Exposition of Ezekiel 30-48, Commentary on Ezechiel · Chapter 39
CHAP. XXXIX.
Verſ. 1, 2, 3, 4, 5, 6, 7.
1. Therefore, thou ſon of man propheſie againſt Gog, and ſay, Thus ſaith the Lord God, Behold, I am againſt thee, O'Gog, the chief prince of Meſhech and Tubal.
2. And I will turn thee back, and leave but the ſixth part of thee, and will cauſe thee to come up from the north parts, and will bring thee upon the mountains of Iſrael.
3. And I will ſmite thy bow out of thy left hand, and will cauſe thine arrows to fall out of thy right hand.
4. Thou ſhalt fall upon the mountains of Iſrael, thou and all thy bands, and the people that is with thee, I will give thee unto the ravenous birds of every ſort, and to the beaſts of the field to be devoured.
5. Thou ſhalt fall upon the open field, for I have ſpoken it, ſaith the Lord God.
6. And I will ſend a fire on Magog, and them that dwell careleſly in the iſles, and they ſhall know that I am the Lord.
7. So will I make my holy Name known in the midſt of my people Iſrael, and I will not let them pollute my holy Name any more, and the heathen ſhall know that I am the Lord, the holy One in Iſrael.
EZekiel having begun a Propheſie concerning Gog and Magog, in the former Chapter, he proceeds in this alſo therein, and tells you,
1. Of the ſevere dealings of God with Gog, to the 25. ver.
2. Of his gratious favour and goodneſs to his people, from the 25. to the end.
In theſe Verſes, we have,
1. The great enemy of Gog, and author of his overthrow, ver. 1.
2. The manner of it, ver. 2, 3, 6.
3. The place where it ſhould be, ver. 4, 5.
4. The greatneſs of it, ver. 4.
5. The certainty thereof, ver. 5.
6. The end of God in ſo doing, ver. 7.
Verſ. 1. Behold, I am againſt thee, O Gog, the chief prince of Meſhech and Tubal.
Theſe very words we had in the former Chap. ver. 2. & 3. He was a great Prince, had great Command, many Confederates to take his part; yet, being wicked and an enemy to Gods people, God declares himſelf to be an enemy to him.
Verſ. 2. I will turn thee back, and leave but the ſixt part of thee.
Theſe words, and leave but a ſixt part of thee, are variouſly Interpreted. Some ſay, I will kill five parts of thine Army, and leave but a ſixt. Some, I will ſeduce thee. Others, I will judge thee with ſix Judgements, viz. the Plague, Bloud, Rain, Hailſtones, Fire, and Bimſtone, as it's in the former Chapter, ver. 22. The Hebrew Shis ſhethica, Montanus renders ſextabo te, I will ſixt thee. For the meaning whereof, conſider what has be ſaid, Ch. 38.4. I will turn thee back, and put hooks into thy chaws; the ſenſe whereof was this, I will not turn thee back, but bring thee out; and becauſe of Objections, Difficulties, and Remoraes, I will draw thee forth, I will put hooks in thy chaws, and deal by thee as men do by fiſh in the Seas, or things fallen into wells, draw thee out by hooks. The reaſon its conceived of this expreſſion, is, for that they uſed irons with ſix hooks upon them, to catch hold of things fallen into waters, and to draw them out thereby. Hence it is, that the Lord ſaith, I will ſixt thee, as the word ſignifies, or, draw thee out with hooks, as the ſenſe is.
And will cauſe thee to come up from the North parts, and will bring thee upon the mountains of Iſrael.
Of Gog's coming from the North parts we heard, Chap. 38.15. God would cauſe him to come out of thoſe parts unto the Mountains of Iſrael; which we may take Literally, though ſome doe take them Metaphorically for the places where the Church of God ſhould be.
Verſ. 3. And I will ſmite thy bow out of thy left hand, and cauſe thine arrows to fall out of thy right hand.
Bows and Arrows were much uſed in former dayes, both amongſt the Jews and Heathens alſo, as Iſa. 66.19. Jer. 46.9. 1 Chr. 5.18. and when they handled them, they held the Bows in their left hands, and Arrows in their right ones. Now when theſe Goggites ſhould attempt to ſhoot, and do execution by ſhooting, God would diſappoint them; cauſing a fear and faintneſs to fall upon them, ſo that not only their Bows and Arrows, but all their Military Inſtruments, ſhould be uſeleſs; for by theſe mentioned, are meant all the reſt: To ſmite or break the Bow, imports the weakning of Forces, or making of warlike Inſtruments inefficacious, as Pſal. 37.15. Pſal. 46.9. Hoſ. 1.5. Jer. 49.35. In theſe places, Breaking of the Bow, notes, Blaſting of their power, and making fruſtrare all Military inſtruments.
Verſ. 4. Thou ſhalt fall upon the mountains of Iſrael, thou and all thy bands, and the people that is with thee.
Not in places conſpicuous to the whole Church, as ſome would have it; but in the Land, and on the Mountains of Iſrael, which Antiochus Epiphanes did not, as I ſhewed formerly. And this verſe gives warrant to depart from our Tranſlation of thoſe words in the 2. verſe, And leave but the ſixt part of thee: For, Gog and all his Bands, and Confederates were to fall upon the Mountains of Iſrael; no ſixt part of them were left.
I will give thee unto the ravenous birds of every ſort, and to the beaſts of the field to be devoured.
When great Armies are overthrown, ſometimes their Carkaſſes lie unburyed, and ſo are expoſed to the fowls of heaven, and beaſts of the field which pray upon them; ſo ſhould it be with Gog and his for a ſeaſon: after they had layen a ſeaſon, they had burial, as appears, v. 11 The word for Ravenous bird is, foreign, Aiil, which ſignifies, a bird of prey, and differs from Tzippor, which is, a ſmall bird.
Verſ. 5. Thou ſhalt fall upon the open field.
The Hebrew ſaith, Thou ſhalt fall upon the faces of the field; that is, the ſuperficies, and ſo lie in open view. We had the ſame words in Chap. 16.5. & 32.4.
Verſ. 6. And I will ſend a fire on Magog.
Some by Magog underſtand the Land of Gog: when Others, a diſtinct perſon and Prince from Gog. Let Magog denote a Place or Perſon, God would ſend a fire, not Metaphorical fire only, but Material fire, and ſo its ſaid, Rev. 20.9.
And them that dwell careleſly in the Iſles.
Pliny ſaith, there be many Iſlands in the Scythian Sea, and it's likely ſuch people as dwell therein are careleſs, ſecure, fearing no dangers, yet God would viſit them with fire: But there be Iſlands nearer then thoſe upon the Egae…n and Mediterranean Seas which dwell confidently, as the word is.
Verſ. 7. So will I make my holy Name known in the midſt of my people Iſrael.
When great men go forth to Warr and obtain ſome eminent victory thereby they become famous: ſo God by ſmiting Magog and all his Forces, would make his holy Name known, that his people ſhould confeſs him to be a holy God, and his Name a Name of holineſs; for ſo it is in the Original.
And will not let them pollute my holy Name any more.
When men ſay thoſe things which are derogatory to the Name of God, as that he ſees not, he hath forſaken the Earth, that he is unfaithful, unjuſt, &c. or do ſuch things as cauſe others to blaſpheme and ſpeak diſhonourable of Himſelf, his Word, Worſhip, and Providences; then are they ſaid to pollute his holy Name. After the deſtruction of Gog and Magog, God would order things ſo, that his Name ſhould not ſuffer.
Firſt, Obſerve.
Thoſe are Enemies unto the Church, God is an Enemy unto them.
Gog's thought and deſign was to invade the Land of Iſrael, and what ſaith the Lord, Behold I am againſt thee, O Gog; Hadſt thou been a friend to my Church, I would have been a friend to thee; but ſeeing thou art malitious and intendeſt miſchief againſt the Saints; loe I, even I the Lord of Hoſts, that can ſhake Heaven and Earth, and deſtroy the moſt puiſſant and politick Army in a moment, am againſt thee. When thou toucheſt my people, thou toucheſt the Apple of mine Eye, and I neither can nor will bear it, Exod. 23.22. I will be an Enemy unto thine Enemies, and an Adverſary unto thine Adverſaries; Whoever ſet themſelves againſt Iſrael, have the God of Iſrael againſt them.
Secondly, Obſerve.
Wicked men may be in great honour and have great power.
Gog here, one whom the Lord declared himſelf againſt, was a Prince, a chief Prince of Meſhech and Tubal. Ahaſhuerus, an Heathen Idolater, had honour and power enough, when he had 127. Princes under his command, Eſther 1.1.
Thirdly, Obſerve.
There be ſeeming contradictions in holy Scriptures.
In one, God ſaith, Behold I am againſt thee O Gog; In another, I will cauſe thee to come up from the North parts, or ſides, and will bring thee upon the Mountains of Iſrael. God was with Gog, and againſt Gog; with him by his Providence, to bring him forth to manifeſt his ſpleen and gall againſt the Land of Iſrael; and againſt him, by his Power and Juſtice to deſtroy him for his cruelty and bloudineſs. Gen. 14.14. It's ſaid, Abraham purſued the Enemies unto Dan. And Joſh. 19.47. There was no Dan in Abraham's dayes, for it was ſo call'd from Dan the ſon of Jacob, who was long after him; Moſes who writ the Book of Geneſis, ſpeaks of it as it was call'd in his days, not as it was call'd in Abraham's dayes: Joh. 1 21. When John was asked the queſtion whether he were Elias, he ſaid, I am not; but Mat. 11.14. Chriſt ſaith of John, This is Elias which was for to come; John denies himſelf to be Elias perſonally, which was the ſenſe of the Queſtioniſts, and Chriſt affirms that he was Elias myſtically, that Elias, Malachy ſpake of chap. 4.5. There be many Scriptures ſeeming to deſtroy one another; but if rightly underſtood, they do ſweetly comply and ſhake hands together.
Fourthly, Obſerve.
Gods hand is in the undertakings of Enemies againſt the Church.
I will cauſe thee to come and bring thee upon the Mountains of Iſrael; and if thou lingereſt, I have uncum ſeu avium, a ſixt hooked-hook to draw thee. Warrs are not fortuitous but by a ſpecial hand of God; he brings forth Enemies as to correct his Church by them, ſo to deſtroy them in the preſence and view of his Church, being corrected. Were not Gods hand there, they would ruine the Church, and becauſe his hand is in ſuch things, therefore are they ruin'd. After Pharaoh had afflicted the Jews the time appointed, God drew him on into the Red-Sea, and there, in the face and view of them, ſunk him like lead into the bottom of the deeps.
Fifthly, Obſerve.
It's in the Lord to diſable and diſappoint Warriours when they are ready for battle.
When Gog and his Souldiers ſhould have the Bow in the left hand, and the Arrow in the right hand, then I will ſmite the Bow out of the one, and the Arrow out of the other hand, ſaith the Lord. All military ſtrength he can eaſily blunt, and make all weapons of warr inefficacious, he can take off the wheels of Charriots, Exod. 14.25. He breaks the Bow, he blunts the Sword, and makes all weapons form'd againſt Iſrael unproſperous at his pleaſure. Iſa. 54.17. God ſtopt Rhehoboam when he was going with a great Army to fight Jeroboam, and bring the ten revolted Tribes to himſelf, 1 King. 12. God hath oft put ſuch fear into the hearts of Souldiers, that, when it hath come to a pitch'd Battail, they have preſently thrown down their weapons and call'd for quarter.
Sixthly, Obſerve.
That in the ſame place where G d ſhews rich mercy to the godly, even there he executes ſevere judgements upon the Enemies.
Thou ſhalt fall upon the Mountains of Iſrael. Upon thoſe Mountains in that Land the Lord had ſhew'd marvellous kindneſs to his people, Pſal. 76 1, 2, 3, 4. and there ſhould Gog fall. In the Red-Sea God preſerv'd the Iſraelites, and deſtroyed the Egyptians; where the one met with ſignal mercy, there the other had ſevere judgement; ſo Joel 3.2. I will gather all Nations, and will bring them down into the Valley of Jehoſhaphat, and will plead with them there for my people; God would puniſh them even there where he had done much for his, 2 Chron. 20 26. The Valley where Jehoſhaphat bleſſed God for a Victory, it's conceived to be here meant and call'd the Valley of J…hoſhaphat. The powers of darkneſs have oft and ſtill do invade the Mountains of Iſrael, the places and perſons among whom God doth record his Name, and there God overthrows them.
Seventhly, Obſerve.
That Armies and others are expoſed to publick ſhame and miſerable ends, is of God.
Thou ſhalt fall upon the open field, and I will give thee to the ravenous Birds of every ſort, and to the Beaſt of the field to be devoured. Want of buryal is amongſt Gods judgements, Jer. 8.2. & 14.16. To lye in open view dead, and to be mangled, torn by Fowls, Beaſts, Swine, and Dogs, is a diſhonourable and lamentable thing; but how diſhonourable or lamentable ſo ever it be, it's the Lords doings; He makes wicked Armies and Perſons ſometimes as dung upon the face of the Earth; They lye unburyed, rotting and ſtinking.
Eighthly, Obſerve.
What the Lord ſpeaks, that ſhall certainly take place.
Thou ſhalt fall upon the open field, for I have ſpoken it, ſaith the Lord God: With God is not yea and nay; what he ſaith, is truth, & muſt infallibly be effected. As nothing can be done, unleſs the Lord ſpeak; ſo nothing can fail of being done when the Lord hath ſpoken; Joſh. 21.45. There failed not ought of any good thing which the Lord had ſpoken unto the houſe of Iſrael: all came to paſs. God promiſed them to root out the Nations, to plant them in Canaan, and to do much for them, and all God had ſpoken was made good; ſo, when God threatens evil, whatſoever he ſpeaks in that kind muſt be fulfilled, becauſe he is faithful and able to make good his word, whoever oppoſes.
Ninthly, Obſerve.
When God begins to viſit the Enemies of his Church, he makes progreſs therein.
Not only ſhall Gog fall and all his Bands, and people, but God will ſend a fire on Magog alſo, and upon the Iſles that dwell careleſly: they thought themſelves invincible, being fortified by the Sea; but when God ariſes to puniſh the Inhabitants of the Earth, who are Enemies to his, he goes from Countrey to Countrey at Land, and from Iſle to Iſle at Sea. When God draws the Sword, and gives it Commiſſion, it proceeds from place to place, and is reſtleſs till all at Sea and Land be cut off, who are numbered out for deſtruction, Jer. 47.6, 7. O thou Sword of the Lord, how long will it be ere thou be quiet? put up thy ſelf into thy ſcabbard, reſt and be ſtill. How can it be quiet, ſeeing the Lord hath given it a charge againſt Askelon, and againſt the Sea-ſhore? there hath he appointed it. God appoints the Sword to viſit at Land and at Sea: when he begins with the Enemies of his People, he will make an end with them.
Tenthly, Obſerve.
When God ſhews mercy to his Church, and deſtroyes the Enemies of it, then he provides for his own honour, ſanctifies his Name, and makes himſelf to be known, diſtinct from all other gods.
When the Jews Church ſhall be at peace, Gog and Magog be deſtroyed, then God will be glorious, all ſpeak honourable of him, and acknowledge him to be the holy One of Iſrael. When God led the Iſraelites through the Red-Sea, and took off the wheels of the Egyptian Chariots, the Egyptians ſaid, Let us flee from the face of Iſrael, for the Lord fighteth for them againſt the Egyptians. Here they acknowledged Gods power, and that he was a God diſtinguiſhed from all their Idol-gods; a God fulfilling his promiſes and threats, a God able to ſave and deſtroy, even the Holy one of Iſrael.
Verſ. 8.
Behold, it is come, and it is done, ſaith the Lord God, this is the day whereof I have ſpoken.
HEre the certainty of Gog's overthrow, and the reſt, with the time thereof is pointed out, It is come, it is done, i e. This Propheſie is ſo certain, as if it were come and done already. It's uſual among the Hebrews to put preter-tenſes for future, and to ſpeak of things as paſt, which are certainly to come.
This is the day whereof I have ſpoken.
God had ſpoken of Gog and Magog by his Prophets formerly, as was ſhew'd from the 17. verſe of the 38. Chapter, that they ſhould come againſt Iſrael, and utterly be deſtroyed in that attempt: which the Lord ſpeaking of here as done, ſaith, This is the day, not deſigning the prefixed day when it ſhould be; It ſhall be, but when, that is hid.
Firſt, Obſerve.
There is a certain time determin'd for the deſtruction of the Churches Enemies, which God looks upon as preſent, and done.
Behold, it is come, it is done; that is, the day of Gog and Magog's ruine. God fore-ſees things to come as if they were preſent, not by a preſence of Exiſtency from Eternity; but, in his Decree: on that, his fore-knowledge and the certainty of things is founded; we ſhould therefore firmly believe the ſame, and not give way to dubious opinions thereabout.
Secondly, Obſerve.
The particular time is hidden from m…n, and known only unto God.
M…n cannot ſay, This is the day, but the Lord can; He knew the very moment when Gog and his ſhould be deſtroyed, and the Church ſet at liberty. The thing and time indefinitely were revealed to the Prophet, but not the particular punctual time. The Lord kept that in his own breaſt, his Infinite Wiſdom ſaw it not meet to particularize the time; the Prophets had ſpoken of a day that would be for Gog's invading the Land of Iſrael, and of his falling upon the Mountains thereof, but the exact time they knew not. John, unto whom the Lord Chriſt revealed much, tells you, that after 1000. years reign of the Saints with Chriſt, it ſhall be, Rev. 20.7, 8, 9.
Verſ. 9, 10.
9. And they that dwell in the Cities of Iſrael ſhall go forth, and ſhall ſet on fire and burn the Weapons, both the Shields and the Bucklers, the Bows and the Arrows, and the Hand-ſtaves▪ and the Spears; and they ſhall burn them with fire ſeven years.
10. So that they ſhall take no Wood out of the Field, neither cut down any out of the Forreſts: for they ſhall burn the Weapons with Fire, and they ſhall ſpoil thoſe that ſpoiled them, and rob thoſe that robbed them, ſaith the Lord God.
THe great victory over Gog and Magog, begins in theſe verſes, which is ſet out by the burning of the Weapons, and ſpoyling them of their Goods. Who gate the victory, is not mentioned; it's only ſaid, the Jews ſhall go out of their Cities and g…ther up the weapons, and burn them, &c. It's conceiv'd, the Lord will deal with Gog and his Forces in ſome extraordinary way. Verſ. 3. it's ſaid, I will ſmite the Bow out of thy hand. And Rev. 20.9. Fire came down from God out of Heaven, and devoured them; but notwithſtanding Gods extraordinary dealing with them, the Jews were uſed of the Lord in this victory, for Chap. 38.21. I will call for a Sword againſt him throughout all my Mountains, ſaith the Lord God: ſo that all Iſrael ſhall be in the field againſt him, and be the Conquerors.
Verſ. 9. They that dwell in the Cities of Iſrael ſhall go forth, and ſhall ſet on fire and burn the Weapons.
After this great and famous Victory, the Citizens which dwell in the Cities of Iſrael will go forth, Viſendi & Spoliandi gratia, to ſee the ſlain, and to get ſpoil; and among other things, they ſhould take of their Weapons, and make themſelves Fire thereof. The word for Weapons is foreign, Neſhek, which notes any kind of Weapon to oppoſe the Enemy. It's not from naſak, to burn; but from noſhak, to …rm.
Both the Shields and the Bucklers, the Bows and the Arrows, and the Hand-ſtaves and the Spears.
Theſe latter were combuſtible; but how they ſhould burn the Shields and Bucklers, is not apparent, they being of ſolid metals. It's like, ſomething combuſtible was annexed unto them.
And they ſhall burn them with Fire ſeven years.
It muſt needs be a numerous, or rather numberleſs Army, whoſe weapons ſhould ſuffice the Jews ſeven years for fireing. John ſaith, their Number ſhall be as the ſand of the Sea, Rev. 20.8. which exceeds all Arithmetick. Some make it an Hyperbolical expreſſion, to ſhew the greatneſs of their overthrow, and multitude of their warlike Inſtruments. Others mind us of a certain time, put here for an uncertain, viz. ſeven years put for a long time. The Jewiſh Writers do take the words literally, concluding they ſhall have ſuch a Victory over their Enemies, as that for ſeven years they ſhall need no other materials to burn then their weapons; and think their Meſſiah not come, becauſe they have not yet obtain'd ſuch a Victory. Sanctius thinks not, that they were ſeven years in burning the weapons, but that they had ſuch ſtore which might have ſerved them for ſeven years fuel; great ſtore, and therefore it's ſaid, they ſhould burn them with fire ſeven years. How this was verified in Antiochus, is hard to ſhew. It's nearer to truth, to judge that this Scripture remains ſtill to be fulfill'd.
Verſ. 10. So that they ſhall take no Wood out of the Field, neither cut down any out of the Forreſts.
Theſe words taken abſolutely, do ſtrengthen the literal acceptation of the former. We may take them comparatively thus, That in reſpect of what they did uſe to take out of the Field, and cut out of the Forreſt, they ſhould now cut and take little: And why?
For they ſhall burn the Weapons with Fire.
They ſhould ſo ſupply them for fuel, that little other wood ſhould ſerve. This burning of Enemies Weapons conduceth much to peace. Where warlike weapons are broken and burnt, not reſerved; there Wars ceaſe and Peace follows.
They ſhall ſpoil thoſe that ſpoiled them, and rob thoſe that robbed them.
It's incident to all People and Nations to ſpoil and rob the People of God; and ſo theſe Goggites and their Confederates, they compaſſed the Camp of the Saints, and the beloved City, ſaith John, Rev 20.9. In all ages, the Church hath been made a prey of by one or other; but the time ſhall be when it ſhall ſpoyl her ſpoylers, and rob her robbers.
Firſt, Obſerve.
God will give Victories to his Church and People, which ſeem incredible.
Here is pointed out ſuch a Victory as is full of wonders and matters incredible. Their number is as the Sand of the Sea, and all of them Horſemen, and cloth'd with all ſorts of Arms, Chap 38.4. yet conquer'd. Their weapons ſerve for ſeven years firing, and their bodies are ſeven moneths in burying, as it follows in verſ. 12. Will not this be a wonderful Victory? Do not theſe things ſeem incredible? God of old g…ve great and ſtrange V ctories to his People, as the drowning of Pharaoh in the Red Sea; the ſlaying of Senacherib's vaſt Army in a night by an Angel. Great Victories, ſince Chriſt his time, have been. The Chriſtians have had ſignal Victories againſt the Turk: And Sanctius tells you of a wonderful Victory which the Spaniards had againſt the Saracens, when at one Battail they ſlew two hundred thouſand of them, and loſt but twenty five men; but when ever this overthrow of Gog ſhall be, it will exceed all former Victories.
Secondly, Obſerve.
The Lord makes that advantageous to his People, which their Enemies intended to damnifie and ruine them by.
The Bows, Arrows, Hand-ſtaves and Spears, ſhall ſerve the Saints for fuel with which the Goggites thought to deſtroy them. The Sword of Goliah with which he thought to have ſlain David, and many Iſraelites was afterwards given into the hand of David, and ſerviceable unto him, 1 Sam. 21 9. The wiſe and wonderful Providence of God ſo over-rules and orders things, that it makes Inſtruments of death the comforts of life. The Chariots of Siſera▪ that came for deſtruction, were to the Jews for uſe and recreation.
Thirdly, Obſerve.
After the over-throw of Gog and M…gog, Antichriſt and his Adherents; the Church of God ſhall have great peace.
All their weapons of warr ſhall be burnt; they ſhall make head no more againſt the Saints. After the devouring of Gog and Magog by fire from Heaven, Rev. 20.9. The gates of the New Jeruſalem were never ſhut, Rev. 21.25. They feared no Enemies, they had great peace.
Fourthly, Obſerve.
The People of God ſhall have a day of recompence for the wrongs and injuries they have ſuſtained.
They ſhall ſpoil thoſe that ſpoiled them, and rob thoſe that robbed them. The Goggites of the world do fleece the Servants of God, eat their fleſh, ſuck their bloud, and gnaw their bones; but the day is coming, when the wicked ſhall be a ſpoil and prey unto them; which ſets out the righteouſneſs of God in his wayes and judgements. What can be more equal then that he who ſpoils, ſhould be ſpoyled? See Iſa. 33.1. Woe to thee that ſpoileſt and thou waſt not ſpoiled; and dealeſt treacherouſly, and they dealt not treacherouſly with thee: when thou ſhalt ceaſe to ſpoil, thou ſhalt be ſpoyled; and when thou ſhalt make an end to deal treacherouſly, they ſhall deal treacherouſly with thee.
Verſ. 11, 12, 13, 14, 15, 16.
11. And it ſhall come to paſs, at that day, that I will give unto Gog a place there of graves in Iſrael, the Valley of the paſſengers on the East of the Sea: and it ſhall ſtop the Noſes of the Paſſengers, and there ſhall they bury Gog and all his multitude, and they ſhall call it, The Valley of Hamon-Gog.
12. And ſeven months ſhall the Houſe of Iſrael be burying of them, that they may cleanſe the Land.
13. Yea, all the people of the Land ſhall bury them, and it ſhall be to them a Renown, the day that I ſhall be glorified, ſaith the Lord God.
14. And they ſhall ſever out men of continual imployment, paſſing through the Land, to bury with the paſſengers thoſe that remain upon the face of the Earth, to cleanſe it: after the end of ſeven moneths ſhall they ſearch.
15. And the paſſengers that paſs through the Land, when any ſeeth a mans bone, then ſhall he ſet up a ſign by it, till the Buryers have buryed it in the Valley of Hamon-Gog.
16. And alſo the name of the City ſhall be Hamonah: thus ſhall they cleanſe the Land.
HAving ſpoken of the great over-throw which Gog and his ſhould have, and the great ſpoil the Iſraelites ſhould get thereby: Now the buryal of the dead carkaſſes and their bones, comes under conſideration; where we have the place of the buryal, the time how long they ſhall be burying, the perſons by whom the name of the place.
Verſ. 11. And it ſhall come to paſs at that day, that I will give unto Gog a place there of Graves in Iſrael.
When Gog and his Forces ſhall be ſlain, lye expoſed to the Fowls of Heaven, and Beaſts of the Field for a ſeaſon; then will the Lord give unto them a burying place: they ſhall not alwayes lye putrifying above ground, but they ſhall be laid in graves; ſo that they ſhall neither be a prey to Fowls and Beaſts, nor offenſive to Man alwayes. This was favour, that God ſhould give his Enemies Sepulchres in Iſrael. The Vulgar and Septuagint have it, A place of Name or Renown, putting Shem for Sham. It was honour enough for them to have graves there in Iſrael. This honour had not Antiochus.
The Valley of the Paſſengers on the Eaſt of the Sea.
What Valley this was, is not agreed upon by Interpreters. Some affirm it to be a Valley near unto the Lake of Gennezareth, or Sea of Tiberias; others inform us it's about Jordan; ſome ſay it's on this ſide Jordan, ſome ſay on that ſide. It's moſt probable to be a Valley near the Salt or Dead-Sea, where the five Cities, Admah, Zeboim, Segor, Sodom and Gomorrah, were conſumed by Fire and Brimſtone; now call'd Lacus Aſphaltites. There, as Junius notes, men paſſed from Syria, Meſopotamia, Babylon, and other Countries, into Arabia foelix, and Egypt: whereupon it was call'd the Valley of Paſſengers, and lay Eaſtward from Jeruſalem, as the next words ſhew; on the Eaſt of the Sea, that is, on the Eaſtern Sea. The Sea of Tyberias lay Northward, but Mare M…tuum lay Eaſtward.
And it ſhall ſtop the Noſes of the Paſſengers.
Such a ſtink ſhall be in that Valley as ſhall cauſe the Paſſengers to ſtop their Noſes or Mouths, or both. The Spirit of God may have ſome reſpect unto the Lake Aſphaltites, which ſent forth poyſonous and ſuffocating vapors: ſo ſhould the dead bodies of Gog and his, ſend out ſuch a loathſome infecting ſavour, as Travailers ſhould ſtop their Noſes as not being able to indure the ſame.
There ſhall they bury Gog and all his multitude.
Though Gog had a buryal in the Land of Iſrael, yet it was not in the Sepulchres of the Kings or Prophets; it was in the Valley of Paſſengers, near the place of Gods remarkable judgement upon the ſinful Cities.
And they ſhall call it, The Valley of Hamon-Gog.
In Jeremy, you read of a Valley of Slaughter, Jer. 19.6. Chap. 7.32. and it was ſo call'd from the perſons ſlain there by Nebuchadnezzars Forces, when Jeruſalem was beſieged, and taken: And here's a Valley call'd the Valley of Hamon-Gog, that is, of the multitude of Gog: ſo great a multitude were ſlain and buryed there, as gave denomination to the Valley. This Valley, Joel in his dayes was pleaſed to call, The Valley of Deciſion or Threſhing, as the word Rechamte imports, Joel 3.14.
Verſ. 12. And ſeven Moneths ſhall the Houſe of Iſrael be burying of them.
Not ſome few, but the Houſe of Iſrael, who were a great number, ſhould be imployed ſeven Moneths in burying of them, which ſets out the greatneſs of the Victory; ſuch a number ſlain as ſhould ſet many thouſands on work ſo long to bury them: ſeven years in burning their weapons, and ſeventh moneths in burying their dead. If a certain number be put here for an uncertain, as ſome will have it, yet they were a long time about this work.
That they may cleanſe the Land.
When a multitude are ſlain, their putrified bodies are apt to corrupt the Air and Earth, and ſo to indanger the living. The Iſraelites therefore to prevent ſuch a miſchief ſhall take great pains to bury them, and that without any intention of honouring the dead thereby: When men bury the dead, uſually it's for an honour to them, but not ſo here; the end was, to cleanſe the Land, which was defil'd with the Carkaſſes of theſe Goggites.
Verſ. 13. Ye all the people of the Land ſhall bury them.
Before, he had ſaid, the Houſe of Iſrael; now he adds, all the men of the Land: Some ſhould give counſel, ſome ſhould dig the graves or pits, and ſome ſhould bring and put the dead bodies into them. Some underſtand by the Houſe of Iſrael, and people of the Land, Chriſtian people; who ſhall extinguiſh the name of Antichriſt, and bury it with all his ſtinking Errors, in the Grave of Oblivion: and that they make the ſenſe, of burying Gog and his.
And it ſhall be to them a Renown.
The Hebrew is, for a Name; They ſhall be renowned for this Victory, and for their Humanity in burying of the dead. Their Enemies ſhall ſpeak honourably and well of them.
The day that I ſhall be gloryfied.
The Tigurine Tranſlation hath it thus; That day, wherein I ſhall be glorified, ſhall be famous unto them; they ſhall have cauſe to remember that day for ever. What day I ſhall deſtroy Gog and Magog with all their Forces, and ſo get glory to my ſelf, that day ſhall be a day of Name, of Renown, and of Memorial unto them; that day ſhall be put into their Chronicles. The Hebrew ſtands thus, In the day of Me to be glorified: and ſo may point at their glorifying God for that great deſtruction of their Enemies.
Verſ. 14. And they ſhall ſever out men of continual imployment.
Gog, and his, being beaten; divers were ſcattered up and down the Land, and by reaſon of their wounds, fell and lay unburyed in many places; whereupon they choſe out men of continuance, (ſo the Hebrew is,) who might go up and down from one part of the Land to the other, to find out the dead.
To bury with the Paſſengers thoſe that remain upon the face of the Earth, to cleanſe it.
As thoſe Searchers went up and down, they mett with Paſſengers, whom they cauſed to aſſiſt them in the buryal of the dead they found. It's probable, they made the Paſſengers to take the bodies or bones of the dead, and to bury them; becauſe it was matter of defilement unto the Jews to touch dead bodies, Numb. 19.11. They that did ſo, were unclean ſeven dayes. Theſe being to cleanſe the Land, would not defile themſelves.
After the end of ſeven Moneths, ſhall they ſearch.
Seven Moneths were the people of the Land in burying their Enemies, they were buſied about thoſe that fell by heaps; When theſe Moneths were at an end, they ſent out their Searchers to examine Woods, Hills, Caves, Valleys, High-wayes, and Ditches, where any dead corps might lye; ſo careful were they to prevent Infection.
Verſ. 15. When any ſeeth a mans bone, then ſhall he ſet up a ſign by it.
Some bodies lying long, the Fowls of the Heaven, or Beaſts of the Field devoured their fleſh, eat their bones, and left ſome fragments of them, which if the Paſſengers and Searchers found, they were to ſet up a ſign or mark by them, to give notice thereof. Mans bone, is a ſingular number, put for a plural, Mens bones. The word a ſign is Tzijan, which ſignifies a Statue, a Title, or Sign, ſetting near to a Grave, or a Way-mark; as Jer. 31.21. Set thee up way-marks; the word is Tzijunim, and they were to direct people; ſo here, They ſet up ſigns to direct the buryers what to do concerning thoſe bones.
Till the Buryers have buryed it in the Valley of Hamon-Gog.
Thoſe appointed to bury, were to take the bones of men ſo diſcovered, and to carry them to the Valley of Ham…n-gog, and bury them there. There were the multitude of the ſlain buryed, which gave that denomination to the place; and with them, muſt the ſcattered and collected bones be buryed.
Verſ. 16. Alſo the Name of the City, ſhall be Hamonah.
What City ſhall be ſo call'd, is not ſet down; and therefore Interpreters do vary thereabouts. Some believe there was a City near that Valley which had another name, and upon this occaſion of ſlaying Gog and his multitude, loſt that, and had this impoſed by Hamonah, Her multitude; becauſe a multitude of Enemies were ſlain therre. The Septuagint calls it foreign, Upon occaſions names have been given to places, as appears, Gen. 16.13. Ch. 26.20, 21, 22. Act, 28.19. Hoſ. 4.15. 2 Sam. 5.9. Chap. 6.8. Others judge this City to be Jeruſalem, reading the words thus, And her multuitde ſhall be a Name, (or for a Name) to the City; ſo Junius: Or, The Name of the City ſhall be from her Multitude; that is, the City Jeruſalem; or, the Church ſhall be famous for her Inhabitants, which ſlew ſuch a multitude of Goggites: ſo Piſcator. This ſenſe hath more of truth in it then the other; for we find not any City call'd Hamonah, ſince this Propheſie: yet thoſe of that opinion ſay, It was fulfill'd in the time of Antiochus.
Thus shall they cleanſe the Land.
The words are read by ſome, After they have cleanſed the Land; by others, When they have cleanſed the Land, which is the ſame for ſenſe. Gods giving them ſo great a Victory over ſuch a multitude of Enemies, and their not abuſing, but cleanſing the Land after it, ſhould be to them for a name, for their great glory and renown.
Firſt, Obſerve,
God diſappoints the expectation of the wicked while living, yet ſometimes affords favour when they are dead.
Gog, and all his, expected to have had the Land of Iſrael in poſſeſſion, with all the deſirable things thereof: but God diſappointed his expectation; ſlays him and his; and after death, gives him and the reſt a place of buryal in that Land; which was favour. Though they had not what they hoped for, yet they had more then they deſerv'd; for ſuch grand Enemies to have a burying place in that Land, which was Emanuel's Land, out of which they would have driven his people, was no ſmall favour; eſpecially, if we add to it, that the place was nam'd after his name, The Valley of Hamon-Gog, and this recorded in the Book of God, and to remain forever.
Secondly, Obſerve,
After great Victories, wherein many are ſlain, people ſhould for publick good be careful to bury the dead; though it require time, be troubleſome, and chargeable.
Here they were ſeven moneths in burying the dead carkaſſes; they appointed men to go throughout the Land to ſearch for corps and bones, which was a chargeable buſineſs; and where-ever they found any, to bring them unto the Valley of Hamon-Gog, which was very troubleſome, Theſe things they were to do for publick good, that the Land might not be infected with thoſe bodies, and ſo infect the living.
Thirdly, Obſerve,
By great Victories over Enemies, God honours his own Name, and makes his people to have a name.
It ſhall be to them a Renown, the day that I ſhall be glorified. That day, my Power, my Faithfulneſs, my Juſtice, my Mercy, will be ſeen, acknowledged, and ſo I ſhall be praiſed, made glorious; And in that day my People will be ſpoken of for their Valour, Faith, and Humanity in burying the dead, and ſo will be renowned. When God deſtroyed Senacherib's Army, God did not only make himſelf a name, but he alſo made Hezekiah a name, 2 Chron. 32.23. He was magnified in the ſight of all Nations from thenceforth: and that which was his magnification, was the magnification of all his People. The honor of the Head is the honor of the whole Body: How renowned will New Jeruſalem be, when Gog and Magog, Antichriſt and all that adhere to them, ſhall be taken away? When the Lord ſhall deſtroy them by fire from Heaven, and multitudes be cut off by the Sword, then ſhall thoſe multitudes be for a name to the City.
Fourthly, Obſerve,
After conquering, there ought to be cleanſing.
When Gog and his ſhall be ſubdued, then they muſt cleanſe the Land; not a dead corps, not a bone muſt be left in it; ſuch things did defile: We have had many Victories; but, What cleanſing hath there been in this Land? Dead bodies, limbs, and bones, of men have been buryed; but, What dead works are cleanſed out of this Land? Do not all ſorts of ſins abound, yea, ſuper-abound? Had we cleanſed the Land, for each Victory God hath given us, but of one common ſin; by this time we had been ſpotleſs, we ſhould not have had any viſible iniquities amongſt us; but now we are like Golgotha, a place of ſculls and dead-men; like Sodom and Gomorrah, or the Valley of Hamon-Gog; we ſtink ſo through our Blaſphemies, Errors, and wicked Practiſes, that paſſengers ſtop their noſes, and ſhake their heads.
Verſ. 17, 18, 19, 20.
17. And thou ſon of Man, Thus ſaith the Lord God, Speak unto every feathered Fowl, and to every Beaſt of the Field; Aſſemble themſelves, and come, gather themſelves on every ſide to my Sacrifice that I do Sacrifice for you, even a great Sacrifice upon the the Mountains of Iſrael, that ye may eat Fleſh, and drink Bloud.
18. Ye shall eat the flesh of the Mighty, and drink the bloud of the Princes of the Earth; of Rams, of Lambs, and of Goats, of Bullocks, all of them fatlings of Baſhan.
19. And ye ſhall eat Fat till ye be full, and drink Bloud till ye be drunken, of my Sacrifice which I have ſacrificed for you.
20. Thus ſhall ye be filled at my Table with Horſes and Chariots, with Mighty men, and with all men of Warr, ſaith the Lord God.
THeſe Verſes ſpeak of a great Feaſt, and the Invitation of Gueſts unto the ſame: ſtrange Gueſts! the Fowls of the Heaven, and the Beaſts of the Field: And they have as ſtrange Diſhes provided for them, even the fleſh of Mighty men and Princes.
Verſ. 17. Speak unto every feathered Fowl, and to every Beaſt of the Field.
The Hebrew for every feathered Fowl, is, Lezippor col canaph, To the Fowl of every wing; that is, to what Fowl ſoever hath wing, Let that Fowl be invited to come and eat of the Feaſt prepared; and likewiſe, Every Beaſt of the Field, which is a Beaſt of prey.
Aſſemble themſelves, and come, gather themſelves on every ſide.
The Fowls and Beaſts being void of reaſon, could not underſtand what the Prophet ſaid; but God who had command over them as well as other creatures, would cauſe them to come, as if they had had reaſon and underſtanding. This ſhews the certainty and greatneſs of the Victory; the Fowls and Beaſts are call'd to come, and their coming ſhall not be in vain, they muſt come on every ſide, and therefore great proviſion ſhall be made for them.
To my Sacrifice that I do ſacrifice for you, even a great Sacrifice upon the Mountains of Iſrael.
The Hebrew word for Sacrifice foreign Zebach, which ſignifies Sacrificium ex mactata pecude: When a Beaſt was kill'd & to be offered up to God, that was a Sacrifice properly. Sometimes it notes the killing of Men and Beaſts, as here, which metaphorically is call'd a Sacrifice: Gog with his Men and Horſes were ſlain, and theſe God calls his Sacrifice; a great Sacrifice which he prepar'd for the Fowls and Beaſts; a great Feaſt or Supper, and the place where this ſhould be, is, upon the Mountains of Iſrael.
That ye may eat Fleſh and drink Bloud.
In the former verſe, he ſpake of Gog's Funeral, and thoſe that were ſlain with him, even the dead bodies and the bones: How is it now that he ſpeaks, of eating their Fleſh, and drinking their Bloud, after the ſeven Moneths were expired, and the Searchers had gone through the Land? It's not probable, that ſome were left unburyed, and ſo the Fowls and Beaſts i…ted to eat their fleſh and drink their bloud; but having touched a little upon this in the 4. v. he re-aſſumes the Argument again in this, and the three next Verſes, and ſpeaks more fully to it.
Verſ. 18. Ye ſhall eat the Fleſh of the Mighty.
The Septuagint ſaith foreign, of Gyants, by theſe Mighty men, or Gyants, the Chief ones in the Army are pointed out, men of Power and Command.
And drink the Bloud of the Princes of the Earth.
In this vaſt Army of Gog, there were the Princes of divers Countries his Confederates, Chap. 38.5.6. Their bloud ſhould the Fowls of Heaven and Beaſts of the Earth drink, being ſhed and ſpilt upon the ground. They ſhould feed upon not the vile and baſe ones, but the chiefeſt, and ſo drink their bloud.
Of Rams, of Lambs, and of Goats; of Bullucks, all of them Fatlings of Baſhan.
By theſe Metaphorical expreſſions are ſet out the dead carkaſſes of men, who were of ſeveral diſpoſitions and qualities: ſome were like Rams and Lambs; others like Goats and Bullocks; ſome were ſweeter and more tender fleſh then others. Rams and Goats, or great Goats, as the Hebrew word ſignifies, were Leaders; Lambs, and Bullocks, were thoſe under the Leaders. All of them were well fleſh'd and fat like the Kine of Baſhan. Baſhan was an high Hill, Pſal. 68.15. beyond Jordan, which yielded ſtrong Oaks, and fat Cattle, Ezek. 27.6. Amos 4.1.
Verſ. 19. And ye ſhall eat Fat till ye be full, and drink, &c.
The Fowls of Heaven and Beaſts of the Field are reſembled unto Men at a F…ſt; where having meat and drink which likes them, … eat and drink plentifully. The fat, fleſh, and bloud of men is ſweet; and ſo pleaſing to Fowls and Beaſts, which ſhould cram and fill themſelves therewith.
Verſ. 20. Thus ye ſhall be filled at my Table.
The word for Table is Shulcan from Shalach, to ſend, becauſe it's ſent out, or extended at length: ſo that it may contain many diſhes, and gueſts may ſit down thereat to feed upon thoſe diſhes. The Mountains of Iſrael were the Table here, the Carkaſſes of Men were the Diſhes, the Fowls of Heaven, and Beaſts of the Field the gueſts. Such plenty and variety of diſhes they ſhould have, as had not been ſeen at any Table before; every Gueſt ſhould be fill'd.
With Horſes and Chariots, with Mighty Men, and all Men of Warr.
In the Hebrew it is, With Horſe, with Chariot, with Mighty Man, and all Man of War, all ſingulars, put for plurals; here is declared, who are meant by Rams, Lambs, Goats, and Bullocks in the 18. verſe, Horſe-men, Chariot-men, Men of Might, yea, all Men of Warr.
Saith the Lord.
Leſt it ſhould be thought an incredible thing, the Lord ratifies it, ſaying, Thus ſaith the Lord God. Jehovah, who is able to make ſuch preparations for the Fowls of Heaven, and Beaſts of the Earth, hath ſaid it, and will do it.
Firſt, Obſerve,
That all Creatures are at the command of God, and ordered to do this or that, according to his wiſe Providence.
Speak to every feathered Fowl, and to every Beaſt of the Field; Were not theſe creatures at the beck of the Lord, and ſubject to his over-ruling Providence, it had been in vain for Ezekiel to have ſpoken ſo unto them? In the 1 King. 17.4. God commanded the Ravens to feed Elijah, and they did come and bring him meat; Morning and Evening duly, v. 6. Pſal. 50.11. It's ſaid, God knows all the Fowls of the Mountains; and he calls them to what ſervice he pleaſes; He call'd tor Quails to ſatisfie the luſtings of the Iſraelites, Numb. 11.31. God asked Job the queſtion, Whether the Eagle moun-fed up at his command, Job 39.27. implying, that though man hath no command over the Fowls of Heaven, yet himſelf hath. And ſo over Fiſhes and Beaſts, Jon. 1.17. Chap. 2.10. The Whale came and went at Gods command, and did the ſervice he appointed. Levit 26.22. I will ſend wild Beaſts amongſt you, which ſhall rob you of your children; And this he did, 2 King. 2.24 The Lord cauſed two ſhee-Bears to come out of the Wood and deſtroy 42. of their children. God is the Lord of Hoſts, and can command an Army of Creatures at his pleaſure, to benefit his Servants, or to plague their Enemies.
Secondly, Obſerve,
God doth execute ſome great and ſignal Judgement, when he ſummons the Creatures to eat the Fleſh, and drink the Bloud of the Slain.
Oft-times the Bodies of Jews and Gentiles have been given for meat unto the Fowls and Beaſts, as Jer. 7 33. and Chap. 34.20. Ezek. 29.5. But they have not been ſummon'd and call'd by open Proclamation, as here it is: The Prophet muſt ſpeak to every feathered Fowl, and to every Beaſt of the Field, and ſay, Aſſemble your ſelves, and come, Gather your ſelves on every ſide. Such a Proclamation you have but twice more in all the Scripture, once in Jer. 12.9. Come ye, aſſemble all the Beaſts of the Field, come to devour; he ſpeaks of that great deſtruction of the Jews by Nebuchadnezzar. The other place is, Rev. 19.17. I ſaw an Angel ſtanding in the Sun, and he cryed with a loud voyce, ſaying to all the Fowls that flie in the midst of Heaven, Come and gather your ſelves together, to the great Supper of the great God, that ye may eat the fleſh of Kings, and the fleſh of Captains, and the fl ſh of Mighty Men, and the fleſh of Horſes, and of them that ſit on them; and the fleſh of all men, both free and bond, both ſmall and great. This place runs parallel with Ezekiel, and ſets out the greatneſs and ſignalneſs of Gods Judgements upon the Enemies of the Church: And it's conceiv'd by ſome to be the very ſame Judgement Ezekiel ſpeaks of, viz. that of Gog and Magog.
Thirdly, Obſerve,
It's matter of delight and pleaſure unto God, to deſtroy the Enemies of his Church and People.
Come to my Sacrifice that I do ſacrifice for you. The Jews took great pleaſure in ſacrificing of Creatures unto God, 1 Chron. 29.21, 22. And God was well pleaſed with Sacrifices, Gen. 8.20, 21. Here he calls the deſtroying of Gog and Magog his Sacrifice, his Feaſt, or Table; he took as much delight in their ſlaughter as in any Sacrifice, or in any Feaſt. Wicked men are Bryers and Thorns, and God hath as much pleaſure in the cutting down the one, as the Huſbandman hath in cutting down the other. God delights in acts of Judgement, as well as in acts of Mercy, Iſa. 48.14. He will do his pleaſure on Babylon, and his arm ſhall be on the Chaldaeans; The deſtruction of Babylonians and Chaldaeans, God calls, His pleaſure; the Hebrew is Chephzo, Voluntatem ejus, his will. It's Gods will to deſtroy all the Enemies of Sion; and the doing of it pleaſes him.
Fourthly, Obſerve,
God is impartial in his Judicial Diſpenſations, he puniſheth the great Delinquents as well as the leſſer.
Mighty men, Princes, thoſe that ride in Chariots; Rams, great Goats, are ſlaughtered and given to the Fowls, and Beaſts, aſwell as the inferior ſort, the men of War, Lambs and Bullocks; They were all in the ſame confederacy, in the ſame warr againſt the Land of Iſrael; and God winked not at the greateſt, nor ſpared the meaneſt, but made them all a Sacrifice. God is a righteous God, and executes his judgements without reſpect of perſons. Let not great men flatter themſelves, they will not be exempted when God comes forth to judgement, though they be Princes.
Fifthly, Obſerve,
Great men, and vulgar ones alſo, may be a prey to the Creatures, and lye without burial for a ſeaſon.
Princes, Mighty men, and others, after their death, lay upon the Mountains of Iſrael, and had their fleſh eaten, and bloud drunk by Fowls and Beaſts, which was another judgement added to the former; and the greater to the Heathen, becauſe they thought their ſouls did wander up and down upon the Earth, niſi corpora fuiſſent humata, as Tertullian ſaith. The Athenians had the buryal of the dead in ſuch honour, that if a Captain neglected to bury the dead which fell in warr, they puniſhed him with death for it. It is a great ignominy to lye unburyed. Hence the Beaſt, when the Witneſſes were kill'd, would not ſuffer their bodies to be buryed, but let them lye in the Streets, that ſo they might be the more ignominious.
Sixthly, Obſerve,
God provides for the brute and dumb Creatures, and that abundantly.
Every feathered Fowl, and every Beaſt of the Fi…ld ſhall be filled at my Table. God doth not only feed the Creatures, but ſometimes feaſts them. This World is Gods Family, whercin are millions of living Creatures, and not one of them is neglected of God, Pſal. 145.15, 16. The Eyes of all wait upon thee, and thou giveſt them their meat in due ſeaſon; they have their Break-faſt, Dinner, and Supper; and leſt we ſhould conceit, one hath too much, another too little, it follows; Thou openeſt thy hand, and ſatisfieſt the deſire of every living thing; he ſatisfies the Fiſhes of the Sea, the Beaſts of the Earth, and Fowls of Heaven. How ſhould this teach men to depend upon God, not giving way to diſtruſt, or diſcontent, Matth. 6.26. Behold the Fowls of the Air, ſaith Chriſt, for they ſow not, neither do they reap, nor gather into Barns, yet their heavenly Father feedeth them. Are ye not much better then they? He ſaith not the Fowls of the Houſe, they are cared for; but, The Fowls of the Air, that have none to look after them, (unleſs it be Fowlers to take away their lives;) neither do they know where to get the next meal, when they have gotten one, nor what hole or buſh to lodge in at night, yet their heavenly Father provides for, and feeds them. Does he take care of ſuch Creatures, and will he not take care of you? Yes, certainly he will, and why? ye are better then they; ye are rational, they irrational; ye are his ſons, they his ſervants.
Verſ. 21, 22.
21. And I will ſet my Glory among the Heathen, and all the Heathen ſhall ſee my Judgement that I have executed, and my Hand that I have laid upon them.
22. So the Houſe of Iſrael ſhall know, that I am the Lord their God from that day and forward.
THe Lord having declared what deſtructive judgements he would bring upon Gog and Magog; he comes here to make known the end of his ſo dealing with them, viz. the manifeſtation of his glory amongſt Heathens, and his own People.
Verſ. 21. I will ſet my Glory among the Heathen.
I will give my Glory, ſaith the Hebrew, that is, I will cauſe it to be evident amongſt them. By Glory underſtand the glory of his Juſtice and Power.
All the Heathen ſhall ſee my Judgement that I have executed.
Theſe words give light to the former: The Heathen ſeeing the dreadful judgements of God upon Gog and his, ſhould acknowledge the Juſtice and Power of God.
And my Hand that I have laid upon them.
They ſhall not only have a bare ſight, but experimental knowledg; they ſhall find themſelves concern'd therein, and feel the hand of God heavy upon them; for the ſtrength, wealth, liberty, and glory of the Heathen will be much impaired, if not totally ruin'd by the overthrow of Gog.
Verſ. 22. So that the Houſe of Iſrael ſhall know that I am, &c.
They did know the Lord to be their God before: but this ſignal ſtroke of God upon their Enemies, being a ſignal mercy unto them, ſhould ſo ingage them unto God, that from that time forward they ſhould afreſh and eminently acknowledge God to be their God, and none to be like unto him; that he will not deſert them in their ſtreights, but be their Deliverer.
Firſt, Obſerve,
The great end of Gods judgements upon ſinful men, is, his Glory.
I will ſet my glory among the Heathens, and all the Heathen ſhall ſee my judgement, &c. God doth therefore execute judgement, that he may be glorified. When ſinful people will not give glory to God for his Mercies, he will fetch glory out of them by his Judgements. They are the work of his hand, and what ever that be, it's honourable and glorious, Pſal. 111.3. Not only his works of Creation, but thoſe of Judicial Providence. Upon what Nation ſoever, Army, or Navy the Lord ſhall lay his hand, he will work out his glory thereby; that is the end of all his works and judgements.
Secondly, Obſérve,
Dreadful judgements upon the wicked, are ingaging mercies unto the godly.
So ſhall the h…uſe of Iſrael know that I am the Lord their God from that day and forward. The hand of God upon Gog and his, ſhould ſo affect their hearts, that they ſhould experimentally know, and ſay, The Lord is our God, he hath laid low our enemies: he hath freed us from their Inſultations, Threats, Oppreſſions: he is our Deliverer, our Saviour, our Redeemer, Iſai 25.9. It ſhall be ſaid in that day, Lo, this is our God: we have waited for him, and he will ſave us. This is the Lord, we have waited for him: we will be glad and rejoyce in his ſalvation. When God executed ſevere judgements upon the enemies of his people, then were their hearts thus affected, and engaged unto the Lord: then they rejoyced in God their Saviour, and ſaid, He will ſave. He hath ſaved us, and he will ſave us. When the godly ſee, that great judgements upon their enemies, are great mercies unto them, their faith is advanced thereby, and they are perſwaded God will never leave them: their hearts are warmed, and they cannot but own and praiſe him.
Verſ. 23, 24.
23. And the heathen ſhall know that the houſe of Iſrael went into captivity for their iniquity, becauſe they treſpaſſed againſt me: therefore hid I my face from them, and gave them into the hand of their enemies, ſo fell they all by the ſword.
24. According to their uncleanneſs, and according to their tranſgreſsions, have I done unto them, and hid my face from them.
THe Heathen had baſe and blaſphemous thoughts of God; they imagined he was not able to keep his people out of the hands of Nebuchadnezzar, and his gods: to vindicate himſelf, therefore, the Lord tells them the true cauſe why they were carried into Captivity, namely for their iniquity. It was not Impotencie in God, but Iniquity in them which cauſed it.
23. The houſe of Iſrael went into captivity for their Iniquity.
The Hebrew is, the houſe of Iſrael were led into Captivity in their Iniquities. God took them in their Iniquities and carried them away into Captivity in them, or, for them. Boavonam, the Septuagint ſaies, foreign, for their ſins, their crooked and perverſe doings.
Becauſe they treſpaſſed againſt me.
The word Magnal, or Maal, ſignifies▪ Stubbornly and Contemptuouſly to ſin: to oppoſe him one ought to be ſubject unto: ſuch tranſgseſſours were the Jews: they oppoſed God.
Therefore hid I my face from them.
To hide the face from them, imports, 1. The denying of them his Favour, his Counſel, his Help: and Secondly, Declaring his Anger and Severity by ſharp judgements, Pſ. 80 3. Cauſe thy face to ſhine, and we ſhall be ſaved. God's face was clouded, and hid from his Church; ſo that it had neither Favour, Counſel, nor Help from him, but ſad afflictions and judgements; for he was angry with the Prayers of his people, he fed them with thc bread of Tears, and gave them Tears to drink in great meaſure: therein he ſorely afflicted them.
And gave them into the hand of their enemies.
This followed upon God's hiding his face: they felt acts of his diſpleaſure: he gave, or delivered them up into the hands of their enemies: he cauſed Nebuchadnezzar to come, beſiege Jeruſalem, and to take it: and then God gives into the hand of others, when his Providence acts and orders things, ſo, that men come under their power.
So fell they all by the ſword.
Some were carried into Captivity, ſome fled, ſome were left in the Land after Nebuchadnezzar and his Forces returned to Babylon: How then is it ſaid, They all fell by the ſword? The ſenſe is, They were all brought under by the Power of the ſword, not all kill'd that were made ſubject; and ſome of all ſorts kill'd.
Verſe 24. According to their uncleanneſs, and according to their tranſgreſsions have I done unto them.
Here God anticipates what Jews and Gentiles might Object, viz. That he dealt very harſhly, yea cruelly with them in breaking them to pieces, in un-Churching and un-Stating of them: but he tells them, What he did, was according to their uncleanneſs, and their tranſgreſſions; he did nothing, but what they had deſerved.
Firſt, Obſerve.
God doth with-hold Mercies from his people, and lay ſad judgements upon them for their ſins.
The houſe of Iſrael went into Captivity for their iniquities. Becauſe they treſpaſſed againſt God, Therefore did he hide his face from them: Therefore did he give them into the hand of their enemies: Therefore they fell by the ſword, and were brought into ſubjection. If God's own people ſin, they ſhall ſmart for it: he will not countenance them, hear their Prayers, give them Counſel, nor put forth his hand to help them, Iſai 59.1, Behold, the Lords hand is not ſhortned, that it cannot ſave, neither his ear heavy that it cannot hear: but your iniquities have ſeparated between you and your God, and your ſins have hid his face from you, that he will not hear. Sin is of that nature, that it turns away God's face from his own people, that it ſtops his ear againſt their prayers, and ſhrinks up his arm, ſo that there is no help for them; And not onelyonly doth it keep good things from them, Jer. 5.25. but draw evils upon them, Neh. 13.18. It was Iſraels ſins brought judgement upon them, and their City.
Secondly, Obſerve.
God will convince his enemies of the true cauſe of his executing dreadful judgements upon his people.
Thc Heathen ſhall know that the houſe of Iſrael went into Captivity for their Iniquity, They thought there were other grounds for it, That God could not preſerve them againſt ſuch a potent adverſary as Nebuchadnezzar was; that his Power and Wiſdom was not ſuch, as was in their gods: but the Lord made them know, theſe were not the grounds why the houſe of Iſrael ſuffered ſuch grievous things, but that it was their Iniquities, Tranſgreſſions, and Uncleanneſſes which brought Judgements upon them. When Heathens ſaw what was done to Jeruſalem, and being unſatisfied, asked the Queſtion, Wherefore hath the Lord done this unto this great City? What, is he unfaithful to his people? Could he preſerve it no longer? Are our gods ſtronger then the God of Iſrael? No, no; theſe things are not the cauſe: Tell them, ſaith he, what's the true cauſe; It's, Becauſe they have forſaken the Covenant of the Lord their God, and worſhipped other gods, and ſerved them, Jer. 22.8, 9.
Thirdly, Obſerve.
None have juſt ground of complaint whatſoever Judgements are upon them, howſoever God deal by them.
According to their uncleanneſſes, and according to their tranſgreſſions have I done unto them: their ſins have been great, and I have executed great judgements upon them. They fill'd up the Ephah with wickedneſs, and I fill'd up the Vial with wrath. They drove me out of my Sanctuary, and I drove them out of my Land: they turn'd their hearts from me, and I hid my face from them. Gods judgements are righteous; he wrongs no man, no Nation; men have cauſe to complain of their ſins, not his judgements, ſee Lament. 3.39. & Pſal. 145.17.
Verſ. 25, 26, 27, 28, 29.
25. Therefore thus ſaith the Lord God, Now will I bring again the Captivity of Jacob, and have mercy upon the whole Houſe of Iſrael, and will be jealous for my holy Name.
26. After that they have born their ſhame, and all their treſpaſſes whereby they have treſpaſſed againſt me, when they dwelt ſafely in their Land, and none made them afraid.
27. When I have brought them again from the people, and gathered them out of their Enemies Lands, and am ſanctified in them in the ſight of many Nations:
28. Then ſhall they know that I am the Lord their God, which cauſed them to be led into Captivity among the Heathen: but I have gathered them into their own Land, and have left none of them any more there.
29. Neither will I hide my face any more from them: for I have poured out my Spirit upon the Houſe of Iſrael, ſaith the Lord God.
THe gracious goodneſs of God towards his people, appears in theſe verſes, where we have
1. The Reduction and gathering of them into their own Land, verſ. 25, 27, 28.
2. The Cauſes moving God to do ſo, which are his Mercy, and his Jealouſie, v. 25.
3. The Time when they ſhall be reduced, v. 26.
4. The events following the ſame; which are,
1. Acknowledgment of God to be their God, v. 28.
2. The Light of Gods Countenance, v. 29.
3. Pouring out of the Spirit.
Verſ. 25. Now will I bring again the Captivity of Jacob.
If we referr theſe words to the Captive Jews in Babylon, the time was drawing nigh of their deliverance, and therefore the Lord ſaith, Now will I bring again the Captivity of Jacob, that is, the Poſterity of Jacob being in Captivity: but, if we referr theſe words to what went before in the Chapter, the ſenſe is Gog: and Magog being deſtroyed, and their Funeral over; Now will I bring again the Captivity of Jacob, the diſperſed Jews, or Believers, who were the ſeed of Jacob. A ſpiritual Reduction is here underſtood by ſome.
And have mercy upon the whole Houſe of Iſrael.
Then God will have mercy, not, on two Tribes, but all the Tribes, on the whole Houſe of Iſrael; hitherto it hath not been, but it ſhall be. God will forgive the ſins of the Jews in general, and bring them out of their forlorn condition to glorious injoyments and liberty. This word Richamti is from Racham, which ſignifies Intimo commiſerationis affectu aliquem amplecti, to imbrace one with a moſt inward affection of bowels, mercy, or compaſſion. God would be as merciful to them, as a Mother to the fruit of her womb.
And will be jealous for my holy Name.
In the Hebrew it is, I will be jealous, or, zealous for the Name of my Holineſs; I will not ſuffer my Name to be polluted, as it's verſ. 7. The mercies I have promiſed ſhall be performed, whatever obſtacle is in the way, my holy Name is ingaged for it; and the jealouſie I have for my Name will provoke me to do the ſame. Jealouſie is ſuch an ardent affection as will break through all, would retard or fruſtrate an undertaking. It is given to God more humano, and nothing ſhall let him from accompliſhing what he hath promiſed.
Verſ. 26. After that they have born their ſhame.
The Jews being a people diſtinguiſhed from other Nations by their laws and worſhip, ſhould have ſo liv'd, as never to have given God occaſion to have caſt them off; but they ſinning above the Nations, were ſcattered of God into ſeveral parts of the World, and there they were reproached by the Heathens for their God, their Worſhip, and their Laws, and ſo did bear ſhame: Or thus, Shame may be put for the puniſhment of their ſhame, viz. their ſin, that was their ſhame; and ſad judgements did they bear for the ſame, which was alſo their ſhame.
And all their Treſpaſſes whereby they have treſpaſſed againſt me.
Treſpaſſes here notes puniſhment; they treſpaſſed againſt God in Canaan, and he puniſhed them for thoſe treſpaſſes in Babylon, and other places. After they had born their ſhame and puniſhment the appointed time, God would viſit them in mercy, bring them back to Sion, and do great things for them.
When they dwelt ſafely in the Land, and none made them afraid.
They had much peace, were ſecure, feared no Enemies, nor Judgements, and thereupon ſinn'd freely, and multiplyed tranſgreſſions without number. The word for making afraid, is Charad, which ſignifies to be moved in body or mind. Fear doth diſtemper both; but the Jews had none to diſaffect either, by frighting of them.
Verſ. 27. When I am ſanctified in them in the ſight of many Nations.
In Chap. 38. verſ. 9. God ſaith, he will ſanctifie himſelf, that is, declare himſelf to be an holy God; and here the word is paſſive, When I am ſanctified, that is, when I am openly acknowledged to be juſt in puniſhing of them, and merciful in delivering of them. Piſcator carries the words actively, thus, I will demonſtrate my Holineſs and Majeſty, both by afflicting and by freeing of them.
Verſ. 28. Then ſhall they know, that I am the Lord their God, which cauſed them to be led into Captivity, among, &c.
After their ſuffering grievous and long afflictions, and receiving choyſe mercies, they ſhall know and confeſs that it was the hand of God which led them into captivity, and not the hand of man: before, their eyes were upon men, Nebuchadnezzar and his Forces, they looked not at God: but, when they ſhould be throughly purged in the furnace of affliction, and be brought out thence to partake of ſpecial mercies; then they ſhould ſee, know, and acknowledge that God did all, that it was his hand did it; that Nebuchadnezzar could not have done ought againſt them, nor Cyrus ought for them, without his Commiſſion. So, when the Jews ſhall be gathered out of all parts they are now in, they ſhall know it to be the hand of God: The Hebrew, for which cauſed them be led into Captivity among the Heathen, is, In my transferring them, or cauſing them to be transferred to the Heathen.
And have left none of them any more there.
At the firſt gathering of the Jews out of Babylon, many were left there, Ezra 1.5. Not all the Fathers of Judab and Benjamin; but, the chief of the Fathers, and ſuch whoſe ſpirits God had ſtirred, came thence; not the reſt: But here is mention of ſuch a gathering, as that none ſhall be left; None de praedeſtinatis, ſaith Maldonate. Not any one, V…lentem in Patriam redire, ſaith Mariana. But theſe ſenſes do not come up fully to the words, which are, I will not leave of them any more; formerly, many have been left, but there ſhall be ſuch a gathering as none ſhall be left; whole Tribes were then left in captivity.
Verſ. 29. Neither will I hide my face any more from them.
God hid his face ſeventy years from them in Babylon: and, ſince their crucifying of Chriſt, he hath hid it from them 1600. years. But he hath a time to let them ſee his face again, and never more to hide it from them; they ſhall have his favour, his counſel, his help, and protection. They ſhall not be under ſevere judgments, but injoy ſweet mercies.
For I have poured out my Spirit upon the Houſe of Iſrael.
Junius hath the words, Quum effudero, When I ſhall pour out my Spirit upon them. In the Hebrew, it's a pretertenſe for a future, which is uſual therein, to ſhew the certainty of the thing. The Septuagint ſaith, foreign, Becauſe I have poured out my wrath upon them; their ſenſe is, Seeing I have uttered and accompliſhed all my diſpleaſure againſt them, they ſhall henceforth have my face and favour. The word for my Spirit is Ruchi, the ſame with that in Chap. 36.27. which the Septuagint render there foreign, my Spirit; and it's ſo to be taken here. God makes the Houſe of Iſrael a great promiſe, he will pour out his Spirit upon the ſame. It ſhall have all ſpiritual bleſſings in abundance, and the continuation of them.
Firſt, Obſerve.
The afflictions of Gods People they may be long, and ſharp; yet they ſhall not be alwayes, they ſhall have an end.
There is a time when they ſhall ceaſe; Now will I bring again the Captivity of Jacob. God brings his into captivity, and out again in due time. Some Veſſels muſt be longer in the fire then others, their droſs and ruſt is ſo incorporated into them, that they muſt not only be heatt, but melted; and, when they are melted, then they are taken out of the furnace and new moulded. The Jews were long in the Wilderneſs, but at length they were brought into the Land of the Amorites, Joſh. 24.7, 8. The Gentiles muſt tread down the Holy City 42 moneths, or 1260. dayes, and then it ſhall be freed, Revel. 11.2, 3. God may be wroth with the Sheep of his Paſture, his wrath may be hot, may be long, but it ſhall not be for ever, Pſal. 103.9. Let us be patient under long afflictions, and wait for deliverance, it's drawing nigh dayly, and the ſet time will come ere long, Heb. 10.37.
Secondly, Obſerve,
There is a day of mercy to come for the Jews, even all of them.
I will have mercy upon the whole Houſe of Iſrael; not one Tribe, two, or ten, but upon the whole Houſe of Iſrael, I will pardon their ſins, gather them out of the Nations, and make them a glorious people. This promiſe was but in part fulfilled, when Judah, Benjamin, and ſome of Levi, return'd out of Babylon; the compleat fulfilling of it remains yet. The Jews do expect the making of it good to this day, ſaying, they are in viliſſima & duriſſima Captivitate, and look for ſuch a gathering as none ſhall be left. Doubtleſs there is a time when God will ſmile upon the Jews, ſhew them mercy, and bring them unto Chriſt, and make him Salvation unto them, Hoſ. 1.10, 11. Rom. 11.15, 24, 25, 26, 27. Zech. 10.6, 7.
Thirdly, Obſerve,
The great things God doth for his People, are not done for their worth, or merits, but for his holy Names ſake.
The bringing Jacob out of captivity, and having mercy upon the whole Houſe of Iſrael, is upon that account; I will be zealous, or jealous, for my holy Name. God doth all for his Name ſake, Ezek. 36.32. Not for your ſakes do I this, ſaith the Lord God, be it known unto you: leſt they ſhould think there was ſomething in them deſerved at Gods hands, and mov'd him to do for them, he openly declares againſt it, Be it known unto you, and to all the world, that it is not for your ſakes, for any excellency or good I ſee in you; but it is for mine Own ſake, for the honour of mine own holy Name, which is ſo dear and pre…ious unto me, that I am jealous of any thing tends towards the diſparagement of it, and zealous to do whatever I have promiſed, and may promote the Glory thereof, Iſa. 9.7. The zeal of the Lord of Hoſts will perform this, Kinath, the zeal or jealouſie of the Lord will do it; he had made many great promiſes before, of Chriſt and his Government for ever; and if any thing ſhould riſe up to hinder the ſame, the Lord of Hoſts would be zealous to ſee it performed, otherwiſe his holy Name would ſuffer. Gods Name is the great motive to him, to do for his. This Jeremie knew full well, and therefore preſſeth God to do for them upon that account, Chap. 14.7. O Lord, though our Iniquities teſtifie againſt us, do thou for thy Names ſake; there was a great Famine, and they deſerved not a drop of rain, or bit of bread; but Gods Name was a ſtrong Argument to provoke him to do for them.
Fourthly, Obſerve.
Sin brings men to ſhame and puniſhment, which they muſt undergo one where or other.
After they have born their ſhame and treſpaſſes. They ſinned in Canaan, and were ſham'd and puniſhed in Babylon, and other places. It's only ſin which makes men bluſh and ſmart.
Fifthly, Obſerve,
In times of peace and ſafety, uſually men forget God, and ſin againſt him.
When the Jews dwelt ſafely, and none made them afraid, then they treſpaſſed againſt God. At ſuch times, men are ſcornful and proud, Pſal. 123.4 they truſt in Mountains, Amos 6.1. they live ſenſually, verſ. 4, 5, 6. they increaſe the affl ctions of the afflicted, Z…ch. 1.15. When men are in peace, and without danger, they have opportunities for hearing of Gods Word by his Servants: but Jer. 22.21. ſaith God, I ſpake unto thee in thy proſperity; but thou ſaidſt, I will not hear. Jeruſalem and her children had deaf ears, and obſtinate hearts, in their proſperity. Solomon who had peace on all ſides round about him, 1 King. 4.24. forgat the Lord, marryed ſtrange wives, and did ſtrange things for them; he built high places for their Idol-gods, and went himſelf after other gods, 1 King. 11.15. & 7.10. Great is the danger of Proſperity, yet all deſire it. That caution which God gave his people, when they were to come into Canaan, where they ſhould have peace and plenty, is needful for all in a proſperous condition, Deut. 6.12. Beware, leſt thou forget the Lord: Men are very apt then to forget him.
Sixthly, Obſerve,
The Lord by open delivering of his People from an afflicted condition, doth ſanctifie his own Name, and hath it ſanctified by others.
His gathering them out of Enemies hands, declared his power, his faithfulneſs, his mercy; and thereby, he ſanctified his own Name; and theſe Attributes being acknowledged by thoſe that are delivered, and by the Nations from whom they are delivered, his Name is ſanctified. Gods People are oft under great and long afflictions, and when ever he ſets them at liberty, he ſanctifies his Name, and his Name is ſanctified; he declares himſelf, and is declared by others, to be a gracious God. When the Jews were brought out of Babylon, they ſaid, The Lord hath done great things for us; and the Babylonians ſaid, The Lord hath done great things for them, Pſal. 126.2, 3. Thus did God ſanctifie, and men ſanctifie; the one, by declaring his Omnipotency▪ Faithfulneſs, and Goodneſs; the other, by acknowledging the ſame.
Seventhly, Obſerve,
There is a time, when the Jews ſhall not only have mercy, but abundant and laſting mercy.
God will gather them, pour out his Spirit upon them, and never hide his face from them any more. This time will be an happy and glorious time: for the houſe of Iſrael, to be enriched with the gifts and graces of Gods Spirit, which are excellent; and to have the light of Gods countenance ſhining upon them, and that alwayes; What can be more deſirable? This condition, as Paul ſaith, will be life from the dead, Rom. 11.15. Now they are like dead trees, without any ſap in them; but, then they will be like Trees well-rooted, full of ſap, and in their greateſt glory; full of branches, leaves, bloſſoms, fruit; and the Sun ſhining upon them.