The History of the Old Testament Methodized, Chapter 5 · Section 19 · Concurrent kings · Judah · Zedekiah

The History of the Old Testament Methodized · Chapter 5 · Section 19 · Concurrent kings · Judah · Zedekiah

p. 618The 20th. and laſt that reigned in Iudah was ZEDEKIAH.NEbuchadnezzar (as was ſhewed before) when he carried away Iehoiakin priſoner, made Mattaniah Son of Ioſiah, and Uncle to Iehoiakin, King in his ſtead. He is called Brother to Iehoiakin, 2 Chron. 36.10. becauſe he was his Fathers Brother, and ſo near of kin to him; and he is call'd his Son, [1 Chron. 3.16.] becauſe he ſucceeded him in the Kingdom.

Nebuchadnezzar changed his name into Zedekiah, which ſignifies, the juſtice of Lord, for having made a Covenant with him, and taken an oath of fidelity from him, by the impoſition of this name he purpoſed to mind him that the juſt judgment of God would fall upon him in caſe he did violate his oath. 2 King. 24.17. Jer. 37.1. Ezek. 17.11, 12, 13, 14.

Zedekiah was twenty one years old when he began to reign, and reigned eleven years, and did evil in the ſight of the Lord, and humbled not himſelf before Ieremiah ſpeaking to him from the mouth of the Lord. 2 Chron. 36.11, 12. 2 King. 24. 18, 19.

About the beginning of his reign the people (it ſeems) began to inſult over Ieremy, and to reproach him becauſe Iehoiakin with many of his ſubjects were carried away captive, and had yielded themſelves to Nebuchadnezzar upon his perſwaſion. Whereupon the Prophet under the type of good and bad figs foretelleth it ſhould be better with thoſe that were gone into captivity, than with thoſe that were left behind; that the former were as good figs **Comparative hic loquitur Propheta cum alios bonos alios malos vocat, nec tam de culpa loquitur quam de poena; hoc Deus oſtendit Prophetae tum quia captivos desperatio obruere poterat, tum quia reſidul exulibus inſultabant & tolerantia Dei abutebantur & magis obdureſcebant.that ſhould be valued, the other as refuſe, that ſhould be caſt away, intimating that thoſe that p. 619went into captivity ſhould be brought back again and eſtabliſhed in their own poſſeſſeſſions, and that the Lord would give them an heart to know him, and to turn to him. But as for thoſe that remained in the land, viz. Zedekiah, his Princes and people, he threatens them with exile, ignominy and ſcorn, and deſtruction by ſword, famine, and peſtilence. Jer. 24. wh. Ch.

In the beginning alſo of Zedekiah's reign the Propheſie concerning the Elamites or Perſians, viz. both of their fall and riſing again, was uttered by the Prophet Ieremy, Ier. 49. from v. 34, to the end. For Nebuchadnezzar had taken from Aſtyages the whole Province of Elamais, with the City Suſa the Metropolis thereof (which was ſeated upon the river Ʋlai) and annexed it to the Empire of the Chaldeans, as we may ſee from Ier. 25.25. compared with Dan. 8.1, 2. But afterwards thoſe Elamites combining with the Medes againſt the Babylonians [ſee Iſa. 21.2.] when Belſhazzar was deſtroyed, recovered their State again under Cyrus, and their chief City Suſa was made by him the ſeat of the Perſian Empire, as Strabo in his fifteenth Book declareth.

Ambaſſadours now come (in the firſt year of Zedekiah, but the fourth after the Sabbatical courſe, or ſeventh years reſt (Ier. 28.1.) from the ſeveral Kings of Edom, Moab, Ammon, Tyre and Sidon to Ieruſalem to viſit the new King Zedekiah, and to perſwade him to revolt from the King of Babylon; but God appoints Ieremy to deliver to every one of them bonds and yokes to be preſented to their ſeveral Maſters, commanding them withal to ſubmit themſelves to Nebuchadnezzar, and not to give ear any longer to their wizards and ſtargazers, their diviners and dreamers who adviſed them to the contrary, and Propheſied a lye to them in the name of the Lord, though he ſent them not. He adviſes alſo Zedekiah to be faithful, and to hold himſelf faſt and firm to the King of Babylon, and not to believe falſe Prophets; and laſtly both by threats and promiſes he perſwades all ſorts of people to ſubmit unto and obey the King of Babylon. Jer. 27. the whole Chapter.

In the fifth month of the ſame year Hananiah a falſe Prophet Propheſieth other manner of things, viz. that the power of the King of Babylon ſhould be broken; and declares that at the end of two years all the veſſels and furniture of the Lords houſe, and Ieconiah, and all the people that were carried away captive to Babylon, ſhould return and be brought home again. And when Ieremy gainſaid him, he took a yoke of wood which he had put about his own neck, and brake it, ſaying, Thus ſhall the Lord break the yoke of Nebuchadnezzar within two years from off the neck of all Nations which he hath brought under his power. Ieremy ſays Amen to this Propheſie, wiſhing from his heart it might prove true; but intimates that he vehemently ſuſpected it of falſhood, and refers it to the event. For he ſhews that Prophets are to be judged whether they are true or falſe by the event of their Propheſies. But the word of the Lord coming anew to Ieremy he declares that God inſtead of that wooden yoke would put an iron one upon the neck of all thoſe Nations under which they ſhould bow and ſerve the King of Babylon; and to aſſure the people that Hananiah had propheſied falſely, and had made them truſt in a lye, he foretelleth that he ſhall die that very year becauſe he had taught rebellion againſt the Lord, that is, had encouraged the people to rebell againſt the admonitions given them by his Prophets; and accordingly ſo it came to paſs in the ſeventh month of that year. Ier. 28. whole Chapter.

Zedekiah now ſends Ambaſſadors to Nebuchadnezzar in Babylon, and by them Ieremy ſent a Letter to the Elders, Prieſts and Prophets, and the reſt of the people, who had been carried away captive, in which he inſtructs them how to demean themſelves in that condition of their captivity, viz. that they ſhould build themſelves houſes, and plant gardens, and marry wives, and give wives to their ſons, that they might increaſe and multiply there, and adviſes them that they ſhould ſeek the peace of the City Babylon, whither they were carried captive, and pray unto the Lord for it, for in the peace thereof they ſhould have peace. Then he comforts them with promiſes of deliverance at the expiration of ſeventy years; then the Lord would perform his good word towards them in cauſing them to return. He foretels them of the grand calamities that would befall Zedekiah, and thoſe p. 620Iews that were left behind, and of the miſerable end that Ahab and Zedekiah (two falſe Prophets among them) ſhould come unto; he ſhews that for their Propheſying lyes, and for their adulteries with their neighbours wives, they ſhould fall into the King of Babylons hands, and he ſhould roſt them with fire, and their names and memories ſhould be uſed afterwards in forms of execration and curſing, viz. people ſhould ſay when they curs'd a man, The Lord make thee like Ahab and Zedekiah, whom the King of Babylon roſted in the fire. Jer. 29. from 1, to 24.

Shemaiah another falſe Prophet among the captives in Babylon ſent a Letter (as it ſeems) by Zedekiah's Ambaſſadors (when they returned) unto Zephaniah, (who was the ſecond chief Prieſt, 2 King. 25.18.) and the reſt of the Prieſts at Ieruſalem, bitterly inveighing againſt what Ieremy had written to them. He ſets before Zephaniah the duty of his place, which was to puniſh every man that of his own head made himſelf a Prophet, but was indeed none, intimating that Ieremy was ſuch a kind of perſon: The Lord (ſays he) hath made thee Prieſt inſtead of Iehoiada, &c. that thou ſhouldſt put in priſon, and in the ſtocks every man that is mad [or a Fanatick] and maketh himſelf a Prophet, &c. He reprehends him for not uſing Ieremiah after that manner, Why haſt thou not reproved Ieremiah (ſays he) who maketh himſelf a Prophet to you but is none? He hath written to us to build houſes, and plant gardens, and marry wives, intimating that our captivity will be long, and thereby thou maiſt ſee what manner of Prophet he is. Zephaniah reading this Letter to Jeremy, he preſently denounced a heavy judgment from the Lord upon Shemaiah, ſaying, Thus ſaith the Lord, Behold I will puniſh Shemaiah and his ſeed, he ſhall not have a man to dwell among this people, neither ſhall he behold the good that I will do for my people, becauſe he hath taught rebellion againſt the Lord, Jer. 29.32. Whereby the Prophet intimates that neither he nor his poſterity ſhould live to ſee the promis'd deliverance.

And at this time (as it ſeems) were given to Jeremy thoſe other notable Propheſies contained in the two next Chapters, which he is commanded to write in a Book that they might remain to ſupport the faith, and keep up the ſpirits of the Jews in a long captivity: Firſt, He promiſes the reduction of the Jews into their own Country, but before that they were to endure many calamities from the Babylonians during that day of Jacobs trouble, but they ſhould at laſt be ſaved out of it. God promiſes to break the King of Babylons yoke from off Jacobs neck, and that theſe Chaldeans ſhall no longer ſerve themſelves of him. But that his poſterity ſhall ſerve the Lord their God, and ſuch of Davids lineage as he ſhall from time to time ſet over them, but more eſpecially the Meſſias who ſhould come of Davids ſtock. He promiſes to correct them in meaſure, and yet not to leave them altogether unpuniſhed. He promiſes many great bleſſings that he would beſtow on his Church notwithſtanding their great miſeries, troubles, breaches, wounds, but that Gods wrath ſhall remain on the wicked.

In the next Chapter is contain'd the reſtauration of Iſrael, and the publication thereof. After Rachels lamentation for her Sons as loſt, followeth Gods conſolation of her, puting her in hope of their return. Ephraim repenting is to be brought home again; Chriſt is promiſed: The Lord will create a new thing in the earth, a woman ſhall compaſs a man. And this ſhall be the Covenant he will make with his people after thoſe days, he will write his law in their hearts, and will be their God; and this Covenant ſhall be ſtable, and his Church ſhall be enlarged.

Jer. 29. from 24, to the end.

Jer. 30. whole Chapter.

Jer. 31. whole Chapter.

God alſo by his Prophet Jeremy foretels that Babylon, and the land of Caldea ſhall be over-run and waſted by the Medes and Perſians, and comforts his own people with the ſweet promiſes of their deliverance.

Jer. 50. whole Chapter.

Jer. 51. from 1, to 59.

Zedekiah in the fourth year of his reign, either went himſelf, (or which is more probable) ſent**Jer. 51.59. When he went with Zedekiah, or on behalf of Zedekiah.Jer 51:59 Seraiah a perſon of great quality about him to Babylon, to whom Jeremy delivered the foreſaid Propheſies of the deſtruction of Babylon written in a Book, p. 621to be firſt read, and then to be thrown into the river Euphrates to ſignifie that Babylon ſhould ſo ſink and not riſe again.

Jer. 51. from 59, to the end.

In the beginning of the thirtieth year from that ſolemn renewing of the Covenant, and reſtauration of the worſhip of God, in the eighteenth year of Joſiah (which falls in with the fifth of Jehoiakins captivity) on the fifth day of the fourth Month God vouchſafed the firſt viſion to Ezekiel (one of the captives in Babylon) by the river Chebar, and from thence he was ſent to execute the office and function of a Prophet among the Jews of the Captivity: He began thirty four years after Jeremy, and continued his Prophetick office about two and twenty years, namely to the twenty ſeventh year of Jehoiakins captivity. Ezek. 29.17.

It ſeems many at this time both among the Jews at Jeruſalem, and among the captives in Babylon murmured and complained againſt Jeremy as a falſe Prophet that had miſled the people, and betrayed them, and cauſed them to yield themſelves to the King of Babylon, ſeeing now five years were paſt, and yet Jeruſalem ſtood ſtill. Jeremy being thus cried down both at home and abroad eſpecially by falſe Prophets, it pleaſed the Lord to raiſe up Ezekiel, and pouring out his ſpirit upon him, to ſet him on work to propheſie and foretell the ſame things in Babylon that Jeremy had done in Judea (though in a more vehement manner) ſo that Jeremy's Propheſies were confirm'd and juſtified by Ezekiel's. The Prophet Ezekiel therefore going to execute his function among the Jews dwelling at Telabib near the river Chebar, when he was come thither he ſat him down as a man diſheartned for the ſpace of ſeven days. After which time God again put him in mind of his charge, both with gracious promiſes if he undertook it, and ſevere threatnings if he refuſed; and then confirmed him with a new ſign ſhewed unto him, and gave him courage and boldneſs by his word, and ratified his vocation by a new command.

Ezek. 1. whole Chapter.

Ezek. 2. whole Chapter.

Ezek. 3. whole Chapter.

Ezekiel is now commanded to make a draught of the ſiege of Jeruſalem in a table of Tile or Slate, and to lye along upon one ſide three hundred and ninety days, typifying thereby Gods patience in bearing with the ſins and provocations of the Kingdom of Iſrael 390 years before he deſtroyed that Kingdom, which was the full time from the revolt of the Ten Tribes to their Captivity. When he had lain 390 days on his left ſide, he was to turn himſelf on his right ſide, and to lye ſo forty days more, to typiſie Gods patience in bearing with the ſins and provocations of the Kingdom of Judah, from the time that Ioſiah and his people renewed ſolemnly their Covenant with the Lord unto the Captivity of Zedekiah, which was juſt forty years. Then he ſets out the grievous famine that ſhould be in the City during the ſiege, Chap. 4. In the three following Chapters he purſues the ſame matter, viz. Ieruſalems miſery. In the fifth he is commanded to cut off his hair, and to divide it into three parts, by which he was to ſignifie three dreadful judgments that were to be inflicted on Jeruſalem by peſtilence, ſword, and diſperſion. In the ſixth Chapter firſt he threatens deſolation to the land of Judea, viz. to the Idols, Altars, and people thereof. 2ly, Promiſes mercy to a few that ſhould repent of their evil ways, and come to a right knowledg of the Lord, from v. 8, to 11. 3ly, He ſets forth the grief and vexation the reſt ſhould feel from the ſore judgments that ſhould come upon them, from 11, to the end. In the ſeventh Chapter he Propheſies again of the deſtruction of the Jews and their land, from v. 1, to 16. And of the pitiful lamentation that they ſhall make that eſcape, from v. 16, to 20. And of the pollution of the Sanctuary by their enemies, from v. 20, to 23. And of their bondage under the worſt of heathens, which is repreſented by a chain, from v. 23, to the end.

Ezek. 4. whole Chapter.

Ezek. 5. whole Chapter.

Ezek. 6. whole Chapter.

Ezek. 7. whole Chapter.

p. 622In the ſixth year of Jeconiahs Captivity, the ſixth month, the fifth day of the month, Ezekiel was carried in a Viſion to Jeruſalem, and ſhewed the horrible Idolatry there practiſed, and the plagues that were to befall the City for the ſame. The Viſion hath four parts:

1. The Prophet is ſhewn the abominable Idolatry of the Jews in theſe notorious inſtances: 1. Their having the Image of Jealouſie, or the Image of Baal among them, which highly provoked God to jealouſie. 2. Their Chambers of Imagery, having Idols privately in their Chambers. 3. Their women weeping for Tammuz **Some underſtand it Oſiris the Egyptian Idol; ſome of Adonis the Paramour of Venus.. 4. Their men worſhipping the Sun towards the Eaſt.

2ly, He hath a Viſion of the judgments that God would execute upon them for their ſins. In which Viſion he hears God commanding ſix men who had ſlaughter-weapons in their hands to deſtroy all except the ſecret mourners for thoſe abominations, the Prophet intercedes for them, but the Lord vindicates the equity of his proceedings againſt them by reaſon of their ſins, Chap. 9.

3ly, In the tenth Chapter Ezekiel hath a Viſion firſt of the burning coals to be ſcatter'd over the City: 2ly, Of the Lords changing his place and leaving them. 3ly, A Viſion of the Wheels and Cherubims, repreſenting how things earthly and inferiour, as alſo heavenly and ſuperiour are under the diſpoſal of the Divine Providence, Chap. 10. In the 11th. Chapter he hath firſt a Viſion of thoſe who gave ill counſel, and ſeduced the people, from v. 1, to 4. 2ly, Of the judgments denounced againſt thoſe evil counſellors and deviſers of miſchief, from v. 4, to 13. 3ly, He has a Viſion of Pelatiah's death, the Prophet deprecates the Lords diſpleaſure, and pleads with him to ſpare the reſidue of Iſrael: The Lord tells him that the people of Jeruſalem did not look upon their Brethren that were carried into Babylon as the people of God, but challenged the Temple and the land, and all in it to be theirs. But though thoſe captives were inſulted over by them, yet God promiſes to be a ſanctuary to them in the Countries whither they were driven, and that he would bring them back to their own land, and that there they ſhould reform, and caſt away their deteſtable things, and he would purifie them, and give them one heart, and put a new ſpirit within them, and take away their ſtony heart and give them an heart of fleſh, and they ſhould walk in his ſtatutes and do them, and they ſhould be his people, and he would be their God.

4ly, He hath a Viſion of the removal and departure of Gods glory from the City to the mountain, and ſo expoſing them to the fury and ſpoil of the Babylonians. The Viſion vaniſhing, the Prophet is brought back by the Spirit to his people in Chaldea, and there declares to them all that God had ſhewed him.

Ezekiel

8

9

10

11

whole Chapters.

God now both by Typical ſigns, as alſo in plain words foretells Zedekiah's flight by night, the putting out his eyes, the captivity of himſelf and his people, and the many miſeries they were to ſuffer before, all which we have ſet down in the twelfth Chapter. In the beginning of which we have firſt the Type, viz. Ezekiel's removing his houſhold ſtuff, and carrying it through the hole of the wall, and bearing it upon his ſhoulders, from v. 1, to 10. Then we have the application of this Type both to Prince and people, from v. 10. to 15. Moreover he hath a Viſion of the ſad condition of the people both before and after the captivity of the King, whereupon the Prophet is commanded to eat his bread with quaking, and to drink his water with trembling. Furthermore he confutes thoſe who made an ill conſtruction of his Propheſies, and put off all with this by-word, If his Propheſies be true yet they belong not to our days, but to the days of thoſe that are to be a long while after us; or elſe ſaid, his viſion faileth and cometh to nothing. God tells them he will make that Proverb to ceaſe among them by a ſudden and dreadful accompliſhment of the Propheſie utter'd by his Prophet; and to this matter the ſeven following Chapters alſo belong. In Chap. 13. he reproves the falſe Prophets and Propheteſſes, who taking upon them that office were led by their own private ſpirits, and deceived the people with vain viſions, and lying divinations. The falſe Prophets he reproves for daubing with untemper'd mortar, there being no truth, and ſo no ſtrength in p. 623what they ſaid, from 1, to 17. And the Propheteſſes for ſowing pillows under the arms of the people, that is, by their lyes and flatteries promiſing them peace, and making nightcoifs or kerchiefs for the head of every ſtature, that is, ſuiting their jugling to all ſorts both ſmall and great to ſeduce them. In Chap. 14. upon occaſion of certain Elders of Iſrael coming to inquire of him, he declares how God abhors to be inquired of by them becauſe of their Idolatry, and how he will plague Idolaters and falſe Prophets except they repent, from 1, to 12. And then ſhews how irrevocably God had decreed to puniſh them with famine, noiſome beaſts, ſword and peſtilence, and that the Interceſſions of the moſt holy men that ever were, ſuch as were Noah, Daniel and Job, would not be able to help them, they ſhould only deliver their own ſouls, from 12, to 22. 3ly, He foretelleth that ſome ſhall be left, and ſhall be carried to their Brethren that were in Babylon who were by this time well accommodated and fitted to entertain them, and ſhould be comforted concerning them ſeeing their repentance. In Chap. 15. under the ſimilitude of an uſeleſs and fruitleſs vine-tree (fit only for the fire) he ſets forth the condition of the inhabitants of Jeruſalem that they are fit only for judgment. In Ch. 16. to make Judah know her abominations by the ſimilitude of a new-born and miſerably forſaken young daughter, God ſets before them their natural ſtate and miſerable condition, [from 1, to 6.] and his ſpecial love and kindneſs which he had ſhewed to them in that wretched ſtate [from 6, to 15.] and their ungrateful apoſtaſie from God ſet out under the type of an whore and whoredom, ſignifying their Idolatry and heatheniſh covenants, [from 15, to 35.] Then he adds a commination of heavy judgments for thoſe ſins, they being worſe than their ſiſters Sodom and Samaria, [from 35, to 60.] Laſtly, after he had thunder'd out judgments againſt the multitude of wicked ones. He gives ſome Evangelical promiſes of mercy and comfort to revive the ſpirits of the faithful that either now were or hereafter ſhould be among them, from 60. to the end. The 17th. Chapter contains a denunciation of judgments upon Jeruſalem and her King for perſidious revolting from the King of Babylon under the parable of two Eagles and a Vine. The Parable is propounded, from 1, to 11. and expounded and applied in a minatory way, from 11, to 22. In the laſt part of the Chapter there is a promiſe of Chriſt and his Kingdom, and the happineſs of all ſorts of people that ſhall come under his wing and protection, from 22, to the end. In the 18th. Chap. he reproves the Jews in Babylon, who inſtead of being humbled for their ſins took up an unjuſt complaint againſt God, and charged him to deal unjuſtly with them, alledging that their fathers had ſinned, and they, their children, ſuffered for their ſins, making uſe of that Proverb, The Fathers have eaten ſowre grapes, and the childrens teeth are ſet on edg. This charge God clears himſelf of, and ſhews that he is moſt juſt both in puniſhing and rewarding, and that every one ſhall bear the puniſhment of his own ſins and not of anothers; and that if an unjuſt man repent of his evil ways he ſhall find mercy, for God hath no pleaſure at all that the wicked ſhould die, [ſee Chap. 33.11.] and if a man that is eſteemed a juſt man turn from his righteouſneſs, he ſhall have judgment; wherefore he exhorts all to repent, and ſo iniquity ſhall not be their ruin. And to caſt away their tranſgreſſions, and to make them a new heart, and a new ſpirit **That is, to endeavour to get a new frame of heart and ſpirit, ſeeking to the Lord to work it in them by the power of his grace., for God hath no pleaſure in the death of him that dies. The 19th. Chap. contains a lamentation for the Princes of Judah, under the Parable of Lions whelps taken in a pit, from 1, to 10. 2ly, A lamentation for Jeruſalem under the Parable of a waſted vine.

Ezek. Ch. 12. Ch. 13. Ch. 14. Ch. 15.

Ezek. Ch. 16. Ch. 17. Ch. 18. Ch. 19.

About this time (as it ſeems) Zedekiah through a vain confidence of help and aſſiſtance from the King of Egypt, revolted from Nebuchadnezzar, not regarding the Covenant he had made with him, nor the oath of fealty and fidelity which he had ſworn to him. 'Tis ſaid, 2 King. 24.20. that through the anger of the Lord againſt Judah and Jeruſalem for their heinous ſins, it came to paſs that he permitted Zedekiah to rebell againſt the King of Babylon, intending thereby to caſt them out of that good land where he had in an eſpecial manner manifeſted his preſence. The Prophet Ezekiel, Ch. 17. v. 15.16. ſays of him, He rebelled againſt Nebuchadnezzar in ſending his Embaſſadors into Egypt, that they might give him horſes and much people: ſhall he proſper? ſhall he eſcape that doth ſuch things? or ſhall he break the Covenant and be delivered? As I live, ſaith the Lord God, ſurely in the place where the King dwelleth that made him King, whoſe oath p. 624he deſpiſed, and whoſe covenant he brake, even with him in the midſt of Babylon be ſhall die.

2 Chron. 36.13.

2 King. 24.20.

Ezek. 17. from 11, to 21.

In the ſeventh year of Jeconiahs captivity, on the tenth day of the fifth month Ezekiel reproved the Elders for their groſs hypocriſie, who came again to him, requeſting him to ask counſel of the Lord for them, Ezek. Ch. 20. in which Chapter he ſets before them a ſummary of the rebellions of their forefathers in Egypt, in the wilderneſs, and in Canaan, and ſhews them how they trod in their fathers ſteps, for which abominations he ſeverely threatens them. He promiſes to preſerve his Church and his true worſhip therein notwithſtanding, and to gather his people again by the Goſpel. He foretels Jeruſalem's deſtruction under the Type of a forreſt burnt by fire. Chap. 21. He is commanded to propheſie very ſharply againſt Jeruſalem, and to declare to them that God had drawn out his ſword againſt them, therefore he was to ſigh with the breaking of his loyns, as a ſign unto them of their approaching calamity. He foretels that the King of Babel ſhall conſult by divination whether he ſhould firſt ſet upon Jeruſalem, or the land of the Ammonites, and that he ſhall firſt ſet upon Jeruſalem becauſe of their perjury. He propheſies again againſt the Kingdom of Judah, as alſo of the coming of the Meſſiah, and that God will overturn that Kingdom, ſo that it ſhall never be reſtor'd to its former luſter till he comes whoſe right it is, that is, the Meſſiah, to whom it belongeth as Davids ſucceſſor according to the fleſh. He propheſies alſo againſt the Moabites. Chap. 22. He ſets down a Catalogue of the ſins that reigned in Jeruſalem, for which God will burn them as droſs in the furnace; and there he ſets down the general corruption of Prophets, Prieſts, Princes, and people, none ſtanding in the gap to divert his wrath. Chap. 23. The Idolatrous defection both of Iſrael and Judah is ſet forth under the type of two women notorious for whoredoms, viz. Aholah and Aholibah, the Idolatry of Iſrael is ſet forth from v. 1, to the 9. and her overthrow by her lovers the Aſſyrians, v. 9, 10. The Idolatry of Judah worſe than Iſraels, is ſet forth from ver. 11, to 22. who is therefore threatned with ruin by her lovers the Chaldeans, from v. 22, to 36. The Idolatries of them both are repeated, and judgments threatned againſt them both, from 36, to the end.

Ezek. Ch. 20. Ch. 21. Ch. 22. Ch. 23.

In the ninth year of Zedekiah, Nebuchadnezzar invades Judea again to be revenged on him for his breach of faith. This being a Sabbatical year, the men of Jeruſalem hearing that Nebuchadnezzar approached with his army, proclaimed liberty to their ſervants according to the Law, [Exod. 21.2. If thou buy an Hebrew ſervant, ſix years he ſhall ſerve, and in the ſeventh he ſhall go out free for nothing. And Deut. 15.12. And if thy brother an Hebrew man, or an Hebrew woman be ſold unto thee, and ſerve thee ſix years, then in the ſeventh year thou ſhalt let him go free from thee.] Nebuchadnezzar having waſted all the Country, and taken their ſtrong holds, came now before the walls of Jeruſalem, on the tenth day of the tenth month, and raiſed forts round about it. In memorial whereof, a faſt was afterwards kept during the Captivity, Zach. 8.19. Thus ſaith the Lord of hoſts, the faſt of the fourth month, and the faſt of the fifth, and the faſt of the ſeventh, and the faſt of the tenth ſhall be to the houſe of Judah, joy and gladneſs, and chearful feaſts, therefore love the truth and peace.

2 King. 25.1, 2.

Jer. 39.1.

Jer. 52.4, 5.

Jer. 34.8, 9, 10.

Ezekiel upon the ſelf-ſame day the ſiege was laid to Jeruſalem, hath it revealed to him in Babylon, namely in the ninth year of Jeconiah, and the utter deſtruction of it alſo repreſented to him by the type of an hot ſeething pot, with pieces of fleſh and bones in it. And that evening his wife died, for whoſe death he was charged not to p. 625mourn, thereby ſignifying the grievous calamity of the Jews to be ſuch as might juſtly drown all private ſorrow.

Ezek. 24. whole Chapter.

The ſiege being now laid to Jeruſalem the Prophet Jeremy was commanded by God to foretel to Zedekiah the utter deſtruction of it by the Babylonians, and that Zedekiah himſelf ſhould be carried away priſoner to Babylon, and there ſhould end his days, and yet be honourably interred.

Jer. 34. from 1, to 8.

The Prophet for this his faithful dealing was by Zedekiah clapt up in the Court of the priſon of the Kings houſe, where at Gods command he buyeth a field of Hanamael his Uncles ſon, taketh witneſſes of it, and delivereth the writing to be kept as a token that the Jews ſhould return into their own Country again. This being done, the Prophet humbly prays unto God, (expreſſing a great admiration of his Majeſty and works) and repreſenteth unto him the great conflict he had in his ſpirit for this thing. Whereupon God aſſureth him he will indeed firſt puniſh his people for their great ſins, but afterwards perform his promiſe of their return, and moreover will beſtow on his Church the grace of the new Covenant. He will give them one heart and one way that they may fear him all their days for the good of themſelves and their children after them, Jer. 32.

During his impriſonment the Prophet hath another promiſe made to him of their return from their captivity, alſo of the bleſſed, joyful and quiet ſtate they ſhould be in under Chriſt the branch of righteouſneſs, whoſe name is, The Lord our Righteouſneſs, whoſe Prieſthood and Kingdom ſhould be continued, and his ſeed be bleſſed.

Jer. Ch. 23. & Ch. 32. & Ch. 33.

Zedekiah being now beſieged in Jeruſalem, Pharaoh Hophra King of Egypt came with an army to relieve him. The Babylonians thereupon raiſe their ſiege, and go out to meet the Egyptians. Jeremy upon the raiſing of the ſiege being ſet at liberty, Zedekiah ſent meſſengers to him to deſire him to pray for them, and to intercede with the Lord for their deliverance from their enemies. But the Prophet returned him anſwer, that thoſe ſuccours out of Egypt ſhould return into Egypt again, and that the Chaldeans ſhould return to Jeruſalem and take the City and burn it with fire.

Jer. Ch. 37. from 1, to 11.

The men of Jeruſalem ſeeing the ſiege raiſed, preſently took back their Hebrew ſervants again, whom they had formerly ſet at liberty according to the Law, and made them ſerve as before contrary to their Covenant; for which as for an impious act, Jeremy reproves them, and to requite them according to their doings, he from the Lord proclaims a liberty to the Sword, Peſtilence and Famine to deſtroy them, telling them withal that the Chaldeans ſhould come again to the ſiege and ſhould take their City, and utterly demoliſh it.

Jer. 34. from 11, to the end.

Whilſt the Chaldeans who had raiſed their ſiege were gone to encounter the Egyptian army, Jeremy intended to go out of the City to ſave himſelf, knowing the City would be taken. But Irijah a Captain took him and brought him before the Princes, and charged him that he intended to go to the Chaldeans. They being highly enraged p. 626at him, ſmote him, and put him into the dungeon that was in the priſon in the houſe of Jonathan the Scribe, and there he lay many days.

Jer. Ch. 37. from 11, to 17.

Nebuchadnezzar at his going out againſt the Egyptian army took eight hundred thirty two men which had fled out of Jeruſalem to him for ſafety, and ſent them all away to Babylon.

Jer. Ch. 52. v. 29.

In the tenth year of the Captivity of Jeconiah, on the twelfth day of the tenth month Ezekiel uttered his Propheſie againſt Pharaoh and all Egypt, declaring that he ſhould prove but a ſtaff of reed to the houſe of Iſrael, and that Pharaoh ſhould have an overthrow given him in the deſert of Lybia, and that Egypt ſhould be miſerably waſted by the Babylonians, and that that deſolation ſhould laſt forty years.

Ezek. 29. from 1, to 17.

Nebuchadnezzar having routed the Egyptian army, returned and laid ſiege again to Jeruſalem. The Prophet Jeremy having remained in the dungeon many days, the King ſent and took him out, and askt him privately, whither he had any word of Propheſie from the Lord? he tells him he had, and it was this, that he muſt be delivered up into the hands of the King of Babylon. Moreover Jeremy ſaid unto the King, Wherein have I offended againſt thee, or againſt thy ſervants, or againſt this people, that ye have put me in priſon? where are now your Prophets which propheſied unto you, ſaying, the King of Babylon ſhall not come againſt you, nor againſt this land? Therefore hear now, I pray thee, O my Lord the King, let my ſupplication be accepted before thee, that thou cauſe me not to return to the houſe of Jonathan the Scribe leſt I die there. Then Zedekiah the King commanded that they ſhould commit Jeremiah unto the Court of the priſon, and that they ſhould give him daily a piece of bread out of the Bakers ſtreet until all the bread of the City were ſpent; and ſo Jeremiah remained in the Court of the Priſon.

Jer. 37. from 16, to the end.

The ſiege continuing, Zedekiah ſent again to Jeremy, but he returning the ſame anſwer, viz. that both King and people muſt fall into the hands of Nebuchadnezzar, and that they that would ſtay in the City ſhould periſh, either by famine, ſword or peſtilence, but they that would go out ſhould have their lives ſaved. The Princes were ſo exceedingly enraged againſt him for this anſwer that they deſired of the King that he might be put to death, looking upon him as a perſon that weakned the hands and hearts of the people; and (the King leaving it to them) they caſt Jeremy into Malchias dungeon (which was in the Court of the priſon) into which being let down by cords his feet ſank in the mire when he came to the ground; from which lothſome dungeon he was delivered by the interceſſion and help of Ebedmelech one of the Kings Eunuchs, and put again into the Court of the priſon.

Jer. 21. whole Chapter.

Jer. 38. from 1, to 14.

Zedekiah ſends for Jeremy once more, and in the principal entry of the Lords houſe, privately conſults him. The Prophet expreſſing his fear that the King would kill him, or give him into the hands of thoſe men that ſought his life, if he dealt faithfully with him. The King thereupon ſware to him, ſaying, as the Lord liveth who made us this ſoul, no ſuch thing ſhall happen to thee; whereupon he counſelled the King by yielding himſelf to ſave his life. The King having commanded the Prophet to conceal what paſſed between them from the Princes, he departed, and Jeremy continued in the Court of the priſon to the day the City was taken.

Jer. 38. from 14, to the end.

p. 627Jeremy remaining thus in the Court of the priſon, he aſſures Ebedmelech (who had been ſo kind to him) from the Lord that he ſhould be free from all danger and harm in that approaching calamity, becauſe he had put his truſt in the Lord.

Jer. 39. from 15, to the end.

In the eleventh year of the Captivity of Jeconiah, the firſt month, God by Ezekiel foretels the calamity of the City of Tyre (which much rejoiced at the miſeries the Jews were fallen into by the Babylonians) that ſhe alſo ſhould fall by the ſame hand. And he foretels alſo that the like miſery ſhould befall the Sidonians their neighbours, to the glory of God, and comfort of the Church. At that time it ſeems the fame of Daniel's wiſdom was grown ſo great even in foreign Nations, that they uſed to ſay by way of Proverb, As wiſe as Daniel. And therefore God upbraiding the King of Tyre with his pride and arrogancy, Behold (ſaith he) thou art wiſer than Daniel, no ſecret can be hid from thee; therefore I will bring ſtrangers upon thee, the terrible of the Nations, and they ſhall bring thee down, &c.

Ezek. Ch. 26. Ch. 27. Ch. 28.

In the ſame year alſo, in the third month, God revealed his will to Ezekiel of ſending Nebuchadnezzar againſt Pharoah to the ruin of the Egyptians. In the ſame month alſo God declared that the Egyptians could no more avoid his decree and determination than the Aſſyrians had done before.

Ezek. Ch. 30. Ch. 31.

In the eleventh year of Zedekiah, the ninth day of the fourth month, when the famine grew extream in the City, and the peſtilence (as 'tis like) very hot, Jeruſalem was broken up, and the Caldeans entred it.

Ezek. 4. from 9, to the end.

Lament. 4.10.

2 King. 25.2, 3, 4.

Jer. 52.5, 6, 7.

Jer. 39.2, 3.

The City being taken, Zedekiah and all the men of war fled away by night by the way of the Gate between two walls which was by the Kings garden, being (it ſeems) a ſecret way provided on purpoſe for eſcape in ſuch a time of danger, but the Caldeans purſuing after them, took Zedekiah in the plains of Jericho and brought him priſoner to Riblah (where Nebuchadnezzar lay) where having judgment paſſed upon him for his perjury, and having ſeen his children firſt ſlain before his eyes (to his extream torment) together with the Nobles of Judah, he had then his own eyes put out, and being clogged with chains and fetters, he was carried away from thence to Babylon; ſo the Propheſies before utter'd concerning him were fulfilled, viz. that with his eyes he ſhould ſee the King of Babylon, and ſpeak with him mouth to mouth, [Jer. 32.4. & 34.3.] But Babylon he ſhould not ſee, though he ſhould die there. For ſo the Prophet Ezekiel foretold Ch. 12.13. My net alſo will I ſpread upon him, and he ſhall be taken in my ſnare, and I will bring him to Babylon to the land of the Caldeans, yet ſhall he not ſee it, though he ſhall die there.

2 King. 25. from 4, to 8.

Jer. 39. from 4, to 8.

Jer. 52. from 7, to 12.

Upon the ſeventh day of the fifth month, Nebuzaradan Captain of the Guard ſent by Nebuchadnezzar made his entry into the City, and on the tenth day he ſet fire on the Temple, and on the Kings Palace, and upon all the Noblemens houſes in Jeruſalem, and burnt all down to the ground, and brake down the walls of Jeruſalem round about. In remembrance of which diſmal calamity the Faſt of the fifth month was ordained to be p. 628kept. [Zach. 7.3. & v. 5. & Zach. 8.19.] Thus was the glorious Temple deſtroyed in the nineteenth year of Nebuchadnezzars reign, and four hundred twenty four years, three months, and eight days after that Solomon laid the firſt ſtone thereof.

2 King. 25.8, 9, 10.

Jer. 52.12, 13, 14.

Jer. 39.8.

In the ſame fifth month the walls of Jeruſalem being broken down, all that were left in the City, and all that had before fled over to Nebuchadnezzar, and all the common people of the City, with all the treaſure of the King and his Nobles, and furniture of the Temple, did Nebuzaradan carry away to Babylon; and thus was Judah for their ſins removed out of her own land, four hundred ſixty eight years after David began to reign over it. From the diviſion of the Ten Tribes from the Tribe of Judah three hundred eighty eight years and from the deſtruction of the Kingdom of Iſrael, one hundred thirty four years.

If any ſhall enquire why the Lord gave up this his own people into the hands of their enemies, you may find 2 Chron. 36. from v. 12, to 20. that the high provocations both of King and people were the cauſe thereof. Zedekiah did that which was evil in the ſight of the Lord his God, and humbled not himſelf before Jeremiah the Prophet ſpeaking to him from the mouth of the Lord; and he alſo rebelled againſt King Nebuchadnezzar, who had made him ſwear by God, but he ſtiffned his neck, and hardned his heart from turning unto the Lord God of Iſrael: Moreover all the chief of the Prieſts, and the people tranſgreſſed very much after all the abominations of the heathen, and polluted the houſe of the Lord which he had hallowed in Jeruſalem. And the Lord God of their fathers ſent to them by his meſſengers, riſing up betimes (a)(a)That is, continually and carefully ſendding them, a Metaphor taken from careful houſholders who with the ſooneſt ſeek to redreſs miſchiefs, cauſing their ſervants for that end to riſe betimes., and ſending, becauſe he had compaſſion on his people, and on his dwelling place; but they mocked the meſſengers of God, and deſpiſed his words, and miſuſed his Prophets, until the wrath of the Lord aroſe againſt his people, and there was no remedy **After that there remain'd nothing but expectation of judgment.. Therefore he brought upon them the King of the Caldees, who ſlew their young men with the ſword, in the houſe of their Sanctuary (b)(b)That is, the Temple, whither 'tis like many of them fled for refuge., and had no compaſſion upon young man or maiden, old man, or him that ſtooped for age, he gave them all into his hand. And all the veſſels of the houſe of God great and ſmall, and the treaſures of the houſe of the Lord, and the treaſures of the King, and of his Princes, all theſe he brought to Babylon: And they burnt the houſe of God, and brake down the walls of Jeruſalem, and burnt all the Palaces thereof with fire, and deſtroyed all the goodly veſſels thereof.

Jer. 39.9.

Jer. 52.15.

2 King. 25. from 11, to 18.

2 Chron. 36. from 14, to 22.

The Scripture ſaith that they that were carried away captive to Babylon in the eleventh year of Zedekiah were to continue ſeventy years in their captivity, 2 Chron. 36.20, 21. And them that had eſcaped from the ſword carried he away to Babylon, where they were ſervants to him and his ſons, until the reign of the Kingdom of Perſia. To fulfill the word of the Lord by the mouth of Jeremy, until the land had enjoyed her Sabbaths; for as long as ſhe lay deſolate ſhe kept Sabbath, to fulfill threeſcore and ten years. Where, by thoſe words [until the land had enjoyed her Sabbaths] we are to underſtand that ſo long as the people were kept out of it, the land reſted, there being none to plow or dig it up, and ſo it continued for the moſt part till the expiration of ſeventy years as Jeremy had Propheſied, Jer. 25.11. And this whole land ſhall be a deſolation, and an aſtoniſhment, and theſe Nations ſhall ſerve the King of Babylon ſeventy years. And Chap. 29.10. Thus ſaith the Lord, after ſeventy years be accompliſhed at Babylon, I will viſit you, and perform my good word towards you, in cauſing you to return to this p. 629place. And ſo that came to paſs which God threatned, Levit. 26.34, 35. Then ſhall the land enjoy her Sabbaths, as long as it lyeth deſolate it ſhall reſt, becauſe it did not reſt in your Sabbaths when ye dwelt upon it **See Pag. 169.. Hereupon many begin the ſeventy years captivity from the deſtruction (c)(c)Here many begin the Seventy years captivity, though ſome begin it from the carrying away of Jeconiah, 2 King. 24.12.2 Kgs 24:12of Jeruſalem, which are called the ſeventy years of the deſolations of Jeruſalem, Dan. 9.2. Now the deſolation of that City was not till the laſt fatal deſtruction of it.

And the ſame term alſo of ſeventy years is ſet for, the ſubjection of the neighbouring Nations, as we find Iſai. 23.15. And it ſhall come to paſs in that day that Tyre ſhall be forgotten ſeventy years, according to the days of one King, after the end of ſeventy years ſhall Tyre ſing as an harlot, &c.