woman Aholah, had ten Tribes, the other, only two; this we had ch. 16.46. where it's said, Thine Elder sister is Samaria.  Aholibah her sister. 
Thus is the name of the other woman, Aholahs' sister was Aholibah, which signifies my Tabernacle, or dwelling in her, and this was Jerusalem where the Temple and worship of the Lord were, what was done there the Lord himself appointed, and that was the place he chose, Psa. 132.13, 14.  They were mine. 
I tied them unto me by a Covenant, Ezek. 16.8. I became their God, and they became my people, the Hebr. is, They were for me, that is, for me alone, for no other God, no other way of worship than what I should prescribe them.  And they bore Sons and Daughters. 
God blessed them, so that they multiplied greatly, they had many Sons, and many Daughters, Ezek. 16.7. I caused thee to multiply as the bud of the field.  
Obs. 1 That going after false ways of worship, is in God's account whoredom, they committed whoredoms: when they bowed to any of the false Gods in Egypt, they did as basely and vilely, as she that commits filthiness with another.  
Obs. 2 The Lord takes notice where and when those are in relation to him do sin: They committed whoredoms in Egypt and in their youth, they sinned amidst the grand and bitter enemies of God, among Egyptians, and then when they were but growing up to be a people. They should have considered what enemies the Egyptians were to their God, and to his worship, how odious their ways and worship were to him, that so they might have kept at a great distance from them, they should have walked circumspectly, that so they might have kept his name from being polluted, and likewise they being in their youth under bondage, should have minded God's kindness in preserving them, and making them to prosper, but they did not, they sinned in Egypt; and in their youth, two great aggravations of their sin. When God is beginning to show kindness to a people in misery, and raising them up to some height and greatness, and then for them to turn aside to lewdness, to superstitious, idolatrous and heathenish practices, this God observes in a special manner, and it provokes him greatly. See how it affected the Lord, that they sinned presently after he had showed them kindness, in bringing them out of Egypt, Psal. 106.7. They provoked him at the Sea, even at the red Sea, I put forth my mighty power to bring them out to the Seaside, & was ready to divide the Sea to carry them through, but even then and there they provoked me. When States, Cities, Families, degenerate in their youth, it sorely displeases God.  
Note 3 Wheresoever a devised worship is brought in, there man's Tabernacle is set up; where true worship is advanced there is God's Tabernacle. The ten Tribes had a worship of Jeroboams devising, like unto the worship of Jerusalem in many things, but this was Aholah, Their own Tabernacle, God owned it not, he was not in their Assemblies, he accepted not their sacrifices, their incense was a stink in his nostrils; but Jerusalem was Aholibah, there Gods own worship was set up, and so long as his worship was there, he acknowledged his Tabernacle to be in her. Where his worship is, there he dwells, Psalm 68.16. and is to be seen and inquired of, Psal. 27.4.  Vers. 5 And Aholah played the Harlot when she was mine, and she doted on her lovers, on the Assyrians her neighbours. 6 Which were clothed with blue, Captain's and Rulers, all of them desirable young men, horsemen riding upon horses. 7 Thus she committed her whoredoms with them, with all them that were the chosen men of Assyria, and with all on whom she doted, with all their Idols she defiled herself. 8 Neither left she her whoredoms brought from Egypt, for in her youth they lay with her, and they bruised the breasts of her virginity, and poured her whoredoms upon her. 9 Wherefore I have delivered her into the hand of her lovers, into the hand of the Assyrians, upon whom she doted. 10 These discovered her nakedness, they took her sons and her daughters, and slew her with the sword: and she became famous among women, for they had executed judgement upon her. 
In these verses Aholahs' sins and judgements are set out.  

1 Her sins, which were 

1 Confederating with the Assyrians, vers. 5. see 2 Kin. 15.19. and those Assyrians are described, vers. 6, 7. 

1 From their Garments.  
2 From their Titles.  
3 From their Age.  
4 From the Creatures they used.    
2 Entertaining and defiling herself with the Assyrian idols, vers. 7.  
3 Retention of her old Egyptian Idolatry, vers. 8. there she had a Calf, and under Jeroboam and others, she had golden Calves.    
2 Her Judgements, which were 

1 Loss of her freedom, vers. 9  
2 Desolation, vers. 10. in which verses we have also, 

1 The Causes of the judgements, 

1 The Principal, God himself, verse 9  
2 The Instrumental, viz. the Assyrians.    
2 The Event of those judgements, ver. 10. she became famous among women.       Vers. 5 When she was mine. 
The Hebrew for mine is, Tachti, sub me, when she was under me, under my Covenant, under my worship, my power, and authority. Septuagint is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, she hath gone out from me her husband, and played the harlot; or pro me, in stead of me and my worship, She hath taken in other gods, and their Worship. The Chaldee is, a cultu meo, she hath left my pure worship, and fallen to the abominable idolatries of the Assyrians.  She doted on her lovers. 
The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes violent and base love, and is rendered by the Vulgar insanivit in amatores suos, 
Insano amore flagrare, importat turpem & inhonestum amorem. Prad.  she was mad upon her lovers, the Assyrians and other Nations.  Vers. 8 Neither left she her whoredoms brought from Egypt. 
That superstitious idolatrous disposition which she had being in Egypt, still abode with her, she made leagues with the Egyptians, 2 King. 17.4. she had her calves like the Egyptian calf, 1 King. 12.28.  Vers. 10 These discovered her nakedness. 
The Assyrians took away her ornaments and clothing, as ver. 26. and used her shamefully and cruelly, as women often are, being taken in war, Isa. 47.2, 3.  She became famous among women. 
Hebrew is, she was a name to women; Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, she was a talk among women: Some talked of her for her whoredoms and filthinesses. Others for her miseries, judgements, and grievous sufferings, and so she was famous amongst women.  
Obs. 1 That when people go out from God to false ways of worship and confidences therein, they are violent and strong in their affections thereunto. Aholah doted upon her lovers, her heart was fired with Babylonish gods, and confidences in them.  
Obs. 2 What evil persons have practised in their youth, that they affect in their age. Aholah had loved the Egyptian Idols in her minority, and after she was grown up, come to her latter days, those Idols were not out of her thoughts, her Egyptian Lovers were still in her mind, like Harlots that mind their former lovers long after they are married; what corruption gets in in youth, grows up and abides. An unclean idolatrous heart in youth, will be so in age.  
Obs. 3 That Idolatry may continue long in a Nation, but shall at last be severely punished by the Lord. Aholah had been an idolatress from her youth, and when she was grown up to some greatness, than she broke out into gross notorious Idolatry, 1 King 12. in which she continued some two hundred sixty and odd years, and then the Lord plagued, yea, destroyed her, her Sons and Daughters. It's wisdom to cleave to the Lord and his worship, not to follow or confide in other Nations or their ways.  
Obs. 4 God makes places and persons remarkable, by the judgements he executeth upon them. Aholah was made famous among women, by those judgements he brought upon her: Aholah was Samaria, which Shalmanezer besieged three years, and then took it, 2 King. 17.5, 6. and after burned it, as Lavater observes.  Vers. 11 And when her sister Aholibah saw this, she was more corrupt in her inordinate love than she, and in her whoredoms, more than her sister in her whoredoms. 12 She doted upon the Assyrians her neighbours, Captains, and Rulers, clothed most gorgeously, horsemen riding upon horses, all of them desirable young men. 13 Then I saw that she was defiled, that they took both one way. 14 And that she increased her whoredoms: for when she saw men portrayed upon the wall, the images of the Chaldaeans portrayed with vermilion. 15 Girded with girdles upon their loins, exceeding in died attire upon their heads, all of them Princes to look to, after the manner of the Babylonians of Chaldaea, the land of their nativity. 16 And as soon as she saw them with her eyes, she doted upon them, and sent messengers unto them into Chaldaea. 17 And the Babylonians came to her into the bed of Love, and they defiled her with their whoredom, and she was polluted with them, and her mind was alienated from them. 18 So she discovered her whoredoms, and discovered her nakedness: then my mind was alienated from her, like as my mind was alienated from her sister. 19 Yet she multiplied her whoredoms, in calling to remembrance the days of her youth, wherein she had played the harlot in the land of Egypt. 20 For she doted upon their paramours, whose flesh is as the flesh of asses, and whose issue is like the issue of horses. 21 Thus thou called'st to remembrance the lewdness of thy youth, in bruising thy teats by the Egyptians, for the paps of thy youth. 
Having set out Aholahs' sins in the former verses, here he comes to Aholibahs' sins, and the events of them.  
Her sins were, 

1 Her not taking warning by her Sister to amend, but growing worse, ver. 11.  
2 Her Confederacy and Idolatry with 

1 The Assyrians, ver. 12. who are described, 

1 From their nearness, neighbours.  
2 From their Titles or Offices, Captains, Rulers.  
3 From their habit, clothed most gorgeously.  
4 From their rank, horsemen riding upon, etc.  
5 From their age and comeliness, all of them  young men.    
2 The Chaldaeans, vers. 14. which idolatry is set out, 

1 From the occasion of it, viz. pictures or images, which are described, vers. 14. 

1 From their colouring, vermilion.  
2 Their form, girded, died attire, etc.  
3 Aspect, Princes to look to.  
4 Pattern and place, ver. 15.    
2 From the haste she made thereunto, vers. 16.17.  
3 The Egyptians, vers. 19 which is aggravated from the violence of her affection, ver. 20.        
The Events were 1 Gods displeasure, ver. 13.  

2 Alienation of his mind from her. ver. 18.  
3 Alienation of Aholibahs' mind from the Chaldae●ns, ver. 17.   Vers. 11 She was more corrupt in her inordinate love than she. 
The Hebrew is, Corrupit amorem suum prae illa, she corrupted her love more than she. The Septuagint is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, she corrupted her desire, she was more filthy and vile in her dote and violent loves, than her sister. Corruptiùs exarsit amore suo quam illa. Pisc. Jerusalem was more addicted unto idols than Samaria.  And in her whoredoms, more than her sister in her whoredoms. 
In the Original its, her whoredoms were before, or more than the whoredoms of her sister: she exceeded Samaria and other places in her idolatries, as you may see Ezek. 16.47. thou wast corrupt more than they all in thy ways.  Vers. 12 She doted upon the Assyrians. 
For Assyrians, the Text saith, the Sons of Assur, this you have verified 2 King 16.7, 8. when Ahaz hired Tiglath Pilezer King of Assyria with the gold and silver of the Temple to come and help him.  Clothed most gorgeously. 
In the Hebrew its Lebushe miclol, clothed with an absolute garment, with every kind of comely clothing. Junius hath it, clothed most perfectly: with every kind of precious garments.   young men. 
Bachure chemed, the elect of desire, saith the Text, such men as desire itself would choose, they were no ordinary men, but such as were comely, amiable, even men of desires, very desirable.  Vers. 14 Portrayed with vermilion. 
The Hebrew for vermilion is shashar, which signifies red colour, with which any thing is painted. The Rabbis say its minium, red lead, it's but twice used in the holy Scriptures, in Jer. 22.14. and here. Some render it, Indigo, which abounds in those parts, and the French hath it, peints d'azure, painted with blue.  15 All of them Princes to look to. 
The word for Princes is sholishim, which Montanus renders Triarii, quasi tertii a rege, Those that were of the third rank or dignity from the King, 2 King. 7.2. than a Lord on whose hand the King leaned, answered, the word is, hashalish, one that was a man in place third from the King.  17 The Babylonians came to her into the bed of love, and defiled her with their whoredom. 
This is spoken of Metaphorical whoredom; the Jews sent to the Babylonians to enter into league with them, and that being done they brought in their Babylonish Idols, and worship amongst them, and taught the Jews to sacrifice unto them, and so defiled the Temple and Ordinances, the bed of love. Ahaz brought in the Altar from Damascus, which did defile, 2 King. 16.  Her mind was alienated from them. 
In the Hebrew it is, Her soul was removed from them, the Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Her soul departed from them. The French, Son desir se de partit d'iceux, Her desire departed from them; she grew weary of them, and fell in with the Egyptians, 2 King. 24. those she had doted upon before, now she affected no longer. Luxata est anima ejus, her soul was loosed from them, and as a thing out of joint.  19 In calling to mind the days of her youth. 
That is, she remembered, and together with her remembering, exercised her former spiritual whoredom.  20 She doted upon their paramours. 
The word for Paramours is, Pillagshehem pilgesh, or pillegesh, is a Concubine, or half wife, one for the bed, not for the government of the house. Montanus renders the word here, Pellices corum, their harlots. The Egyptians had the nighbouring Nations leagueing it with them, and imitating their idolatry, these were Egypt's Concubines, whores. Now Aholibah or Jerusalem, doted upon these also, or rather thus; she doted above their paramours, above their Concubines, more than they, she was carried more strongly towards the Egyptians, than other Nations.  Whose flesh is as the flesh of Asses, and whose issue is as the issue of Horses. 
Here Rem inhonestam honest is verbis exprimit. The Egyptians were great of flesh, Ezek. 16.26. they were like Asses and Horses. Quae inter omnia animalia habent maxima genitalia, burning in lust, given to filthiness and idolatry, hereby is set out the strength and wealth of Egypt, which provoked the Jews to make leagues with them. As whore's lust after those are strongest and ablest to satisfy their lust, and pour out their filthiness upon them, so did Aholibah lust after the Egyptians.  
Obs. 1 That when God executes severe judgements upon Cities, he looks that sister Cities should take warning thereby, and reform in those sins which brought such judgements upon them. God destroyed Aholah or Samaria for her idolatry and consederating with heathenish Nations. When Aholibah saw this, she reform not, but was more corrupt: God expected that Jerusalem should hereupon have purged out all idolatry, knocked off her confidences in other Nations, and cleaved wholly to him, that so she might have been spared, but she made no good use of his deal with Samaria.  
Obs. 2 That progress in the same sins after judgement executed upon others for the same, and seen, is a fearful aggravation of sin. Aholahs' sins were the same that Aholibahs were, and Aholibah saw God's judgements executed upon her for those sins, and yet she continued and proceeded in the same. When she saw this, she was more corrupt; when God's hand is lift up, judgement executed, men should fear and learn righteousness, but to go on in wickedness is an horrible slighting, yea, despising of God, and his judgements.  
Obs. 3 That sinful Cities usually grow worse, whatever judgements they see or hear to be executed upon others. Jerusalem was more corrupt than Samaria, and abounded in whoredoms more than she did, and doted more upon the Assyrians, Chaldaeans, and Egyptians. So corrupt is the nature of man, that it's not only the worse, after mercies, but even after judgements. Are not we in this City and land, worse now after all the judgements, and mercies, we have seen, felt, and enjoyed?  
Obs. 4 The Lord takes notice what ways Cities go, and how they do defile themselves, vers. 13. I saw that she was defiled with Assyrians, Chaldaeans, Egyptians, by her trusting in them more than in me; by her Idols she fetched in from them. God's eye was upon Sodom, Gomorrha, Nineveh, Babylon, Tyre, Rabbath, and all other Cities, and so it's now upon Rome, etc.  
Obs. 5 From this 13. verse. That sinful Cities do tread in one another's steps; They took both one way, what one did, that the other did, if Aholah was gone to Assyria, Aholibah will follow her, if one run to Egypt, the other will run after her, if one dote upon them both, so will the other, if one prostitute herself to corporal and spiritual whoredom, so will the other; Simeon and Levi were brethren in evil, and went both one way: Samaria and Jerusalem were sisters in wickedness, and went both one way,  
6 From the 14, 15, 16. Obs. That the eyes are instruments and occasions of great evil. When she saw the images of the Chaldaeans in their dresses, with their belts and aspects, she was taken with them, as soon as she saw them with her eyes, Heb. is, At the sight of her eyes she doted upon them, the images affected her eyes, and they conveyed corruption to her heart, or that which stirred the corruption pre-existent in her heart, which set her on work to send into Chaldaea, for the men themselves. Adultery and idolatry have their chief entrance by the eye, and many other sins likewise: if men and women would have chaste hearts, they must have special care of their eyes; what a sad thing was it, that Jerusalem's eyes should be taken with the painted images of Babylonians. Some confess there is danger by gazing upon living objects, the beauties of men and women, but they fear none from dead objects; but Achan saw a wedge of gold and a Babylonish garment, and they snared him. Aholibah here saw Babylonish Pictures, and they ensnared her; if you would be safe, keep your eyes from wandering, and beholding wanton pictures, such sights have cost some dear, and brought forth much wickedness.  
Obs. 7 From the 17. v. For God's people to confederate with Babylonians, and admit of any part of Babylonish worship, is to defile the bed of love; for a woman to make leagues with other men, and to admit any one into the marriage bed, is to defile it. God is a jealous God, his worship must be pure, and the heart must be pure; if the worship be mixed, or heart lean upon an arm of flesh, the bed of love is defiled: in the bed is the love let out to the wife; in the worship and Ordinances, God lets out his love to the soul, when they are pure, in the heart, being pure and confiding in God, God lets out himself, and his love. Let us look to our hearts, that they may be disengaged from all creature confidences, and to our worship that it be according to God, and then the bed of love is undefiled, and we shall have communion with, and comfort from our beloved.  
Obs. 8 Wickedness i● unconstant, Aholibah doted upon the Assyrians, ver. 12. and again she doted upon the Chaldaeans, vers. 16. and here in the 17. her mind was alienated from them. Wickedness is violent and unconstant, she was taken with the very images of the Babylonians, now she cares not for the men themselves, her soul is disjointed from them, but it was to fall in with some others, and they were the Egyptians, vers. 19 but she held not there long; which made the Lord to say, Jer. 2.36. why gaddest thou about so much, to change thy way? Thou also shalt be ashamed of Egypt, as thou wast ashamed of Assyria.  
Obs. 9 Impudence and open sinning, causes God to disowne and renounce them do so. Aholibah, vers. 18. discovered her whoredoms and nakedness; she talked openly what she had done with the Babylonians, she set up Altars and Idols in every street, was openly and impudently wicked, even like an whore that should prostitute herself to any in the streets; Now it being so, saith the Lord, than my mind was alienated from her. The Hebrew for from her, is Mealeah, a desuper ea, my heart before was fastened upon her, and none could take it off, but seeing she is become such an whore, so audaciously wicked, I can affect her no longer; there is a necessity in it, that I should alienate my heart from her, as I did from her sister Aholah; else I shall be thought not to have dealt justly with her, especially seeing Aholibahs' sins exceed Aholahs. Jerusalem's wickedness alienated God's heart from her, that is, made him renounce her for an harlot. It's sad when God renounces. Hos. 1.9. Lo ammi, you are not my people, and I will not be your God; what more dreadful sound w●s there ever in the ears of Ephraim, Samaria, or Aholibah than that? There can be nothing more dreadful, than to have God disclaim and renounce, then is God turned against them; he so renounces, and so he was against Jerusalem, Ezek. 5.8 Behold, I am against thee, and will execute judgement in the midst of thee. If we would not have God's heart alienated from us, and so be dis-owned, renounced by him, let us take heed of all sins, especially of impudence in any sin, let us give him our hearts, not alienate them from him, and so he will not alienate his heart from us.  
Obs. 0 From the 19, 20, 21. That fresh sins bring to mind former old sins. Aholibahs' latter trucking with the Egyptians, minded God of her primitive whoredoms, and Abominations, when she lived in Egypt, which was one thousand years before, there she had her lovers, there she defiled herself, with the Idols of Egypt, Ezek. 20.7. and her affection now to Egypt, and Egypt's paramours, caused God to mind those sins of her youth, he● had no pleasure in doing so, but Aholibah called them to remembrance, by acting the same or like things again, she called them out of darkness, and presented them to the view of God.  Vers. 22 Therefore, O Aholibah, Thus saith the Lord God, Behold, I will raise up thy Lovers against thee, from whom thy mind is alienated, and I will bring them against thee on every side. 23 The Babylonians and all the Chaldaeans, Pekod and Shoah, and Koa, all the Assyrians with them, all of them  young men; Captains and Rulers, great Lords and renowned, all of them riding upon horses. 24 And they shall come against thee with Chariots, wagons, and wheels, and with an Assembly of people, which shall set against thee, buckler, and shield, and helmet, round about: and I will set judgement before them, and they shall judge thee according to their judgements. 25 And I will set my jealousy against thee, and they shall deal furiously with thee: they sha●● take away thy nose, and thine ears, and thy remnant shall fall by the sword, they shall take thy Sons and thy Daughters, and thy residue shall be devoured by the fire. 26 They shall also strip thee out of thy , and take away thy fair Jewels. 27 Thus will I make thy lewdness to cease from thee, and thy whoredoms brought from the Land of Egypt: so that thou shalt not lift up thine eyes unto them, nor remember Egypt any more. 28 For thus saith the Lord God, behold, I will deliver thee into the hand of them whom thou hatest, into the hand of them from whom thy mind is alienated. 29 And they shall deal with thee hatefully, and shall take away all thy labour, and shall leave thee naked and bare, and the nakedness of thy whoredoms shall be discovered, both thy lewdness and thy whoredoms. 30 I will do these things unto thee, because thou hast gone a whoring after the Heathens, and because thou art polluted with their idols. 31 Thou hast walked in the way of thy sister, therefore will I give her cup into thine hand. 32 Thus saith the Lord God, Thou shalt Drink of thy sister's cup, deep and large: thou shalt be laughed to scorn, and had in derision, it containeth much. 33 Thou shalt be filled with Drunkenness and sorrow, with the cup of astonishment and desolation, with the cup of thy sister Samaria. 34 Thou shalt even Drink it, and suck it out, and thou shalt break the shards thereof, and pluck off thine own breasts, for I have spoken it, saith the Lord God. 35 Therefore thus saith the Lord God, because thou hast forgotten me, and cast me behind thy back, therefore bear thou also thy lewdness and thy whoredoms. 
In these verses you have a Declaration of God's deal with Aholibah, and the grounds thereof: and herein,  
1 Whom God would raise up against her, those had been her Lovers, vers. 22. and the cause thereof, her defection from them, ib. Now these are, 

1 Nominated and described, ver. 23.  
2 The Manner of their coming against, and judging Aholibah, is set down, vers. 24.  
3 Specification of the evil they should do unto her, vers. 25, 26, 29.    
2 What God would do himself.  

1 Like an Husband enraged, he would set his jealousy against her, vers. 25.  
2 Put her into the hands of those hated her, vers. 28.  
3 Bring her to the condition her sister Samaria was in, she should drink of her cup, and that deeply, vers. 32, 33, 34.   
3 The Grounds moving God thus to deal with her, which are principally two.  

1 Her Idolatry, v. 30, 31.  
2 Her Forgetfulness of God, v. 35.   
4 The Events, which are two.  

1 Cessation from her idolatry and confederating with Egypt any more, v. 27.  
2 Scorn and derisian, v. 32.   22 I will raise up thy Lovers against thee. 
The Babylonians were Lovers of Aholibah or Jerusalem, because she had affected their gods, rites, and sacred things, and trusted in them for help against others, but being now fallen off to the Egyptians, God would stir up the Babylonians against her, and so generally that they should come and compass her round about. 
As you may see in Glassius his philol. Part. 3. p. 863.   23 Pekod, Shoah, and Koa. 
Some make these the Names of great men, but they are rather the Names of Provinces, which were under the Babylonians, the people whereof God stirred up with others to come to the siege of Jerusalem. The Chaldee makes them Nomina Gentilitia, 
Vide Junii notas in Bibl. & commentaria in locum.  Pecodoitas, Soiatas, Koaitas, the Pecodaits, Soaits, and Koaits.  24 I will set judgement before them, etc. 
Mariana understands the words thus, I will punish thee O Jerusalem, the Babylonians beholding it. They were the executioners of God's judgements, and must needs behold them. We may take the words thus, I will make known my mind to the Babylonians concerning thy destruction, and leave thee to them to be punished according to their Laws, seeing thou hast been perfidious and treacherous unto them. I will put thee into their hands, give them power to punish thee, and they shall do it according to their Laws and judgements.  Vers. 25 And I will set my jealousy against thee. 
By Jealousy, Maldonate understands the Chaldaeans, because they were the instruments of his wrath: but here the Lord alludes to the practice of jealous Husbands, who finding their wives faulty, set themselves against them, and turn them out of doors; so would God deal with this woman whom he had taken to be his, he would drive her out of the land, for her spiritual whoredom, he would give her a bill of divorce, and send her away.  They shall take away thy nose and thine ears. 
This Aholibah did trust in her beauty, and play the Harlot, chap. 16.15. and the Lord would have her deformed like a most filthy Harlot, whose nose and ears were wont to be mangled or cut off: It was a law or custom in Egypt, that if a man were taken in adultery, he should be beaten with rods, ad mille plagas, to a thousand stripes, and that a woman found therein, should have her nostrils cut off. And Pradus saith, it was so in many Nations, that for the greater disgrace, they used to cut off the nose, lips, ears, 
Caeliu●●hod. Lect. Antiq. l. 21. c. 45 Diod. Siculus. 1. etc.  tops of the toes, and fingers, of their enemies, runagates, and adulterers, which was shameful to any, specially to women. Hereunto it's conceived our Prophet alludes, but because its doubtful whether any such thing was really done to Aholibah; Divers interpret Nose of the King, and Ears of the Judges, or chief Priests: but we need not allegorise; the meaning is, that God would bring Jerusalem to suffer open and extreme shame.  26 They shall also strip thee of thy clothing. 
This Metaphorical woman was well clad, she exceeded in her apparel, both for the matter, quantity, and quality, as appeared, chap. 16. she took up the fashions of the Babylonians, and Egyptians, whom she doted upon, and had confederated with, but what ever she had when the Soldiers came, they stripped her of all. The Hebrew for strip is, Hiphshiluc, exuere te facient, they shall make thee to put off, they shall handle thee so roughly, that thou shalt be forced with thine own hands, to put off thy garments, and give them to them; those garments thou hast taken much pride and pleasure in. Of these words, and fair jewels, was spoken, cha. 16.39.  27 Thus will I make thy lewdness to cease from thee, etc. 
By my Judgements upon thee, I'll make thee give over thine idolatry, thou shalt mind neither Egyptians, nor gods, their Idols, thou shalt neither adore nor desire help from them, thou shalt be made to mind other things, as food, raiment, habitations.  28 I will deliver thee into the hand of them whom thou hatest. 
In the 16. chap. 27. God delivered her into the hands of them that hated her, chap. 21.31. he saith, he would deliver her into the hands of brutish men, and skilful to destroy, and here into the hands of those she hated, there was hatred on both sides, she hated her lovers, and her lovers hated her, and into their hands would the Lord put her, she should find it was the Lords do.  29 They shall deal with thee hatefully. 
They shall speak evil of thee, do evil unto thee, they shall show thee no mercy, they shall spare neither thee, nor thy estate, nor thy name, but shall take away all thou hast gotten by thy labour, and make known to the world, what a filthy strumpet thou hast been.  30 Because thou hast gone a whoring after the Heathen, etc. 
Thou hast left me thy Husband and guide, and gone out to the Heathenish gods, and Idols for help, thou hast bestowed thyself and love upon them, and art defiled by taking them into the bed of love, vide ch. 6.9. where you have the same or like words.  31 Thou hast walked in the way of thy sister. 
Aholah doted upon the Assyrians, made leagues with them, defiled herself with their idols, manifested her idolatrous disposition she had in Egypt, to be still living, and thus did Aholibah, vers. 12, 16, 17, 19  
I will give her cup into thine hand.  32 Thou shalt drink of thy sisters cup. 
Thou shalt be punished with the same punishments Aholah was, she was taken by the Assyrians, shamefully entreated, and her children carried into captivity, and so shalt thou be dealt with. The same cup she drank of, thou shalt also drink of. This Metaphor is very frequent in scripture, Isa. 51.17.22. Jer. 25.15, 17, 28. Psalm 75.8. Lament. 4.21. Some think this Metaphor to be borrowed a re medica, from Physicians giving potions in Cups, to their patients, which are troublesome to behold, and grievous to taste; so God's judgements are cups of that nature. Others, think it taken from that practice of giving cups of wine or strong drink to those that were to suffer, Amos 2.8. which hebetating their senses, should take away the sharpness of their pain. Others fetch it from the practice at feasts, where the Master of the feast, singulis convivis suum calicem temperabat pro cujusque aetate, did temper and proportion a Cup, for each guest according to his capacity, and those they purposed to make drunk, they would fill the larger Cups. Let the Metaphor of Cup be borrowed from which you will, it notes out here, Gods ordering and measuring out of judgements for Aholibah and hers.  Deep and large. 
It shall not be a Cup to drink off at one draught, or in one day, but it shall be a Cup, deep, large, containing much, grievous, great, and long afflictions; a Cup thou shalt be seventy years a drinking.  Thou shalt be laughed to scorn, and had in Derision. 
When Whores are punished for their whoredoms, they become matter of scorn and derision to all. The like words we had before, chap. 22.4, 5.  33 Thou shalt be filled with drunkenness and sorrow. 
Thy afflictions, thy punishments shall be such, as shall make thee stagger like one that is drunk, thy pains and sorrows shall be great, it shall not be a cup of consolation, but of astonishment to thyself and all about thee, yea, a cup of desolation, and as the Septuagint hath it, of perdition.  34 Thou shalt even drink it, and suck it out. 
Thou mayest think this Cup shall pass away from thee, or if not, that thou shalt drink only a little of it, but thou deceivest thyself, it shall not pass from thee, thou shalt drink it, and drink it off all, thou shalt suck it out, even the lees and dregs of it, how bitter soever they be.  Thou shalt break the shards thereof. 
Not only drink up what is in the Cup, but as drunkards oft break the vessel, and lick the fragments, not suffering the least drop to be lost; So would God make Aholibah to drink every drop of his fury, which he had put in this Cup. The greatness of their punishment is set out hereby.  And pluck off thine own breasts. 
In time of great afflictions many do strange things, rend their garments, by't their flesh, tear their hair, and Aholibah should pluck off her breasts: Before she had let Egyptians and Assyrians, bruise the breasts of her virginity, and draw her to idolatry, and now she should scratch and rend them, she should express signs of great grief, and great misery upon her.  35 Because thou hast forgotten me, and cast me behind thy back. 
Here is the ground of her wickedness, and Gods judgements coming upon her, she forgot God, which words we had, chapter 22.12.  And cast me behind thy back. 
The Hebrew is, Behind thy body, the sense is this, thou hast turned from me to thy lovers, to the Assyrians and Egyptians, so that thy face and heart are towards them, and thy back is towards me. A like expression we had chap. 8.16. where it's said, Their backs were towards the Temple of the Lord, and their faces towards the East. Or thus, thou hast dealt by me, as men do by things they throw behind them, they sl●ight them and mind them no more, Neh. 9.26. they cast thy law behind their backs, and slew thy Prophets, that is, they slighted the Law, minded it not, it was out of their sight as a thing behind them, as if there were no such thing. When Jeroboam slighted the Counsel of the Prophet, 1 King. 11.38. and set up other gods, than he cast God behind his back, 1 King. 14.9.  
Obs. 1 God makes them instruments of our woe and misery, with whom we have sinned. I will raise up thy Lovers against thee, the Babylonians, Chaldaeans, Assyrians, I will bring them against thee on every side. Jerusalem had doted upon, and trusted in them, and by them would God plague Jerusalem. She had oft sinned by her confidence in Egypt, Isa. 30.2. chap. 31.1. and God by the Egyptians scourged her, 2 Chron. 36.3. Parents dote upon their children, and oft God makes them rods to whip them, yea, clubs to break their hearts and bones.  
Obs. 2 When People go out from God to false ways of worship; and put confidence in arms of flesh, God will deal severely by them. God would put Aholibah into the Babylonian hands, they should do with her as they pleased, judge her according to their judgements, God would set his jealousy against her, thrust her out of doors, and what then? the Babylonians should deal furiously with her, abuse her body, destroy her children, burn her habitation, strip her of her vestments, and jewels, take away all she had gotten, lay open her shame, and do hatefully by her; she should be punished with the same punishments Aholah was.  
Obs. 3 Judgements and afflictions are cups which the Lord gives sinners to drink of, some more, some less. Thou shalt drink of thy sister's cup, deep and large. Sometimes God's judgements are called a cup of trembling, as Isa. 51.22. sometimes a Cup of fury, as Jer. 25.15. and sometimes a Cup of astonishment, as here, and Aholibah had all these Cups given her to drink, they were deep, large, contained much, and she was made to drink them all off, yea, to drink the very dregs of them, as men fill up the measure of their sins, so God fills up the Cups of his judgements, Rev. 18.6. fill to her double. Babylon's sins were come to the full, and the cup of the Lords fury was full.  
Obs. 4 Neglect and contempt of God, and his word, causes him to execute judgement: because thou hast forgotten me▪ and cast me behind thy back, therefore bear thou also thy lewdness, and thy whoredoms: That is, bear the punishment of thy lewdness and whoredoms, thou hast made me bear thy sins, and thou shalt bear my punishments. As the fear of God is the beginning of wisdom, so the forgetting of God is the beginning of Folly, and all evil; then God is out of sight, behind the back, and what will not men do, when no awe of God or his word is upon them? Then like Aholibah, they will commit any lewdness, and because they do so, God lets out his wrath, loads them with his judgements, and makes them bear the merit of their wickedness.  
God had done much for Aholibah, dealt by her like a loving husband, but she slighted him, went out a whoring from him, did those things which greatly dishonoured him, and so provoked him to mind her, that forgot him; for he fell upon her with his judgements, and destroyed her; and so will the Lord do by all that forget him, Psalm. 9.17. the wicked shall be turned into Hell and all the Nations that forget God: whatever sins the Nations commit, they are comprehended in their forgetting God, that's the root of all evil; and because they did forget God, they should be turned into Hell, and bear the burden of their sins there for ever.  Vers. 36 The Lord said moreover unto me; Son of man, wilt thou judge Aholah and Aholibah? yea, declare unto them their abominations; 37 That they have committed adultery, and blood is in their hands, and with their idols have they committed adultery, and have also caused their Sons, whom they bore unto me, to pass for them through the fire to devour them. 38 Moreover, this they have done unto me: they have defiled my Sanctuary in the same day, and have profaned my Sabbaths. 39 For when they had slain their Children to their Idols, than they came the same day into my Sanctuary to profane it, and lo thus have they done in the midst of mine house. 40 And furthermore, that ye have sent for men, to come from far, unto whom a messenger was sent, and lo they came, for whom thou didst wash thyself, paintedst thine eyes, and deckedst thyself with ornaments. 41 And sattest upon a stately bed, and a table prepared before it, whereupon thou hast set mine incense, and mine oil. 42 And a voice of a multitude being at ease was with her, and with the men of the common sort were brought Sabaeans from the wilderness, which put bracelets upon their hands, and beautiful crowns upon their heads. 43 Then said I unto her, that was old in adulteries; will they now commit whoredoms with her, and she with them? 44 Yet they went in unto her, as they go in unto a woman that playeth the harlot, so went they in unto Aholah, and unto Aholibah, the lewd women. 
In these nine verses, Aholahs and Aholibahs' sins are further declared and amplified.  
1 Here is a mandate to the Prophet, to declare their abominations, vers. 36.  
2 The Declaration of those abominations, which are 

1 Idolatry, expressed by the term of adultery. v. 37.  
2 Cruelty, in sacrificing their children, v. 37. and slaying of them, v. 39  
3 Defilement, of holy things 

Sanctuary  
Sabbaths,   which is set out with aggravation, v. 38, 39  
4 Invitation, and alluring men of other nations to commit lewdness, vers. 40, 41, 42.  
5 Incorrigibleness, they were reproved for their wickedness, warned and counselled to desist, but they went on, v. 43, 44.    36 Wilt thou judge Aholah and Aholibah? 
God being very angry with these two women for their lewdness and abominations, turns to the Prophet, who being charitable, was ready to excuse them (for so the words may be read, and are by Piscator) see thou do it not, they are inexcusable: but take the words as they are here, Wilt thou judge Aholah and Aholibah? thou seest what they have done, what vile strumpets they are, how justly they deserve severely to be punished? what sayest thou, wilt thou judge them, wilt thou reprove and sentence them for their sins? speak son of man? I see thou art backward to it, thou thinkest there will no good come of it, thou art discouraged, but rouse up thy spirit, it is thy duty to do it, and thou shalt do it. The French translation is, Ne jugeras tu pás; wilt thou not judge? of these words see chap. 22.2. & 20.4.  37 That they have committed adultery, and blood is in their hands, etc. and have also caused their Sons whom they bore unto me, to pass, etc. 
For this vers. see what hath been said, ch. 16. v. 16.20, 21, 32. ch. 9.9. cha. 22.3.  38 Moreover, this they have done unto me, they have defiled my Sanctuary in the same day, and have profaned my Sabbaths. 
Of Defiling the Sanctuary, see chap. 5.11. where these words, because thou hast defiled my Sanctuary, were handled: and of profaning the Sabbaths, was spoken chap. 20.13.16. and chap. 22.8.  
One thing here is to be considered, viz. the time when they did defile the Sanctuary, and profane the Sabbaths, it's said in the same day, what day that was, the next verse tells us more fully.  39 When they had slain their children to their idols, than they came the same day into my Sanctuary to profane it. 
It was unnatural and barbarous for them to slay their children, impious to offer them to idols, to Devils, and to do those things upon the Sabbath days, wherein they were to rest from ordinary works, how extremely wicked, and abominable was it, and then after such evils to come into the Temple, and appear before God, as if they had done no wickedness, but well; what height of iniquity was here? It was as if a woman playing the whore with another, should immediately come from him to her Husband, pretending conjugal love. The blood of their children was yet hot upon their hands, and fresh upon their skirts, and in that pickle they came into the Temple to have communion with God in his worship.  Lo, Thus have they done in the midst of mine house. 
They have not only set up Idols in Hills and Groves, offered their children to Molech in the valley of Hinnom, but they have set up Idols in the Temple, and have sacrificed their children to them there. So I find some interpreters to understand these words, Maldonate saith, Etiam in ipso Templo filios suos sacrificaverunt, and he grounds it upon, Jer. 7.30. Ezek. 8.10, 11. which places prove there were Idols in the Temple, that they sacrificed unto them, but not that they sacrificed their children there; but rather came with the guilt of their children's blood upon them into the Temple, and so polluted it, and the worship of it.  
Obs. 1 That wicked ones make little or no conscience of horrible sins, or holy duties; they do pass from the one to the other immediately. When Aholah and Aholibah had slain their children to their idols, the same day they came into the sanctuary and joined in the duties of the place and day; from shedding of blood and sacrificing to Idols, they step into the Temple, and worship of God. Had not their Consciences been seared, they would have accused them, and told them, they were unclean, not fit to meddle with holy things, that they might look for vengeance every hour, who had done such things, and that if they came before the Lord, he would be a consuming fire unto them, but they go boldly and impudently into his presence, not being troubled for what they had done, nor considering how they polluted holy things: So in Jerem. 7.9, 10. they did steal, murder, commit adultery, swear falsely, burn incense to Baal, walk after other gods, and then come presently and stand before him in his house, and say, we are delivered, they passed from wicked practices unto holy duties, making no conscience of the one, or the other.  
Obs. 2 The Lord takes notice how men draw near to him on his days, in the duties of his worship: when they slew their Children to their Idols, than they came to my Sanctuary the same day; they defiled themselves with blood and idolatry, on my Sabbaths, and in those defilements they came to worship me, Jer. 7.10. God observed them there, how they came in their sins, and stood before him, they were notoriously wicked, and thrust into the Temple worship, and into the presence of God, as if they had been innocent, and as acceptable to God as any. Men may deceive others and themselves: but they cannot deceive the Lord, he sees their spirits, knows them intus & in cute, whether they come before him with bloody, idolatrous, unclean, profane, covetous, proud, froward, and malicious hearts, or no; whether they come unprepared in the guilt of former or present sins.  
Obs. 3 Profaning of holy things is wronging of God, provokes greatly, and causes him to set an emphasis thereon: When they had sinned, and so came into the Sanctuary, and profaned that and the Sabbath, saith God, This they have done unto me. Lo, Thus have they done in the midst of mine house. God takes the wrong done to his house, worship, and day, as done unto himself, for he dwelled in the Temple, instituted the worship, and day, had stamped holiness upon them, and therefore the defiling and profaning of them, he counted the defiling and profaning of his name, and of himself, and it did so sorely offend him, that he sets a double mark or brand thereupon.  
This have they done to me, Thus have they done in my house.  
Three ways especially are holy things defiled, profaned.  
1 When men come in their sins, without purging themselves, and preparing for them, James 4.8. if men draw near to God without cleansing their hands, and purifying their hearts, God will not draw near them, he will not touch unclean things, they will defile him.  
2 When we mingle aught of ours therewith: Additions of humane things, are pollutions of divine things: when they brought aught into the Temple which God appointed not, that was a defiling that, and the worship thereof: when Nadab and Abihu put strange fire into the censers, they defiled them, the worship, and provoked God, to their destruction, Levit. 10. and when they set their threshold with God's threshold, they defiled his name and worship, Ezek. 43.7, 8.  
3 When holy things are handled irreverently. The Bethshemites in a rude manner peeped into the Ark, and profaned it, which caused the Lord to smite them with sudden death, 1 Sam. 6.19. Hence it is, that Solomon gives Counsel, Eccl. 5.1. that men should keep their feet, when they go to the house of God; why then? because they are to be conversant in holy things; and if they look not well to their affections, they will play the fools; and profane those holy things, and procure a curse instead of a blessing.  40 And furthermore, that ye have sent for men to come from far, unto whom a messenger was sent, and lo, they came. 
They were not content to do wickedly themselves, but they sent to and invited others, the Chaldaeans, Assyrians, and Egyptians, These Metaphorical Harlots were wanton with those did provoke them thereto, and also provoked others a fare off to wantonise with them, according to what you had, Ezek. 16.33. the meaning is, they sent for men of other Nations to make leagues with them, and being come, admitted their idols, and idolatrous ways of worship, as appeared vers. 7.  For whom thou didst wash thyself, paintedst thine eyes, and deckedst thyself with Ornaments. 
Here is set forth the practice of whores, they wash, they paint, they deck themselves for their lovers, and so did these City Harlots, Aholah and Aholibah, they fitted themselves for the Babylonians and Egyptians, their court and loves.  Paintedst thine eyes. 
The Hebr. word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cachal, is only in this place, and signifies to colour, to paint, with stibium or Red; Montanus renders the words, Thou hast coloured thine eyes. The Septuagint is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Thou hast stibiumed thine eyes. Stibium was a colouring stuff women used to make themselves black browed withal. Eyes here are put Synechdochically for the whole face; and by painting their eyes, is meant the painting of their faces, 2 King. 9.30. it's said of Jezabel, She Painted her face, the Hebrew is, She put her eyes in painting, the eyes are put for the face. Painting of faces was long ago in practice. Some out of pride painted them, that none might seem more beautiful than they, some out of lust, that they might please men therewith, and allure them thereby to folly and wickedness: painted faces are like Sampsons' Foxes, which set the corn on fire. This practice is not warrantable. If women may not counterfeit and change their habits, Deut. 22.5. why should they counterfeit and change their faces? if the body be more than meat, the face is more than . The Apostle forbids us to take the members of Christ, and make them the members of an Harlot, 1 Cor. 6.15. 
Ornamentorum insignia & laenocinia ●uco●rum non nisi prostitutis & impudicis foeminis congruit. Cyprianus de habitu virginum.  and may we take the faces which are the Lords, vers. 19 and make them the Faces of Harlots by painting them?  
Again, All Hypocrisy is odious in the sight of God, and there is face-hypocrisy, as well as heart hypocrisy, this painting is face hypocrisy; women thereby seem that which they are not; Christ calls them Hypocrites for dis-figuring their faces, that they might appear unto men to fast, Mat. 6.16. and do not they paint their faces, dis-figure the workmanship of God, that they may appear unto men beautiful which they are not? Mat. 23.27, 28. by this painting you say you are beautiful, but you lie both to God and man, pretending it to be the work of God, when it is not.  And deckedst thyself with Ornaments. 
Of Ornaments and Decking therewith, was spoken in the 16. chap. v. 11.13. Aholibah put on her bravery, and trimmed up herself for strangers, as whores do for their lovers.  41 And sattest upon a stately bed. 
The Hebrew is, Mittah, cebudah, a bed of honour, or an honourable bed. The Vulgar is, in lecto putcherrimo. Others, Glorioso, magnifico, honorato, in a bed of state. The Scriptures mention two kinds of beds: Lecti cubiculares, which men sleep in, Psalm. 6.6. all the night make I my bed to swim; and Lecti discubitorii, which they did eat and feast at, Esth. 1.6. Amos 6.4. and these were called Tricliniares, Tables, or beds, with three feet. Which bed she sat upon is not much material, like the Harlot in the Proverbs, chap. 7.16, 17. She prepared all things to affect and please her lovers; she had a Table furnished, and set the incense and oil which were for God's worship, in a readiness for idolatrous worship, or to be spent upon the Chaldaeans, and Egyptians, when she entertained and feasted them; she was profuse in her expenses upon Idolaters.  42 And a voice of a multitude being at ease, was with her. 
When the Chaldaeans and Egyptians came to Aholibah and Aholah, they were feasted, leagues made between them, and all were at peace; so that the voice of a multitude at peace, was with her, so the word for ease signifies, being shalef from shalah, to be at peace and quiet. Peace being made they were at ease, and the voice of music, singing, and rejoicing was amongst them, they walked, they worshipped, they feasted together.  With the men of the Common sort, were brought Sabaeans from the wilderness. 
These Harlots were not satisfied with the Captains, Rulers, Lords, and Princes of the Assyrians, Chaldaeans, and Egyptians; but, they invited the base sort of people, who thought it a great honour, that they should be entertained by these famous Harlots, Samaria and Jerusalem, Jer. 27.3. there were messengers sent from the Kings of Edom, Moab, Ammon, Tyre and Sidon, which were inconsiderable to the Kings of Babylon and Egypt; and as these were drawn in, so men inferior to them, those of the common sort, yea, Sabaeans, or Drunkards, as some render the word.  Which put bracelets upon their hands, and beautiful crowns upon their heads. 
They brought their presents with them, bracelets and crowns which they bestowed upon those Harlots, who hired and gave gifts to the great ones, to come unto them, ch. 6.33, 34. but were cunning here, and received gifts of the meaner and under sort. Of bracelets and beautiful crowns, the 16. chap. gave occasion to speak, v. 11, 12.  
Obs. Wicked ones are active and expensive to draw others to themselves, and their wicked ways. These Harlots Aholah and Aholibah sent to Assyria, to Egypt, to others, to come unto them, they trimmed and decked up themselves, made great preparations to entertain them, they spared not for any cost whereby they might please and satisfy them. Thus did the Harlot, Prov. 7. she perfumes her bed, trims up herself, goes forth, and diligently seeks, finds, and brings in a prey. Some bad enough, compass Sea and land to make proselytes; shall wicked ones, and wickedness, be active, expensive to draw, and ruin others, and shall not godly ones, and godliness, be as active and expensive, to win, and save sinners?  43 Then said I unto her that was old in adulteries, will they now commit whoredoms with her, etc. 
What, art not thou yet satisfied, thou art old in wickedness, art like a dry and dead thing; What, can thy Lovers have any pleasure in thee, or thou in them? Cease ye Harlots from your wicked and lewd practices, here the Lord chides and reproves them, upbraiding them from their long continuance in their sin, Aholah, Samaria, was oldest in her adulteries, she had continued from the time of Jeroboam, in her idolatrous worship; and Aholibah had many years lived in that sin. God's reproof, upbraiding, prevailed not, for  44 Yet they went in unto her, as they go in unto a woman that playeth the Harlot, etc. 
Obs. 1 Those are given to corporal or spiritual uncleanness, are seldom recovered, but go on, and grow old in those sins. These women had many reproofs, and threaten, but none prevailed. Such sins are bewitching, and hold men captive, Prov. 2.19. none that go unto her return again.  
Obs. 2 The Lord takes notice of persons beginning, progress, and continuance in sin: He observed when Aholah began her whoredoms, when the Calves were set up at D●n and Bethel, how she grew up, and grew old in adulteries. God's eye goes along with sinners, from the beginning to the end.  Vers. 45 And the righteous men, they shall judge them after the manner of adulteresses; and after the manner of women that shed blood, because they are adulteresses, and blood is in their hands. 46 For thus saith the Lord God, I will bring up a company upon them, and will give them to be removed and spoiled. 47 And the company shall stone them with stones, and dispatch them with their swords: they shall stay their sons, and their daughters, and burn up their houses with fire. 48 Thus will I cause lewdness to cease out of the land, that all women may be taught not to do after your lewdness. 49 And they shall recompense your lewdness upon you, and ye shall bear the sins of your Idols, and ye shall know that I am the Lord God. 
In these verses the judgements of God upon those Harlots are further set out, and amplified with the events thereof.  
1 They shall be punished like adulteresses, and murtheresses, v. 45.  
2 They shall be carried into captivity, and spoiled, v. 46.  
3 They, their Sons and daughters, shall be stoned and slain, v. 47. and their houses burnt. ibid.  
The Events or effects are, 

1 Cessation of lewdness, v. 48.  
2 Instruction of other women to take heed of doing the like. ibid.  
3 Conviction of the equity of God's deal, v. 49.    45 And the righteous men. 
The Assyrians and Babylonians who destroyed Samaria, and Jerusalem, are called righteous or just men, not that they were so really, but comparatively, they are styled so, in respect of the Jews, they were such, Ezek. 5.6, 7. chap. 16.27, 47. who exceeded the Nations in wickedness, or because they were God's instruments to execute his just judgements upon them, especially for their perfidiousness with those Nations.  They shall judge them after the manner of adulteresses, and after the manner of women that shed blood. 
Adulteresses were punished with death under the Law, Leu. 20.10. Deut. 22.22. and the death was stoning, John 8.5, 7. else Christ would not have commissioned them to have thrown stones at the woman, if they had been faultless themselves, and as these were to die for their uncleanness, so were those that shed blood. Of these words see chap. 16.38.  46 I will bring up a company upon them. 
I brought up an Army against Samaria, and destroyed it; and so I will do with Jerusalem, I will bring the Babylonians, upon her, who shall spoil her, by stoning, slaughtering, burning and removing her into Captivity. No enemies can stir out of their country to mischief others, till the Lord call and bring them; and when he doth so, sad effects follow; they lay all waste, making Cities heaps, and pleasant Lands wildernesses. Of this 46. and 47. vers. see chap, 16.40, 41.  48 Then will I cause lewdness to cease out of the land. 
When the Lord should have accomplished his judgements upon these Harlots, when Aholah and Aholibah should be destroyed, than idolatry should cease, and be no more in the Land; then sacrificing their children to idols, and shedding of blood should be no more heard of. God's judgements will silence wickedness, and take away evil from the land.  That all women may be taught not to do after your lewdness. 
By Women here understand, Cities, Provinces, Nations, which seeing the just judgements of God upon these whorish women, Aholah and Aholibah, might learn to beware of such sins, and not to go out from God, having once given up themselves to him, lest they draw such severe and shameful punishments upon themselves.  
Obs. God's Judgements are teaching things; he brought dreadful judgements upon Aholah and Aholibah, that all women might be taught thereby. Gideon by thorns and briers taught the men of Succoth, Judges 8.16. and God by his piercing judgements teaches the Nations; he punisheth one City, that others may take warning. There is no judgement of God upon any City, Nation, or people, but it speaks and teaches, Micah 6.9. hear ye the rod, it hath a voice, a teaching voice.  
1 It Teaches all who are guilty of the same sins, and not visited with the same judgements, to admire the long suffering, and goodness of God towards them.  
2 It Teaches those presently to consider their ways, turn to the Lord by repentance, who are guilty of such sins, lest the Lord being now in a way of judgement, should break out also upon them, and make them examples of his justice.  
3 It Teaches others to fear and fly from such practices, as bring such destructive judgements. When Samaria and Jerusalem shall be destroyed by dreadful judgements for their confidence in arms of flesh, by confederating with other nations, for their idolatry, cruelty, profaneness, and perfidiousness, will not other Cities fear to do the like? will not every City learn to see what is the reward of wickedness, in the sufferings of others. This God's judgements teach sinners to do, that so they may consult for their credit and safety.  49 And they shall recompense your lewdness upon you. 
The Hebrew is, And they shall put your filthiness and lewdthinesse upon you, that is, the Nations and Cities round about, shall concur with the Babylonians to punish you for your wickedness, to bring upon you the merit of your sins; or thus, they shall approve of what the Lord doth in destroying of you, saying, all is the fruit and just recompense of your own do.  And ye shall bear the sins of your idols. 
Their Idols did not sin, but they sinned with their Idols, and the fruit of those sins they must eat, the punishment due to them they must bear: there is a near connexion between sin and punishment, they have the same names, so v. 35.  
Obs. God's proceeding with sinners in judgement righteously, brings them to acknowledge the equity of his dealing with them: when the just punishment of your lewdness and idolatry shall be upon you, ye shall know that I am the Lord God, who observed all your ways, who waited long for your repentance, who have dealt justly with you in all the evils, I have brought upon you, you cannot but justify me, and condemn yourselves.   

CHAP. XXIV.  Vers. 1 Again, in the ninth year, in the tenth month, in the tenth day of the month, the word of the Lord came unto me, saying, 2 Son of man, writ thee the name of the day, even of this same day: the King of Babylon set himself against Jerusalem this same day. 3 And utter a parable unto the rebellious house, and say unto them, thus saith the Lord God, set on a pot, set it on, and also pour water into it. 4 Gather the pieces thereof into it, even every good piece, the thigh, and the shoulder; fill it with the choice bones. 5 Take the choice of the flock, and burn also the bones under it; and make it boil well, and let him seethe the bones of it therein. 
THis Chapter is conceived to be the last prophecy against the Kingdom of Judah, before the final destruction thereof, which with the great Calamity thereof, is set out under the type of a boiling pot, and the death of the Prophet's wife.  
In the Chapter is contained a double prophecy.  
1 That of the boiling pot, and the interpretation thereof, to the 15. v.  
2 That of Ezekiel's wife dying suddenly, his not mourning for her, and the explication thereof, from the 15. ver. to the end.  
In the verses before us we have, 

1 The Time of this prophecy, v. 1.  
2 The Occasion, ver. 2. which was the King of Babylon's setting himself against Jerusalem.  
3 The Prophecy itself, in the 3, 4, & 5. ver.    1 In the ninth year, the tenth month, and the tenth day thereof. 
Our Prophet being in Babylon, reckons from the ninth year of the Captivity, the time that Jehoiachin himself, and others were brought into Babylon, Ezek. 1.2. ch. 8.1. and not from the Time of Zedekiahs' reign, though it were the ninth year, tenth month, and tenth day thereof, for that day the one was carried away, the other was made King. It concerned them in Babylon to keep account of their captivity.  The word of the Lord came unto me, saying. 
He had nothing of his own to give out that day, but the word of the Lord came to him, the spirit of the Lord brought it, and with such power, that he must write and speak.  2 Writ thee the name of the day, even of this same day. 
The Hebrew is, Writ the name of the day, and the body or substance of the same day; it was a day wherein something considerable and substantial was acting. God would have the Prophet write the day, not only to add weight to his Prophecy, but to stir them up to be affected, and to see how the providential hand of God ordered things at a great distance.  The King of Babylon set himself against Jerusalem this same day. 
Here was the Occasion or cause of his writing down the day, and so prophesying upon it; Nabuchadnezzar was that day sitting down before Jerusalem, as you may clearly see 1 King. 25.1. Jer. 39.1. ch. 52.4. when Nabuchadnezzar was upon a warlike expedition, he knew not whether he should go to Rabbath or Jerusalem, chap. 21.21. but he was ordered by a divine hand, to lay siege to Jerusalem, the tenth day of the tenth month, in the ninth year, which Ezekiel could not possibly know, had not the Lord revealed it. This was a business of high concernment to the Jews in Judea, and those in Babylon. The Hebrew for set himself, is Samach, which Montanus renders, adjunxit se. Others, Corroboravit se, fulcivit se, and the French. Est fortifié, he joined, strengthened, and fortified himself against Jerusalem.  
Obs. 1 The Lord takes notice of what men do, and can make known the same to whom he pleases at what distance soever. Nabuchadnezzar and his Forces were in Judea sitting down before Jerusalem, and this the Lord revealed to Ezekiel being in Babylon. It was declared to Elisha, whether the King of Syria, would march, and where he would pitch his Camp, 2 Kin. 6.9, 10. The death of Herod in Judea was discovered to Joseph being in Egypt, Mat. 2.19, 20. and when Moses was in Midian, the Lord told him that all the men were dead in Egypt, which sought his life, Exod. 4.19.  
Obs. 2 There be some things and times the Lord would have his take special notice of, and keep the Chronology thereof: Ezekiel must write the year, the month, and day, of Jerusalem's besiedging: In the ninth year, the tenth month, the tenth day, the King of Babylon set himself against Jerusalem; that was a sad business, and a sad time. When God hath been upon executing great judgements, or showing great mercies, the days and months have been recorded.  
The day and Month of Noah's entrance into the Ark and of his coming out again, are mentioned, Gen. 7.11. chap. 8.14, 16. The Time of the Jews going out of Egypt, you have punctually set down, Exod. 12.41, 42. so the Time of their passing over Jordan, Josh. 4.19. of Solomon's building the Temple, 2 Chron. 3.2. Of Hamans' plot to destroy the Jews, Esth. 3.8, 13. and several other things, the year, month, and day, stand recorded; Which shows they were providential, not casual, that the wisdom and power of God were interested in them, whoever were the instruments, and that being so exactly set down, Posterity should not forget them. And questionless the Lord expects, that we should keep a Chronology of the great and remarkable things done by him for us: as the fight at Marston-more, July 2.1644. at Naseby the 14. of June 1645. at Maidstone, 2 June 1648. Scots routed in England, August 17. 1648. Ormond beaten from Dublin, August 2. 1649. etc.  3 Utter a Parable unto the rebellious. 
The Hebrew is, Speak thou parabolically to the house of rebellion, a parable; That is, speak thou darkly unto them, that they may the better attend, and make the more diligent inquiry after the meaning of what thou deliverest. Of Parable and Proverbs formerly have been spoken, chap. 17.2. and of the rebellious house, chap. 2.5.  Set on a Pot, set it on. 
It's for Cooks to set on Pots, put in water, than the meat, Ezekiel he must bid them set on a Pot, a strange work for a Prophet, and because strange, it would make the People mind it the more, and search out the mystery.  
By this Pot, is meant Jerusalem, Ezek. 11.3. This City is the Cauldron, Hassin, it's the same word is here for Pot, which notes strength, comprehensiveness, and Durableness, so Jerusalem was strong, comprehended much, and was more durable than other places when besieged. Not Jerusalem simply, but under judgement was the Pot.  And also pour water into it. 
When Pots are set over the fire, they put in, and fill them with water, that so what ever they please may be boiled therein. By this water is meant the afflictions and Judgements, in which as in water, God would boil Jerusalem: Now the King of Babylon was set down round about it, had straight besieged it, and variety of Calamities were upon it, and the waters of affliction, begun to be hot. So Calamities are called, Isa. 8.7.  4 Gather the pieces thereof into it. 
When the Cook hath set on the Pot, filled it with water, than he takes the several pieces of flesh, which are to be boiled, and puts them into the Pot, and they are called the pieces thereof, because they are to be boiled therein.  Even every good piece, the thigh and the shoulder. 
Here the people or Commonwealth of Israel, is likened unto a body dissected, as the Levites Concubine was, Judges 19.29. and they must take the good or principal pieces, those that were the strength and support of the body and head, as the thighs and Shoulders, that is, the Nobles, Councillors, Priests, and chief Soldiers amongst them.  Fill it with the choice bones. 
The Hebrew is, Electione ossium imple, fill it with the choiceness of bones, which Rabbi David interprets, as we do, fill it with choice bones, that is, with choice pieces, because the pieces saith he, are cut secundum ossa, according to the bones. This Pot must not have a piece or two, a bone or two put into it; but must be filled with the choicest pieces and bones were in all the body.  5 Take the choice of the Flock. 
By the Choice may be understood the King himself, who is the Head of the flock, or the fat and wealthy ones. The Vulgar hath it, Pinguissimum pecus assume, take the fattest of the Cattle, which Vatablus calls, opulentoes ex plebe, the wealthiest of the People, or those have the choice offices, and places in the City.  Burn all the bones under it. 
By Bones here, divers Expositors understand the bones of the innocent Prophets, and others, who were slain unjustly; Those the Prophet bids them to burn under the Pot, and that to manifest the cause of God's great wrath against, and just destruction of the City. But this interpretation of bones, suits not with the scope of the place; Which is not to disquiet the bones of the innocent, and lay punishment upon them, but to revenge their death. The bones here are to suffer as well as the flesh; we may understand these words thus; Let flesh and bones boil together, and when they are so boiled, that all the flesh and fat is taken from the bones, then burn them; that is, when all the wealth, places, honour are taken from the rich, then let them be destroyed by Famine, Plague, or Sword, and that is the burning of the bones. Let nothing of them or theirs be spared, but let all be consumed; Or thus, boil the fat ones, in the Pot, and burn the poor under it; they are like bones without flesh, make them instrumental to consume the rich; and doubtless in the famine, they were like a fire devouring the flesh in the Pot.  And make it boil well. 
The Hebrew is, Rattach retacheah, which Montanus renders, Fas ebullire ebullitiones ejus, make its boilings to boil, boil it throughly, There be old tough pieces in the Pot, which will not easily or suddenly be boiled, they will require a hot and continued fire, therefore Buxtorf. interprets the words, fac ut vehementer ferveant, see that the boilings be very hot. The Chaldaean Army were not the bones, and fire under this metaphorical Pot, but the bellows rather to blow up and increase the fire.  And let him seethe the bones of it therein. 
The Hebrew is, Let the bones thereof be sodden in the midst of it, and the stream of interpreters carry the words plurally, and so it suits best with the words going before, make it boil well, and let the bones thereof be sodden in the midst of it; that is, let them be throughly sodden. Bones are strong things, they require more than ordinary seething, especially if old, and there be many old bones in the Pot, many hardened sinners, many stout spirits amongst the Soldiers, Princes, Nobles, and others, but let them be sound boiled, in this Pot of affliction, and that will make them tender. The Vulgar is, Discoct a sunt ossa illius in medio ejus, that is, the bones are boiled, till the flesh and they are sundered, they are throughly boiled; and Vatablus makes this the sense of it, Fortissimi quique conficiantur in ea obsidione, let the strongest and stoutest men be slain and consumed in that siege.  
Obs. 1 The sinfulness of men hath occasioned God to give out much Scripture. Speak a parable to the rebellious. God took occasion from their rebelliousness, to give forth this Parable and many others. Much of Jeremy and our Prophet was occasioned to see the world, by the wickedness of the Jews. Sin accidentally occasions good, Sin made way for Christ, and as for him, so for much, if not the greatest part of the holy Scriptures.  
Obs. 2 Teaching by Parables is warrantable. God sends and commands the Prophet to utter a Parable. Isaiah, Jeremy, Zachary, were not without Parables. Christ was abundant in them. The Parables they used were taken from ordinary things, known, and familiar, such as were obvious to the senses, as here from a Pot, water, pieces of flesh, bones, etc. Hereby the mind & memory are much inlivened, and stronger impression made upon the heart, ch. 22.18. all they are brass and Tin, and Iron, and Led in the midst of the Furnace: and here they were as flesh, and bones, in the midst of the Pot.  
Obs. 3 The judgements of God upon places, makes them Pots, in which he boiles sinners. Now Jerusalem was a Pot over the fire. The Babylonish Forces were round about it, dreadful Calamities upon it, multitudes in it, who were like pieces of flesh, in a boiling Pot; what boiling thoughts, fears, cares, distractions, discontents, were amongst them? we may judge what boiling was therein, by the Armies lying near this City, and being in readiness to come upon it.  
Obs. 4 That God at his pleasure commands judgements upon places: Set on a Pot, pour water into it: make Jerusalem miserable with Plague, Famine, and Sword; if he speak the word, the thing must be done; whatever he calls for, taketh place, Jerusalem, that was a Paradise, must now become a boiling Pot.  
Obs. 5 That when God's judgements are abroad, he meets with all sorts of men, the Fat and Lean, the strong and weak, the rich and poor: when the Pot is on the fire, God will have the choice pieces, and choice ones into it, the shoulders, the thighs, the choice bones, Prince, Nobles, men in place, of wealth: as well as the poor and lean ones.  
Obs. 6 When God is boiling of sinners in the fire of his judgements, he will boil them to purpose. Make it boil well, and let the bones thereof be sodden in the midst thereof. This Pot was boiling not a few hours, days, or months, but a year and half, 2 King 25.1, 2, 3. So when God made Samaria, a boiling Pot, 2 King. 17.5. he boiled the sinners in it three years together. God so boiled them there, and these here, that he made the proudest and stoutest of them to stoop, yea, all of them to become meat to their enemies.  Vers. 6 Wherefore thus saith the Lord God, wo to the bloody City, to the Pot whose scum is therein, and whose scum is not gone out of it; bring it out piece by piece, let no lot fall upon it. 7 For her blood is in the midst of her, she set it upon the top of a rock she poured it not upon the ground to cover it with dust. 8 That it might cause fury to come up to take vengeance: I have set her blood upon the top of a rock, that it should not be covered. 
Here the Lord comes to interpret the Parable, denouncing a fearful woe to Jerusalem, and giving the grounds thereof, which are,  
1 Her Bloodiness, with the aggravation thereof, vers. 6, & 7.  
2 Her unprofitableness under judgements, when she was boiling, her scum abode with her, went not out of her.  6 Woe to the bloody City. 
Jerusalem was guilty of much blood, Ezek. 22.3, 4, 6, 9, 12, 13, 27. 2 Chron. 21.16. Jerusalem was now as bad as Nineveh, which Nahum 3.1. is called the bloody City, and hath the same woe denounced against it. By blood, not only murder, but also other notorious wickednesses, which deserved death are to be understood, Ezek. 7.23. the Land is full of bloody crimes. Of such sins for which men ought to be cut off. Vide loc.  To the Pot whose scum is therein, whose scum is not gone out of it. 
Here its clear, that by this Metaphorical Pot is meant the City; he calls the City the Pot, which was not without its scum. Chelatta from Chalah, Aegrotavit; for the scum is Aegritudo ollae, 
Avenarius.  the sickness of the Pot. Rabbi Solom. calls it, excrementum, the excrement and filth of the Pot. The Septuagint is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the poison of it: the Vulgar is, rubigo, the rust of it. Frosterus hath it, sordes, those filthinesses, which through great boiling do adhere to the Pot, from what is boiled therein. By scum is meant the sin and wickedness of the City, which is likened thereunto, in respect,  
1 Of its loathsomeness, scum and filth are loathsome things, and do nauseam creare. The sins of this City were loathsome, it was full of abominations, blood, idolatry, uncleanness, etc. such evils as made it to be abhorred, Ezek. 16.25. as made the Philistims ashamed, vers. 27. such sins as were loathsome afterwards to themselves, Chapter 20.43.  
2 Of its visibleness, the scum and silth is upper most, next to view, such were Jerusalem's sins, they were open, she had an eminent and high place in every street, Ezek. 16.24. she opened her feet to every one that passed by, v. 25. she and her Princes shed blood openly, ch. 22.36. nothing but sin and wickedness appeared in her.  
3 Of its adherency to the Pot. So Jerusalem's sins did cleave close to her, the more she was boiled in the judgements of God, the more faster she held her sins, her scum and filth stuck to every side of her, Jerem. 8.5. They hold fast deceit: their sins cleaved to them, as flesh to the bones, as rust to a pot; though they were oft in the fire, or over it, yet their filthiness departed not from them, their scum, their dross, boiled in, and cleaved fast to them, Jeremy 6.29.  Bring it out piece by piece. 
He persists in the allegory of the Pot, and orders how they should be dealt with who were in the City, they should be brought out severally, not all at once, but as pieces are taken out of the Pot, one after another, till there be no more; so it should be done with this City, one piece of it should be brought out and consumed with Famine, another piece of it with the Plague, vers. 3. with the Sword, vers. 4. should be carried away into Captivity; so that it should be emptied of all; so the words are rendered in Vatablus, Per frusta ejus evacua cum, part by part empty it. This City was emptied somewhat under Jehoi●chim, when he was carried to Babylon, 2 Chron. 36.6, 7. it was emptied more when Jehoiachin was taken, and many with him also carried thither, 2 King. 24.15. but it was wholly emptied when Zedekiah was taken, and carried away, 2 King. 25.  Let no Lot fall upon it. 
Let it not have that favour or mercy. Among Soldiers in their military discipline, when they take many enemies worthy all to die, they single out some by Lots to suffer, and spare the rest; but Jerusalem should not have any spared; they should all, young and old, taste of one judgement or other; we may refer this lotting to the City itself, let it not come to that, as to cast a Lot, whether the City shall be saved or destroyed. Such a famous great ancient City might fall into Consultation, whether it should be ruined or no. Carthage was long in debate in the Senate of Rome, saith Lavater, whether it should be utterly destroyed. But the Lord prevents such a consultation, and saith, Let no Lot fall upon it. I have decreed it to be ruined, and it shall be ruined, utterly ruined.  7 Her blood is in the midst of her, she set it upon the top of a rock, etc. 
The meaning of this verse is, she shed blood openly, did bloody and notorious things publicly, as if she had done them upon the top of a rock; if blood be shed there, its dry, hard, drinks not in the blood at all, but it lies to be seen of all, that come upon the Rock, Whereas if blood be shed upon the earth, that drinks it in quickly, or it may be covered with dust, that others may not discern it, Jerusalem did not sin closely, and hid her wickedness from the world, but so openly, that all Nations took notice of it.  8 That it might cause fury to come up to take vengeance. 
They did not sin to that end that God might take vengeance on them, but the nature of their sin was such, as it provoked God to fury, and to hasten vengeance, their sins were open, great, and crying for vengeance, their sins ascended, and God's fury descended. The Hebrew for, to take vengeance is, Linkom nakom, ad ulciscendum ultionem.  I have set her blood upon the top of a rock. 
As she did, so did the Lord, she shed blood openly, and was not ashamed of it, and I have shed her blood openly, and am not ashamed of it; She did not cover her sin, but exposed it to the view of all, and God by his punishments set it on the top of a rock, and made it known to the whole world.  
Obs. 1 That Cities have their filth and scum in them: Jerusalem here is likened to a, Pot with the scum in it. The poor are not the scum of the City, but the sin and wickedness of poor and rich that is that scum, Jerusalem was full of it, Ezek. 8.16. and 22. tells you, what scum, and abundance of it was in Jerusalem. There was much scum in Sodom, much in Samaria, much among the Nations, but most in Jerusalem. To great Cities, there is a confluence of all sorts of people, who bring scum and filth with them, and add to what they find there: what scummy doctrine did the false Prophets teach in Jerusalem, Jer. 23. what scummy counsel did Jaazaniah and Pelatiah give in that City? Ezek. 11.1, 2. what dunghill Gods did Jerusalem entertain? Jer. 2.28. according to the Number of thy Cities, are thy gods, O Judah. There was no sin against God or Man, but it was in Jerusalem. And other Cities are not without their scum, no not this City.  
Obs. 2 Heavy judgements upon sinful places do not work out the wickedness is in them. Jerusalem was besieged, suffered hard things, and her scum went not out of her, it boiled in, she was the worse for all those fiery judgements God brought upon her, Jer. 5.3. Thou hast stricken them, but they have not grieved, thou hast consumed them, but they have refused to receive correction, they have made their faces harder than a rock, they have refused to return. God did strike them with Egyptian and Babylonish rods, but there were no tears, no relent, no returnings, but grew harder and harder, even to a rockish hardiness. Ahaz the head of this City, in the time of his distress, sinned the more against the Lord, 2 Chron. 28.22. When Samaria was besieged by the Syrians, 2 Kin. 6. did the scum of it boil out? no, Jehoram at that time, sent to take off Elishaes' head, vers. 31. and said, he would wait no longer for the Lord, vers. 33. His scum boiled in, and boiled up to a greater height. Is the scum gone out of Ireland? by all the bloody judgements of God have been upon them? is it gone out of England, or London, by all the sad strokes we have had?  
Obs. 3 When judgements prevail not with sinful places to cleanse them from their iniquities, God threatens, and will certainly destroy such places, and that without mercy. Jerusalem was as a pot over the fire, her scum went not out of her, and what then? Woe to the bloody City, bring it out piece by piece, let no lot fall upon it, because the scum wrought not out, the flesh, the people, must be brought out to destruction, and the pot be broken in pieces, God said of Jerusalem, Jer. 32.31. This City hath been to me as a provocation of mine anger, and of my fury, from the day that they buil● it, even unto this day: sometimes there were good Kings, and good people in it, but generally the people were wicked, and therefore, Jerem. 19.11. I will break this people, and this City, as one breaketh a Potter's vessel, that cannot be made whole again: It was bloody, merciless, and now should have bloody judgements without mercy.  
Obs. 4 Open impudent sinning provokes to vengeance, and shall be punished openly. The 7. and 8. verses together yield this observation. Jerusalem shed blood, not in a corner, or some secret place, she had no care to conceal and cover what she did, but openly as on the top of a rock, she set up scaffolds to execute the innocent, this caused fury to rise in the Lord, and hastened him to take vengeance, and to punish her openly; he called for Nabuchadnezzar to come out of Babylon, he led him to the gates of Jerusalem, caused him to sit down there, and visibly to execute his vengeance upon her, so that her punishment was as open as her sin; she sinned as on the top of a rock, and God set her blood on the top of a rock. The besiedging, taking, and burning of Jerusalem, was so known, and famous, as that all the Nations took notice thereof, and made themselves sport therewith, Lam. 2.15, 16. she would not cover her sin and shame, and God would not cover her punishment.  Vers. 9 Therefore thus saith the Lord God, wo to the bloody City, I will even make the pile for fire great. 10 Heap on wood, kindle the fire, consume the flesh, and spice it well, and let the bones be burnt. 11 Then set it empty upon the coals thereof, that the brass of it may be hot, and may burn, and that the filthiness of it may be melted in it, that the scum of it may be consumed. 12 She hath wearied herself with lies, and her great scum went not forth out of her: her scum shall be in the fire. 13 In thy filthiness is lewdness, because I have purged thee, and thou wast not purged, thou shalt not be purged from thy filthiness anymore, till I have caused my fury to rest upon thee. 14 I the Lord have spoken it, it shall come to pass, and I will do it, I will not go back neither will I spare, neither will I repent; according to thy ways, and according to thy do, shall they judge thee, saith the Lord God. 
In these verses the Lord proceeds, 

1 In Threatening of judgements, vers. 9 woe to the bloody City, as before, v. 6.  
2 In a Parabolical declaration of those judgements, in the end of the 9 v. and in the 10, & 11▪ ver.  
3 In showing the causes thereof, ver. 12, 13.  
4 In sealing up the certainty and irrevocablenesse of these judgements, v. 14.    9 I will even make the pile for fire great. 
I will bring a multitude of Babylonians; a mighty army, which shall besiege Jerusalem, and be as a great fire unto it: by them I will execute fiery judgements upon the bloody City. The Heb. is, I will make a great fire, that is, I will consume the whole City. Here are a multitude of houses, stately buildings, and they shall be all as a pile of wood for fire; yea, the inhabitants thereof, shall be consumed by the fire of my wrath.  10 Heap on wood, kindle the fire, consume the flesh. 
The Hebrew verbs, in this verse are infinitive, but rendered imperatively. Vatablus reads them in the future, I will heap on wood, I will kindle the fire; that is, saith he, I will add spirit and power to the Babylonish forces, to besiege the Jews, that so by famine, sword, and plague, they may be consumed. According to our reading the words, God calls for, and hastens the destruction of Jerusalem.  Spice it well. 
The Hebrew is, Harkach hammerkachah, which Montanus renders thus, Condi condimentum aromatibus, season a seasoning with spicery. Rakach signifies, to make an ointment, sauce, or seasoning, Ex diversis speciebus aromatum, of divers kinds of Grocery or sweets, that so it may be the more pleasing to the nostrils or palate. Cook's spice their meats and sauces, that so they may be more acceptable to the taste of those feed upon them. The spicing here, I conceive to be the various judgements which were to be inflicted upon Jerusalem, which made it as savoury meat both to men and God; when it was salted and spiced with his judgements, God was at rest and comforted, Ezek. 5.13. Their fears, sorrows, distractions, sufferings famine, were several spices, they were spiced withal, and it was meat and drink to the Chaldaeans at last, to destroy them, being made faint, and feeble with a long siege.  Let the bones be burnt. 
Let the strongest Soldiers, wealthiest Citizens, and principal men of the City, be weakened and consumed in this siege, or at the end of it; not only the poor and low ones, but the highest and mightiest ones, the Chaldee hath it, fortes viri ejus insaniant, let her strong men be mad.  11 Then set it empty upon the coals thereof. 
When the City should be emptied of the inhabitants thereof, it should be as a Pot, set on the fire without any thing in it, when it is so, it quickly melts, consumes, and comes to nothing. This Pot must be set on, 

1 That it may be melted.  
2 That the filthiness of it may be separated.  
3 That the scum and rust may be consumed.    
Obs. 1 That sin and wickedness do defile the places and persons where they are, as filthy liquors, scum, and rust, do the vessels and Pots in which they are. This Metaphorical Pot had her filthiness in it; Jerusalem had shed blood, set up Altars and Idols, oppressed the fatherless, widows, and strangers, and these things defiled her; not only were the Citizens, but even the City itself was defiled. The Leprosy defiled the garments and the houses, Levit. 14. sin is that Leprosy which defiles men, garments, houses, Towns, Cities, and Lands, Ezra 9.11. The Land which ye go to possess, is an unclean Land with the filthiness of the people; filthy people make all like themselves.  
Obs. 2 Destructive judgements upon sinful places are pleasing unto God; he encouraged the Chaldaeans to heap on wood, to kindle the fire, Consume the flesh, and to spice it well. Execution of justice, destruction of sinful Cities, and persons, it's a Sacrifice well pleasing to God, delighting him as much as any spiced meats do the palates of men. When Jehu had executed justice upon Ahabs' Sons, and Baal's Priests, see what the Lord said, 2 King. 10.30. Because thou hast done well in executing that which is right in mine eyes, and hast done unto the house of Ahab, all that was in mine heart, thy children of the fourth generation shall sit on the Throne of Israel; was not the destruction of those wicked ones very pleasing unto the Lord, when he rewarded it so well?  12 She hath wearied herself with lies. 
Montanus renders the Hebrew thus, injuriis se afflictavit, she hath afflicted or wearied herself with injuries, that is, with wronging others. Vatablus in his notes hath it thus, in mendaciis laboravit, she hath wearied herself, and that aliis inferendo injuriam. Herself is not in the Original. The words may therefore refer to God, and so both Junius and Piscator read them, she hath wearied me with her lies and vexations; I often reproved her for her sins, threatened her by my Prophets, visited her with my judgements, but all was to no purpose, if at any time she promised amendment, it was hypocritically, she performed it not; or she took those ways and courses pleased not me, nor profited herself, and in those she both wearied me, and herself. The word for lies signifies iniquity, vanity, as lie.  Her great scum went not forth of her. 
In the sixth verse. the words are, whose scum is not gone out of it: here, her great scum went not out of her, what course soever she took to advantage herself: her scum rather increased than diminished, she pretended oft to part with her scum, but never did.  Her scum shall be in the fire. 
Seeing her scum and rust (for so the word may be interpreted) will not be gotten out of her, she shall be served like the unclean vessels that were to pass through the fire, Numb. 31.22, 23. so this Pot or City should be burnt with fire, and so her scum and rust should be consumed with her.  
Obs. 1 Wicked, vain, sinful practices, do weary God, and those that do use them: she hath wearied me, she hath wearied herself with lies, that is, with her wretched do; I have oft presented mercy to her, she refused it; I have oft called upon her to turn from her idolatry, unjust and bloody do, but she hath had a deaf ear; I have waited long for her repentance, and she hath dissembled with me, and is grown impenitent; I am weary of waiting any longer. Isa. 65.2, 3. I have spread out my hands all the day to a rebellion's people, which walketh in a way that is not good, after their own thoughts, a People that provoketh me to anger continually to my face, etc. How could it be but that God should be weary of such people, and such do? God tells her, she had wearied him with her iniquities, Isa. 43.24. O Jacob, Israel, Jerusalem, thine iniquities are so great, many, oft iterated, that I am weary of beholding, of hearing, of bearing them any longer. Others have wearied me with their words, Mal. 2.17. but you have wearied me with your lying words, and wicked deeds. When my fury hath been kindled in me, so that I have been ready to pour out judgements upon you, I have been stopped by the Prayers of some precious ones, and repent me of what I intended against you, but I will do it no more, I am weary with repenting, Jer. 15.6. God repent, but they repent not, he would repent no more. And as sinners by their sinful ways, do weary God, so they weary themselves, Jer. 9.5. They have taught their Tongue to speak lies, and weary themselves to commit iniquity: Some tire themselves more in the service of sin and Satan, than others do in the service of God and Christ, Isa. 5.18. they draw iniquity, and they toil at it as horses in a cart:  
Obs. 2 When the scum will not be got out by the word and lesser judgements, God will destroy both scum and Pot together. Her scum went not forth of her, Gods threats by the Prophets did no good, his lesser judgements procured it not, the scum still boiled in, the rust still cleaved to the Pot: what then? her scum, her rust, shall be in the fire: when neither wind, nor water will do it, fire shall.  13 In thy filthiness is lewdness. 
Thou hast defiled thyself with all manner of sin, with Idols, blood, profaneness, hypocrisy, Covetousness, etc. and to these thou addest lewdness, that is, obstinacy, thou art settled upon thy lees, and wilt not be reclaimed; no Counsel, Admonition, reproof, takes with thee, thou standest out against them all. The Vulgar reads it, immunditia tua execrabilis, thy Filthiness is execrable. Zirumah notes, destinatum scelus; a resolved wickedness, which is execrable. Aecolampad. makes the Filthiness to be pravum consilium, evil counsel: Jerusalem had harkened to the false Prophets, taken in their counsel against the true Prophets, and was resolved to go on in her ways, Jer. 23.14. they strengthen the hands of evil doers, that none doth return from his wickedness.  Because I have purged thee. 
The Hebrew is, Tihartich, which Montanus in the margin gives the sense of, Jussi ut mundares te, I have purged thee, that is, I have commanded that thou shouldest purge thyself. God sent Prophets unto Jerusalem, 2 Chron. 36.15. to tell her of her sins, and danger, and to invite and press her to repentance, as Jer. 3.12, 13, 14. who fully declares throughout his prophecy, what sad judgements God would bring upon her, if she did not purge and cleanse herself. See ch. 6.26. ch. 7.14 ch. 9.11. chap. 13.17. God affording them means for purging, as Prophets, reproofs, admonitions, counsels, exhortations, corrections, is said to have purged them, he did that which in his wisdom he thought meet to do.  
The Purging here meant is from idolatry, injustice, profaneness, etc.  And thou wast not purged. 
Hebrew, Thou hast not purged thyself. Thou didst not entertain and improve the means afforded; when the Prophets came to thee, and told thee of thy sins and dangers, thou didst mock at them, 2 Chron. 36.16. and despise the word they brought. When I smote thee with my correcting hand, thou didst revolt more and more, Isa, 1.5. and thy children received no correction, Jer. 2.30. that is, no benefit by those blows I gave them. Thou saidst, I have loved strangers, and after them will I go, vers. 25. and those in thee said, we are Lords, we will come no more unto the Lord, vers. 31. So Jer. 44.16, 17. They did not cease from their wicked ways.  Thou shalt not be purged from thy Filthiness any more. 
I will cease from using means to purge thee, my Prophets shall labour no more in vain about thee, they have spent their lungs and strength to reclaim thee, but they shall not do it again, they shall neither reprove, threaten, counsel, or invite thee any more to turn, but thou shalt be left as desperate and incurable. Hebrew is, Thou shalt not purge thyself from thy Filthiness any more, if thou wouldst now go about it, it will be in vain, it's too late, I am resolved upon thy destruction.  Till I have made my fury to rest upon thee. 
Anger, indignation, wrath, fury, is ira nunquam, quiescens, donec sumatur vindicta. There is now no purging, but destruction, I shall spend all my judgements upon thee, consume thee, and thine, and so my fury shall rest upon thee, these words we had before, ch. 5.13.21.17.  
Donec doth not imply a purging afterwards, Psalm 110.1. Rom. 8.22. Mat. 5.26. until thou hast paid the uttermost, etc.  
Obs. 1 Obstinacy in sin, provokes God to the destruction of sinners: Her scum shall be in the fire. Jerusalem shall be burnt, and why? in thy filthiness is lewdness, thou a●t obstinate, hardened in thy wickedness; all sin offends, some sins provoke to judgements, obstinacy provokes to destruction, Jerem. 44.15, 16, 17. in those verses you have the obstinacy of the Jews in Egypt (they, and others of them had been so obstinate in the land of Judea, that God could bear them no longer, but laid the Land desolate, and made it a curse, v. 22.) and see how the Lord threatens them, v. 27. I will watch over them for evil, and not for good, and all the men of Judah, that are in the land of Egypt, shall be consumed by the sword, and by the famine, until there be an end of them: and not only would he destroy them, but Egypt likewise, where they were, vers. 30. even that should far the worse for their being in it. Obstinacy in sin, is worse than the sin itself, many sins are committed, renitente, voluntate, against man's will and purpose, but obstinacy in sin, is pleno consensu voluntatis, it hath the wilfully in it, and therefore must needs exasperate the Lord, Nehem. 3.30. many years didst thou forbear them, and testifiedst against them by thy spirit in thy Prophets, yet would they not give ear, therefore gavest thou them into the hand of the people of the lands, this stubbornness of theirs, made the Lord cast them off, and put them into the hands of Heathens. Zachary tells you, that for this sin, came a great wrath from the Lord of Hosts upon them, ch. 7.12. not only wrath which is destructive in itself, but great wrath, and that not only from the Lord, but from the Lord of hosts; as if the Lord mustered up all his forces, to come against obstinate and rebellious sinners, and pour out great wrath and vengeance upon them. Certainly obstinate sinners are those the Lord will accomplish his wrath upon, 1 Thess. 2.16. the wrath of God came upon the Jews to the uttermost, even to perfection.  
Obs. 2 In Scripture Language, that is said to be done, which God or men endeavour to do, though it be not done. I have purged thee: God using means, and endeavouring by his Prophets, Mercies, Threats, and judgements, to purge Jerusalem from her sin, is called purging, though Jerusalem were not purged, Psalm 69.5. They that destroy me; Qui exscindunt me, are mighty. David's enemies who sought to destroy him are said to do it, Rom. 2.4. The goodness of God leadeth thee to repentance, that is, its agency and tendency is that way, Deut. 26.5. A Syrian ready to perish, Jacob increased and prospered when he was with Laban, but because Laban did that which tended to his perishing, he changed his wages, he pursued him returning home, therefore he is said to be in a perishing condition, 1 Cor. 10.33. I please all men in all things. In the fourth chapter, he tells you he was reviled, persecuted, defamed, made as the filth of the world, and the offscouring of all things, how then did he please all men in all things? he is said to do it, in that he endeavoured to do it, seeking their good, their salvation, Matt. 5.32. whosoever shall put away his wife, saving for the cause of Fornication, causeth her to commit adultery, that is, this action of putting her away; exposes her to that sin, whether she fall into it or no, because therefore the man's act in putting away his wife, is likely to produce such an effect, he is said to do it, to cause her to commit adultery. Gal. 5.4. Christ is become of no effect unto you, whosoever of you are justified by the Law; they sought to be justified by the Law, and thereupon are said to be so, not that the Law justified any, or any could be justified by it. This should teach us how to understand the like scriptures. Things may be said to be done, when only there hath been means used, conducing thereunto.  
Obs. 3 A people may have the means, and not improve the same for their good. Jerusalem had Prophets, Ordinances, Sabbaths, Sacrifices, Mercies, Judgements, by which God would have purged her, and she was not purged; she did not purge herself, she improved not the same for her good, she did not hearken to the Prophets, humble herself for her sins, fear the Lord and his threaten, observe his Sabbaths, worship him only, and execute justice. God called upon her oft, to purge herself, Jerem. 4.14. O Jerusalem wash thine heart from wickedness, that thou mayest be saved; how long shall thy vain thoughts lodge with in thee? I have given thee water to wash thine heart from all thy vain, base, destructive thoughts, why dost thou not use it? chap. 13.27. O Jerusalem wilt thou not be made clean, when shall it once be? my Prophets would cleanse thee if thou wouldst receive them, and my word by them; mine Ordinances would sanctify thee, if thou didst use them according to mine institution of them; my mercies and judgements would cause thee to cleanse thyself, if thou didst well weigh them. But thou hast means, and dost not improve them. It's not the having of means, but the right use of means will do good. Jerusalem thought herself clean, not needing to be purged, Jer. 2.23. how canst thou say, I am not polluted? Jerusalem that was more guilty than Sodom or Samaria, justified herself, and so neglected purging; yea rejected the word of the Lord, which should have purged her, Jer. 8.9. she gave ear to false Prophets and Priests, Jerem. 23.14. who strengthened her in her wickedness, and defamed the true Prophets, chap. 18.18. she profaned the means, Ezek. 22.26. she idolised the means and rested in the act done. Jerem. 7.4, 9, 10. chap. 8.8. she went on still in her own ways, whatever God or man said unto her, Jer. 7.28. This is a Nation that obeyeth not the voice of the Lord their God, nor receiveth correction. God had spoken to Jerusalem and Judea oft, yea, corrected them oft, but neither word nor rod did better them.  
Obs. 4 People may so slip the time of repenting, and turning to God, as that it may be too late for them to go about the same: They may sinne away the time of mercy, because Jerusalem having means, took not the opportunity of purging herself, she should never be purged, her filthiness should abide with her. As Judea was the land not cleansed, Ezek. 22.24. So was Jerusalem the City not purged, she passed the time of her purging: she lost the season for mercy. The Scripture is clear for it, Psalm 81.11, 12. My People would not hearken unto my voice, and Israel would none of me, so I gave them up to their own hearts lusts, and they walked in their own counsels; God invited them by means and mercies which they entertained not so as to profit by them, they stood it out with God who cast them off, and now it was too late for them to come: O that they had harkened! not, O that they would hearken.— The Foolish Virgins stayed so long before they got Oil, that the door of the Bridegroom was shut, and no entrance for them, Matth. 25. they came too late, Matth. 23.37, 38. O Jerusalem, Jerusalem, how often would I have gathered thy children together, even as an Hen gathereth her Chickens under her wings, and ye would not: I used all means, but Jerusalem took not her time to do herself good, therefore her house was left desolate, her Temple, her City, should be emptied of all means, and mercies, and her Children be left in a desolate condition. God would have purged the old world, but it slipped the time of its purging, Gen. 6.3. My Spirit shall not always strive with man, they have been warned, counselled, reproved, convinced by my Spirit, in the Patriarches, and in their bosoms that hath been labouring to bring them to repentance, but they grieve, resist, and vex my Spirit, therefore it shall cease to strive any more with them, to do them any good. Let us not presume upon hereafters, that we will purge, repent, and turn to God hereafter; thy hereafter may be too late: Seek the Lord while he may be found, call ye upon him while he is near, Isa. 55.6. There is a time when he will not be found, a distance at which he will not hear, Prov. 1.28. Then shall they call upon me, but I will not answer, they shall seek me early, but they shall not find me: They slighted and improved not the means which God afforded them, thereupon judgements came on them, whereupon they betake themselves to a more serious use of the means, but it was too late, God had no ear to hear them, neither would make any appearance for them. Time present is the acceptable time, 2 Cor. 6.2. Let us cleanse ourselves from all filthiness of flesh and spirit, perfecting holiness in the fear of God, 2 Cor. 7.1.  
Obs. 5 Those have had means and not profited thereby, God will deal most severely with, there is no mercy, but altogether judgement for them. Jerusalem had means, but was not purged, and she should not be purged, but God's fury should rest upon her. Thou shalt not be purged from thy filthiness any more, till I have caused my fury to rest upon thee, that is, thou shalt never be purged in mercy, but destroyed in my fury; and so it was quickly after, by the Chaldaean Army. Capernaum. was exalted to Heaven in means, but what said Christ, 
Matth. 11.  she should be brought down to hell; that is, suffer extreme punishment, and why? she improved not the means; for if the mighty works which have been done in thee, had been done in Sodom, it would have remained unto this day: Had Sodom had the Preaching and miracles thou hast had, it would have made such improvement of them, as to have kept off the fire and brimstone fell upon it, therefore the punishment of the Sodomites should be less than of the Capernaites, at the day of Judgement. 
Luk. 13.7.  God is severe against those have the means to purge them, and do it not, that have the Gospel, and improve it not. The Figtree in the vineyard had stood there three years, and was not better at last then at first; the influences of Heaven, and fatness of the earth had done it no good; and behold the severity of the owner, Cut it down, why cumbers it the ground?— He saith not, dig it up, set it elsewhere, but cut it down, it's a burden to me, to the earth, and reproach to all the Trees in the Garden,— what made the Lord deal more severely with the Jews, than other Nations? It was because they had the means to do them that good which others had not, Amos 3.2. You only have I known of all the families of the earth, I have so known you, as to own you for my people, as to give you my Prophets, my Law mine Ordinances, my Covenants, etc. therefore I will punish you for all your iniquities, you shall be made as exemplary by my judgements, as ever you were by my mercies.  14 I the Lord have spoken it. 
This verse seals up the Certainty of all threatened, and cuts off all evasions which Jerusalem might make whatsoever, as  
1 She might say, Ezekiel hath hard thoughts of me, he speaks these things out of his own head and spirit, they are his devices, and I weigh them not. This is answered in these words, I the Lord, I Jehovah, who am of myself, and give being, life, to all my threats, have spoken. What is said, it is no vain vision, lying Prophecy, like to what the false Prophets have given out; what Ezekiel hath said, he had from me, I commissioned him to speak, and it's not he, but I that have spoken it.  It shall come to pass. 
2 Be it so that thou hast spoken it, yet the time may be long ere these threats against me may take place, such thoughts were in the breast of Jerusalem, chap. 12.27. this is answered here; It comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 venit, saith Montanus, it's not a far off, for many days, but it's at hand. Others have it, Eventurum est, It's ready to come, Nabuchadnezzar is upon his march, hastening to thy gates, and will suddenly sit down before them.  I will do it. 
3 What if Nabuchadnezzar be coming, he and all with him are but men, they may fail of their purposes, sink in their undertake, and never be able to perform what they enterprise. This shift is here taken off, I will do it, I am not man, but Jehovah, I fail not in my purposes, I sink not in my undertaking, I am able to perform what ever I enterprise, the whole work is mine, I have called forth Nabuchadnezzar and his Army, I will bring them to thy gates, and enable them to do all my pleasure, feci, I have done it, so is the Original, it's as certain as done.  I will not go back. 
4 Grant it, that the work is thine, and thou hast determined to see it done, yet upon second thoughts thou mayest change thy resolutions, when thou shalt consider, that I Jerusalem am thy City, and the only City thou hast chosen in all the world; and wilt thou bring an Heathenish King, and an Army to destroy me and the Temple where thou dwellest, and art worshipped? surely it cannot be, Lam. 4.12. This conceit of hers is blown away by these words, I will not go back, thou art a bloody City, thy scum is not gone out of thee, thou art filthy, and in thy filthiness is lewdness, obstinacy, thou goest not back from thy wicked do, I will not go back from doing what I have purposed. The Hebrew is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not retract what I have said and purposed, Non subtraham me, I will not withdraw myself from it. Avenarius renders the words thus, Non feriabor, I will not make holy day, and cease to prosecute what I have determined.  Neither will I spare. 
5. Jerusalem might yet say, The Lord is merciful, though he be angry, and in his anger bring the enemy to my Gates, he will not keep his anger always; when I shall fast, weep, pray, he will be entreated, he will pardon, spare, and not suffer me to be destroyed. This refuge is here made useless, Neither will I spare, fasting, prayers, and tears, shall do her no good. Jerem. 14.12. when Jerusalem's children should fast, God would not hear their cry, no nor Jeremy for them, cha. 11.14. nor Ezekiel, cham 9.8, 9, 10. though themselves, their Prophets should importune God, he saith, As for me, my eye shall not spare, neither will I have pity; thou hast caused my fury to come up to take vengeance, and I will be avenged on thee. I will not abstain from revenge, so the word signifies.  Neither will I repent. 
6 Thou hast oft repent thee, when thou hast been upon destroying designs, Jonah 3.10. Hos. 11.8. Ezek. 20.8, 9.13, 14, 17, 22. and I hope thou wilt repent thee of what thou art about, if thou dost not repent before my destruction, thou wi●t repent after it, that thou hast dealt so by me. This strong-hold is here battered down, Neither will I repent, what though I have oft repent me of the evil I purposed to bring upon thee, and thy Children, must I always be upon those terms with thee? No, no, Jerusalem my repentings have not caused thee to repent, my repenting shall now cease, Jer. 15.6. I will stretch out my hand against thee, and destroy thee, I am weary with repenting: I will neither repent when thou art destroying, nor when thou art destroyed; it will be an case to me, to see thee and thy children consumed.  
Repentance sometimes in Scripture is attributed to God, and then it's spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, after the manner of men, and it must warily be understood, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so as God may not be wronged in men's apprehensions thereby. In men's repentance there is, grief, change, quia fefellit eventus non antea Previsus, something falls out they did not foresee; David Reputes, of murdering Vriah, defiling Bathshebah, because that fell out in it he did not foresee, as the blaspheming God's name, and the sword it brought upon his house, hereupon he changed his mind, was affected with grief, these things are not in God; he foresees all events, he grieves not, he changes not; therefore in this sense he cannot be said to repent. Theodoret speaks right, when he saith, Panitentia in Deo nihil aliud est quam mutatio dispensationis ejus, it is a change of God's dispensation; if God had not destroyed Jerusalem, he should have been said to repent. His repentance is alteration of things and actions, no change of his purpose and will. In humane Repentance there is the change of the will, in divine Repentance there is the willing of a change, and that in the thing, not in the will or Counsel of God, which are unchangeable: Here God would not change the thing, I will not repent.  According to thy ways, and according to thy do, shall they judge thee. 
7 Jerusalem might yet say, if it be so, that thou wilt not repent, and show mercy unto me, thou wilt show thyself, a cruel and merciless God. This imputation is here prevented, According to thy ways and do, shalt thou be dealt with all, if thy judgements be sharp and dreadful, thou hast deserved them, the equity of my proceed shall be so conspicuous, that all the world shall clear me, and say, the fault is thine own, that thou sufferest such hard things, thou hast done such wickednesses, lewdnesses, abominations, that God is righteous in consuming of thee, all is suitable to thy ways.  
These words, They shall judge thee. By the Septuagint are rendered in the first person singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I will judge thee; and so by the Vulgar. By Junius in the second person, judicaberis, Thou shalt be judged. By others, as here, they shall judge thee, that is, the Babylonians; and these several readings or renderings of the word make up but one and the same sense, Thou shalt be judged, that is, by the Lord, and the Babylonians, who are his instruments to execute his pleasure, Ezek. 23.24. I will set judgement before them, and they shall judge thee. I will make known to them my purpose of utter destroying thee, and they shall do it.  
Obs. 1 Great sinners do not believe judgements threatened, but are apt to shift them off, and flatter themselves with hopes of mercy. Jerusalem had great scum, God threatened to consume her, and her scum in the fire, but she believed it not she shifted off all threaten, she still expected peace and safety. Jerusalem's Prophets had so bewitched and possessed her with thoughts of peace and security from evil coming upon her. Jerem. 23.17. that nothing Jeremy or Ezekiel threatened could be heard; therefore saith God here, I the Lord have spoken it, it shall come to pass, etc. thou thinkest I will not do it, that I will recall my threats, spare thee, and repent, such vain thoughts lodged in Jerusalem, Jerem. 4.14 and such vain speeches were uttered by Judah, Thou sayest, because I am innocent, surely his anger shall turn from me, Jer. 2.35. Jerusalem and Judah thought, said, they were innocent, and thereupon shifted off all was threatened, & flattered themselves with hopes of mercy, but they were guilty, yea; more guilty than all the Nations and Cities round about them, Ezek. 5.5, 6. and had such judgements coming upon them, as never had any the like, vers. 9, 10. which they would not believe, though the Lord himself told them thereof, for Jerem. 5.12. They belied the Lord, and said it is not he, neither shall evil come upon us, neither shall we see sword nor famine: We shall do well enough in this City, and if they should come, we will appear before him with our sacrifices, and we shall be delivered, Jerem. 7.10. wicked men do flatter themselves, in their own fancies, shifts, evasions they have, till their iniquity be discovered, and judgement surpriseth them, Psalm 36.2. that wretched art they have of putting off the evil day, of shifting the threats and judgements of God, undoes them: and many precious souls are too well skilled in this wretched art and work of putting off the Promises and Mercies of God from themselves, which greatly prejudice their Peace and Comforts, and gratifies the enemy of their souls; Those make conscience of their ways, that desire to be purged and wait on God in the use of means, they lie not under these threats, but are under many gracious Promises, especially that, Psalm 145.19. he will fulfil the desire of them that fear him.  
Obs. 2 Those profess themselves God's People, may be such sinners, as that God resolves their destruction, excluding all hope of mercy. Jerusalem which was the Lord's City, and the People of it his, had so sinned, that God would irrevocably destroy both it and them. I the Lord have spoken it, it shall come to pass, and I will do it, I will not go back, neither will I spare, etc. God was fully set upon it, and therefore peremptorily cuts off all hope of mercy, Jerem. 16.5. I have taken away my peace from this people, saith the Lord, even loving kindness and mercy. Asaphti collegi, I have gone up and down and gathered up my peace, my kindnesses and mercies, and carried them away from this people, what hope was then left for them, both the great and the small shall die in this land. God's heart was so against them, that Moses and Samuel could not incline it towards them, if they should entreat for them, chap, 15.1. and therefore saith God, cast them out of my sight, I have no pity, no mercy for them, Ezek. 9.30. As for me, mine eye shall not spare, neither will I have pity, if God would not spare them, who would? if he would not have pity on them, who could? they were hopeless, their case was desperate, chap. 5.8, 11. Behold, I am against thee, I will not have any pity, Jer. 11.11. I will bring evil upon them, which they shall not be able to escape.  
Obs. 3 When God cuts off hope of mercy, and brings sinners into a forelorn condition, the fault is in their own, not the Lords. it's their own do, their own ways, which bring irrevocable judgements upon them, according to thy ways, and according to thy do, shall they judge thee, thou hast been irrevocable in thy sins, and I am irrevocable in my judgements, thou hast gone on to commit great iniquities, and I am going on to execute answerable punishments; I could not prevail with thee to desist from sinning, and thou shalt not prevail with me to desist from destroying; thou by thine obstinacy madest me without hope of thy amendment, and now by my threaten, I have made thee hopeless of any mercy. Jerusalem might thank herself, that she was brought to so desperate a condition. Jerem. 13.22. if thou say in thine heart, wherefore come these things upon me? why must I be besieged? why must Plague, Famine, and Sword, devour my Children? why must I be burnt to ashes and have no mercy shown me? The Answer is, for the greatness of thine iniquity, and what that iniquity is, you have specified, cha. 16.11, 12. they forsook God, worshipped other gods, walked after the imaginations of their own hearts, and did worse than their fathers, they sinned till there was no remedy, 2 Chron. 36.16. Jerusalem with her children provoked God, so that his glory, his Truth, his Name, his Prophets, must have suffered if they had been spared; therefore the Lions roared upon Israel, yelled, and made his Land waste, when his Cities were burnt, and without inhabitant, what said God, Jerem. 2.15.17. hast thou not procured this unto thyself, in that thou hast forsaken God.  Vers. 15. Also the word of the Lord came unto me saying, 16 Son of man, behold, I take away from thee the desire of thine eyes with a stroke, yet neither shalt thou mourn nor weep, neither shall thy tears run down. 17 Forbear to cry, make no mourning for the dead, bind the tire of thine head upon thee, and put on thy shoes upon thy feet, and cover not thy lips, and eat not the bread of men. 18 So I spoke unto the People in the morning, and at even my wife died, and I did in the morning as I was commanded. 
The second general Part of the Chapter gins here, being a Prophecy declaring the destruction of Temple, and City, represented under the Type of the sudden death of Ezekiel's wife. This Type is in the words read, the interpretation is in the words following.  
The parts of these verses are.  

1 The Divine Authority for this Type, and for what is commanded and done thereupon, v. 15.  
2 The Narration of the Type, ver. 16. Son of man, behold, I take away from thee the desire, etc.  
3 Several Commands laid upon the Prophet, v. 16, 17.  
4 The Execution of the Type, v. 18.   15 The word of the Lord came unto me. 
The false Prophets ran when they were not sent, and spoke when they had no word, but Ezekiel was sent, cha. 2.3. and he had a word from God, when he spoke, he durst not be the mouth of God to others, until the Lord had opened his mouth to him, the spirit of Prophecy brought the word to him, and then moved him to utter it to others.  16 Son of Man. 
He saith not, man of God, or Son of God, but Son of Adam (for so the Original is) that is, son of him was made of the earth, that had an earthly beginning. Ezekiel, thou art a weak, worthless Creature, that ere long must away to the earth from whence thou camest, see thy heart do not swell with the Prophetical honour I have put upon thee, the many appearances of my spirit unto thee, nor be thou refractory, that I put thee upon hard services, or command thee hard things, when thy Father Adam disobeyed me. I turned him out of Paradise, obey therefore my voice, and do what I command thee, therein shalt thou show thyself, a Son of God.  Behold, I take away from thee the desire of thine eyes. 
By Desire of thine eyes, is meant, Ezekiel's wife, v. 18. The Septuagint is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The desires of thine eyes. This Expression, The desire of the Eyes, Rem charam significat, it imports a thing very dear to one, and what is dearer to men than their wives? There be many things to endear a woman to her husband.  
1 She was made for man, 1 Cor. 11.9. The man was not created for the woman, but the woman for the man, she was made an help meet for man, Gen. 2.18.  
2 She is a gift of God, Prov. 19.14.  
3 She is joined to man, by a divine Ordinance, and is made one with him thereby, Gen. 2.24. Matth. 19.5. 1 Cor. 6.16. Ephes. 5.31.  
4 She is the glory of Man, 1 Cor. 11.7. man represents God being his image and glory, and woman represents man, and so is his image and glory.  
5 She is a Crown to her Husband, a great ornament unto him, Prov. 12.4.  
6 She is the builder of the house, Ruth 4.11. Rachel and Leah did build the house of Israel.  
7 She is a companion in all conditions, the wife of thy youth, and the wife of thine age, Prov. 5.18.  
8 She is a bosom friend, in whom the heart of her Husband, may safely trust, Prov. 31.11.  
9 She is an heir of the grace of life, together with her Husband, 1 Pet. 3.7.  
These things besides beauty, amiableness, and sweetness of nature, do endear wives to Husbands, and so cause them to eye and mind them the more; for Oculos conjicimus in rem ceu personam nob●s charam, things or persons which are dear to us, our thoughts, our eyes are upon; where Love is, there will be the eye. Christ loved his Church dearly, and therefore said, Cant. 2.14. Let me see thy countenance, the Church was black, chap. 1.5. yet the delight of Christ's eyes, because she had inward glory, beauty, excellency; so, many wives, though they be not outwardly so amiable, and beautiful as others, yet they may have inward virtues, excellencies, and those graces which may make them the desires of Husband's eyes, if gracious themselves; and if such inward attractives be wanting, propriety may do it? Every one affects what is his own, a piece of Land, a House, a Ship, a Child that is ones own, is more delightful to the owner, than what is another's.  
Doubtless Ezekiels wife was amiable, virtuous, gracious, endeared much unto him upon several grounds, so that she was a delight unto, and the desire of his eyes, else the Lord would not have forbidden him to mourn and weep for her. His love was such to her, that it would have carried him out strongly thereunto, if the Lord had not prohibited it.  With a stroke. 
The Hebrew is, Bemaggepheh, which Montanus renders, in percussione, in striking, or by a stroke, it's from Nagaph, which signifies to beat, to smite, yea, ad internecionem percutere, to smite unto death, it hath some affinity with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to touch or hurt more lightly, but this notes hurting more vehemently, and is applied in scripture to Gods striking with extraordinary judgements,— as Exod. 8.2. I will smite all thy borders with Frogs, 1 Sam. 4.2. Israel was smitten before the Philistims, 2 Chron. 13.15. God smote Jeroboam, and all Israel, Exod. 12.29. At midnight the Lord smote all the firstborn in the land of Egypt. Hence the Nouns Negeph and Maggephah signify a stroke, and the heavy strokes of God, Exod. 9.14. I will at this time send all my Plagues upon thy heart, and upon thy servants, and upon thy people; the word for Plagues is the same with that here, the ten Plagues of Egypt, were ten strokes of God, sometimes the word is put for that sad stroke of God, viz. the Plague, Numb. 16.46. Hechel Hannageph, the Plague is begun. Some think the stroke here was the Plague, but whether that an Apoplexy, Impostume, or Palsy is not set down, this only we have for certain, that it was sudden whatever it was, she did not lie long with a pining disease, but was suddenly snatched away from Ezekiel.  Yet neither shalt thou mourn. 
The Jews were wont to honour their dead with great mourning; when Aaron died, they mourned for him thirty days, Numb. 20.29. and so many days they mourned for Moses, Deut. 34.8. Joseph mourned forty days for the death of his Father Jacob in Egypt, and seven days after that in the Land of Canaan, Gen. 50.3, 10. and seven days mourning for the dead was the ordinary practice, as Ecclesiasticus observes, cha. 22.12. but Ezekiel is here forbidden to mourn at all in a public and solemn manner. The Hebrew word for mourning is, Suphad, which notes mourning by striking the head or breast, and refers most Ad Pompam funebrem.  Nor weep, neither shall thy tears run down. 
The word for weeping in Hebrew is, Bacah, which signifies weeping cum elevatione vocis, as Judges 2.4. Job 2.12. They lift up their voices and wept, and herein it differs from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to weep also, but silently without noise. Weeping, oft is a great ease to the heart, but Ezekiel must not testify any grief, by voice, tears, or any outward gesture.  17 Forbear to cry. 
The Hebrew is, Heaneck dom, tace clamando, hold thy peace from crying. The Vulgar is, Ingemisce tacens, sigh, holding thy peace, so sigh as none may hear thee. Others, allow not so much as sighing but read the words thus, a gemitu tace, let there be no sign of any sigh.  Make no mourning for the dead. 
The Jews were wont to bewail their dead, 2 Chron. 35.24 25. All Judah and Jerusalem mourned for Josiah, Jeremy lamented for him, and all the singing men and singing women. Abraham mourned for Sarah, Gen. 23.2. they were wont to cry, Ah my Brother, Ah my Sister, Jerem. 22.18. to cut and make themselves bald in their Lamentations for their dead, Jer. 16.6. which was forbid the Priests, Levit. 21.5. though they might mourn for their near kindred, ibid. v. 23. but Ezekiel must make no mourning, he must not put on Sackcloth, shave his head, or the corners of his beard, nor cut his flesh at all, he is forbid all funeral pomp and expressions.  Bind the tire of thine head upon thee. 
It was in practice among the Jews, sometimes to cover their heads in their mournings, as being unworthy to see the light, or any creatures, and sometimes to uncover them, as not being worthy of any Ornament, 2 Sam. 15.32. David and those with him, had their heads covered, and went weeping. Levit. 10.6. When Nadab and Abihu were destroyed by fire, and Aaron with his remaining Sons, had great cause to mourn; Moses commands them not to uncover their heads, or rend their , clearly demonstrating that that was their custom in their mournings. They made bare their heads, and laid ashes or earth upon them, as you may see, 1 Sam. 4.12. Lament. 2.10. This Ezekiel might not do, he must not throw off his head tyre. The word is Peer, or Pear, which signifies, Gloria, ornamentum, decus, what ever the Prophet did wear upon his head, he must keep it on, and not lay it aside.  And put on thy shoes upon thy feet. 
In their mournings and funerals they went barefoot, 2 Sam. 15.30. David was barefoot when he went up the ascent of Mount Olivet. Antonius Margarita who of a Jew became Christian, and writ of the Rites of the Jews, saith, that the kindred at the death of a friend do tear their garments, eat nothing that day in that house, but abroad, that they eat no flesh, drink no wine, unless it be upon the Sabbath, and that they follow the Hearse, nudis pedibus. To this agrees what Leo Modena hath lately commended to the world. The nearest kindred of the party deceased, when they are returned to their house, they sit down altogether upon the ground without shoes upon their feet, 
History of the Rites, Customs and manner of life of the present Jews.  this rite of going barefoot was a token of grief and shame, Isay. 20.24.  And cover not thy Lip. 
Another Ceremony the Jews used in their mournings, was the covering of their chin, mouth, all under the nose, which is understood by the word Lip, Levit. 13.45. the Leper was to put a covering upon his upper Lip, that so his mouth being covered, his breath might not infect any, or we may by Lip understand the whole face, and so that in Micah 3.7. may be taken, They shall all cover their lips, the Hebrew is, Their upper lip, for there is no answer of God: The Seers and diviners should be ashamed and confounded having no vision, from being discovered by him to be false Prophets, they should cover their faces, so the Vulgar reads it, Operient omnes vultus suos, they shall all cover their faces.  And eat not the bread of men. 
Jerome and the Vulgar have it, the bread of mourners, the Hebrew word Anashim signifies men, not simply, but woeful, sorrowful, miserable man. Enosh as Pradus observes, is not Nomen naturae, a word signifying the Nature of Man, as Adam, nor nomen sexus, a word to distinguish the sexes, as Ish, but conditionis miserrimae, it sets out the miserable condition of men, whose days are few, and full of sorrow. It was a custom among the Jews at the death and funeral of friends, 
Cibos ad te missos a vicinis in solatium. Vatabl. Vide Leo Modena, History of the present jews. 5 Par. ch. 9  to send in meats and drinks to those were chief mourners, to comfort and refresh them. Jeremy bears witness to this practice, chap. 16.7, 8. Neither shall men give them the cup of consolation to drink, for their father or their mother; they feasted with them as the next verse shows, and sought hereby to drive away their sorrows. Not only did the Jews make feasts at the funerals of their dead, but the Gentiles also had it much in practice. They had their feasts called Parentalia & Silicernia. Sometimes their feasts were ad mortuorum memoriam, for memorial, and honour of the dead. Sometimes, Ad Haeredum gratiam, in behalf of their Heirs, which succeeded them; and mostly, Ad amicorum solatium, for the comfort of their friends, Pro. 31.6, 7. they that had heavy hearts, were to have wine given them to drink, that being comforted therewith, they might remember their misery no more; Ezekiel must not mourn, neither drink of any thing belonged to mourners, nor meddle with any of their Rites.  18 So I spoke unto the people in the morning. 
The next morning Ezekiel makes known unto the people what he had received from the Lord, viz. the parable of the boiling Pot, the taking away of his wife by a sudden stroke, and how all mourning and funeral Rites were prohibited unto him; which the Lord therefore did, that he might provoke the people to make diligent inquiry into the meaning of the thing being unusual, yea, contrary to custom.  And at even my wife died. 
The Hebrew word for wife is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying both woman and wife, from Ish both man and Husband; the woman was of man, and being a wife is for man, for man's help and good, some therefore derive uxor from the Hebrew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 auxilium, help. Others from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 augeo, because she increases the family. Here was accomplished what the Lord said, v. 16.  I did in the morning as the Lord commanded me. 
I did forbear all signs of open mourning, I did not weep, sigh, or cry out, I kept my tire upon my head, I walked out with shoes on my feet, with my lip uncovered, I eaten not with those that brought panem lugentium, the bread of mourners, I drank not with them that brought poculum consolationis, the cup of consolation.  
Obs. 1 Marriage even in Prophets, and men in spiritual functions is lawful. Ezekiel a Prophet and Priest, was in that condition. Jehoiadah the High Priest was married, and had no meaner person to his wife, than a King's Daughter, 2 Chron. 22.11. Moses was a great Prophet, and he had to wife Zipporah, Daughter to the Prince of Midian, Exod. 2.16.21. Isaiah that Evangelical Prophet, had his Prophetess. which conceived and bore him a Son, Isa. 8.3. Samuel the Seer, and man of God, had sons who were Judges over Israel, Judges 8.1, 2, 3. few of the Prophets lived single lives, 2 King. 4.1. There cried a certain woman, of the wives of the Sons of the Prophets, that is, one of the Prophet's wives cried unto Elisha, which shows that their calling did not exclude them from marriage. God took special care about the Priest's marriage, ordering whom they might marry, and whom not, Levit. 21.13, 14. Ezek. 44.22. Neither was it lawful only for Prophets and Priests to marry, but for Apostles and Ministers of the Gospel also, Peter himself had a Yokefellow, Matth. 8.14. Paul tells you, 1 Cor. 9.5. that he had power to lead about a sister, a wife, as well as other Apostles, and as the brethren of the Lord and Cephas; which evidences, that most of the Apostles had their wives, and that Paul had not done ill, if he had had his. It's a doctrine therefore of Devils, to forbid marriage to any sort of men, 1 Tim. 4.1, 3. when marriage is honourable in all men, Heb. 13.4.  
Obs. 2 Conjugal affection between man and wife is warrantable and pleasing unto God. ezekiel's wife was the desire of his eyes, dear and delightful to him, he took pleasure and content in her, as husbands ought to do in their wives, Col. 3.19. Husband's love your wives, and be not bitter unto them. God would have no waters of Marah, no bitter passages to come from husbands, against their wives, but altogether and always streams of love, their love to, and delight in their wives, should be not only at first while youth, beauty, and means do last, but all the time they are their wives, no bitter looks, no bitter words, no bitter actions, but their looks, words, carriages, should be full of love and sweetness. God hath therefore not only prohibited bitterness, and commanded love, but given direction for the manner, how they should love their wives, Eph. 5 25. Husband's love your wives, even as Christ also loved the Church, and gave himself for it. Christ loved the Church, notwithstanding all its spots, wrinkles, blemishes, sincerely, spiritu●ly, and strongly; and so should men their wives, no●withstan●i g all infirmities or deformities, they should love them sincerely, spiritually, strongly, yea, v. 28. So ought men to love their wives as their own bodies, men are great self-lov●rs, and they should be as great wife-lovers, he that loves not, that takes not complacency in his wife, doth not love nor take delight in himself. God would have men so love their wives, as to honour them whatever objection lies in the way, 1 Pet. 3.7. though the wife be the weaker vessel, yet she must be honoured, her weakness must not hinder her honouring; a Venice Glass is a vessel of more honour in the house than a brass pot. The Husband is to honour his wife by making known bosom secrets to her, by taking her counsel and advice, by speaking well of her, as his glory and crown, by trusting her, by esteeming of her above others, and by taking her part against all others. If God did not approve of love in Husbands producing such effects, he would not have said, Let her breasts satisfy thee at all times, and be thou ravished always with her love, Prov. 5.19. God would have men abound in their love to their wives, and because they fall short therein, he bids them err in their love, for so is the Hebrew, Tishgeh Tamid, errabis jugiter, thou shalt love thy wife rather too much than too little. And did Husbands consider besides God's command, and Christ's example, how it would further their prayers, prevent temptations, and honour a married condition, they would love their wives more conscientiously, sincerely, spiritually, & strongly.  
Obs. 3 Our nearest and dearest comforts are in the hand of the Lord, to dispose of as he please. Behold I take away from thee the desire of thine eyes: I have let thee enjoy her thus long, I have continued her with thee many days and years, but now I take her away, she shall abide with thee no longer; a prudent wife is from the Lord, given by him, he brought the woman unto Adam, Gen. 2.22. and as he gives, he takes at his pleasure, he took away Sarah from Abraham, Gen. 23. Elijah from Elishah, 2 King. 2.3. and Rachel from Jacob, Gen. 35. Wives, Husbands, Children, Friends, are only lent us of the Lord for a season, and when that season is expired, he takes them to himself, we should therefore in all such cases look unto the hand of God.  
Obs. 4 That God can, and sometimes doth suddenly deprive us of our choicest comforts. I take away the desire of thine eyes with a stroke: There was no antecedent sickness, no visible symptoms of death, but in a moment was ezekiel's wife snatched away. How suddenly was the fire kindled that consumed Nadab and Abihu? Levit. 10.2. There went out fire from the Lord and devoured them presently; was not Sodom overthrown in a moment? Lamen. 4.6. Did not the Lord strike fourteen thousand and seven hundred with the Plague in a moment? Num. 16.44.49. were not all the firstborn of the Egyptians smitten and destroyed in an hour at midnight? Exo. 12.29. Was not Sisera in a minute deprived of his breath, and head? Judg. 5.26. God hath a scourge, yea, many scourges to slay suddenly, Job 9.23. he hath arrows to shoot, which wound suddenly, Psal. 64.8. there is no foresight, no preventing of them, nor cure of their wound. How unexpectedly was Rachel made childless, Matth. 2.16.18. when Herod slew the children. God hath various strokes, and sudden ones, to take away us, and our comforts, by gunpowder, by fire, etc. Man's calamity comes suddenly and he is broken suddenly, without remedy, Proverbs 6.15. The consideration hereof should cause us,  
1 To fear the Lord, that can strike such strokes as to deprive us of our chief comforts in a moment, we should sanctify him in our hearts, and make him our fear, that so he may be a sanctuary unto us, to defend us, and not a hammer or sword to strike or destroy us.  
2 Not To promise long continuance of any creature comfort unto ourselves, use them for the present, but expect not much, nor long continuance of them, 1 Cor. 7.29. The time is short, let them that ha●e wives b●e as if they had none, Isa. 3.22. Cease ye from man whose breath is in his, etc.  
3 To prepare for death. Men put off the evil day, and are spared in an evil time, when the stroke falls suddenly upon them, Eccl. 9.12. They spend their days in wealth, and in a moment go down to the grave, Job 21.13. which is a sad thing; but if men spent their days in getting grace, labouring to win Christ, and be found in him, their end would be happy, though their death be sudden, for blessed are those dye in the Lord, Rev. 14.13. live every day therefore as your last day.  
Obs. 5 Bitter and great afflictions are not always arguments of God's hatred and indignation. Ezekiel was a Prophet, a choice servant of the Lords, yet from him doth God take away the desire of his eyes, which was a very bitter and grievous affliction, if we consider the aggravations were in it.  
1 He was now in Captivity among Babylonians, where his wife was a sweet companion and comfort unto him, in the midst of all the troubles, reproaches, and difficulties he met withal.  
2 She was taken away, not in the common way of men and women, but by a sudden stroke, such strokes go to the quick, wound deep, and might have sunk our Prophet had not the Lord given him a little notice of it.  
3 That it should be to Type out the destruction of the Temple, and City of Jerusalem, that God should suddenly strike, and take away his wife thereby, to represent the sudden ruin of them, could not but be grievous to him.  
4 He is forbidden to mourn, weep, or perform any funeral rites for her; might he have sighed, mourned, wept, that would have eased his heart; might he have used the Jewish Rites and Customs at her death and burial, that would have testified respect and love unto her, but he might not do either of them.  
So then by these aggravations, you see he had no light affliction upon him, and whatever they were, in them was nothing of divine hatred and indignation. Aaron was the Saint of the Lord, Psalm 106.16. and him the Lord gave a bitter Cup to drink off, he slew two of his Sons at once, both the eldest. Exod. 6.23. and for offering a little kitchen or strange fire, which was not prohibited, though not commanded, being the first time, and then forbade him and his other Sons to mourn for them, Levit. 10.1, 2, 6. Christ was more than a Prophet, than a Saint, he was a Son, the only begotten, the well-beloved, yet he had a cup given him to drink, which had more gall and wormwood in it, than any, yea, than all the cups the Prophets and Saints had before or since. Afflictions argue not God's hatred, if we say so, we shall condemn the generation of the righteous, and falsify the truth, for it's said, whom I love, I rebuke and chasten, Rev. 3.19. Those therefore that have bitter and heavy afflictions, should take heed how they yield unto the persuasions of Satan and corruption, saying, surely if God loved you; he would never deal so by you.  
Obs. 6 That mourning for the dead is not unlawful. Ezekiel would have mourned, wept, and used all funeral rites, amongst the Jews, not superstitious, if he had not been forbidden by the Lord. He was not Stoical without affection, neither are the people of God now unnatural, they do and may mourn for their dead, so it be neither excessively nor despairingly. David's mourning for Absolom, and Rachel's for her children were too excessive, and the Thessalonians too hopeless, 1 Thes. 4.13. Paul allowed them to sorrow and mourn for their dead, but not as others which had no Hope; Christianity doth not abolish, but moderate and direct affections. Christ himself wept for Lazarus when he was dead, his weeping was with moderation and hope. Many forget themselves in this kind, and give so much scope to their Passions, that they offend God, shame their professions, and hazard their own health. But we should remember what Solomon commends unto us, Prov. 16.32. Better is he that ruleth his spirit, than he that takes a City, the bridleing our spirits, and keeping our affections, hath a great excellency in it.  
Obs. 7 A gracious spirit will deny itself, and obey God in difficult cases, and that speedily too. No sooner had God made good his word, in taking away Ezekiel's wife, but he did what the Lord commanded. Nature prompted him to mourn, to weep for his wife, but he denies the dictates of nature, and is content to seem unnatural for God, his credit and love to his wife called upon him to show respect unto her dead corpse, as others did in that kind, by funeral Rites, but he prefers God's command before his credit, love, and respect to his wife, and is willing to bear the censures, and reproachings of the people in this Case, his wife dies in the night, and next morning he appears in his wont habit and tire, he sheds no tears, puts off no shoes, covers not his Lip, eats not the bread of men or mourners, shows no sign of sorrow, but was in as sweet and settled a posture, as if there had been no stroke in his family, he was the same, his wife being dead, as he was, she being living; her death that was so dear to him, that was so strange and sudden, that was in such a place, made no alteration in him, and upon this ground, only because God had commanded it should be so. Here is a rare example of Obedience, and that in a difficult case. Obedience to God is always commendable, but especially when hard things are commanded. The many difficulties Abraham broke through, to sacrifice his Son, made his obedience so acceptable, Gen. 22. Moses refusing the honours, dignities, treasures, and temptations of Egypt, and Pharaohs Court, his choosing an afflicted condition, and reproached godliness, endeared him and his obedience unto the Lord, Heb. 11. when servants suffer for well-doing, and go on cheerfully in their work, honouring the Gospel, this is acceptable with God, 1 Pet. 2.19.  Vers. 19 And the People said unto me, wilt thou not tell us what these things are to us, that thou dost so? 20 Then I answered them, The word of the Lord came unto me, saying. 21 Speak unto the house of Israel. Thus saith the Lord God, Behold, I will profane my Sanctuary, the excellency of your strength, the desire of your eyes, and that which your soul pitieth, and your Sons, and your Daughters, whom ye have left, shall fall by the sword. 22 And ye shall do as I have done, ye shall not cover your lips, nor eat the bread of men. 23 And your tires shall be upon your heads, and your shoes upon your feet: ye shall not mourn nor weep, but ye shall pine away for your iniquities, and mourn one towards another. 24 Thus Ezekiel is to you a sign, according to all that he hath done shall ye do, and when this cometh, ye shall know that I am the Lord. 
Having in the former verses spoken typically and darkly, here he comes to open and interpret what he had said; and we have before us,  
1 The Occasion of his interpreting those hieroglyphical passages, v. 19  
2 The Interpretation itself, in the 21, 22, 23, 24.  19 Wilt thou not tell us what these things are? 
The People seeing ezekiel's wife suddenly struck dead, and he not affected with it, which was not only contrary to the Jewish Custom, but even to nature itself, they are startled at these things, and set upon the Prophet in a heat, and will know what was in these strange things; We know there is some mystery in them, they have relation unto us, and we are unquiet, restless in our spirits, till we know what it is, wilt thou not tell us? Ezekiel, hid it not from us, what ever it be, we must know it. This was the thing God aimed at, in putting Ezekiel upon things unusual and unnatural, to provoke them thereby to consider and make a special inquiry into them. Unwonted things do awaken, breed admiration, and cause examination, men search into the meaning of such things. When Ezekiel sighed to the breaking of his Loins, chap. 21.7. they said wherefore sighest thou, when Ezekiel was put upon removing, digging a hole through the wall, and carried his stuff upon his shoulder, as stuff for captivity, God said to him, Son of man, hath not the house of Israel said to thee, what dost thou? chap. 12.9. God expected such strange do should affect them, and make them consider vers. 3. and inquire into the matter, ordinary things are slighted, when extraordinaries have answerable operations.  21 Behold I will profane my Sanctuary. 
By Ezekiel's wife was tiped out the Temple, and what was desirable; and by her sudden death the destruction of the same. The Temple was as dear to the Jews as Ezekiel's wife was unto him. God would bring the Chaldaeans into it, and they should profane it with the blood of those they found in it (for many fled thither for refuge) and then set it on fire. The Jews had profaned it with Idols and idolatrous worship, Ezek. 8. by coming into it with the guilt of notorious sins upon them. Jerem. 7, 9, 10. and now Heathens should enter into it, defile and destroy it, the thought whereof, made the Psalmist long before, to complain, saying, O God, the Heathen are come into thine inheritance, thine Holy Temple have they defiled, they have laid Jerusalem on heaps, Psalm. 79.1. The defiling the Temple was grievous to pre-science, to remote apprehensions, what was it then to those, had the present sight of it? The Septuagint reads the words in Ezekiel thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I will pollute my holy things, that is, I will cause the Heathens to come and profane the Temple, the Altar, and all the holy things belonging thereunto; yea, so to profane them, as to lay them all waste.  The Excellency of your strength. 
The Hebrew is, Geoon uzzechem, superbiam fortitudinis vestrae, The pride of your strength▪ Gaon signifies Majesty, Excellency, Pride; from gaah to be lifted up, to excel, to grow Proud. The Translation Vatablus follows hath it, Gloriam fortitudinis vestrae, the glory of your strength. The French, L'orgueil de vostre Empire; and so the Vulgar, Superbiam imperii vestri, the pride of your Empire. The Temple was a strong place, in which the Jews put so much confidence, as that they thought it standing, they should for ever be safe, they prided themselves in it, and cried, The Temple of the Lord, the Temple of the Lord, The Temple of the Lord, Jerem. 7.4. They thought none able to harm them, and destroy that Temple.  
If we read the words, The Excellency of your strength, as Junius, or your strong excellency, as Piscator, the sense is, That though they had other strong holds and Towers; yet none like unto the Temple, that excelled all, not only in strength, but in renown. It was for the structure, the wonder of the world, fifteen hundred thousand having been employed seven years in the building thereof, 1 King. 5.15. it bore the Name of the Lord, 1 King. 8.29. in it God dwelled, Psa. 80 1. of it he had a special ca●e, 1 Kin. 9.3. and it was the excellency of Jacob, Amos 6.8.  The desire of your eyes. 
Some understand by these words, Their Wives, but most Interpreters expound them of the Temple, which seems to me to be the truest interpretation, for Ezekiel's wife typed out the Temple; and as she was the desire of his eyes, so was the Temple of the Jews eyes; and the words of this vers. do give countenance and life to this sense, I will profane my Sanctuary, the excellency of your strength, the desire of your eyes. What was the excellency of their strength? it was the desire of their eyes, viz. the Sanctuary. By desire of the eyes is meant, id quod amatur, et in deliciis habetur, that which is affected and delighted in, and such was the Temple or Sanctuary, Psal. 96.6. strength and beauty are in his sanctuary, there was material and spiritual beauty, Psal. 27.4. there David desired to dwell all the days of his life, to behold the beauty of the Lord, the Temple was the desire of his eyes; when he was shut out of it, see how he thirsted after it, Psal. 63.1, 2. so of Jonah when he was in the fishes belly, he looked towards the holy Temple, Jonah 2.4. it was beautiful in itself, and had the beauty of holiness in it, the beautiful Ordinances and worship of God, so that hence Zion was called the perfection of beauty, Psalm 50.2. and the Joy of the whole earth, Psal. 48.2. In Lament. 1.7. it's said, Jerusalem remembered in the days of her affliction and of her miseries, all her pleasant things, the Hebrew is, all her desirable things, that she had in the days of old, and the Temple was one of them, yea, the most desirable of all her desirables.  And that which your soul pitieth. 
Mashmall Naphshechem; that which your souls indulge and favour, viz. the Temple which they dearly affected, and would not by any means, that it should be destroyed, or profaned by Heathens. The Vulgar hath it, super quo pavet anima vestra, That for which your souls are afraid men are jealous of that is dear unto them, lest it should be violated. Isaiah foreseeing by a Prophetical eye, what would befall the Temple, shows how his soul pitied it, Isa. 64.11. Our holy and our beautiful house where our fathers praised thee, is burnt up with fire, and all our pleasant things are laid waste. The profaning of the Temple, which was Holy, full of glory and beauty, the place of prayer and praise, went nearer the heart of this great Prophet, than any thing else. So Jeremy, Lamen. 2.7. declares what pity he had for the house of the Lord, the Lord hath cast off his Altar, he hath abhorred his Sanctuary, he hath given up into the hand of the enemy, the walls of her Palaces, they have made a noise in the house of the Lord, as in the day of a solemn feast. The Temple lay heavy upon daniel's heart, chap. 9.17. These words by some are referred to their children, whom their souls pitied, and would have spared, but of them are the words following:  And your Sons, and your Daughters whom ye have left, shall fall by the sword. 
When the Babylonians should come, profane, and destroy the Temple, many of their Children should suffer, and perish, some by famine, some by Plague, some by other Calamities, and casualties; and those that were remaining, he tells them they should fall by the sword. The Lord would take from them, not only the Temple, but all things that were dear unto them, their City, their Kingdom, their wives, their children.  22 And ye shall do as I have done, ye shall not cover your lips, nor eat the bread of men. 
You wonder at me that I mourn not for my wife, being taken from me by a sudden stroke, but ere long you will cease to wonder at me, and find the case to be yours; when the enemies shall come, take away the Temple, your wives and children, what things soever are dearest to you, than you will be so confounded and amazed, that you will have neither hearts nor opportunity to change your garments, and accompany your dead to the grave, but rather throw them out into the streets, and shift for your lives. Then you will remember me, make no Lamentation for your dead, than you will not pull off your tires from your heads, nor the shoes from your feet, nor cover your lips, nor eat the bread of mourners, than you will use no funeral rites or gestures.  23 But ye shall pine away for your iniquities. 
The word for pineing away, is from Makak, to dissolve, and melt away, to consume, corrupt, to be filthy, loathsome; because those things which do corrupt, fiunt tandem foetida, at last become stinking and unsavoury; So these Jews, their spirits, flesh, fat, and strength, should consume, pine away, till they became even loathsome, and that for their iniquities, that, is, the punishment of their iniquities, for so the word is frequently used, as Isa. 53.6. and 2 King 7.9. some mischief will come upon us, the Hebrew is iniquity, that is, mischief or punishment.  And mourn one towards another. 
In this ver. he had said, ye shall not mourn nor weep, and here as with the same breath, he affirms, they should mourn one towards another. Though the words run so, there is no contradiction in them. Though they could not mourn openly, and in a funeral way, yet they should mourn inwardly, and so as to pine away themselves. You here in Babylon, when the report comes of taking the City, of burning the Temple, and of the spoiling of all the  things in them by Nebuchadnezars forces, you will be in such a straight, as that you will not dare to mourn for fear of the Babylonians, who will endanger your liberties, and lives, if you lament the successes and do of their King. So that what with God's judgements upon them at Jerusalem, and the fear of the enemies both there and in Babylon, neither Jews in Jerusalem, nor in Babylon, should dare to mourn, or express any tokens of sorrow, how full soever their hearts were thereof: But when they were in secret, a man with his brother (for so is the Hebrew then they should open their minds, one towards another, and mourn.  24 Thus Ezekiel is to you a sign. 
The Hebrew is, Lemopheth, in portentum, for some prodigious thing. Mopheth, it notes a visible sign presageing good or evil, and so accordingly is pleasing to the sight, or horrible; it's that is unusual, Preter Naturam, foreshowing somewhat to come. Ezekiel not mourning for the death of his wife, was a sign to them that they should be in such perplexity as not to mourn for their Temple, City, and  things, which should be pulled from them by a sudden stroke of God. The Hebrew have Oth and Mopheth, which coming together are rendered signum & prodigium, as Isa. 20.3. that is, Oath, or a sign, which is not preter naturam, as to cure the sick, 
Martinius in lex. verb. signum.  that is, Mopheth, or a prodigy, which is preter naturam, as to raise the dead, and do strange things.  According to all that he hath done shall ye do. 
You have beheld Ezekiels do and wondered at them, he hath but preached what ye are to do, and the time is at hand, wherein he shall see you acting over the same things.  
Obs. 1 The resting in holy things▪ causes God to remove them, how dear soever they be unto us. I will profane my Sanctuary, the excellency of your strength, the desire of your eyes, and that which your soul pitieth: you confide in the outward means, you are taken with the outward splendour of the ceremonies, and pomp of the Temple, but the spiritual true worship ye mind not; the Temple, City, and State; are dearer unto you than I am, they have your eyes, your hearts, your souls, when I am neglected. I have honoured you with my sanctuary, and all the holy things in it, belonging to it, but you have not honoured me; why is the Temple, and not myself, The excellency of your strength? why is that the desire of your eyes, and not myself; who fill the Temple with my glory? why is that the pity of your souls? being troubled, that it should be laid in the dust, and not my honour, my glory, my name, which are profaned amongst you, and laid in the dust.  
Obs. 2 That sometime men's sins bring them into such straits, that though they have lost their dearest comforts, yet they dare not outwardly manifest any sorrow for them. God would take away the Temple, the Excellency of their strength, the desire of their eyes, the pity of their souls, their Sons and daughters, and they should not dare to mourn, or weep openly, but should secretly pine away, and come to nothing. It was sad to lose their dearest comforts, and more sad that they might not case their hearts by tears, or sigh, and most sad that they must show no respect to their dead friends, by any funeral rites. This sad condition had Jeremy told them of, chap. 16.6, 7. Both the great and the small shall die in the land, they shall not be buried, neither shall men lament for them, nor cut themselves, nor make themselves bald for them, neither shall men tear themselves for them, in mourning, to comfort them for the dead, neither shall men give them the cup of consolation to drink for their Father, or for their Mother; they should be in such straits, through the fury and violence of their enemies (whom their sins had brought upon them) that they should not dare to mourn for their dead, and the great evils upon them.  
Obs. 3 God may and doth put his own faithful servants upon hard and unwonted things, thereby to declare what shall be the condition of the wicked. Thus Ezekiel is to you a sign: he hath had his dearest comfort taken away by an extraordinary stroke, he hath not been suffered to mourn or weep therefore, and why so? that he may be a sign unto you; you would not be taught by my doctrine, now you must be taught by my example, according to all that he hath done, shall ye do. The things are harsh and unnatural, that I have done, but it's for your sakes that I am put upon them, and ye shall do as I have. Thus Isaiah was put upon it, to walk naked and barefoot three years, which was hard and reproachful, and why? That he might be for a sign and wonder upon Egypt, and Ethiopia, Isa. 20.3. Some may think God deals ill with his Servants, in putting them upon harsh, reproachful, unnatural, ridiculous things: but know, all souls are the Lords, and he may command them what he please; they have comfort in their obedience, what ever men think or say of them; when as those, they are made signs unto, have nothing but bitterness and terrors.  
Obs. 4 Signs accomplished, convince men of the truth, and just proceed of God: When this cometh, ye shall know that I am the Lord God, by the fulfilling what this sign foretold, ye shall be so convinced as to acknowledge Ezekiel was a true sign, made so by me, and that I have dealt justly with you for your iniquities, in bringing you into such straits, as not to dare to mourn openly for your miseries; if Ezekiel have nothing to object against me, from whom being innocent, I took away the desire of his eyes, and forbade him to mourn for her; what can you object against me, being so guilty as none more? If I rend away your desirable things, and him you about so with my judgements and enemies, that you shall not dare to mourn.  Vers. 25 Also thou Son of man, shall it not be in the day when I take from them their strength, the joy of their glory, the desire of their eyes, and that whereupon they set their minds, their Sons, and their Daughters. 26 That he that escapeth in that day, shall come unto thee to cause thee to hear it with thine ears. 27 In that day shall thy mouth be opened to him which is escaped, and thou shalt speak, and be no more dumb, and thou shalt be a sign unto them, and they shall know that I am the Lord. 
In these words you may perceive,  
1 A Repetition of the taking away what was dearest to the Jews, v. 25.  
2 The Events thereupon, which are, 

1 Tidings thereof brought to the Prophet, ver. 26.  
2 Freedom of prophesying in Ezekiel, v. 27.  
3 Conviction of the People. ibid.    25 When I take from them their strength, 
What in the 21. vers. he called, The excellency of their strength, here he calls their strength, that was the Temple; it was strong, but should not have been their strength, the God of the Temple should have been their hope and confidence.  The joy of their glory. 
The word for joy is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is, oblectationem habere in animo, to have inward delight in the mind, and that without external gesture. The Septuagint is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sublevationem, the lifting up of your glory. The Temple was their glory, and that cheered and lifted up their hearts; both Junius and Piscator have it, gaudium ornatus eorum, the joy of their ornament: the Temple was their ornament, Ezek. 7.20. nothing did so become and adorn them, as their Temple did, and that worship which God appointed to be in it, but they corrupted that worship, stained their glory, and joyed sinfully therein.  The desire of their eyes. 
They took pleasure in beholding the Temple, which was a stately building, beautified with precious stones and gold of Parvaim, 2 Chron. 3.6, 8. The second Temple took them much, Matth. 24.1. Luke 21.5. yet that was inferior to the first Temple. The material Temples were very dear unto the Jews.  And that whereupon they set their minds. 
In the Hebrew it is, Veeths massa naphsham, which Montanus renders, Elevationem animae eorum, the lifting up of their souls, or minds; id ad quod attollunt an●mam suam, that unto which they lift up their soul. So Junius. The Vulgar, Super quo requiescunt animae eorum, That on which their souls do rest. Stephen: in phrasibus Hebraicis, renders the place thus, In quod elevatur animas eorum, aut onus animae ipsorum, That their hearts are lifted up unto, or that which is the burden of their souls, and pressed them most, as the Temple, and their children, they were perplexed about the loss of these.  
This phrase of setting the mind upon a thing, imports,  

2 Sam. 18.3  1 Overprizing of the thing, when the mind is set upon a thing that is valued; every man values what his lust is set upon.  
2 Adhering to it, when the mind is set upon a thing, it cleaves to it, and fixes upon it, 1 Sam. 9.20. set not thy mind on them.  
3 Taking content and delight in a thing, seeking no further, Col. 3.2. set your affections upon things above.  26 He that escapeth in that day, shall come unto thee to cause, etc. 
The Lord in his wise providence ordered it so, that some three years after this Prophecy, there came one who escaped at the delivery up of Jerusalem unto Nabuchadnezzar, and brought tidings that the City was smitten, Ezek. 33.21. which was half a year after the smiting of it, if you compare this place in Ezekiel with Jer. 52.6. & 2 King. 25.3.  To cause thee to hear it with thine ears. 
The Hebrew is, To the hearing of the ears, not to tell what he hath heard, as some Rabbins would have it, but to tell in the ears of Ezekiel, what he had seen, and been an eye witness thereof, it's not improbable, but that they had heard some rumour of it before, it being half a year since the taking of that City, and desolation of all things. This man therefore came to inform Ezekiel of the certainty of all things had passed.  27 In that day shall thy mouth be opened to him that is escaped, and thou shalt be no more dumb. 
That Ezekiel was dumb, and prophesied not at all, till the man brought tidings of Jerusalem's destruction, is not the sense of this place, for in the 26. chapter he saith, The Word of the Lord came unto him in the eleventh year in the first day of the month, the meaning than is this, that as to the Jews, he ceased Prophesying, and was as a dumb man unto them: God gave him not the gift, nor called him to speak any more unto them, they believed not what he had prophesied unto them, but gave ear to false Prophets, who seduced them, telling them that they should shortly return, and Jerusalem should not be destroyed: but when the news came to our Prophet, that God had fulfilled what he had Prophesied against the City and Temple, than God put his word into his mouth again, and he spoke freely and boldly.  And thou shalt be a sign unto them. 
As thou hast oft been a sign unto them, sometimes representing an Army laying siege against a City, chap. 4. sometimes a Barber shaveing the hair, chap. 5. sometimes a man removing his stuff, chap. 12. sometimes representing a mourner, chap. 21.6. sometimes a condition wherein there must not be mourning, as vers. 16, 17, 18. of this chapter; so here he must be a sign unto them by his silence, all the time from this chapter to the day that tidings came of the taking, and smiting of Jerusalem, he was for a sign unto them.  They shall know that I am the Lord. 
Those are here in Babylon, those escape the Famine, Pestilence, sword, shall know that I am the Lord, and sent thee to Prophecy; that I am the Lord, and have made good what thou didst Prophecy; that I am the Lord, and have punished them justly for their iniquities.  
Obs. 1 That our Natures are prone to overprize, adhere to, and rest in external privileges, and mercies. The Temple they doted upon; they made it their strength, their glory, the joy of their glory, the desire of their eyes; they set their minds upon that, and their Sons and Daughters; these had their thoughts, affections, and hearts, they ran out strongly unto them, their souls were lift up unto them, they looked at their Temple, as their strength against all enemies, as their joy at home, and their glory abroad; so for their children, they made idols of them, setting them up in their hearts, and their hearts upon them, Hos. 9.11. their children were their glory, they gloried in them, their hearts were set upon them; because children are parts of their Parents, coming out of their loins, because they bear their image, are their hopes, perpetuate their lives, names, and memories, therefore they let out their hearts too far towards them, and set their minds upon them; and not only on these, but on other things also, as riches, Psalms 62.10. If riches increase set not your hearts upon them; as they increase, usually men's affections and desires increase towards them, so that they come to trust in them, Psalm 52.7. He trusted in the abundance of his riches, they were his security against all dangers, all enemies. There is scarce any thing we have of any moment, but we are apt to set our minds, and hearts thereon, hence we are commanded to keep our hearts with all diligence, Prov. 4.23. The Hebrew is, above all keeping, keep that. The less we set our minds upon the creatures, the longer we are like to enjoy them; the more we set our minds upon them, the sooner they may be pulled away. God will not endure any thing to deprive him of his interest in the heart.  
Obs. 2 God hath his times to take away mercies, privileges idolised, and confided in. In the day when I take from them their strength, the joy of their glory, the desire of their eyes, and that whereupon they set their minds, etc. God took away the Temple, their children, he had his day for them both, 1 Sam. 4.3. the Jews trusted in the Ark, and idolised that, Let us fetch the Ark of the Covenant of the Lord out of Shiloh unto us, that when it cometh amongst us it may save us out of the hand of our enemies: But God had a day quickly after that, to deprive them of it, vers. 11. The Ark of God was taken, the Philistims took it, and slew thirty thousand footmen. Ephraim gloried in his children, but God had his time to pluck them away, Hos. 9.11, 12. Their glory shall flee away like a bird, from the birth, and from the won be, and from the conception, though they bring up their children, yet will I bereave them, and there shall not be a man left: their priding themselves in their children and increase, made the Lord to diminish them, he took his times for that purpose; when Ionas idolised the gourd, the Lord had his day to smite it, Jon. 4.7. Jacob was over fond of Joseph, and God had his day to send him far from him, Gen. 37.  
Obs. 3 That when God is most angry, executing his severest judgements, than even then some are spared, some find mercy. When the Lord should take away the Temple, City, their Sons and daughters, and make good all the dreadful threaten given out by Jeremy and Ezekiel against the Jews, by Plague, Famine, Sword, Wild Beasts, which was as black, and sad a time as ever they saw, even than some escaped. He that escapeth in that day. It was hard for any to escape, when such an Army of Babylonians, so cruel and bitter, had lain so long round about Jerusalem, watching as Lions for the prey, yet some did escape. Jeremy saith, Lament. 2.22. in the day of the Lords anger, none escaped or remained, he doth not mean absolutely none, for himself escaped, and divers others; his meaning is, that they were few in comparison of those who suffered. Since the beginning of the World, hath it been heard, that God was so severe in any judgement, executed upon the Sons of men, as to show no tokens of Mercy? when he drowned the World, he shown great mercy to Noah, and his Family; when he consumed Sodom and Gomorrah to ashes, he gave Lot and his Daughters their lives for a prey; and when he made Jerusalem here a spectacle of his vengeance, he made, an outlet, and escape, for some; he is a God that in wrath, remembers mercy, and doubtless in that great overflowing, and drowning made in the low Countries at this time, as he hath showed much severity, so he hath not forgotten mercy.  
Obs. 4 God at his pleasure puts singular honour upon his faithful servants the Prophets. He tells Ezekiel that when he shall have accomplished what he had prophesied against Jerusalem, that he should be informed thereof, that he would give some or others their lives for a prey, that they might bring him tidings thereof, and so lift up his head against all his adversaries, who looked upon, and counted him a false Prophet. Herein was great honour put upon the Prophet, he that escapeth shall come unto thee, to cause thee to hear it, etc. So God honoured Abraham, in telling him what he was about to do unto Sodom, Gen. 18.17. Shall I hid from Abraham that thing which I do? no, he is a Prophet, a friend of mine, my faithful servant, and he would not conceal the matter from him, So Amos 3.7. The Lord revealeth his secrets to his Servants the Prophets, he sends a messenger unto them, even his holy Spirit, to acquaint them with what he is doing, and with what he hath done; so he sent an Angel to Joseph to tell him that Herod was dead, who sought the life of the young child, Mat. 2.20.  
Obs. 5 God hath his times of shutting and opening the mouths of his Prophets. Thou shalt speak, and be no more dumb: after this time the Prophet was as a dumb man towards the Jews, because they believed not his Prophecies, entertained him not as a Prophet, but slighted, mocked, and scorned him for those unusual Passages of his, which the Lord put him upon; therefore the Lord took him off from being a Prophet unto them, he had no more word for them; the false Prophets went on still, but the true Prophet is silenced, men's sins do cause the Lord to stop the mouths of his Prophets; their unbeleef, unprofitableness, perverse constructions, they make of what is said and done by them, their harkening to lies, errors, and vain visions of false Prophets, do discourage them and cause them to be silent. Thus People's untoward carriages made Jeremy resolve to be silent, and Preach no more in the Name of the Lord, Jerem. 20.9. The Prophets than had, and the Prophets now have great discouragements, and cause enough to be silent, and God may cause them to be as dumb unto them, removing them into corners, or taking them away; the people's sins rob them of spiritual mercies, Ezek. 3.26. I will make thy Tongue cleave to the roof of thy mouth, that thou shalt be dumb, and shalt not be to them a reprover, for they are a rebellious house. Their sin deprived them of Prophecy, and made the Prophet dumb. Let us look to it, that our sins deprive not us thereof, and make our Prophet's dumb. God may in justice make them dumb to us, and open their mouths to others. If you would still hear the Prophets speaking unto you, let the Lord see you practising, what they present unto you in his name, yea, let the Lord hear you praying for them, and then see what is written and promised, Isa. 30.19, 20, 21. then your Teachers shall not be removed into corners, but your eyes shall see them, and your ears shall hear them.  
Obs. 6 That Prophets when they are discouraged, silenced, and become signs unto the People, they are to be patiented, waiting upon the Lord to make good what they have spoken in his name, and for the opening of their mouths again; Ezekiel was a sign unto them being silenced, and discouraged, he was patiented, expecting that God should accomplish what he had prophesied, and open his mouth again, which he did. In that day shall thy mouth be opened to him that is escaped.   

CHAP. XXV.  Vers. 1 The word of the Lord came again unto me, saying, 2 Son of Man, set thy face against the Ammonites, and Prophecy against them. 3 And say unto the Ammonites, hear the word of the Lord God, Thus saith the Lord God; Because thou saidst, Aha, against my Sanctuary, when it was profaned, and against the land of Israel, when it was desolate, and against the house of Judah when they went into captivity. 4 Behold, therefore I will deliver thee to the men of the east for a possession, and they shall set their Palaces in thee, and make their dwellings in thee: they shall eat thy fruit, and they shall drink thy milk. 5 And I will make Rabbah a stable for Camels, and the Ammonites a couching place for flocks, and ye shall know that I am the Lord. 6 For thus saith the Lord God, because thou hast clapped thine hands, and stamped with the feet, and rejoiced in heart, with all thy despite against the Land of Israel. 7 Behold, therefore I will stretch out my hand upon thee, and will deliver thee for a spoil to the Heathen, and I will cut the off from the People, and I will cause thee to perish out of the Countries: I will destroy thee, and thou shalt know that I am the Lord. 
IN this Prophecy of Ezekiel, are four things chief considerable; The first is, The destruction of the Jewish state by the Babylonians; which our Prophet having declared in the 21 Chapters preceding, he comes now to the second general head, which is, threatening of Judgement to other Nations, for their Pride, and insulting over the Jews in their misery, and this he doth in the eight next chapters, from the beginning of this to the 33.  
In this Chapter our Prophet denounceth the judgements of God against four of those Nations, which were enemies to the Jews, as.  

1 The Ammonites.  
2 The Moabites.  
3 The Edomites.  
4 The Philistims.   
In these words read, is a Prophecy against the Ammonites, wherein, 

1 Their sins are propounded, vers. 3. & 6.  
2 Their judgements, vers. 4, 5, & 7.  
3 The End, why God would bring such judgements upon them, v. 5, & 7.    1 The Word of the Lord came again unto me, saying, 
Being taken off from prophesying against the Jews for the present, he receives Commission now to Prophecy against the Gentiles, who accused the God of the Jews, either of weakness, that he could not defend his City and Temple, or of malice towards his People, whom if he could deliver, yet he left to the spoil of enemies. The Lord therefore would have them know, that he is neither weak, nor malicious, but the great God of Heaven and Earth, who in justice punished his own people for their sins, and would not spare them being guilty, and therefore commands Ezekiel now to declare his judgements against them.  2 Set thy face against the Ammonites. 
In ch. 6.2. God bids him set his face towards the mountains of Israel, cham. 3.17. against the daughters of his People. 
Haec locutio significat fitmum & fixum habere propositum aliquid faciendi Stephan in Phrasib. Hebra.  In ch. 20.40. God bid him set his face towards the South, cha. 4.3. he bids him set it against the City, and now to set it against the Ammonites. This phrase to set the face against one, imports a full and fixed resolution of doing a thing. Ezekiel must now resolve to look sourly upon the Nations, and Prophecy as harsh things against them, as he had formerly done against the Jews, Jer. 44.11. I will set my face against you for evil, and to cut off all Judah. God was resolved not to behold them with a countenance, promising mercy, but with a Countenance, threatening judgement, and utter destruction. So Ezekiel must set his face against the Ammonites, and prophecy no pleasing things, but sad, bitter, and destructive. The Ammonites had an incestuous beginning, they came from Lot and his younger daughter, who named her Son Ben-Ammi, who was the Father of the children of Ammon, Gen. 19.38. they were bitter and bloody enemies to the Jews, 2 Chron. 20.1. Amos 1.13. 2 Sam. 10.3, 4, 6. their country was strong, well peopled, and full of Cities, Numb. 21.24. Judg. 11.33.  3 Say unto the Ammonites, hear the word of the Lord God. 
How the Ammonites should hear, Ezekiel being in Babylon, and they fare off from him, is inquirable. When he had denounced the judgements of God against them, and lest this Prophecy upon record by some Babylonians or Jews, it might be conveyed unto them. The words, hear the word of the Lord, import not, that they should hear it at that instant, when he prophesied, but that they should in time know what the mind of the Lord was towards them. And doubtless he was commanded thus to say and Prophecy, for the Jews sake, that they hearing Ezekiel declare and denounce such judgements against the Ammonites, who had insulted over them, might in some measure be comforted thereby.  Because thou saidst, Aha, against my Sanctuary, when it was profaned. 
When the Sanctuary was by the Babylonians taken and destroyed, the Ammonites as one man or one woman, said, Aha, they rejoiced at it, and scoffed at the Jews. The Hebrew word for Aha, is Haeach, which is interjectio gaudentis & insultantis, a note of one rejoicing and insulting, Ps. 35.25. it's rendered. Ah, so would we have it, and Psalm 40.15. Aha, Aha, they rejoiced and insulted in the misery of David. So these Ammonites that should have grieved at the prophaneing of the Sanctuary, and the holy things thereof, and at the sufferings of God's people, they sported themselves thereat, and said, so would we have it, we are glad to see this day, where now is your God? what are you the better for all your sacrificing and worship? who hath the true Religion, you or us? Zeph. 2.8. They reviled and reproached the people of God, and magnified themselves against their borders, they spoke evil of them in the day of their calamity, and added affliction to their affliction, Lament. 2.16. All thine enemies have opened their mouth against thee, they hisse and gnash the teeth, they say we have swallowed her up, this is the day we looked for. The Septuagint for Aha, is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ye have been glad: The Latin Expositors turn it, Euge, Euge, they commended the Heathen for what they did against the Temple, and people of the Lord. The French, Ha', Ha', they laughed at the profanation of the Temple, and great miseries of the Jews.  Against the Land of Israel, when it was desolate. 
The ten Tribes long before were lead into Captivity by Salmaneser, 2 King. 17.5, 6. and when their land was overrun by the Heathens, and they carried away, these Ammonites did show Hostiles animos, than they cried Aha, and not only then, but also,  Against the house of Judah, when they went into Captivity. 
The House of Judah went into captivity by degrees, some with Jehoiakim, some with Jehoiachin, and the residue with Zedekiah, and still when any of them were carried away captive; the Ammonites were glad of it, but especially at the last, when all was laid waste, City, Temple, Land; when Zedekiah and the people were all led into captivity, than they belched out their Sarcasmes, and bitter taunts.  4 I will deliver thee to the men of the East for a Possession. 
The Hebr. is, To the Sons of the East. Whom they were, men's thoughts are various. Vatablus makes them the Medes and Persians, Some think them to be the Kedarites, who are called the men of the East, Jerem, 49.28. Others judge them to be the Arabians, which descended from Abraham by Keturah, and were sent Eastward, Gen. 25.6. but there is no sound reason why we should not conceive them to be the Babylonians, who were not fully North from them, but North-East: And therefore as they were called sometimes a wind out of the North, Ezek. 1.4. so at other times, a wind out of the East, or an east-wind, chap. 17.10.19.12. and when Nabuchadnezzar began his military expedition, his eye was upon Rabbath of the Ammonites, as well as Jerusalem of the Jews, Ezek. 21.21, 22. he used divination to take him off from his indifferency between both, which the Lord by his overruling providence ordered, so as, first to bring him to Jerusalem, and five years after unto Rabbath, which he took, subduing the whole country, 
Ant. lib. 10. ca 10.  as Josephus relates, and when the Babylonians had spoiled the Ammonites. And left their country desolate, it's affirmed that the Arabians who were Shepherds, came and possessed the same.  And they shall set their Palaces in thee, and make their dwellings in thee. 
When Countries are conquered, the Conquerors are careful to keep them in subjection unto them, and therefore place such in them, as they may confide in, who build them palaces, dwelling places, and strong holds, to secure themselves and the Country, and so cut them off from hopes of recovering their Liberty. The word for Palaces is Tirah, which is a Castle or building, suum habens ambitum, having its compass. Palaces, Castles, and great houses are much in compass, or because they are built Lapidibus levigatis, aequaliter ordinatis, with squared stones, set equally, and in order; the greater had their Palaces, and the meaner sort their Tents or dwellings.  They shall eat thy fruit. 
What ever fruit thy land bears, they shall have the benefit thereof; their Land was very fruitful, as may appear from 2 Sam. 17 27, 28, 29. it was near Canaan, the place Lot had chosen, and his Children possessed for many years; so pleasant and fruitful, that had not God forbade the Jews to meddle with it, Deut. 2.19. they would have had it in their possession. Now strangers should possess, and eat the fruit of it.  They shall drink thy Milk. 
In those Eastern and hot Countries, they were wont to drink Milk, Judg. 5.25. Jael gave Sisera milk to drink, and these Ammonites having much pasturage, and many Cattle, abounded in Milk, by which, great gain came in unto them, whereupon they are called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Milk-Eaters, by Lavater. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Milke-Drinkers, by Sanctius. Their Land flowed with Milk and Honey, and now their enemies should eat the one, and drink the other. The Septuagint renders the word, Chalab Milk, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fatness, Strangers should eat and drink the fat and sweet, they should possess their land and wealth.  5 And I will make Rabbath a stable for Camels. 
Rabbath was the head City of the Ammonites, so called because of its greatness and populousness. There was another Rabbah, or Rabbath among the Moabites, for distinction sake therefore this was called Rabbath of the children of Ammon, Deut. 3.11. it endured a long siege by Joab, 2 Sam. 12. in after times it was named Philadelphia, by Ptolomaeus Philadelphus. This great City was taken by Nabuchadnezzar, and made a stable for Camels; it had been a Palace for Princes, and was called the Royal City, the City of waters, 2 Sam. 12.26, 27. and it was made a stable, and that for Camels, which drank the waters thereof. Camels are Creatures made to carry burdens, they will carry six hundred, 
Sands in his Travails. Franzius historia animalium.  seven hundred, yea, ten hundred weight, they kneel down to take their burdens, and being sufficiently loaded, they will admit no more; they cannot endure the cold, they are content with little meat, and will travail four days without water, they being weary in journeying, are not put on by blows, sed solo suavi cantu, but by their keepers going before them and singing. The Hebrew word is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gamal whence our English word Camel. This Creature is patiented of labour, and repaies with advantage his Master for keeping.  And the Ammonites a couching place for flocks. 
By a Metonimy of the adjunct, Ammonites, are put for their Country, that should be Lemirbatz Tzon, in cubile gregis, for a bed of the flock, or resting place of the sheep and goats; for Tzon signifies gregem ovium & caprarum, a flock of sheep and goats. The Cities, and Towns of the Ammonites should be so wasted, that grass should grow there, Cattle feed, and lie down there.  And ye shall know that I am the Lord. 
Now you blaspheme, saying, I was weak and could not deliver the Jews out of the hands of Nabuchadnezzar, or malicious and would not, but you shall know that I am a powerful and just God, who dealt so with them, and you also, for your sins.  6 Because thou hast clapped thine hands. 
He had mentioned their sin before, vers. 3. and here he sets it out more fully, and that in the several degrees of it: 1 They Clapped their hands, this gesture chap. 6.11. noted grief, here it imports Gladness, They clapped their hands for joy, that the Temple was burnt, and the Jews rooted out of their Land, Job 27.23. Men shall clap their hands at him. When God should destroy the wicked man, than others should rejoice at it, and manifest their joy, by clapping of hands, and when God did execute his wrath upon Jerusalem, all that passed by did clap their hands at her, Lam. 2.15.  And stamped with the feet. 
This is the second expression of their insulting. This gesture noted grief, chap. 6.11. but here the contrary. In the Hebrew its dila●are te in pede, because thou hast enlarged thyself in foot, that is, stretched out thy foot, and stamped with it. The Septuagint is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hast made a noise with thy feet. Their hands and feet were used in an insulting manner against the Jews in their misery, its like they skipped and danced for joy, and so made a noise with their feet.  And rejoiced in heart. 
Here is a third expression, They were not a little affected, but glad at heart, that Jerusalem was ruined, and the Jews carried away Captive: they said, in heart, Aha, so would we have it. This was as wine unto them, it cheered and enlarged their hearts.  With all thy despite against the Land of Israel. 
This is a further degree and aggravation of their sin, they insulted, and that with despite, Becol shatesha, in omni contemptu tuo, in all thy scorn and despite: The word for despite, is from shaat, which is, spinam ceu aculeum immittere, to thrust a thorn or pointed thing into one to vex. These Ammonites did so contemn, scorn, and despise the Jews in their great sufferings, that they were like thorns and goads in their sides. Avenarius renders the words, in omni flagellatione tua, in all thy lashing; their scorns and despighting were as so many lashes upon the backs and sides of the Jews; they said, are these the holy people? Is this the holy Land? where is your God? why hath he not appeared for you? Thus they reproached God's People, and magnified themselves against their border? Zephany 2.8.  7 Behold therefore I will stretch out my hand upon thee. 
Thou hast clapped thy hands against me, and my people, therefore I will stretch out my hand upon thee, that is against thee. It shall be upon thee to break and destroy thee. I have held in my hand a long time, but now I will stretch it out, and thou shalt feel the power of it, Zeph. 1.4. I will stretch out mine hand upon Judah, and upon all the inhabitants of Jerusalem, and I will cut off the remnant of Baal from this place, and the name of the Chemarims with the Priests. After stretching, followed cutting off, So Ezek. 14.9. I will stretch out mine hand upon him, and will destroy him from the midst of my People Israel.  I will deliver thee for a spoil to the Heathen. 
In the fourth verse it was said, I will deliver thee to the men of the East, here to the Heathen. Those men of the East were Heathens, whom the Jews hated as uncircumcised, Judg. 18.15. as Dogs, Matth. 15.25, 26. Christ speaks according to the esteem the Jews had of the Gentiles. To them they should be for a spoil. The word for spoil is lebag, which Montanus renders, in cibum, for meat, but Piscator thinks it put for Lebaz, in predam, for a prey, but that is not needful, because the word Bag itself signifies meat, a Portion, as Dan. 1.5, 8. The Portion of the King's meat, bag hammelech. God would deliver the Ammonites to be meat unto them, they should feed upon them, and what they had, as they had done upon the Jews, they should eat their fruit, and drink their milk.  And I will cut thee off from the people. 
Thou art now a Nation among others, but I will cause thee to cease from being a Nation, either by destroying of thee, or sending thee into captivity, scattering thee amongst the Heathens. If thou be a people at all, thou shalt be a people without any head, without a Name, thou shalt be removed far from the people thou now borderest upon, and they shall know thee no more, thou and thy name shall both perish, so much the next words import.  I will cause thee to perish out of the Countries, I will destroy thee. 
These last phrases do interpret the former, causing them to perish out of the Countries, is cutting them off from the People; and destroying of them, is both. The Hebrew word for perish and destroy, do signify an utter, and total destruction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Shidler, dicitur de omnimoda rei perditione, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Kirker, significat personam vel rem aliquam ita abolere ut ejus nihil reliquum maneat. The Septuagint joins them both, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I will destroy thee out of the Countries with a destruction, that is utterly.  
Obs. 1 The Lord having contended with his own family, he contends with others. First, he had a Controversy with the Jews, and now he enters into Controversy with the Nations, Son of man, set thy face against the Ammonites, and Prophecy against them; he had formerly set his face against the Jews, and prophesied sad things against them; which being done, he must set his face against others, and prophecy not only dura but durissima, the hardest things against them, even utter destruction. When God's people have drunk of the Cup, than it shall be given unto others, Jer. 25.15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26. God began with Jerusalem his own People and Family, and then caused the cup of his fury to pass unto all Nations and Kingdoms. So Isaiah, after he had begun with the Jews, and declared what dreadful judgements God would bring upon them, he turns aside to the Nations, and lays the burden of the Lord upon them, and that in nine Chapters together, from the beginning of the 13. to the end of the 21. judgement oft gins at God's house, as Amos 3.2. you only have I known of all the families of the earth, therefore I will punish you for your iniquities. God would begin with them, Ezek. 9.6. Begin at my sanctuary, but he ends elsewhere, Psalm 75.8. when God's people have drunk the red wine in the Cup, the wicked must drink the dregs, the Cup passeth from place to place till all be drunk off Jerem. 25.29. Lo, I begin to bring evil upon the City called by my name, and should ye be utterly unpunished? ye shall not be unpunished, for I will call for a sword upon all the inhabitants of the earth. Have I begun with mine own City and People, and do you think to go free? no, the sword is commissioned to come unto you, if that have eat the flesh of my Sons and Drunk their blood, much more shall it eat your fl●sh, and bones, and drink your blood. If Jerusalem go down, other Cities will not stand; if God spare not his own Temple, he will not spare Satan's Synagogues; when the green trees are cut down that stood in the garden, the dry trees must expect the Axe, which stand in the forest.  
Obs. 2 That the Lord takes notice what the ways and carriages of Nations are towards him and his: Thou saidst Aha, against my Sanctuary when it was profaned, and against the Land of Israel, when it was desolate: All the secret consultings, plottings, revile, attempts that are against the worship, ways, and people of God, among Heathens, and Heathenish spirits are minded by the Lord, Psalm 66.7. his eyes behold the Nations, the men of them, their thoughts, words, and ways; when the Nations gathered themselves together against Zion, and said, let her be defiled, and let our eye look upon Zion, Mic. 4.11. God then looked upon them, and observed the workings of their hearts, heads, tongues, and hands; yea, their rage and imaginations he animadverts, Psal. 2.1. Why do the Heathen rage, and the People imagine a vain thing? He observed how insultingly the Babylonians carried it against his, Jeremy 50.11. Psal. 137. they rejoiced, they laughed, they said sing us one of the songs of Zion, they and the rest of Zions adversaries, mocked at her, and her Sabbaths; whatever the Nations now do devise, plot, speak, or enterprise against the people of God, he that sits in heaven beholds the same, and laughs them to scorn.  
Obs. 3 To laugh at, and insult over the calamities of others, is a grievous and provoking sin: Because thou saidst, Aha, against my Sanctuary when it was profaned, and against the Land of Israel when it was desolate, and against the house of Judah when it went into captivity: Behold, therefore I will deliver thee to the men of the East for a possession, etc. Because the Ammonites insulted, clapped their hands, stamped with their feet, were hearty glad at the sufferings of the Jews, and vented their spite against them, therefore God was exasperated, so as to threaten the Ammonites ruin, and utter extirpation: They were the Neighbours bordering upon them, they were their confederates in league with the King of Egypt, as the Jews were; they were their half brethren descending from Lot, and upon these accounts should have sympathized with the Jews, wept with those that wept, Rom. 12.15. been sensible of their great adversities, Heb. 13.3. but they insulted over them, mocked at them, were despightful against them, and added coals to the fire, weight to their burdens, and more chains to their bonds. It's not only an uncharitable, but also an inhuman, an unnatural thing to insult, make sport, and domineer at the miseries of others; when there be wars in a land, fires in Cities, shipwrecks at Seas, robberies of houses, inundations of waters, and many suffer grievous things, by such judgements of God, should we rejoice thereat, mock and make ourselves merry? Surely, if we do so, we offend, we provoke the Lord, Prov. 17.5. He that is glad at Calamities shall not be unpunished. The Hebrew is, shall not be innocent; God will deal with him as a person deeply guilty, he that makes others Calamities the object of his gladness, stirs up God to be the Author of his destruction. Shimei was glad at the expulsion of David by his Son Absalon, yea, mocked at, and cursed him, 2 Sam. 16.7, 8. he made David's misery the matter of his mirth, but this kindled such a fire in the breast of the Lord, that it made him return his wickedness upon his head, 1 King. 2.44. and cut him off from the Land of the living. It's an argument of a malicious heart, of an embittered spirit, to insult over the miseries of others, and mock at their calamities, yea, it's an evidence of a wicked man that doth so, such are Ammonites and Babylonians, Job 31.29. If I rejoiced at the destruction of him that hated me, or lift up myself when evil found him. Job professes he did not make the misery of his enemy's matter of music, he had a better principle within, then to put him on to such a wickedness. So David, though the abjects and base ones rejoiced in his adversity, yet he durst not do so, but when they were sick, he put on Sackcloth, he sympathized with them, he humbled his soul with fasting, and prayed for them, Psalm 35.13, 14, 15. Of such a spirit was Solomon, who gives wholesome Counsel, Prov. 24.17. Rejoice not when thine enemy falleth, and let not thine heart be glad when he stumbleth. He that rejoiceth at the misery of his enemy, will be sad at his good, and both are evil. Some the greater evil befalls their enemies, the more they rejoice; if they fall into sin, reproach, or bitter affliction, they are much gladded at it; but thou that dost so, hast not only stumbled, but art fallen, both into sin, and into the displeasure of God, for vers. 18. is a reason, why men should not triumph in the troubles and afflictions of others, lest the Lord see it, and it displease him, and he turn away his wrath from him; thy sodoing displeases the Lord, and may cause him to turn away his afflicting hand from thine enemy, and to turn it against thee. In these times this sin is too much in practice, nations and persons, rejoicing in the miseries of one another: but we should further consider,  
1 That if others be under the heavy strokes of God to day, we may be to morrow: And therefore should not feast ourselves upon others calamities, Eccl. 9.2. All things come alike unto all; There is one event to the Righteous and to the wicked, what befalls thine enemy one day, whom thou thinkest the worst that lives, may befall thee the next day, though thou be the best man that lives; Therefore boast not thyself of to morrow, for thou knowest not what a day may bring forth, it may bring forth as much woe and evil to thee, as the former day did to thine enemy or neighbour.  
2 That we deserve as sad things as any others feel: Are not we sinners, and such sinners as make the time perilous? 2 Tim. 3.1, 2, 3, 4, 5. are not we lovers of ourselves, covetous, boasters, proud, blasphemers, dis-obedient to Parents, unthankful, unholy? etc. if we be so, why should not we fear lest the judgements of God should overtake us, and arrest us, as they have done others, Lamen. 3.22. It's the Lords mercies, saith Jeremy, That we are not consumed: he puts in himself, and it was not single mercy, but mercies, all God's mercies were at work to keep them alive; We should wonder we are spared, being such sinners as we are, rather than rejoice in the miseries of others, who may be more righteous than ourselves.  
3 The end of Gods laying his hand upon others, 
Jam tua res agitur paries cum proximus ardet.  it is not that we should rejoice, clap our hands, dance and insult over them that be miserable, but it is to awaken us, and excite us unto Repentance, Luke 13. When God by his Providence brings sudden and sad strokes upon men, it is, that others should consider and Repent: The death of the Galileans, and those upon whom the Tower of Silo fell, was for that end; therefore saith Christ, Except you repent, you shall all perish. The miseries of Scotland, Ireland, by the Sword, and of the Netherlands by waters, is not that men should rejoice, but sympathise with them, and repent; if others suffer, and we be spared, that is the goodness of God to us, and his goodness therein should lead us to repentance.  
4 The rule of Christ is otherwise, Matth. 5 44. I say unto you, love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you, we must not rejoice at their miseries, but love them, and manifest our love by blessing them, doing them good and praying for them.  
Obs. 4 For the sins of the People, God lays Nations waste, and disposes of them to whom he please: The sins of the Ammonites caused God to cut them off, to destroy them, and their name, and to deliver them for a spoil to the Heathen; and their Country to the men of the East for a possession, Psalm. 107.33, 34 He turneth rivers into a wilderness, and the water-springs into dry ground; a fruitful land into barrenness or saltness, for the wickedness of them that dwell therein. He is the Governor among the Nations, Psalm 22.28. and when they do wickedly, he can break them with his Rod of iron, cut them off with his battle Axe, and give their Countries to whom he pleases. He set Jeremy over the Nations and Kingdoms, to root out, pull down, and destroy, Jer. 1.10. which he did in a Prophetical way, chap. 27. many lands are reckoned up there, and vers. 6. saith God, Now have I given all these lands into the hand of Nabuchadnezzar the King of Babylon; They were wicked, Proud, Idolatrous, oppressive; and insulted against God's people, and the Lord broke them in pieces, and gave them to the men of the East. God that made the earth gives it to whom it seems meet unto him, v. 5.  
Obs. 5 Cities and places which are honourable among men, for their sins, God pours contempt upon, and puts them into base conditions. Rabbath that was a royal City, he makes a stable for Camels, Isa. 13.19, 20, 21. Babylon the glory of kingdoms, the beauty of the Chaldees excellency, shall be as when God overthrew Sodom and Gomorrah, wild beasts of the Desert shall lie there, and their houses shall be full of doleful creatures, Owls shall dwell there, and Satyrs shall dance there: for Satyrs the Chaldee saith, Dragons, Jerome Devils; So spiritual Babylon, Rev. 18.4. It's fallen, it's fallen, and become the habitation of Devils, and hold of every foul spirit, and a cage of every unclean and hateful bird. Rome that was so famous, is, or shall be a base contemptible place, a dungeon for Devils, a prison for foul spirits, a cage for the worst of Birds. Have not the Palaces of Prelates, and their Cathedrals been made stables for horses in our days, and Prisons for malefactors?  Vers. 8 Thus saith the Lord God, because that Moab and Seir do say, behold, the house of Judah is like unto all the Heathen. 9 Therefore Behold, I will open the side of Moab from the Cities, from his Cities, which are on his frontiers, the glory of the Country Beth-jeshemoth, Baalmeon, and Kiriathaim. 10 Unto the men of the East, with the Ammonites, and will give them in possession, that the Ammonites may not be remembered among the Nations. 11 And I will execute judgements upon Moab, and they shall know that I am the Lord. 
In these verses you have our Prophet denouncing judgements against the Moabites. Where comes to be considered, 

1 Their sin, v. 8.  
2 The Judgements themselves. v. 9, 10.  
3 The End of those judgements, v. 11.    8 Because that Moab. 
The Moabites were brethren to the Ammonites, descending from Lot and his eldest Daughter, Gen. 19.37. as the Ammonites did from him and his youngest; they abode not in the ways and worship of the true God long; but fell to idolatry, Judg. 10.8. were bitter enemies unto the Jews. Balack that hired Balaam to curse them, was King of these Moabites, Numb. 22.4. they were men of might, Exod. 15.15. and had the Jews under eighteen years in the days of Eglon another of their Kings, Judg. 3.14. whom Ehud slew, and after him ten thousand of the Moabites, all men of valour, v. 21, 22, 29. they infested the Jews much, and oft were there wars between them and the Jews, 1 Sam. 14.47. 2 Sam. 8.2. 2 King. 3.7. 2 Chron. 20.10, 11. In their land Moses died, and was buried, Deut. 34.5, 6. from them descended virtuous Ruth, ch. 1.4. of whom also Christ came, Mat. 1.5.  And Seir. 
Seir was a part of Edom, Gen. 32.3. the land of Seir, the Country of Edom, or field of Edom, it was a mountainous part of Edom, Gen. 14.6. it's called Mount Seir, and that from Seir the Horite Prince of the country as Bonfrerius observes from Gen. 36.20. The Horites, or Horims were driven out by Esau, Deu. 2.22. So that he, and his posterity possessed it, having that name before. Esau was Seir, an hairy rough man, and that place was mountainous and rough where he sat down.  The house of Judah is like unto all the Heathen. 
The Jews, said they, have stood upon't that their God was the only true God, better and mightier than all the Gods of the Nations; that they were a people so dear to him that he would defend them and their City, having his Temple, his Worship, his Prophets, Isa. 4.5. chap. 31.5. but we see their Prophets are Liars, they are deluded with vain considences, and their God hath forsaken them; he hath not dealt better by them, than our Gods have done by us; he hath exposed, yea, delivered them into the hands of their bloody and barbarous enemies. So that Judah is like unto all the Heathen, who have not met with worse usage from the Babylonians, than the Jews themselves have. Thus Moab blasphemed, and magnified himself against the Lord, deriding Israel, and skipping for joy, Jer. 48.26, 27.  9 I will open the side of Moab from the Cities, etc. 
The word for side, is Chetheph, which signifies a shoulder, and metaphorically the side or strength of any thing. Here by side is meant, the strong Cities of Moab, the Frontier towns, which were as the shoulders and sides to the Country. These God would open, he would break their ribs and shoulders, and make way into the heart and bowels of their Country, Jer. 48.25. The horn of Moab is cut off, and his Arm is broken, Moabs' horns and arms were his Frontier Towns, Castles, and Forts, he had to keep out the enemy, but the Lord would break these by the Chaldaean, and let him into their Land.  The Glory of the Country. 
The Hebrew for Glory, is Tzebi from Tzabah, tumescere, inflare, To swell, to be lifted up, because those things, which are our glory, and ornament, usually do puff us up, and make us to swell. The Cities here mentioned were the glory of the Moabites.  Bethjeshimoth. 
This City was near Jordan, in the plain of Moab, between which and Abelshittim, the Israelites pitched their last tents before they entered into Canaan, Numb. 33.49. it was part of Reubens inheritance at first, Josh. 13.20. and signifies domum solitudinis, The house of solitariness.  Baalmeon. 
This was another City belonging unto them, it's mentioned, Numb. 32.38. 1 Chron. 5.8. The Septuagint renders it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, upon the Fountain. Eusebius saith, it was a great village, Juxta montem calidarum aquarum, nigh a mountain of hot waters. Bonfrerius interprets it, Habitaculum Baalis.  Kiriathaim. 
It was in the Tribe of Reuben, Josh 13.19. formerly possessed with Giants, Gen. 14.5. rebuilt or beautified by the Children of Reuben, Numb. 32.37. and after the ten Tribes were carried away, who had driven out the Amorites, the Moabites repossessed it, 
Vide Bonfrerium.  being formerly expelled thence by the Amorites. The word signifies Occursus, meetings, or two Cities, because two Cities met together in it.  10 Unto the men of the East, with the Ammonites, etc. 
God would make way through Moabs' chief Cities for the Babylonians, who were men of the East, that they should come in, and take their Country in possession. The Hebrew for with the Ammonites, is, against the Sons of Ammon. God would so deal with the Moabites as he had done with the Ammonites, The Men of the East, should come and take possession of both their Countries.  That the Ammonites may not be remembered among the Nations. 
God would so spoil and waste the Nations of the Moabites, and Ammonites, that not only themselves should perish, but the memory of them.  11 And I will execute judgement upon Moab. 
They think I am a God like the gods of the Nations, but they shall find my hand so heavy upon them, be so broken, and ruined, that they shall know I am far different from all the gods of the Heathen.  
Obs. 1 Nations are like one another in sin and wickedness: the Ammonites insulted over, and scoffed at the Jews in the day of their affliction, and so did Moab, and Seir. The house of Judah is like unto all the Heathen; Moab reproacheth, and Ammon reviles them, Zeph. 2.8. Jerusalem was great among the Nations, and Princess among the Provinces, Lament. 1.1. but they all were glad of her ruin, and laughed at her suffering, Lam. 2.15, 16.  
Obs. 2 The World and men of it, judge untowardly of the Lord, and his people. What said Moab and Seir, Behold the house of Judah is like unto all the Heathen, their God is as our gods, and his people is as we are, they have no more privilege than others. Heathens have heathenish thoughts of God himself, and those are his, Isa. 36.18. Beware lest Hezekiah persuade you, saying, The Lord will deliver us. Hath any of the Gods of the Nations delivered his land out of the hand of the King of Assyrea? where are the gods of Hamath and Arphad? where are the Gods of Sepharvaim: and have they delivered Samaria out of mine hand? Who are they amongst all the gods of these lands, that have delivered their land out of my hand? that the Lord should deliver Jerusalem out of my hand? Here you see what the thoughts of Rabshakeh, Senacherib and his Army were, concerning the God of Israel, that he was nothing differing from the gods of the Nations, that he was no more able to deliver Jerusalem out of their hands, than the Idol gods were to deliver the Nations out of them, that the Jews should presently become like other people; you have it more fully, in 2 Chron. 32.14. Who was there among all the gods of those nations, that my fathers utterly destroyed, that could deliver his people out of my hand, that your God should be able to deliver out of mine hand? No god of any Nation, against whom my fathers and myself did ever draw the Sword, was able to withstand them or me, and so to protect the people; and what do you Jews think, your God greater, and wiser, better, more able to do for you? you deceive yourselves, I am come against you, and you must fall into my hands, and become like the Nations.  
Obs. 3 Heathens reproaching God and his people, makes may for sad judgements upon them, ushers in certain destruction: because Moab and Seir said, The house of Judah is like unto all the Heathen, which was a reproaching of God and his People; Therefore behold, I will open the side of Moab, I'll break his ribs, his strong holds, and let in a potent enemy to destroy him and his. When men blaspheme the name of God, and are inhuman towards his people, albeit they be Heathens, God is so offended at it, that he will severely deal with them, Zeph. 2.8, 9 I have heard the reproach of Moab, and the revile of the children of Ammon, etc. Therefore as I live saith the Lord of Hosts, the God of Israel, Surely Moab shall be as Sodom, and the children of Ammon as Gomorrha, even the breeding of nettles, and salt-pits, and a perpetual desolation— This shall they have for their pride; because they have reproached and magnified themselves against the people of the Lord of Hosts; Moab and Ammon were near unto Sodom, and Gomorrha, they could not be ignorant of God's deal with them; and because in their pride they reproached God and his People, they should be made like unto them; their judgement should have something extraordinary in it, Gods curse should be upon them, they should breed nettles, and salt-pits, that is, be fruitless and useless, yea, and that for ever. When Nahash the Ammonite would not make a Covenant with the men of Jabesh Gilead, unless he might thrust out their right eyes, and lay it for a reproach upon all Israel, see what the issue was, for intending to reproach God's people and himself in them, 1 Sam. 11. God stirred up the spirits of Saul and the people, so that they fight with the Ammonites, slew them, and scattered them, so that two of them were not left together, vers. 11. it's ill to have a reproaching desire towards God's people, and far worse to do it. If God do not bring some open judgement upon such, he will secretly consume them, Isa. 51.7, 8. Fear ye not the reproach of men, neither be afraid of their revile, for the moth shall eat them up like a garment, and the worm shall eat them like wool: Moths and Worms are close hidden things, and do secretly eat into garments and wool, whereby they are altogether marred; So God hath secret and invisible moths and worms, plagues and judgements to devour those that reproach his people, him, and his ways. If God be severe against Heathens doing it, will he spare Christians doing such evil?  
Obs. 4 When God is wroth with a Nation, strong holds and Garrisons will not secure and protect them. Moab had frontier Towns, and those man'd with men of might, but they kept not out the judgements of God, he opened the side of Moab, he broke in upon them, notwithstanding their Forts, Castles, Garrisons, and their great strength, Moab is notable for strong Forts, and strong men, Jer. 48.17, 18, 25, 41. but how strong soever their Cities, their fortifications, their men were, they could not preserve Moab, Isa. 25.10. Moab shall be trodden down under him, even as straw is trodden down for the dunghill, all Moabs' strength was no more unto the Lord than straw, straw is a weak thing, yea, among the weakest of things, the foot of a Child can tread that down. Look then how easily the foot of a child or man treads down Straw, so easily would the foot of God tread down all the strength of Moab: So for Nineveh, the Lord shook down her strong holds, as easily as ripe figs are shaken off the figtree, Nahum. 3.12. as there is no counsel against the Lord, Prov. 21.30. so there is no force or fort can stand out against him; if he give out the command, strong-holds are destroyed, Isa. 23.11. if he be angry, they are thrown down, Lamen. 2.2. it's lawful to have strong-holds, but sinful and vain to trust in them, that makes what was once profitable, to become prejudicial.  
Obs. 5 Cities, Forts, and strong-holds, do adorn and beautify the places where they are: Moabs' Cities, and frontier Towns, were the glory of the Country: Adullam a City belonging to Judah, Josh. 15.35. near which was the Cave, David hide himself in, when he fled from Saul, 1 Sam. 22.1: is called the glory of Israel, Micah 1.15. Piscator interprets it of Jerusalem, and makes that the glory of Israel, he shall come to Adullam, even to the glory of Israel: be the words meant of Adullam or Jerusalem, they were the glory of Israel. Babylon, Isa. 14.4. is styled the golden City, what an ornament was that unto the Province or place where it was? So Tyrus Isa. 23.8. is named, The crowning City, it was as great an honour to the Country where it was, as a Crown to a King's head. In Canaan were great and goodly Cities, Deut. 6.10. In Midian were Cities and goodly Castles, Numb. 31.10. and these were the Ornaments and glory of those places.  
Obs. 6 Strong-holds, Cities, Nations, are the Lords, and he gives them to whom he will; As he gave the Ammonites, so the Moabites Country unto the men of the East, and that for a possession, Ezek. 29.19. Behold, I will give the land of Egypt unto Nabuchadnezzar King of Babylon. What had the Lord to do with Egypt? was it not Pharaohs? had he any right to dispose of it to another King? yes, he had more right to it than Pharaoh himself, Jerem. 10.7. he is the King of Nations, and may take from one and give to another, at his pleasure. He took the Kingdom out of Rhehoboams, hands, and gave it unto Jeroboam even ten Tribes, 1 King. 11.35. he took the Land of Canaan from others, and gave it unto Abraham, and his seed, Gen. 13.12, 14, 15. afterward he took it from them, and gave it with the great City thereof, into the hands of the Babylonians, Jer. 32.3. and with it every strong hold, Hab. 1.10. and after seventy years gave it again unto the Jews.  Vers. 12. Thus saith the Lord God, because that Edom hath dealt against the house of Judah, by taking vengeance, and hath greatly offended; and revenged himself upon them. 13 Therefore thus saith the Lord God, I will also stretch out mine hand upon Edom, and will cut off man and beast from it, and will make it desolate from Teman, and they of Dedan shall fall by the sword. 14 And I will lay my vengeance upon Edom, by the hand of my people Israel, and they shall do in Sodom according to mine anger, and according to my fury, and they shall know my vengeance, saith the Lord God. 
These verses contain a Prophecy against the Edomites, who are the third sort of enemies to the Jews, mentioned in this Chapter. Here likewise as before, you have, 

1 Their sin, v. 12.  
2 Their Judgements, v. 13.  
3 The Efficient and instrumental causes, v. 14.  
4 The End of those judgements, ibid.    12 Because that Edom hath dealt against the house of Judah. 
By Edom, are meant the Edomites or Idumaeans, who descended from Esau, who Gen. 36.8, 9 is called Edom, and the Father of the Edomites, which name he had either from his red skin and hair, Gen. 25.25. or rather from his selling his birthright for red-pottage, vers. 30. make me to eat, min-haadom, haadom hazzeh of that r●d, that red: he was cruel and profane, not unlike unto him were his posterity, the Edomites, who ever bore ill will to the house of Jacob; When the Jews came out of Egypt, Moses sent to the King of Edom to let them have passage through their Country, but he refused, and came out in hostile manner against them, though they were his brethren, Numb. 20.14, 18, 20. It was Doeg an Edomite that fell upon the Priests, and slew them, 1 Sam. 22.19. That the Edomites unkindness might not lie upon the spirits of the Jews, and beget ill blood in them, the Lord made a Law, that they should not abhor an Edomite, because they were their brethren, Deut. 23.7. he took care that there might be brotherly love between them, but there was very little.  Edom hath dealt against the house of Judah by taking vengeance. 
What cause the Edomites had to deal revengefully with the Jews, we must inquire. They being borderers upon the Jews, Josh. 15.1. and full of enmity against them, did many times vex and prejudice them; whereupon when Saul was King, he fought against them, as being their common enemies with others, 1 Sam. 14.47. and David slew all their Males, lying upon them six months with his Army, 1 Kin. 11.15, 16. and made them tributary, putting garrisons in all parts of their Country, 2 Sam. 8.14. After this, in Jehorams days they revolted, and made themselves a King, and hereupon were smitten by Jehoram and his forces, 2 King. 8.20, 21. Amaziah also in his days slew ten thousand of them, 2 King. 14.7, and other ten thousand did the children of Judah carry away Captive, and threw them off the top of a rock, and broke them in pieces, 2 Chron. 25.11, 12. these things together with that ancient grudge they had against them, for jacob's getting the blessing and birthright from Esau, their Father, made them splenetive, and to seek revenge; and therefore when they had any opportunity, they used violence, and shed innocent blood, Joel 3.19. and when the Babylonians came against the Jews, carried them away Captive, the Edomites rejoiced at it, encouraged them against the Jews, and said of Jerusalem. Raze it, raze it, even to the foundation thereof, Psalm 137.7. they were as the Babylonians, Obad. ver. 11. Tho● waste as one of them, look what spirit was in a Babylonian the same was in an Edomite; did they speak proudly? so did the Edomites, ver. 12. did they enter the gates of Jerusalem, and lay hands on the prey? so did the Edomites, ver. 13. did they cut off many? so did the Edomites, they cut off those that did escape, and delivered up those remained in the day of distress, ver. 14. Thus they dealt against the house of Judah, by taking vengeance. The Hebrew for taking vengeance, is in revenging a revenge; Edom was greedy of revenge, and set upon it, so much the doubling of the word imports.  And hath greatly offended and revenged himself upon them. 

Turpiter se dare ita ut propter culpam ceu poenam nondum expiatam affletur ceu exibiletur ab hominibus. Avenar. Vide Kirker in verbo. Asham.  In the Hebrew its vaijeshmu ashom, deliquerunt, delinquendo, they offended in offending: that is, they greatly offended; Asham signifies to do wickedly, shamefully, and also to make desolate, Ezek. 6.6. because abominable sins do bring desolation. Junius renders the words thus, and do make themselves guilty, indesinenter, for ever; they so offended, as that there was no pardon, no mercy for them. Piscator, Reatum magnum contraxerunt, They contracted great guilt. Their revenging themselves upon the Jews made them exceeding guilty.  
1 The Jews were their brethren. Obadiah 10. Amos 1.11.  
2 They were their neighbours, Idumaea and Judaea bordered upon one another, Mark. 3.8.  
3 They were Confederates with the Jews, Jer. 27.3. An Edomitish Ambassador was at Jerusalem, who together with the Ambassadors of the other Kings there mentioned, were strengthening themselves with Zedekiah against Nabuchadnezzar, Obad. 7.  
They therefore to revenge themselves for former wrongs done them, upon the Jews, and that in the day of their calamity this made their sin exceeding sinful.  13 I will also stretch out my hand upon Edom. 
In the 7. vers. the Lord had said, that he would stretch out his hand upon Ammon, that is, he would severely punish it; so now also, he would stretch it out upon Edom, and make it exemplary by his judgements, he would stretch out his hand, not to help, but to destroy Edom.  I will cut off man and beast from it. 
It was a populous Country, and abounded much in Cattle, but God would cut them all off, Isa. 34.6. he would make a great slaughter in the land of Idumaea, his sword should eat the fat, and drink the blood of Lambs, Goats, and Rams.  And will make it desolate from Teman. 
Teman was a principal city in Idumaea, Jer. 49.7. Concerning Edom, thus saith the Lord of hosts; is wisdom no more in Teman● is Counsel perished from the prudent? is their wisdom vanished? Jerome makes it to be in Edom, and intimates to us that the people of Teman were wise, learned, and understanding: the inhabitants hereof were called Temanites, 1 Chron. 1 45. and so all that dwelled thereabouts; in Job you read of Eliphaz the Temanite, Job 15.1.42.7, 9 he was of this City, so called from Teman, the Son of Eliphaz, which Eliphaz was the eldest Son of Esau, Gen. 36.15. Jerome tells us, that the Hebrews call all the South Region Theman, and therefore both he and the Septuagint sometimes do render it the South. 
Vid. Bonfrerium in onomasticis.  From this City even to Dedan, should all be laid desolate.  They of Dedan shall fall by the sword. 
Dedan was another City of note in the opposite part of the Country to Teman, or a part of Idumaea, 
Indicu propheta Theman fuisse in uno Idumaeorum fi●e Dedan autem in alio. Maldonat.  so called from Dedan that descended from Cush, Gen. 10.6, 7. or that Dedan was from joshtan, Deut. 25. it was a rich and merchandising place or City, Ezek. 27.15. the men and merchants of it, God threatened to cut off by the sword.  14 And I will lay my vengeance upon Edom. 
The word for vengeance is, Nikmath; In the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which in 2 Thess. 1.8. is rendered vengeance, which is a wrathful retribution of evil, 
Vindicta divina est poena qua u●ciscitur deus peccata improborum ut eos destruat Polan. in Syntagm.  as Leigh saith in his Crit. Sacr. or a punishing of sinners unto destruction; its peculiar to the Lord, Deuteronomy 32.35. Romans 12.19. The meaning here is, that God would punish Edom, so as Edom should be destroyed.  By the hand of my people Israel. 
The word Hand, is taken by some Interpreters for the Babylonians, by whose hand and power, the Jews were smitten, and broken, them God would stir up to be avenged on the Edomites, for their unbrotherly deal with the Jews. It's true, they were shortly after subdued by the Babylonians, for God had promised to give Edom and other Nations unto Nabuchadnezzar, Jerem. 27.3, 6. But notwithstanding this were so, that which I find in the prophecy of Obadiah, v. 18. The house of Jacob shall be a fire, and the house of Joseph a flame, and the house of Esau for stubble, and they shall kindle in them, and devour them, and there shall not be any remaining of the house of Esau: This Prophecy inforceeth me to understand by hand here, the hand of the Jews, and not of the Babylonians. God would bring back the Jews again from their Captivity, and by them plague the Edomites, waste and consume them by their hands, as stubble by a fire; which was done in the time of the Macchabees, 2 Maccha. 10.15, 16, 17, 18, 19, 20, 21, 22, 23. there you shall find that Judas Macchabaeus flew of the Edomites forty thousand. 
Vide joseph. l. 13. antiq. c. 17  It was prophesied long before, that Edom and Seir should be possessed by the Jews, Numb. 24.18.  They shall do in Edom according to mine anger; and according to my fury. 
Mine Anger and my fury is great against the Edomites, and whatever thoughts Edomites or Jews have in them, judgements shall be executed upon the one by the other, according to mine anger, not their anger; according to my fury, not their fury.  And they shall know my vengeance. 
They shall have experience thereof, they shall feel the weight of my vengeance, and acknowledge it to be very heavy. The Septuagint is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Jews had it laid upon them before, and the weight of it broke them in pieces, at which they sported themselves, now by their hand, it should be laid upon the Edomites, and they should know and acknowledge that the God of Israel was another kind of God than the Gods of the Nations.  
Obs. 1 That bearing grudges in the mind, and seeking revenge thereupon, doth highly displease the Lord, and put under much guilt. Edom had former unkindnesses in mind, and acted revengefully when opportunity served, by this he contracted great guilt, he greatly offended. Men ought to forgive one another, and not bag up malice in their hearts, Levit. 19.18. revenge is flatly against the command, vers. 19 it's against the light of nature, which teaches us to do as we would be done unto, its thrusting God out of his office, and putting ourselves into his place, Heb. 10.30. and these things bring us under dreadful guilt, and make us great offenders. Though revenge be sweet, yet it will be bitterness in the end. Therefore let us learn that needful and unpractised lesson, own nothing to any man, but to love one another, Rom. 13.8. own them no hatred, Levit. 19.18. no grudges, James 5.9. no bitterness, nor evil words, Eph. 4.31. but own love, much love, fervent love, constant love, yea fruitful love, one unto another.  
Obs. 2 Bitter and malicious practices of brethren against brethren, especially in their misery, causes God to bring in severe and consuming judgements; the Edomites dealt bitterly and maliciously against the house of Judah, and therefore the Lord stretched out his hand upon Edom, cut off man and beast from it, and made it like a wilderness from Teman to Dedan. Their unbrotherly, their enemy-like carriage to the Jews in their distress, was their undoing, see Amos 1.11, 12. and take what Obadiah gives you, vers. 10. for thy violence against thy brother Jacob, shame shall cover thee, and thou shalt be cut off for ever. The Papists in Ireland, those Edomites, how bitter, how cruel and bloody were they against the house of Jacob, all the Protestants; and hath not their own do covered them with shame, and caused them to be cut off for ever? The Edomites in this Land, and those in Scotland, how unbrotherly did they deal with us in our low estate, how did they insult over us, speak proudly, and lay their hands upon our substance, and these deal of theirs have caused the Lord to bring sharp and consumptive judgements upon them.  
Obs. 3 When sore judgements and destructive punishments, do come upon Nations, its God that doth bring them, whosoever be the executioners of them. In this Chapter God takes it off upon himself, I will lay vengeance upon Edom, and ten times before, I will deliver Ammon, vers. 4. I will make Rabbath a stable for Camels, vers. 5. I will stretch out my hand, I will cut thee off, I will cause thee to perish, I will destroy thee, vers. 7. I will open the side of Moab, vers. 9 I will execute judgement, vers. 11. I will stretch out my hand, I will make it desolate, vers. 13. and thrice more in the Chapter afterwards. Men are backward to eye God, when judgements come, they will not see his hand; the hands of men they see and feel, and thereupon fret, rage, meditate revenge, disquiet themselves, plot mischief, and attempt changes; but did they see God's hand, laying vengeance upon them, they would see also how justly he had done it, even for their sins, and so humble themselves, be quiet, submit, and accept the punishment of their iniquities. God hath laid his vengeance upon Nations near us, and farther off, they do not, they will not see the Lord, or his hand, but they shall see, and be ashamed for their envy at his people; whatever vengeance is upon any Nation, it's the Lords vengeance, not man's.  
Obs. 4 It's God's method to plague and punish the wronger's by the wronged. The Edomites dealt wretchedly, cruelly, against the house of Judah, they were the wronger's, the oppressors, and what saith God? I will lay my vengeance upon Edom, by the hand of my people Israel: They were the wronged. The Edomites thought the Jews should never be able to get up again, or trouble them, but God had his time to make them instruments to plague and punish those had entreated them so ill, Obad. 21. The Lord caused Saviour's to come up upon Mount Zion, to judge the Mount of Esau after the Babylonish Captivity, the house of Jacob grew strong, became terrible as fire, and burned the Edomites as stubble and straw. Those they had despised and insulted over, at last they suffered by.  
Obs. 5 When God imploies men to be instruments of executing his judgements, they are carried forth so far as he pleaseth. They shall do in Edom, according to mine anger, and according to my fury: God had conceived great anger against them, had much fury to let out, therefore they should destroy man and beast, make it desolate from one end or side of the country to the other.  
Obs. 6 The vengeance of God is an awakening and distinguishing thing: they shall know my vengeance: that I am a God of infinite power, most holy and just, differing from all the Gods of the Nations.  Vers. 15 Thus saith the Lord God, because the Philistines have dealt by revenge, and have taken vengeance with a despightful heart, to destroy it for the old hatred. 16 Therefore thus saith the Lord God, behold, I will stretch out mine hand upon the Philistines, and I will cut off the Cherethims, and destroy the remnant of the Sea coast. 17 And I will execute great vengeance upon them with furious rebukes, and they shall know that I am the Lord, when I shall lay my vengeance upon them. 
These verses are a Prophecy against the Philistines, where you may take notice of, 

1 Their sin, they were revengeful, v. 15.  
2 Their punishment, cutting off, destruction, v. 16.  
3 The manner of Gods punishing them, v. 17. with furious rebukes.  
4 The End of his punishments, v. 17. they shall know that I am the Lord.    15 The Philistines. 
They came out of the loins of Casluhim, Mizraim, and Ham, Gen. 10.6, 13, 14. Their Country was Palestina, which was West of Judaea, and bordering upon the Sea, it had five great Cities in it, Ashdod, Gaza, Askelon, Gath, and Ekron, 1 Sam. 6.17. each of which had its Lord, Josh. 13.3. The Sept. calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, alienigenae, men of another stock, race, nothing allied to the Jews. They owned not the God of Israel, but had other gods, Judg. 6.10. Dagon was a chief God of theirs, Jud. 16.23. they had an house of gods, 1 Chro. 10.10. poor and petty gods, that were confined to, and comprehended in an house. These Philistims were men of war, they had the Jews under their power eighteen years together, Judg. 10.7, 8. yea, forty years together, Judg. 13.1. in samuel's days, they slew thirty thousand footmen at once, and took the Ark of God, 1 Sam. 4.10, 11. they slew Saul and his three Sons in another Battle, whereupon they came to possess many Cities of the Israelites, 1 Sam. 31. They were the greatest enemies the Jews had, and more frequent wars were between them and the Jews, than any other.  Have dealt by revenge. 
The Hebrew is, Pro facere in ultione, for that thou hast had to do in revenge, which is an act of an ulcerous mind, repaying evil for evil. The word Nakam revenge, hath affinity with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or kam, insurgere, for ultor in laesorem insurgit. The revenger riseth up against him, hath wronged him, be the injury real, or in imagination, and satisfyeth himself for the same. The Philistims as they had oft conquered and kept under the Jews, so they had oft been conquered and held under by the Jews. Samson in his days, plagued and slew many of them, Judg. 14, 15, & 16. chapters. So in samuel's and Jonathans' times, they suffered much, 1 Sam. 7.13. and chap. 14. but David, 2 Sam. 5. & 8. & 21. Chapters, was the great Champion that subdued them. Hezekiah also smote them, 2 King. 18.8. and Vzziah broke down the walls of their strong Cities, and built Cities among the Philistines, 2 Chron. 26.6. These acts of the Jews lodged in their hearts, rankled, begat malicious thoughts in them, and made them from Generation to Generation to meditate revenge; and having an opportunity, upon the Babylonians coming to besiege Jerusalem, they fell in with them, furnished them with men, ammunition, and what they could to destroy the Jews.  And have taken vengeance with a despiteful Heart. 
The words in the Original run thus, And have revenged a revenge with contempt in the mind: They contemned and despised them in their hearts, minds, and were glad they had an opportunity to be revenged on them. The Heb. word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered by Avenarius, divexatio, flagellatio. Piscator reads the words, Exereverunt ultionem ex animo depopulatione, they did from their heart take vengeance on Jerusalem, by depopulating it: They were very spiteful against them and used them summo & ignominioso contemptu, with the greatest scorn and spightfulness they could, Matth. 5.44. Pray for them that despitefully use you, the word for despightful use, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mar, bellum, because where there are despightful actions, there is hostilis & veluti bellicus insultus, an hostile and warlike insulting over others, and seeking their harm, yea, oft their ruin.  To destroy it for the old hatred. 
Montanus turns the Hebrew thus, Ad corruptionem inimicitia seculi, to destroy through the enmity of the age, its like they had great enmity against the Jews at that time; but in the margin he hath it, Inimicitiis perpetuis, the Philistines had perpetual enmity against them, and upon all occasions manifested it. OEcomlap. Ad destruendum inimicitias eternas, To destroy the eternal hatreds which were between them: The Philistims now made account so to destroy the Jews, as that they should never be troubled or harmed by them more. The French translation falls in with this sense, whence it is, Pour destruction d'inimitiez immortelles, for the destruction of the immortal enemies. Our Translation is good, which saith, The old hatred, they hated the Jews from the beginning, Gen, 26.18. the Philistims stopped the Wells, Abraham had digged, and contended with Isaac when his Servants digged new ones; so that he named one Esek, the other Situah, that is, Contention and hatred, ver. 20, 21, and after the Jews obtaining many victories over them, their hatred increased, and especially for David's slaying their G●liah, 1 Sam. 17. burning their images, 2 Sam. 5.21. and killing their four Giants, 2 Sam. 21. and making them tributaries. They knew that the Jews and Jerusalem had plagued them many years, and now out of that old hatred they bore to it and them, they would destroy both.  16 I will stretch out my hand upon the Philistines. 
Of stretching out the hand, the 7. & 13. vers. gave occasion to speak, God had forborn them notwithstanding all their enmity and evil do against the Jews, but now he would appear and punish them, his hand should bring destruction upon them.  I will cut off the Cherethims. 
They were a people dwelling near the Sea coast in Palestina, warlike and fierce, they had been subdued by David, and served him, 2 Sam. 8.18. chap. 15.18. chap. 20.7. It's conceived they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Davidis, David's guard. Some derive their name from Carath, excindere, because they were men of might, able to cut off and destroy. Symmachus and Theodotion, render the word, Cherethims, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, destroyers; what ever they were, God here threatens their ruin, and so in Zephan. 2.5. Woe unto the inhabitants of the sea coast, the nation of the Cherethites.  And destroy the remnant of the Sea coast. 
Those that dwelled upon the Coast of the Mediterranean Sea, in the Hebrew it is, The remnant of the Haven of the Sea, that is, the Philistines whose bounds were the Sea.  17 And I will execute great vengeance upon them. 
In the 11. vers. the Lord said he would execute judgements upon Moab, in the 14. vers. he would lay vengeance upon Edom, and here he will execute great vengeance upon the Philistines, and Cherethims. The Hebrew is, Nekamoth gedoloth, great vengeances, they are such as do destroy, and are without mercy.  With furious rebukes. 
In the Hebrew its with rebukes of fury. God would lay aside all mercy and pity, he would not only be angry, but wrathful, hot, fiery. Chemah which is fury, a calore dicitur, for both jacham & chamam, from one of which it comes, signify to grow hot; and fury is nothing else, but fervour irae, the heat and height of Anger, and in such a mood would God rebuke them, they should not have verbal rebukes, but real rebukes.  
Obs. 1 Enmity once bred between Nations, dyeth not away, but groweth up, and vents itself upon all occasions: The Philistines took the actions done by the Jews against them so ill, that they hated them, grew in their hatred, and shown their hatefulness of them, when ever they had opportunity. In the 15. vers. there be several gradations; 1 They hated the Jews. 2 Their hatred continued, they would not lay it down, but let it proceed from generation to generation, it was old hatred, such as had been in their Fathers, grandfathers, great grandfathers, and their predecessors many hundred years. 3 It was not a secret hatred, but such as put them upon revenge, and broke out in action. 4 Such as was not content with a few revengeful actions, but carried them on to trade in such actions; they dealt by revenge, it was their constant practice. 5 Their Heart was in the same, they were given to it, set upon it. 6 Their hatred was joined with despite, they did insult and domineer over the Jews in their affliction. And 7 Their end was the destroying and rooting out of the Jewish nation; they took vengeance with a despightful heart, to destroy it for the old hatred. They neighbouring upon the Jews did oft infest them, in Ahaz days; they invaded the South of Judah, took Beth-shemesh, and Ajalon, and Gederoth, and Shocho with the villages thereof, and Timnah with the villages thereof, Gimzo also, and the villages thereof, and dwelled there, 2 Chron. 28.18. their hatred to the Jews was implacable and immortal; when enmity began once between Judah and Israel, it lasted from age to age. There was war between Jeroboam and Rhehoboam all their days, 1 King. 14.30. so for Asa and Baasha, there was nothing between them, but acts of hatred and hostility, 1 King. 15.32.  
Obs. 2 Those that hate, oppose, and evil entreat the people of God, he will be revenged on, and that severely. The Philistines dealt despitefully and revengefully with the Jews, and therefore the Lord would cut them off, execute great vengeance upon them, and that with furious rebukes. God's people are dear unto him, he that touches them, touches the apple of God's eye, Zech. 2.8. because the Ammonites, Moabites, Edomites, dealt injuriously with the Jews, therefore God laid his vengeance upon them, cut them off, and rooted them out. The Egyptians tyrannised over them in their minority, and God drowned them in the bottom of the Red Sea for it. Sooner or later God met with, and plagued all the Nations round about the Jews, who dealt unkindly and despitefully with them. The Babylonians were called of God to punish the Jews for their wickedness, but because they carried it bloodily and insultingly against the people of God, jer. 50.11. therefore the Lord destroyed Babylon, and took vengeance on her, v. 15. even vengeance of his temple, v. 28. God is now at this time revenging the wrongs of his people, done by Antichrist, and the Antichristian party.   

CHAP. XXVI.  Vers. 1 And it came to pass in the eleventh year, in the first day of the month, that the word of the Lord came unto me, saying, 2 Son of man, because that Tyrus hath said against Jerusalem, Aha, she is broken that was the gates of the people, she is turned unto me, I shall be replenished, now she is laid waste. 3 Therefore thus saith the Lord God, behold, I am against thee, O Tyrus, and will cause many Nations to come up against thee, as the Sea causeth his waves to come up. 4 And they shall destroy the walls of Tyrus, and break down her Towers, I will also scrape her dust from her, and make her like the top of a rock. 5 It shall be a place for the spreading of nets in the midst of the Sea: for I have spoken it saith the Lord God, and it shall become a spoil to the Nations. 6 And her daughters which are in the field, shall be slain by the sword, and they shall know that I am the Lord. 
EZekiel having Prophesied against the Ammonites, Moabites, Edomites, and Philistines in the former chapter; here he proceeds in prophesying against the Tyrians, foretelling their destruction. In the Chapter we have,  
1 The Time when this prophecy was, v. 1.  
2 The sin of the Tyrians, which caused God here to threaten their destruction, v. 2.  
3 Their destruction, and by whom, with the events thereof in the rest of the Chapter.  
4 The End of God's dealing thus with them, v. 6.  1 In the eleventh year, the first day of the Month. 
It's evident what year Ezekiel had this prophecy given in, viz. In the eleventh year of Zedekiahs' reign, and Jehoiachins captivity, both which run upon the same account, but for the Month it's controverted. Some make it to be the fourth month of the said year, nine days before the City was broken up, Jer. 52.5, 6, 7. which is not mentioned hence by the Prophet, because it was such a black and sad month unto the Jews: but if this were a sufficient reason, why did Jeremy mention it? and why is it expressed, 2 King. 25.3. Others make it to be the fifth month, which was the first month after Jerusalem was taken. Between the ninth day of the fourth month, and the first day of the fifth Month, there being twenty days, the tidings of Jerusalem's ruin came to the Tyrians, who thereupon insulted and said, she is broken, vers. 2. which was a great affliction to the superviving Jews oppressed with miseries, and going into captivity, and would be no less to those were formerly in Babylon, when they should hear of it.  
Note hence, That there are remarkable times, when God gives in a word to his servants. When Jerusalem was taken, broken up, and burnt; when Heathens insulted over the poor Jews, than the word of the Lord came to the Prophet, than he must prophecy against their enemies, which was some matter of comfort unto them, in their great and extreme sufferings.  2 Because that Tyrus hath said against Jerusalem. 
The first mention of Tyre in holy writ, is Josh. 19.29. where it's placed within the lot of Asher, and not in the Tribe of Nepthali; as Jerome and Eusebius affirms. And though it were given to Asher, yet that Tribe never had possession of it. In Hebrew its called Tzur or Tzor (which signifies a straight, a rock) because it was built upon a rock. The Greeks, who could not well pronounce Tzade, turned that into Tau, whence it was called Tur, and so Tyrus. This City was very ancient; Isaiah tells you the antiquity of it: It was of ancient days, ch. 23.7. Dionysius, Alexandrinus, called it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Ancient City. And Pliny calls it, 
Mus. in Iosh. 19  The Mother of most ancient Cities. It was built above four hundred years before the Temple, and more, though Josephus saith, 
Lib. 8. Ant. c. 2.  it was but two hundred and forty years; it was no part of the land of Canaan, but a strong City, in an Island seven hundred paces distant from the Continent. Junius saith, about one hundred. Hyram who loved David, and furnished Solomon with Cedars for building the Temple was King thereof, 1 King 5. it was a famous Mart Town, first taken by Nabuchadnezzar, and after by Alexander, 
Usher Annale●. Bonfrerius.  who made it of an Island, peninsula. Tyrus here is put for the Tyrians.  Aha, she is broken that was the gates of the people. 
Here was the sin of the Tyrians, they cried, Aha, when Jerusalem was taken, and ruined by the Babylonians, and so insulted over them in their afflicted estate; they said, she is broken that was the gates of the people: Jerusalem was a City that had many gates, Jerem. 17.19. whether twelve or more, it matters not, by these Gates it had on every side, people of all parts entered into it, so that the confluence of people to Jerusalem, partly for worship, and partly for trading, was very great, she was full of people, great among the Nations, and Princess among the Provinces, Lam. 1.1. and therefore because people of all Nations, had free ingress into her, and egress out of her gates, she is called the gates of the people; by gates also is noted strength, power, and so Jerusalem was the Gates of the people: The sense is this, Jerusalem hath had all Nations flocking thither, crowding in at her Gates, but now her strong gates are broken, she is desolate, no foot shall come thither to worship or trade any more.  She is turned unto me. 
Now Tyrus shall be Jerusalem, my gates shall be the gates of the people, all that flocked thither will come unto me, I shall now have the great trading and commerce with Nations, which Jerusalem had; Tyrus was a rich City, had great trading, Isa. 23.3. yet rejoiced in the ruin of Jerusalem, because her merchandising and wealth would be increased hereby.  I shall be replenished. 
My gates, my streets, my shops, my houses, my harbours, my places for worship, shall be filled all of them, and that as much as ever Jerusalem's were; now the people, and wealth, of all Nations will come flowing in to me, so that my greatness, riches, and glory, will equalise, if not exceed Jerusalem's.  Now she is laid waste. 
The Hebrew is, Hachorabah from Charaf, to dry up, now all her streams and springs are dried, now she is like the channel of a river without water, or fish, now the pressing in of people at her gates is ceased, now her Merchants fail her, now her wealth, strength, and glory are laid in the dust, now she is dry, desolate, and waste.  3 Behold, I am against thee, O Tyrus. 
This was sad news for Tyrus, to have God declare himself against her, was more than if all Nations had done it. The Hebrew is, I am above thee, thou hast lifted up thyself against Jerusalem, and above other Cities, but I am above and against thee; I that am the great God of heaven and earth, that shake the foundations of the world, that have all Nations at my command, Behold I am above thee, I am coming against thee.  And will cause many Nations to come up against thee. 
Nabuchadnezzar had divers Nations and Provinces under his command. God would order it so, that he should bring an Army made up of those Nations against Tyrus, what cruelty and violence was wanting in one Nation, should be made up in another.  As the Sea causeth his waves to come up. 
The waves come up thick when the wind blows, they rise, they roar, they rage, they break the ships in pieces; so when God should breathe out a word of command to the Nations, they should come like waves of the Sea, raging, threatening, and ruining all. Armies and Forces are likened to the Sea, great waters, and their waves, which roar and destroy, Jerem. 50.42. chap. 51.42. there Cyrus his great Army, is called a Sea roaring, and covering Babylon with her waves.  4 And they shall destroy the walls of Tyrus. 
Cities, and Towns of note, especially upon the Sea-coast, use to be well walled, such was Tyrus, being upon a rock in the Sea, it had strong walls, but they should be destroyed, and the towers thereof broken down.  I will also scrape her dust from her, and make her like the top of a rock. 
God would so destroy Tyrus, that no monument of her shall remain, there shall not be any piece of an house, tower, or wall, not one stone left upon another, I will raze her foundation, and that dust which comes by so doing, I will take away, there shall be nothing visible but the top of a rock, such as that place and rock was before Tyrus was built, such should it be again. God would exceedingly, yea, utterly deface that City. The word for scrape is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sucha, 
Purgare scopis ab radere ilutum a pavimento.  to sweep or pair off dirt from the pavement. Septuagint is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I will fan her dust from her.  It shall be a place for the spreading of Nets in the midst of the Sea. 
It shall serve for no other use, but the Nets of fishermen, when they have done their fishing in the Sea, they shall come thither, and spread their nets there for drying and mending; where now are pleasant Gardens, Orchards, walks, stately Palaces and buildings, where none but Merchants, and men of quality come, even there shall poor fishermen come, and spread their nets.  For I have spoken it saith the Lord God. 
You think this impossible, that a City upon a rock in the Sea, strongly built, strongly walled, and Towered, that hath stood many hundred years, should be brought to nothing, and made as a plain or flat, for fishermen to spread their nets on; but I have spoken it saith the Lord, and I am a God of truth, and able to make good my word.  It shall become a spoil to the nations. 
It hath great store of merchants goods, of ware, and wealth, it's a rich City, and shall be lebaz, for a prey to the nations, they shall come, take and carry away all that is in it.  And her daughters which are in the field, etc. 
Tyrus had many Towns, and Cities upon the land, under her command, and these are here called her Daughters in the field: Solomon gave Hyram in his days, twenty Cities in the land of Galilee, for the Gold, Cedars, and Firr-trees, he furnished him withal, 1 King. 9.11. and it's without dispute that he being King of Tyre, had other Towns and Cities belonging to him, all which are called Daughters. Tyrus being the metropolis and chief City. Great Cities had Towns belonging to them, 1 Chron. 7.28, 29. 2 Chron. 28.18. and these were called Daughters, Jer. 49.2, 3. Lament. 3.51. Ezek. 16.46, 48, 49, 53, 55. If we take Daughters here for the women of Tyre, widows, wives, and Maids, who walked out into the fields, Lavater will join issue with us. understand it of which you will, its certain both were destroyed by the judgements of God.  
Obs. 1 That when God's people are severely dealt with by the Lord for their sins, others do impiously and inhumanely scoff at, and insult over them. When Jerusalem was sacked by the Babylonians, the Tyrians cried, Aha (vox gaudentium & insultantium) she is broken; So the Ammonites, chap. 25.3. they had their Aha against the Sanctuary, and land of Israel, so Ezek. 36.2. the enemy said, Aha, against the Jews. Nature teacheth men to sympathise with those are in misery, not to multiply their miseries by scoffs and mocks; but the Nations shown themselves impious and unnatural in dealing so with the Jews; the like may God's people expect now from the world, if they meet with breaking for their sins, the men of the world will say, Aha, so would we have it. Others mourning is their music; Others tears are their wine.  
Obs. 2 That merchandizing Cities, through their envy and Covetousness, are glad at the ruin of other Cities, expecting to enrich themselves thereby. Tyrus was a City of Merchants, Isa. 23.11. had great trading, was rich, yet she envied jerusalem, saying, she is the gates of the people, she hath the great concourse of all sorts from all Nations, entering into her, and merchandizing with her, but now she is broken, she is turned unto me; all that traded with, and enriched her, will come to me, and I shall be replenished; thus she manifested her Covetousness, and hope of being enriched by the breaking of Jerusalem. When a City flourishes, and hath great trading, other Cities envy them, and if mischief befall them they are glad, gaping then to be made by their miseries. This is the disposition of Merchants, and merchandizing places, they look too much at themselves, and so they may gain, it matters not who are loser's: Let Jerusalem go down, so Tyrus may go up. To rejoice in the ruine● of others is wretched, but to rejoice therein, that we may be enriched, is accursed. Some are glad when their neighbour's houses are on fire, when they break, they think thereby they shall be made, have the greater trading, be replenished, etc. Let tradesmen and Merchants look to it, this was the sin of Tyrus, and did not a little displease the Lord.  
Obs. 3 Rejoicing in, and desire to be enriched by the harms of others, provokes God, so as to bring destruction upon Cities and Citizens. The Tyrians did so, therefore saith God, Behold, I am against thee, O Tyrus, and will cause Nations to come up against thee, and they shall destroy thy walls, thy Towers, thy Daughters, and thou shalt be a spoil unto them. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to insult over others in their miseries, and to make a prey of them through Covetousness, are dangerous sins; God looks we should pity and help men suffering, by our prayers, counsels, estates, not that we should add to their afflictions, and make their furnace hotter, such do, heat God's fury, and cause it to break out unto destruction; upon this account, the Ammonites, Moabites, Edomites, and Philistines, were destroyed. Let us then not sport ourselves at the sufferings of others, nor expect raising from their ruins. Covetousness is the root of all evil; it emptied Tyre of its wealth and Citizens, yea, helped on its utter desolation.  
Obs. 4 The Lord hath the command of Nations, and calls them forth, when and to what service he pleases. I will cause many Nations to come up against thee: He is King of nations, Jerem. 10.7. Governor among the nations, Psal. 22.28. and if he call, they come, Isa. 5.26. he will lift up an ensign to the nations, he will hisse unto them, and behold they shall come with speed; and let the Lord make known his mind by word or sign, by any acts of his providence, and the nations come presently, and are ready to do what he will to assault Cities, even Jerusalem, Rabbath, Tyre, or Babylon itself, Jerem. 50.9. I will raise and cause to come up against Babylon, an assembly of great nations from the North Country, and they shall set themselves in array against her. God hath the Command of great nations, and can cause them to come out of their Countries, and do him service, where he please. Let us then fear this God, who hath such command, and say; Who should not fear thee O thou King of Nations! for to thee doth it appertain.  Vers. 7 For thus saith the Lord God, Behold, I will bring upon Tyrus Nebuchadrezzar King of Babylon; a King of Kings, from the North, with Horses, and with Chariots, and with Horsemen, and companies, and much people. 8 He shall slay with the sword, thy Daughters in the field, and he shall make a fort against thee, and cast a mount against thee, and lift up the buckler against thee. 9 He shall set Engines of War against thy walls, and with his Axes he shall break down thy towers. 10 By reason of the abundance of his Horses, their dust shall cover thee, thy walls shall shake at the noise of the horsemen, and of the wheels, and of the Charets, when he shall enter into thy gates, as men enter into a City, wherein is made a breach. 11 With the hooves of his horses shall he tread down all thy streets, he shall stay thy people by the sword, and thy strong Garrisons shall go down to the ground. 12 And they shall make a spoil of thy riches, and make a prey of thy Merchandise, and they shall break down thy walls, and destroy thy pleasant houses, and they shall lay thy stones, and thy timber, and thy dust in the midst of the water. 13 And I will cause the noise of thy Songs to cease, and the sound of thy harps shall be no more heard. 14 And I will make thee like the top of a rock, they shall be a place to spread nets upon, thou shalt be built no more, for I the Lord have spoken it, saith the Lord God. 
In these verses, 1 is set out what Instrument the Lord will use in this great work of destroying Tyre, and that is Nebuchadrezzar, with his forces, v. 7.  
2 A Narration of his do, from the 7. v. to the 13.  
3 The Events following thereupon, v. 13, 14.  7 I will bring upon Tyrus, Nebuchadrezzar K●ng of Babylon. 
This name Nebuchadrezzar we had not in our Prophet before, most often its written Nabuchadnezzar, yet it's thirty one times in Jeremy, and Ezekiel Nebuchadrezzar. It's a compound name of Nebochad & netzar or retzar, which are proper and simple Chaldee names, serving to distinguish the Chaldee King from the Assyrian, 
Vid. Martin. Lexicon.  Nebo according to their account, is one, Chad twenty four, and netzar seven. Nabuchadnezzar, some make to signify gemitum judicii, pressuras, the bewailing of that judgement, which is a pressure. Nebuchadrezzar, gemitum generationis angustiae, the mourning of the generation of straitening, 
Levater.  he was a man did oppress and straiten the Nations much, and made them to mourn. This man was King of Babylon, and not only so, but King of Kings, that is, either the chiefest of all Kings, or one that had many Kings under him, he was an universal Monarch, Dan. 2.37, 38. and as appears by Jerem. 52.32. left many Kings under the power of Evilmerodach, who succeeded him.  8 He shall make a fort against thee, and cast a mount against thee. 
He shall besiege thee, and use all warlike instruments to batter and break thee. This undertaking of Nabuchadnezzar was very difficult, Tyrus was so situated and fortified, that it was thought impregnable, and had not Nebuchadrezzar been a man tenax propositi, exceeding resolute and obstinate in his designs, he had fainted in this business, for the siege lasted thirteen years, 
Ushers Annals p. 133.  as Junius observes out of Josephus, and he out of Berosus, Philostratus and other Phaenician writers. I●hobalus then reigning there. Hence Ezekiel, ch. 29.18. saith, that Nebuchadrezzar caused his Army to serve a great service against Tyre; for an Army to lie thirteen years before a City on a rock in the Sea, was a great service, which he and his Army endured, and went through.  9 He shall set Engines of war against thy walls. 
The Hebrew is, Mechi ravollo, The blow of his stings or battering Rams shall he give against thy walls; the words properly sound thus, percussio adversi sui, the smiting of her adversary; The walls being over against these Engines (which some call Helepoles, others, tormenta expugnatoria) they were their adversaries, and them they did smite and batter.  10 By reason of the abundance of Horses, the dust shall cover thee. 
The Horses employed in the service were so numerous, that they raised great clouds of Dust, which fell upon their Habitations, Orchards, and Gardens, like Snow, and covered them.  The Walls shall shake at the noise of the Horsemen, etc. 
Such should be the rattling and noise of horses and charets, that the earth, and things founded upon it should shake, or such fear should the inhabitants be stricken withal, that they should apprehend all to be tottering and shaken.  As men enter into a City wherein is made a breach. 
Hebrew, According to the entrance of a City which is broken up: When the walls of a City are broken down, there is great shouting, and men enter with great noise, triumphing and tumult, which makes the earth to ring, and fills all with trembling.  11 Thy strong Garrisons shall go down to the ground. 
The Hebrew for strong Garrisons is, Mazeboth uzzech; The Statues of thy strength. Tyrus being upon a rock in the Sea, its probable had many Arches and pillars to support it. The Septuagint is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the subsistence or underpropping of thy strength, or what ever thou hast gotten to bear thee up. Some by Mazeboth, Statues, lead us to their Tutelar gods, Hercules and Apollo, whose statues saith Pradus, the Tyrians kept bound with chains, Ne fort hostili carmine avocari possent, aut indignati descederent. The Vulgar hath it, statuae tuae nobiles, thy noble statues, that is, those statues were erected for those men had done great and heroical exploits. Their Idol gods, their statues should be thrown down to the earth, and what ever they had considerable in the City. Rabbi David renders the words, Turres fortitudinis tuae, the towers of thy strength, or strong Towers, which suits with our translation, Thy strong Garrisons, even those wherein the Tyrians did much confide, should be levelled with the ground.  12 They shall make a spoil of thy riches, etc. 
They should take and carry away all was profitable and portable, and as for other things, they should break them down, and throw them into the Sea, their walls, houses of desire, the stones, timber, and dust of the City, should be thrown into the waters. Such should be the ruin of this strong and famous City, that the dust of it should not remain.  13 I will cause the noise of thy songs to cease, etc. and the sound of thy Harps, etc. 
The Tyrians being a rich people were jovial and merry, Ezek. 28.13. they had their Tabrets, and Pipes, their Harps, and Songs, they so abounded in mirth and music, that their City was called the joyous City, Isa. 23.7. is this your joyous City? they were given to delights and sensuality. God would cause their mirth to cease, Jerem. 5.10. he would take away the voice of mirth, the voice of gladness, etc. God would turn their mirth, into mourning, their Songs into howl; they should be for a long season in a darksome, and suffering condition.  14 Thou shalt be built no more. 
These words we must not take simply & absolutely, for than they will contradict, Isa. 23.15, 16. where its foretold, that after seventy years, Tyre should be again, and sing. The mind then of the words is this, thou shalt be built no more to be the metropolis of a Kingdom; or thou shalt be built no more with that strength and glory thou wast before; or thou shalt be built no more to enjoy the same name; for that City built afterwards in the same place, was called Palatyrus; or thou shalt be built no more, that is, for a long time: the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes a Jubilee, or long time.  
Obs. 1 Things difficult and impossible in the apprehensions of men, are accomplished by the Lord, Tyrus was a strong City, upon a rock in the Sea, had strong walls, Towers, Garrisons, endured a siege of thirteen years, yet was taken and leveled with the ground, which to men seemed incredible and impossible; Therefore let not Princes, Merchants, Citizens, confide in their strong holds, abundance of wealth, or any humane foundation.  
Obs. 2 The Lord makes places of renown contemptible, and subjects them to Vulgar, and inconsiderable uses, Tyrus was a famous City the Mart of Nations, her Merchants were Princes, her tr●ffiquers the honourable of the earth, Isa. 23.3, 8, and God made her like the top of a rock, a place for fishermen to spread nets upon.  
Obs, 3 Wealthy Cities, are usually given to mirth and sensual delights which God will make to cease. Tyrus was rich, and she had her songs, music, and sinful delights, which God made in time to cease.  Vers. 15 Thus saith the Lord God to Tyrus, shall not the Isles shake at the sound of thy fall, when the wounded cry, when the slaughter is made in the midst of thee? 16 Then all the Princes of the Sea shall come down from their thrones, and lay away their robes, and put off their broidered garments: they shall  themselves with trembling, they shall sit upon the ground, and tremble at every moment, and be astonished at thee. 17 And they shall take up a lamentation for thee, and say to thee, how art thou destroyed, thou that wast inhabited of Sea-fareing men, the renowned City, which was strong in the Sea, she and her Inhabitants, which cause their terror to be on all that haunt it? 18 Now shall the Isles tremble in the day of thy fall, yea, the Isles that are in the Sea, shall be troubled at thy departure. 19 For thus saith the Lord God, when I shall make thee a desolate City, like the Cities that are not inhabited, when I shall bring up the deep upon thee, and great waters shall cover thee. 20 When I shall bring thee down, with them that descend into the pit, with the people of old time, and shall set thee in the low parts of the earth, in places desolate of old, with them that go down to the pit, that thou be not inhabited, and I shall set glory in the land of the living: 21 I will make thee a terror, and thou shalt be no more, though thou be sought for, yet shalt thou never be found again, saith the Lord God. 
In these verses the Prophet proceeds in laying down events and consequences of Tyrus destruction. As, 

1 The shaking and trembling of the Islanders, vers. 15, 16, 18, 21.  
2 Their mourning and Lamentation for Tyrus, v. 17.  
3 Desolatnesse of the place, v. 19  
4 Oblivion, she should be forgotten, v. 20, 21. so destroyed as not to be found.    15 Shall not the Isles shake at the sound of thy fall. 
They look at thee as impregnable, being fortified by art and nature, beyond all other Cities and places, but when they shall hear of thy fall, they shall tremble, fearing that ruin will be their portion, if the enemy shall besiege and assault them; shall not the Isles shake? its an interrogation, which imports they will shake, and shake greatly.  When the wounded cry, when the slaughter is made in the midst of thee. 
When great Cities are taken, oft many are slain, and many are sorely wounded, and when the men in the neighbour Islands should hear of their sufferings, cries, and fall of the City, they should be troubled and stand amazed. The Hebrew for slaughter is double, Behareg hereg, In interficiendo interfectione, in slaughtering with a slaughter. The slaughter was great.  16 Then all the Princes of the Sea shall come down from their Thrones. 
Tyrus was upon the Mediterranean Sea, and that had many Islands. Lavater tells us of eight, viz. Rhodes, Cyprus, Crete, Sicily, Melita, Sardinia, Samos, Chius, and others are mentioned, Act. 27. in some of these were Princes, and they should bewail the fall of Tyrus; or these were the principal Islands of the Sea, and had many principal Mariners which sailed from Port to Port, and were as Princes and Commanders of that Sea, both they, and the Governors of the Islands shall be straitened and affected with the condition of Tyre, there was wont to be great trading between them and Tyrus, which now should cease.  And lay away their robes. 
The Hebrew for their Robes is, Meileehem, pallia sua, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meil, by the Septuagint is rendered sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a coat, Exod. 28.4. sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Exod. 39.22. Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Sam. 13.18. Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Sam. 15.27. Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Job 2.12. Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Job 1.20. Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Isa. 61.10. and here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, however the Septuagint express it by various words, it signifies such a garment, quo superinduebantur honoratiores, as men of quality did wear.  And put off their broidered garments. 

Kirker in verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 French, Desuestiront seurs vestemens' de brodery.  In the Hebrew its, Their garments of broidery, and so runs the French of the word, rickmah, broidery was spoken Ezek. 16.10. these they should put off, pashat, which is the word for putting off, notes, vim & impetum, a forcible putting off, they should through anger and grief pull off their rich coats, with a violence, and throw them aside, when the news of Tyrus ruin came unto them.  They shall  themselves with trembling. 
They shall be greatly afraid, trembling shall take hold of them, they shall tremble and tremble, the word is in the plural number tremble, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies open and visible trembling, the downfall and desolation of Tyre, that strong place, should fill them with such astonishment and fear, as they should openly tremble, or be clothed with tremble, that is, put on such garments as testify grief and fear.  They shall sit upon the ground. 
They that sat in the Throne a little before, shall sit on the ground. Sitting on the ground, implies a sad and troubled condition, Job 2.13. Job and his Friends in the time of their sorrows and trouble, sat upon the ground. So Isa. 47.1. Babylon is called to sit on the ground, that is, to a mourning condition, for the judgements should come upon her. So the evils came upon Jerusalem, made her to sit upon the ground, Isa. 3.26. and her Elders, Lamen. 2.10.  And tremble every moment. 
They should have a continual fear upon them, lest Nebuchadrezzar should come, and deal by them, as he had done by Tyrus, if that could not resist him, much less could they; The word for every moment is, Lir jaim, a moment, is a little fragment of time, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is disrumpere findere, thence regayn or regah, a moment, and it may here note the moment past, as thus, they shall tremble for the moment, the sudden surprise and ruin of Tyrus, or the moment to come; they shall tremble from moment to moment, fearing there will be such a moment for them. The French is, Seront estonnez de moment en moment.  And be astonished at thee. 
When they shall hear that thy walls and strong garrisons are broken down, that thy pleasant houses, stones, and timber, are laid in the water, that thou art made like the top of a rock they will be astonished at thee, at thy desolation.  17 And they shall take up a lamentation for thee. 
When great judgements and changes fell out, many who were concerned therein, did not only grieve, but took up lamentations, and made a formal business thereof, Jer. 31.15. so Rachel lamented for her children. So Ezekiel for the Princes of Israel, Ezek. 19.1, 14. So the Kings of the earth for Babylon, Rev. 18.9, 10. and so the Princes of the Sea took up a lamentation for Tyrus.  How art thou destroyed? 
How hast thou perished? so is the Original, it's a question full of admiration, they wondered that such a strong City, seated in the Sea, that had stood so long inviolable, should now be destroyed; it's a question full of Lamentation, how art thou destroyed? O it grieves us at the heart, and troubles our souls that thou art thrown down, and laid in the water, we cannot believe, it was by an ordinary power that thou art destroyed for.  That was inhabited by Sea-fareing men. 
Here is one argument, which made the Princes of the Sea to say, How art thou destroyed? we wonder at it, we mourn for it, but cannot tell how it should be, seeing thou hadst a multitude of Seamen from all parts, who were able to fetch in provisions upon all occasions to relieve thee, and sufficient to have kept out any enemy from entering into thee. The Hebrew here is, Noshe bah mijammim, inhabited by the Seas, that is, by Merchants and Mariners, which dwelled in other Sea-towns, and came thither by the Seas, to sojourn and Trade.  The renowned City. 
This was a second Argument, which begat astonishment, and grief in them for the destruction of Tyre, she was a renowned City. In Isa. 23. she is called the joyous, the crowning, the Merchant City, and here the renowned City. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Civitas laudatissima, The City most praisable, being a City of Merchants, and these Princes and her traffiquers the honourable of the earth, Isa. 23.8. she must needs be renowned, and of great fame abroad, which made her friends wonder at her ruin, and mourn, that she should be a place for fisher men, and spreading of nets.  Which was strong in the Sea. 
Tyrus was a City upon a rock in the Sea the waters compassed it about, and made it an Island, so that it was hard to come at the waters, the rock, the walls were choice protections to it, so that the Princes of the Sea, thought it inaccessible, and if attempted, yet impregnable, and this made them to say, how art thou destroyed?  She and her inhabitants, which cause their terror on all that haunt it. 
Tyrus was so seated and fortified, that she was dreadful to all that knew her, to all the Islands far and near. She was rich in shipping, furnished with all things needful for a Naval expedition, and had the command of the Seas, which caused the Princes of the Sea to wonder at, and greatly to lament for her unexpected ruin.  18 Now shall the Isles tremble in the day of thy fall? 
When some great Tower or house is blown up by powder, or fall by an earthquake, it shakes all the houses and parts adjacent. So should the fall of Tyre be, it should make all the Islands and Islanders, to tremble openly and visibly, for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is interpreted by Kirker.  Yea, the Isles that are in the Sea, shall be troubled at thy departure. 
The word for Troubled is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is, subito terrore percelli, to be stricken with sudden fear and trouble, when they hear of thy departure or going out, that thou art laid waste and become no City, they shall immediately be troubled and perplexed, fearing their own desolations and deaths, or captivities.  19 When I shall make thee a desolate City, like the Cities that are not inhabited. 
A City without people, is like a field without Cattle, Corn, or grass, a very wilderness, solitary and dangerous, by reason of Serpents and wild Beasts which lurk in it, Cities broken down, and uninhabited are no better; such would the Lord make Tyrus.  When I shall bring up the deep upon thee, and great waters shall cover thee. 
In the 3. vers. he had said, he would cause many Nations to come up against Tyrus, that was a mighty Army of Nebucharezzars, which here he calls Tehom, The deep, and hamanjim harabbim, many or great waters. Great Armies are like waters of the Sea, which breaking into Countries, Cities, and Towns, do multiply their Calamities, and lay them desolate.  20 When I shall bring thee down with them that descend into the pit. 
By Pit is meant the grave, Psalm 28.1. Like them that go down into the pit, that is, like them which die, and go down into the grave, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a pit, a prison, a grave. Tyrus should become like one dead and buried.  With the people of old time. 
The Hebrew is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad populum seculi, to the People of old time. God had caused many by the flood, many by the sword formerly to descend into the grave, and so should the Tyrians. The Vulgar translation is, ad populum sempiternum, To the everlasting people, that is, to those that lie from generation to generation in the dust, and must lie there till the day of judgement, to those that sleep a perpetual sleep, as the phrase is, Jerem. 51.57. that place in Lamentation 3.6. he hath set me in dark places, as they that be dead of old, giveth light unto this, those that were dead long ago, lie in the dark, are unseen, unknown, forgotten, and Tyrus with her people should be like unto them.  And shall set thee in the low parts of the earth, in places desolate of old. 
Thou shalt be made like Cities that were ruined long ago, and have no vestigiaes of them remaining; now thou art high, seen far at Sea and land, but thou shalt shortly come down, and be as deep under water and earth, as thou art now above them; the words are beeretz Tachtijeth, in terra inferorum.  And I shall set glory in the land of the Living. 
The land of the living was Canaan, which is frequently so called by David, as Psa. 27.13.52.5.116.9.142.5. by Isaiah, Isa. 38.11.53.8. by Jerem. 11. chap. 19 and by Ezekiel here it was so called, because there Lively God was known and worshipped, Psalm 42.2. with Psalm 76.1, 2. because there were the living Oracles, Act. 7.38. the Living Waters, and wells of Salvation, Isa. 12.3. because there were the living Saints, and only there; in other lands though the people had wealth, honour, greatness, natural excellencies, yet as to God they were dead, but in Canaan they were quickened and made alive.  
For the setting glory therein, understand it of restoring Canaan, or Judaea unto its former condition. Tyrus thou judgest Canaan now a land desolate without Temple, Cities, people, and thinkest it shall for ever be so, but thy glory shall down, descend into the pit, and I will set glory in the land of the living again. Jerusalem shall live, and be glorious, but Tyrus shall die, and be ignominious. By Glory, Piscater understands the People, who being carried into captivity, the Tyrians and Heathens thought should never return, but God would bring them back, being his glory, into that land where they should enjoy the lively Oracles, drink the living waters, and have the special presence and protection of the living God.  21 I will make thee a terror. 
The Hebrew is, Terrors, thou shalt be matter of terror to every Island near or far off, when they shall hear of thy downfall, it shall terrify them. The word for terror, may be rendered Consumption, being from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wax old, to consume. I will so consume thee as that thy consumption shall be terrible to all others.  Thou shalt be no more, though thou be sought for, yet shalt thou never be found again. 
Thou shalt be so demolished, as that a stone upon a stone shall not be left in thee, thou shalt be brought to a nothingness, how bushy and strong soever thou art now; and when thou shalt be sought, and inquired after, thou shalt not be found by this generation. The Hebrew is thus, non invenieris ultra in seculum, thou shalt not be found any more for ever, that is, for a long time, so Leolam is oft used, as Exod. 21.6. Psalm 89.1. Prov. 29.14. and so here, for ever, is not absolute, but for a long time. After seventy years Tyrus was built again, or Palatyrus near unto that place, but not by the Tyrians who were either all slain, or carried so away captive, that they perished in their Captivity; it was built by strangers.  
Obs. 1 God by his destructive judgements upon strong Cities and great states, being sinful, makes others to tremble that were secure: Shall not the Isles shake at the sound of thy fall, when the wounded cry, when the slaughter is made in the midst of thee? God's destroying of Tyrus should awaken and affright all the Isles and Islanders who were secure, and laughed at the attempt of Nabuchadnezzar against Tyrus, they thought it impossible that ever he should take it, but being taken and ruined, shaking seized upon them; when the sound of God's judgements come to men's ears, they startle them, and trouble them, Ezek. 30.3. the sword shall come upon Egypt, that is, wars shall lay waste the Egyptians, and great pain shall be in AEthiopia, their fear shall be such as shall pain and torment them, and verse 8, 9 God would set a fire in Egypt, destroy all her helpers, and then messengers should go forth from him in ships, to make the careless AEthiopian afraid, God destroys wicked Cities, States, and people, that he may beget fear in others, who were careless. When the Lord drowned the Egyptians in the red Sea, it caused the Nations to fear, Exod. 15.14. when Sihon King of Heshbon, and Ogg King of Bashau, they, and their people were destroyed by Joshuah, and the Jews, than Balack and the Moabites were sore afraid, Numb. 22.2, 3. when God brought destruction upon Babylon, it made all hands faint, all hearts melt, they were as full of fears and pains as a woman in travail, Isa. 13.6, 7, 8.  
Obs. 2 There is that dreadfulness in the judgements of God, as will drive the greatest out of their Thrones and Glory, make them tremble continually, put on Sackcloth and lie in the dust. Then all the Princes of the Sea, be they never so great, so stout, shall come down from their Thrones, lay away their Robes, and put off their broidered garments, etc. When Tyrus, her streets were trodden down with the hooves of Nebuchadrezzars horses, her People slain, her strong garrisons thrown down to the ground, her riches become a prey to the enemy; Her stones, timber, and dust, laid in the water, than should fear seize upon these Princes; the dreadfulness apprehended in that judgement of God, should make them forget themselves, their glory, and greatness, and to sit upon the ground trembling, and fearing their own destruction from day to day. God's judgements make great changes, those sat in the morning like Princes in th●ir Thrones, commanding at Sea and Land, in a little time, sit on the ground trembling. When the Syrians besieged Samaria, and the famine increased amongst them, it made Jehoram the King to fear, and wear Sackcloth next his flesh, 2 King 6.30. and did not Benhadad the King of Syria, and all his men of might, fearing the noise of Charets, Horses. and a great host, fear, flee for their lives, and throw away their garments, 2 King. 7.6, 7, 15. When the hand of God was stretched out for the Israelites, and against the Egyptians, the Dukes of Edom were amazed, and the mighty men of Moab trembled, Exod. 15.15. When Saul beheld the Army of the Philistines, he was afraid, and his heart greatly trembled, 1 Sam. 28.5. When God brought the destroyer of the Gentiles, viz. Nebuchadrezzar, to execute his judgements upon Judaea and Jerusalem, then did the heart of King and Princes perish, than they laid aside their Robes, girded themselves with Sackcloth, lamented, and howled, Jer. 4.7, 8, 9  
Obs. 3 That great Cities have their periods, they abide not for ever. As they have a time to come into the World, so a time to go out of it; as they have a time to get up on high, so a time to descend low. Tyrus had her day to fall, her day of departure, vers. 18. she descended into the pit with people of old time, vers. 20. Jerusalem formerly called Jebus, 1 Chron. 11.4. and Salem, Gen. 14.18. as it had its time for building, so its day for burning, Jerem. 52.12, 13. The like end had Jericho, a walled and strong City, Josh. 6.24. Babylon had its time to begin, Genesis 11.8. and its time to cease, Isa. 14.4. So Damascus stood long, but at last it became a ruinous heap, Isa. 17.1. You may read of Ninevehs raising, Gene. 10.11. and of her Desolation, Nahum. 3.7. Zephany 2.13. Hence we may see the instability of humane things, learn not to trust in strong holds, neither think it any great privilege to be Citizens of such perishing Cities, but labour to be Citizens of t●e heavenly Jerusalem, which is the City prepared of God, and hath Foundations shall never be razed, Hebrews 11.10, 16.  
Obs. 4 Gods People are dear unto him, they are glorious, and the Glory of a land. That which is the Glory of any is dear unto them. God's People are his Glory, Isa. 4.5. Zach. 2.8. In both those places, God's people are called his Glory. They bear his Image, 2 Cor. 3.18. they show forth his virtues, 1 Peter 2.9. they Worship him in the Spirit, Philip. 3.3. they are form for himself, Isa. 43.21. they be his vineyard, his pleasant plant, Isa. 5.1, 7. his Jewels, Mala. 3.17. his peculiar treasure, Exod. 19.5. his pleasant portion, Jerem. 12.30. his Spouse, Ezek. 16.8. they are near unto God, Psa. 148.14. anointed ones, Psalm 105.15. Trees of righteousness, Isa. 61.3. a Congregation of Saints, Psalm 89.5. They have the Law of God in their hearts and keep the same, Isa. 51.7. so that they are dear unto him, and his Glory, and not only so, but the glory of a Land, Joseph and the Jews were the glory of Egypt, Dan. 7. they were the glory of Babylon, and the godly ones were the glory of Zion, Isaiah 6.13. The holy seed shall be the substance thereof. Saints, a holy seed, is the substance and glory, of any Nation. Let men take heed how they wrong them, for in so doing they wrong the glory of God, and the glory of the land.  
Obs. 5 There is a difference of lands in the world, all are not alike, there is the land of the Living. Canaan differed from all other lands, there dwelled the living God, there were the living waters, the Ordinances and means of grace and salvation, which other lands had not, that land once flowed with spiritual milk and honey, and was the glory of all lands, Eze. 20.6. Egypt, Chaldaea, and the other lands round about, were as dry and dead lands unto that, they had gods in them, but they were Idol gods, they had worship, but it was false Worship, they had waters, but they were bitter waters, such as God's people could not drink, they killed those that drank of them: where God's name is recorded, his Ordinances set up in purity and power, he worshipped in Spirit and Truth, there is life, and the land of the living. David judged himself even among the dead, when he was shut out from the people, presence, worship, and ordinances of God, Psal. 84.2. his soul fainted, and he was almost gone. Most lands are lands of darkness, dryness, and death, they have neither the light nor waters of life in them. Let us bless God that we are in the land of the living.  
Obs. 6 Gods people may be deprived of their privileges and comforts for a season, but he will in due time restore them to the enjoyment of the same. I shall set glory in the land of the living. God's glory, his people, were in Babylon, but he would not lose nor leave his glory there, he brought them back again, and set them in the land of the living, he gave them another Temple, all those ordinances and privileges they had before, Isa. 46.13. I will place salvation in Zion for Israel my glory.   

CHAP. XXVII.  Vers. 1 The word of the Lord came again unto me, saying, 2 Now thou son of man take up a lamentation for Tyrus. 3 And say unto Tyrus, O thou that art situate at the entry of the Sea, which art a Merchant of the people for many Isles, Thus saith the Lord God, O Tyrus, thou hast said I am of perfect beauty. 4 Thy borders are in the midst of the Seas, thy bvilders have perfected thy beauty. 5 They have made all thy ship-boards of fir-trees of Senir, they have taken Cedars from Lebanon to make Masts for thee. 6 Of the Oaks of Bashan have they made thine Oars, the company of the Ashurites, have made thy benches of Ivory, brought out of the Isles of Chittim. 
IN this Chapter the Prophet is commanded to take up a Lamentation for Tyrus; wherein is set out.  
1 The Dignity, glory, and excellency of Tyrus, from the 2. v. to the 26.  
2 The irrecoverable fall and destruction thereof, from the 26. to the end.  1 The word of the Lord came again unto me. 
The Hebrew is, And there hath been the word of Jehovah to me, the word of him who is being, hath had being in me. God is essence, or being unchangeable, and such is his word, which shows the certainty of the word, he had twice before received the word to Prophecy against the Nations, and now again he is put on by the same, God commissioning him thereunto.  2 Take up a Lamentation for Tyrus. 
The word Nasa, to take up, signifies to take up that which is heavy, burdensome; and Lamentations are such things; the Lord would have the Prophet sensible of the great misery coming upon Tyrus, and to bewail the same.— Jeremy, bewailed the condition of Jerusalem when destruction was coming upon it, Jerem. 4.19. chap. 9.1. God would not have Prophets give out judgements and threaten with bitter spirits, not when they are against Heathens, Tyrians; he would have his Servants to compassionate others.  3 Say unto Tyrus, O thou that art situate at the entry of the Sea. 
Here he gins to set out the dignity of Tyrus, which first he doth from her situation, she was seated at the entry of the Sea; she was not only upon a rock, and so eminent for sight, but by the Sea, yea, the entry of the Sea, and so was commodious for trading. The Hebrew for entry, is Mevooth, 
Insignis erat tutissimis portubus Tyrus Vilalpandus. insula erat multorum portuum. Vatablus.  entries or Ports, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Venire, to come in. Tyrus was famous for Ports, so that ships might come in, and ride there safely, and go out again at pleasure. It was in an Island, and Islands have many Ports or Harbours.  Which art a Merchant of the People for many Isles. 
Tyrus did Merchandise with the Isles far and near, she did send out to them, and they brought into her what commodities were Merchantable. She was a Merchant City, Isa. 23.8. the Merchants of Zidon traded with her, ver. 2. The Hebrew is, to many Isles, the people prepared many vendible commodities, which the Isles took off their hands, so that hereby her wealth was greatly increased, and her Merchants like Princes, Isa. 23.8. and this was another dignity of Tyrus.  Thou hast said I am of perfect beauty. 
Chelilat tophi, of universal beauty, I am so built that I want nothing to add unto my beauty, its perfect. What God said of Zion, Psalm 50.2. that she was the perfection of beauty, the same said Tyrus of herself, which was her sin; that she war neatly and strongly built was her glory, but that she was proud hereof, was her sin and shame; for who can say, I am of perfect beauty, but the Lord?  4 Thy borders are in the midst of the Seas. 
Some City's border upon Hills; Valleys, Woods, Rivers, but Tyrus had no such borders, her borders were in the midst, or as the Hebrew is, In the heart of the Seas. None could come to her by land, being half a mile, or seven hundred paces from the Continent; but Alexander in his time, made a passage into Tyrus, by filling up the Sea. This was the glory of Tyrus, that she was compassed about with the Seas, and sat as a virgin City, and Queen regent in the deeps.  Thy bvilders have perfected thy beauty. 
Who were the Builders of Tyrus we find not in Scripture, but Adrichomius following Berosus, and the Traditions of the Ancient, tells us, that one Tyrus the seventh of Japhets' Sons, built it, a little after the flood, and that from him it was called Tyrus. This seems very probable, because it was before Joshuahs' days, as appears Josh. 19.29. But whether he or the Sidonians built it, is not clear, but who ever were the Builders, they were Masters of Architecture, and nothing was left undone; quod ad ornatum & munitionem urbis pertinuit. The Sidonians were men of skill, Artists in hewing and building, 1 King. 5.6.  5 They have made all thy ship-boards of fir-trees of Senir. 
Having showed the dignity of Tyrus from the situation, structure, and trading; now he comes to set it out from the shipping of it. The Tyrians abounded in ships, and are thought to be the first Authors of Navigation. Pliny saith, 
Lib. 5. c, 12.  the Phenitians were famous for the invention, navalium & bellicarum artium, of the navigatory and military art, and Tybullus saith, that Tyrus first committed a ship to Sea. Lib. 1. Eleg. 7. primo ratem ventis credere docta Tyrus. 
Vide Sands Relat. 3. Editi. 1627. l. 3. p. 214 Vide Quister prim. in loc.  Tyrus was the Metropolis of Phoenicia.  Thy ship-boards. 
Luach is a table or plank, and Col luchocam is, all the planks on both sides of the ships, there must be thick and strong planks to make a ship. Some render the word traustra, that is, seats, whereon rowers sit in ships, boats, or galleys.  Of fir-trees of Senir. 
The word Beroshim for Fir-trees, some render it Cedars, but 1 King. 5.8. Isa. 37.24. Fir-trees and Cedars have distinct names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Cedar, and Berosh the firtree, which is a tree tall and strong, therefore great men are likened unto it, Nahum 2.3. the fir-trees shall be terribly shaken, that is, the men in place and honour. Planks of fir, it's observed are smooth, will cleave close together, and so were counted than fittest for shipping; these fir trees were taken from Senir, a Mount, which had many names, Deut. 3.9. Moses called it Hermon, the Sidonians Shirion, or Syrion, the Amorites Shenir. Others Hor and some Zion. Stephanus in Onomast. interprets it dormiens lucerna, the Chaldee calls it, the Snow Mount, because the snow used to continue upon it. Our Prophet here makes it a mount of Fir-trees.  They have taken Cedars from Lebanon. 
This Mountain is partly in Canaan, and partly in Syria, or Phoenicia. Solomon sent to Hyram to hue him Cedar Trees out of Lebanon, that was from that part of the Mount, which run along in Syria, and Phoenicia. Some make it a Mount in Syria, so high, that in the midst of the summer, it preserves the snow on the top of it, which is fetched thence to Tyrus, 
Mart. Lexic.  made use of to cool their summer cups, and sold to others for the same purpose. It's called Lebanon, the learned conceive, because of its snowy whiteness. Laban in Hebrew is White, thence Lebanon, Jerem. 18.14. Can a man leave the snow of Lebanon? It abounded with Cedars, which are strong, durable, and tall, Ezek. 17.22. they are said to be high, and men in high places are compared to high Cedars, exposed to winds, storms, shake, and ruin, more than others, by reason of their tallness and strength, they were the fit for shipping.  To make Masts for thee. 
The Mast is arbour navis qua vela sustinentur, the tree in the ship, which bears up the Sails. In Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because it stands upright in the ship. Hesyc. calls it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the right or straight wood of the ship. In Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it signifies a Merchant, quasi arbor mercateria.  6 Of the Oaks of Baeshan. 
Bashan was a land beyond Jordan, which bred mighty men, and was called the land of Giants, Deut. 3.13. Og was King thereof, whose bedstead of iron, was nine Cubits in length, and four in breadth, vers. 11. this country was large, and fell partly to Manasseh, vers. 14. and partly to Gad, 1 Chron. 5.11, 16. it was a rich soil, and fruitful, the Lambs and Rams of it are set out in scripture with an emphasis, Deut. 32.14. the breed of Bashan, it bred lusty, strong, and fat Cattle, hence great ones, and rich men are likened to the Bulls of Bashan, Psalm 22.12. to Kine of Bashan, Amos 4.1. the mighty ones and Princes of the earth, are called fatlings of Bashan, Ezek. 39.18. This land as it bred Men and Beasts of strength and stature, so Trees likewise; especially Oaks, which are set out by way of distinction from others, as Oaks of Bashan, Isa. 2.13. by which strong and great men are set out, Zech. 11.2. The Hebrew for Oakes, is Allonim, which some have rendered Pinetrees, some Chestnut-trees, some fir-trees, but most Oaks: for Bashan was a woody Country, and did abound with Oaks, and Allon signifies an Oak, Josh. 24.26. Isa. 6.13. Callonim, as Oaks.  Have they made thine Oars. 
The Tyrians made their ships, so, that when the wind served not, or not sufficiently, they might row with Oars, and so make the more speed upon occasions. Their Oars were made of choice Oak, which was firm and lasting, Mishshotim Oars, it's from Shut, which signifies discurrere cursitare. The Oars helped on the motion of the ship, and served to tow her in, where winds would not suffer.  The company of the Ashurites have made thy benches of Ivory. 
In the Hebrew its Bath ashurim, the Daughter of the Assyrians. Vatablus hath it, Congregatio Assyriorum, The Congregation of the Assyrians, which he interprets thus, the best Assyrian Artists, have made thy benches of Ivory. The Septuagint hath it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, domunculas nemorosas, Dark houses, quasi beth asherim. Lyra, interprets the words, Domunculas in navibus ad reponendum necessaria, Cabins to lay up things necessary. Others have differing conjectures about the words. Which in the Original stand thus: They have made thee benches of Ivory, the Daughter of Ashurim. that is, the Daughter of Trade, or go; to this purpose Junius and Piscator interpret the words, one hath it, Ex eb●re tritissimo, the other, Ex ebore bene attrito, of Ivory well worn, or trodden, and thus doth Buxtorfius render the word, Shen bath ashurim, Ebur, filius or filia gressuum, i. e. Gressibus tritum. The word Ashur signifies going treading, and Pliny saith, that Ivory, which hath been long in the earth, 
Vid. Buxtor. verbo. Ashur.  and much trodden upon, is the only Ivory. The word for Ivory is Shen, a tooth, which by a Synecdoche is put for the tooth, or teeth of Elephants; whereof Ivory is made. Some calls them the Elephant's horns; because they are large and like unto Horns. These teeth or horns they shed every ten years, and being shed defodiunt & reponunt, they hid them, and lay them up. theophra. and Pliny speak of Ebur fossil, 
Martinius in Lexic.  Ivory digged out of the Earth, white and black, which may be the Teeth or horns of the Elephant, hid in the earth, and trodden into it.  
Of Ivory the Tyrians made them benches.  
The word for Benches is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a board, a table, or plank, that which may be joined to other things, and may be rendered the decks or hatches, but because their ships had Oars, its like there were seats or benches.  Brought out of the Isles of Chittim. 
In the Word is mention of the land of Chittim, Isa. 23.1. The coast of Chittim, Numb. 24.24. the ships of Chittim, Dan. 11.30. and here, of the Isles of Chittim. Some make it Italy, the Vulgar hath it, De insulis Italiae. Melancthon thinks it to be Macedonia. Bonfrerius saith, Cyprus was first so called, and after, this name Chittim was given to other Islands, as Italy, Greece. A Lapide names Cyprus, Crete, Sicily, the Islands of Apulia, and Italy, which he comprehends under the Isles of Chittim. They were so called from Chittim, one of the Sons of Javan, who descended from Japhet; the son of No, Gen. 10.45. and he with his brethren divided the Isles of the Gentiles, after their Tongues and Families.  
Obs. 1 The men of the world are wise, choosing the fittest places for their own advantage and interest. Tyrus was situate at the entry of the Sea, was a Merchant of the people for many Isles, the Tyrians seated themselves, where they might have great trading at Sea, and access unto them, from all parts, and so grow great and rich; the Canaanites dwelled by the Sea, and coast of Jordan, Numb. 13.29. places fit for exportation and importation. Babylon was seated upon many waters, Jer. 51.13. the great river Euphrates ran through it, by means whereof, it grew rich; for it follows, abundant in treasures: Those Cities or Towns, that are built upon rivers, navigable, and Sea coasts, where be Ports commodious for shipping, they draw the wealth unto them, and abound in treasure. Let us learn so much of the men of the world, to be wise for our spiritual interest, and seat ourselves near the waters of the Sanctuary, that so trading with God and Christ, we may abound with spiritual treasure.  
Obs. 2 Outward excellencies lift up men's hearts, beget vain confidences, and cause them to boast. Tyrus was built upon a Rock, situate at the entry of the Sea, did Merchandise with many Isles, whereby she gate the Riches, and Rarities of other places, and hereupon she swelled, and said, I am of perfect beauty, I want nothing conducing to essence or ornament, to being, or well-being; I and mine are complete every way. Great Cities which have outward advantages of enriching themselves, are full of pride, confidence, and sinful boastings. Babylon was a great and rich City, and Isa. 47.7. she said, Ehjeh gevareth, I shall be a Lady or mighty woman for ever: She took upon her the name of God, vers. 8. I am, and none else besides me, I shall not fit as a widow, I am the golden, the beautiful, the strong City, none is comparable unto me, none is able to deal with me, to deprive me of my glory, wealth, greatness, and make me desolate, and sit mourning like a widow. These were the confidences and boastings of Babylon. The like you may read of Rome, which is spiritual Babylon, Revel. 18.7. She said in her heart, I sit a Queen, and am no widow, and shall see no sorrow. I have great command, and power, I ob●y none. Nations and Kings are under me, I am no widow like other Cities, I abound with delicacies and delights, in this condition shall I continue, I shall see no sorrow. This is the great wickedness of Cities enriched by God, that they forget him, and glory in external excellencies.  
Obs. 3 No situation, strength, or outward advantage can secure proud Cities. Tyrus borders were in the heart of the Seas, she was compassed about with great waters, judged by all to be impregnable, but God's design was to ruin Tyrus for her pride, and he found out a way and means to do it. Let Cities be built where they will, in the deeps, on rocky mountains, wheresoever, if they glory in their strength, beauty, situation, God can bring destruction upon them. Nothing shall hinder in nature or art. He will work, and who shall let it, Isa. 43.13. he will work, and what shall let it, not seas, not rocks, not walls, not strong towers, nor multitude of ships.— Babylon's, many waters could not secure her, when the Lord had a device to destroy her; her pride, and insolency, caused him to dry up her waters, and make her heaps, Jer. 51.36, 37.  
Obs. 4 Artists will put forth themselves to the utmost to show their skill. Thy bvilders have perfected thy beauty, they concealed not their art, what skill soever they had in Architecture, they strove to manifest the same.  Vers. 7 Fine linen, with broidered work from Egypt, was that which thou spreadest forth to be thy Sail, blue and purple from the Isles of Elishah, was that which covered thee. 
Having spoken of the substantials, he comes now to the Ornament of Tyrus shipping, viz. their sails.  Fine Linen, with broidered work from Egypt. 
Egypt abounded with Flax, which was very fine, white, and precious, whereof the Egyptians made fine linen, which for the Excellency and distinction sake, was called the fine linen of Egypt, Prov. 7.16. which was so fine, that divers interpreters have rendered the word, Shosh byssum, silk; it was such as Philostratus saith, Solis Nobilibus licuisse bysso indui, that is, was lawful only for Noble men to wear.  
Notwithstanding this Linen was so fine, they did embroider it, which as it made it more strong, so far more costly. The Hebrew Berichma is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acu pingere, to picturise by the needle, and rochem is, 
Quivarias formas & figuras multis coloribus effigiare novit, sicut acupictores vel qui varia fila diversorum colorum intexentes rerum omnium imagines imitantur. V●l 2 lp.  Such an Artist as can draw the form and figures of things in divers colours. Linen of Egypt embroidered with the forms and figures of several things had the Tyrians to make sailing for their ships.  Which thou spreadest forth to be thy sail. 
The word for Sail is Nes, which some derive from Nasah, to exalt, elevate, for sails are on high. Others from Nasas, which is vexillum erigere, to set up a banner, to which the Soldiers gather, and to the sail when it's hoist up, as to the banner of the Ship, the winds gather. In Latin its called velum quia distantum in navi instar alae ventum excipit, and so helps on the motion of the ship.  Blue and Purple. 
These might be rich colour, which they used to beautify and adorn their ships withal, or to colour their sails with. In Jer. 10.9. it's said blue and purple is their clothing; their Idols were clothed with cloth of those colours, and so here, its probable they might cover their heads with blue and purple  to keep off the heat, or deck and cover their ships with  so coloured.  From the Isles of Elisha. 
In Gen. 10.4. Elisha the Son of Javan was one of them that divided the Isles of the Gentiles, and those Isles he had, were honoured with his Name. Theodoret makes them to be the Islands of Greece. Jerome the Islands in the Ionian Sea, Junius makes Elisha to be Author of the Aeolians, who were of note for purple. Tyrus had much purple of its own, yet being a Mart Town, from all places where it was, both that, 
Vid. Jun. not●s in Gen. 10.4  and other rich Commodities were brought unto Tyre.  
Obs. 1 The wisdom of God in bestowing several mercies upon several places. No one place hath all his blessings, and hardly any place but hath some distinct blessing. In the 5, 6, and 7. verses, you may see that Senir hath fir-trees, Lebanon had Cedars, Bashan had Oakes, the Isles of Chittim had Ivory, Egypt fine Linen, the Isles of Elisha, blue and purple. All these places had distinct Mercies, and Tyrus was beholding to them all. The Scripture speaks of Gods assigning distinct mercies to divers places, as Balm and Myrrh to Gilead, Gen. 37.25. Gold to Ophir, 1 King. 9.28. Brass to Tibhah and Chun, 1 Chron. 18.18. Vines to Sibmah, Jer. 48.32. and wines to Lebanon, Hos. 14.7. which sets out the manifold wisdom of God, making way thereby for the Merchandizing of Nations, Civilising of men by commerce, communicating of intelligence, providences, the Truth, and Gospel of Christ. The Indies have sweet spices, Silks, Cotten, Indigo, Cochineal. Constantinople, Smyrna, the Mediterranean Islands, and other parts have their Commodities. Norway, and those parts, have something peculiar. Our Nation hath Led, Tin, Fuller's Earth, wools, and , for which Foreigners have been beholding to us.  
Obs. 2 Proud spirits spare no cost to satisfy their humours and lusts. The men of Tyrus were rich and proud, they built ships, and beautified them with costly materials, their ship-boards were of Fir-trees of Senir, their Masts were of Cedars from Lebanon, their Oars were of Oaks of Bashan, their Benches, holds, or decks, were of Ivory, out of the Isles of Chittim; their sails were of fine Linen from Egypt, and that embroidered; they coloured and covered their ships with blue and purple from the Isles of Elishah. men's Lusts are costly things, to gratify them, they will lavish out gold and silver. When Sea-Towns are fatted with the wealth of Sea and Land, they become proud, and pride in whomsoever it is, is expensive. Plutarch tells of a ship which Cleopatra had, saying, 
In vita Antonii.  Erat aurea puppis, vela purpurea, pandebantur remi argentei, ipsa regina sub tentorio aurato requiescens. Where God gives in great supplies, great means, they are seldom laid out for the honour of that God, but frequently both among Heathens, and God's people, are laid out to maintain state, pride, some wretched, some base lust, or other. So Jerusalem being enriched with God's blessings, and trading from all parts, Ezek. 26.2. being the gates of the people, she made of her Jewels, gold, and silver, Idols covering them with broidered garments, Ezek. 16.17, 18.  Vers. 8 The Inhabitants of Zidon, and Arvad were thy Mariners: thy wise men, O Tyrus, that were in thee were thy Pilots. 9 The Ancients of Gebal, and the wise men thereof were in thee, thy calkers, all the ships of the Sea, with their Mariners were in thee, to occupy thy merchandise. 
Having spoken of the Materials, Fabric, and rich Ornaments of Tyrus shipping, in these two verses he treats of the officers and persons employed therein, and multitude of Trafiquers with Tyrus.  8 The Inhabitants of Zidon and Arvad. 
Zidon was a famous City of Phoenicia saith Jerome and Eusebius, it was more North than Tyrus, in the North-West of Canaan, at the utmost borders thereof. It was built either by Sidon, the firstborn of Canaan, Gen. 10.15, 19 or by the Sidonians, who descending from him, built it in honour to his name. It was a great City, Josh. 19.28. assigned unto the Tribe of Asher, but the inhabitants thereof were not driven out by that Tribe. Judg. 1.31. It was more ancient than Tyrus. Strabo makes it two hundred furlongs from Tyre, Bonfrerius some five or six mile.  
Arvad or Arad, the Vulgar reads it, Aradii, the Aradians were thy Mariners; it was not Arad, a City in the South, Numb. 21.1. For the men thereof were no Mariners, it being an inland City. The Hebrew is Arvad which OEcolampadius takes to be Damascus. Jerome makes it an Island, and so doth Vilalpandus, and tha● not far from Sidon, but Junius makes it rath●r, a Town in the sea, seven furlongs long, and two hundred paces from the Continent, And Pliny tells us, that the Tyrians, Sidonians, and Aradians dwelled near together, and were very skilful in Navigation, especially the Sidonians, 
Vide Plinii naturalem historiam. l. 5. c. 20.  and Arvadites. Of these were their Mariners.  Thy wisemen, O Tyrus, that were in thee, were thy Pilots. 
The Tyrians took Mariners from other places, but set men of their own over them, such as were wise and fit for that employment; inferior places, they called strangers to; the honourable and places of trust, they reserved for their own. The Tyrians were wise and skilful in Sea-affaires, 1 King. 9.27. Hyrams' ship-men were such as had knowledge of the Sea, they knew the several parts, what rocks and sands were in the way to them, they knew how to steer the ship in all winds and weathers, and to order all in the ship for the best advantage. Such were their Pilots. The word for Pilot is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chobel, which signifies the Master, Captain, or Governor of the ship, which OEcolampadius derives from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 funis, because by them the sails of the ship are extended or contracted at the pleasure of the Pilot or Governor, but rather its from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 parturire, like one in travail, who hath many fears and sorrows before she bring forth, so hath the Pilot or Master of the ship.  9 The Ancients of Gebal, and the wise men thereof. 
Gebal was a Province or City in Syria, or Syrophaenicia near unto Sidon, the men thereof confederated with others against the people of God, Psalm 83.7. These Gebalites were men skilful in he wing of stones, 1 King. 5.18. that is, stone-squarers. The Hebrew word is, Gibhlim, the Giblites, or Gebalites, they with others, were the hewers of the stones and Timber wherewith the Temple was built. Among these also were ancient wise and able men for building and calking of ships.  Were in thee thy Calkers. 
The Hebrew is, Machazikee bidkec, which Montanus renders roborantes scissuram tuam, Strengthening thy clefts, or ruptures, in the Margin you have it, stoppers of chinks. Calkers are those that drive in the Okum in the Clefts, Chinks, or distances between the planks of the ship, and then with Pitch, , and Oil, doth pay the same, that so no water may enter. The French is, Reparans tes crevasses, repairing thy crevices.  All the ships of the Sea with their Mariners were in thee, to occupy thy merchandise. 
Ships from all places and parts came to Tyrus, bringing in their Commodities thither, and carrying out what Tyrus afforded, glass, purple, and other Commodities. The Hebrew word for Ships is, Onijoth, being the plural Number from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sometimes is rendered a Navy, as 1 King. 10.11, 22. 1 King. 9.26, 27. but mostly a ship, as Prov. 30.19. Jonah 1.3, 4, 5. Isa. 33.21. A ship is an hollow vessel, made to swim or sail upon the waters, and carry burdens. Which Plautus calls, Equum ligneum. Lucretius, the Chariot of the winds. August. A Sea Wagon. Ships are at Sea, what Carts, Chariots, or Wagons, are at land; and as those are drawn by horses, so are they driven on by winds and sails. 
Curvum ventorum vehiculum marinum.  The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being from Anah, impellere, quia impetu ventorum navis impellitur. It is the wind which causeth the ship to move.  
The word for Mariners in the 8. v. is shatim, and in this 9 v. it's Mallachim, the first is from Shut to move, go up and down from place to place, and so Mariners do, carrying the ship from Port to Port; the latter word is from Melach, salt, quasi, saltmen, because they row and sail in the Salt Sea.  To occupy thy Merchandise. 
The Hebrew is, Ad negotiandum negotiationem tuam, to negotiate thy negotiation, or to buy thy buying, thou hast played the Merchant in buying divers Commodities, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mis. cuit & mercatu, est nam mercatores in emendo & vendendo miscent unum cum alio.  and Merchants come to thee to fetch away those Commodities. Vatablus his sense of the words is so, Ad distrahendas merces tuas, to take off thy wares.  Vers. 10 They of Persia, and of Lud; and of Phut, were in thine Army, thy men of war: they hanged the shield and helmet in thee: they set forth thy comeliness. 11 The men of Arvad with thine Army were upon thy Walls round about, and the Gamadims were in thy Towers: they hanged their shields upon thy walls round about, they have made thy beauty perfect. 
Having spoken of their gallant shipping, their Pilots, Mariners, Calkers, and Naval-affairs, here he comes to the Military, they had considerable Forces, from other parts, and of their own, both which are touched in these two verses.  They of Persia. 
The Persians were good Soldiers, Cyrus the Persian conquered the Chaldaeans, 
Lib. 31  and set up the Persian Empire. Ammianus saith of the Persians, Pugnandi sunt peritissimi, they are expert in warlike affairs. The Hebrew for Persia is parats, which signifies to divide, to this Dan●el alludes, chap. 5.28. Peres, thy Kingdom is divided, and given to the Medes, and Persians. 
Martinius in Lexico.  But the name of Persia was before, and upon another account, from one Perseus a King.  And of Lud. 
In the tenth of Genesis, there is mention of Ludim the Son of Mizraim and Ham, vers. 13. and of Lud the son of Shem of the first it's conceived came the Lubims in Africa, who were enemies to the Jews, 2 Chron. 12.3. Of the second the Lydians, a people in Asia, who were skilful Archers, 
Lydes intel gentes r●b●stissimos reputatos eorum que regem Croesum a Cyro captum esse. Hyer●nimus.  as appears, Jerem. 46.9 and Jerome saith, they were counted the strongest among the Nations.  And of Phut. 
Phut was one of the sons of Ham, Gen. 10.6. from whom both posterity and country were so named, Ezek. 38.5. Phut is translated Lybia, and Lybians, Jerem. 46.9. and the Greek Scholiast here turns Phut, Lybia's, the Lybians. So vulgar; and these were Celebres in praelio pugnatores, famous warriors, and therefore hired to be Tyriae urbis defensores. These joined with their own men, made up their Army, fight for them at Sea when occasion was, and constantly guarding their City. The word for War is Milchamah from Lacham to eat, and to fight, because wars do eat up men, and their estates; hence the sword is said to devour, and that from one end of the land to another, Jerem. 12.12. and to be drunk with blood, Jer. 46.10. war is bloody, consuming, and devouring.  They hanged the shield, and helmet in thee. 
The Hebrew for shield is, Magen to protect, quia ferentem protegit, because it protects and defends him that bears it. The Lord said to Abraham, Gen. 15.1. Anachi magenlak, I am a shield to thee, that is, I that am the great God, am thy Protector; Hence great men, who ought to protect the people, the places and Cities they dwell in, are called Magin●e erez, the shields of the earth, Psa. 47.10.  
The word for Helmet in Hebrew is, Covah, in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that piece of Armour which covers the head. Of Old they made Helmets of the skins of Beasts, afterwards of metals, as brass, iron, silver. 
Martin.   
In time of peace, they hanged up their shields and helmets where they might be seen, that so both strangers and others might see they were well provided for wars upon all occasions, or rather, it was to set forth their glory and greatness. It's like they had some public Armoury, where their Arms were laid up. The Jews stored up theirs in the house of God, 2 Chron. 23.9.  They set forth thy comeliness. 
This added much to the beauty and glory of Tyrus, that it had strong men in it, who were expert warriors, and store of Arms hung up orderly. Solomon tells you an Armoury is very comely, where there hangs shields and bucklers of mighty men, Cant. 4.4. such hang become an Armoury, as well as Tapestry or Arras do any room.  11 The men of Arvad with thine Army, were upon thy walls round about. 
Of the Arvadites was touched before, they with the Tyrians, and those they had hired for military services, kept watch upon the walls of Tyrus continually. Though it were a strong City, seated upon a rock, in the midst of the Seas, yet they thought it wisdom to have a watch on all sides, not knowing but enemies might come by Sea, and do them mischief. Chomah, est murus quasi muniens robur, a defensive strength; these Tyrians trusted not only to their Walls, a liveless strength, but had watches of their Soldiers, which were living strengths.  The Gammadims were in thy Towers. 
There is some dispute among interpreters, who these Gammadims were. The Vulgar renders the word Pigmies, and so doth Shindler, whom authors affirm to be, a people of three Cubits or Spans in stature, but its impossible the Tyrians should employ such, who had sought the strongest and skilfullest of men in other Nations, to be an ornament and defence unto them; what glory was it, to have such dwarves among their valiant men? Some make them to seem Pigmies, and little ones, because they were in high Towers; this favours more of fancy, than of truth; why should not the Tyrians have stout men in their Towers, as we●l as on their walls? The Chaldee reads it Cappadocians. The Septuagint, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Keepers, and Jerome though he renders the word Pigmies, yet he adds quasi bellatores, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a lucta & certamine, because they were forward to fight, and were notable fift-fighters. Gammadim is from Gomed, a Cubite, which occasioned many to think them to be Cubit-men; but Gomed may note the arm, wherein man's strength lies, and hence they are called Viri brachiales, quoth brachio potentes & robusti essent, because they were men of their arms. And Junius calls them, viros lacertosoes, 
Buxtor. in verbo Gammadim Vid. de Dien. in locum.  men of arms and strength, fit to defend what they undertook. Doubtless they were men of stature and strength. Otherwise what should they have done with shields, they would have been burdensome to little and weak men. Quistorpius saith, these Gammadims were a warlike people, not inferior to the Persians, Lydians, or Arvadians, so called from a region of that name. A Lapide conceives, Gammadim may be from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stare, and so these Gammadims to be milites stationarii, standing Soldiers, a standing garrison in the Towers of Tyrus.  They hanged their shields upon thy walls round about. 
The word for shields differs from that in the former verse, there its magen, and here its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ Shelet. Whence our English word shield comes; it's from shalat, dominari, posse, because those used shields, were like men of power, and enabled to encounter their enemies.  They have made thy beauty perfect. 
The French is, Ils t' ont fait parfaite en beaute, they have made thee perfect in beauty. The Vulgar is, Compleverunt pulchritudinem tuam, they have filled up thy beauty; the Sidonians, Arvadians, Gebalites, Persians, Lydians, Lybians. Gammadims, every one added something, which made up the beauty of Tyrus. You may confine it to their shipping and arms.  
Obs. 1 That even amongst Heathens, were wise and experienced men. Zida, Arvad, Tyrus, Gebal, were Heathenish, yet had they their wise men, and ancients. Chacamim and Sekenim, all wisdom and experience were not shut up in Judaea, the Lord gave gifts unto Heathens, so that many of them excelled in wisdom, and had great skill in natural and humane things. The word Chacam imports knowledge, and wisdom, in divine and humane things. Heathens fell short in the first, but went beyond most in the second. Solomon acknowledged, that there was none among the Jews, that had such skill in hewing of Timber, as the Sidonians, 1 King. 5.6. and you may read how skilful a Tyrian was, 2 Chron. 2.14. He was Ish Chacam, vers. 13. it's a cunning man in our translation, but rather it should be a man of wisdom, a man of skill, he was so skilful▪ as to find out any thing put unto him. There were wise men in the Nations, Jerem. 10.7. Edom had hers, Obad. 8. So Babylon, Dan. 5.7. Egypt had the like, Exod. 7.11. and Tyre, and Sidon, had not only wise men, but those were very wise, Zech. 9.2.  
Obs. 2 Matters of importance are to be committed to men of wisdom and experience. Tyrus put her Naval affairs, in the hands of wise men and ancient; she would not trust young, raw, unexpert men to be her Mariners, Pilots, or Calkers. she looked not to kindred, friends, and relations, as states now do; but unto those were fit, and able, wise, and experienced in the affairs they were to be employed in. Wisdom directs Eccl. 10.10. wisdom builds up and establisheth, Prov. 24.3.  
Obs. 3 Wise States as they will make use of Foreigners to advance their affairs, and secure themselves, so especially they will promote their own unto the principal places. Thy wise men, O Tyrus, that were in thee were thy Pilots, Sidonians, and Arvadites were her Mariners, the Gibalites her Calkers, but Tyrians themselves were her Pilots. So Persians, Lydians, and Phutians were in the Army of Tyrus, but they were not the Commanders thereof. Tyrus was careful, and shown her great wisdom in placing men of her own; Those were Natives, in the chief places of her Navy, and of her Army.  
When strangers are set in chief places, it discontents the Natives, causes envy, grudge, and animosities, so that those under them, oft plot against them, and so the work they are in, is made unsuccesseful. Solomon set his own people over the work, 1 King. 5.16. and Pharaoh set Egyptians over the jews, and Jewish Officers, Exod. 1.11, 5.14.  
Obs. 4 The glory of a State and City is made up of, and set out by external things. Ships, soldiers, shields, helmets, they made up the beauty of Tyrus, they made it perfect, they became her, and set forth her comeliness. Such Comeliness, such beauty, have heathenish States and Cities, but there is another beauty, another Comeliness, which would far exceed these, and make States, Cities very glorious, viz. True Doctrine, pure worship, holiness of life, execution of justice, and provision for the Poor; these things would make the beauty of a City perfect, and set forth the comeliness thereof unto the life. Zion that had these things in her, was the Perfection of beauty.  Vers. 12 Tarshish was thy Merchant, by reason of the multitude of all kind of riches: with silver, Iron, Tin, and Led, they traded in thy fairs. 
The glory of Tyrus, being penciled out from its structure, Navy, and Militia. Now the Prophet proceeds to amplify, the same from the great Merchandising it had, Isaiah tells you, chap. 23.3, that Tyrus was a Mart of Nations, and Lavater saith, it was quasi emptorium totius mundi, as a Market or Fair for the whole world, which was an exceeding great honour unto Tyrus. This amplification extends unto the 25. vers. and in the several verses are set out the divers sorts of Merchants, and their wares.  Tarshish was thy Merchant. 
This word Tarshish hath greatly perplexed Interpreters, and their thoughts about it are various. Jerome in most places, and many others that follow him; make it to be the Sea; some the Mediterranean, others the Ocea; but this Munster likes not, because as the other sons of Javan divided the Isles of the Gentiles, and gave their names unto them, so its probable that Tarshish being his Son, did the like, Gen. 10.4, 5. besides Psalm 72.10. mention is made of the Kings of Tarshish, which imports it was Land, and not Sea. In this place the Septuagint hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Jerome, and the Vulgar Carthaginenses, the Carthaginians, so that they all understand by Tarshish, Carthage. So Mariana likewise, who saith, that Tunis being near Carthage, was called in the Arabic Tongue Tharsis, which he hath from Leo Africanus: and in these two places, Isa. 23.1. Ezek. 38.13. The Septuagint hath Carthage, and the Carthaginians: Pliny makes it a Colony of Tyrus: 
Lib. 5. c. 19 Q Curt. l. 4.  and Curtius saith, the Tyrians built Carthage; and were honoured by the Carthaginians, Parentum loco. Some make Tharsis, here to be Tarsus, a City in Cilicia, that which Ionas fled unto, Jon. 1.3. the City whereof Paul the Apostle was, Act. 21.39. but this Boeti. in his sacred animadversions likes not, because Tarsus was not a Sea, 
Lib. 4. c. 6.  but an Inland-Town; and he citys Pliny for proof of it, saying, that the river Cydnus doth divide Tarsus far from the Sea; 
Lib. 5. c. 2.  and moreover, Cilicia had not such metals, as here are mentioned. Others therefore make this Tarshish to be Tartessus a Sea-Town in Spain, which abounded with these metals here mentioned, viz. silver, iron, tin, and lead, which were brought to Tartessus: but what ever probabilities are alleged for this opinion. The Prophet Isaiah confounds them all, when he saith, chap. 23.10. that Tyrus was the Daughter of Tarshish. Tyrus was very ancient, yet not so ancient as Tarshish, which was some Mediterranean Island, with the City thereof, so named from Tarshish the Son of Javan, Gen. 10.4, 5. How then can either Carthage, or Tartessus, be Tarshish? when they were daughters of Tyrus, as Pliny, l. 5. c. 19 and Sanct. upon Isa. 2.13. do affirm, and though both of them were ancient, yet must they not compare with Tyrus or Tarshish for antiquity.  
The men of Tarshish, what Island, City, or place soever it was, they came to Tyrus, and Merchandised with her, The Word for Merchant is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socher, from sachar, to go from place to place, in a trading way, transporting commodities, which is the work of Merchants; they themselves, or by their factors, do cause goods to be carried from Port to Port, and transported beyond Sea. Either Tarshish had such Mines, as yielded the metals spoken of in the verse, or they were brought unto it, and so transported by the Merchants thereof to Tyrus.  With Silver, Iron, Tin, and Led. 
Ceseph is the word for silver, which comes from Casaph, to desire, for silver is that which all men covet and desire, yet are not satisfied therewith. 
Hujus desiderium omnes homines tenet. Avenarius.  So strongly are some carried out in their desires after it, that they venture limbs and life for it, yea, pierce themselves through many cares, and drown their souls in perdition, 1 Tim. 6, 8, 10.  
Bazreh is Iron, bertz is a Chaldee word, signifying transfigere perforare, from whence it may be derived, because Iron is that which peirceth through, and fastens things togegether, it is of great use, and could not well be wanted in any state, it's frequently put in scripture, 
Scalig. Exert. 10.6.2.  for that is made of Iron, as 2 King. 6.5, 6. that is called the Axe, in Hebrew is Iron, and Psalm 105.18. he was laid in iron, that is, in Chains made of Iron, so Psal. 107.10. being bound in affliction, and Iron, that is, in fetters or chains, therefore metaphorically it notes hard things.  
Tin, that is, Bedil, from Hiphdell, which is to separate, because it's separated not only from silver in the fire, but other drossy materials, some call it white lead. Our pewter hath much of it mingled with it.  
Led, the Hebrew is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ophereth from Aphar, pulvis, dust, because it hath much earthiness in it, not because it's fetched out of the dust of the earth, so are other metals which are more noble.  They traded in thy fairs. 
The Hebrew runs thus, dederunt subsidiis tuis, they have given in these to thy aid. Fairs are aides and helps to places, where they be kept. Others read for fairs, in derelictionibus tuis, in thy leave they have traded, in the place where all things are left for sale and exchange; the word isbon, or isbonim notes the place whither wares are brought and left, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 asab to leave, and also to help.  Vers. 13 Javan, Tubal, and Meshech, they were thy Merchants, they traded the persons of men, and vessels of brass in thy market. 
Javan was the son of Japhet, Gen, 10.2. from whom came the Jonians, afterwards called the Grecians, Dan. 8.21. the rough goat, is melech Javan, the King of Grecia, and the Septuagint here hath it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is Greece: Joel 3.6. jevanim is rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Septuagint, and Grecians by our translators.  Tubal. 
Tubal was the Son of Japhet also, Gen. 10.2. and as Junius in his notes upon the place, observes, from him came the Iberians, and Albanians. The Iberians were a people in Asia, near the Cuspian, and Euxine Seas, and the Albanians were their neighbours, between Colchis and Armenia. Some expositors do tell us, there were Occidental Iberians as well as Oriental, and by them they understand the Spaniards, who were so called from the river Iber, and they make Tubal, 
Vid. Vilalp.  the father and founder of Spain; the first City whereof they affirm to be called Thubal.  Meshech. 
Some make him being the Son of Japhet, Gen. 10.2. the father of the Muscovites: others of the Cappadocians, who formerly were called Meschines, or Meschates. Josephus in his first book of Antiquities chap. 7. which is of Nations deriving their names from the Authors, saith, Meschus was the author of them called Meschates, who were lately named Cappadocians: for they show even at this day, a token of their ancient name, to wit, the City of Masaca.  They were thy Merchants. 
The word for Merchant here, differs from that in the precedent vers, its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rochel, which properly is a Merchant dealing in Grocery, Spicery, and sweet things, in the 1 King. 10.15. they be called Spice-Merchants, harocelim, There be two words more in the verse. for Merchants, Tor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they search into the nature of things; and Socher, because they send their goods up and down from place to place; but Rochel is used for those that Merchandise in other things, as follows.  They traded the persons of men. 
The Hebrew is, Benephesh adam, in the soul, or souls of men, So the Septuagint, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Vulgar is, Mancipia, slaves. The Fren. is, Les ames des homes. Junius and Piscator, reads it hominibus, They traded in men, either they brought men to Tyrus to sell them there, or brought men in to Tyrus to carry else where. This was a frequent practice among Heathens to buy and sell men. If it be thought lawful to sell those are taken in war, from whom the Conqueror might take their lives, what warrant there is to buy and sell other men like beasts in a Market, I see not. The Scholiast saith, God here doth accuse their great in-justice, qui homines per vim vendant. The Merchants that dealt with the whore of Babylon; they traded, Rev. 18. ●3. in the bodies, so is the word slaves in the Original, and Souls of men. They traded in the soul of man, that is, saith Vilalpandus, cum ingenti vitae periculo, with the great hazard of their lives, according to that, Lament. 5.9. we gate our bread, benaphshenu in anima nostra, that is, with the hazard of our soul, or life, because of the sword of the wilderness.  And vessels of brass in thy market. 
All kind of Brazen vessels, were brought thither, and sold into other parts. The word for Market is Maarab from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to mingle, because in Markets there are mixtures of all things; in Tyrus, were men, brass, lead, tin, iron, silver, and a multitude of other things to be had.  Vers. 14 They of the house of Togarmah traded in thy fairs, with horses, and horsemen, and mules. 
Togarmah was the son of Gomer, the son of Japhet, Gen. 10.2, 3. and the Chaldee paraphrast makes his Country Germany. The Jews understand by the Thogarmaeans, the Turks, and by Togarma, Turkia. Others by the house of Togarmah mean the Phrygians who abounded in horses, and Horsemen, which were skilful in horsemandry. What house, that is, people, or Nation soever they were, they possessed the Northerens parts, Eze. 38.6.  Horses, horsemen, and Mules. 
Susim notes common horses; Parasim, or Pharasim, horses for war; Peradim, swift horses, such as Kings and Princes used, saith A Lapide; but Parash is a horseman, quod equum calcaribus pungat, 2 Chron. 1.14. and Pered is a Mule, from Parad to separate, because the generation of mules is differing from other beasts.  Vers. 15 The men of Dedan were thy Merchants; many Isles, were the merchandise of thy hand: they brought thee for a present, horns of Ivory and Ebeny. 
Dedan was a City in Idumaea, belonging to the posterity of Esau, Jerem. 49.8. of it, see what was said chap. 25.13. those in that City, who were Merchants, did merchandise with Tyrus.  Many Isles were the Merchandise of thy hand. 
Isles in the Ocean, or Mediterranean Sea. Sanctius thinks they could not be the Mediterranean Islands, because they yielded not such Commodities as are here spoken of. They brought their wares into Tyrus, bargaining with her Merchants and Inhabitants, which bargains were confirmed by striking hands: or, by the Merchandise of thy hand, may be understood, their bringing wares to her hand, and taking wares off from her hand.  They brought thee for a present, horns of Ivory and Ebeny. 
Elephants have no Horns; but because their Teeth grow something like Horns, therefore they are called Horns, and horns of Ivory, for that the Ivory is made of those teeth or horns.  
The Heb. word for Ebeny is hoben, hobenim, or hobnim, 
Jonathan in Targum Pagnine French.  which some have interpreted Peacocks; but the word for Peacocks, is tuccljim, 1 King. 10.22. Ebeny is black, solid, and shining wood, so heavy, that it swims not in water, 
Sola India nigrum fert hebenum. Virg.  but sinks even like a stone, Eben in Hebrew is a stone, and Ebeny differs not much from it. India is the Parent of it.  
For a present, not that they gave the Tyrians their Ivory and Ebeny, but presented them for sale unto them. Therefore Pisca. reads the words thus, With horns of Ivory and with Ebeny they have made, or rendered thy price; they have given thee these, for other commodities, and so the French, Ils ont change pour ton payment les deuts d'yvoire & des paons.  Vers. 16 Syria was thy Merchant by reason of the multitude of the wares of thy making: they occupied in thy Fairs, with Emeralds, Purple, and broidered work, and fine Linen, and Coral, and Aga●e. 
The word for Syria in Hebrew is Aram, Gen. 10.22. Aram 〈◊〉 the Son of Shem, and from him came the Aramites, or Armenians, who possessed Armenia; so called from Aram, which signifies high; and in Armenia, it's conceived was the highest part of the earth, Gen. 8.4. the Ark first rested upon the Mountains of Ararat, which were in Armenia. Vilalpandus tells us, that from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sur a Province therein, it afterward was called Syria; Josephus Antiq. l. 1. c. 7. saith, of Aram, 
Vid. Martin. in verb. Syrus.  came the Aramaeans, whom the Greeks called Syrians. These Syrians were the Merchants of Tyrus; but whither the Syrians of Damascus, 2 Sam: 8.5. or the Syrians of Beth-Rehob, or those of Zoba, 2 Sam. 10.6. or the Syrians of Padan-Aram, Gen. 10.20. or all of them, is uncertain.  For the multitude of the wares of thy making. 
In the Hebrew its, for the multitude of thy works. Tyrus had many Artists, which made and multiplied wares for other parts. She employed her people, who filled her with Artificial things.  They occupied in thy Fairs with Emeralds. 

E Genere gemmarum nigri coloris. Drusius. Vid. Rueum de gemmis. l. 2. 3. 4  The word for Emerald is Nophech, which Rabbi David saith is a kind of precious stone, of black colour. Jerome, and Santes make it a Carbuncle, and so the French, and Vatablus. Others the smaraged Emerald, or Green-stone, with which colour the eyes are greatly pleased, and delighted.  Purple, and broidered work, and fine Linen. 
These were rich commodities which the Syrians traded in; for Purple, the French is scarlet, l'escarlate. Of these before.  Coral. 
This grows in the sea, whilst its under the water, its green, being got above the water, 
Rueu●. l. 1. c. 19 Fosterus renders it, Unicor●u.  it becomes red, it's called Arboreus lapis, the tree-stone, or stony-tree, because it brancheth out like a tree. The Hebrew Ramoth is from Rum to elevate or raise up, and so doth Coral spring up out of the rock or Sea.  Agate. 
The Margin is, Chrysoprafe chad Shod. Jerome professes he knows not what this word means. The Hebrews affirm, that by it are meant all precious wares. It's rendered by Interpreters, a Carbuncle, a Pearl, a Crystal; and here an Agate, which is a stone well known. 
Plini. l. 37. natural hyst. c. 10.  It had its name from Achates a River in Sicilia, in which, or near to which, it was first found, but afterwards in other places.  Vers. 17. Judah, and the land of Israel, they were thy Merchants, they traded in thy market, wheat of Minnith, and Pannag, and honey, and oil, and balm. 
The posterity of Judah, and the inhabitants of Canaan, they abounding with wheat, honey, oil, and balm, exported them to Tyrus, for Tyrus was victualled by Judea, Act. 12.20. and Hyram King of Tyre had twenty thousand measures of wheat, and twenty measures of oil yearly from Solomon, for his household, 1 King. 5.11. what then had all his people from the Merchants of the Jews?  Wheat of Minnith. 
Bechitte Minnith. Chittah quasi chintah from chanat to bring forth, to thrust out, because the wheat thrusts itself, Ex folliculis out of the hose or stalk, and appears above the same. Canaan was Erez chittah, a land of wheat and barley, a land of oil-olive, and honey, Deut. 8.8. Minnith was some principal place in it for wheat, it is mentioned only in the 11 of Judges, 33. and here.  Pannag. 
Some translate it Balsam. some a Fig, but Aquila Symmachus, and Theodot. do make it a place, as Minnith, which yielded choice wheat. Juniu, and Piscator, calls it Phoenicia. And so Buxtorfius.  Balm. 
Some render it Rozin, which is a humour or juice flowing out of certain trees; but Balm its rendered here, and Gen. 37.25. Jerem. 8.22.46.11.51.8. which is the principal of oils, or liquids, that flow out of trees, quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominus Olei, the Lord or King of oils.  Vers. 18 Damascus was thy Merchant in the multitude of the Wares of thy making, for the multitude of all riches: in the wine of Helbon, and white wool. 
Damascus was a famous City of Syria, rather than Phoenicia, which Julian called the eye of the East, between Lybanus and Mount Hermon. Isaiah tells us it was the head of Syria, chap. 7.8. that is, the head or principal City thereof: Merchants came from thence to Tyrus, and traded in her wares, and Tyrians went to Damascus, and traded in hers.  For the multitude of all riches. 
Tyrus abounded with the riches of Sea and land, having Commodities fitting for all places.  In the Wine of Helbon. 
Helbon or Chelbon signifies milk, or Fatness, and metaphorically, it signifies the best of any thing; here it's conceived to be the name of a place in Syria, 
Buxtorf. in verbo Halab.  where grew choice grapes, of which the best wine was made. Wine as pleasant as milk, if not like unto milk in colour.  And white wool. 
The Septuagint and Jerome have it wool, from Miletus a City in the borders of Jonia and Caria, but the Hebrew word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is candour, whiteness, so that the words are wool of whiteness. In the Eastern parts are arbores laniferae, trees that bear wool or Cotten, which is very white, and sheep that bear wool of whiteness, or white wool. The word Tzachar hath affinity with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tzahar, which signifies light, and all light hath a whiteness, and brightness in it.  Vers. 19 Dan also, and Javan going to and fro occupied in thy fairs: bright Iron, Cassia and Calamus were in thy Market. 
Dan the posterity of the Patriarch Dan, who inhabited the City Dan near Jordan, both which had their names from him, Josh. 19.47. that City Dan in Christ's time was called Caesarea Philippi, and in Jeromes Paneas, 
Bonfrerius. Masius in Josh. 19  from hence being some thirty five miles from Tyrus, came the Danites to trade with the Tyrians.  Javan going to and fro, 
Of Javan before, vers. 13. The word for going to and fro, is Meuzzal, which some make the name of a place. Meuzzal from uzal; so Aquila, as if the Danites and Grecians did bring Commodities from Uzal to Tyrus; but Meuzel is a participle from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezal, which is to go, 
Avari erant Graeci & quaestus causa liue illuc vagabantur per mare.  to move. Vatubls. turns it vagabunda, for the Greeks being covetous did sail, and move to all places for gain.  Bright Iron. 
The Hebrew is, Iron made, defecated from all the dross, and made pure, or made into bars or plates.  Cassia. 
It's a kind of a sweet cane, or shrub, in Hebrew Kiddah, from kadad, inclinare vertice, to bow with the head, or top; so this Cassia, grows with the top, inclining or bowing; it's mentioned only here, and in Exod. 30.24. where it's reckoned among the principal spices, for the holy anointing. The word for Cassia in Psalm 45.9. is kezioth from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shave, 
Vid. Plin. Natur. Hyst. l. 12. c. 19  unbarke; for Cassia, is odorata arbuscula cujus cortex abraditur, an odoriferous Shrub, whose bark shaved off is very useful.  Calamus. 
It is a kind of sweet Reed, or Cane, full of knots, growing in India, Isa. 43.24. it's called sweet Cane, and Jerem. 6.20. Sweet Cane from a far Country, which was India, saith Jerome. 
Maldon. in locum.  Of it, and other spices, was made the incense.  Vers. 20. Dedan was thy Merchant in pre● us  for Charets. 
The Hebrew for Precious , is Bigde Chophesh vestimentis ingenuitatis, garments of Ingenuity, or liberty; such Garments as Noble and Freemen used for their horses and charets. Men of quality adorn their horses and charets with rich and precious ornaments, rich saddles, trappings, and cover.  Vers. 21 Arabia, and all the Princes of Kedar, they occupied with thee, in Lambs, and Rams, and Goats, in these were they thy Merchants. 
The Arabians dealt much in sheep and Goats, they brought thousands of them to Jehoshaphat. 2 Chron. 17.11. Arabia petraea, and deserta, bred multitudes of them.  The Princes of Kedar. 
Kedar saith Jerome is a region in the wilderness of the Saracens, so named from Kedar the son of Ishmael, Gen. 25.13. in it was a City also of that name, which had divers Princes; the Kedarits and Arabians, as they were not far from one another, so not far from Tyrus, because such castle could not be driven far: in these they traded with the Tyrians.  In these were they thy Merchants. 
The Hebrew is, the Merchants of thy hand, that is, Merchants near at hand: they were near, and always ready to furnish them with Lambs, Rams, and Goats.  Vers. 22 The Merchants of Shebah and Raamah, they were thy Merchants: they occupied in thy fairs with chief of all spices, and with all precious stones and gold. 
In the 10. of Gen. 7. we read of Seba, with Samech, and Seba, with Shin; this Seba with Shin, was the Son of Raamah, who inhabited the upper Tract, Coast, or part of Arabia Foelix, and from him that region was named Sheba: the other Seba with Samech, was the Son of Cush, and Nephew of Ham, who possessed that region in Aethiopia, called from him Saba, of which Isaiah speaks, chap. 43.3. I gave Egypt for thy ransom, Aethiopia and Seba, or Saba, for thee. You have them both Psalm, 72.10. The Kings of Sheba, and Seba shall offer gifts. The first is with the letter ש shin. The second with ס Samech. The Queen that came to Solomon, was of Sheba, not Seba, or Saba; Sheba, in Arabia the happy, 
Bonfrerius.  abounded with those things she presented unto him.  Raamah. 
Some make this word an Epithet of the former, the Merchants of Shebah, even Raamah: or thus, the Merchants of Shebah, even thunder or thunderers; for Raam and Ramah, or Raamah, signify thunder, Job 39.19. hast thou clothed his neck with thunder? speaking of the Horse; Hast thou made him terrible? The Sabaeans were Commotores seu turbantes omnia. But I rather conceive with Junius, 
Vid. jun. in Gen. 10 7. Regma est civitas Arabiae felicis. Maldonat.  it was some place in Arabia the happy, near unto Sheba; it's most probable the father and the Son pitched in those parts were near one another.  With chief of all spices, and with all precious stones, etc. 
Arabia Foelix did abound with choice spices, Jer. 6.20. Incense came from Sheba, and not only incense, but gold, Isa. 60.6. the Queen of Sheba she brought spices, much gold, and precious stones unto Solomon, 1 King. 10.2.  Vers. 23 Haran, and Canneh, and Eden, the Merchants of Sheba, Ashur, and Chilmad, were thy Merchants. 
Haran or Charran, was a City in Mesopotamia, where Abraham some time dwelled, Gen. 11.31. Act. 7.4. Canneh is not where mentioned, but in this place, and its thought to be some City or region nigh to Haran. Junius makes it the same with Calneh, Gen. 10.10. Eden is spoken of 2 King. 19.12. and Isa. 37.12. where it's said to be in Thelassar. Vilalpandus makes Eden to be a most pleasant Region in Syria. Others in Mesopotamia. Junius in Chaldaea.  Shebah. 
Some make this Shebah the same with the former. Jun. and Piscator difference it from the former, placing it in Arabia deserta, and think it that Sheba Job speaks of, chap. 6.19. The companies of Sheba waited for them.  Ashur. 
He was the son of Shem, Gen. 10.22. of him came the Assyrians, who were a scourge and plague to the Jews, Isa. 10.5.  Chilmad. 
It is from Lamad to Teach, and the words may be read thus, The Merchants of Sheba and Ashur, quasi d cti, being versed and skilled in thy wares and affairs, they were thy Merchants; but it's more suitable to look at Chilma● as the proper name of a place. It's by the learned made a Province of the Medes, between Assyria and Parthia. 
Targum Hierosolim. Junius. Polanus. Quae gens esset clam est Mariana.   Vers. 24 These were thy Merchants in all sorts of things, in blue , and broidered work, and in chests of rich apparel, bound with cords, and made of Cedar among thy merchandise. 
The Men of Shebah, Ashur, and Chilmad, they brought the Commodities here mentioned unto Tyrus, and sold them in her markets.  In all sorts of things. 
The Hebrew is Bemachluhim, in perfectionibus, it's from Calal. to perfect, and notes variety, and multitude of perfect wares, such as were no ways faulty.  In blue . 
Baglome Tecelech, in involucris hyachinthi, saith Montanus, in the wrappings of Hyacinth. Symmachus, in pretiosis involucris, in precious cover. The French, En habillemens de hyacinth, that is, in  died blue, the word galem is a cloak or covering, in which a man doth wrap and cover himself.  In chests of rich apparel bound with cords. 
Beginze in the Cases, or chests, ganaz is that in which gold, silver, , and desirable things are laid up in, they put up rich Apparel in , and bound them with cords, yea, with cords of silk saith Vitalpandus.  
The word for rich Apparel, is beromim only in this place, and it notes precious, Desirable Garments. The septuagint turns it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Choice treasures.  Made of Cedar. 
Cedars are well scented, durable, but brittle, of them they made Chests for their precious things.  Vers. 25 The ships of Tarshish did sing of thee in thy market, and thou wast replenished, and made very glorious in the midst of the Seas. The ships of Tarshish were thy Princes. 
So Montanus, and others, They were the chief of all the ships came to thee. The Hebrew is, Sharothajick, which the Hebrews derive from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to play the Prince, but ours from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shur to sing, and so the Merchants, or men of Tarshish, that came and traded with thee, they did magnify thee, and thy wares, they praised thee above all places, and thy wares above all wares.  Thou wast replenished and made very glorious. 
Thou wast filled with the wares and Commodities of all the Islands and Nations near and far off, so that nothing was wanting in thee, and hereupon thou becamest famous abroad; thou hadst all precious and rare things: whatever was the glory and excellency of other places, was brought to thee, being in the heart of the Sea, so it is in the Original.  
Obs. 1 That Merchandising is Ancient and lawful. Tyrus was of great Antiquity, Isa. 23.7. and the mart of Nations, vers. 3. In jacob's days there were Midianitish Merchants. Gen. 37.28. in Abraham's time there were such, Gen. 23.16. Neither is the calling of Merchants unlawful, though chrysostom be against it. He saith, Christ cast the buyers, and sellers out of the Temple, signifying that a Merchant can hardly or never please God, and therefore no Christian ought to be a Merchant; or if he will, let him be thrown out of the Church of God, he citys that in Psalm 70. v. 16. according to the Vulgar, Because I have not known merchandising, I shall enter into the powers of the Lord (but this is otherwise in the Original, in our translation being in Ps. 71.15, 16.) and he gives his reason hereof, because Merchandise can hardly be exercised without lying and perjury. 
Vilalpand. p. 12 col, 2. l●t. E.  This is an hard sentence against them, it's much to be feared that many of them are covetous, deal in bad wares, corrupt those are good, by mixtures of worse with them, set prizes too high, do lie, swear, and forswear themselves, in their much deal, yet all these do not make merchandising unlawful, Prov. 31.24. the virtuous woman sold her fine linen and girdles, unto the Merchant, had Merchandise been unlawful, she would not have done it. Lot Merchants take heed of Covetousness; the evils are incident to buying and selling, do in all their trade, with domestics or foreigners, as they would be done unto, and so their calling will not only be warrantable, but of singular advantage unto Commonwealths and Cities.  
Obs. 2 Great trading makes places rich and famous. Tyrus had Merchants from all parts, and they brought in all sorts of precious Commodities, so that she was replenished and glorious. She was full of wealth, and famous in all parts. Babylon had trading with many Nations, and she abounded in treasures, Jerem. 51.13. When Jerusalem was the gates of the people, when all Nations came into her, than she abounded in wealth and fame.  
Obs. 3 True happiness lies not in the abundance of outward things. Tyrus h●d what the world could afford; men of wisdom, skill, and strength, choice helmets and shields, horses, horsemen, and mules; horns of ivory and ebeny, gold, silver, precious stones, Emeralds, Agates, Coral; the choicest wheat, honey, oil, and Balm; she had precious  r●ch apparel, the multitude of all riches in her; yet heathenish, and near unto destruction, Isa, 23.11. The Lord hath given a commandment against the Merchant City, to destroy the strong holds thereof, outward things make not happy, Psalm 144.15.  Vers. 26 Thy rowers have brought thee into, great waters: the East wind hath broken thee in the midst of the Seas, 27 Thy Riches, and thy Fairs, thy Merchandise, thy Mariners, and thy Pilots, thy Calkers, and thy occupiers of thy merchandise, and all thy men of war that are in thee: and in all thy company, which is in the midst of thee; shall fall into the midst of the Seas, in the day of thy ruin. 28 The suburbs shall shake at the sound of the cry of thy Pilots. 29 And all that handle the Oar, the Mariners, and all the Pilots of the Sea, shall come down from their ships, they shall stand upon the land. 30 And shall cause their voice to be heard against thee, and shall cry bitterly, and shall cast up dust upon their heads, they shall wallow themselves in the ashes. 31 And they shall make themselves, utterly bald for thee, and gird them with Sackcloth, and they shall weep for thee, with bitterness of heart, and bitter wailing. 32 And in their wailing, they shall take up a lamentation for thee, and lament over thee, saying, what City in like Tyrus, like the destroyed in the midst of the Sea? 33 When thy wares went forth out of the Seas, thou filledst many people, thou didst enrich the Kings of the earth with the multitude of thy riches, and of thy Merchandise. 34 In the time when thou shalt be broken by the Seas, in the depths of thy waters, thy merchandise, and all thy company in the midst of thee shall fall. 35 All the inhabitants of the Isles shall be astonished at thee, and their Kings shall be sore afraid, they shall be troubled in their countenance. 36 The Merchants among the people shall hiss at thee, thou shalt be a terror, and never shalt be any more. 
Having shown the great wealth and dignity of Tyrus, here the Prophet comes to the second general part of the Chapter, viz. to show the irrecoverable fall of Tyrus.  
In these words we have, 

1 The distinction itself of Tyrus.  
2 The Effects and events that follow.    
This distinction of Tyrus is set out,  
1 By way of Metaphor, or similitude, which is implied in the 26. v. Tyrus is likened unto a ship at Sea, that suffers by the winds and waters, and so perisheth, being laden with rich Commodities.  
2 From the moving cause thereof, viz. her Rowers, ibid.  
3 The Instrument or means, the East wind.  
2 The Effects. 1 Loss of all, v. 27.34.  
2 The mourning of Pilots, and Mariners, v. 28, 29, 30, 31, 32, 33. with the manner thereof.  
3 The influence it had upon foreigners, astonishment, fear, trouble it produced in some, v. 35. and hissing in others, vers. 36.  26 Thy Rowers have brought thee, etc. 
This verse is wholly Metaphorical; by Rowers are meant the Great men that ruled and governed Tyrus, who were to the City as rowers to a ship; They by their Pride, wicked counsels, and wretched lives, caused God to bring a long siege upon her, and ruin at last, which are called great waters.  The East wind hath broken thee. 
That was Nabuchadnezzar, who came with a great Army from the East, besieged, took, and ruined Tyre, he dealt with that Metaphorical ship, as a rough East wind doth with a ship at Sea, breaks it, and sinks it.  27 Shall all fall into the midst of the Sea, etc. 
The Hebrew is, The heart of the Sea, all the wealth, greatness and glory of Tyrus should be drowned in the Sea.  28 The Suburbs shall shake. 
The word for Suburbs is Migresheth; and Migrash, saith Pagnine, is a village out of the City. By Suburbs here, you understand all the villages and Colonies belonging unto Tyre, when the Pilots, the Prince, and Governors thereof, should cry for the ruin of it, than should all the Towns, Villages, Colonies, were under her command, be troubled and shake for fear.  
Obs. 1 Nothing humane can protect a sinful City and People from the judgements of God. Tyrus was as strong a place as the world had, her walls, towers, ships, wise, strong men, could not do it. Tyrus was as rich a place as any under heaven, she had a multitude of all riches, yet these kept her not from being brought into great waters; what power or art of man can keep off the wind from a ship, when it is at Sea? It's not in the power of all the Seamen or Mariners in the world to do it; neither can any number of men, or all men keep off a judgement of God when it is coming upon a sinful place. Let us not confide in humane things.  
Obs. 2 The ruin of Cities and States is chief from the Princes and Governors in the same. Thy Rowers, they sit in the chief places, they have brought thee into great waters, they brought War, Famine, desolation upon Tyrus. Zedekiah and his Nobles breaking with Nabuchadnezzar, brought Judaea, and Jerusalem into great waters, Pharaohs sin brought all the plagues upon Egypt; when Governors are wilful, covetous, weak, ignorant, careless, given to their lusts and pleasures, they may quickly overthrow all. Rhehoboams folly, caused that rent in Israel, as never was made up again. It was Ahaz sin that brought Judah into deep waters, 2 Chron. 28.19. The Lord brought Judah low, because of Ahaz King of Israel, for he made Judah naked, and transgressed sore against the Lord.  
Obs. 3 That Cities and States grown rich and renowned, have their periods. Tyrus was replenished with the rarities of the world, she had all excellent things in her, and was very glorious, but what became of her, and all she had? were not her riches, her glory, laid in the Seas in the day of her ruin, v. 27. she h●d her days for rising, and a day for her ruin; all the glory, bravery, and wealth, of this great, strong, and beautiful City, was on a sudden in a day, buried in the deep Sea.  
Obs. 4 When the Lord brings his judgements upon sinful Cities and States, when he makes great changes in them, or utterly ruins them, than some lament, and some laugh. When Tyrus was besieged, stormed, taken, and ruined; then the Rowers, Mariners, and Pilots, cried, wept, and wailed bitterly, lamenting her destruction; then the Merchants laughed, and hissed at her.  
When Jerusalem was taken, burnt, and nothing left but rubbish, and ashes, than Jeremy and many others lamented greatly, for the ruin thereof, and then the Ammonites, Moabites, and Edomites, laughed thereat, as you may see Ezek. 25. such is the condition of humane affairs, and corruption of humane nature, that what is matter of mourning and humiliation to one, becomes matter of rejoicing and insulting to another, but wisdom hath said, he that is glad at calamities, shall not be unpunished, Prov. 17.5.  
Obs. 5 The righteous God doth sometimes recompense sinners in the same way they have sinned. Tyrus laughed at the destruction of Jerusalem, Ezek. 26.2. and here in this ch. v. 36. T●e Merchants of the people shall hisse at thee. Hissing, as it sometimes notes astonishment, so sometimes gladness and insulting, Lament. 2.15, 16. all that pass by clap their hands at thee, they wag their heads, and hiss, and say, this is the day we looked for, etc. at first these Merchants might be astonished, at the tidings of Tyrus her ruin, and after rejoice, clap their hands, and hisse at her. Agag by his sword had made women childless, and by samuel's sword his mother was made childless, 1 Sam. 15.33.   

CHAP. XXVIII.  Vers. 1 The word of the Lord came again, unto me, saying, 2 Son of man, say unto the Prince of Tyrus, thus saith the Lord God, because thine heart is lifted up, and thou hast said I am a God, I sit in the seat of God, in the midst of the Seas, yet thou art a man and not God, though thou set thine heart as the heart of God. 3 Behold, thou art wiser than Daniel, there is no secret that they can hid from thee. 4 With thy wisdom, and with thine understanding, thou hast gotten thee riches, and hast gotten gold and silver, into thy treasures. 5 By thy great wisdom, and by thy traffic hast thou increased thy riches, and thine heart is lifted up because of thy riches. 6 Therefore thus saith the Lord God, because thou hast set thine heart as the heart of God. 7 Behold, therefore I will bring strangers upon thee, the terrible of the Nations, and they shall draw their swords against the beauty of thy wisdom, and they shall defile thy brightness. 8 They shall bring thee down to the pit, and thou shalt die the death of them that are slain in the midst of the seas. 9 Wilt thou yet say before him that slayeth thee, I am god? but thou shalt be a man, and no God, in the hand of him that slayeth thee. 10 Thou shalt die the deaths of the uncircumcised, by the hand of strangers: for I have spoken it, saith the Lord. 
IN this Chapter you have these general parts.  
1 A Prophecy against the King of Tyre in these 10. verses.  
2 A Lamentation for him, and the spoiling of his glory, from the 10. v. to the 20.  
3 A prophecy against Zidon, from the beginning of the 20. to the 24.  
4 A Prophecy of mercy unto the people of God, from the 24. to the end.  
In the Prophecy against the King of Tyrus, you have  
1 The Authority of the prophecy, in the 1. v.  
2 The sin that brought destruction upon him, which was his Pride, v. 2. occasioned from his seat, ibid. his wisdom. v. 3, 4. and his wealth, v. 4, 5.  
3 The Instruments the Lord would use in his destruction, and they were strangers, v. 7. the manner of whose deal with him, is set out in the 8, 9, & 10. v.  1 The word of the Lord came again, etc. 
Being to speak unto the King of Tyrus, he mentions his Commission, that the Lord spoke to him, and sent him, one greater than the King himself: Hereby the Prophet made way for himself, and his message to have the better entertainment; had he come of his own head, delivered things from his own spirit, he had rendered himself contemptible; what he had to declare unto the King, and against him, was not humane, but Revelation from the Lord.  2 Son of Man. 
The Son of Man, must utter the words of God. Heavenly treasure is put in earthen vessels, and makes them honourable; Ezekiel though he were the Son of Man, yet herein he was the servant of God. He sent him, and put his own words in his mouth, full of Majesty, and to be believed, notwithstanding his meanness and frailty. This Son of Man, is made a Son of Thunder against a proud and haughty Prince.  Say unto the Prince of Tyrus. 
Some of the Fathers do make this Prince of Tyrus to be the Devil: but they were much mistaken in so conceiting; for here be many things which are incompetent to him, especially what is said in the 7, and 8. ver. The words are to be taken literally of Ethbahal, or Ithobalus, who was at that time Prince of Tyrus, unto whom this Prophecy was directed, being in his glory and height; whereas Satan was cast out, and cast down into greater misery than here is mentioned long before.  Thus saith the Lord God. 
Prophet's being subject to the same infirmities and passions as others be, are little regarded in the world, especially by Princes. Ezekiel therefore must not speak his own words, but say, Thus saith the Lord God. The Hebrew, Adonai, Jehovah, are very significant words: Jehovah imports Gods being, and giving being unto all things. Adonai, his supporting all in their beings, for it's from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Pillar, or foundation. Thus saith he, who hath his being of himself, and hath given being to heaven and earth, and all creatures therein, that upholds all by his power, even thee thyself, O Prince of Tyrus, thus saith he unto thee.  Because thine heart is lifted up. 
By heart understand not that little part of flesh in man wherein is sedes vitae; the seat of life but the Thoughts, Counsels, reasonings, Designs, Wisdom, Workings, and Contrivances, of the heart, so Heart is oft to be taken in scripture, and it's lifted up: when it's carried out after high and great things, Psalms 131.1. Lord mine heart is not haughty, nor mine eyes lofty, neither do I exercise myself in great matters, or in things too high for me; Here you may see what it is to have the heart lifted up, or to be haughty, its Javah in both places, and it is to have aspiring thoughts, to mind high things, to be designing and reaching after them, to have a high conceit of ones self, as this Prince of Tyre had, who thought himself above the condition of mortal men, and so the Counsels, reasonings, designs, and workings of his heart were to become a God, and he blushed not to say it.  Thou hast said I am a God. 
Not thou hast thought so, which had been too much, but thou hast said it. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes notes purposing, determining, as in 2 Chron. 2.1. Solomon determined to build an house, vajomer, he said, that is, he purposed in himself to do it; but here it's more than purposing, and determining, the Prince of Tyrus said, he spoke it out, what he thought in his heart, he uttered with his lips. I am a god, El ani, I am the strong one, I give being to this City and State, I uphold the same on me they all depend, from me they have counsel, comfort, and protection, I do what I list, my power extends far and near, I open the door and ports, for all the Isles and Nations to trade with thee, O Tyrus, and I can prohibit them at my pleasure: I have filled thee, with the riches and rarities of all the Nations, I have done great things, I am beyond others, mighty and powerful, a god, and worthy of such honour as becomes the gods.  I sit in the seat of God, in the midst of the Seas. 
As God is in the Heavens, which are inaccessible, none being able to come thither, to wrong or harm him, so am I in Tyrus, seated upon a rock, in the heart, or midst of the Seas, none can come at me to do me prejudice, I am without fear, I am in the Seat of God, not subject to the malice or power of any Mortal whatsoever. All the Merchants bring presents unto, and adore me, I have power, wealth, honour, and all things glorious and delightful, my Seat is no other than the seat of God; here was the great pride of this Prince, who arrogated to himself a Deity, and affected divine honour.  Yet thou art a man and not God. 
The Hebrew is, Thou art Adam, and not El, thou art of earth, and not of heaven, thou art a weak sinful man, that canst do nothing for others, or thyself; what thou El, the strong God? no, thou forgets what thou art; he that is El will break thee in pieces, like a potter's vessel, and make thee know, thou art man, and not God, that there is no difference between thee, and other men; if they be infirm, and feeble things, subject to changes, sorrows, sicknesses, and death, so art thou.  Though thou set thine heart as the heart of God. 
Thou hast had such thoughts of thy strength, thy glory, thy wisdom, that thou hast persuaded thyself, thou art become a god, another god, or as god. The thoughts of God's heart, are, that he is strong, glorious, great, and wise, and thou takest up his thoughts; by heart, the thoughts, imaginations, and devices of it are meant. This Prince of Tyrus, dreamt, that he was as fit and able to rule in the Seas, as God was in heaven, and that his wisdom, strength, and government, made him as honourable and glorious, as the Lords made him, that he was invincible, like God himself.  
Obs. 1 The Lord takes notice of men's hearts, in what frame they are: Thine heart is lifted up: Men cannot look into the Heart, being shut up in an house of clay, but the eyes of the Lord peirceth through our mud walls, and beholds our hearts and workings of them, 1 Sam. 16.7. the Lord looketh on the heart, we look upon actions, faces, outward appearances, but God looks inward, and fixes the eye upon the heart, and so, that he knows what is in his heart, and how it works, he understands all the thoughts thereof, and the imaginations of those thoughts, 1 Chron. 28.9. not only the rude drought, but what imaginations are thereupon. He knows men's inwards exactly, and can tell you whose hearts are proud, and whose are humble, whose are froward, and whose are meek, whose are chaste, and whose unclean.  
Obs. 2 Princes and great ones are prone, not only to be proud, but to deify themselves. The Prince of Tyrus, his heart was lifted up, and he said, I am a God. This is the height of Pride, to make one's self a God, to arrogate that which is due unto the Lord, God had said it, I am God, and there is none Else; I am God, and there is none like me, Isa. 46.9. now what Pride, what blasphemy, was it for this Prince to say, I am a God. There be two things which God challengeth to himself, vengeance, Deut. 32.35. and God-ship, Isa. 44.8. This Prince rob God of one, making himself God. Sundry of the Heathen Emperors, would either be called or worshipped as Gods. Caligula made himself a God, erecting a Temple, with his image in it, ordaining Priests, and most costly Sacrifices to be offered there to himself. Domitian, by a public edict ordained, that in all writings wherein he should be mentioned upon any occasion, 
Fitz her bert. 2 Par. ch. 12. Vilalp.  he should be called Dominus Deus, Lord God. A mad humour of deifying themselves also invaded Alexander the Great, and Julius Caesar. Such is the frame of Antichrists spirit, 2 Thess. 2.4. He as God sits in the Temple of God, showing himself that he is God.  
Obs. 3 Haughtiness and pride of spirit, do precede and presage the destruction of men. This Prince was near unto utter ruin, and before it, his heart was lifted up, he said, I sit in the seat of God, I punish, and I spare whom I please, but quickly after he was thrust out of his seat, and made an example of divine vengeance, for his Pride and presumption; Edom's heart was proud and high, even before the Lord threw her down, Obad 3. & 4. verses. The hearts of Samariaes' inhabitants, were greatly swollen with pride, and tympanized, when the Lord threatened to bring the adversaries of Rezin against them, Isa. 9.9, 10, 11. Herod's pride bred the worms that did devour him, Prov. 16. Pride goeth before destruction, and a haughty spirit, etc.  
Obs. 4 Whatever thoughts and conceits Princes or others have of themselves, yet they are but dust and ashes, poor inconsiderable things in respect of God. Thou art a man, and not God, though thou set thine heart as the heart of God: he was a worthless, despicable thing, notwithstanding he deified himself; men phansye themselves Elohims, Jehovahs, when they are but adam's, and Enoshes. Jehoiakim made his nest in the Cedars, when he was but earth; a despised broken Idol, Jer. 22.23, 28, 29. Great men have great thoughts, ranking themselves among the Gods of the earth; but as David expresseth it, among the gods there is none like unto the Lord, Psal. 86.8. they are earthen, proud, foolish, dying gods, Psal. 82.6, 7. but God is in heaven, holy, wise, everliving: the greatest and best of the Sons of men, is no better than a briar or thorn to him, Isa. 27.4. he is a consuming fire, and what is a briar or thorn to such a fire. In Isa. 31.3. it's said the Egyptians are men, and not God; they had high thoughts of themselves, and the Jews had higher, they looked at them, and not at the Lord, they thought every Egyptian was El, a strong God; but the Egyptians were adam's, not El, men, and not god, the highest of them; their Pharaohs were men, worms, grasshoppers, nothings, to that God they neglected, and that they should know, when he should stretch out his hand. God's thoughts, and men's do differ exceedingly, they think themselves somebody's, as Simon Magus did, Act. 8.9. Gods, as the Prince of Tyrus here did, but, Psalm 62.9. men of high degree are a lie, not lying, but a lie, and you know a lie is that hath no truth in it, no substance, no weight, they think themselves solid, substantial, massy pieces, but they deceive themselves, and others, not God; who tells them they are a lie, false, vain, and empty things, and not only some men, but even all men are so in his eye, Isa. 40.17. all Nations before him are as nothing, and they are counted to him less than nothing, and vanity, that all are as nothing before him, who is infinite, easily will be granted, but that they are less than nothing, in his account, this seems strange and questionable. How can all the Nations be less than nothing? the sense is, they are extremely inconsiderable. The words in the Original are rendered thus by Mont. pro nihilo & inani reputatae sunt ei, 
Fr. Luy sont reputees comme chose de ●eant & vain.  for nothing and emptiness, they are reputed or accounted to him, or he reckons them as a thing of nought and vain.  3 And behold thou art wiser than Daniel. 
The Tyrians were wise men, Zech. 9.2. Ezekiel 27.8. 2 Chron. 2.14. and its probable their Kings were wise, well seen into Sea, military, and political affairs, and that the Prince of Tyre, here spoken of, was one of the wisest of them, but puffed up with a conceit of more wisdom than he had, therefore here the Lord in an Ironical way, as Expositors conceives, gives him a check, saying, behold thou art wiser than Daniel; thou makest thyself a God, as if thou knewest all things, which Daniel did not. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Estu plum sage que Daniel.  The Septuagint reads the words by way of Interrogation, Art thou wiser than Daniel? and so doth the Fr. Perstringeing, the folly of the Prince thereby. The words by some are taken by way of Concession, thou sayest thou sittest in the seat of God, and hast a heart as the heart of God, be it so, behold than thou art wiser than Daniel; He knew some secrets, thou knowest all, Daniel was very wise, he would not defile himself with the King's meat, or wine, Dan. 1.8. he revealed and interpreted the King's dreams, chap. 2. & 4. he read and interpreted the writing upon the wall, which none of the wise men could do, chap. 5. he had an excellent spirit in him, and was chief Precedent over the one hundred and twenty Princes that were set over the whole Kingdom, and when the two other Precedents, and all the rest of the Princes, envied him, and sought occasion against him, he had carried things so wisely and well, that they could find no occasion against him, chap. 6. Daniel had natural, political, and spiritual wisdom, insomuch that it grew into a Proverb, wiser than Daniel. 
Vid. Dan. 1▪ 17, 20.  His wisdom was great, dispersed far, and known to the Eastern, and other parts of the world, and even to Tyrus, which had trading from all parts; and because the Prince of it was so wise in his own conceit, the Lord gives him a notable twitch here, Behold, Thou art wiser than Daniel.  There is no secret that they can hid from thee. 
Thou art so possessed with opinion of thy wisdom, that thou conceivest nothing can be kept secret, or hid from thee. The Hebrew word for secret, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sathum, which signifies a thing shut up, and what is so, is secret and hidden from others, as Dan. 8.26. shut up the vision, for it's for many days. The vision being sealed and shut up, it was not knowable for a season, men could not tell what was therein, it was hid from them; but this Prince of Tyre took upon him to know secrets, and things shut up from the Vulgar, and wise also. In the Original, the words stand thus, Omne absconditum non abscondunt tibi, every hidden thing, they do not hid from thee; here an Active is put for a Passive Verb, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vid. Gloss. Phil. sacr. l. 3 tractat 3. de verbo can. 23.  and cars this sense, every hidden thing is not hid from thee, thou art so wise, as that thou piercest into secrets, dark, and deep things.  
Thou art a God, and what can men hid, or what can be hidden from thee? The words are spoken ironically, or according to the opinion men had of him.  
Obs. 1 Wisdom makes men honourable and famous. Daniel was wise, and his wisdom begat such an high esteem of him, that it became a Proverb, wiser than Daniel. Nabuchadnezzar honoured Daniel much, when he acknowledged daniel's wisdom to be ten times better than the wisdom of all the Astrologers, and Magicians that were in his Realm. Dan. 1.20. but God honoured him more, when he made his wisdom exemplary, and proverbial throughout the world. Wisdom is from God, a principal thing, Prov. 4.7. it makes men of an excellent spirit, Dan. 5.12. Prov. 17.27. directing to do like unto God, hence it is, that men endued with it, are honourable, and renowned. David was wise, and his wisdom is recorded in holy writ for his honour; 1 Sam. 18.5.15.30. he behaved himself wisely, very wisely, more wisely than all the Servants of Saul; The widow of Tekoah compared his wisdom to the wisdom of an Angel, 2 Sam. 14.20. Solomon was wise, yea wiser than all men, than Ethan, the Ezrahite, and ●eman, and Chalcol, and Darda, these were wise men, and honoured for their wisdom; but Solomon above them all, his wisdom spread into all Courts, and unto all Kings of the earth, 1 King. 4.31, 34. This made Solomon to say, The wise shall inherit glory, Prov. 3.35. a Son of wisdom is an heir to glory, he shall not have flitting glory, but fixed, such glory as shall be his inheritance.  
Obs. 2 Men know not what themselves are; thou art wiser than Daniel: Thou thinkest thyself to be very wise, whereas thou art ignorant, and foolish, and dost manifest it to the full. The Irony in the words speaks this out unto us, for an Irony is a trope, putting one contrary for another, here wisdom is mentioned, and by it the Prince's foolishness is declared: It was so in him to think himself a God, that he knew every secret; he did not know himself, that is an hard lesson. The Apostle tells us, 1 Cor. 8.2. that if any man, be he Prince, or of what condition soever, thinks that he knoweth any thing, he knoweth nothing yet as he ought to know: when men conceit they know something, this puffs them up, makes them despise, and neglect others, and they know nothing rightly; for right knowledge of things would make men humble, and direct them to use their Talents to the good of others, the glory of the giver, considering they must give account thereof ere long. The doctrine of self-knowledge, is out of practice, men study to know other men, other Countries what news? but are strangers to themselves: Hazael knew not himself, when the Prophet told him what strange things he should do, he was conceited that such cruelty could not harbour in his nature, 2 King. 8.12, 13. the Pharisee knew not himself, when he justified himself so above the Publican, Luke 18.11. It's the common evil of the world, that men do not know themselves, what in truth they are. Laodicea knew not herself, she said she was rich, increased with goods, and wanted nothing, she knew not that she was wretched, poor, blind, and naked.  
Obs. 3 That ironical speeches are not unwarrantable. Thou art wiser than Daniel, thou knowest all secrets: They have some tartness in them, yet are frequently used in the word, both by God himself, and his holy servants.  
1 By God himself, Gen. 3.22. Behold the man is become as one of us, to know good and evil. God had made man after his own image, but he by believing Satan, telling him he should be as God, knowing good and evil, if he eat of the forbidden fruit, lost that image, and here God upbraids him for it, Behold, Adam is become as one of us: The meaning is, he is now altogether unlike us, he is deluded by the Serpent, and become abominable like the Serpent himself, in this expression God laughed him to scorn for his folly. In the 10 of Judges you have another Ironical passage of the Lords, its v. 14. Go and cry unto the gods which ye have chosen, let them deliver you in the time of your tribulation. Here God cuts them to the quick for their wickedness, Idolatry, and blindness: you have been weary of me, better gods have you spied out, chosen, and served, gods that can do great things for you; why come you to me in your straits, go get you to your new gods, let them who have had your worship, arise, appear, act for, and deliver you. Such is that of Christ, Mark. 7.9. Full well ye reject the commandment of God, that ye may keep your own traditions, did they well to reject God's commands, and set up men's traditions? no, they did exceeding ill in it, and that is the mind of Christ, when he saith, full well, he speaks, ironically, and intimates they did extremely evil, most wickedly.  
2 By Men, that were precious in the sight of God, Micaiah being demanded of Ahab, whither he should go up to Ramoth Gilead to battle, said, Go, and prosper, for the Lord shall deliver it into the hand of the King. Take the words as they seem to sense, it here is good encouragement, but so they contradict, v. 17. & 28. they are therefore a bitter irony, or sarcasme; all your Prophets encourage you to go, and you expect the same from me, well, go, and prosper; his meaning is, go and perish, that is, the spirit, and true sense of the words, Job 12.2. no doubt, but ye are the people and wisdom shall die with you. Jobs friends thought him a silly man, compared to them, no better than a beast, chap. 11.12. but here he hits them home for it, No doubt you are the only people in the world for wit and wisdom, you are the only knowing and all knowing men, and when you die, there will be a death of all wisdom, the world left in a sad case, having not a wise man in it. 
Qui scipsum haber pro sapiente habent eum deus & homines proignaro, Said the Arabic. Hoffi●gerus.  Job by an holy irony batters the conceit they had of their own wisdom.  4 With thy wisdom, and with thine understanding, etc. 
The King of Tyrus was expert in civil affairs, and by that skill he had therein, he got unto himself much wealth. The Spirit of God calls the cunning and craft he had in worldly affairs, wisdom and understanding. It cannot be meant of spiritual wisdom, for Prov. 3.13. that makes blessed, and this Prince was under the curse and judgements of God. He was worldly wise, and set his wisdom on work to get riches.  Thou hast gotten thee riches. 
The Hebrew is, Thou hast made to thyself riches; the word for riches is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Septuagint renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power. The Vulgar, fortitudinem, strength, and ours, riches; for riches to rich men's apprehensions, do add strength and power to them. This King made himself Rich, and so strong and powerful by his riches. He had all sorts of Riches, chapter 27.  And hast gotten gold and silver into thy treasures. 
The Hebrew for Treasure is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Otzar, from Atzar, to gather together, to lay up, and it notes both the treasure, and the place were the treasure is laid up, and so it may do here, the King of Tyre had gotten gold and silver into his Treasures, that is, among his other treasures he had them, or they were in his treasury.  5 By thy great wisdom, and by thy traffic thou hast, etc. 
Thou art very wise in thine own opinion, and thou art grown exceeding rich, by thy trading and Merchandising with other nations, but thou attributest all to thine own wisdom, and industry, nothing is given unto me, no mention is made of me.— This King was a great merchant, did mightily increase in wealth, was reputed wise, but was really foolish as the next words declare.  Thine heart is lifted up, because of thy riches. 
He had a mountain of wealth, and that made his heart mountainous, his riches puffed him up, he should have been the more humble, having much to answer for, but he was the more haughty, confident, secure, and fearless of danger; he thought being so rich and great as he was, that he could do any thing, yea, all things,  
Obs. 1 That by skill and industry men grow wealthy. The Prince of Tyre, had insight into trading, which he employed, and so made himself rich. Solomon tells you, chap. 10.4. That the hand of the diligent maketh rich, there is much in diligence to advance a man's estate, especially when diligence and skill go together, when a diligent hand is ordered by a wise head; if there be actings without skill, little will be produced, if skill without acting, nothing comes thereof. Where these go together, often they bring in great wealth. Some besides their skill, use craft and cunning, and so suddenly get great estates.  
Obs. 2 Great men are prone to covetousness, and lay out themselves to get wealth. Thou, even the Prince of Tyre hast gotten thee riches, by thy traffics hast thou increased thy riches. He was Covetous, and traded with the Isles and Nations to feed his Covetous humour. Princes are forbidden to multiply gold and silver to themselves, Deut. 17.17. they may lose the hearts of their people by it, yea, they may lose themselves also thereby; but this Prince made it his work to increase wealth. Which is the practice of most Princes, and people in the world. men's corrupt natures, and carnal wisdom carry them unto it, Prov. 23.4. Labour not to be rich, cease from thine own wisdom. men's wisdom put them on to be rich, it heartens them thereunto, but it is such wisdom as the Scripture condemns. The Arabian Proverb is, 
Hoffing Historia orientali.  Non est justicia cum avaritia, justice, and covetousness dwell not together; a just man covets not what is another's, but a covetous man will have the prey wherever he finds it, and violate bounds to satisfy his lusts. Ahabs' sickness, was not cured, till he had eaten Naboths vineyard, and drunk his blood.  
There is a story among the Arabians, of one that had the world presented to him in the shape of an Old woman, whom he asked, how many husbands she had? she said innumerable, the party asked what was become of them? she said, she had killed them all, than it was replied by the party, I wonder that other men are so foolish, that seeing how thou hast used thy former husbands, they should still be in love with thee.  
Obs. 3 Prosperity makes men proud and insolent. Thine heart is lifted up because of thy riches. They begat great thoughts in him, and swollen his heart above his brethren. It's hard to keep the heart low in prosperity. It's a common saying, and too true, as rises my good, so rises my blood. Beggars having gotten estates, account themselves Princes; and Princes being rich, think themselves gods. When Amaziah prospered in his war against the Edomites, his heart was lifted up, and being but a thistle, he accounted himself a Cedar, 2 Chron. 25. Prosperity begets Cedarish spirits, Hos. 13.6. They were filled, and their heart was exalted, when they had plenty, than they grew proud, and forgot God; there is an aptness in men to dote upon the creature, when they have much, and to magnify themselves. This Agur knew when he prayed that God would not give him riches, lest he should be full and deny God. Men are ready to attribute their riches to their wisdom, industry, favour of their friends, etc. hereby they exclude and deny God, they allow him no hand, o interest therein, they say, who is the Lord, that we should be thankful unto him? we are not beholding at all to him, or very little, & thus they deny, and belie the Lord too, s●heword Cathash signifies; you that prosper in this world, take heed to your hearts, least being drunk with this wine, you discover your nakedness.  Vers. 6 Therefore thus saith the Lord God, because thou hast set thine heart as the heart of God. 7 Behold, Therefore I will bring strangers upon thee. 
Here the Lord tells the Prince of Tyrus, what he must look for at his hands for his sins, especially his Pride, because he magnified himself, and would be as God, therefore he must expect destruction.  Because thou hast set thine heart as the heart of God. 
The Hebrew is, Hast given thine heart as the heart of God, Thou hast given liberty to thy heart, to think high and great things; yea, to think thyself equal with God, he thought the infinite glorious great God, had not other thoughts in him, or vaster than himself, and this was setting his heart as the heart of God.  7 I will bring strangers upon thee. 
That is, Nabuchadnezzar with his Forces gathered up out of several Provinces, Ezek. 26.7. they were men of a strange language, of strange manners, and out of strange Countries, they were strangers to the Tyrians.  The terrible of the Nations. 
The word for terrible is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aritze, which Montanus renders robustos, the strong. The Vulgar, robustissimos, the most mighty. Vatab. Tyrannos gentium, the Tyrants of the Nations. French, Les plus hideux, the most hideous, Septuagint saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Pestilentes, pestilent men, that should be as a Plague or pestilence is to a Town or Country. Ours the terrible, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aratz, signifies fortem & violentum se exhibere, through power to be formidable to others, so should the Chaldaeans be to the Tyrians.  They shall draw their swords against the beauty of thy wisdom. 
By Beauty of wisdom, understand what ever beautiful things the Prince had gotten by his wisdom, as beautiful shipping, beautiful Army, beautiful treasure and riches, a beautiful City, a beautiful throne, etc. The Chaldaeans should come, and destroy all the beauty of his wisdom, all that by his policy and craft he had gotten. Or thus, thou thinkest by thy Counsels, art, and devices, to prevent the taking of the City, and thyself, which couldst thou do, it would make thy wisdom beautiful and glorious; but they shall draw their swords, and prevail against all thy counsels, machinations, plots, and attempts to secure the City, and thyself.  They shall defile thy brightness. 
Thou art now in a glorious Kingdom, and shinest upon thy seat and throne, all the Isles and Nations behold thy splendour, but the Chaldaeans shall come and cut thee off, and defile thy brightness with thine own blood; they shall take away thy kingly dignity and life also. The French read the words, Savilleront ton excellence.  8 They shall bring thee down to the pit. 
The word for Pit is, Shachath, which signifies corruption, and also a Pit, or grave, because that is the place of corruption. Men in their Graves do see corruption, they turn to dust. It's a Proverbial speech noting death, Prov. 28.17. a man that doth violence to the blood of any person shall fly to the Pit, that is, be cut off, and thrown into the grave: so here, the strangers should cut off the Prince of Tyrus, and cause him to perish.  Thou shalt die the death of them that are slain in the midst of the Seas. 
Thou art in a City upon a rock, well walled, fortified, and manned, thou thinkest thyself secure, invincible: but thou shalt be like those are slain at Sea, and thrown overboard, or sunk into the depths thereof. For Kings to be slain by foreigners is dishonourable; when slain, not to be buried as Kings, is a greater dishonour, to be cast out, and drowned as common men, is a height of dishonour.  9 Wilt thou yet say before him that slayeth thee I am God. 
Thou hast said thou art a God, but when the enemies shall be before thy gates, when he shall seize upon thee, and be ready to thrust thee through, what wilt thou then say? Wilt thou say thou art a God? no, thou wilt show thyself a man, thou wilt be full of fears, and at thy wit's end.  Thou shalt be a man and no God, in the hand of him that slayeth thee. 
Then shall the vanity of thy thoughts appear, thou shalt see thyself a man, and not God, thou hast thought thyself El, the strong, powerful, and stable God, but thou shalt find thyself Adam, weakness, misery, instability.  10 Thou shalt die the deaths of the uncircumcised. 
These words may be taken two ways, rither thou shalt die by the hand of those that are uncircumcised; thou shalt not have the honour to die by the hand of the J●ws, who by Circumcision are distinguished from all other, thou shalt die by Chaldaeans, a profane and barbarous people; or thou shalt die the death of the uncircumcised, that is, thou shalt so die, as to perish soul and body for ever; thou hast exalted thyself to be a God, and thou shalt be cast into hell. The Nations who were uncircumcised were without God, without Christ, Eph. 2.12. and so perished.  For I have spoken it saith the Lord. 
Thou mayest contemn this Prophecy, and think there is nothing in it but know it's not the voice of man, like thyself, but the voice of God who will fulfil it, and make thee know that thou art man, and not God, that thou hast sinned greatly in comparing thyself with God.  
Obs. 1 Haughtiness and Pride of Spirit, provokes God to deal severely with men; Because thou hast set thine heart as the heart of God, Therefore will I bring strangers upon thee, the terrible of the Nations. God stirred up, led out, the most terrible of the Babylonians to punish the Prince of Tyrus for his Pride and insolency. Theudas boasted himself to be some body, drew followers after him; but he and they were all slain by the just judgement of God, Act. 5.36. Zeba and Zalmunna said, let us take to ourselves the houses of God in possession, Psalm 83.12. they had aspiring spirits, but the Lord cut them off by the hand of Gideon, Judg. 8.21. proud spirits the Lord will meet with, and break in pieces, he hath said it, Isa. 2.11. The lofty looks of man, shall be humbled, and the haughtiness of men shall be bowed down. 
Ne ascend as cacumen montis cum fueris ornatus, ne forte cad●s. Hoffin● geru.  Let those that have much, look to it, that they be not lifted up, lest they fall, be broken, and rise no more.  
Obs. 2 That which is the glory and delight of men, is subject to spoil, and profanation; They shall draw their swords against the beauty of thy wisdom, and they shall defile thy brightness: they laid all the glory of Tyrus, and of the Prince thereof in the dust, there was beauty & brightness in the Court, in the City, in the Navy, in the Armoury, in the treasure; but when the Chaldaean came, he spoilt, he stained all, it was not the wisdom of the Tyrian, nor the beauty or brightness of the things that could keep off the enemies from plundering and prophaneing; they minded not beauty or brightness, wisdom, real, or pretended, but they lay all waste, cut off the Prince, and make a beautiful glorious City, as an heap of rubbish, or as nothing.  
Obs. 3 Approaching of death will make men know themselves: When this Prince of Tyrus should be in the hand of his enemies, and at death's door, than he should see that he was no God, but a poor, miserable, mortal man, vexatio dat intellectum, when death comes, and strikes upon our walls, than we understand ourselves, Psalm 9.20. Put them in fear, O Lord, that the Nations may know themselves to be but men. When Nations prosper, have all things as heart desires, they judge▪ themselves more than men, they are quasi dii minores, petty gods; but let the Lord send in some sore judgements, that carry death in their foreheads, than the Nations will know themselves to be but men; that is, sorry, fading, perishing things, though death shut all men's eyes, yet the approach of death opens them oft to see more of themselves than ever before.  
Obs. 4 That wicked Princes and others, how ever they may flourish in the world for a season, yet their ends will be miserable, Thou shalt die the death of the uncircumcised: a temporal death here, eternal death hereafter, therefore envy not great ones, who flourish here in the world for a season, and after go down to the pit, where they shall suffer sufficiently for their demerit.  Vers. 11 Moreover, The word of the Lord came unto me, saying; 12 Son of Man, take up a Lamentation upon the King of Tyrus, and say unto him, Thus saith the Lord God, Thou sealest up the sum, full of wisdom, and perfect in beauty. 13 Thou hast been in Eden the garden of God, every precious stone was thy covering, the Sardius, Topaz, and the Diamond, the Beril, the Onyx, and the Jasper, the Saphire, the Emeraud, and the Carbuncle, and gold: The workmanship of thy tabrets, and of thy pipes was prepared in thee, in the day that thou wast created. 14 Thou art the anointed Cherub that covereth: and I have set thee so; thou wast upon the holy mountain of God, thou hast walked up and down in the midst of the stones of fire. 15 Thou wast perfect in thy ways, from the day that thou wast created, till iniquity was found in thee. 
Here begins the second general part of the Chapter, viz. a Lamentation for the Prince of Tyrus, and the corrupting of his glory. Besides the Lamentation and authority of it: in the 11, & 12. ver. you have,  
1 The State of this Prince, set out from his power, wisdom, wealth, delights, and greatness, v. 12, 13, 14, 15.  
2 The Cause; that his state and glory were destroyed, v. 15.  12 Take up a lamentation upon the King of Tyrus. 
In chap. 27.2. the Lord bade him take up a lamentation for Tyrus, and here he bids him take up one for the King of Tyrus, bewail his condition, for he should suffer as well as the City, and though he were an Heathen King, yet the Lord would have him to be lamented; the Prophet must weep over him. The French is, Eslene la plainte contre le roy.  Thou sealest up the sum. 
The Hebrew is, Attah chothem tachnith, which Montanus renders, Tu sigillas dispositionem. Septuagint, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Vulgar, Tu signaculum similitudinis. Junius, Tu obsignas summam. Piscat. Tu obsignator summae. Lavat. Tu sigillas summam. Vatabl. and the Trigurine, Tu es omnibus numeris absolutum exemplar. The Fren. is, Tu accomplis le tout, or tu es venu an comble de perfection.  
Ours is, Thou sealest up the sum: Thou having power over all the Commodities to be carried out, or brought in, sayest, how much, and how little shall be exported and imported; Thou sealest up the sum, thou puttest the last hand to the business, and dost complete it, thus some expositors interpret the words. Others, considering Tachnith, is from Tachan, to weigh, to measure, and notes a thing measured, secundum omnes ejus dimensiones, according to all its dimensions, they make the sense this: Thou art an absolute and complete King, whatever is wanting in others, is found in thee. Thou sealest up the sum, others want wisdom, riches, power, friends, thou hast all that conduceth to the greatness and happiness of a Prince. When bags have all the money in them they should have, and writings, all things inscribed should be there, than they are sealed; so this King, in his own conceit, or apprehension of others, had all a King should have, 
Tu es omnibus numeris absolutum specimen, Castal.  and therefore the seal is set upon him, Thou sealest up the sum, thou art 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a picture, and pattern for all Kings.  Full of wisdom. 
This Prince seemed very wise, having his head filled with Cunning, and skill in Naval, mercatory, and political affairs. When Princes know a little in any thing, they are applauded, and magnified for knowing men, but if they have got some deeper insight into things than others, than they are deified.  Perfect in beauty. 
This perfection of beauty lay in his buildings, shipping, riches, laws, government, soldiery, Court, etc. in all, which appeared much beauty and glory, the 27. chap. sets out the beauty and glory of Tyrus, which was also the Kings.  13 Thou hast been in Eden the garden of God. 
Gen. 2.8. it's said, God planted a garden Eastward in Eden, This Eden was a Region in Mesopotamia, or Babylonia, which was a most pleasant place. The word Eden, signifies delight, and pleasantness. In it God made a Garden, which is a place enclosed, separated from what is common, 'gan, hortus, a garden, is from ganan to protect, or compass about, because it's fenced in, and so protected from violence and spoil. This garden being planted by God, in so pleasant a place, as Eden was, exceeded it far, and was such a Paradise as never eye saw since. Pleasant and delightful places are likened unto the same, and called eden's, and the gardens of God, Gen. 13.10. Joel 2.3. Ezek. 36.35. So Tyre though situate upon a rock, was by the art and industry of man made an Eden, as the garden of God, very pleasant and delightful: The Prince of it was in a Paradise, wherein he had all things desirable.  Every precious stone was thy covering. 
The Merchants of Syria, of Shebah, and Raamah, brought precious stones of all sorts unto Tyrus, chap. 27.16, 22. the chief whereof were set in his Crown, Canopies, Tents, Garments, Beds, Hang, and other utensils. Princes spare not for cost; if any stone be more precious than others, they will have them; and beautify themselves and theirs with the same.  The Sardius. 
In Heberew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 odem from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to be red, for it is of a fleshy or blood colour, it's called Sardius because the best of them are found in Sardinia. This stone was the first in the breastplate of Aaron, Exod. 28.17. The Chaldee calls it Samkan, which Shindler interprets the Ruby, or Sardius. The Romans of Old, used this stone, 
Timorem pellere, audaciam prestare, a veneficiis maleficiisque gestantem adserere, sanguinem enaribus fluentem compescere, animo laetitiam, ingenio quoque acumen invitare perhib●tur Rueus de gemmis l. 10. c. 6 Martinius in Lexico. v. Sardius. Plin. l. 37. c. 8  being hard and firm for Seals. Much virtue is attributed to this stone, as to drive away fear, to make confident, to preserve from witchery and poisoning, etc.  Topaz. 
The Hebrew word is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pitdah, which the Septuagint renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so it's called Rev. 21.20. This stone for colour is of a greenish yellow, or yellowish green, aureus color per viridem relucet, such a colour, as is in fern, yellow, and green together. Some make two sorts of them, one very green▪ and clear, called prasoides, another like pure gold, called Chrysopteros. It's the greatest of all precious stones, saith Pliny, and it is so named a Topaz from Topazon, an Island in the red Sea, yet there were Topazzes from other places, Job 28.19. The Topaz of Ethiopia shall not equal it. Though those Topazzes were very precious, yet not comparable to wisdom.  
The Topaz is commended for that virtue it hath, to stop eruptions of blood, to restrain passion and wanton lusts, 
Martinius in Top. Rueus de gemmis. l. 2. c 9  to help against melancholy, deliriums, frenzies, falling sickness and sudden death.  And the Diamond. 
Vejahalom; which some render the Jasper. Others better, the Adamant, or Diamond, for jahalon is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contundere, 
Shindl. in v. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pu●lla, tametsi mole ignibus vastissimis injectus medius pertinax atque illaesus ita permanet & nullam prorsus ignis actionem admisisse (etiamsi multos dies ibi persev●ret) palam ostendat unde & indomitam antiquis votari Gemmam invenire est. Rueus de gem. l. 2. c 15 Vid. Rueum loco predicto. Berillut gemma est quae aquae marinae colorem refert ex viridi caeruleum Boetius in historia de Lapid. Rucus l. 2. c. 8 Sudines dicit in gemma esse candorem ungui● humani similitudine. Plin. l. 37. c. 6 Adversus venerea pollet & animi fustum, item nocuos effectu● arcere creditur, Rueus  to break in pieces. The Adamant is of that hardness, that it breaks all other precious stones, and continues unbroken itself; Adamas quia ictibus domari non potest. In Arabic its Diamah from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dim, durare, perseverare, because of its durableness. It is not so clear as the Crystal, but sparkles and sends forth fiery or bright beams, like the sun, Philosophers say, the Diamond is of great use against poisons, and enchantments, that it prevents madness, vain fears, and skaring in the steep. It pacifies fury and enmity between parties, and maintains love in the nearest relations; at its presence, the Loadstone looseth his attractive virtue.  The Berill. 
Some have it the Hyacinth, some the Chrysolite. The Hebrew is Tarshish; which is the Sea-Beril, quia mar is virorem refert, because it resembles the greenness of the Sea. Berillus quasi virillus a virore. Of this stone was spoken, chap. 1. v. 16. Some make it to be of a bluish colour. There be several kinds of them, the best are of a Sea-green colour. Watery eyes, sighing, liver-griefs, dulness are helped by the virtue of this stone, its beneficial to the brain, and also to married Parties.  The Onyx. 
It is a precious stone like the nail of a man's hand for whiteness. The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shoham, translated sometimes a Sardonix, sometimes an Onyx, but Rueus makes a difference between them. The Septuagint is very uncertain in the Translation of this word shoham, the Onyx, as you may see in de Dieu. upon Exodus 28 p. 76. and in Martinius in the word Onyx.  The Jasper. 
The Hebrew being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demonstrates no other stone can be admitted here, but only the Jasper, which is a stone of much worth and glory, Rev. 4.3. the glory of God and Christ upon the throne in Heaven is likened thereunto, as also the light and glory of the new Jerusalem, Rev. 21.11. yea, they were Jasper stones which made the first foundation in the walls thereof, vers. 19 Isidore calls it, viridem gemmam, the green gem, or precious stone. There be many kinds of jasper's, green, blue, airy, white, ruddy, purple, spotted. Onkelus turns the word, Jaspeh, in Exod. 28. Pantree: and Jonathan in this place of Ezekiel, Panterin, a panthera bestia, because the Jasper is spotted like the Panther. The green Indian Jasper is the chiefest of them all. Pliny affirms, he saw a Jasper so great, that it weighed eleven ounces. 
Lib. 37. c. 9  They are preservative against all poisons, dropsies, fevers, restrain blood and sweat, and refresh the eyes with their greenness. 
Rueus lib. 1. c, ●   The Saphir. 
Of the Saphir was largely spoken, chap. 1. v. 26. Caerulae● colore pellucida est, for its colour it's like the Heavens, azure, or blue, and transparent. There be some Saphires white, others blue, these are the males, the other females, 
Vid. Martinium in verb. Saphirus.  saith Boetius in his second book of Gems. The best of this kind of stones come from the Medes. The virtue of this stone is much. It's a friend to chastity, 
Venereos' profectus compescere creditur ideoque castis precipuo usui esse perhibetur. Contra iracundiam, invidiam, frauds & tristitiam pollet. Corporis incremenrum moliri, solidas principesque fovere, & asservare partes cordis, oculorumque vires reficere, horum excrescentias & pustulas inhibere, ruptas quoque membranas cogere. Galenus & Diascorides autores sunt. Addunt & adversus ictus scorpionum & intestinas exulcerationes bibi, venenis etiam pestiferis resistere & contra veneficia omnia, add etiam & incantamenta presidio esse, febrientes cordis venis pulsantibus ad mota juvare, iudorem arcere, sanguinem continere carbunculis abscessibusque calidis, pestiferis, presertim mirum in modum adversari tradunt, Rueus de gemmis. l. 2. c. 2.  its powerful against anger, envy, deceitfulness, sadness. It's good against poisons, ruptures, etc.  The Emeraud. 
Nophlich in Hebrew. Montanus makes it the Carbuncle. Shindler the Smaraged. Others the Chrysopraze, and so it's termed here in the Margin, and so in the 27. chap, v. 16. The margin is Chrysopraze. It's for colour a golden green, like a leek, inclining to yellow green.  
The best sort of Emerauds, or Chrysoprazasses, are those which aureis guttis conspergantur, which have golden drops or spots on them. The true beauty and glory of these stones is seen only in the dark. They are comfortable to weak eyes, 
Rueus l. 1. c, 10  refresh the heart, & vires tribuunt contra sacram auri sitim.  The Carbuncle. 
It's a precious stone, so called from the shining of it: The name of it in Hebrew is Bareketh, from Barak, which signifies lightning, shining. De Dieu. saith, its Lapis fulguris coruscationem imitans, a stone that shines like lightning. Some would have it to be the Smaraged, but Mercer and Shindler, judge Bareketh to be the Carbuncle, and so Danaeus who saith, the Smaraged, doth not resemble the brightness of lightning, but the Carbuncle; and at midnight, velut sol quidam illustrat sibi vicina loca, like the Sun it inlightens dark places, near unto it. In Chaldee its called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Barkan, which by a transposition of letters is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Carban, whence Carbunculus. 
De Dieu. in 28. Exod. Marrin, in Lexi.  Of all flaming gems, it's counted the chief, and called Carbuncle, quod sit ignitus ut carbo, being like a burning coal. Some call it approtus, because no fire will hurt it. Those writ of it say, it comprehends the virtues of all other precious stones. 
Vid Rueum l. 2. c. 14.   And Gold. 
The Hebrew for Gold is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zahab or zahaf, which hath affinity with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tzahab, which signifies yellow, and it's called aurum ab aura, as Isidore observes, because its shining or pure, as the air, and Zahaf metaphorically, is put for that is pure shining, Job 37.22. Fair weather cometh out of the North. The Hebrew is Zahaf, Gold comes out of the North, the meaning is, clear and pure air like gold, comes out of that part of the world, So Zech. 4.12. the golden pipes are said to empty gold; for so is the Original, the meaning is, oil which is pure, and in colour and brightness like gold.  The workmanship of thy Tabrets, and of thy pipes was prepared in thee, in the day that thou wast created. 
In the day of his birth, or of his being made King, there was great rejoicing, all instruments of music were used. Tabrets and Pipes being put for all the rest, by a Synecdoche. The Tyrians delighted in music, Ezek. 26.13. and upon such occasions as the birth and coronation of Princes, they greatly rejoiced, and made use of their choicest instruments.  
The work-man-ship of thy Tabrets, The word for work-man-ship is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 melecheth, melachah signifies, saith Kirker, any thing is for the service or use of man, whether arts, cattle, or any thing gotten by industry, here it notes that artifice was in their Tabrets and pipes, they were curiously made and wrought, they were not common ones, but the choicest the Art of man could produce.  And of thy Pipes. 
The Vulgar reads the words thus, Foramina tua, thy holes, which Maldonate and some others do interpret Pipes, because they are full of holes. For Nekavim the Hebrew for Pipes, is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to boar through, and pipes are so.  Was prepared in thee. 
How they were prepared in the King, is hard to conceive, Piscator renders it apud te, with thee, or before thee, at the time of thy creation.  [In the day that thou wast created. 
Creation is proper to God, and is the production of an entity or creature out of nothing, as Gen. 1.1. & sometimes it's called creating, when of pre-existent matter a thing is made new, that it was not before, as man out of the earth, Gen. 2.7. with Gen. 1.27. he is said to be created, and metaphorically it's applied to men, when they are made that they were not, those make them so, are said to create, and those made so, to be created. Hence when men are raised by others, they are called their creatures.  
Obs. 1 When men have natural, or acquired excellencies, beyond others, and abuse them, its matter of mourning. Take up a lamentation upon the King of Tyrus: he had more wisdom, beauty, blessing, prosperity, and abundance than others, but he abused all; his heart was lift up, he honoured not God, with what he had, and therefore Ezekiel must lament; So Ezek. 17.1. he must lament for the Princes of Israel, who abused their power, places, parts, and blessings, they had.  
Obs. 2 Choice accomplishments with outward glory and greatness, are no Arguments of God's grace, or Gods special favour towards men. Heathens, and the worst of men have had these, the Prince of Tyrus, who blasphemously said, he was a god, he sealed up the sum: he was a complete Prince, he had choice endowments, he was full of wisdom, perfect in beauty, he had outward glory and greatness as much as any, he was seated in a Paradise, he glisteren with Pearls, and precious stones, he had as choice Music as was to be had, yet notwithstanding all these, he was a wretched man under the curse of God, and was to die the death of the uncircumcised. What vanity is it therefore to pride ourselves in any humane excellencies, to set our hearts upon, or confide in any outward glory or greatness.  14 Thou art the anointed Cherub. 
Here the Prince of Tyrus is compared unto an Angel. Angels in Scripture are called Cherubims, Gen. 3.24 The resemblances between him and them, take in these particulars.  
1 They are full of knowledge and wisdom, 2 Sam. 14.20. and it's said of this King, that he was full of wisdom.  
2 They are beautiful and glorious creatures, Luke 9.26. Christ shall come in the glory of the Angels, so this King was perfect in beauty, and full of glory, being adorned with such precious stones as he was.  
3 They are high exalted about others, having great power and command, Dan. 10.13, 20. 2 King. 19.35. they are called, principalities and powers, Eph. 3.10. So this King was exalted above others; he had great power and command, so that he was dreadful, as the Cherubims that kept the way into Paradise.  Anointed. 
The Cherubims above the Ark or mercy seat, were anointed with oil, Exod. 30.26. to which, here may be an allusion, thou art the anointed Cherub, or thou thinkest thyself so; or it may be spoken in reference to the Kings of Israel and high Priest who were anointed, and so had many prerogatives thereupon, and this man being made King of Tyrus, had great privileges and prerogatives.  That covereth. 
The Cherubims had wings which covered the Ark, Exod. 25.20. and this King had wings of power, stretched out at Sea and land to cover and protect his people. The Hebrew word is Hashochech from Sachach, which is to hid, 
Kirker.  superponendo aliquid, a Hen hides her chickens by putting her wings over them, it notes also to protect, when things are covered, they are protected.  I have set thee so. 
Thou wast made King, hadst great honour, privileges, and power, thou wast above others, and how camest thou to all this? it was not by any other than myself? I have set thee so. The Hebrew is, I have given thee, that is, into such dignity and greatness.  Thou wast upon the holy mountain of God. 
Some refer this to Hyram, furnishing Solomon with materials to build the Temple, but this sense of the words is in no wise entertainable, for Hyram was dead long before, and here the Prophet speaks of one that was then to be destroyed. Piscator, senses the words thus, Thou hast been so gorgeously attired, as if thou wert the High Priest of my people, when he is in his robes. Others make this the sense, Thou wast as one upon the holy mountain of God. Tyrus is likened to Mount Zion, the King to a Cherub in the Temple, thereupon it's called the holy Mountain, by way of resemblance, or because Tyre belonged to the Tribe of Asher, it was within their lot, Josh. 19.24, 29. and therefore belonging to God's people, and being on the borders of Canaan, it might be called holy: If any should question whether Tyrus were on a Mountain? know, that in the Scripture, Cities for their high buildings, and strong defences, are called Mountains, though they be not on Mountains, as Jerem. 51.25. Behold, I am against thee, O destroying Mountain, it's spoken of Babylon, which was not upon a Mountain, but in a plain, upon many waters, v. 13. So Tyrus for its high buildings, strong walls, and defences, may be called a Mountain, but Tyrus was upon a rock, which was high above the waters, if not above the rest of the earth. Some tell us, Tyrus was upon a great Mountain, 
Tyrus supra montem excelsum exaedifica●a fuit. Vilal.  and things which are great and goodly to see unto, are said to be the Lords.  Thou hast walked up and down in the midst of the stones of fire. 
What these stones of fire are, hath exercised the heads of men to find out. Some make them the Angels, who Heb. 1.7. are called a flame of fire. Some will have them to be the two Tables of stone given at Mount Sinai in fire. Some assert them to be the people of the Jews▪ who for their holiness, zeal, and love, are called stones of fire. Some tell you they were the precious stones in the Temple at Jerusalem, or the common stones guilded over. Others by these understand men of excellent parts, spirits, and abilities, with whom the King of Tyre conversed, but these have overlooked the truth lying near at hand; for these stones of fire, are the precious stones, mentioned in the former vers. and are so called for their shining and glistering like fire, especially the Carbuncles, and Diamonds, which sparkle and seem to cast out fire. Sanctius saith, he walked in the midst of the stones of fire, because his royal Palace shined with such stones, as might well be called stones of fire.  
The Jews at this time were not so holy, 
Puta Tyri regem in medi● ignitorum lapidum ambulare quia regium conclave undique collucebat his lapillis qui suo jure vocantur igniti.  as to be called or counted stones of fire, they committed adultery with stones and stocks, Jer. 3.9. and were stones of darkness, Job 28.3. rather than stones of fire.  15 Thou wast perfect in thy ways. 
The Septuagint hath the words thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Thou wast faultless, or spotless in thy days: thou keptst thyself free from those pollutions, which Kings usually are defiled with. The Hebrew is, thou wast perfect in thy ways, not in a moral sense; as if he were without sin, but in a political sense, he prospered in what he did, in his Naval, Military, Court, and State-affairs; he was successful; he wanted nothing pertaining to Kingly greatness, he had all things which might make him complete and glorious.  From the day thou wast created. 
From the time of making thee King. In the day he was created, all sorts of music were used then, vers. 3. and from that time he had all things conducible to Royal greatness.  Till iniquity was found in thee. 
There were some sins in this Prince, which were very provoking.  
1 His Insulting at the destruction of Jerusalem, which you have chap. 26.2. Tyrus hath said, Aha, She is broken that was the gates of the people. Tyrus that was the King of Tyrus; and the people, they insulted over the Jews in their misery.  
2 His excessive pride in making himself a god, or as God. These were iniquities, and whilst he was free from them, he prospered, his actions were commendable, but when these sprung up and were discovered, than the Lord threatened him with destruction, and hastened his ruin. The words are spoken of God, humano more; as men search and find out things, so God is here said to do, his finding out is making known things.  
Obs. 1 Princes, and men in supreme power, are honourable, they are Cherubs, or Cherubims, next unto God. In whose word they have many honourable Titles given them. They are called shields, Hos. 4.18. the word for Rulers, is shields in the Hebrew, and shields of the earth, Psalm 47.9. they protect the state where they live, Ezek. 17.3. they are named Eagles and Cedars, Psal. 82.6. they are termed gods, and children of the most high, God owns them for his children, and calls them Gods, which is an height of honour.  
Obs. 2 That Kings and potentates have their places, privileges, and power, that they may be protectors of the people: Thou art the anointed Cherub that covereth: he was on the throne, that he might spread his wings of protection over his subjects, both at Sea and land. Magistrates should be as Hens to the Chickens, as fathers to their children, they are called not only Fathers, but Nursing fathers, Isa. 49.23. the word in Hebrew is Omenajick, thy Nursers, or Nourishers, and notes faithful nursing, they should make it their business to preserve and provide for their people, as Nurses do for their Nurse-child, seeing daily that it be kept from dangers, and want nothing; such a Nurseing-father was David, Psal. 78.72. he fed them according to the integrity of his heart, and guided them by the skilfulness of his hands: David's heart and hands were at work, for the good of the people. Such a Nursing Father was Moses, whom the Lord would have to carry the People in his bosom, as a Nursing father beareth the sucking child, Numb. 11.12. God would have Kings, Princes, Magistrates, to deal tenderly with the People; they should be as Cherubs unto them, spreading the wings of protection and justice over them, and when they do otherwise, he is wroth with them, Zeph. 3.1, 2, 3. Mic. 3.1, 2, 3, 4. when instead of fathers they are Lions, instead of Angels, they are Devils to the people. God is sorely displeased, and will destroy them.  
Obs. 3 That Princes are exalted by God, and depend upon him. I have set thee, so its God that raises them, and  them with honour and Majesty, Prov. 8.15, 16. By me Kings reign, and Princes decree justice, by me Princes rule, and Nobles, even all the Judges of the earth. Here is mention of Kings, Princes, Nobles, Judges, what Power soever any, or all of these have, the highest or subordinate, they have from God, who is the fountain of all power, as well as of being; He is Lord of heaven and earth, he is chief governor among Angels and men, Psalms 22.28. and he sets up in Tyrus, and in Babylon, in Egypt, and in Jerusalem, whom he pleases. They should consider who sets them up, on whom they depend, and serve him with fear, ruling for the Lord; Which because they do not, they grow proud, insolent, tyrannical, and therefore the same hand that set them up, throws them down, Dan. 2.21.  
Obs. 4 God minds the places were Princes dwell, and the pomp they live in: Thou waste upon the holy Mountain of God, thou hast walked up and down in the midst of the stones of fire: Thine habitation hath been in a strong fortified City, thou hast lived in great state and glory, having thy Palace glistering with Carbuncles, and other precious stones, 1 King. 22.39. God took notice of the Ivory house, which Ahab built for his state. Solomon's house, throne, overlaid with the best gold, his Pomp, and State God observed, and caused to be recorded, 1 King, the 7. and 10. chap. and because great ones pride themselves in their seats, and Palaces, God threatens to smite their winter houses, and their summer houses, and tells them that their ivory houses shall perish, and their great houses have an end. Amos 3.15.  
Obs. 5 Princes and States are prosperous and successful in their undertake, whilst they are free from iniquities. Thou wast perfect in thy ways from the day thou wast created, till iniquity was found: So long as thou keptst thyself from unjust and wicked acts, thou didst speed well in all thy enterprises at Sea and Land. The Lord blesses Heathen Kings, while they do just things. It's righteousness exalts a Nation, even any Nation, Prov. 14.3, 4. David told Solomon what was the way for him, and his Kingdom to prosper, 2. Chron. 22.13. he must fulfil the Statutes and judgements of the Lord; and then he should prosper in all that he did, and whither soever he turned himself, 1 Kin. 2.3. Hezekiah was free from iniquities, unjust, and cruel acts, and hear what the Spirit of the Lord saith of him, 2 Chron. 32.30. he prospered in all his works.  
Ob. 6 Great and grievous sins may be in Princes and States undiscovered, but the Lord will search them out, and make them known: Till iniquity was found in thee. The Prince of Tyrus his sin was secret, and hidden from the world, kept within doors, in his own chamber, Palace, City, or Territories, but the Lord found it out, and made discovery of it to the Prophet, and the Prophet to the world. The great ones of Judah thought themselves innocent, yet God found the blood of innocents' upon their skirts, and he found it not by secret search, by digging, that is, by taking much pains, to find it out, but so soon as he came, he spied it upon their skirts, and made it known, Jerem. 2.34. men plot mischief, do works of darkness, and think they shall not be seen, Isa. 29, 15. but the Lord sees, will find it out, and bring it into the light; David sinned in secret, but the Lord saw it, and proclaimed it to the world.  
Obs. 7 Wickedness blasts prosperous Princes, and flourishing States: Thou wast perfect in thy ways, till iniquity was found in thee: That caused all to whither. His exalting himself to be as God, his insulting over others in their misery, and his injust actions, caused the Lord to threaten and bring desolation. Iniquity, is the canker and plague of prosperity. Many Princes and States which were fat and flourishing, have been made lean thereby. Jeroboams iniquities lost him five hundred thousand men at once, 2 Chron. 13.8 9, 17. When iniquity was found in Zedekiah, breaking with Nabuchadnezzar, and relying upon the King of Egypt, what said the Lord, shall he prosper, or shall he scape that doth such things? Ezek. 17.15. no, he shall never prosper more. It's said of Jotham that he became mighty, he prospered greatly, and what was the cause, 2 Chron. 27.6. it was because he prepared his ways before the Lord, or established them before him; he looked to it, that he did nothing, but what God commanded and approved, he would not defile his heart or hands with iniquity, therefore he grew mighty, and left a flourishing Kingdom; But when Ahaz his Son came to it, who did wickedly, you may see how the Syrians, Israelites, Edomites, and Tiglath Pilezer, did waste and consume his kingdom, 2 Chron. 28. would Princes, Rulers, States, Cities, families, persons, prosper, let them take heed of wickedness, and remember Malachy 4.1. The day cometh that shall burn like an Oven, and all the proud, and all that do wickedly shall be as stubble: and the day that cometh shall burn them up, and leave them neither root nor branch.  Vers. 16 By the multitude of thy Merchandise; they have filled the midst of thee with violence, and thou hast sinned: therefore I will cast thee as profane out of the mountain of God, and I will destroy thee, O covering Cherub, from the midst of the stones of fire. 17 Thine heart was lifted up because of thy beauty, thou hast corrupted thy wisdom by reason of thy brightness: I will cast thee to the ground: I will lay thee before Kings, that they may behold thee. 18 Thou hast defiled thy Sanctuaries by the multitude of thine iniquities, by the iniquity of thy traffic: therefore will I bring forth a fire from the midst of thee, it shall devour thee: and I will bring thee to ashes upon the earth, in the sight of all them that behold thee. 19 All they that know thee among the people, shall be astonished at thee: thou shalt be a terror, and never shalt thou be any more. 
In these verses you have the K●ngs sins, which are 

1 In-justice or violence, ver. 16.  
2 Pride or vain confidence, v. 17.  
3 Profaneness, v. 18.    
2 Gods judgements, or punishments of him for his sins, which are, 

1 Casting out, and destruction, v. 16.  
2 Casting down and making exemplary, v. 17.  
3 Burning, and that to ashes, v. 18.    
3 The Events of Gods so dealing with him, and they are, 

1 Astonishment,  
2 Terror, v. 19    16 By the multitude of thy Merchandise. 
Tyrus was a City of the greatest merchandising, as chap. 27. appears, and the King of Tyre himself, was of the Merchant's company, Isa. 23.8. and countenanced their trading greatly. This drew Merchants from all places thither, they brought in commodities, and carried out Commodities, and there was great trafficking between the Tyrians and them; and what followed thereupon?  They have filled the midst of thee with violence. 
The Hebrew word for violence is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chamas, which notes, that wrong which is a violation of justice. These Merchants seeking themselves, minded not what was just and equal, but made a prey of one another, and so filled the City with injustice, iniquity, and violence. The Septuagint is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, with illegality, transgression, unrighteousness. The French is, the rapine, they did catch and snatch one from another; yea, oppress, and undo one another.  And thou hast sinned. 
Thou who shouldest have looked to it, that no unjust things should have been done in the City, that there should have been no violence, even thou hast sinned, either by doing as other Merchants did, or by being lifting up by the abundance of those things, thyself, and Citizens possessed; or rather thou hast sinned, in suffering those have done violence to go unpunished; thou hast connived at them, and so given them encouragement to their wickedness. The word Chata, signifies to err from the way, scope, mark. He should have had justice in his eye, and neither have done unjust things himself, nor have suffered his Citizens to have done them.  Therefore I will cast thee, as profane, out of the Mountain of God. 
The Hebrew is, I will profane thee from the mountain of God. Some understand the words thus, I will blot out the memory of thee from Jerusalem, and from amongst my people. 
Delebo memoriam tuam bonam de Jerusalem & de medio populi sancti mei.  But it's better to understand it of his own City and Kingdom, out of which God would cast him; he was an anointed Cherub, set up by God in great honour and dignity, v. 14. but he not doing answerable to his place, God would pull the crown rom his head, take away all his power and greatness, and profane him, that is, make him as a common person, or cast him out as profane, as one that hath profaned the place of Majesty. Of the Mountain of God you heard in the 14. v. where this King was said to be upon the holy Mountain of God.  And I will destroy thee, O covering Cherub. 
The word for destroying is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abad, which notes an utter destruction, and God would utterly destroy this King for not protecting his people from violence and wrongs. He was as an Angel for place and power over others, and should have covered them with the wings of protection and justice.  From the midst of the stones of fire. 
The stones of fire were those precious stones, himself and Palace were adorned with all, so called because of their glistering and lightning, of which before. v. 14.  17 Thine heart was lifted up because of thy beauty. 
In the 5. v. it's said, Thine heart is lifted up because of thy riches, and here, because of thy beauty; he was rich, great, honourable, strong in men, ammunition, shipping, and fortifications, all which had a glory, a beauty, and that lifted up his heart, made him swell with pride, and think himself more than a man, to imagine that he was a petty god.  Thou hast corrupted thy wisdom, by reason of thy brightness. 
This King was in repute for wisdom, v. 5. & 12. by which he attained to great wealth and glory, which here is expressed by brightness (for glory is a bright and shining thing.) The glory, beauty, and brightness of his condition, begat such pride in his spirit, that his wisdom was corrupted, and lost, as the Vulgar reads it. His Pride did obscure his understanding, and dis-figure his wisdom. True wisdom consists in the knowledge of a man's self, and carrying it humbly when he is highest; but he knew not himself, that would be as God, and make all bow unto him.  I will cast thee to the ground. 
Thou art in great glory and honour, eminent and renowned, lifted up above other Princes, sitting, as thou fanciest, in the seat of God, but I will strip thee of all thy glory, and greatness, bring thee down from thy height, and cast thee to the ground, it imports violent and extreme misery.  I will lay thee before Kings, that they may behold thee. 
I will make thee a public example to the Kings of the world, thou shalt be so debased, cast down, and trampled upon, that Kings shall mind, and wonder at thy condition; be terrified and acknowledge the just hand of God upon thee for thy wickedness. The Septuagint is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I have given thee, or will give thee to be an example before Kings. The French is, Je te donneroy de vant la face des rois a fin que ile te regardent.  18 Thou hast defiled thy Sanctuaries, by the multitude of thine iniquities, by the iniquity of thy traffics. 
By Sanctuaries or Sanctification, some here take to be meant the King's virtues. Others his Oaths and Covenants; but his Royal Palace and City, or the Palaces where he and his did worship, and that Religion they had, chief are intended. Their traffic was great, and the iniquities adhering thereunto were great, as deceit, covetousness, pride, injustice, violence; by which the Palace, City, and Sacraries, were defiled, and the Religion they had, whatever it was. Piscator makes the Sanctuaries to be the King's Palaces only, which for their magnificency were answerable to the Temple at Jerusalem, and the King by his iniquities had given cause to God, to bring in the Chaldeans to defile and destroy them. This sense and the former stand well together; for being formerly defiled with sin, it was just with God to defile them with blood, and utterly to destroy them.  Therefore will I bring forth a fire from the midst of thee, and it shall devour thee. 
That Tyre was consumed by fire is probable, if not, it's to be considered what is meant by fire. Some make it to be the plotting of his own Citizens to destroy him; discontented ones should fly to the King of Babylon, besi●dging the City, and betray him; this Maldonate likes not, but saith, its sine causa divinare. Others make this fire to be the judgement of God upon Tyre. She sinned, and the King also in a special manner, and God from those sins would cause punishment to spring up, which should consume them and him, as a fire kindling in a house, eats it up, and consumes it.  And I will bring thee to ashes upon the earth. 
These words do hint unto us, that the judgement of God upon Tyrus, after it was taken by Nabuchadnezzar was fire. What they could not spoil by their Axes, and other warlike instruments, that they set fire unto, and so turned into ashes, the stately and goodly buildings thereof, the glorious Palaces of the King, were made ashes; fire is a consumptive transforming thing, and so are Gods judgements. Or if we take the words not in a literal, but a metaphorical sense, ashes note a contemptible and base condition, Job. 30.19. He hath cast me into the mire, and I am become like dust and ashes; When Job was stripped of all his honour and glory, set upon the dunghill, than he was as dust and ashes.  In the sight of all them that behold thee. 
The word to Behold, is Raab, which notes not only seeing with the eye, but with the mind also, Jerem. 2.31. O Generation, see the word of the Lord: that is, hear, consider, understand, they could not see it with the eye; and here, not only those that saw with their bodily eyes, but those that heard of it, even the Isles which were afar off are included.  19 All they that know thee among the people shall be astonished at thee. 
All thy subjects, and all Foreigners, with whom thou hast Traded, and have heard of thy wisdom, beauty, glory, greatness, they shall be astonished at thee; they shall wonder, to see thee the anointed Cherub, brought to so low and despicable a condition. Some conceive that as they were astonished at the destruction of Tyrus, and the Prince thereof, so they were glad, hissed, and mocked thereat, but chapt. 26, 16, 17. they should be astonished, and take up a lamentation.  Thou shalt be a terror. 
In the Hebrew it is, Thou hast been terrors, ballahoth hajitha, thou with thy power, greatness, majesty, hast been terrible unto others. The Septuagint is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thou hast been destruction. The French is, Tu seras en frayeur, Thou shalt be for a fear or terror, so we have it, and it suits well enough with the Hebrew, which oft puts a preter tense for the future, and so the sense is, all those that see to what a desolate condition thou art brought unto, shall be terrified, ch. 26.21.23.36. you have this word terror.  Never shalt thou be any more. 
Thou shalt never be King more, nor Tyrus ever be built more, in such state as formerly it was, nor any King or form of a Kingdom be ever seen therein more; for Junius tells us, it was upon the re-building of it made a Commonwealth. These words we had formerly, ch. 26.21. & 27.36.  
Obs. 1 That in much trading there is much sin; by the multitude of thy merchandise they have filled the midst of thee with violence; The Merchants of Tyrus were covetous, fraudulent, unjust, violent, speaking unlawful words, and doing unlawful things, and that so commonly, as that they filled the City and Palace with the guilt thereof, Prov. 10.19. In the multitude of words there wants not sin, that is, there is much sin, many of them are sinful; so in much trading and merchandising, there wants not sin, it abounds; sinful thoughts, desires, idle, evil, false, flattering, lying words, adhere to them are busied therein, and many unjust, yea, oppressing acts are done by them: an heart they have exercised with covetous practices, and many of them do love the wages of iniquity, as Balaam did, 2 Pet. 2.15. and like Judas, purchase fields with the reward of iniquity, Act. 1.18. In Mart-Towns, where there is much Trading, there is much sinning, much lying, swearing, whoring, drunkenness. Merchants bring the vices of their countries, as well as the wares and Commodities thereof, and it may be questioned whither the vices brought in, 
Vbi magna sunt empotia & magna negotiatio, ibi raro absunt imposturae & frauds. Au haec magnam vitae licentiam mercatores sibi vendicant, neque tam merces quam vitia, cum a civibus tum ab aliis ex omnibus nationibus importantur. Lavat.  do not more harm than all the Commodities do good?  
Obs. 2 God takes notice of men in place, whither they connive at, or punish sin; The Merchants filled the City and Palace of the King with injustice, violence, and all manner of wickedness, and he punished them not, but connived at them; and so besides his great neglect which was very evil, he contracted the guilt of their sins upon himself. Governors are sent by God saith Peter, 1 Epist. 2.14. For the punishment of evil doers, and for the praise of them that do well: being sent of God, and set up by him, as this Prince of Tyre was, v. 14. God's looks after them, observes strictly how they act, whether they encourage men that do well, and punish such as do evil; if they do not, the Lord will charge their sin upon them, Thou hast sinned, thou hast filled all with violence. Not to punish sin, is to encourage men in sin, and so Rulers bring a world of guilt upon themselves, they must answer for the sins of the people, 
Malum qui non impedit cum potest, facit.  when they prevent not, nor punish what they might.  
Obs. 3. Doing of unjust things, and non-execution of justice, undo the Princes and Rulers of the earth, they cause God to thrust them out of their Thrones and Kingdoms, and to lay their glory and greatness in the dust. Thou hast sinned, that is, done unjustly, and neglected justice, therefore I will cast thee as profane out of the Mountain of God, I will destroy thee O covering Cherub, from the midst of the stones of fire. Nabuchadnezzar and his Army were the instruments to do this, but God was the chief Agent, I will cast thee out, I will destroy thee, and it was for his wicked acts, and want of doing justice. When Princes do just things, punish evil doers, countenance them that do well, than they establish themselves in the mountain of God, in their thrones and greatness; but when they fail therein, they undermine themselves, and hasten their own ruin. The Arabians say, firmitas regni est justitia, justice is the sinews, and strength of a Kingdom, injustice then must be the dissolution of it, 
Justice & equi●e sont l'establishment de ●on throne.  Psal. 89.14. Justice and judgement are the establishment of God's throne, it is habitation in your books; but the margin hath it establishment, and so the French reads it, and the word Mecon signifies a basis or foundation; justice upholds the very Throne of God, should he not execute justice, or do unjust things, his Throne would shake, his glory, and greatness come down; would Rulers and great ones be established in their places, let them keep justice, and judgement, and do wrong to none. Saul spared Agag, when he should have hewed him to pieces, 1 Sam. 15. he caused to be slain eighty five Priests of the Lord, 1 Sam. 22. and shortly after for his unjust acts, and want of doing justice, he was thrust out of his throne, cast out as a profane Prince from the Mountain of God, and destroyed from being a covering Cherub, and from all his glory and greatness.  
Obs. 4 The abundance and glory of outward things, occasions men to forget God and themselves: Thine heart was lifted up because of thy beauty: he had abundance of all things, and they, with the glory and beauty of them, swollen his heart, made him proud, forget God, the giver of them, and himself who was to give account for them. It's hard to keep the heart in a right frame, when we are compassed about with creature-plenty, glory, and beauty. Pride, disdain, and violence, are the brats and bastards of plenty. It's harder for Princes or any to regulate their spirits in prosperity, than in adversity. A man under pressures, is seldom puffed up with Pride, overcome with luft, drowned in covetousness, overtaken with surfeiting, and drunkenness, or tickled with worldly glory; all which and many other evils, are incident to them that dwell in the midst of abundance, see Deut. 31.10. ch. 8.10, 11, 12, 13, 14. in their fullness, men forget, and forsake God, when in their adversity they seek and sue unto him, Hos. 5.15. In their affliction they will seek me early, or diligently. Manasses in his greatness and fullness forsook God and his worship, did violent acts, but when he was in fetters in Babylon, and in affliction, than he besought the Lord his God, and humbled himself greatly, 2 Chron. 33.12. his heart was lifted up before, but now humbled, and that greatly. Affliction pricks the bladders prosperity hath blown up, and filled with pride.  
Obs. 5 men's priding themselves in an outward glory, doth prejudice them in a greater excellency: Thou hast corrupted thy wisdom because of thy brightness: his wisdom was of an higher nature, than all his greatness and glory, than his shipping, soldiers, buildings precious stones, and whatever other external excellencies were in Tyrus, but by his pride, in these he marred that. Sin is the smoke of the soul, and what smoke is to the eye of the body, that sin is to the understanding, which being darkened, men's wisdom is corrupted. If there be a drop of ink or poison, in milk or wine they are corrupted; so if sin, especially pride be found in a man, his wisdom is corrupted, and he will think, speak, and do corruptly, Prov. 11.2. When Pride cometh, then cometh shame, but with the lowly is wisdom. When men are puffed up with their parts and enjoyments, then cometh shame: Then they will carry themselves so, as others will be ashamed of them, their wisdom is corrupted, and they do foolishly: but when men are low and humble, they are wise, and do things commendable; true, sound, uncorrupted wisdom, dwells with the lowly, and is a stranger to the proud.  
One saith upon these words of our Prophet, That all proud men are fools, their pride hath darkened their foolish hearts. Let us take heed of priding ourselves, in any externals or internals, thereby we shall corrupt our glory, let us be lowly, so shall we have wisdom unspotted, humble, so God will give us more grace James 4.6.  
Obs. 6 The end of God's dreadful judgements upon sinners is, that they may be examples, and warning pieces unto others. I will cast thee to the ground, I will lay thee before Kings that they may behold thee, and so take heed of thy ways and practices. God is terrible unto Kings, he cuts them off, and makes them exemplary unto others; they are oft blasphemous, proud, unjust, violent, Tyrannical, and God by the thunder of his power, cuts them down, and by their fall sets them up to be lights unto others, that they tread not in their steps, lest they come to their ends. Pharaoh is drowned in the Sea, the Princes of the People hung up before the Sun. Herod is eaten up with vermin, the King of Ai, banged on a tree, Josh. 8.29. Adonizedeck and other Kings, their necks were made footstools to the Jews, Josh. 10.24. Agag was hewn in pieces, 1 Sam. 15.33. Joash was slain in his bed, 2 Chro. 24.25. Jehoram was so smitten with sickness, that his bowels fell out, 1 Chron. 21.19. Zedekiah had his eyes put out, was bound in fetters; and carried to Babylon, Jerem. 52.11. and made a prisoner all his days; the Kings of Sodom and Gomorrah were roasted in the fire, and burnt to ashes, and why were these things done to Kings? that they might be examples to others, both Kings and people, 1 Cor. 10 11. All these things happened unto them for ensamples, and they are written for our admonition, upon whom the ends of the world are come; had they not been written, they would have been forgotten, but God in his great wisdom would have them written, that all that read or hear of them may be admonished by them, and learn to avoid those sins they were guilty of, lest they partake of the same or parallel judgements.  
Examples in holy scripture are used divers ways.  

1 For Arguments in prayer, as Psal. 83.9, 10, 11.  
2 As matter to strengthen our faith, Deut. 3.21, 22. Isa. 51.9, 10.  
3 As Precedents for God to proceed by, Jerem. 7.12.14. Ezek. 20.36.  
4 As Motives to repentance and turning unto God, Luke 13.1, 2, 3, 4, 5. Amos 4.11.  
5 For Cautions and Admonitions unto us, that we do not commit such things as they did, 2 Pet. 2.6.   
Such an example did God make the King of Tyrus, he was a Sea mark to direct Kings and others who sit at the stern, that they sail not that way he did, lest they suffer shipwreck. Thus God makes men serviceable after their death, who were sinful and mischievous in their life time.  
Obs. 7 Sinful practices defile men's chiefest excellencies and glories, and expose them to defilement. Thou hast defiled thy Sanctuaries by the iniquity of thy traffic. Covetousness, lying, deceit, violence, pride, luxury, and such like sins, attended their trading, and these sins defiled the City, the Court, the Crown, their Temples, their worship, and what ever was precious unto them. Sin is of a spreading nature, defiling us, and all we have; yea, exposing all to ruin and destruction, see Ezek. 5.11. the 7.24. the Jews defiled God's Sanctuary with sin, therefore God would expose them to be defiled by Heathens.  
Obs. 8 men's own sins do breed their woes, bring them into contemptible conditions, and to utter destruction. This Prince's sins kindled the fire of God's indignation in the midst of his City, Palace, and Sanctuaries, and such a fire as devoured him, and brought him to ashes. Wood breeds the worms, which eat it up, Garments the moths which consume them. Men by their follies contract those distempers, and diseases, which rend them from the land of the living, and enfranchise them among the dead. It's the sin of a Nation, that tears out the bowels of it, and lays all the pleasant things therein waste. It's Prince's sins which shakes the Crown from their heads, their injustice, Tyranny, covetousness, profaneness, throws them out of their Thrones, leads them with scorn, and causeth the Lord to pour his indignation upon them. There is no Nation, City, or family, roasted in the fire of divine dreadful judgements, but themselves do bring the same upon themselves. Israel destroyed herself, Hos. 13.9. that was by her Calves and idolatrous worship. Ireland hath destroyed itself by her treachery, and bloody do, and search into it, you shall find that Scotland hath destroyed itself by its own iniquities. So Worcester by its own acts hath brought woes upon itself, etc. Many are brought to ashes at this time, to bondage; base and contemptible conditions, because they fed upon ashes, made lies their refuge, doing dishonourable things, Isa. 26.11. the fire of their enemies shall devour them, their sins were the material fire that they brought, etc.  
Obs. 9 Gods judgements upon wicked Princes and places, oft are such, as that they become matter of astonishment and terror to others. All that know thee among the People shall be astonished at thee, thou shalt be a terror. Whosoever should hear what God had done to Tyrus, and the Prince thereof, should be amazed thereat, and tremble, chap. 26.15. he is terrible to the Kings of the earth, Psalm 76.12. and makes them terrors to others.  Vers. 20 Again, The word of the Lord came unto me, saying, 21 Son of Man, set thy face against Zidon, and prophecy against it. 22 And say, thus saith the Lord God, behold, I am against thee, O Zidon, and I will be glorified in the midst of thee, and they shall know that I am the Lord, when I shall have executed judgements in her, and shall be sanctified in her. 23 For I will send into her pestilence, and blood into her streets, and the wounded shall be judged in the midst of her, by the sword upon her on every side: and they shall know that I am the Lord. 
In these words you have a Prophecy against Zidon, which is the third general part of the Chapter; the authority of it is in the 20. v. and the Prophet's Commission in the 21. v. the Prophecy itself, in the 22. and 23. where destruction is threatened to Zidon, by Pestilence and Sword, and the Ends of God's judgements declared.  21 Set thy face against Zidon. 
The word for to set, notes a setting on purpose, not carelessly, 
Arte cura study. Vilalp.  but composedly, intensively, Amos 9.4. I will set mine eyes upon them for evil, and not for good. Though formerly I have seriously, and purposely, set myself to do them good; yet now I will with as much seriousness, and resolvedness, set mine eyes upon them, or against them for evil, I will look sourly upon them; So the Prophet must fix his face upon Zidon, and look severely, suitable, to the judgement he had to threaten against it.  Zidon. 
Of Zidon was spoken, chap. 27.8. it was seated at the foot of Mount Libanus, and terminated the bounds of Canaan, in the Northwest. Justin saith, it was built by the Phoenicians, and called Sidon, from the multitude of fishes were : for they call a fish Zidon. It was a rich and potent City, having its King; for Ethbaal, the father of that wicked woman Jezabel, was King of the Zidonians, 1 King. 16.31. They were idolaters, for Ashtoreth was the goddess of the Zidonians, 
De Diis Syris Syntag, 2.6.2.  1 Kin. 11.5. and Selden judges those four hundred Prophets of the groves, which did eat at Jezabels' Table, to be the Prophets of this goddess. These Zidonians were for their manners, and wickedness like to the Tyrians; no better than Thorns and Briars unto the Jews, and hence Ezekiel is commanded to Prophecy against them, as Jeremy was Chapter 25.15.22.  22 Behold I am against thee. 
Some read the words thus, Behold I come to thee, not to show thee kindness, not to protect or comfort thee; but I come to punish, to destroy thee. The words may also be read, Behold, I am above thee, or over thee, thou art strong, wise, wealthy, secure, but I am above thee; and thou canst not escape my hands. But to take the words as here they are, I am against thee: thou hast me thy enemy, hitherto I have been thy friend, caused thee to grow great and prosper, but now I am against thee, it's not men or Angels, but I the Lord of all in heaven and earth, that have the command of all creatures in my hand, that shake the foundations of the earth, and lay waste Kingdoms, Cities, at my pleasure, even I am against thee.  And I will be glorified in the midst of thee. 
Montanus reads the word glorified, actively, I will glorify myself in the midst of thee, thou hast dishonoured me by thy sins, given mine honour unto Idols, but now I will punish thee severely for what thou hast done, and so vindicate my name, make thee know that I am a God, differing from thy false Gods, and goddesses. The Septuagint reads the word passively, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so we, and many others, I will be glorified, and the sense is this, I am against Zidon, I will fight her, get the victory over her, by executing my judgements upon her, and so I shall be glorified by all that see my hand upon her. God is glorified when he punisheth evil doers, and cuts them off, Exod. 14.4. I will be honoured upon Pharaoh, and all his host, v. 17. upon his Charets and his Horsemen, and how was this done? by drowning them in the midst of the Sea, v. 27, 28, and God is glorified when others take notice of his power, justice, judgements, and praise, and fear him, as it is Exod. 15.1.14. When men do conquer others, all the friends of the Conqueror do rejoice, and triumph with him, they go or send to him, as 2 Sam. 8.10. and give him thanks for what he hath done, which is an honouring of him, and it is no less that his enemies fear him.  And they shall know that I am the Lord, when I have executed Judgements in her. 
The End of God's judgements is to bring men to a right knowledge of him. When Zidon should receive the punishments due to her sins, than she would know, that is, acknowledge God to be above all Idol gods, that he only was worthy to be feared, adored, praised, and obeyed.  And shall be sanctified in her. 
In chap. 20.41. we had these words, I will be sanctified in you, where they were opened: They may be taken here actively, or passively, I will sanctify myself in her, that is, I will do that in Zidon, execute such judgements in her, as shall declare to all Nations that I am an holy God, hating all sin, that my name is holy and reverend, in this sense they are taken actively: passively, thus, whereas my name hath suffered by the Zidonians, and many have thought me no better than the Idol gods, that I take little care of the world, wink at men in their wickedness, and am like unto them, when my judgements are upon Zidon, it will be otherwise, than they will have high and honourable thoughts of me, than they will declare me to be a just and righteous God, and so the holy God shall be sanctified in Righteousness, as it is Isa. 5.16. that is, made known to be holy for his righteous judgements.  23 For I will send into her Pestilence. 
These are the judgements with which God would visit Zidon. The word for Pestilence is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deber, which Interpreters make to signify speech, death, and order, as well as the Plague, and that to have all these in it, for the Plague is a speaking judgement, it speaks out God's severity, it speaks unto us to repent presently. It's a dreadful judgement, few escape that have it, and it hath order in it, for that it goeth from house to house, City to City, and oft sweeps away all.  And blood into her streets. 
The Babylonians should besiege Zidon, and after the Pestilence had devoured many, they should take the City, stay the Citizens, and fill the streets with blood, dead, and wounded bodies.  And the wounded shall be judged in the midst of her. 
When Towns and Cities are besieged, many from within, make attempts to raise the siege, or break through, whereupon they come to be wounded, if not slain; so here, many were wounded upon such attempts, and after the City was taken they were judged to death. The Hebrew is veniphlal chalal, cadet vulneratus, the wounded man shall fall in the midst of her, and so the Septuagint, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  By the Sword upon her on every side. 
There should neither be any articles or terms of peace offered them, nor any way of escape be left them. The Soldiers should compass her about on every side, so that whoever attempted to fly and get away, should fall into their hands.  
Obs. 1 That great, flourishing, and strong Cities may have God their enemy, and so their enemy, as to declare and proclaim war against them. Son of man, set thy face against Zidon, tell that great City what the Lord saith, Behold, I am against thee, O Zidon. I am coming in a martial way against thee, and will consume thee to ashes.  
Obs. 2 Gods aim and end in his judgements, is to make himself known, what a dreadful, just, and holy God he is, and that he may be declared by men to be so. God would destroy Zidon by pestilence and war, that he might be glorified, and sanctified in her, she would not give glory to God, before; the Lord would therefore fetch his glory out of her by his judgements, and cause others should see the same, to confess him to be a God of power, justice, and holiness, Psalm 9.16. The Lord is known by the judgement he executeth. There be characters of his power, justice, and holiness in them, that men must needs take notice of them, if they be not Atheistical. If others will not fear, praise, worship, adore the Lord, whose hand hath lately been lifted up so eminently, yet let us do it. God must be glorified and sanctified one way or other. Let us therefore say, Great and marvelous are thy works, Lord God Almighty, just, and true are thy ways, O thou King of Saints, who shall not fear thee, O Lord, and glorify thy name?  
Obs. 3 What judgements soever come into or upon Cities and persons, it's the Lord that sends them thither, that brings them upon them. I will send into her Pestilence, and blood into her streets: It's the Lord gives commissions as to the Prophets to prophecy judgements against a City, so to the judgements themselves, to come to, and upon them. If in Worcester dead bodies and blood filled the streets, if all houses were plundered, if armies be routed, thousands slain, it's the Lords doing; let none stumble by looking at the instruments, they are the sword in God's hand, he causes it to wound, and to kill.  Vers. 24 And there shall be no more a pricking briar unto the house of Israel, nor any grieving thorn of all that are round about them, that despised them, and they shall know that I am the Lord God. 25 Thus saith the Lord God, when I shall have gathered the house of Israel from the people among whom they are scattered, and shall be sanctified in them in the sight of the Heathen, then shall they dwell in their land, that I have given to my servant Jacob. 26 And they shall dwell safely therein, and shall build houses, and plant vineyards, yea, they shall dwell with confidence, when I have executed judgements upon all those that despise them round about them, and they shall know that I am the Lord their God. 
These verses are a Prophecy of grace and mercy to the Church of God, being the last general part of the Chapter, where first you have the things prophesied of, which are, 

1 Freedom from molestations by enemies, v. 24.  
2 Collection of the Jews, out of the places they were dispersed into, v. 25.  
3 Habitation in the land given to Jacob, v. 25.  
4 Safety and Prosperity, v. 26.    
2 The Time when these things shall be, v. 26. after judgements executed upon their enemies.  
3 The End of this comfortable Prophecy, and sweet Promises in it, and that is the knowledge and profession of God, ver. 24. & 26.  There shall be no more a pricking briar. 
The word for Briar in the holy language is Sillon, a thorn, a sting, a briar, and metaphorically it's put for a Thorny man, Hence is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Avenarius, which signifies, Maledictis lacerare, to scratch a man's name with ill words. Sillon is not where else used, but in Ezekiel chap. 2.6. and in this place. The Septuagint turn it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which in 2 Cor. 1.2.7. is rendered a Thorn, and by the Vulgar, offendiculum, an offence.  Pricking. 
Mamir is from Maar, which signifieth dolorem infer, to cause grief, 
Spina dolorem inferens. saith Jerom.  to make the heart ache, so do thorns and briars, when they prick a man, they pain and grieve him.  Unto the house of Israel. 
By a Synecdoche of the whole for a part, he understands the house of Zidon.  Nor any grieving thorn. 
The word for Thorn here is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kos or kotz from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be afflicted, to be in straits, because thorns do afflict and straighten men. Some make it to differ from others in quantity, and to note a greater thorn, but it signifies any thorn, thistle, or grieving thing. Macib, grieving, is from Caab, to make sad; when a man is pricked with a thorn, it makes him sad.  Of all that are round about them. 
These words show who were the Briars and thorns, viz. those who dwelled near unto the Jews, on every side, the Tyrians, Sydonians, Philistims, Moabites, Ammonites, Idumaeans, and Egyptians. These were subdued by the Chaldaeans much about that time Jerusalem was taken, and after their return out of Babylon, those Nations were brought under by the Macchabees.  That despised them. 
In Hebrew Hashshatim, which is from Shaat, signifying to provoke one, by contemning and spoiling of them. It's again in the 26. vers. rendered in the margin that spoil them.  
Wicked men are likened to thorns and briars.  
1 Thorns and briars are of little worth or use; what serve they for but to make an hedge, stop a gap, or burn in the fire, they are inconsiderable things, and such are wicked men, they are vile, Jerem. 15.19. Godly men are precious, but wicked ones are vilis pretii, little worth, Prov. 10.20. Isa. 10.17. the Assyrians were thorns and briars, and should be burnt up in a day.  
2 They change not their nature: wherever you set or plant them, they continue the same, in the wilderness, garden, or Orchard; so wicked men, do what you will to them, they change not, neither can thunder, lightning, sunshine, winter or summer, change the one or the other. Pharaoh was a great Briar, no miracles altered him. Saul was transplanted, and made a King, yet honour and favour altered not him. Jeroboam what sweet Promises had he from God himself, 1 King. 11.37, 38. but they turned not that thorn into a vine.  
3 They pester the earth where they are, they suck away the fat, moisture, and sweetness of it, from better plants, corn, and grass; so wicked men they pester the earth, they get the chief places of power, honour, they get the Lordships, and Manors, Psalms 12.8. the vilest of the Sons of men are exalted. Abimelech the bramble, is made King by the Shechemites, and slays his seventy brethren whose right it was to have had the Crown before him, and what a plague he was to the Shechemites, see Judg. 9  
4 They are low things, creeping upon the earth, and inclining towards it; They are not like the Oaks and Cedars, which mount up to heaven; So wicked men are base, low, earthy, minding the things of this world, they incline unto them, they savour the things of the flesh, and what is suitable to their lusts; such a base briar was the fool in the Gospel, and Dives also.  
5 They are dangerous things to meddle withal, they are pricking and grieving. Numb. 33.35. the inhabitants remaining were pricks in their eyes, and thorns in their sides, and vexed them. Nabal was very churlish to David, and not overkinde to Abigail, he was a pricking thorn to the one, and a grieving briar to the other.  
Quest. Wherein are wicked men pricking briars, and grieving thorns?  
Ans. 1 In their Tongues, they are often full of prickles, their words are pungent.  

1 They have calumniating and lying words, Nehem. 6.6. Jer. 18.18.  
2 Scoffing words, Nehem. 4.2, 3. the Nations scoffed at the Jewish Sabbaths, Sacrifices and worship, Lam. 1.7.  
3 Threatening words, Act. 4.17.9.1.  
4 Dis-gracing, undervaluing words. The Scribes and Pharisees said of Christ, he was a wine-bibber, a Samaritane, that he had a Devil. Tertullus said, Paul was a pestilent fellow, Act. 24.  
5 Provoking words. 2 Chron. 25.17. Neh. 6.2.   
2 In their countenances, and looks. Wicked men look so big and fiercely oft times upon the godly, that they prick and grieve them to the heart, Dan. 8.23. Antiochus was of a fiery countenance, terrible to look unto; how sourly did Ahab look upon Elijah, when he said, art thou he that troubleth Israel? etc. Wicked men's frowns are sharp thorns in the sides of the godly.  
3 In their actions, 2 Pet. 2.7, 8. Lot's righteous soul was vexed, etc. Dalilah tempted, and urged Samson, so that his soul was vexed unto death, Judg. 16.16. Josh. 23.12, 13. The daughters of Heth were such thorns unto Rebecca, that she was weary of her life, Gen. 27.46. Psa. 37.14  
Some General observations from hence, that wicked men are thorns.  
Obs. 1 Their acquaintance is not desirable. Familiarity with them is dangerous, Prov. 24.1. Be not envious against evil men, neither desire to be with them; be they great, honourable, eminent, yet if wicked, we should neither envy them, nor affect their company, and why? For their heart studieth destruction, and their lips talk of mischief, they are the seed of the Serpent, and cannot cordially close with the seed of the woman; there is enmity between their seeds, Micah 7.4. The best of them is a briar, the most upright is sharper than a thorn hedge; if the best of them be so, what are the Rest? One time or other you will find them so. David chose those for his companions who feared the Lord, Psal. 119.63.  
Obs. 2 Answerable fruit is to be expected from them. Thorns and briars must bring forth fruit suitable to their natures. Some make no difference between men, but will trust wicked ones as soon as godly ones, but they have been, or may be deceived; for can good fruit grow upon an ill tree? Christ hath taught us otherwise, Mat. 7.16. Do men gather grapes of Thorns? etc. he makes it an impossibility, v. 18. a corrupt tree cannot bring forth good fruit; wickedness proceeds from the wicked, its natural to them to do wickedly, and nothing else: fire comes out of brambles, and devours the Cedars of Lebanon, Judg. 9.15.  
Obs. 3 It is rather matter of rejoicing than mourning, when wicked men are cut off, and taken away; They are but thorns & briars, worthless things, cumbering the ground, and bearing ill fruit, Prov. 11.10. When it goeth well with the righteous the City rejoiceth, and when the wicked perish there is shouting. Unprofitable, hurtful things are taken away; Husbandmen and Gardiner's are glad, when the briars and brambles are pulled up from the corn, flowers, and plants among which they grew. The loss of good men is a great loss, as of Josiah, a good King; but the loss of wicked Kings is no loss, its gain to a State, and matter of rejoicing, they are great brambles, and there is much a do to pull them up, but being up and perishing, multitudes shout for joy; who were scratched and oppressed by them.  
Obs. 4 Those be the Lords Deputies and Rulers under him, should see to it, that briars and brambles overrun not all the field and vineyard of God. They do grow high, great, spread, and are like to endanger much if they be not dealt withal. There be thorns and briars in all places. There be State- brambles, City- Thorns, and Church- Briars; such were in the Church of Galatia, which Paul wisheth were cut off, Gal. 5.12. because they scratched and troubled them; and David's resolution was, to thrust away as thorns, all the Sons of Belial, who troubled the State and City of Jerusalem, 2 Sam. 23.6. and Psalm 101.6. he saith, I will early destroy all the wicked of the land, that I may cut off all wicked doers from the City of the Lord. Here was a man after Gods own heart, that would not suffer pricking thorns, and grieving briars.  
Some more particular observations from the words of the vers.  
Obs. 1 The Church and people of God live amongst thorns; They dwell in the midst of wicked men. All that were round about them were pricking briars, and grieving thorns. The Church is a Lily among thorns, Cant. 2.2. Jerusalem was amidst heathenish Nations; Christ and his Apostles were among Scribes and Pharisees, whose spirits were thorny: Hence take these inferences.  
1 Then God's people ought to take heed how they walk. Men who live, and walk among briars and thorns, had need have their eyes in their heads, they may otherwise be quickly entangled in the briars, and miserably scratched, Matth. 10.16. be wise as Serpents, etc. they live among thorns.  
2 Then it is not strange if God's people be scratched sometimes by wicked men, They will tear and rend their Names, states, Comforts, peace, privileges, etc. David, Jeremy, Paul, were sufficiently scratched by such briars and thorns, who so toucheth them, had need be fenced with iron, and the staff of a spear.  
3 Then see a reason why the people of God cannot carry on the work, and things of God with more speed, they dwell amongst thorns; and when thorns are in the way, things move slowly. When good seed was sown, the thorns hindered the growth of it. When Joshuah went about taking Ai, there was Achan a great thorn, in the way; When Nehemiah was in the work of the Temple, Tobias and Sanballat were thorns in the way. The motions of Parliament and Army, were not so speedy, because they met with great thorns and brambles in their ways.  
Obs. 2 The Church and people of God shall not always be among briars and thorns: They shall have a time of freedom, There shall be no more a pricking briar and a grieving thorn, Ezek. 34.28. They shall no more be a prey to the Heathen, etc. this was made good to the Jews in the letter after their return. The Nations which had been thorns to them; the Lord destroyed. This Promise refers also to the Gospel times, the Lord is making way for it now. When enemies have power, strength, Counsel, are active and successful, than they are thorny and grievous; but the Lord is dis-appointing his Church's enemies, and consuming them as briars and Thorns, Isa. 27.4.  
This is matter of Comfort to the Church, that although she have been long among briars, thorns, and hath been much offended by them, yea, wounded, yet there is a time she shall be freed from them, it is approaching and makes haste, Luk. 18.7, 8. the Israelites were freed from the Egyptians, and Lot from the Sodomites, who were thorns, yea, terrible ones unto them.  
This should draw out our spirits in Prayer unto the Lord, to hasten the time, and that he would make good what he hath promised, Isa. 55.13. Instead of the thorn shall come up the firtree, and instead of the briar shall come up the Myrtle-tree. Let us Pray earnestly, that God would give us fir-trees and mirtle-trees, in the room of our briars and thorns. Good Magistrates, and good Ministers, instead of those have been no better than thorns and briars unto us.  
Obs. 3 Wicked men have ill thoughts of God's people. They slight them. These Briars and Thorns, the wicked, round about the house of Israel, despised them, and scorned them, Psal. 79.4. We are become a reproach to our neighbours, a scorn and derision to them that are round about us. Wicked men are proud, the ways of God are contrary unto them and their ways; Hence they despise his ways, and those walk in them.  Vers. 25 Thus saith the Lord God, when I shall have gathered the house of Israel from the people among whom they are scattered, etc. 
This people of God, the Jews, were scattered into the Eastern Countries over several Provinces of the King of Babylon, and here the Lord promiseth to gather them out thereof, and to return them to their own land.  And shall be sanctified in them in the sight of the Heathen. 
Of Sanctifying was spoken in the 22. v. The Hebrew is, When I shall sanctify myself, that is, make known myself, by my judgements upon them for their sins, by seventy years' captivity, and cause the Heathen to confess that I am a just and righteous God, which will be, when they shall see me gather them up again, and bring them out with a strong hand, than they will say, he hath not utterly cast them off, though he hath severely punished them. The words may be taken passively, as here they are read, when I shall be sanctified in them, or by them; when they shall see me remembering my Promises made unto them, and begin to make way for their deliverance, then shall they praise my name, and rejoice in me their God, and tell the heathens, God hath not forgotten them.  
Obs. 1 God's people have not fixed, certain habitation in this world, but are subject to scatter; They were removed out of their land, carried into Babylon; so the Church, Acts 8.1. was scattered throughout all the regions of Judaea and Samaria. Heb. 11.37. They wandered about in sheepskins and goatskins, being destitute, afflicted, tormented.  
Obs. 2 When ever God's people are scattered abroad in the world, he hath a care of them, and will sanctify his name in bringing them into a safe and happy condition; they shall be brought into Canaan, that is, into the Church which Canaan represents. As the Jews were gathered out of Babylon, and the Provinces thereof, into their own land; so shall all the Elect be brought into the Church of God, where is peace, safety, and confidence; where they shall find God, an habitation, a vineyard, Isa. 11.10. The root of Jesse shall stand for an Ensign of the people, to him shall the Gentiles seek, and his rest shall be glorious, and v. 12. he shall set up an Ensign, etc. the Lord Christ was a great gatherer, Luke 11.23.14, 16, 17, 21, 23.  
Obs. 3 The End of Gods gathering his people out of their scattered condition is, that they may sanctify him, and that he may be sanctified by them. God's power, faithfulness, and goodness, appear in his gathering and bringing them out of enemy's hands, and so way is made for his praise and honour▪ and that before their enemies.  26 And they shall dwell safely therein, and shall build houses, and plant vineyards, yea, they shall dwell with confidence, when I have executed judgement upon all those, etc. 
The word for safely, and with confidence is the same, Labetach, it noteth safety, freedom from danger, fear, and inward confidence, boldness. The Septuagint is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is somewhat short of the meaning. The French is, Searement, surely, which is better, and reacheth the sense more fully.  
Whether this was made good unto them at their return from Babylon is questionable, for they were troubled with Sanballat, Tobias, and Geshem. The workmen had a trowel in one hand, and a sword in the other, Nehem. 4. Afterwards Alexander the Great came, and filled all with fears, and they were necessitated to admit him into their City. After this also, many of them were carried away into Egypt by Ptolemy the Son of Lagus. In the Maccabees times, they had as sharp and miserable wars as ever, and at last were brought under by the Romans. Though sometimes they had quiet rest, as in the days of Ptolomaeus Philadelphus, yet they had much trouble, great fears, wars, and ruins. Some therefore understand this Prophecy of a spirtival restauration by Christ; who when he came in the flesh, made way for the coming in of all Nations, to enjoy perfect peace in himself, according to Gen. 50.10. Unto him shall the gathering of the people be, Nations shall flock to him. Hereupon said the Lord Christ, Joh. 10.16. Other sheep I have which are not, etc. This restauration began in Christ's days, and shall be perfected at his next coming.  
Obs. 1 The Lord will meet with, and cut off the enemies of his Church and People, yea, all of them shall far alike, when I shall have executed my judgement upon those that despise them round about. Those that despise, contemn and trouble the servants of God, judgements are their portion, they are thorns and briars, and fire shall consume them. See Numb. 24.8. Isa. 41.11, 12.  
Obs. 2 When God separates his people from the wicked, and plagues them for their wronging his people, then shall they have Glorious times: they shall dwell safely, build houses, plant vineyards, dwell securely, have confidence, etc.  
Obs. 3 The Lords scope in comforting his people with sweet Promises, in delivering them from their enemies, and bestowing choice mercies, is, that they should acknowledge, profess him to be their God, and praise him for his goodness to them: They shall know that I am the, etc.   

CHAP. XXIX.  Vers. 1 In the tenth year in the tenth month, in the twelfth day of the month: The Word of the Lord came unto me, saying, 2 Son of Man, set thy face against Pharaoh King of Egypt, and Prophecy against him, and against all Egypt. 3 Speak and say, Thus saith the Lord God, behold I am against thee Pharaoh King of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, my river is mine own, and I have made it for myself. 4 But I will put hooks in thy chaws, and I will cause the fish of thy Rivers to stick unto thy seals, and I will bring thee up out of the midst of thy rivers, and all the fish of thy rivers shall stick unto thy scales. 5 And I will leave thee thrown into the wilderness, thee and all the fish of thy rivers, thou shalt fall upon the open fields, thou shalt not be brought together, nor gathered, I have given thee for meat to the beasts of the field, and to the fowls of the heaven. 6 And all the Inhabitants of Egypt, shall know that I am the Lord, because they have been a staff of reed to the house of Israel. 7 When they took hold of thee by thy hand, thou didst break and rend all their shoulder, and when they leaned upon thee, thou brakest and madest all their loins to be at a stand. 
EZekiel having Prophesied against the Ammonites, Moabites, Edomites, Philistines, Tiryans, and Sydonians, in the four Antecedent Chapters; in this, and in the three following, he Prophecies against the Egyptians. In this Chapter take notice.  

1 Of an Inscription or preface, v. 1, 2.  
2 Of a Commination against the King of Egypt, the Land, and people thereof, from the 2. to the 13.  
3 A Promise of restoring Egypt again, v. 13, 14, 15, 16.  
4 A Prophecy of giving the land of Egypt unto Nabuchadnezzar, from the 16. to the 21.  
5 A Promise of mercy to the Jews, v. 21.   1 In the tenth year, in the tenth month, in the twelfth day of the Month. 
This Prophecy was given to Ezekiel in the tenth year of Jehoiachins captivity, six months and odd days before the final destruction of Jerusalem, Jerem. 39.2. In the 26. chapped. Our Prophet tells you of a Prophecy he had in the eleventh year of Jehoiachins captivity, for he reckons upon that account, Ezek. 1.1, 2. and here he mentions one he had the year before, so that the order of time is not observed, but inverted. The reasons hereof are made by some to be these, 1 Because Tyrus and Zidon was nearer Jerusalem than Egypt was, and therefore the Prophet respected the place rather than the time. 2 Because Tyrus and Zidon were to be destroyed before Egypt. 3 Because the Prophet had another Prophecy concerning Egypt in the seven and twentieth year of the captivity, v. 17. and therefore thought meet to join them together.  2 Set thy face against Pharaoh King of Egypt. 
Of setting the face towards or against places or persons, occasion was given to speak, chap. 28.21. chap. 25.2. chap. 20.46. and chap. 6.2. by this posture he declared whither his Prophecy tended. He was far from Egypt being in Babylon, but looking towards it fixedly, was an argument he had something to say concerning it.  Pharaoh. 
This was a name common to the Kings of Egypt, as Caesar was to the Roman Emperors, and signifies a King, 
Shindl. in verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in the Old Egyptian Language as Josephus, saith. Some make it to signify denegans eum, denying him, because Pharaoh denied God. 
Martinius Leigh.  Others interpret it free, because he was absolute of himself; but rather it was nomen dignitatis, a name of honour, given unto them. In the Word you have mention of Pharaoh-Necho, 2 King. 23.29. that is, Pharaoh the lame, and of Pharaoh-Hophrah, Jerem. 44.30. whom Herodotus calls Apries, and is the Pharaoh here meant.  Egypt. 
It is a famous Region of Africa, so called either from Aegyptus the son of Belus, or from the blackness of the river Nilus, which formerly was called Sichor, that is, black. The Grecians understanding this, they in their language, called it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies black, whence in time the land came to be called Egypt. 
Martinius.  In the Old Testament, it is always called the land of Misraim, from Misraim the son of Ham; for of this Misraim came the Egyptians. It is a land very fruitful, Publicum orbis horreum, The Granary of the world. Macrobius gives it this honour, to be the mother of Arts, it had famous schools; especially at Alexandria, but abounded with superstition and idolatry. The Egyptians were the first, saith Polydore Virgil, that set up Altars, Temples, Images, 
Lib 1. de rerum inventione. c. 5.  and sacrificed to idol gods, and taught strangers to do so.  Prophecy against him, and against all Egypt. 
These words show the latitude and extent of his Prophecy, it was not to be against the King alone, or his Nobles, but against them, and all the people. He was to Prophecy against great and small.  
Obs. 1 The Lord would have men mind the time when he sets his Prophets on work, and that punctually; the year, Month, and day, are here recorded when he gave out his word to Ezekiel, that the same might be observed by all it concerned. The Jews trusted much to Egypt, and the Kings thereof. The Egyptians were haughty, and self-confident; now God records the time of his Commissioning Ezekiel to Prophecy against the King of Egypt, and the Egyptians, that the Jews hearing of their ruin, destinated from such a time, they might rely no longer upon them, and that the Egyptians might consider what to do being in such eminent danger, for their treachery to the Jews, and confidence in what they had.  
Obs. 2 That the servants of God must impartially dispense the word committed unto them. Set thy face against Pharaoh King of Egypt, and prophecy against him, and against all Egypt: He must neither fear nor flatter any, of what condition or rank soever, but declare the mind of God, and denounce his judgements indifferently towards all. When Prophets, and the Sons of Prophets have to do with great ones, they are apt to be discouraged, and to falter in their work, which they ought not to do, considering God who sends them is greater than the greatest. Jeremy had something of this nature in him, and therefore see how God rouses him, and steels his spirit, chap. 1.17, 18. Gird up thy loins and arise, and speak unto them all that I command thee, be not dismayed at their faces, lest I confound thee before them; for behold, I have made thee this day a defenced City, and an iron pillar, and brazen walls, against the whole land, against the Kings of Judah, against the Princes thereof, against the Priests thereof, and against the people of the land, and they shall fight against thee; Jeremy had high and low, all sorts of men, yea, all men against him, yet he must dispense the truth, and all the truth impartially, not fearing the faces of any, lest he should be confounded.  3 Behold, I am against thee Pharaoh King of Egypt. 
The words may be read, Behold I am above thee: thou art above others, and thinkest none to be above thyself, but I am above thee, and being above thee in power and greatness, I am against thee for thy wickedness. I that am God, the King of Kings, that shake heaven and earth at my pleasure, that tumble down Kings from their thrones and seats, I, even I, am against thee.  The great dragon that lieth in the midst of his Rivers. 
The Hebrew word for Dragon, is Tannin, which Lamen. 4.3. is rendered a Sea-monster, in Job 7.12. a whale, in Isa. 51.9. a Dragon, and so here, it notes monstrous, and great creatures in the Sea or at Land, and according to the subject matter, it is to be understood of the Whale, Dragon, or Crocodile. The Septuagint, Montanus, Vulgar, Vatablus, and our English, have it Dragon. Junius, Piscator, and Lavater, a great Whale. Some Interpreters make it the Crocodile, which is like a Dragon or Serpent, and lives in the Egyptian fens and waters, chief in the river of Nile, and may not unfitly be called the Whale or Dragon thereof. Pharaoh is likened unto this Dragon or Crocodile.  
1 The Crocodile is the chiefest and greatest of all that moved in the Egyptian waters, no fish, no Serpent, comparable to it, so Pharaoh was the chiefest and greatest among all the Egyptians.  
2 The Crocodile is cruel and ravenous, seeking his prey both in the waters, 
Dentium & unguium immanitate armatum est animal. Franzius.  and on the land, being armed with sharp claws and teeth, and some of them can swallow an entire heifer, as Sands reports in his travails: So the Egyptian Pharaohs were cruel and ravenous; Did not Pharaoh command the midwives to kill all the Males of the Hebrews at their birth? and when they would not do it, did not he charge his people to drown them? Exod. 1. and did he not seek his prey in the red Sea, when he pursued the Israelites, going through it.  
3 The Crocodile is subtle, and useth cunning ways to get his prey; he will lie as if asleep and dead, with his mouth open, to deceive the birds, and passengers. Sometimes also he fills his mouth with water, and spouts it out in the way, where beasts and men do pass, that so it being slippery they may fall, 
Franzius in Historia animalum.  and become a prey to him. So the Egyptian Pharaohs were subtle and used much cunning to make a prey of the people, especially, the Jews, Exod. 1.10. Come let us deal wisely with them, and how cunning was he in calling forth his Magicians, to dis-credit the Miracles of Moses and Aaron? chap. 7. & 8.  That lieth in the midst of his Rivers. 
The Hebrew for Rivers is jeorim, and notes such as are made by the Art and help of man, cut out of some great river for to water the land. In Egypt they had seldom any rain, but cut Rivers out of Nilus, by which the land was watered according to that, Deut. 11.10. where Canaan is said not to be like Egypt, where they sowed their seed, and watered it with the foot, that is, they digged trenches and little rivers, and so watered Egypt, by the help of their feet, but Canaan was watered from heaven. The Dragons or Crocodiles, lay lurking in these securely, and so did Pharaoh in his Kingdom, which was full of artificial Rivers.  My River is mine own, I have made it for myself. 
The words in the Hebrew sound thus, Mihi fluvius meus, & ego feci me, To me is my River, and I have made myself. The Septuagint is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mine are the Rivers, and I have made them: that is, mine is Nilus, and all the aqueducts, or rivulets, cut out of it; but if we take the words as they be in the Original, the sense may be this, To me is my River, it's instead of clouds, rain, heaven, God. I have Nilus, which makes my land as fruitful, comfortable, and beneficial unto me, as all those do the lands of others; if they own aught to them, I own as much to Nilus. If we take the words as translated, My River is mine own, that is, it's so mine that none can take it from me, or hinder me of the benefit of it; here he shown his Pride, Arrogancy, and vain-confidence, for God had in a former Pharaohs time, made Nilus useless unto them in Egypt, Gen. 41.55. when the seven years' famine was, and he could do it again.  
Those words, I have made it for myself, must not be sensed as if he made Nilus, for that had its being and flow many hundred years before, and the spring of it lay unfound out: but the meaning is; I have by my power, wisdom, and industry, made it advantageous to myself and people. I have enriched them and myself thereby, and so furnished and secured my Kingdom, by means of it, that I shall neither stand in need of, 
Apriae hec dicitur fuisse sententia ne deum quidem ullum posse ipsum de regno suo dejicere adeo firme sibi ipsi constabilivisse illud videbatur. Herodot. in Euterpe.  nor fear any. Herodotus saith of this King, whom he calls Apries, that it was his usual saying, no God could move him out of his Kingdom, he had so established it.  
Obs. 1 God is an open and professed enemy unto wicked Kings; He proclaims war against them, be they never so great, Behold, I am against thee Pharaoh King of Egypt. Few are the Kings which abuse not their authority, they lift up themselves, oppress the people, oppose the interest of God, and therefore he is a declared adversary unto them, Jer. 25.18, 19, 20, 21, 22, 23, 24, 25, 26. You may see, what a multitude of Kings the Lord sends the cup of fury unto, and draws out the sword against; there was scarcely one good King at that time upon the face of the earth. God was against them all. It's a dreadful thing for any King to have God denounce war against him, he must needs be conquered, and brought to nothing; for God is the Lord of Hosts, armed with such power and Majesty as that there is no withstanding him, Isa. 40.10. He bringeth Princes to nothing; when they are wicked he will not spare them, though they be as great as Whales, as Cruel as Dragons, and as cunning as Crocodiles.  
Obs. 2 Wicked Kings are resemblances of Satan. Pharaoh is here called the Great Dragon, and so is Satan, Rev. 12.9. The Great Dragon was cast out, that old Serpent, called the Devil, and Satan. Dragon's are dreadful, subtle, and cruel; so are Tyrants, so is the Devil. The former Pharaohs were Dragons, and so called, Psal. 74.13. Isa. 51.9. they were enemies to the people of God, so are all wicked Kings, so is Satan. What were all the persecuting Emperors, but Dragons? they were lively representations of the Devil, that Great red Dragon; and so are all that tread in their steps.  
Obs. 3 Princes abounding with outward things, grow secure, arrogant, and confident. Pharaoh lay as a Dragon in the midst of his Rivers, he was secure, fed upon the prey, and said arrogantly enough, and with too much confidence, my River is mine own: I have water sufficient in Nilus for the watering of Egypt, I need beg no rain of God, let him give his rain to whom he will, and I am so well fortified by my Rivers, that I fear no power to dispossess me thereof, I am happy, and who can make me miserable? Here you have the true picture and character of this Egyptian Pharaoh, and in him of all wicked Kings, who in their prosperity forgot God, promise much safety to themselves, and trust in an arm of flesh.  4 But I will put hooks in thy Chaws. 
Here begins God's judgements upon this confident King. God would deal with him, as men do with some great fish, when the hook is in his jaws, they draw him out of the waters to the dry land, where he dies: So God would by an occasion, draw Pharaoh out of Egypt into another land, and with him a great Army of the Egyptians, where they should all perish. The occasion was this, as Junius relates it, out of Herodotus, Adiciam or Ariciam King of the Lybians, had put himself under the protection of the King of Egypt, because the Cyreneans had invaded some part of Lybia, and had spoiled King Aricranes of his Government, hereupon Pharaoh was provoked to lead out an Army, in Agrum Cyreniacum, which was the hook God put in his chaws.  
The word for Hooks is Chachim from Choach, a Thorn, and metaphorically an hook, such as men bait to catch fish withal, Job 41.1. Canst thou draw out Leviathan with an hook? the whale was too big to be taken with such an Hook, though other fishes were not. God had a hook to take and draw out the Egyptian Dragon.  I will cause the fish of thy River to stick unto thy scales. 
Pharaoh being likened unto the Crocodile, or Sea-Dragon, here his Princes, Nobles, and people, are called fish, and likened unto them for their multitude and dispersion into all parts, and aptness to be devoured one by another. These should adhere unto Pharaoh as the scales do unto a fish. He had called Nilus his River, and it's said here, The fish of thy River. The word for scales is kaskkesheth from kashah, which signifies difficult, and the radical letters are doubled, propter vehementem geminationem squamarum, which do so tenatiously cleave together, 
Avenarius.  that its very hard to pierce them. The scales of Pharaoh were the Arms that he bore, 1 Sam. 17.5. the coat of male which Goliath had, on was shiron kaskassim lorica squamarum, a brigandine, or coat of scales, that is, made like the scales of a fish. Such an one its probable Pharaoh had on, and all his people in their arms suitable followed him.  I will bring thee up out of the midst of thy Rivers. 
He thought himself so secure in Egypt, as that no danger, no mischief could befall him. Egypt is so fenced by nature, having the Sea on one side, the vast desert on the other, on the right hand such craggy mountains, and on the left such Fens, as that it's judged inaccessible, but however it was in itself, yet God saith here, I will bring thee up out of the midst of thy Rivers, I will draw thee out into thine enemy's land, and there thou shalt fall.  5 And I will leave thee, thrown into the Wilderness. 
The Hebrew is, I will leave thee in the wilderness. Natash signifies to cast off; so to leave, as to have no care of what is left. God would bring this proud confident King into the Cyrenean wilderness, and there leave him to be a prey unto the enemy, when he and his Army were spread over the wilderness, than they should be deserted of God, and left to spoil.  Thee, and all the fish of thy Rivers. 
As a fish drawn out of the water, left upon the land, dies, and becomes a prey, so should the King of Egypt, and the Egyptians.  Thou shalt fall upon the open fields, thou shalt not be brought together, nor gathered. 
Thine Army shall be so beaten, routed, and overthrown, as no one part of it shall be joined to another, there shall be no rallying, no recruiting; no gathering up for burial, but all shall be meat for the beasts of the field, and for the fowls of Heaven. Some fishes when they are drawn out of the waters, are taken up, much use is made of them; others are thrown away, Mat. 13.48. but here they were so bad, that all should be thrown to the beasts, and birds of prey.  
Obs. 1 When God is wroth with Princes and people, he makes and takes occasions to execute his judgements upon them. Pharaoh and his people, had sinned greatly against God, and he stirred up the Cyreneans to invade their neighbour country, the Lybians. Whereupon, he and his are drawn out to war, and fall thereby. He and his thought to live securely in Egypt, but God had hooks to draw them out, and judgements to inflict upon them being so drawn out. The Elder Pharaoh in Moses days, having greatly provoked God, by detaining the Jews in Egypt, God made an occasion, by dividing the waters of the red Sea, for him to follow them, and then he, and his being in the red Sea, took occasion to be avenged on him, by causing the waters to swallow up him and all his host, Exod. 14. God drew Zerah, with his huge host of one thousand thousand and three hundred Chariots, out of Ethiopia unto Maresha, which was a City in the Tribe of Judah, Joshuah 15.44. and there he smote the Ethiopians, and overthrew them, 2 Chron. 14. God made Ramoth in Gilead an hook to draw out wicked Ahab, to war against the Syrians, and when he was there, he was slain, and his army wholly routed, 1 King. 22. God wants not hooks to draw Leviathans, Dragons, and Crocodiles, out of their holes, fens, or rivers, nor swords to pierce them when they are drawn out. He had hooks for Hamilton, and the late King of Scots, to draw them into England, and judgements to inflict upon them being come forth, for their iniquities. Let great and small take heed how they offend the Lord, he hath hooks enough, and can make new if he want them, to drag sinners out of their lurking holes, and vials of wrath to pour out upon them, being haled out.  
Obs. 2 In those actions men do freely, the wise providence of God, acts powerfully, and accomplisheth his designs. Pharaoh and his subjects, go out freely to war against their enemies, yet God had a hook in their chaws, and drew them tooth at work. Rhehoboam freely refused the counsel of the wise men, and freely followed the counsel of the young men, yet God's hand was in these actions, his hook was in his chaws, 1 King. 12.15. The cause was from the Lord. Rhehoboam carried on freely his own design, and God powerfully carried on his, though Rhehoboam discerned it not, neither aimed at it. God sent the Assyrians against the Hypocritical Jews, he charged him to take the spoil, and tread them down like mire in the streets. He came freely, though God's hook were in his nostrils, he came to do his own will, not Gods, that he aimed not at, for he meant not so, his heart did not think so Isa. 10.6, 7. yet Gods providence overruled so, that he did the work of God. This is a great mystery, all wicked men act freely, drive on their own interests, yet God powerfully moves in these actions, brings to pass, his own purposes, and counsels, and that without sin.  
Obs. 3 The Counsels and strength of Princes and Armies, comes to nothing, where God doth not assist but desert. I will leave thee thrown into the wilderness, thee and all the fish of thy River, thou shalt fall. Pharaoh was a great Dragon, wise, and subtle, he had wise Counsellors, strong Soldiers, a great Army, but neither their Counsel nor strength stood them in stead; when God had drawn them into the field, he left them, and they fell. Humane wisdom and strength, can do nothing without God. Saul had a great Army, all Israel were gathered together, to fight against the Philistims, but did they prevail? no, they fled, and fell down before their enemies, and what was the reason? Saul tells you, 1 Sam. 28.15. The Lord is departed from me, he is neither with me, nor mine Army, all Israel can do nothing against uncircumcised Philistims, when God had forsaken them. Jeroboam had an Army of eight hundred thousand men mighty men of valour, Abijah meets him with an Army of four hundred thousand, even half so many, and slew of Jeroboams Army five hundred thousand. They were strong men on that side, and two to one, yet more fell by an hundred thousand than Abijahs Army consisted of. And what was the cause hereof? 2 Chron. 13.3, 12. The cause was, God was with them, Behold God himself is with us, for our Captain, he guides us, and girds us with strength said Abijah. Jeroboam by his golden Calves, had driven God from him, so then, where God is not, there can be no success, 1 Sam. 2.9. by strength shall no man prevail; Let men have strong horses, strong Arms, strong bodies, strong Counsels, strong Armies, strong treasures, if they have not El-shaddai, the strong Almighty God with them, all their strengths will prove weakness, we have seen this made good in our days most eminently.  
Obs. 4 God in his just judgements brings Princes and Armies who confide in an arm of flesh, to open shame and utter ruin; Thou shalt fall in the open fields, thou shalt not be gathered nor brought together, thou shalt lie unburied and be meat for beasts and fowls. This Egyptian great Dragon, and all the fish of his Rivers were such as God cast out for naught, and gave to be meat to Kites, Crows, Vultures, Dogs, Swine, and wild beasts, their shame was open, their end was miserable. Pharaoh that entreated the Israelites so cruelly, did not God bring him to open shame, and his great Army? did he not drown this Dragon, and all adhered to him in the deeps? did he not give their Carcases to be meat to the Sea-Dragons, and Sea-Leviathans? Absolom and his Army met with shame, scorn, and misery enough, 2 Sam. 18. Jehoiakim was buried with the burial of an Ass, Jerem. 22.19. that is, he had no burial, but was cast out, to shame, scorn, and feeding of birds, and beasts.  6 And all the inhabitants of Egypt shall know that I am the Lord. 
In this verse the Event of the former judgement upon Pharaoh and his Army, is laid down, together with the cause thereof; the Event is this, the Egyptians shall see, that the Counsels and confidences of Princes are vain, that they are not Masters of designs, to carry them on, and make them successful according to their minds and wills, but that the great God of heaven and earth overrules all, blasting or prospering, the greatest undertake at his pleasure, and so shall acknowledge him to be the Lord.  Because they have been a staff of reed to the house of Israel. 
Here the cause is rendered of Gods so dealing with Pharaoh and his Army, viz. because they were unfaithful to the house of Israel, and prejudicial. The word for staff is, Mishneneth, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lean upon, because men that are weak, do lean and rest upon their staves, and metaphorically it's put for stay, hope, confidence, 2 Sam. 22.19. The Lord was my stay, its Mishan, or Mishgnan, my staff, that is, my stay, my hope, my confidence.  
The Jewish state being feeble in its latter days, entered into Covenant with the Egyptians, and leaned upon them, as on a staff, for help against its own weakness, and others violence, but Egypt proved a staff of reed.  
The word for Reed is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kaneh, whence our English word, a Cane; Egypt did abound with reeds and Canes, especially the banks of Nilus, where its probable the little Ark which contained Moses was laid, for it's said, Exod. 2.3. she laid it in the flags by the river's brink. Flags and reeds did grow there. The Egyptians here, and in other places, are compared unto them.  
1 Reeds have nothing solid or substantial in them; They are hollow, empty things, or some slight matter in them, if you trust to them they will deceive you. Such were the Kings of Egypt, and the Egyptians, they had no solidity in them, Isa. 19.11. Surely the Princes of Zoan are fools, the Counsel of the wise Counsellors of Pharaoh is become brutish: their Counsels were not solid, they had no faithfulness in them, they oft promised to help the Jews but did not, they failed them, Isa. 30.2. all the strength of Egypt, was but as a shadow, their help was vain, and to no purpose, vers. 7. and it's said Pharaoh King of Egypt is but a noise, Jer. 46.17. like a hollow Cane without substance. The Jews expected help from Egypt, they leaned upon Pharaoh and his forces as on a staff, but he and they deceived him; so that they complained at last, saying, Our eyes failed for our vain help, in our watching, we have watched for a Nation that could not save us, Lamen. 4.17. they earnestly waited for help, they relied wholly upon Egypt, and Egypt did wholly fail them.  
2 A Reed is a weak thing and blows this way and that way as the wind blows; Mat. 11.7. 
Baculus fuit in premissione sed arundimens in solutione, Pintus.  What went ye out into the wilderness to see? a reed shaken with the wind, an inconstant, weak, flexible thing; John was no such man, but the Egyptians were, Isa. 31.3. The Egyptians are men, and not God, they are mutable, uncertain, turning every way for their own advantage, they made leagues with the Jews, held correspondence with them, and at their pleasure violated them again.  
3 A Reed Easily breaks, and when it breaks, it endangers those that lean upon it: The splinters and shivers run into the hand and shoulder, vers. 7. and so non solum deludit, sed etiam laedit, it not only deceives, but damnifies; such were the Egyptians, they drew the Jews into sinful leagues with them, and by that means to sinful Marriages, and sinful Worship with them. Lavater tells us that the Egyptians persuaded Zedekiah to break with Nabuchadnezzar, unto whom he was tributary, promising him help to recover former liberty, which Zedekiah attempting, proved ruin to him, and the whole Nation; so that the Egyptians were a piercing reed unto them. Rabshakeh knew what the Egyptians were, when he said to Hezekiah, Behold, thou trustest upon the staff of this bruised reed, even upon Egypt, on which if a man lean, it will go into his hand, and pierce it; so is Pharaoh King of Egypt unto all that trust in him, 2 King. 18.21  7 When they took hold of thee by thy hand. 
When the Jews looked towards Egypt, and sent their Ambassadors thither for help, Ezek. 17.7, 15. they took them by the hand, and the Egyptians promised to do great things for them, and they came with an Army out of Egypt to help them against Nabuchadnezzar, Jer. 37.5. from whom they had solicited the Jews to revolt, but what was the issue? it follows in the next words.  Thou didst break and rend all their shoulder. 
Nabuchadnezzar being before Jerusalem, raised his siege, and hasted to encounter with the Egyptian Army, which returning back into Egypt, caused Nabuchadnezzar to return to the siege, which he continued without any further interruption by the Egyptians, till he took and burnt the City, and carried away the Jews to Babylon, Jer. 37.5, 7, 8. they leaned upon Pharaoh and his Army, to secure them against Nabuchadnezzar, but he failed them, and so broke and rend their shoulder, that is, did them much harm, and grieved them exceedingly; as a man that leans upon a staff, and it breaking runs into his flesh, shatters his shoulder bone in pieces, he is much damnified and grieved.  And when they leaned upon thee thou brakest. 
The Hebrew word for breaking here, is, Tishshaber, the former terutz from razaz 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to shake, bruise, or break, but not altogether. Shabar notes a total breaking, a fragmentation, breaking into pieces, the sense is, the Egyptians did utterly fail, and disappoint the Jews, who relied altogether upon them.  And madest all their loins to be at a stand. 
The Septuagint translate the words thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thou hast broken all their loins. The Vulgar is, Dissolvisti omnes renes eorum, thou hast loosened all their loins, thou hast filled them with fears and faintings, and caused their strength to fail, but our Translation is according to the Hebrew, if we read the words thus, and madest all their loins to stand, thou hast made them to withdraw their confidence in thee, finding thee a broken staff, and to trust unto their own strength, and stand upon their own legs, they gird up their own loins, look to themselves, and trust no more to thee.  
Obs. 1 God by his judgements makes himself known to Heathens, and to acknowledge him to be another kind of God, than their Idol gods. And all the inhabitants of Egypt shall know that I am the Lord; That I rule, and overrule all actions, and do whatever I please in heaven or earth.  
Obs. 2 The ruin of Princes and their Armies, is their sins and wickedness. Pharaohs pride and perfidiousness, caused the Lord to leave and overthrow him and his in the wilderness, to give them to be meat to the beasts of the field and fowls of heaven; he thought no power could overpower him, he was unfaithful to the house of Israel, and deceived them, trusting to him for aid, and because of these things, the Lord poured out vials of wrath upon him. Zedekiahs' perfidiousness brought sword and fire upon Jerusalem, blindness, captivity, and chains upon himself.  
Obs. 3 It's neither pleasing to God, nor safe for God's People, to rely upon Heathens, and wicked ones for help in their straits and fears. The house of Israel relied upon the Egyptians, and this pleased not the Lord, neither was safe for them, Isa. 31.1. Woe to them that go down to Egypt for help, and stay on horses, and trust in Charets, because they are many, and in horsemen because they are very strong: but they look not to the holy one of Israel, neither seek the Lord; the Jews looked to the strength of Egypt, and not to the strength of God, and therefore a woe is denounced against them, God was provoked thereby, and he would bring evil upon them, and saith, that the helped and helpers should both fall and fail together▪ vers. 3. yea, he tells the Jews, chap. 30.3. that the strength of Pharaoh should be their shame, and their trust in the shadow of Egypt, their confusion. When Asa relied on the King of Syria, and not on God. Hanani the Prophet told him he had done foolishly, and that thence forward he should have war, 2 Chron. 16.7, 9 God's people should trust in God alone, who is all-sufficient for them, and not in an arm of flesh. Idolaters, profane, and wicked ones, are seldom cordial to God's people, how can they help the Church of God in earnest, which they hate most hearty. The Egyptians loved not the Jews, and therefore they smarted, for seeking their help, and trusting to them for help.  
Obs. 4 That those mediums men expect comfort and help from, do oft wound them and prove their ruin. The house of Israel leans upon Pharaoh and the Egyptians for relief and aid, against the Babylonians, and what did they? break and rend all their shoulder, and dissolve their loins; they failed them, and this proved the renting of the Jewish shoulder, the breaking of them in pieces, and total dissolving of their Kingdom; they were to them as a staff, to a weak, infirm man, he leans hard upon it; that suddenly breaks, runs into his arm and shoulder, and so falling down wounded, he rises no more, that he trusted to, wounded and ruined him. This falls out oft, that men's confid●nces are their confusions. The things they trust to, and lean upon, are thorns unto them. Ahaz places his hope in Tiglath-pilnezer; when the Edomites invaded Judah, he is sent for, cometh, and what then? he distressed him, and strengthened him not, 2 Chron. 28.20. he was baculus arundineus unto him. Benhadad had great confidence in Hazael, but he proved his ruin, 2 King. 8.8, 15. he made a prey of him and his Kingdom at once. In Obadiahs' prophecy, v. 7. it's said, the men of thy bread have laid a wound u●der thee, that is, those Edom was familiar with, confided in looked for much comfort from, even they, wounded her, they laid snares, and traps for her, they became instruments of her ruin.  
Obs. 5 Disappointments by, and harms from others, do make men wary, and look to themselves. When the Egyptian reed brake and wounded the Jews, than their loins were made to stand, than they recalled their spirits from the Egyptians, and set themselves to secure themselves against the Babylonish forces. While men trust to others, they are usually negligent in their counsels and actions, but when they see others fail them, and feel they have wounded them, than they muster up their spirits, than they consult, watch, and act more vigorously.  Vers. 8 Therefore thus saith the Lord God, behold, I will bring a sword upon thee, and cut off man and beast out of thee. 9 And the land of Egypt shall be desolate and waste, and they shall know that I am the Lord: because he hath said, the river is mine, and I have made it. 10 Behold, Therefore I am against thee, and against thy rivers, and I will make the land of Egypt utterly waste and desolate from the tower of Syene, even unto the borders of Ethiopia. 11 No foot of man shall pass through it, nor foot of beast shall pass through it, neither shall it be inhabited forty years. 12 And I will make the land of Egypt desolate, in the midst of the Countries that are desolate, and her Cities among the Cities that are laid waste, shall be desolate forty years, and I will scatter the Egyptians among the Nations, and will disperse them through the Countries. 
In these verses you have clearly laid before you these particulars.  
1 The judgement God would bring upon Egypt, viz. the sword, v. 8.  
2 The Effect or Event of this sword, utter vastation, v. 8, 9 and dispersion, v. 12.  
3 The Extent of this vastation, v. 10.  
4 The Duration of the same, v. 11, 12. which is forty years.  
5 One special cause thereof repeated, v. 9 which is the pride of the King of Egypt.  8 I will bring a sword upon thee. 
Sword in Scripture, imports sometimes power, as Exod. 18.4. God delivered me from the sword of Pharaoh, saith Moses, that is, from the power of Pharaoh: sometimes, great sorrows, as Luke 2.35. a sword shall pierce through thine own soul, that is, the Mockings, reproaches, and evil usages; Mary and Christ should meet with in the world, should be as a sword in the heart of Mary, and fill her with sorrows: sometimes it's put for the word of God, as Eph. 6.17. the sword of the spirit, which is the word of God, which in the Grammatical construction, may refer to spirit, but then the sense is not so clear, for what then shall be the sword? its better therefore to read those words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which thing, is the word of God: sometimes for division, as Matth. 10.34. I came not to send peace but a sword, that is, division, so Christ expresses it, in Luke 12.51. and sometimes war, and the Evils attend it, so it's to be taken here. God would bring the Babylonian Army, Nabuchadnezzar with all instruments of war, upon Pharaoh, and his land.  And cut off man and beast out of thee. 
God would deal severely with Egypt, not only man should be cut off, but even the beasts also. They had not sinned, and God did not punish the beast in destroying of them, 
Dum jumenta tolluntur, non tam ipsa puniuntur; quam homo corum privatione plectitur. Paraeus.  but he punished their owners, in depriveing them of their beasts, who had made them serve their lusts. Egypt abounded with men and Cattle, and the Egyptians being wicked, and given to luxury, God brought that sad judgement upon them, viz. the sword, which spared neither man nor beast.  9 The land of Egypt shall be desolate and waste. 
Egypt was a fruitful and pleasant land, flowing with Milk and Honey, Numb. 16.33. but here the Lord threatened to make it desolate, and waste. The Hebrew is, it shall be for a desert, and a reproach, the wars should consume all, Cities. Villages, men, beast, so that it should be a reproachful wilderness? stripped of all its glory and ornaments.  And they shall know that I am the Lord. 
When I shall have brought in a potent enemy upon them, and laid all waste, than they shall know there is one greater than Pharaoh, and the Egyptians, to whom belongs the right of lands and rivers.  Because he hath said the River is mine, and I have made it. 
Here the Cause is specified, why the Lord would deal so severely with Egypt, because Pharaoh was so proud and arrogated so much to himself, he challengeth Nilus to be his, and that he by his Art and industry had made it so beneficial to all Egypt. These words were spoken to in the third verse.  10 I am against thee, and against thy rivers. 
In the third verse it's said, Behold I am against thee Pharaoh King of Egypt, and here I am against thee, and thy Rivers, he was proud of, and confident in his rivers, that they would fertilise his land, and secure him from enemies, but God was against him and them, and disappointed his confidences.  I will make the land of Egypt utterly waste. 
The Hebrew is, Lechorvoth choreu, The solitudes of solitariness, or the wastings of waste, that is, exceedingly waste, there shall be nothing considerable left therein, it shall be as a dry wilderness.  From the Tower of Syene, even unto the border of Aethiopia. 
Solinus makes Syene to be in the front of Egypt, between Nilus and the Red-Sea, but others find it to be in the utmost parts of Egypt Southward, five thousand furlongs above Alexandria. Pliny reports, under the Tropic of Cancer, where, at midday of the Solstice, bodies have no shadows. Sands also in his Travails, 
Pliny nature. histor. l. 2. c. 73  places it above Thebes, and under the Tropic of Cancer, affirming that there was a Well of marvelous depth in it, which was filled with light at the summer Solstice. 
Sands trav. l. 2 mihi p. 111.  It's now called Asna. Bonfrerius saith, it's a City of Egypt, in extremitate Thebaidis & confinio Ethiopiae, in the utmost part of Thebais, and in the borders of Ethiopia. In Hebrew the word is, Seuneh, in the Septuagint Sune, therein was a Tower to defend from enemies they bordered upon, or for other uses.  Even to the border of Ethiopia. 
These words will not afford good sense, so we take Ethiopia as it is commonly taken, for if the desolation were but from Syene to Ethiopia, that was inconsiderable, they being near together, yea, so near that Syene disterminated them. It's improper to say, England shall be destroyed from Barwick to Scotland. The word in Hebrew for Ethiopia, is Cush, which in sacred Scripture doth not always note Ethiopia in Africa, though frequently it doth, for Gen. 2.13. The name of the second river is Gihen, which there is said to compass the whole land of Ethiopia, or Cush, this cannot be the African Ethiopia; for Gihen ran not that way, it was the Oriental Ethiopia, of which Moses wife was, Numb. 12.1. Miriam and Aaron spoke against Moses, because of the Ethiopian woman whom he had married. The Hebrew is, the Cushite, this woman was Zipporah, the daughter of Jethro, the Son of Revel the Midianite, Exod. 2.15, 18.21. chap. 3.1. so than the Midianites were the Oriental Cushites, or Ethiopians of Asia, of this sort its probable were those Ethiopians that came against Asa, 2 Chron. 14.9. Zerah the Ethiopian came with one thousand thousand, it had been too far a journey, for so many to have marched out of the African Ethiopia. Tostat. upon the place saith, the Ethiopians dwelled not only in Africa, but in Asia also. Torncellus and others, make this Ethiopia out of which Zerah came, to be the land of Midian. The word Cush saith Junius upon the second of Genesis, comprehends the three Arabiaes, both the Ethiopiaes, and all the Meridian coast. The sense of our Prophet is, that all Egypt should be laid waste, even from Syene, in the borders of the African Ethiopia, to Arabia and Midian, which are Cush, viz. the Oriental Ethiopia.  11 No foot of man shall pass through it, nor foot of beast shall, etc. 
By these and such like speeches, great desolation is set forth unto us, we must not take the words so strictly, as if no man or beast should be found or left in Egypt, but it should be so wasted, that trading should cease, there should not be such markets, fairs, and merchandiseing in her as was before, men should not mind coming to Egypt, nor have occasion to pass through it, few men or beasts, yet some should be there.  Neither shall it be inhabited forty years. 
After the taking of Tyrus by a long siege, Nebuchadrezzar had Egypt given him for that service, which was in the seven and twentieth year of the Jews captivity, vers. 17. shortly after he made war upon it, spoilt it, of man, beast, and all its glory, and so it continued till the Babylonish captivity ceased, which was some forty or three and forty years after. There be different opinions among Expositors concerning the beginning of these forty years, and their ending. Vid. Junium.  12 In the midst of the Countries that are desolate, 
Nebuchadrezzar made many Country's desolate, according to the word of Jeremy ch. 25.9. and among those, Egypt was one, so the words in the midst are to be understood.  And her Cities among the Cities, that are laid waste. 
As Egypt was fertile, so populous, and abounded in great Cities, Lavater informs us, that in the time of King Amasis, it had twenty thousand Cities. How many, or how great soever, they were laid waste by the Babylonian Army, and that forty years.  I will scatter the Egyptians among the Nations. 
Where wars come, many are consumed by the sword, some are famished, some devoured by the Plague, and other diseases, and doubtless though many Egyptians perished by such means, yet some escaped, and those God scattered, and drove into other Countries.  
Obs. 1 Wars and the dismal effects of them are the just judgements of God upon perfidious Princes. Pharaoh had deceived the Jews, they leaned upon him for help, but he was a broken reed unto them: Therefore behold I will bring a sword upon thee, and it shall be sharp, I will cut off man and beast out of thee: Thou occasionedst my people to be cut off, through thy unfaithfulness, and I will cause thee and thine to be cut off through my fury. Wars are dreadful, but they are appointed, sent, and ordered by God, wherever they come.  
Obs. 2 Such is the efficacy and severity of God's judgements, as that nothing can stand before them▪ or secure against them. Egypt had strong Cities, great Rivers, was well peopled, abounded in horses and charets, Isa. 31.1. yet the land of Egypt shall be desolate and waste. God's judgements would cut off man and beast, destroy her Cities, and in effect dry up her Rivers, they should be made useless. Egypt struggled to defend and secure herself, but it availed not, Jerem. 46.11. Go up into Gilead, and take balm, O virgin, the daughter of Egypt, in vain shalt thou use so many medicines, for thou shalt not be cured. Egypt was yet a virgin, unconquered, and she is bid to go to Gilead, where the most precious and sovereign balm was, and to take thereof, that is, to use the best means she could find out, to prevent her ravishing and destruction, and when she had tried one means, and another, many medicines, all were vain, her wound was incurable, she had dealt deceitfully, with the Jews, and lift up herself against the Lord, robbing him of his glory, whilst she said, The river is mine, I have made it for myself. God's judgements were of that power, and so severe, as Jerusalem with all her art and means could not prevent them, or protect herself from them, Jer. 2.22. Though thou wash thee with nitre, and take thee much soap, though thou hast many excuses, shifts, pretences, for what thou dost, though thou send to Egypt for help, though thou fast and pr●iest, these things shall do thee no good, thine iniquity is marked before me, and my judgements must come, and lay thee waste, yea, utterly waste.  
Obs. 3 Gods judgements are often universal and sweeping. God would lay Egypt, universally waste, and desolate, and that from one border to another, from the Tower of Syene to Arabia, within which bounds all Egypt was comprehended, Jer. 12.12. The spoilers are come upon all high places through the wilderness, for the sword of the Lord shall devour from one end of the Land, even to the other end of the Land, no flesh shall have peace; The Chaldeans were God's instruments, he put the sword in their hand, which did eat and devout from one extreme part of the Land to another, no place so strong, so secret, but the sword found it out and spared neither things nor persons, the judgement was so universal, that no flesh had peace, that is, none of the Jewish nation, the terror of the sword was every where, Zeph. 3.6. I have cut off the Nations: their towers are desolate, I made their streets waste, that none passeth by: Their Cities are destroyed, so that there is no man, that there is no inhabitant. God swept away from the Heathens, their Towers, their streets, their Cities, their men, expecting his people would have learned to fear him, received instruction, and prevented an universal judgement at least, v. 7. but they risen early and corrupted all their do, as God's Mercies had not, so his Judgements did not do them good: Therefore he complains thus; Jerem. 44.7, 8. wherefore commit ye great evils against your souls, to cut off from you man and woman, child and suckling out of Judah, to leave you none to remain, in that you provoke me to wrath with the works of your hands; they put God upon an universal judgement, by their universal wickedness.  
Obs. 4 That the times of Kingdom's flourishings, and Kingdom's desolations, are in the hand of God, he sets the bounds and periods, for their Prosperity, and their Adversity. He said, The land of Egypt shall be desolate, he put an end to its glory and greatness, he set the time how long it should prosper, and when that time was come, and it brought to desolation; he determined the time how long it should lie in that desolate condition. It shall not be inhabited forty years: the Cities of it shall be desolate forty years, Isa. 23.15. Tyre, as it had its time for reigning, so it's seventy years for suffering: the same proportion of years, the Lord allotted unto the kingdom of Judah, and to divers Nations; Jerem. 25.11. God put an end to their dominion, and determined the time of their subjection, which was seventy years' service unto the King of Babylon. The life and death of States is in the hand of the Lord, to lengthen and shorten at his pleasure. Some states flourish, four hundred, some five hundred, some six hundred years, and then they are made desolate, for their forty, their seventy years, or more, as seems good unto the Lord, Dan. 2.21. He changeth times and seasons, he removeth Kings from their glory and greatness, and throws them into obscurity, what time he hath determined for them.  
Obs. 5 In time of wars people are driven from their friends, habitations, and countries. When the sword came upon Egypt, the Egyptians were scattered among the Nations, and dispersed through the Countries. God made use of them abroad, to declare their own misery, and his justice. It's a sad thing to be amongst strangers, whose language is not understood; to be exposed to the scorns, frowns, and harsh usage of enemies, the smoke of ones own country, is better than the fire of another. Many in our late wars, have met with this great evil, and can experimentally tell you, what it is to be driven out of their own Country and habitations, into foreign ones.  Vers. 13 Yet thus saith the Lord God, at the end of forty years will I gather the Egyptians from the People whither they were scattered. 14 And I will bring again the Captivity of Egypt, and will cause them to return into the land of Pathros, into the land of their habitation, and they shall be there a base kingdom. 15 It shall be the basest of the Kingdoms, neither shall it exalt itself any more above the Nations: for I will diminish them, that they shall no more rule over the nations. 16 And it shall be no more the confidence of the house of Israel, which bringeth their iniquity to remembrance, when they shall look after them: but they shall know that I am the Lord God. 
These verses are a Promise of Mercy to the Egyptians, where comes into consideration, 

1 The Time when this mercy shall be, at the end of the forty years.  
2 The Mercy itself, which is double, 

1 Revocation. v. 13.  
2 Restitution of their Kingdom, v. 14, 15. where the nature of the Kingdom is set forth, it shall be base, etc.    
3 The End and aim of God in so doing, which is twofold. 

1 That Egypt may be no more the confidence of the Jews.  
2 Acknowledgement of God, v. 16,      13 At the end of forty years will I gather the Egyptians. 
The Egyptians being notorious idolaters, confiding in their own strength, were scattered among the Nations, where they wandered, and lived without hope of seeing their own Country, and becoming a people or Kingdom again; but the Lord out of his abundant goodness, beyond theirs, and others▪ expectation, promiseth, that after forty years expired, he would gather them, where ever they were scattered. Forty years, he would exercise them wi●h captivity, and those hard things accompanied the same, 
No vocabular olim ca c●●●●s Egypti qua● postea ab A●●xandro magn● restaurata, ●jus nomen accepit. Maldonat.  but at the end thereof, he would show them mercy. This is that Jeremy speaks of, chap. 46.25, 26. The Lord of Hosts, the God of Issael saith, behold, I will punish the multitude of No, that was a great City in Egypt, afterward called Alexandria, and Pharaoh, and Egypt, with their gods, and their Kings, even Pharaoh, and all them that trust in him; that was Johanan, and all the Jews who fled into Egypt for safety, contrary to the mind and counsel of Jeremy, chap. 42.19, 20, 21, 22. and I will deliver them into the hand of those that seek their lives, and into the hand of Nebuchadrezzar King of Babylon; and into the hand of his servants, here you have the judgement of God upon Egypt, Egyptians and the Jews trusting in them, but now what follows? And afterwards it shall be inhabited as in the days of old, after forty years' suffering, Egypt should receive her scattered ones, and become a Kingdom again.  14 And I will bring again the captivity of Egypt. 
Here the abstract is put for the Concrete, Captivity for Captives; so you have it Jerem. 48.47. I will bring again the captivity of Moab, and Ezek. 39.25. I will bring again the captivity of Jacob, that is, the Captives of Jacob, the Captives of Moab, and the Captives of Egypt, or Egyptian Captives.  And will cause them to return into the land of Pathros. 
Maldonate makes Pathros a City, towards the South borders of Egypt, furthest off from Chaldaea. Bonfrerius judges it to be that City in Egypt called Babylon, but here it's called, The Land of Pathros, and Jerem. 44.1. The Country of Pathros, where the Jews which fled into Egypt dwelled; and though it were distinct from Egypt, Isa. 11.11. for it's said there, God shall recover his People from Assyria, from Egypt, and from Pathros, yet it was in the land of Egypt, Jerem. 44.15. The Jews dwelled in the land of Egypt in Pathros. Junius conceives this Country to be near unto Arabia Petraea, and by Jerome it was reputed formerly to be Nemus Arabiae, a wood of Arabia. Pathros its most probable, was so called from Pathrusim, the Son of Misraim, Gen. 10.14. as all Egypt was called Misraim from the father, so might some part be called Pathros from the Son, viz. that part lay between the Red-Sea, and the Mediterranean Sea, and as God had carried them out that way, so he would bring them again the same way.  Into the land of their habitation. 
The Hebrew for Habitation, is Mecuratham, Negotiationum tuarum, the land of thy trade, where they did buy and sell, for the word is from Machar to sell, and deliver wares to others. Piscator hath the words thus, into the land of their commerce. The Egyptians dealt in fine linen, broidered works, flax, silk, and other rich commodities, now God would bring them into the land of their trading again.  
Obs. 1 The goodness and mercy of God extends to heathens, he hath a care of them in their Captivity, and after they have suffered his appointed time, he will show kindness to them: The Egyptians after forty years scattering, shall be gathered, Isa. 19.23, 24, 25. In that day shall there be an high way out of Egypt to Assyria, and the Assyrian shall come into Egypt, and the Egyptian into Assyria, and the Egyptians shall serve with the Assyrians. In that day shall Israel be the third, with Egypt, and with Assyria, even a blessing in the midst of the Land, whom the Lord of Host shall bless, saying, blessed be Egypt my People, and Assyria the work of my hand, and Israel mine inheritance; The Assyrians, Egyptians, and Israelites, had their days, and times of suffering, and God had his days and times of showing mercy to those Heathen Nations, as well as to Israel. It's blessed be Egypt my People, and blessed be Assyria, the work of my hand, and blessed be Israel mine inheritance.  
Obs. 2 The afflictions of nations and Persons, may be long, yet not without end; they may suffer seven and seven years, yea twenty, thirty, forty years together, which is a long time, and then see an end of their sufferings. At the end of forty years, will I gather. etc. the Egyptians were Captives forty years, to the King of Babylon, the Israelites were in bondage to the Philistims forty years, Judg. 13.1. and then there came an end of their slavery; they, and many other Nations, were captives to the King of Babylon seventy years, which was a long time to sufferers, but when they were run out, their captivities ended, Jerem. 25.11. God sometimes lengthens out the afflictions of people, very much, for ends best known unto himself, as Gen. 15.13. God said unto Abraham, know of a surety, that thy seed shall be a stranger in a land that is not theirs, and shall serve them, and they shall afflict them four hundred years; here was a long season to be afflicted, but than it had an end. Jehoiachin was thirty seven years a prisoner in Babylon, but in the twelfth month of that year he was set at liberty, Jerem. 52.31. the man in the Gospel had been afflicted thirty eight years with an infirmity, Joh. 5.5. and then he was delivered from it. Though wars, famines, plagues, Captivities, diseases, and other afflictions, may be long, yet they are not, they shall not be for ever, they must have an end.  
Ob. 3 That God sometimes deals more favourable with heathens, than with his own people. At the end of forty years will I gather the Egyptians: but it was the end of seventy years before he gathered the Jews out of Babylon: his own people were thirty years or near upon longer under the Babylonish yoke, than the Egyptians. There was just cause for this, God's people had sinned worse than the Heathens, and so provoked him above them, Ezek. 5.6. Jerusalem hath changed my judgements into wickedness more than the Nations, and my statutes more than the Countries round about her, there were no people near or far off, who did like unto the Jews, they forsook God the fountain of living waters, and trusted in Pharaoh that great Dragon, and in his rivers of waters.  
Obs. 4 Nothing is too hard for God, or can hinder the fulfilling of his will: The Egyptians were scattered among the nations, here a family and there a family, and that forty years together, so mingled with the people of other Countries, that they had well nigh forgotten Egypt, and had so drunk in the manners and customs of the places where they lived, that they were naturalised thereunto, they were so rooted among the Nations, that it seemed impossible to pluck them up, and plant them in their own Countries; yet notwithstanding these things, saith God, I will gather the Egyptians from the people whither they were scattered. It's like the Babylonians, and other Nations that had them, held them under, and made advantage of their labours, made laws against their flight or departure, and struggled hard to detain them, as they of old in Moses days did to retain the Jews, but whatever opposition was made, or difficulty appeared in the way, God said, I will bring again the Captivity of Egypt. Had they bound them all in fetters, laid them in dungeons, set guards of soldiers to have kept them, all these should not have hindered the reduction of them; for as Jehoshaphat acknowledged in his prayer, God rules over all the Kingdoms of the Heathens, and in his hand there is power and might, so that none is able to withstand him, 2 Chron. 20.6. no King, no Counsel, no Country, no Army, no created power is able to withstand him. The Jews who had lain longer in Babylon, and were like dry bones in the grave without hope, Ezek. 37.11. but God made good his word, he brought them out with a strong hand, breaking in pieces gates of brass, and cutting insunder bars of Iron.  
Obs. 5 It's the same hand, the same God, that drives men out of their Countries and comforts, into deep and long afflictions abroad, and brings them back out of the same, to enjoy their countries and comforts. God scattered the Egyptians among the Nations, he threw them forty years into Captivity, and he brought them out again from the Nations, and from their Captivity, into the land of Pathros, into the land of their Commerce. God lead them out, and he brought them in, he afflicted them, and he comforted them. God conducted them outward and inward; as the loss of their Country, was a great affliction unto them, so the repossessing of it was a greater consolation unto them. God threw the Jews into Babylon, those deep and brackish waters, they were so long pickled in, and he brought them out again to the sweet waters of the Sanctuary. Long afflictions have comfortable ends, the Jews seventy years' sufferings ended in everlasting kindnesses, Isa. 54.8.  They shall be there a base Kingdom. 
The word for Base is, Shephalah, which the Septuagint render, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Montanus, humile, a vile, base, low Kingdom. Martinius saith, humile, is, quod non est elevatum a terra, it should be like a low Shrub, that is, little above the earth, such as that Kingdom, Ezek. 17.6. of low stature. Some Kingdoms are great, high like Cedars of Lebanon, and oaks of Bashan. Others are small, like vines and Shrubs, that creep upon the earth. Such a Kingdom should the Egyptians be.  
They were not free, but in subjection to the Babylonians, Persians, Alexander the Great, to Ptolemy, the Romans, who made Egypt a Province, after that it was under the Saracens, and Turks.  15 It shall be the basest of Kingdoms. 
Not only shall it be base as many Kingdoms are, especially after wars, but it shall be the basest of Kingdoms. It should have less power, dignity, and liberty, than other Kingdoms.  Neither shall it exalt itself any more above the Nations. 
It had got power and Dominion over other Nations, the Pharaohs of Egypt had power, over the land of Judaea, and the Kings of Judah, 2 King. 23.33, 34, 35. and other Nations; but after this it became an underling, and nothing remarkable is mentioned about it in the word of God, here God put a band of iron and brass, upon this Kingdom to keep it from rising again; it shall not exalt itself any more above the Nations.  For I will diminish them, that they shall not rule over the Nations. 
I will make the Egyptians few, and the Kingdom little. The Hebrew for Diminish is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maat, to make little, or few in number. When either or both of these are done, there is a diminishing. Their number might increase, yet they be diminished in power, liberty, and dignity; so that other Nations should look upon them as contemptible.  
Obs. 1 When Kingdoms are ruined, brought to utter desolation, and have lain so a long time, God is able to raise them up again. Egypt was made desolate, from one end to another, man and beast cut off, the Egyptians scattered into remote parts, yet what saith the Lord? They shall be there a Kingdom, Egypt shall be possessed again, inhabited, become a Kingdom, after forty years' desolation. God can raise up great structures, out of heaps and ruins. When a Kingdom is brought to ashes, the Lord can out of those ashes bring forth another. The Lord causes Kingdoms to cease, Hos. 1.4. he plucks them up, Dan. 11.4. Jer. 1.10. and he plants, and builds them up again, Jer. 18.9. Judea and Jerusalem, lay waste seventy years, and then God returned the Jews from Babylon, built their City, planted their land, made them a people again.  
Obs. 2 The wise providence of God in restoring and ordering of Kingdoms, mingles judgement with mercy: They should be a Kingdom, but a base Kingdom, they should want that dignity, power, and Liberty they had formerly: So the Kingdom of Judah after Josiahs' days, was low and base, Ezek. 17.6, 14. Pharaoh and Nebuchadrezzar kept it under; It's from the Lord, what condition Kingdoms shall be in, they shall be honourable or base, as he pleases.  
Obs. 3 Those that lift up themselves above others, shall proportionably be brought down beneath others. Egypt exalted itself above the Nations: they were proud, haughty, insolent, but Egypt exceeded them therein, and what came thereof? it shall be the basest of the Kingdoms, consider what Kingdoms is basest amongst them all, and Egypt shall be base than that; it as was the highest in pride, so it should be the lowest through baseness, and most contemptible. The Lord pours out contempt upon Kingdoms and Kings. Nabuchadnezzar was a Son of pride, and did not God drive him out from among men? and make that proud King graze among the beasts? and abase him proportionable to his Pride, and cause him to say, those that walk in pride he is able to abase, Dan. 4. and in his time he will abase all such, he hath abased Kingdoms, Kings, and Potentates in our days, who swelled with Pride. The learned Jews tells us what God saith of every man whose spirit is lift up, Ego & ipso non simul possimus habitare in mundo. Buxtorf. Apoth. Hebr.  16 And it shall be no more the confidence of the house of Israel. 
Whilst Egypt flourished, abounding with men, horses, and charets, the Jews had an eye unto them, and leaned much upon them, Isa. 30.2.31.1.36.6, 9 Ezek. 17.15. but the Lord laid it waste, broke the pride of its power, made it base, and kept it in that condition, that the Jews might not confide in it; for when they hung so upon the Egyptians for help, that drew them on to their Idolatrous practices, and to break the leagues they had made with others.  Which bringeth their iniquity to remembrance. 
The Hebrew is, Mazcir, gnavon, or avon, which Montanus renders, Commone factor iniquitatis, the remembrancer of iniquity. The Vulgar hath it, docentes iniquitatem, teaching iniquity, and so refer it to the Egyptians, who being familiar with the Jews, taught them to do evil; but the words refer to confidence, which brought their iniquity to remembrance, viz. that they should forsake God, trust in an arm of fl●sh hearken unto Idolaters, etc.  When they shall look after them. 
Had the Egyptians been restored to their former glory and power; the Jews would have been looking after them, trusted in, and expected help from them, but being low, base, in subjection to others, they would neither look at them, nor lean upon them, but leave them, as men do a broken staff.  
Obs. 1 Gods own people are apt to confide in an arm of flesh. The house of Israel made Egypt its confidence. Asa relied on the King of Syria, 2 Chron. 16.7. The Jews were very prone to this sin; sometimes they trusted in their fenced Cities, as Jerem. 5.17. sometimes in their land of peace, as Jer. 12.5. Sometimes in their multitudes of men, as Hos. 10.13. Sometimes in their own glory and greatness, as Ezek. 16.15. Sometimes in their privileges, as Jer. 7.4. Sometimes in their own wisdom, Jerem. 8.8. and sometimes in others, as the Assyrians, 2 Chron. 28.16. and the Egyptians as Ezek. 17.15. this shown their trust in God was little, and made him say, Jerem. 13.25. Thou hast forgotten me, and trusted in falsehood. Bachshater is a lie, in things that promise help and safety, but cannot make them good, they will deceive you, be a lie and falsehood unto you. This practice of theirs, made the Lord to say, Jer. 2.36. Why gaddest thou about so much to change thy way, thou also shalt be ashamed of Egypt, as thou wast ashamed of Assyria; They had formerly trusted to the Assyrians, who instead of helping, distressed them, 2 Chron. 28.20. and so should the Egyptians, for it follows, thou shalt go forth from him, and thine hands upon thine head, that is, lamenting thy disappointment, for the Lord hath re●●cted thy confidences, and thou shalt not prosper in them, that i●, thou shalt fail of them, and be undone by them. Let us take heed of bottoming upon any thing beneath the Lord, for Jer. 17.5. a curse is pronounced upon the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord, his heart is gone from the Lord who trusteth in any creature.  
Obs. 2 Creature confidence brings former sins to remembrance. When the house of Israel looked to Egypt for help, that is, trusted in them, than their former iniquity was brought to mind, that occasioned God to remember other sins. When a wife leaves her husband, or a Soldier his Commander, this reminds them of former miscarriages; and so when God's people leave him for an Arm of flesh, this revives the memory of old iniquities, Ezek. 21.24. it's said, they made their iniquity to be remembered, and how came that? by discovery of their transgressions, some new sins appeared, and they caused the former to be rem mbred. New sins are editions of the old. Bankerupts by some latter acts, bring former debts into question; and men by some new latter sin, occasion God to bring their former sins into view.  
Obs. 3 That the Lord for the good of his people brings down proud Nations, and keeps them in servile conditions. Egypt lifted up itself above the Nations; but God broke it in pieces, made it base, yea, the basest of Kingdoms, decreeing it should not be exalted, but abide so, and why? that the house of Israel might not confide any more in it, that their iniquity might not by so doing be brought to remembrance, that they might know the Lord to be above all Nations, Princes, and Powers whatsoever, and trust in him. Here was wonderful goodness in God towards his Church and people, that he would keep under Egypt to prevent their sinning and punishing, and to draw them to trust in himself. Had Egypt been set in its former power, glory, and greatness, the eye and heart of the house of Israel would have been looking that way, iniquity been brought to mind; and their confidence taken off from God; now rather than such things should be, Egypt shall be made base and contemptible, and kept in that condition. There was a time when we confided too much in Scotland, God hath broken that nation in pieces, and will keep it in a low condition, that we may learn not to depend upon Nations, but the God of Nations.  Vers. 17 And it came to pass in the seven and twentieth year, in the first Month, in the first day of the month, the word of the Lord came unto me, saying, 18 Son of Man, Nebuchadrezzar King of Babylon, caused his Army to serve a great service against Tyrus: every head was made bald, and every shoulder was peeled: yet had he no wages, nor his Army for Tyrus, for the service that he had served against it. 19 Therefore thus saith the Lord God; behold, I will give the land of Egypt unto Nebuchadrezzar King of Babylon, and he shall take her multitude, and take her spoil, and take her prey, and it shall be the wages for his Army. 20 I have given him the land of Egypt for his labour, wherewith he served against it, because they wrought for me saith the Lord God. 
These verses comprehend the fourth general part of the Chapter, which is a Prophecy of giving Egypt unto Nebuchadrezzar King of Babylon, wherein is set down, 

1 The Time of this Prophecy when it was, v. 17.  
2 The cause why God gave Egypt to Nebuchadrezzar, v. 18, 20.  
3 The Donation itself, v. 19, 20. Egypt and the wealth of it are given him to pay his Army.    In the seven and twentieth year in the first month, in the first day of the month. 
This Prophecy was sixteen years and upwards after the former, but being of the same nature, is here conjoined with it, though he had many others between them. It was in the twenty seventh year of Jehoiachins captivity, sixteen years after the destruction of Jerusalem, and shortly after the taking of Tyrus. The punctual time is here set down, that so the Chronology of things done, might be known and observed.  18 Nebuchadrezzar King of Babylon caused his Army to serve a great service against Tyrus. 
Tyrus was a strong City upon a Rock in the Sea, well walled and towered; seven hundred paces from the Continent, abounding with ships to supply all things needful, and to secure her by Sea, so that in the eye of man it was invincible. Nebuchadrezzar besieged this City with a vast army thirteen years, 
Joseph. Antiq. l. 10. c. 10. at the end of the Chapt. Spatium illud quod erat a littore ad Tyrum usque constravit aggere reddiditque solidum Nebuchadrezzar ut ad ipsos usque muros milites pedesti itinere procurrerent. Sanct.  which Josephus confirms from other Historians. Diocles in the second book of his Persian History, and Philostratus in his Phenician and Indian History, make mention of this King, saying, that he overcame the City of Tyre at the end of thirteen years, at such time as Ithobald reigned over the Tyrians. In this time he filled up that space of the Sea which was between the shore and Tyrus, with solid materials, so that the Soldiers might foot it even to the walls of Tyre, which cost much sweat and labour, and was a great service, besides all the rest of their labour, watch, and sufferings of heat and cold. To lie so many winters, and Summers there, doing ordinary and extraordinary things, was a great service, especially their filling up the Sea, which the Tyrians laughed at, and thought impossible.  Every head was made bald. 
The Hebrew for bald, is, Mukrach, from karach, to pull off the hairs, and it notes natural baldness as well as accidental, the shedding of the hair, and the plucking off the hair. The Soldiers by continual wearing their headpeices did shed and wear off their hairs. Some through sickness, and upon other occasions might become bald.  And every shoulder was peeled. 
By the daily carrying of stones, timber, earth, and other things necessary for the siege and taking of Tyrus; their shoulders were peeled. Cethepth, signifies not only the shoulder, but the side also; and Piscator renders the words, omne latus, every side, was made naked, their garments were worn out, and their sides bare, worn, and peeled.  Yet had he no wages, nor his Army for Tyrus. 
This long siege cost Nebuchadrezzar dear it exhausted the Babylonish Treasure greatly, insomuch, that had he taken Tyrus with all the wealth of it, it would hardly have recompensed his vast expenses; but the Tyrians, when they saw themselves in danger, conveyed away by Sea their choicest things to Carthage, and neighbouring Islands, as Lavater insinuates, and when they could hold their City no longer, threw their remaining substance into the Sea, so that when it was taken, Nebuchadrezzar and his Army found little or nothing considerable therein, therefore it's here said, he had no wages, nor his Army.  For the service he had served against it. 
The King and Soldiers having lain thirteen years before Tyrus, which shown their resoluteness, and looked for answerable recompense, for so long, difficult, dangerous, and expensive service; but because they were disappointed in Tyrus, therefore the Lord thought upon them, and provided for them elsewhere.  19 Behold I will give the land of Egypt unto Nebuchadrezzar. 
Egypt was a rich Country, abounding with Corn, Cattle, and wealth of all sorts, this Country did the Lord give unto Nebuchadrezzar and his Army, for that they had done him service in executing his judgements upon the Tyrians.  He shall take her multitude. 
Multitudes of men were worn out and consumed in the long siege of Tyre, and therefore God would give the King of Babylon, Egypt's multitude; she was populous and her multitude must serve him forty years. The Hebrew word Hamon, signifies multitude of people, and multitude of riches. Nebuchadrezzar should take both.  And take her spoil. 
The Hebrew is, Shalal Shelalah, spoliabit spolium ejus, he shall spoil her spoil. Spoil is, whatsoever may be removed, taken, or driven away, as Corn▪ Cattle, householdstuff, garments, Jewels, plate▪ plants, ware, etc. The Babylonian should strip Egypt of all her glory.  And take her prey. 
In Hebrew its bazaz bizzah, praedabitur praedam ejus, he shall pray her prey. The Septuagint is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he shall captivate her Captivity. The French is, Ravira but in, he shall take away the booty or prey. The words being doubled before, and here, import that Nebuchadrezzar should throughly spoil and prey upon Egypt.  It shall be the wages for his Army. 
Seeing his Army had so little in Tyre, it shall have enough in Egypt, nothing here shall be conveyed away, embezzled or kept from him and his Army, the whole wealth of Egypt shall be theirs.  20 For his labour. 
The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peullah, sometimes signifies the thing produced, by work and labour, as Psalm 17.4. but here, and in other places, it notes ipsam operationem, the very working and efficiency itself, 2 Chron. 15.7. your work shall be rewarded, that is, your labour and pains.  Because they wrought for me. 
They looked at their King, who commanded and carried them forth to that work, not unto Jehovah the Lord of heaven and earth, who set both him and them on work to execute his judgements threatened against Tyre, and in that they did fulfil them, they are said to work for God. Materially they did serve his purpose and providence in the destruction of Tyre, but formally and intentionally they did serve their own wills and lusts. God had a righteous end, and attained it by them, they had an evil end, and obtained it vitioso modo, 
Vid. Aquin. 1. 2 q. 114.  in an ill way, Isa. 10.6, 7. the ssyrians had one meaning, God another, yet he wrought for the Lord.  
Obs. 1 That men in misery keep account exactly of their sufferings. Ezekiel was in Captivity and many other Jews, who diligently heeded how the years passed; in the 27 year, that was of the Captivity. Ezekiel, and the rest, forgot not how long they had been under the Babylonish yoke. Men are best Chronologers in adversity.  
Obs. 2 When God is upon doing great things, usually he doth make them known unto some of his servants one way or other. When he was upon destroying Sodom, he made it known unto Abraham, Gen. 18.17. when about to destroy Elies' house, he revealed it to Samuel, 1 Sam. 3.11, 12. the strange things befell Nabuchadnezzar were revealed to Daniel, chap. 4. and the Lord shown John things to come, Rev. 1. 1and here he hides not from Ezekiel that he will give all Egypt to Nebuchadrezzar. This was so frequent of old, that Amos said, surely the Lord will do nothing, but he revealeth his secret to his servants the Prophets, Amos 3.7. hardly did God ever any considerable things but he gave some hints of it to his servants. The drowning of the world, the Jews Captivity in Egypt, their coming out of it, their suffering by Nebu●hadnezzar, their return out of Babylon, etc. were all hinted and made known to Noah, Abraham, Moses, Isaiah, Jeremy, and others.  
Obs. 3 Princes have power to lead out, and employ their subjects against foreigners, when there is cause of warring with them: The King of Babylon caused his Army to serve against Tyrus, and before that against Jerusalem, many hundred of miles did he bring out his Army to do him service against the Jews and Tyrians. Had he no particular cause, this was cause enough, that God stirred up his spirit to execute his judgements upon those had desperately provoked him.  
Obs. 4 That Heathenish soldiers have undergone very hard things, yea, hazarded their lives to please their heathenish Commanders, and all for a temporal reward: Nebuchadrezzars Army served a great service thirteen years together, to lie before a City was hard, their heads were made bald, their shoulders were peeled, they laboured hard, carried heavy burdens, they watched, they suffered heat and cold, and all this for hope of good plunder in Tyrus. If Heathens would do and endure so much for their Commander, who was an Idolater, an enemy to God and his people; how much more should Christians do and endure any thing for Christ their King, and heavenly Commander? if he say go, we should go, if come, we should come, if pluck out your right eye, cut off your right hand, or right foot, we should do so; if he calls us to endure affliction, and suffer hard things we should not stick at them, no, though it be the jeoparding of our lives; knowing he hath a spiritual and eternal reward for us. Seeing men have done and suffered so much for heathens, how can we do or suffer too much for Christ? Scipio Africanus had three hundred Soldiers, who would climb a Tower if he bid them, or throw themselves from the top of a Tower at his command; what dishonour will it be to Christ, if his soldiers will not do as much at his command, as others have done at their Lords Commands?  
Obs. 5 Armies with their Generals and Commanders, may serve long, labour so●ely, suffer hard things, and after all these be disappointed of their expectations. Nebuchadrezzar caused his Army to serve a great service thirteen years, so that their heads, shoulders, sides, were bald, and peeled, and what then? yet had he no wages, nor his Army, they expected great matters in Tyrus, which was so rich, and full of all sorts of Commodities, but found nothing considerable, nothing answering their expectation, or sufficient to recompense their charge and suffering. This undertaking could not be without millions of money, hopes they had, that Tyrus being now the Mart of Nations, would repay them with advantage, but Tyrus wealth, was dispersed, and there was no money in Cash. Sometimes armies find rich spoil, and fat prey in the Towns and Cities they take, and sometimes they find empty houses.  
Obs. 6 Nations, Lands, Kingdoms, are the Lords, and he disposes of them to whom he pleases. Behold, I will give the land of Egypt unto Nebuchadrezzar: He would take it from Pharaoh King thereof, and give it to another. Neither did the Lord do any wrong unto Pharaoh, because he was tenant at will, and held upon these terms, quam diu se bene gereret, to be King, while he carried himself well; but he grew proud, insolent, and like a Dragon lay in the midst of his rivers, saying, my River is mine, and I have made it for myself; God therefore took away his Kingdom from him, and gave it to the King of Babylon, he looseth the loins of King, and dismisseth them from their Kingdoms. He rejected Saul, 1 Sam. 15.23. and gave his Kingdom to David, chap. 16.1.13. he rend ten Tribes from Rhehoboam, and gave them to Jeroboam, 1 Kin. 11.31. he cast out many Kings, and gave their lands to Nebuchadrezzar, Jerem. 27.3, 7. and v. 5. you may see upon what ground he doth so, I have made the earth, the man, and the beast that are upon the ground, by my great power, and by my stretched out arm, and have given it unto whom it seemed meet unto me, and now I have given all these lands into the hand of Nabuchadnezzar; he made the earth, he may give it to, and take it from whom he please; it's his, not ours, no man is owner of the earth, or any part of it, it's the Lords, therefore if he break in pieces mighty men without number, and sets others in their stead, he wrongs, he oppresses none, Job 34.24. Let not us be troubled, that God hath done such things in our days.  
Obs. 7 God in his holy and wise Providence makes use of Heathens, or any instruments to do his work. Nebuchadrezzar and his Army wrought for him, they were his servants, he set them on work. though they knew it not. When Armies of Heathens, do plunder Towns, take Cities, lay waste Kingdoms, they are working for God, they are executing his judgements, though they mind it not. God carries on his work, let instruments be what they will. He can make use of the worst of men, as well as of the best. He can promote his interest by an Army of heathens, as well as by an Army of Christians, and let Armies be what they will, good or bad, when they are at work, they work for God: they wrought for me, saith God. It's good therefore not to stick upon the instruments which work, but to look at the hand in which they are, how that directs and regulates them, look at him whose tools, whose servants they are. This will quiet men's spirits, and keep their tongues within compass.  
Obs. 8 The Lord suffers not any, no not heathens and Infidels to labour for him in vain. He gave the land of Egypt, with all the wealth of it to Nebuchadrezzar and his Army, who were the worst of the Heathen, Ezek. 7.24. because they served and wrought for him. God is just, not like those Masters, who set men on work, and then will give them no wages; whosoever works for God shall have his penny; when the midwives would not destroy the male children of the Jews, but save them alive, because they feared God, ●e dealt well with them, and gave them houses, Exod. 1.17, 20, 21. he gave them habitations, and blessed their families. They were Infidels, yet God rewarded their work. Jehu was wicked, yet because he did the work of the Lord in rooting out Ahabs Family, in destroying Baal with all the Priests and Temple of Baal, therefore the Lord rewarded him, and that largely, 2 King. 10.30. Because thou hast done well in executing that which is right in mine eyes, and hast done unto the house of Ahab, according to all that was in mine heart, thy children of the fourth generation shall sit on the throne of Israel, which was made good in Jehoahaz, Joash, Jeroboam, and Zachariah, who came out of his loins, and reigned after him, 2 King 13, 14, & 15. chapters. How should this stir us up to do good and serve the Lord; if Heathens shall not labour for him in vain, much less shall Christians, who know how to act from a right principle, in a right manner, and for a right end; if they meet with hardship in his service, he will remember and reward it fully, not with a temporal Kingdom, but with an eternal; the land of Egypt, shall be given to Babylonians, because the kingdom of Heaven shall be given to Christians, Luke 12.32. Fear not little flock, it is your father's pleasure to give you the Kingdom, let us therefore be steadfast and ; always abounding in the work of the Lord, forasmuch as we know our labour shall not be in vain. A cup of cold water, two mites cast into the treasury, a sigh, a tear, laid out for God, and his interest, shall not be forgotten; what Paul told the Hebrews, I may tell you, that God is not unrighteous, to forget your work, men may forget, or reward poorly, but God will not forget because he cannot be unrighteous, nor reward poorly, because he deals bountifully with his servants, Psal. 116.7.  
Obs. 9 Execution of judgement upon proud Princes, and wicked people, is pleasing unto God: He set Nebuchadrezzar and his Army on work to besiege Tyre, to raze it to the ground, he paid them their wages for it, which convinces that the work was pleasing unto him; when men are at great cost and charges, in setting many a work, its argument they take pleasure in such work, so was it here, the work the Babylonish Army did, was a pleasure unto God, he gave them all Egypt for that service. God delights as well in executing judgement, as in exercising mercy, therefore Jerem. 48.10. he curseth those should be negligent in. or backward to the slaughter of the Moabites. God sent the Chaldaeans, to destroy the Moabites, and his heart was so much in this work that he would have it done throughly, and to quicken up the Chaldaeans to it, he pronounces a curse upon them, if they should forbear to do it, or not do it to purpose; So that Jerem. 50.25. The Lord hath opened, his armoury, and hath brought forth the weapons of his indignation, for this is the work of the Lord God of hosts in the land of the Chaldaeans, come against her from the utmost border. These words the Lord speaks concerning the destruction of Babylon, which was a work very pleasing to him, he opened his Armoury, brought forth his weapons, called men from all parts to come and take those weapons, and employ them against her; like some mighty Prince, the Lord doth here, who when he will war against some strong place, opens his armoury and magazine, bringing forth all his warlike instruments, his ammunition and artillery, he calls his Soldiers to take them, saying, Come this is the work, I have called thee to, viz. to storm this Castle, to destroy this Town, this is the work I take pleasure to see done.  Ver. 21 In that day will I cause the born of the house of Israel to bud forth, and I will give thee the opening of the mouth in the midst of them, and they shall know that I am the Lord. 
This Chapter according to Junius, ended at the 17. ver. where he begins the thirtieth Chapter; but according to our Translation, this is the last verse of this Chapter, and its a precious Promise of Mercy, to the house of Israel, and to the Prophet. In the words you have, 

1 The things promised, which are, 

1 Restitution of power, to the tribe of Judah, I will cause the Horn, etc.  
2 Liberty of Prophesying to Ezekiel, I will give thee the opening of the mouth.    
2 The End of his so doing, they shall know, etc.  
3 The Time when, in that day.    21 In that day. 
When the Egyptians were subdued, and the Babylonish Monarchy quieted, and settled in peace, as shortly after Nebuchadrezzars return from Egypt it was; for he dying, Evilmerodach came to the Throne; and then was the day. Day notes not only twelve hours, or four and twenty, but frequently a short time, as Deut. 9.1. Hear O Israel, thou art to pass over Jordan this day, that was shortly, within some few years or months, for they passed not over Jordan till Joshuahs' days (when Moses was dead) and he governed, Josh. 3. so here, day is put for some space of time, after the destruction of Egypt.  Will I cause the horn of the house of Israel to bud forth. 
Horn is proper to a beast, but metaphorically is applied to men, and in holy write signifies sometimes dignity and glory, as Job 16 15. I defiled my horn in the dust, what ever made me glorious, honourable, and respected amongst men, that have I laid aside, and counted no more of than the Dunghill or dust I sit upon. Sometimes Kings and Kingdoms, as Dan. 8.21. The rough goat is the King of Grecia, and the great horn that is between his eyes, is the first King, viz. Alexander the Great, and Psalm 132.17. There will I make the horn of David to bud; the Horn of David, was the Kingdom of David: Sometimes strength, and power, Jerem. 48.25. The Horn of Moab is cut off, & his army is broken, that horn, of Moab was the strength of Moab, Lam. 2.3. He hath cut off in his fierce anger, all the Horn of Israel, that is, all the strength, and power of Israel: Sometimes it notes also outward felicity, liberty and plenty, Psal. 148.14. He exalteth the horn of his People, that is, he makes them happy▪ he gives them freedom and plenty of all things, and therein exalt their horn. Here, all these senses may be taken in, God would make the horn of the house of Israel, that is, the King and Kingdom to rise up again to dignity, strength, and happiness. This was in part made good in the three children and Daniel or when Jehoiachin was brought out of Prison, and his Throne set above the Thrones of all the Kings, who were with him in Babylon, Jeremy 52.31, 32, 33, 34. then doubtless had the Jews some Liberty and Privileges granted them, which caused matter of rejoicing: more fully in Zerubbabel, when he brought them out of Babylon, but chief in Christ, and the Gospel times. This Horn is budding still, and shall bud, to the end of the world. The Kingdom of Christ shall flourish and grow stronger; as the Horns of a beast do yearly.  I will give thee the opening of the mouth in the midst of them. 
Ezekiel had been silent and dumb twice before, chap. 3.24. and chap. 24.27. and here again it's employed, God would give him the opening of the Mouth, or an open Mouth.  
By Opening the Mouth, we may understand, 1 Libertatem loquendi, Freedom of Speech; Thou speakest things darkly now, Timida & titubante voce. But when these Prophecies are fulfilled, and the Horn of the house of Israel begins to bud, then shalt thou have more freedom of speech, and be troubled no more at the false Prophets, which sought to disparage thee.  
2 Materiam loquendi, Matter of speaking. When Jechoniah or Jehoiachin should have his Prison Garments changed, and be set above other Princes, some freedom granted the Jews, here would be matter for praise and rejoicing.  
3 Occasionem loquendi, Opportunity of speaking. When an Occasion is given unto man to speak; The Rabbins call that pitheh peh, The opening of the mouth. 
Grot. c. 6. 15  Thou shalt come openly into the Assemblies, having matter, freedom, and opportunity to praise me.  They shall know that I am the Lord. 
They, refers not only to the house of Israel, but to the Babylonians also, when they should see the things Prophesied of, done, than they should acknowledge the Lord. The Horn of Israel budded in the midst of the Babylonians, and the Prophet's mouth was opened in the midst of them, therefore they should as well as the Jews, know that I am the Lord.  
Obs. 1 That after the destruction of enemies, God shows mercy to the Jews: Egyptians were no friends to the house of Israel: When Egypt therefore should be spoiled, and brought under the Babylonians, then would he make the Horn of Israel to bud. In that day, or after that time, when his justice had fallen upon Egyptians, than his Mercy should be extended to Israel, Jerem. 50.4, 5. when the Medes and Persians should have laid Babylon waste, and made her land desolate; what then? In those days, and at that time, saith the Lord, the Children of Israel shall come, they, and the children of Judah together, going and weeping: that is, for gladness, for the mercy vouchsafed them, they shall go and seek the Lord their God, they shall ask the way to Zion, with their faces thitherward. When the Babylonians were brought into bondage, than God gave the Jews their liberty, Isa. 10.26, 27. when the Assyrians should be destroyed, then should the Jews be eased of their burdens.  
Obs. 2 How low, weak, afflicted, soever the Church be, God is able to raise it up, to bring it to glory, strength, and to a flourishing condition. The house of Israel was low, and much afflicted, the Horn of it weak, and hardly visible, yet God caused the Horn thereof to bud; When we look upon some beasts they have no horns, but in a short time their heads do bud, and bring forth horns, which are their strength: So God in a little time would cause the glory, strength, happiness of his Church and People to appear, though at that time they lay in the dust. The Church of God looks oft times like a dry and dead tree, but his divine influences makes it bud, blossom, and flourish, Isa. 35.1. the desert shall rejoice and blossom, as the rose, it shall blossom abundantly. When Zion was turned into a wilderness, he made it like Eden, and her desert like the garden of God, Isa. 51.3. when the Church was in the most desolate and hopeless condition, he made it glorious, beautiful, and strong; when the Tabernacle of David was quite fallen, nothing but ruins and breaches discernible, what said the Lord, in that day will I raise up the Tabernacle of David that is fallen, and close up the breaches thereof, and I will raise up his ruins, and I will build it. This was done literally after their return out of Babylon, when the second Temple was built, and the two Tribes of Judah and Benjamin grew up into one body, but spiritually in Christ's time, not in the resurrection of his body from the grave, but in bringing in the Gentiles after his ascension to make up all the breaches and ruins were made in the Jewish state, so it's applied, Act. 15.16. God that gives being to things, that are not, can give more glorious and excellent beings to things that are.  
Obs. 3 When God shows kindness to his Church, he gives his Prophets and Servants, matter, freedom, and opportunity of speaking, and professing the true faith publicly. When the Lord caused the horn of the house of Israel to bud, when he shown favour to his people, than he gave Ezekiel the opening of the mouth. In the times of enemies prevailing, Prophets are silent, or prophecy faintly, if they have matter to utter, they want freedom, they whisper, mutter, and speak as it were clauso ore, and oft have not opportunity to do so much, Amos 5.13. they are necessitated to be silent; but when times grow better, and God shines upon his people, than the Prophets are full of matter; free to speak, and want not seasons to declare the goodness of God, than they are not afraid or ashamed openly to profess the Truth, and to praise the Lord. The opening of the mouth is the gift of God the illness of the people and times may shut the mouths of Prophets, but none can open them but God. Since God began to show mercy to his people in this land, hath he not vouchsafed the opening of the mouth to his Prophets, their mouths were shut in the Prelate's days, but now there is a great opening, Blessed be the Lord for it.  
Obs. 4 The end of Gods showing kindness to his Church, and opening the mouths of his Prophets, is, that he may have honour and glory thereby from all sorts. And they shall know that I am the Lord: They Babylonians, they Jews, shall acknowledge that I have done these things, and that I am the Lord.   
FINIS.   

A Table containing the Principal things in the precedent Expositions.  

A  
ABomination of the Eyes, what. Pag 31, 32.  
Abundance, happiness lies not in it. 479. Dangerous. Pag 525  
Abstract, oft rendered by the concrete. Pag 121, 122  
Accepting, what it imports. Pag 123, 124  
Action, Actions of men are overruled by the Lord. 175. see youth. Pag 554  
Adultery, The Punishment thereof. Pag 307  
Adonai, what it notes. Pag 486  
Affliction, God hath times to show mercy in them, 18. he reveals himself by one way, means, or other to the afflicted, 19 what brings sad afflictions, 218. may be long, yet are not endless, 571. in them persons do strange things, 311. they are cups, 312. bitterness, argue not hatred. Pag 365, 366  
Aholah, what. Pag 291  
Aha, what it notes. Pag 386  
Aholibah, what. Pag 292  
Agate; whence named. Pag 471  
Alienate, what Alienates God. Pag 303  
Altars, high places. Pag 89  
Affections, Conjugal, pleasing to God. Pag 363  
Ammonites, their Original. 198, 386. Enemies to the Jews, ibid. they reproached them, 199. insulted over their miseries, 387. how called, 389. their despite. Pag 391  
Arm, stretching out of God's arm, what it notes. Pag 101  
Army, nothing, without God's assistance, 554. it and its Commanders, may labour, serve, and suffer much, and yet be disappointed, 584. they are Gods instruments, Pag 585  
Apostates, their punishment, and evil of Apostasy, 103. God accounts not them his. Pag 127  
Aram, who descended from him. Pag 469, 470  
Arvad, a City, and where, Pag 455   

B  
BAbylon, a description of it, Pag 25.  
Babylonians how called. Pag 388  
Bamah, what. Pag 89  
Baalmeon. Pag 401  
Bashan. Pag 448  
Blasphemy, wherein it consists. Pag 83  
Balm. Pag 472  
Best, God must have the best sacrifices and services. Pag 130  
Bed, the bed of love, what. 299. when defiled, 302. two sorts of beds. Pag 322  
Bethie Shimoth, a City, and where. Pag 401  
Boiling-pot, 329, 331. sinners boiled in it to purpose. Pag 333  
Beauty of wisdom, what, 498 subject to spoil, 501. perfection of beauty, in what 50●. marred by what. Pag 525  
Briars, who are such. Pag 534. 535, 536.   

C  
CAlamus, what. Pag 474  
Calamity, sudden, and what it should work, 365. laughing at Calamity grievous, 395. why we should not, Pag 396, 397  
Chronology of some things and times, specially to be ●oted, 330, 546. best kept in adversity. Pag 582  
Carim, what it signifies. Pag 173  
Camels, their strength and nature, Pag 390  
Captivity, what the Jews lost then. Pag 132  
Cassia, what. Pag 473  
Chittim, and the Isles thereof, Pag 450  
Canaan, upon what account said to flow with milk and honey, 22, 23. of what length and breadth, 24. Commendations of it, ibid. wherein it excelled Babylon, 25, 26. what sorts of people in it, 271 differenced from other lands, 443. Godly shall be brought in to it. Pag 541  
Christ, he hath rods in his hand, 155. he is the true King of Judah. Pag 195  
Cherethims, who and where. Pag 416  
Charran, where. Pag 475  
Church, whom God accounts his Church, 127. those are his, shall be brought into it, 128. there mercy is shown, 129. Church's may degenerate, 240. who not fit matter for a Church, 241. degenerating will suffer, 242, 243 she is amongst thorns, 538. how low soever, God can raise it, and make it flourish. Pag 590  
Children, they are prone to follow Parents in what's evil, 68 they are not tied to the ways of their forefathers, 68, 95. sacrificing of children, whence, 93, 94. they part with dear things to uphold their father's ways. Pag 96  
Circumstances, much aggravate sin. Pag 87, 292, 301, 315  
City, the sins of it may be such as it must not be pleaded for, 212. God eyes Cities what they are, 245. they grow worse for judgements, 301. like one another, 301. have their scum in them, 336. one glad at the ruin of another, 425. renowned, made contemptible, 431. wealthy ones given to sensuality, ibid. they have their periods, 442. 482. grow proud, and whereupon, 451. nothing secures them, 452, 482. may have God against them. Pag 532, 533.  
Confidence, what we must not confide in, 80. why God beats men out of their confidences, 81. we are apt to confide in one thing or other, 227. we are prone to confide in what we have, 549. vain confidences discovered, 229. what begets them, 451, 550. in the flesh, shamed, 555 prove hurtful, 560. we are apt to trust in arms of flesh, Pag 576  
Conforming to God, what should engage to it. Pag 36  
Comfort, our comforts in God's hand, at his dispose, 364, 365. suddenly taken away. ibid.  
Cleansing, 244. Of the not cleansed, 246. Of clean and unclean. Pag 258  
Cloth precious , 474. rich. Pag 477  
Concubine. Pag 300  
Coral. Pag 470  
Covenant, bond of it, 112. those in covenant looked after, and dealt with, yet not all alike. Pag 114  
Conscience, no conscience of sin in the wicked. Pag 316  
Crocodile, its nature. Pag 548  
Crown, whence, 185. Crowns are at God's dispose. Pag 189, 194  
Creation, how used. Pag 509, 510  
Covetousness, it provokes God sorely, 225. it makes cruel, ibid. 226. its insatiable, 267. Root of evil, 273. Covetous practices, thee very, 274, great men prone unto it, Pag 496.  
Conspiracy, what. Pag 248  
Cup, sister's cup, what. Pag 309  
Cutting off, what it notes. Pag 260  
Commodities, not all in any one place. Pag 454   

D  
DEath, approachings of it make men know themselves. Pag 501  
Daniel, of his wisdom. Pag 491  
Dan, how called. Pag 473  
Daughter, in what sense used sometime. Pag 424  
Day, how taken sometimes, 14. 588. of making holy days, 57 names of our days, whence, 91. days of reckoning, 228 246. God hath his day. Pag 247  
Deliverance, nothing can hinder it, when God's time is come. Pag 49  
Damascus, a chief City of Syria. Pag 472  
Degenerate, some do more than others, 242. they degenerate shall smart for it. Pag 242, 243  
Dedan, a City, and where. Pag 409, 468  
Desire, of the eyes, Pag 356, 371  
Despising, what it notes. Pag 60, 391  
Doing, and not doing the commands of God, what they are, 40. Doing, the way to knowing, 134. what said to be done though not done. Pag 345  
Designs, sinful ones disappointed. Pag 100, 208  
Differencing, between holy and profane, 257. clean and unclean, 258. between persons, Pag 261, 262  
Diadem. Pag 185  
Dominion, no getting from under the dominion of God Pag 102  
Divination, several sorts of Divining, 170, 171. sinful Pag 172  
Destruction, where intended, all things are ordered accordingly. Pag 166  
Disappointments. Pag 560, 584  
Dross, the nature of it, and wherein men are likened to dross. Pag 235, 236   

E  
EGypt, how called in scripture, 22. very Idolatrous, 32. how God brought his people out of it, 47. how long they were in Egypt, ibid. whence so called, 546. a reed, Pag 556.  
East, men of the East, who. Pag 388, 401  
Ebeny, what. Pag 469  
Elders of Israel, their policy in coming to the Prophet. Pag 3, 4  
Eden, what and where. Pag 504  
Election, how taken in scripture, 14. of God's electing or choosing Israel. Pag 15, 19  
Enmity, bred once, dies not, Pag 417  
Emerald. Pag 470  
Enosh, what it signifies. Pag 361  
Expectation, see Design and and Disappointment.  
Edom and Edomites, 406. enemies to the Jews, 407. revengeful. Pag 408  
Excellencies, lift up, 451. abused, matter of mourning, 511. argue not grace, 510. marred by sin, Pag 525.  
Excommunication, three sorts among the Jews, Pag 258  
Example, the use of Examples, Pag 527  
Eyes, they are the inlets of sin, and have occasioned the breach of every command, 35. hiding eyes from the Sabbath, what, 259. desire of them, what, Pag 356  
Enemies of the Church, their end, Pag 542  
Ethiopia, there be two of them, the African and Oriental, Pag 564   

F  
FAce, setting the face against, what it imports, Pag 385, 592, 545  
Fairs, Pag 465, 466  
Family, God gins with his own Family, but proceeds to others, Pag 393  
Fathers, ways of forefathers, not always to be walked in, Pag 95  
Feet, stamping with feet, Pag 391  
Fish, Princes and people likened unto them, and wherein, Pag 551  
Flattery, in whom worst, Pag 269  
Forgetfulness, the cause of sin, 223, 224. of judgement, 312. what makes forgetfulness of God, and ourselves, Pag 525  
Funerals, rites used then, Pag 359, 360, 361  
Forest, Jerusalem likened to it, and wherein, Pag 141  
Fury, what, Pag 344, 417   

G  
GAmmadims, what they were, Pag 460, 461  
Gapps, see Hedge.  
Gebal, and Gebalites, Pag 456  
Garden, what, Pag 504  
Glory, 439. who the Lords glory, 442. glory of a State, 463. outward glories are not grace, Pag 510  
Gifts, of two sorts. Pag 222  
Ground, sitting on it, what it implies; Pag 434  
Gold, Pag 508  
Godly, they shall be brought into Canaan, not others. 116, 541. put upon hard things, 375. their wrongs shall be revenged, 418, insulted over in their misery, 425. they are the glory of God, 442. despised by the wicked, Pag 540  
Glorify, how God is glorified, Pag 530  
God, he minds how long his suffer, 6, 7. the time of men's doing things, 7. your God, what it imports, 18 he condescends to man's weakness, 20, 21. upon what account he shows mercy, 48, 138. he is the Lawgiver, 52. God hath his Butts, 72. takes special notice of his, and distinguisheth them from others, 113. experimentally made known by mercies and judgements, 116. no halving between God and Idols, 119. he knows things certainly, 174. he makes wicked acts serve his ends, 175. he will deal with sinners, 228, 246. when sanctified, when profaned, 259, 260. notes men's carriages on his day, 316. knows what men do, and reveals it, 330. his people, his glory, 442, 443. he knows and eyes the heart, 488. two things he challengeth to himself, 489. observes Princes whether they connive at, or punish sin, 524. he drives out, and brings in. 573. he reveals what he is doing to his servants, 582, 583. he uses what instruments he pleases, 585. he rewards any work for him, 585, 586. he destroys his people's enemies, and then shows them mercy, Pag 590  
Grace, all we have is from free Grace, 138. why God deals graciously with sinners, Pag 138   

H  
HAbitations, are assigned to men by the Lord, Pag 27. 86  
Hearing, Those will not hear God, are rejected of God, Pag 119  
Hand, lifting up of it, what it notes, 15. smiting of hand, 161, 165. God hath a hand to apprehend sinners, 180. clapping of the hands, Pag 390, 391  
Heart, if running after other things, it sleights the things of God, 66. no halving, 119. what knowledge affects it, 133, 134. what lifts it up, 451. what meant by heart, 486. it will fail when judgements come, 226, 229. God takes notice in what frame, 488. what lifting up of it is, 486. what doth it, Pag 520  
Holy, what should engage us to be so, 34, 36. holiness of places privilege not unholy people, 148. holy things what, and when profaned, 256. to be kept holy, 260. when profaned, 317. it's wronging of God, ibid. resting in them, causes removal of them, Pag 374  
Hypocrisy, a close and unsuspected sin, Pag 8  
Hatred, 415. degrees of it, Pag 417  
Hypocrites, cannot deceive God, 10. they get nothing of God at his ordinances, 10, 11. they may deceive Prophets, 11. are not to be pleaded for, 12. God will not have to do with them, 96, 97. he discovers their designs, how close soever carried, Pag 99  
Hook, God's Hook, Pag 551, 553  
Horn, how taken, Pag 588  
Heathens, wise men amongst them, 462. not safe to rely upon them, 559. God shows them mercy, 571. sometimes more favour than his own people, Pag 572  
Harms, rejoicing at the harms of others, 426. they make wary, Pag 560  
Humble, such are respected and exalted by God, Pag 190  
Helmet, made of several things, Pag 459  
Horses, difference of them, Pag 468  
Hope of mercy, when denied, 247. hopeless condition, who is the cause of it, 354. things hoped for disappointed, hurt, Pag 560  
Hedge, what it was hedged the Jews, 278, 279. gapps in it, what, 279, 280. making up the hedge, what, 280, 281, 282. when broken, judgements are coming in, 284. God expects some to make up the hedge, 285. so doing prevents judgement, saves a people. ibid.   

I  
javan, who came of him, Pag 466  
Idolaters, it's dangerous for the children of good men to live amongst them, 33. cruel, Pag 215  
Idolatry, may last long, but shall be punished. Pag 296  
Jehovah, what it notes, Pag 17, 486  
Impossible things seem so accomplished by the Lord, Pag 431, 452, 572  
Jews, Idolaters in Egypt, 32. what once they were. Pag 235  
Interrogations, what they denote, Pag 92  
Ireland, England's right to it, Pag 28  
Ingrateful, those have had much kindness from God, prove so, Pag 38, 39  
Iniquity, transgression and sin, what, 178, 179. what the Prince of Tyrus his iniquity was, Pag 513, 514  
Ithobald, King of the Tyrians, Pag 579  
Judging, in Scripture taken for pleading, Pag 6  
Insulting, evil, Pag 387, 395, 396, 425  
Judgements, what brings spiritual ones, 77. who punished with them, 118. God's judgements are impartial, 142. fierce ones upon Gods people, 144. not to be stayed by man, ibid. severe at last, 150. end of them, ibid. when heavier judgements come, 155. some judgements are sweeping, ibid. they are trials, 159. trying judgements and destroying ones, 160. easily, suddenly brought, 209. what hastens them, 216. they discover men's hearts, 229. they make the Lord known, 233. when they come in, 288. Just, ibid. they are Cups, 32. they teach, and what, 326. they make places boiling pots, 332. they fall upon all sorts. 333. work not out wickedness, 337. irrevocable, 354, 355. some mercy under severest judgements, 381. God brings them 412. they are to make others tremble, 440. dreadful, 441 Cause Lamentation, and Laughing, 483. for examples, 526. end of them, 533. no standing against them, 566. sometimes universal Pag 567  
Ironies in Scripture, 117. used by God himself and others. Pag 493, 494  
Iron, what put for. Pag 465  
Justice executed is pleasing to God, 167, 586, 341. it upholds, neglect of it ruins, Princes and Kingdoms. Pag 524, 525  
Jerusalem, her praise and reproach, 214, 212. bloody, cruel, 215. renowned, for what 217. infamous, ibid. Prophets in her against her, 251, 252. likened to a Pot, 329. when emptied, 335. sinned openly, 336. the gates of the People. Pag 421  
Impudence in sinning. Pag 303  
Ivory, 449, 450. horns of Ivory, what. Pag 4●9   

K  
KEdar, and Kedarites, Pag 474, 475  
Kindness, prevailing. Pag 136  
Keriathaim, a City, and where. Pag 401  
Kodesh, what it notes. Pag 125  
Knowledge, what breeds experiment all knowledge of God. Pag 116, 133, 134, 138  
Kingdoms, their time of flourishing and desolation in the Lord's hand, 567, 568. base. 573. God can raise desolate ones. Pag 574  
Kings, deposed by the Lord, 187 he puts an end to them and their Kingdoms at his pleasure, 189. Kingdoms kept desolate, 194. like Cherubims, 510, 511. have honour and power, that they may protect the people, 514. God an enemy to wicked Kings, 550. they resemble Satan. ibid.   

L  
LAnd, habitations, Lands, disposed and ordered by the Lord, 27. what makes a land glorious, 28, 29, 30. noted by the Lord what they are, 245. not cleansed by means, provoke God, 246. denied mercy, 247. what saves a land, 285. land of ●he living, 439. there is a difference of Lands. Pag 443  
Lamentation, when taken up, Pag 435  
Labour, none labour for God in vain. Pag 585  
Law, whether keeping of it would have availed to eternal life, 50, 51, 53. Lawgiver, who, 52. how violated, Pag 254, 255, 256  
Lebanon, where, and what it signifies, Pag 448  
Lewdness, what, Pag 221, 343  
Lead, Pag 465  
Likeness in sinning, hath a likeness in suffering, Pag 110  
Linen, fine Linen, Pag 452  
Lust, men's lusts are costly things, Pag 454  
Lifting up, those lift up themselves shall be abased, Pag 575   

M  
MAtters, those of importance, to whom to be committed, Pag 462  
Merchants, 458, 464, 465, 467. merchandising of the hand, 469. whether men may be Merchants, Pag 478, 479  
Meshech, who came from him, Pag 464, 467  
Magistrates, usually such as the Priests and Prophets are, 266. covetous and cruel, ibid. 267. how to deal with the people, 514, 515. should not connive at, but punish sin, 524. not suffer briars and thorns to overrun the field. Pag 538  
Malice, malicious practices, what they provoke to, Pag 411  
Market, Pag 468  
Marriage, lawful for men in spiritual functions, Pag 362  
Maresha, where, Pag 553  
Mast, what, Pag 448  
Mariners, Pag 457  
Man, he is only a sojourner here, 115. men's evil acts overruled by God, 175. of trading for men, 467. men know not what themselves are, 492. they are conceited, ibid.  
Means, not neglected by heathens, 174. if cleanse us not, it's dangerous, 246. may be had, and not improved, 346. such a case dangerous, 348. prove hurtful, Pag 560  
Mercy, old mercies are to be remembered, 26. choicest mercies are for Gods own people, 28. mercies oblige to holiness, 34. they worsten men, 39 upon what account shown to ill-deservers, 48. mercies do not exempt us from miseries, 49. mercy hath its moreovers, 56. of sparing mercy, 66 67. all enjoyed is mercy, 138. its mingled with judgement, 196. times of taking away mercies, 380. judgement mingled with mercy, Pag 575  
Milk, what meant by it and honey, 22, 23. milk-drinkers, Pag 389  
Mind, setting the mind upon a thing, what it imports, Pag 378  
Moabites, their descent and enmity to the Jews, 399. Moabs' side, what, Pag 400  
Mocking, Pag 214, 215, 425  
Mourning for the dead, 358. some rites thereabouts, 359 360. it's not unlawful, 367. not dare to mourn, Pag 375  
Molech described, Pag 94  
Mopheth, what, and how differing from Oath, Pag 374  
Mother, in what sense sometimes used, Pag 290  
Mouth, opening of it, what, Pag 589  
Mountain, holy mountain, what, 112. there God shows mercy, 129. the mountain of God, Pag 512  
Mortar, untempered, 268. who daub with it. Pag 269   

N  
NAme, how taken, as referring to God, 41, 118. when said to be polluted, 42. sinners spared for God's names sake, 43. how sparing sinners, is sanctifying of God's name, 44. God shows mercy after mercy to such deserve ill for the honour of his name, 48, 72. God's name, dear to him, 120. name ●f wicked taken away, 209. what makes an ill name, Pag 217  
Nations, what makes Nations glorious, 29, 30. their carriages are observed by the Lord, 394. laid waste, and why, 397. like one another in sin, Pag 402  
Nataph, what it signifies, Pag 140  
Nature, abuses mercies, Pag 39 ordinances and means, 61. worse for judgements, Pag 301  
Nations, they have their times for suffering, 205. easily and suddenly destroyed. 209. when God is wroth with Nations, nothing secures them, 404. they are his, and he disposes of them, 405, 584. enmity between Nations, 417. they are at the Lords call, 426. proud Nations brought to, and kept in a servile condition, and why, Pag 577  
Nagaph, what it signifies, Pag 354  
Nakam, opened, Pag 414  
Nabuchadnezzar, what it signifies, Pag 428  
Navigation, who first Authors thereof, Pag 447  
Nilus, Pag 549   

O  
Oars, Pag 449  
Oaks of Bashan, Pag 449  
Obedience in difficult cases, and speedily, argues grace, Pag 367, 368  
Oath, ill breaking and making oaths for our own ends, Pag 177  
Occasions, God makes occasions to meet with wicked ones, Pag 553  
Oblations, how they differ from Sacrifices, Pag 125  
Obstinacy in sin, Pag 345  
Old mercies ought to be minded, 26. old sins brought to remembrance, 179, 303. old hatred, 415. what brings former sins to remembrance, Pag 577  
Oppression, Pag 271  
Olam, taken for a long time, Pag 440  
Ordinances despised provokes God greatly, 62. how they come to be slighted, 66. men leaving Gods ordinances are restless, 87, 88 all ordinances to be set up, Pag 131  
Overturning, Pag 194   

P  
Parent's sins prepare judgements for their posterity long after, 74. Idolise children, Pag 380  
Parables, warrantable. Pag 332  
Paramour, Pag 300  
Pathros, what and where, Pag 570  
Painting of faces not warrantable, Pag 318, 319  
People, the taking of them to be the Lords is mere mercy, Pag 19 the Lords people have the best mercy, 28. they have their Butts, 38, 39 72 notwithstanding their si●s they have mercies in the face of their enemies, 45. they are distinguished from others, 113. looked after, 114. God's deal with them different, ibid. they are such as their Rulers, 272, 273. gins with his own first, then with others, 393. their enemies destroyed, than they have mercy, Pag 590  
Person, he being accepted, all done is acceptable, 130. difference to be put between persons, 261, 262. made remarkable, 296. those we have sinned with, instruments to punish us, Pag 311  
Pilots, 456. who to be, Pag 462  
Pit, what, Pag 438, 499  
Pharaoh, what it signifies, 545, 546. like the Dragon, or Crocodile, 548. his pride and confidence, Pag 549, 550  
Philistines, whence they were, and what, 413. how dealt with, 4●4. their hatred, Pag 417  
Place, holiness of places privilege not, 148 no hiding place from God's strokes, 166. place of sinning, place of punishment, 2. 8 God notes where men sin, 292. how made remarkable, 296. several mercies, Pag 454  
Plague or Pestilence, Pag 532  
Politicians, how they stand affected to Religion, Pag 99, 100  
Polluting of God's name, see Name, what the word for pollute signifies, 42. how God is said to pollute, 78. whom God will deal with as polluted ones, Pag 80  
Posterity, it should mind the mercy's predecessors had, 26. good men's posterity living amongst Idolaters degenerate, 33. not tied to the ways of the Fathers, and forefathers, Pag 68, 95  
Poor, how dealt withal, Pag 276  
Pot, the properties of it, 329. what makes places Pots, Pag 332  
Practice, sinful practices, what they do, Pag 342, 411, 527  
Precious, Jakar, what it notes, Pag 250  
Priests, what to be and do, 254. they violated the Law, ibid. their not preserving holy things from polluting, is matter of provocation and complaint, Pag 261  
Pride, what makes men proud, 451. spare not cost when for lusts, 454. it precedes ruin, 489. provokes God to severity, 501. corrupts men's excellencies, Pag 525  
Princes, their sins lie not always hid, 177, 178. oft they are fare from piety and justice, 183. great enemies to God, and his ways, ibid. they have tim●s of sinning, and shall have times of suffering, 184. deposed for their iniquity, 187. they are tyrannical, 223. wherein like Wolves, 264, 265. like Priests and Prophets, 266. by them Cities and States are ruined, 482. they are proud, 487, 488. apt to deify themselves, ibid. they are but dust, 489. have honourable Titles, 514. should protect the people, ibid. they depend on God, 515. their places and pomp minded by God, ibid. how long prosperous, 515, 516. their sins shall be made known, 516. what blasts them, ibid. 524. made examples, 526. their own sin undoeth them, 528. their counsel and strength nothing without God, 554. they may lead the subjects abroad to fight, Pag 583  
Privileges, apt to overprize, and rest in them, 379. if taken away, shall be restored, Pag 443  
Professors, what one's are not matter for a Church, 240, 241. greatest part will be found naught, Pag 241  
Profaning of God and holy things, Pag 256, 259, 263  
Prophets, consulting with them ancient and warrantable, 9 they are to give out the Lords mind in his name and words, not their own, 9, 10. being inquired of, they must not humour men, but speak and do the Lords pleasure, 13. must be undaunted in their work, 142, 547. no new thing for them to prophesy in sackcloth, 165. their prophecies, slighted, scorned, 127. they are not to fear, but reprove the greatest being guilty, 184. false Prophets in Jerusalem, 251. Prophet's sins specially noted, 252. daubing with untempered mortar, 269. false ones their subtlety and impudence, 270. God honours his Prophets, 381. he shuts and opens their mouths at his pleasure, 382. when fell to speak, 591. false conspire against the true, Pag 249  
Prophecy, wherein likened to rain, Pag 140  
Promise, how God's breach of promise is to be taken, 64. he makes good his promises, how difficult or impossible soever they appear to us, 86. he seems to act against the promise, 196, 197. nothing hinders the making them good, Pag 572  
Persians, soldiers, Pag 458  
Prosperity, see riches, wealth.  
Providence runs through, and overrules sinful actions, Pag 175, 554  
Punishments, they are God's plead, 110. though he forbear long, yet he hath times of punishing, 205, 246. punisheth where men sin, 208. God's method in punishing, Pag 412  
Purging, evil ones shall be purged out, 114, 115, 231, 343, 344   

R  
RIches, 495. make proud, Pag 497  
Rich, who their prey, Pag 276  
Raamah, what, Pag 475  
Rain, withheld, Pag 245  
Rebukes, Pag 417  
Retaliation, vexers vexed, 218. their blood openly shed, who shed blood openly, 336 wronger's punished by the wronged, 412. mockers mocked, Pag 483  
Reckoning, God hath times of reckoning, Pag 228  
Rivers, artificial in Egypt, Pag 548  
Rowers, who meant by them, Pag 481  
Reproach, Jews reproached, 199, 201. God takes notice of his people's reproachings, 202. punishes for it, ibid. what exposes to reproach, 216, 217. reproaches bring judgements, Pag 403  
Rabbath, 169. hue called, and what made, Pag 389  
Rachil, an Hebrew word, what it signifies, Pag 220, 221  
Righteous, how taken, 149. outside Righteousness secures not. Pag 150  
Reed, the nature of it. Pag 556, 557  
Repentance, what leads to it, 135, 136. When God specially expects it, ibid. that from sense of Love, is deep, general, etc. 137. it may be too late, 347. How in God. Pag 352  
Rebellion, what, 40. It makes God more severe, 102. Rebels how dealt with, Pag 115  
Robes, Pag 433  
Religion, false Religion makes men unnatural, 96. It's mad to serve men's interest. Pag 99  
Revenge, see Vengeance.  
Rods, how taken, 111. rods of trial come before rods of destruction. Pag 160   

S.  
SAbbath, whether it were before the Law was given, 54. In what sense a sign, 55. not a mutable ceremony, 56. It's of special concernment, 57 prophaneing it, 220. hiding eyes from it, 259. what was done on that day, 58, 5● 70. Of Hallowing it. Pag 69 70.  
Sacrifices, services not to be confided in, 80. those may be hateful to God, we judge grateful, 88 they differ from oblations, 125. best, must the Lord have. Pag 130  
Sanctifying, what it notes, 56. its Gods work. 58. its chief on his own day, ibid. 70. of sanctifying and profaning God, 260 what Gods sanctifying himself is. Pag 126, 127, 540  
Scripture, some parts thereof omitted in the place seemed most proper for them, yet are occasionally given forth afterwards, 31. that is the sense of it which the spirit intended, 256. occasioned by men's sins. Pag 332  
Scum, 334. when it boils in, its dangerous. Pag 337, 343  
Seba, and Sheba. Pag 475  
Seeking, what it notes. Pag 277  
Seir, what. Pag 399  
Serving God, what it implies. Pag 123  
Senir, variously called. Pag 447  
Shebna, his misery and end. Pag 188▪ 189  
Sighing, 151. a Prophetical sign. Pag 152  
Sign, 374. godly for signs, 375 379. what signs do. Pag 376  
Zion, in it God is specially to be worshipped. Pag 128  
Sin, it disappoints of mercies promised and near at hand, 65. wilful sinning provokes greatly, 84. It's greatly aggravated by circumstances, 87, 292, 301. what makes it bitter, 135. It lies not hid always, 178. former sins brought to remembrance and how, 179. public sins bring Public judgements, ibid. sin hastens judgement, 216. brings sad afflictions, 218. it makes gaps, 283. open and impudent sinning causes God to renounce, 303. its scum, 334. open sinning provokes to vengeance, 338. It defiles places and persons, 340. It makes Cities base, 398. sins of Princes shall be searched out, 516. spreads, defiles, 527. own sins undo, 528. It ruins Princes, Pag 559.  
Sinners, upon what account spared, 43, 44. how its honouring God's name, 44. God's People may be such sinners, as no hope of mercy may be left for them. Pag 354  
Silver. Pag 465  
Shaphat, what it signifies, and how taken. Pag 211  
Ships, with oars, 449. sails 453. what, 457. metaphorical ships. Pag 481  
Shift answered, 349, 350, 351, 352. shifting of judgements, 353. shield, 459. whence. Pag 461  
Spicing, what. Pag 339  
Statutes, not good, what not, and what. Pag 76  
State, the glory of it, in what. Pag 463  
Stranger, how taken, 219. sad to be amongst strangers. Pag 568  
Soldiers, suffer hard things to please men, and for little. Pag 583  
Sufferings, God keeps account exactly of his People's sufferings, 6, 7. after sufferings comes mercy, Pag 571.  
straits, God's People not left in them, 51. sinful evasion of them brings into greater, 109. means to be used in them, 174. may be such as men dare not show sorrow. Pag 375  
Stones, of the Sardius, 505. the Topaz, ibid. Diamond, ibid. Beril, Onyx, Jasper, 506. Saphir, Emerald, Carbuncle, 507, 508. of fire, Pag 512  
Superstition, places, names, and ways, superstitions once taken up, are not easily laid down. Pag 90  
Sword, what it notes, 199, 561 furbushing of it. Pag 200  
Sy●ne, where. Pag 563, 564  
Syrians, several sorts. Pag 469, 470   

T.  
TEraphim, what. Pag 171  
Tannim, what it signifies. Pag 548  
Terumah. Pag 124  
Tarshish, what. Pag 463, 464  
Tabernacle, man's, Gods. Pag 293  
Tale-bearers. Pag 220  
Thoughts, there be such in the heart, are not of God. Pag 99  
Teman, and Temanites. Pag 409  
Time of men's do, something is specially noted, 7, 330. there be times of showing mercy to the afflicted, 18. when Gods time is come, nothing can hinder deliverance, 44. holy times are such, not by man's, but God's appointment. 57 they are upon weighty and special occasions, 57 times of war, not times of mirth, 154. but of fears, 158. times of punishing nations, 205. reckoning with sinners, 228. 246. sin dis-interests in God. Pag 232  
Trees, what by green and dry trees. 143. Fir-tree, 447. Cedars. Pag 448, 478  
Trembling. Pag 434, 441. 528.  
Tidings, evil ones what they do. Pag 152  
Tyrus, ancient, strong, etc. 420, 421. insultive, 421. Tyrians jovial, 430. a renowned City, 436. her situation, 445. by whom built, 446. her men skilful in Sea affairs, 456. who was Prince of it, 488. His Pride. Pag 487  
Threaten not believed, Pag 204  
Thievery, what is so Pag 274  
Tin. Pag 465  
Treasure. Pag 495  
Temple, Profaning of it, 369 excellency, 370, desirable, Pag 371, 377  
Tubal, who descended from him. Pag 466  
Togarmah, who from him, Pag 468  
Thorns, wicked men are such, and wherein, Pag 535, 536, 537  
Trust, apt to trust in an arm of flesh, 576. See Confidence,   

V.  
VEngeance, what. 409. it's ill to seek revenge. Pag 411  
unfaithfulness, in the things of God provokes. Pag 261  
Unwonted things awaken, 369 Godly put upon them. Pag 375  
Unbeleef, makes Prophets dumb. Pag 382   

W.  
WArning, we should take warning by others sufferings. Pag 300  
Wars, they are the Lords, 150, 566 his sword, ibid. They are matter of mourning, 158, distinguisheth not of persons, ibid. who makes them successful, 166. They eat up, 459. they drive from all, Pag 568.  
Ways, wicked ways, what. Pag 137  
Waves. Pag 423  
Wearying, what wearies God and man. Pag 342  
Weakness, God stoops to humane weakness. Pag 20, 21  
Wheat of Minnith. Pag 471  
Whoredom, spiritual, what it is. Pag 93  
Wine. Pag 472  
Wilderness, what it is, 48. 107. how God pleaded with the Jews there. Pag 108.  
Wicked, let them hid where they will, God will find them, and bring them out to punishment, 105 shall not always be among the godly, 115. what likened unto, 218 make no conscience of sin, 316. active to draw others, 323. their end miserable, 502. they are thorns and briars, 535, 536. and inferences from thence, 537, 538, etc.  
Wickedness, unconstant, 302 it blasts Princes designs. Pag 516  
Wise, to be entrusted with matters of importance, 462. wise states whom they are to employ. ibid.  
Word, of dropping the word, 140 not in vain, 142. if it prevails not, judgements will, 165. God w●rd shall take place, what ev●●●●on think. Pag 230  
Worship what must not lead there, 68, 69. what must. ibid. men are not content with the worship God hath prescribed, 90. false worship costly, 96. public worship, 128. false ways of worship, whoredom; 292. right worship, God's Tabernacle, 293. his worship must be pure, 302. carriage in it observed. Pag 316  
Wolves, their natures or qualities, Pag 264  
Wool. Pag 472  
Wisdom of God, seen in bestowing his mercies, 454. it makes famous, 492. beauty, 498. true, wherein, Pag 520  
Woman, endearing considerations, Pag 357  
Wife, Pag 362  
World, men of it judge untowardly of God, and his people, 402. wise for their own advantages, 450. world's usage, Pag 496  
Wealth, how men grow wealthy, 496. puffs up. Pag 497   

Y  
YEar, when the Jews begun theirs Pag 2.  
Youth, what's practised in youth will be affected in age. Pag 296   

Z  
ZEdekiah, his title. Pag 181, 182  
Zimmah, Hebr. what it signifies, Pag 221, 343  
Zidon, a great City, and by whom built. Pag 455, 529    

A Table of those Scriptures which are occasionally cleared, and briefly illustrated in the foregoing Expositions. The first Number directs to the Chapter, The second to the verse, the third to the page of the Book.  
Chap. Verse. Pag. Genesis. 2 3 54 9 12 56 27 42, 43 52 30 27 171 34 12 33 10 13 458 0 6 459 15 1 459 10 2 466 0 3 468 0 22 469 0 7 475 3 22 493 Exodus. 6 8 16, 17 3 6, 7, 8 17, 47 4 23, 24, 25 1● 12 12 32 19 45 34 32 10 40 16 29 54 22 28 182 0 22 220 9 14 358 14 11 48 16 1 48 32 10 281 Leviticus. 1 4 123 20 26 34 21 23 56 23 3 58 0 7, 8 70 13 3 78 1● 6, 44 78 13 4● 361 ● 3 260 10 12 261 19 13 274 10 12 366 19 18 411 Numbers. 13 3 48 12 1 564 14 34 64 0 46 358 15 30 84 21 6 108 Deuteronomy. 32 13, 14, 15 28 7 6 36 32 26, 27 45 4 34 47 0 8 5● 32 2 140 17 17 26● 26 5 346 11 10 549 Joshua. 7 9 44 22 5 123 Judges. ● 16 258 10 14 493 1 Samuel. 17 5 552 15 23 172 16 7 488 18 2 248 2 15 8 0 9 555 2 Samuel. 5 8 117 12 30 186 22 19 556 15 31 248 16 7, 8 395 1 Kings. 10 15 467 14 9 311 18 21 119 22 34, 35 208 0 15 494 2 Kings. 6 56 465 6 33 160 ●● 4 229 ● 30 586 7 33 97 9 30 319 1 Chronicles. 3 17 192 2 Chronicles. 2 13, 14 462 26 20 267 341 25 140 15 7 582 36 12, 13 181 18 10, 11 269 14 9 564 32 14 403 2 1 487 22 13 516 27 6 517 13 3, 12 555 Ezra. 9 11 340 Nehemiah 3 30 345 9 26 311 Job. 27 9 11 13 16 12, 13 18 20 184 12 18 187, 190 0 19 188 0 21 ibid. 15 32 216 22 16 ibid. 21 13 365 31 24 396 12 2 494 37 22 508 30 19 522 41 1 551 16 15 588 Psalms. 5 6 226 10 12 16 ●0 3 226 106 26 16 0 23 286 103 7 17 24 1 27 76 1, 2, 4 29 50 2 29 62 12 31 106 36 33 79 23 40 0 9, 10 44 106 8 44 71 20 50 119 7, 52 0 128 52 63 2 59 106 37 97 34 8 135 86 8 138, 490 37 13 184 147 6 190 77 7, 8, 10 197 89 33 197 73 22 207 54 23 216 0 3 217 9 4 228 82 5 285 9 17 313 69 5 346 81 11, 12 347 96 6 371 62 10 380 66 7 394 75 8 ibid. 22 28 398 28 1 438 47 10 459 105 18 465 107 10 ibid. 72 10 475 131 1 486 82 6, 7 490 62 9 ibid. 9 20 501 0 16 533 17 4 582 132 17 588 ●48 14 ibid. Proverbs. 2 20 95 10 29 11, 88 23 20 36 13 13 88 27 15 140 16 10 172 0 33 175 15 6 250 28 15, 16 267 0 20 275 29 12 273 20 21 275 1 28 348 5 19 364 16 32 367 17 5 395 24 17, 18 396 3 35 492 23 4 496 28 17 499 10 19 523 11 2 526 0 10 538 Eccles. 4 1 287 5 1 59, 318 7 17 216 9 7 124 0 2 396 10 20 182 Cant. 4 4 460 Isaiah. ● 25 115 49 22 16 3 7 ibid. 48 10 18 30 26 ibid. 56 14 34 19 13 19 25 48 8, 9 43 43 25 44 0 13 230 59 12 65 66 3 80 0 16 110 60 7 129 56 6, 7 130 55 10, 11 142 41 22, 23 174 22 17, 18 188 10 3 228 31 2 230 1 21, 22 240 26 10 244 17 4 247 23 15 ibid. 8 21, 22 ibid. 248 66 5 251 1 23 267, 284 28 17 270 29 21 283 5 5 284 59 4 287 63 5 ibid. 43 24 342 51 7, 8 404 25 10 404 5 26 426 47 7, 8 451 13 13 452 0 3 475 7 8 472 27 4 490 40 17 ibid. 49 23 514 5 16 531 55 13 540 40 10 550 19 11 557 30 2 ibid. 31 3 ibid. 0 1 559 35 1 591 51 3 ibid. Jeremiah. 2 22 567 2 6 48 0 7 87 4 22 134 5 25 65 8 7 134 14 12 123 46 11 566 33 13 111 0 16 256 51 27, 28 56 9 3 134 22 16 ibid. 0 30 192 50 27 184 48 26 202 27 7 205 51 13 ibid. 3 5 220 13 25 228 12 4 229 44 28 230 12 7, 8, 9 233 2 30 236 26 11 249 23 15 252, 273 2 8 254 15 19 261 5 12 270 0 13 273 17 11 275 5 1 285 7 10 317 5 3 337 32 31 ibid. 4 14 346 13 27 347 16 5 354 13 22 355 16 7, 8 361 16 6, 7 375 1 10 398 17 91 421 51 21 513 13 25 577 2 36 ibid. 27 5 585 48 10 587 50 25 ibid. 48 25 588 50 4, 5 590 Lament. 1 8 217 2 15, 16 ibid. 0 22 381 3 22 397 ● 6 4●3 5 9 467 4 17 557 2 3 588 Daniel. 2 21 189, 568 8 5 194 0 21 466, 588 Hosea. 2 10 31 4 17 118 8 11 ibid. 0 13 131 10 2 97 4 1 134 5 4 ibid. 4 12 174 5 12 194 3 4 195 8 35 232 1 9 303 4 18 514 Joel. 1 14 56 3 6 466 Amos. 3 2 349 5 21, 22, 24, 88, 89 0 13 591 9 2, 3, 4 105 0 4 529 Obadiah. 0 11 ●● 0 18 410 Micah. 2 7 88 0 1 222 3 11 250 0 9 280 0 7 361 Nahum. 2 3 447 Zephaniah. 2 8 202 3 3 267 2 8, 9 403 Zechariah. 1 6 142, 230 7 12 345 4 12 508 Malachy. 1 8 130 0 14 131 3 4, 13 130 3 17, 18 114 2 16 255 Matthew. 22 16, 17, 18 89 23 13 13 19 17 51 26 34 252 27 37 195 15 6 255 21 13 274 5 32 346 23 37, 38 348 11 7 557 10 34 562 Mark. 7 9 494 Luke. 2 35 562 14 11 190 12 32 586 23 43 254 John. 10 3 111 0 36 56 14 2 86 Acts. 3 23 62 15 16 591 Romans. 2 4 346 13 8 411 1 Corinth. 8 2 493 10 13 346 12 28 255 10 11 527 2 Corinth. 6 17 262 12 7 534 Galatians. 3 21 51 1 6 103 5 4 346 Ephesians. 2 12, 13 19 5 25 363 0 28 ibid. 6 17 562 Collos. 3 19 363 2 Thessaly. 2 11 77 2 Timoth. 3 5 262 Titus. 1 15 262 Hebrew. 10 25, 26, 27 62, 84 1 Peter. 3 7 364 1 John. 2 4 133 4 1 251 Judas. 0 14 31 Revelation. 13 8 254 18 7 451 0 13 467  
FINIS.