Exposition of Ezekiel 30-48, Commentary on Ezechiel · Chapter 37

Exposition of Ezekiel 30-48 · Commentary on Ezechiel · Chapter 37

p. 421CHAP. XXXVII.

Verſe 1. The hand of the Lord was upon me, and carried me out in the Spirit of the Lord, and ſet me down in the middeſt of the Valley which was full of bones.

2. And cauſed me to paſs by them round about, and behold, there were very many in the open valley; and lo, they were very dry.

IN the former Chapter, he ſpake of the Jews Return out of Babylon, and likewiſe of the Kingdom of Chriſt: In this Chapter alſo, he proceeds to comfort the Jews, aſſuring them of their Return, who well-nigh deſpaired thereof, and of the union of the two houſes, Judah and Iſrael.

The parts of this Chapter, are

1. A Viſion of dry bones preſented to the Prophet, from the 1. ver. to the 11.

2. The Interpretation and Application of this Viſion, from the beginning of the 11. to the end of the 14.

3. A Type of two Sticks, and the uniting of them, from the 15. to the 20.

4. The explication of the Type, from the 20. ver. to the end.

p. 422Verſ. 1. The hand of the Lord was upon me.

By hand of the Lord, the Chaldee underſtands, the ſpirit of Propheſie, which did enlighten and affect the mind of the Prophet; ſo alſo do divers others: But, ſome take it for the power of God upon him; or, a Divine inſtinct, which, like an hand pul'd or mov'd him to ſome other thing, as Chap. 8.3. It was the Spirit of God came upon him, as Chap. 3.14. And why its called the hand of God, ſee Chap. 1.3.

And carryed me out in the Spirit of the Lord.

The Hebrew may be read thus, and is by M…ntanus, And the Lord carryed me out in the Spirit; that is, I was rapt out of my ſelf, and my ſpirit was carryed by the Lord to have a ſight or view of Bones. If we take the words as they are, the ſenſe is this, The Spirit of God being upon me, carryed me out in the ſpirit of Propheſie, which is the Spirit of the Lord; his body was not carryed from place to place: He had a Prophetical Viſion.

And ſet me down in the middeſt of the valley.

The Prophet ſeem'd to himſelf to ſee a Hand, and to be led out by that hand into a certain Valley; all which was Viſional, not real. He names no particular Valley. A-lapide ſaith, it was in Campo Sennaar. Meſopotamia, and Chaldaea were Plains; but whether it were in either of them, is not ſpecified. In vallies Prophets were wont to have Viſions. Our Prophets firſt Viſion was by the River Chebar, and Rivers are alwayes in Vallies; and in this Valley, its conceived by ſome, as Lavater obſerves, was this Viſion: but its ſafer to judge, that this Valley was alſo Viſionall.

Which was full of Bones.

This Valley or Plain was no burying place, for then the bones would not have layen upon the face of the earth, and been expoſed to view. Some make theſe bones p. 423to be the bones of all Mankind being dead, and to reſpect the general Reſurrection; but they are out, nothing of that is here intended. Some make them to be the bones of the Babylonians; but the Prophets ſcope here is not to comfort them; its the Jews condition he points at, and therefore by bones are meant the Jews, as is clear, v. 11. Theſe Bones were Viſional alſo, not real, for then they ſhould not have him unburyed, ſuffering reproach. Some Jews have an Opinion▪ that theſe bones were the bones of thoſe Jews that dyed in Babylon; and one Rabbi Joſe, a Galilaean, ſaith, That Ezekiel raiſed thoſe dead Jews, many of which return'd into the land of Iſrael, and had children there; that when this fell into controverſie among the Jews, one Rabbi Juda the Son of Bathira ſtood up and ſaid, Ego ſum oriundus ex poſteritate illorum, quos Ezekiel in vitam revocavit: I am of that race which Ezekiel raiſed, and ſhewed the Phylacteries his Parent put upon him, and had received from thoſe were rais'd.

Verſe 2. And cauſed me to paſſed by them round about.

The Lord would have the Prophet to take exact notice of them, and therefore made him to paſs Savif ſavif, undi que undi que , on every ſide, on every ſide; that ſo he might obſerve the number and quality of them, and where they lay; which he did, for it follows,

And behold there were very many in the open valley.

The number of theſe bones was great, paſs'd number, and they lay in open view, in an open Valley, where he had a full ſight of them.

And loe, they were very dry.

Theſe bones were not cloath'd with fleſh, juycy, and full of marrow, which had been more eaſily rais'd to life if ſo: but they were dry, all the moyſture was out of them; they had lain long, nigh 70 years in that condition, and were almoſt become earth.

p. 424Firſt, Obſerve.

It was the Spirit of God mov'd the Prophets to give out thoſe truths are now extant in the Scriptures, that directed and enabled them to do what they did. The hand of the Lord was upon me, and carryed me out in the Spirit to ſee and give out what you have here. The Prophets might not ſpeak or act at their own pleaſures, but, as the Spirit of God moved them, 2 Pet. 1.21. ſo they ſpake, ſo they acted. It was the Spirit in the Prophets, that teſtified againſt the Jews, Neh. 9.30. The words of the Lord of hoſts, were in the hand and mouth of the Spirit, before they were in the heads and mouths of the Prophets, Neh. 7.12. The Apoſtles had the Spirit falling upon and filling them, before they gave out Divine truths, Act. 2.4. which verified what Ch…iſt had ſaid of the Spirit, John 16.14. He ſhall receive of mine, and ſhew it unto you. All the truths Paul hath given forth for the Inſtruction, Edification, and Conſolation of the Church of Chriſt, he received from the Spirit of Chriſt; Hence, he ſaith, 1 Cor. 11.23. I received of the Lord that which I delivered unto you: And Chap. 14.37. The things I write unto you, are the commandements of the Lord; he had them all from his Spirit, 1 Cor. 2.12, 13.

Secondly, Obſerve.

The true Meſſengers and Servants of God, come not only with the Word of God; but in the Spirit and Power of God. Ezekiel had the hand of God with him. So Paul, 1 Cor. 2.4, 5. His preaching was not with entiſing words of mans wiſdom, but in demonſtration of the Spirit, and of Power. Falſe Teachers may come with the Letter, but only thoſe are the true Prophets, the true Meſſengers of Chriſt, that come in the Spirit, and with the Spirit, are carryed out by the Spirit.

Thirdly, Obſerve.

God honours his ſervants ſometimes ſo as to make them of his Counſel and Copartners with him in his works. God makes known his mind here to Ezekiel, and uſes him in the work he was about. Samuel was thus honoured, God made p. 425him of his Privy-councel, and told him what he would do to the houſe of Eli, 1 Sam. 3. So he dealt by Abraham, not only in the buſineſs of Sodom, Gen. 18.17. but in that of his Poſterity, telling him, His ſeed ſhould be a ſtranger in a land not theirs 430 years, and that afterwards they ſhould come out with great ſubſtance, Gen. 15.13, 14. The Prophets and Apoſtles were Cabinet-men, and knew the ſecrets of the Lord, and were Coworkers with God. The Apoſtle Paul is expreſly for it, 2 Cor. 6.1. they are foreign, men that work together with God in the ſame work. This is great honour, and ſuch honour as have not all the Saints.

Fourthly, Obſerve.

Our God calls and moves his ſervants, by his Spirit, to do difficult things; he orders them ſo as to do them ſafely. It was ſomewhat averſe to nature to go among dead bones, and dangerous to the Prophet, being many and ſcattered up and down the Valley; for had he accidentally touch'd but one of them, he had been unclean, according to the Law, Numb. 19. but God cauſed him to paſs by them, ſo as he was preſerved from pollution; he ſaw the bones, he touched none of them. It was a ſad and dangerous work God call'd Abraham unto, viz. the Sacrificing of his Son; but he ordered it ſo, that Abraham came off, not only without imputation of ſin, but with great honour for his obedience.

Verſe 3. And he ſaid unto me, Son of man, Can theſe bones live? And I anſwered, O Lord God, thou knoweſt.

This verſe is a Dialogue between God and the Prophet, as Polanus calls it.

1. God propounds a queſtion.

2. The Prophet anſwers it.

p. 426The queſtion is this,

Son of man, Can theſe bones live?

Ezekiel, thou haſt had a full view of them, thou ſeeſt how dry they are, in what condition they lie; tell me thy thoughts, what thy judgement is of them, I am deſirous to know thy mind, Haſt thou any art, skill, or power to quicken them? or, knoweſt thou any creature that hath? To this Queſtion the Prophet anſwers in the next words.

And I anſwered, O Lord God, thou knoweſt.

The Prophets anſwer is ſuitable unto the Lords queſtion, which was concerning the preſent life of theſe bones, not future life at the General Reſurrection, which he doubted not of, therefore he confeſſeth his ignorance: I do not know, O Lord, what thy pleaſure is; Thou art able to put life into theſe dry bones in a moment, though neither my ſelf nor any other creature can do it; our power is finite, thine is infinite, and thou canſt do whatever thou pleaſeſt, but thy pleaſure is held from me and others; therefore, O Lord God, thou knoweſt.

Firſt, Obſerve.

Divine Interrogations argue not Ignorance in God, but are inſtructory to the interrogated. God knew what theſe bones could do, before he propounded the queſtion to Ezekiel: It was therefore propounded for his Inſtruction, to acquaint him with the power of God, and his own weakneſs, that ſo, knowing the one, and being ſenſible of the other, he might be the fitter Inſtrument in the hand of God to work by; Chriſts queſtion to Peter, Joh. 21.15. was of this nature, Simon, loveſt thou me more then theſe? It was not ſo much to prove him, as to inſtruct and mind him of his former failing, and to fit him for action, viz. the feeding his Lambs and Sheep.

Secondly, Obſerve.

God can eaſily non-plus or ſilence wiſe and holy men, with a ſhort queſtion. Here he puts Ezekiel to it, Can theſe bones live? p. 427The Prophet could not tell, he was non-plus'd. When God propounded ſome queſtions to Job, was he able to anſwer him? Job 38.3, 4, &c. He profeſſes he was not able to do it, but muſt be ſilent, Chap. 40.4. Did not Ch…iſt by a queſtion put the chief Prieſts, Scribes, and Elders to ſilence. He asked them, Whether the Baptiſm of John was from heaven or of men. This little queſtion ſo perplex'd them all, that they profeſs'd, they could not tell, Mark. 11.30.33.

Thirdly, Obſerve.

It's wiſdom and duty in the Servants of God to reſolve all, they cannot reach, or know not how to be effected, into the knowledge and good pleaſure of the Lord: O Lord God, thou knoweſt. He reſolves the queſtion into Gods boſom; He had Knowledge, Power, and Will to do what ever ſeem'd good to himſelf. There be many things in the Word men…ion'd, which man can ſay nothing unto, but, Lord, thou knoweſt; As where the Sepulchre of Moſes was, Deut. 34.6. The ſpreadings of the Clouds how they are, Job 36.29. The wind whence it comes or whither it goes, Joh. 3.8. Whether the ſeed ſown in the evening or the morning ſhall proſper beſt, or be both alike, Eccleſ. 11 6. What is the true interpretation of the number of the Beaſt, 666? Rev. 13.18. Or of the two witneſſes, and the time of their propheſying in Sackcloth 1260. days; when it began, and when it ended, or ſhall, Rev. 11.3. Theſe and other things, be ſaid, Lord thou kneweſt.

Verſ. 4. Again he ſaid unto me, Propheſie upon theſe bones, and ſay unto them, O ye dry bones, hear the word of the Lord.

5. Thus ſaith the Lord God unto theſe bones, Behold, I will cauſe breath to enter into you, and ye ſhall live.

6. And I will lay ſinews upon you, and will bring up fleſh upon you, and cover you with skin, and put breath in you, and ye ſhall live, and ye ſhall know that I am the Lord.

p. 4287. So I propheſied, as I was commanded: and as I propheſied, there was a great noiſe; and behold, a ſhaking, and the bones came together, bone to his bone.

8. And when I he held, lo, the ſinews, and the fleſh came up upon them, and the skin covered them above; but there was no breath in them.

9. Then ſaid he unto me, Propheſie unto the winde, Propheſie ſon of man, and ſay to the winde, Thus ſaith the Lord God, Come from the four winds O breath, and breath upon theſe ſlain, that they may live.

10. So I propheſied as he commanded me, and the breath came into them, and they lived, and ſtood up upon their feet, an exceeding great Army.

The Quickning of the dry bones is the great thing conſiderable in theſe verſes, and it's ſet out.

From the Cauſes;

1. The Efficient.

1. The Inſtrumental, Propheſying, v. 4, 7, 9, 10.

2. The Principal, v. 5.

2. The Formal which is expreſſed,

1. By coalition of bone to bone, v. 7.

2. By cloathing of the bones with fleſh, ſinews, and skin, v. 8.

3. By the entrance of breath, v. 10.

Verſe 4. Propheſie upon theſe bones, and ſay unto them, O ye dry bones hear the word of Lord.

This ſeems an abſurd thing, that the Prophet ſhould propheſie unto Creatures inſenſible, unintelligible, void of life. It was as if God ſhould bid a man preach unto an heap of ſtones, or dry chips, which are incapable of hearing. But though theſe Bones were incapable of hearing Ezekiels voyce; yet they were not incapable of hearing Gods p. 429voyce, for all creatures; even the moſt ſenſeleſs hear the Lord when he ſpeaks; the ſtormy winds fulfil his word, Pſal. 148.8. The Heavens and the Earth, Iſai. 1.2. Whales and Ravens, Jon. 2.10. 1 King. 17.4 The Lord intended to beſtow life upon theſe bones; and, that they might have life, they muſt hear his word, which had inlivening vertue in it. There is an obediential vertue in every creature to yield to the will and command of the Creator, and when it doth ſo, then it's ſaid to hear the voyce of the Lord; then properly men hear God when they do what he requires.

Verſ. 5. Behold, I will cauſe breath to enter into you, and ye ſhall live.

Theſe words prevent an Objection which the Prophet might have made, ſaying; Its in vain for me to propheſie to theſe dry bones; what ever I ſhall ſay over them, or unto them, will come to nothing, and prove ridiculous if any take notice thereof. No, ſaith the Lord, it ſhall not be ſo; for, Behold, I will cauſe breath to enter into them, and they ſhall live. The Septuagint ſaith, foreign, Behold I bring upon you the Spirit of life. Others, render the words thus, Behold, I do make the Spirit to enter into you; or, I am about to bring the Spirit into you, and ye ſhall live; that is, I am ready to breathe life into you; or, I will breathe the breath of life into you. It's life is here promiſed; which he mentions firſt to encourage the Prophet, though it were performed laſt; for the bones muſt firſt be united, then be cloathed with ſinews, fleſh and skin, before the breath of life enters.

Verſe 6. And I will lay ſinews upon you.

The Hebrew, for Sinews, is, Gidim, which is from Gadad, Turmatim oonncurrere, quia nervi in corpore ad ſenſus & motus officia concurrant, &c. The nerves in the body do concur unto the duties of ſenſe and motion. Some Nerves are ſoft, ſome are hard; the ſoft are ſpecially p. 430for ſenſe, and they come from the Brain; the hard are chiefly for motion, and they come from the Marrow in the back-bone. Here God would cauſe theſe viſional Bones to have viſional Sinews, which might fit them for ſenſe and motion.

And bring up fleſh upon you.

The word for, Fleſh, is Baſar, which Synechdochically ſignifies ſometimes Men, and ſometimes other living creatures; but here it notes that part of mans body which is ſimplex, mollis, & rubicunda, ſimple, ſoft, and ruddieſt; ſuch fleſh would God bring up upon theſe Bones. The Hebrew for, bring up, is, I will make to aſcend. God would cauſe fleſh to grow up and aſcend out of thoſe dry bones.

And cover you with skin.

When the bones had ſinews, and fleſh, God would not leave them ſo; it's unſightly to behold naked, raw fleſh, He would give them a garment, viz. cover them with Skin. Incruſtabo vos cute, ſaith Montanus, I will cruſt you over with skin. Superextendam in vobis Cutem, ſaith the Vulgar, I will ſtretch over you a Skin. The word for Skin is foreign from foreign to be naked. Though the fleſh were covered with skin, yet was not the skin covered with any artificial covering.

And put breath in you, and ye ſhall live.

Theſe words are the ſame with thoſe in the 5. verſe. Now when the bones had their ſinews, fleſh, and skin, and were fitted for the breath of life, they ſhould have it. The Septuagint is thus, foreign, I will give my Spirit upon you, that ſhall beget life in you, and cauſe you to live.

And ye ſhall know that I am the Lord.

Theſe dry bones, being ſo Metamorphoſed and raiſed to a living condition, ſhould acknowledge the mighty p. 431hand of the Lord, and be convinced that he was able to do whatſoever he pleaſed.

Verſe 7. So I Propheſied as I was commanded.

The Prophet ſtood not diſputing the caſe with God; but he, underſtanding the mind of God, preſently ſet himſelf to fulfil it.

And as I propheſied, there was a noiſe.

What Ezekiel Propheſied to theſe bones is not ſo much to be queſtioned: he had direction from God what to ſay unto them, even thoſe words ye have in the 4, 5, & 6, verſes: And as he was Propheſying, before he had uttered all given him in commiſſion, there was a noiſe, not of thunder, or of Angels, or of an Earthquake; but of the bones themſelves, which being many, dry, and ſtirring, could not but make a great noiſe. This noiſe was an evident demonſtration of Divine preſence and power, put forth in this Miraculous work.

And behold a ſhaking.

Theſe bones that were dead and dry, now began to ſtir and ſhake, they moved from their places. Maldonate thinks, that the earth was moved, that ſo the bones which were in the graves, and under the earth, might come forth; but theſe were bones lay in an open valley, not under the earth. Their ſhaking or concuſſion was cum impetu, with force. It was Divine Power made them to ſhake and move. Some refer this ſhaking to the invaſion of the Babylonians by the Medes and Perſians, at what time the Jews obtain'd their liberty.

And the bones came together, bone to his bone.

As timber in an houſe, ſo are bones in the body, the ſtrength and ſupport of all. The Hebrew word for a Bone is foreign, Etzem from Atzam; to corroborate and make ſolid. Bones are robur & ſoliditas corporis, the ſtrength and ſolidity of the body. Theſe bones came p. 432together, not promiſcuouſly, the bones of one man or woman, to the bones of another man or woman; but, bone to his bone, that is, every bone of the ſame man to his right place, and every bone of the ſame woman to its right place; the rib-bones, thigh-bones, and ancle-bones came every one to his proper place, and ſo united together.

Verſe 8. And when I beheld, loe the ſinews and the fleſh came up upon them, and the skin covered them above.

Here was a ſtrange ſight to ſee dry bones come creeping together, every one to coaleſce and joyn in his due place, making up a perfect Skeleton; and out of that ſinews, fleſh, and skin, to aſcend: this was ſuch a ſight that neither Ezekiel, nor any man, had ever ſeen before.

But there was no breath in them.

Here were perfect humane bodies, as if they had been newly dead, or newly formed out of the earth, as Adams body was; but there was yet no Life in them, they were no other then dead carkaſſes. The Coalition of the bones, the aſcenſion of ſinews, fleſh, and skin upon them, argued not life in them, but Divine Power acting and ordering them ſo.

Verſe 9. Propheſie unto the wind, Propheſie ſon of man, and ſay to the wind.

The word Ruah, or Ruach, ſignifies ſeveral things. Sometimes, the Spirit of God, as 2 Sam. 23.3. Sometimes, an Angel, as Job 4.15. Sometimes, the ſoul of a Beaſt, Eccleſ. 3.21. Sometimes, the Wind, as Job 1.19. Sometimes, the breath of Man, as Job 12.10. And ſometimes the Soul of Man, Eccleſ. 12.7. Zach. 12.1. In what ſenſe it's here to be taken, is the queſtion. To let other ſenſes paſſe, I conceive here it notes the ſoul or ſpirit of Man, which is call'd wind, or breath; here it expreſſes p. 433and declares it's ſelf by breathing, which is a wind. When all other ſignes of life fail, as ſpeech, ſight, hearing, motion, &c. yet breath oft-times remains, and ſo manifeſts the ſoul to be there; which is Ruah Chajim, the breath of life, Gen. 6.17. Theſe bones being brought into the forms of bodies, lay deſtitute of ſouls, and ſo of life; the Prophet therefore, is commanded to Propheſie unto their ſouls. If any will underſtand here by Wind, the Spirit of God, which is in Scripture compar'd to wind, Joh. 3.8. and gives life to the dead, Pſal. 104.30. I ſhall not contend.

Come from the four winds, O breath, and breathe upon theſe ſlain, that they may live.

The four winds, note out, here, the four chief parts of quarters of the World, Eaſt, Weſt, North, and South; and the Prophet is commanded to call for the ſouls of theſe bodies to come from all quarters, where ever they were, to breathe upon them; that is, to enter into them, and to cauſe them to live. That he call'd wind before, he calls breath now. By ſlain, are meant, the viſional carkaſſes which lay dead.

Verſe 10. So I Propheſied as he commanded me, and the breath came into them.

The Prophet doing his duty, the effect followed: he ſaid, Come, O breath; and the ſpirit, ſoul, or breath came into thoſe bodies lay in his view; they were animated, and thereupon

They lived, and ſtood up upon their feet.

Immediately upon reception of their ſouls, they had life and motion; as every bone came to his bone, and made up a body: ſo every ſoul came to its own body, and made it to live, and to teſtifie its life by ſtanding up upon its feet.

p. 434An exceeding great Army.

The bones were many, and they being quickned, and raiſed, made an Army; yea, a great, an exceeding great Army. The word for, Army, is Chaiil, which ſignifies Vertue, Courage; and ſo the words may be rendred, They ſtood upon their feet being of very great Courage.

Firſt, Obſerve.

God ſometimes puts his ſervants upon ſtrange imployments, even ſuch as ſeem ridiculous, unſeaſonable, impoſſible. He ſet Ezekiel on work to Propheſie over bones, and to ſay unto them, O ye dry bones, hear the word of the Lord. This was, as if one ſhould water a dry rotten Stick, and ſay, Grow. God ſaid to Moſes, Lift up thy rod, and ſtretch out thine hand over the Sea, and divide it, Exod. 14.16. Here was a ſtrange command, and ſtrange work for Moſes to do; Could his rod or hand divide the Sea? Was it not ſtrange work God put Joſhuah, the men of War, and the Prieſts unto, when he appointed them to go ſeven dayes round about Jericho, ſix dayes together once a day, and the ſeventh day ſeven times, with Trumpets and Ramshorns, Joſhua 6? So when God commanded Ezekiel to take a tile Pourtray Jeruſalem upon it, and lay ſiege againſt it, with Battering-Rams, then to ſet an iron Pan between him and the City for a wall; after theſe things, to lie upon his left ſide 390 days, and after that on his right ſide 40 days; were not theſe ſtrange kind of imployments, which God put the Prophet unto? Ezek. 4. So Jeremiah muſt put bonds and yokes upon his own neck, and then ſend them to Kings by their own Embaſſadors, which came to Zedekiah at Jeruſalem, Jer, 27. In all theſe things there was depth of Wiſdom, however they ſeemed unto men.

Secondly, Obſerve.

Whatſoever means are uſed, it's God doth all. Here was Propheſie uſed, but that did not the work without God; Behold I will cauſe breath to enter into you, and ye ſhall live. p. 435God could have done this without Propheſie, but that was the means he would uſe and work in or by. We muſt not neglect means, and leave all to God; that is tempting the moſt High: neither muſt we truſt to means when uſed, that is to idolize a creature; but we muſt uſe means and look unto God to be all in them (for without him nothing is done), and if we make him all in the means, we ſhall make him all after them,

Thirdly, Obſerve.

How low, deplorable, or deſperate ſoever the creature be, God can alter it, and that eaſily. Theſe dry bones were almoſt duſt, and come to nothing, their condition was very deplorable and deſperate, the Prophet himſelf could not tell what to think of them; And did not God alter their condition quickly and with eaſe? He bids the Prophet Propheſie and ſay, Hear the word of the Lord, ye dry bones; and that being done, preſently the bones ſhake, come together, are cloath'd with ſinew…, fleſh, and skin, receive breath, live, and ſtand up. Here was a wonderful ſudden change wrought with great facility. God can make the dry tree to flowriſh, Ezek. 17.24. Arons rod to bud and bloſſome; Sarahs dead womb to conceive; Rivers in high places, and ſprings of water in dry lands, Iſa. 41.18. If God ſpeak but the word, theſe things are done, Rom. 4.17. He quickens the dead, and calls thoſe things which be not, as though they were; let God only give a Call, and things without life have life, and things without beeing have a beeing, Jer. 31.15, 16, 17. Are we in bondage? He can eaſily ſet us at liberty, as he did Peter: Are we ſick unto death? He can eaſily cure us, as he did Hezekiah: Are we poor and deſpicable? He can eaſily inrich us, and make us honourable, as he did Job when ſtript of all: Are we dead in ſins and treſpaſſes? that we cannot ſtir at all towards God, or, are we dead hearted, that we ſtir poorly towards him? He can quicken us in a moment, as he did theſe dry bones, ſo that we ſhall live, move, and act vigorouſly.

p. 436Fourthly, Obſerve.

There is a mighty efficacy in Gods word, when he is pleaſed to concurr with it, and to be preſent with it in his own Ordinance. Ezekiel Propheſies, and as he Propheſied there was a noiſe, a ſhaking of the bones, a Coalition of them, a compaſſing them about with ſinews, fleſh, and skin, an entrance of breath, ſo that they lived, ſtood up, and were full of vigour. When God accompanies his Word, it is a Creating-word, an Inlivening-word, yea, and a Killing-word. Ezek 11.14. It came to paſſe when I Propheſied, that Pelatiah died. It's ſaid of Eliſha, that he ſhould ſlay thoſe eſcaped the ſword of Hazael and Jehu, 1 King. 19.7. But how ſhould that be? for he was no ſword-man: it was to be done by his Propheſying, which was ſharper then their Swords.

Fifthly, Obſerve.

In the Reſurrection men ſhall have their own bodies and ſouls again. This Viſion of the dry bones, is by the Fathers, and others, held to be a lively repreſentation of the Reſurrection. And ſee here, the bones came together, bone unto his bone; the ſame bones which were united before, were united again in this Reſurrection; and the ſinews, the fleſh, the skin, belonged to them formerly, the ſame came and covered them again: ſo the ſame ſouls, the ſame breath, came and entred into them, and they lived. The Father had not the ſoul or body of the Son, or the Daughter the ſoul or body of the Mother; but, every one had their own bodies and ſouls. Job was of this faith, ſaying, Though after my skin, wormes deſtroy this body, yet in my fleſh ſhall I ſee God: Whom I ſhall ſee for my ſelf, and mine eyes ſhall behold, Job 19.26, 27.

Sixthly, Obſerve.

The ſouls of men do no ſleep with their bodies in the duſt, nor vaniſh into nothing. The Prophet calls for the ſoul of every body here to come from the four winds, that is, from thoſe parts where they were. Had they been in the bones or duſt of the earth, or vaniſhed into nothing, p. 437the Lord would not have directed the Prophet to have call'd for them from all parts of the world.

Verſe 11. Then he ſaid unto me, Son of man, theſe bones are the whole houſe of Iſrael: behold, they ſay, Our bones are dryed, and our hope is loſt, we are cut off for our parts.

12. Therefore propheſie and ſay unto them, Thus ſaith the Lord God, Behold, O my people, I will open your graves, and cauſe you to come up out of your graves, and bring you into the land of Iſrael.

13. And ye ſhall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves,

14. And ſhall put my Spirit in you, and ye ſhall live, and I ſhall place you in your own land: then ſhall ye know that I the Lord have ſpoken it, and performed it, ſaith the Lord.

The Viſion being related to the Prophet, here Application of it is made, by God himſelf, to the houſe of Iſrael.

And here we may conſider,

1. The Complaint of the houſe of Iſrael, ver. 11.

2. Gods gracious Promiſes unto the houſe of Iſrael, ver 12, 14

3. The event or ſequel thereof, ver. 13, 14.

Verſe 11. Theſe bones are the whole houſe of Iſrael.

The Bones themſelves were not the houſe of Iſrael: but they ſignified and repreſented the Condition of the houſe of Iſrael, which being captive in Babylon, were like unto the dry Bones in the open Valley. To inſiſt a little upon the Reſemblance between them.

p. 4381. The Bones were many, very many, the Valley was full of bones; when they were quickned, they made a great Army. So were the Jews in the Valley of Babylon, they were very many. Thoſe came out with Zerubbabel and Nehemiah, were 49897. or, Fifty thouſand wanting One hundred and three, Exra 2.64, 65. Beſides thoſe that came with Ezra afterward, Chap. 8. And many there were which never returned. In thoſe 70. years they were in Babylon, they multipled into a great number.

2. The Bones were without skin, fleſh, and ſinews; the Worms, Fowls, or Wild beaſts, had eaten up them. So the Jews were ſtript of Wealth, and Subſtance, the Babylonians had eaten up that. Lament 1.10. The adverſary hath ſpread out his hand upon all her pl…aſant …hings: whatſoever Jeruſalem had deſirable, the Babylonians laid their hands upon: And, ver. 11. All her people ſigh, they ſeek bread, they have given their pleaſant things for meat to relieve the ſoul. The Chaldaeans dealt hardly with them, in the time of their Captivity. Jerem. 50.17, 33. They broke their bones, they held them faſt, and wearyed them with burdens and Taxes, they flea'd off their skins, eat their fleſh, and ſuckt their bloud.

3. The Bones were disjoynted and ſeparated from their places, one here, another there. So the Jews were rent from their Habitations and Countrey, and were ſcattered all over Babylon. Ezek. 34 6. My flock was ſcattered upon all the face of the earth; that is, chiefly, the Babyloniſh earth. They were forced out of Sion, and diſperſed into all parts of Babylon. This made Jeremiah to ſay, Chap. 50.17. Iſrael is a ſcattered ſheep. The Princes, the Nobles, the Prieſts, the Prophets, and the People, were all ſcattered one from another; the Bones of that Common wealth, were pulled all aſunder and thrown into ſeveral places.

4. The Bones were dry, yea, very dry; they had no moyſture or Marrow in them. Such was the houſe of Iſrael. being in the furnace of Babylon. Their long Captivity, with the evils attending it, had dryed up their moyſture and marrow. They wanted the Milk and Honey they p. 439had in Canaan for their bodies, and the Manna they had for their ſouls; they were without a Temple & the Ordinances of it; ſo that not only their bodies, but their ſouls alſo were as dry bones, for they ſaid, They were without hope.

5. The Bones being uncovered, lay expoſed to the reproach and injury of any foot that paſſed by them: And the Jews the time of their being in Babylon, were expoſed to ſcorns and injuries from all ſorts, Ezek, 36.14, 15, 30. Lam. 5.1. Pſal. 137.3. The whole houſe of Iſrael was a deriſion and ſcorn to the Babylonians.

Behold, they ſay, Our bones are dryed.

This ſpeech, Our bones are dryed, is Proverbial, and notes a moſt miſerable and forlorn condition, ſuch as thoſe dry bones lay in; ſo far off were they from life, that the Prophet could not ſee a poſſibility thereof. The Jews in Babylon were in ſuch a condition, they ſaw no poſſibility of their returning. Captivitas eſt mors civilis; Captivity and Servitude under enemies, is a civil death; ſuch men are like thoſe are dead, and their bones dryed.

And our hope is loſt.

Hope is the Element by which the afflicted live, the Anchor of the ſoul in a ſtorm, the bladder keeps up a man from ſinking when in deep waters, and upholds a man in life when death knocks at the door: but theſe Jews had loſt their hope, and were at the brink of deſpair; they ſaid, We hoped a long time to return to our own land, but we were deceived, here we are held faſt. Jer. 50.33. Let who will hope to ſee Canaan again; our hope that way is dead, and in Babylon we muſt die.

We are cut off for our parts.

This is a Proverbial and Metaphorical expreſſion, taken p. 440either from the branch of a tree cut off from the body, or from the whole tree cut off from the earth; which no ſooner is done, but they wither, become fruitleſs, and without hope of recovering their priſtine condition. So theſe Jews, who were once Gods Vine and Olive-tree, ſaid now, We are cut off from Canaan, the land of the living, where we had alimentum vitale, ſuch nouriſhment as made us grow and be fruitful: but here, in our captivity, we have no City, no Temple, no Sacrifice, and ſo we are as branches cut off, and trees cut down, never like to be replanted more: See Chap. 17 9. Like hereunto is that of Job, Chap. 19.10. He hath deſtroyed me on every ſide, and I am gone; and mine hope he hath removed like a tree; that is, as the e is no hope of a tree cut off from the earth; ſo have I (ſaith Job) no hope of recovering my former condition.

Verſe 12. B…hold, O my people, I w ll open your graves.

In this verſe, God promiſeth unto them, removal of Impediments, and reduction of them in…o their own Land. The firſt is in theſe words, I will open you graves. Canaan was ſo dear unto the Jews, Si transferre ſedes cogerentur major vitae metus quam mortis. Tacitus.that they counted it death to live out of it; they eſteemed it only the land of the living, and had rather have dyed then left their Countrey: being therefore Captives in a ſtange land, they were as dead men, and that land as a grave unto them. When a man is in his grave, he is cut off from the Land of the living, laid in darkneſs, bound with grave-clothes, and preſſed down with earth: So theſe Jews were cut off from their own Land, had long been in Babyloniſh darkneſs, were bound up by Babyloniſh Laws and Power, and ſo oppreſſed and kept down by the Tyranny of the Babylonians, that they were without hope of liberty. Hereupon the Lord ſaith, I will open your graves; I will remove all that hinders, ex parte Babyloniorum; their Policy, Power, Law, Oppreſſion, ſhall detain you no longer in Captivity; yea, I will remove all hinders ex parte veſtra. Your deſpair p. 441and unbelief, are like grave-ſtones which keep you in a captive and dead condition; but they ſhall be taken away, and a door opened for your coming forth. It's not irrational to conceive, ſome or many of them might be in priſons, and Babyloniſh Families, whom God would ſet at liberty.

And cauſe you to come up out of your graves, &c.

When the graves are opened, the dead cannot riſe or come forth, no more then the dry bones could move or ſtir of themſelves. The Jews deliverance out of Captivity, is likened to the raiſing the de…d out of their graves. God cauſeth the dead to riſe, Iſa. 26.19. and he would cauſe them to come out of Babylon, and not only b…ing them out hence, but alſo bring them into their own Land; though they were cut off from their own Olive-tree, God would ingraft them in again.

Verſe 13. And ye ſhall know that I am the Lord, when I have opened your graves, &c.

When God ſhould do this wonderful and great work, viz. bring them out of their Captivity, raiſe them from their dead condition in Babylon, and reſtore them to life in their own Countrey, then they ſhould know and acknowledge God in a ſpecial manner.

Verſe 14. And ſhall put my Spirit in you.

By Ruah, or Spirit, here, is not meant breath, or life, as ver. 9.10. for they were firſt to be brought up out of their graves, and to have natural life, before the Spirit ſhould be put into them. But by Spirit here, we underſtand the holy Spirit of God; even that Spirit ſpoken of, Chap. 36.27. where are the ſame words. Lavater ſaith, Indam vobis p. 442alium Spiritum, I will put into you another Spirit. Oecolampad. ſaith, It's Spiritus adoptionis, moderator & actor Filiorum Dei, The ſpirit of Adoption which moderates and acts the Sons of God.

And ye ſhall live.

They lived before a natural life, a ſad and melancholy life; but now they ſhould live a ſpiritual life, and comfortable, and heavenly life; they ſhould forget their ſorrows, and rejoyce in their God. You have been in a dying condition theſe 70 years of your Captivity, but hence forward ye ſhall live.

I ſhall place you in your own Land.

The Hebrew is, I will make you to reſt upon your own Land. The word Janach, ſignifies deponere, demittere: God would diſmiſs them from Babylon, carry them upon Eagles wings and ſet them down in their own Land, where they ſhould be at reſt. They had been diſquieted and vexed in Babylon many years, and ſuffered grievous things; but God put an end thereunto, and gave them reſt in Canaan; which types out Gods dealing with his people under the Goſpel, viz. The bringing them from under the Antichriſtian ſtate into Sion.

Then ſhall ye know that I the Lord have ſpoken it, and performed it.

Ye think it impoſſible that you ſhould have the Babyloniſh yoke knockt off, be ſet at liberty, and planted in your own countrey, but if I can give life to dry bones, and cauſe them to ſtand up and become a great Army; which is a more difficult thing, and thou Ezekiel haſt ſeen it; then let the Jews be aſſured, I can deliver them, and return them into their own Land, and will do it, and when p. 443it's done, they ſhall know that I am a God of Truth and Power.

Something we ſhall obſerve in General from theſe words, and ſomething more ſpecially,

Firſt, Obſerve.

That ſenſe which God gives of Viſions, Types, and Parables, is ſound and certain, yea, infallible.

Ezekiel had a Viſion of dry bones, and who could tell the meaning of this Viſion? Many have miſtaken about it; but God himſelf he told the Prophet, and ſo all others, what was the ſenſe of that Viſion, Behold, the bones are the whole houſe of Iſrael. God who is the authour of Viſions, Types and Parables, knoweth beſt what is the meaning of them. He knew what the golden Candleſtick, and the two Olive trees on the right and left ſides thereof meant, and interpreted them unto Zechariah, Chap. 4. Daniel's Viſion of four Beaſts, Chap. 7. did the Lord open and make known unto him. John's Viſion of the woman ſitting upon a ſcarlet coloured Beaſt full of names of blaſphemie, having ſeven heads and ten horns; the Lord interpreted and made known unto him, Revel. 17. Chriſt uttered many Parables which were dark, and when he gave the ſenſe of them it was certain and infallible.

Secondly, Obſerve.

Tropes and Types are not, in ſacred Scripture, to be taken literally.

Theſe bones are the houſe of Iſrael; they were not the houſe of Iſrael in a literal ſenſe, but they ſignified the houſe of Iſrael. It's frequent, in the Word, to give the name of the thing ſignified, to the thing ſignifying, as 1 Cor. 10.4. That Rock was Chriſt; here the Rock is call'd Chriſt; whereas, the Rock did only ſignifie Chriſt. So Gen. 41.26. The ſeven good kine are ſeven years, and the ſeven blaſted ears are ſeven years; none of theſe were years, but all of them ſignifie ſo many years. So Dan. 4.22. The p. 444tree, which Nebuchadnezzar ſaw, whoſe top reached to heaven, and branches to the ends of the earth, is ſaid to be Nebuchadnezzar himſelf, It is thou, O King; that is, it ſignified him, it was not him himſelf. The Papiſts trouble the world with their abſurd ſenſe of thoſe words, Mat. 26.26, 28. This is my body, and this is my bloud; they will have them to be taken literally, and make us loſe our ſenſes, that we may believe the Bread and Wine, are the very fleſh and bloud of Chriſt; but we neither ſee nor taſt any ſuch thing: only we believe, that they repreſent the ſame unto us, and are to convey the fruit and benefit of Chriſts death unto us.

Thirdly, Obſerve.

Gods people are ſometimes brought into great ſtreights and exigents, they know not what to do, they are heartleſs and hopeleſs.

Our bones are dryed, our hope is loſt, we are cut off for our parts. They ſaw nothing but deſtruction before them, they ſaw no poſſibility of eſcaping, they thought their condition deſperate. Such was Joſephs condition, when his Brethren caſt him into a pit, Gen. 37.24. Such was the Iſraelites condition at the Red-ſea, when the Egyptians were behind them, the Sea before them, and no door of hope left unto them, Exod. 14. their hope was gone, and nothing but death preſented it ſelf unto them, ver. 11. when the Anchor of hope is broken, men are in a Sea of troubles, toſſed up and down, ready to ſink every moment. Job himſelf was ſomtime in this caſe, Chap. 7.6. My dayes are ſwifter then a Weavers ſhuttle, and are ſpent without hope: he had neither hope of reſtauration to his former condition, nor of continuance of his life; he looked only to make the grave his houſe, and darkneſs his bed, Chap. 17.13, 14 15. His hope was gone, and he thought he muſt go to corruption, and the worms.

p. 445Fourthly, Obſerve.

When men are in great Afflictions, they manifeſt great weakneſs.

Theſe Jews being in ſuch an afflicted condition, they forgot what Promiſes God had made to them of Returning after 70 years, Jer. 25.12, 13. Chap. 29.10. They minded not Gods Power, or Faithfulneſs, but ſaid, We are cut off for our part. God hath cut us off from our Land, and caſt us into this Furnace of Babylon, where we ſhall be conſumed. When Saul hunted David like a Partridge upon the Mountains, and his life was in Jeopardy; Did he not ſay in his heart? I ſhall one day periſh by the hand of Saul, 1 Sam. 27, 1. Here he manifeſted his weakneſs greatly. God had told him he ſhould be King, and ſent Samuel to annoint him, Chap. 16. but he forgot this, and gave way to the reaſonings of fleſh. Jeremiah being in a ſuffering condition, ſcorn'd, and defam'd by the People, he reſolves to caſt aſide his Commiſſion, and ſpeak no more in the name of the Lord; he curſes the day of his Nativity, and the man brought tidings of his Birth; wiſhes He had ſlain him from the womb, or that the womb had been his grave, &c. thus did he declare his infirmities, Chap. 20.8, 9, 15, 16, 17. not conſidering what God had promiſed him, Chap. 1.5, 8, 9, 17, 18, 19. The like did Job.

Fifthly, Obſerve.

There be ſtates of men in this life which do reſemble the dead; and they are two eſpecially; both which are here held forth.

1. The ſtate of great and long Afflictions. Theſe Jews, in their Captivity, are likened unto dry bones, men in their graves. This made Jeremiah ſay, Lament. 3.6. He hath ſet me in dark places, as they that be dead of old: The ſtate of Death, is a ſtate of Darkneſs, and ſo is the ſtate of Affliction. Iſa. 59.10. We grope for the wall like the blind, p. 446and we grope as if we had no eyes: we ſtumble at noon day as in the night, we are in deſolate places as dead men. They were in deep Affliction, and deſtitute of all Counſel; they ſaw no way or means how to get out of the ſame. David being under great Calamities, goes further, and ſhews you, that ſuch a ſtate is not only a ſtate of Darkneſs, but of Conſumption, of being Forgotten, and Broken: Pſal. 31.9, 12. I am in trouble, mine eye is conſumed with grief, yea my ſoul and my belly. I am forgotten as a dead man out of mind: I am like a broken veſſel. So Pſal. 44.19. Thou haſt ſore broken us in the place of Dragons, and covered us with the ſhadow of death: He calls great Afflictions, the place of Dragons, becauſe they ſting, bite, and indanger a mans life; the ſhadow of death, death is very near, and overſhadows the man is in them, his grace is deſigning, and he is ready to be put thereinto. This conſideration made Heman ſay, his ſoul being full of troubles, My life draweth nigh unto the grave, I am counted with them that go down into the pit, I am as a man that hath no ſtrength, free among the dead, like the ſlain that lie in the grave whom thou remembreſt no more, and they are cut off from thy hand; thou haſt laid me in the loweſt pit, in darkneſs, in the deeps. He ſhews you clearly, that great Afflictions, eſpecially Soul… …fflictions, are a ſtate of Death.

2. The ſtate of Sin, which theſe Jews were in; for it's ſaid, I will put my Spirit into you, and ye ſhall live. At that time they were dead, being in an unregenerate eſtate. Men being in their ſins, are no better then in a ſtate of death. They are in Darkneſs, ignorant of Chriſt, the Goſpel, and Myſteries thereof, Epheſ. 5.8. They are in bondage to their Luſts, and to Satan, 2 Pet. 2.19. Rom. 6.16. 2 Tim. 2.26. Joh. 8.44. They are ſenſeleſs, eyes they have, and ſee not; ears and hear not; hearts and underſtand not, Matth. 13.14, 15. They have hearts of ſtone, and are paſt feeling, Epheſ. 4.18, 19. They are corrupt and unſavory, Epheſ. 4.22. Rom. 3.13. This is the condition of ſinners, which the Goſpel accounts and calls, A ſtate of Death, Mat. 8.22. Joh 5.25. Epheſ. 2.5. Col. 2.13.

p. 447Sixthly, Obſerve.

God is afflicted with the afflictions and ſufferings of his people.

O my people, you are in your graves here in Babylon, you are afflicted, reproached, oppreſſed, but I am ſenſible thereof, and do ſympathize with you in that condition; not a word is ſpoken againſt you, not an unjuſt act done unto you, but I hear, I feel the ſame. The words are twice mentioned, O my people, O my people, in the 12. and 13. verſes, to ſhew, the Lord was much affected with their calamities, and languiſhing condition. When the Jews were in Egypt, that houſe of Bondage, and in the Wilderneſs, they were like men in their graves, oft covered with the ſhadow of death, and, Did not God pity them? Pſal. 106.44. He regarded th ir affliction; he looked upon them and pitied them; yea, he made their enemies to pity them, ver. 46. In the book of Judges, Chap. 10 16. you have a notable expreſſion to this purpoſe: it's ſaid there, His ſoul grieved for the miſery of Iſrael. Tikzar naph. … abbreviata eſt anima ejus; His ſoul was ſhortned. When things are laid to heart, they dry and ſhrink up a mans ſpirits. God laid their miſery ſo to heart, that his ſoul was, as it we…e, ſhrunk up and ſhorten'd.

Seventhly, Obſerve.

There is no ſtate of affliction, ſin, or death, but God can and will, raiſe his people out of the ſame.

O my pe…ple, I will open your graves, and cauſe you to come up out of your graves. Though they had layen 70 years in their graves, God would open them. When earth lies long undigg'd, when graves continue long unopen'd, it's the harder to remove the earth, and open the graves. What difficulty ſoever there was in the way, God would ſtep over it, and do the thing. Job lay buried in the grave of Affliction a long ſeaſon, but at length God opened p. 448his grave, and led him out, Job 42.10. The Lord turned the captivity of Job. David was in the grave of affliction, but God raiſed him out of it, Pſal. 40 2. He brought me up out of an horrible pit: Elacu ſtupendo, ſaith Munſter, Out of the miry clay; that is, out of the deepeſt and extremeſt miſery. Mary Magdalen lay in the grave of ſin, was in a ſtate of ſpiritual death, and Chriſt he quickned her, he forgave her ſins, Luke 7.48. The Epheſians did, among other Gentiles, lie in their graves of ſin, they were ſhut up under unbelief, that was a weighty grave-ſtone that kept them under; but God rolled away that ſtone, opened their graves, and brought them forth. Epheſ. 2.1. You that were dead in ſins and treſpaſſes, hath he quickned Thoſe a…e in a literal ſenſe dead, and in their graves, God can open their graves, and bring them forth alſo. Lazarus had lain four dayes in his grave, he was corrupted therein and ſtunk; yet, when Chriſt ſaid, Lazarus, come forth, the grave did open, the dead man heard, liv'd, and came forth, Joh. 11.43, 44. The keys of life and death are in the hand of Chriſt; be it a grave of affliction, a grave of ſin, or a grave of the body, Chriſt can turn the key, open the grave and bring out thereof: At laſt he will open the graves, and bring fo…th all the dead bodies.

Eightly, Obſerve.

Nothing in men moves God to put his Spirit into them.

Theſe Jews were in a deſpairing condition, they ſaid, Our bones are dryed, our hope is loſt, we are cut off for our parts. They diſpair'd, diſhonour'd God highly thereby, and deſerv'd to be cut off and periſh for ever; but ſee how God dealt with them, he promiſes to put his Spirit in them, ver. 14. The giving of his Spirit is an extraordinary mercy, and he gives it freely. Their goodneſs did not encline God to give, nor their ſin hinder him from giving. Gods choiſeſt gifts are freeſt, as Chriſt, the Spirit, and Goſpel; they are the acts of His good pleaſure.

p. 449Ninthly, Obſerve.

Spiritual life and comfort, are from the Spirits indwelling in men.

I ſhall put my Spirit in you, and you ſhall live. Then they ſhall live, as they had never lived; they ſhould live Spiritually, Comfortably. Natural life, in its kind, hath an excellency; but, it's far beneath a Spiritual life, which is call'd, the life of God, Epheſ. 4 18. So the comforts of a Natural life, may have ſome ſweet and pretiouſneſs in them; but, they are comfortleſs comforts to thoſe of the Spirit and Spiritual life. Men deſtitute of the Spirit, are dead men, and have but dead comforts: Thoſe have the Spirit, are living-men, and have living-comforts. The Spirit is a Spirit of life and comfort, and wherever it comes, it makes men lively and comfortable.

Tenthly, Obſerve.

When the people of God are gathered into Canaan, they ſhall have reſt there.

God would bring theſe Jews out of Babylon into their own Land, which was Canaan, and there they ſhould reſt, there's no reſt in Babylon: God is gathering his people out of Babylon dayly: He ſaith unto them, as it is in Micah 2.10. Ariſe ye and depart; for this is not your reſt. He is drawing and driving them out of Babyloniſh and Antichriſtian conditions, and bringing them into Sion, where there is true reſt, though not perfect reſt: that will be in the Heavenly Canaan, whither in due time we ſhall come.

p. 450Verſ. 15, 16, 17, 18, 19.

15. The Word of the Lord came again unto me, ſaying,

16. Moreover, thou Son of man, take thee one ſtick, and write upon it; For Judah and for the children of Iſrael his companions: then take another ſtick, and write upon it; For Joſeph the ſtick of Ephraim, and for all the houſe of Iſrael his companions,

17. And joyn them one to another, into one ſtick, and they ſhall become one in thine hand.

18. And when the children of thy people ſhall ſpeak unto thee, ſaying, Wilt thou not ſhew us what thou meaneſt by theſe?

19. Say unto them, Thus ſaith the Lord God, Behold, I will take the ſtick of Joſeph, which is in the hand of Ephraim, and the Tribes of Iſrael his fellows, and will put them with him, even with the ſtick of Judah, and make them one ſtick, and they ſhall be one in mine hand.

THe Viſion of the dry bones, and Interpretation of them being ended; here the Typical work of two Sticks, and the uniting of them, ſucceeds. In the three firſt verſes you have the Author of the Type, and the Type it ſelf: in the two laſt, direction what to ſay, upon inquiry made after the meaning of the Type.

p. 451Verſ. 16. Moreover, thou Son of man, take thee one ſtick.

The Prophet before had a Viſion, here he hath a Command. He muſt take a ſtick: the Chaldee ſaith, a Table: the Septuagint, a Rod: the Hebrew is foreign Lignum, Wood. Wood or Stick, is, by a Metonymy of the matter, put for a Table, or Tally, whereon ſomething might be written. So it was here, he muſt write upon it;

For Judah, and the children of Iſrael his companions.

Theſe were the words to be written upon the Stick. In the 17. of Numb. v. 2. the Lo…d commanded Moſes, to take twelve rods, according to the number of the Tribes, and Princes, and to write every mans name upon his rod. To this doth the Lord allude here, commanding the Prophet to take a Stick, or Rod, and write upon it, For Judah; that is, let Judah, the royal and noble Tribe, be ſignified thereby. And the children of Iſrael; by theſe, the Tribe of Benjamin is meant, which clave to the houſe of David, and fell not from Rehoboam to Jeroboam, 1 King. 12.23. 2 Chr. 11.12. as the other Tribes did. This Tribe did wholly adhere to Judah, and ſome alſo out of other Tribes did, ſome out of Levi, and ſome out of the reſt, 2 Chron. 11.13, 14, 16, 17. Chap. 15.9. and theſe are call'd the children of Iſrael his companions; that is, Judah's companions, becauſe they forſook him not, as others did. All theſe were repreſented by this firſt Stick.

Then take another ſtick, and write upon it; For Joſeph, the ſtick of Ephraim.

Having finiſhed the firſt Stick, he is bidden to take another. The Hebrew is, take one ſtick; that is, one more, and write upon it, For Joſeph. As the other Stick was for Judah, ſo p. 452this for Joſeph; viz. to repreſent the Tribe of Joſeph, which was the principal of the ten Tribes; and his Stick is call'd the ſtick of Ephraim. Ephraim was the Son of Joſeph, and the ten Tribes are uſually call'd, in Scripture, by the name of Ephraim, as Hoſ. 4.17. Chap. 5.3, 9, 11, 12, 13, 14. But here the Tribe of Ephraim is meant. The Chaldee ſaith, Lignum Ephraim, eſt Tribus Ephraim. Jeroboam, who made the great rent in the houſe of David, was of the Tribe of Ephraim, and to him did the other Tribes adhere.

And for all the houſe of Iſrael his companions.

This Stick was for the whole ten Tribes which are call'd the houſe of Joſeph, Amos 5.6. The ſeed of Ephraim, Jer. 7.15. Samaria, Hoſ. 8.5. And here, The houſe of Iſrael. All theſe did ſide with Jeroboam when he revolted, and ſo were Companions with him, with Ephraim and Joſeph. Long before this time, the ten Tribes were carryed into Captivity by Shalmanezer King of Aſſyria; but here the Lord thought upon them, and ordered the Prophet to take a Stick for them.

Verſ. 17. And joyn them one to another into one ſtick.

The Hebrew is, and make them come one to one to thee into one ſtick. Thoſe two Sticks he muſt joyn together, and make one Stick of them. Some do make a Miracle here, ſaying, That as Moſes Rod was turn'd into a Serpent, and Aarons bloſſom'd, Exod. 4.3. Numb. 17.8. by a miraculous work of God: So did Ezekiel's Sticks unite together in his hand. It's true, God, by his Divine Power, could unite them into one; but here he bids the Prophet joyn them one to another into one Stick; which he might do by ſome artificial means; or elſe, hold them together in his hand, which might ſuffice for the purpoſe intended.

p. 453And they ſhall become one in thine hand.

They ſhall be, Ʋnum in ma…bus tuis, ſo Montanus renders the Hebrew, not, they ſhall become; but, they ſhall be one thing or ſtick in thine hand; they ſhould no more appear to be two Sticks, but one: and the Characters writ upon them viſible for every man to read. The old Tranſlation hath it, They ſhall be as one in thy hand. While he held them, they were as one, but, had he let them go, they had fallen aſunder, and been two Sticks as before.

Verſe 18. And when the children of thy people ſhall ſpeak unto thee, ſaying.

In the 12, and 13. verſes, God had ſaid, O my people, He own'd them for his; here He terms them the Prophets people, The children of thy people. They were Ezekiels people, becauſe he was ſet of God a Watchman over them, Chap. 3.17.

Wilt thou not ſhew us, what thou meaneſt by theſe?

The Hebrew is, Wilt thou not ſhew us, Mah elleh lack, What theſe things are to thee. So the Septuagint, foreign, What is thine intention in taking theſe Sticks, and holding them in thine hand? what is the Interpetation thereof? It is a Riddle unto us; let us know the ſenſe and meaning thereof.

Verſe 19. Behold, I will take the ſtick of Joſeph which is in the hand of Ephraim, and the Tr…bes of Iſrael his fellows.

The Stick of Joſeph, that's the Tribe of Ephraim which was in Jeroboam's hand, who was of that Tribe; and not p. 454only that, but nine more were under him, and his Succeſſors a long time, 260 years, or thereabout. Theſe ten Tribes made up the Kingdom of Iſrael, which was divided from the Kingdom of …dah, and therefore are call'd Ephraim's fellows, not Judah's. All theſe repreſented by the Stick God would take, and what would he do with them?

And will put them with him, even with the ſtick of Judah, and make them one ſtick, and they ſhall be one in mine hand.

God would make theſe two Sticks one, not one Tribe, but one Kingdom. They had been two Kingdoms at great enmity, and were at this time ſcattered abroad among the Nations; but, the Lord promiſes to gather them together, and to unite them ſo, that there ſhall not be a Kingdom of Iſrael, and a Kingdom of Judah; but, the Stick of Ephraim ſhall be united to the Stick of Judah: they ſhould be but one Stick, one Kingdom, and one King, and that in the hand of the Lord: the Septuagint ſaith, in the hand of Judah.

Firſt, Obſerve.

True Types have God for the Author of them.

God bad the Prophet here, take one Stick and another Stick, and write upon them; and thereby to type out the houſes of Judah and Iſrael. Had he taken theſe of his own head, they had been nothing, baſtardly Types, not true Types. When Zedekiah the ſon of Chenaanah made him horns of Iron, ſaying, Thus ſaith the Lord, With theſe ſhalt thou puſh the Syrians, untill thou have conſumed them, 1 King. 22.11. This was a bold preſumption of him to make Horns Typical, without Command from God. The event ſhew'd him to be a falſe Prophet, and his Type to be a lying Type. It's peculiar unto God to make Divine Types.

p. 455Secondly, Obſerve.

God can, and doth, make uſe of mean things, to honourable purpoſes.

Sticks are mean and contemptible things, trodden under foot; yet, God orders Sticks here to be taken, writ upon, to repreſent the two principal Houſes in the World, the houſe of Judah, and the houſe of Iſrael, and their uniting together; here was high honour put upon theſe Sticks. God made uſe of a Tile to pourtray Jeruſalem upon, Ezek. 4. And of Hair to Type out his Judgements, Ezek. 5. which was a great honour unto ſuch deſpicable things. What honour did God put upon the Brazen Serpent, to repreſent Chriſt thereby, Numb. 21.9. Joh. 3.14. As God puts honour upon mean th…ngs, ſo upon mean perſons, 1 Cor. 1.28. The baſe things of the world, and things which are deſpiſed, hath God choſen: yea, and things which are not, to bring to nought things that are. He exalted Gideon, and did great things by him, Judg. 6. God took Amos an Heardman, a gatherer of Sycamore fruit, in veſted him with the honour of a Prophet, Amos 7.14, 15. and by him confounded Amaziah the Prieſt of Bethel, and Jeroboams Chaplain.

Thirdly, Obſerve.

God hath a care of his people, be they in never ſo poor, broken, ſcattered, or deſpicable a condition.

The houſe of Judah had been now in Babylon upon 70 years, the houſe of Iſrael 204 years, if not more; they were deſpiſed of men, and ſeem'd forgotten of God; but the Lord had them in remembrance, and bids the Prophet write upon one ſtick, For Judah and his Companions; and on another ſtick, For Joſeph, Ephraim, or the houſe of Iſrael, and his companions; not one of them were out of Gods thoughts. Their forefathers had been 400 years in Egypt, were tyrannized over by cruel Task-maſters, lookt upon p. 456as contemptible; but the Lord had an eye to them, cared and wrought for them. They have now layen 1600 years in darkneſs, in a deſolate and deſpiſed condition; yet doubtleſs they are not forgotten, Gods thoughts are upon them to do them good again.

Fourthly, Obſerve.

Typical and obſcure things, will excite men to inquire after the ſenſe of them.

This is intimated in the 18. ver. When the children of thy people ſhall ſpeak unto thee, ſaying, Wilt thou not ſhew us what thou meaneſt by theſe? God knew they would inquire. Common things are neglected; but things ſtrange and myſterious, are dived into, ſought after. When Ezekiel was to dig through the wall, cover his face, and remove his ſtuff; then the people were ſtirr'd and ſaid, What doeſt thou? Chap. 12.9. Thoſe typical actions bred inquiſitiveneſs in their ſpirits. When the Lord Chriſt ſpake Parables, they ſought to him to know the ſenſe and meaning of them.

Fifthly, Obſerve.

God is pleaſed to direct his Prophets and Servants what to ſay unto the People, when they come to queſtion with them about things.

If this people come to Ezekiel to know what he meant by the two Sticks, his writing upon them, and holding them in his hand, the Lord tells him what he ſhall ſay unto them, ſay, Thus ſaith the Lord God, Behold, I will take the ſtick of Joſeph which is in the hand of Ephraim, &c. When God ſent Moſes unto the people, he was timorous leſt he ſhould not know what to ſay to the people, how to anſwer their queſtions; but ſee how God directs and inſtructs him, Exod. 3.13, 14. Moſes ſaid unto God, when I come unto the children of Iſrael, and ſhall ſay unto them, The God of your fathers hath ſent me unto you: and they ſhall ſay p. 457unto me, What is his name? what ſhall I ſay unto them? I know not how to anſwer that queſtion. See what now follows, And God ſaid unto Moſes, I AM THAT I AM: And he ſaid, Thus ſhalt thou ſay, I AM hath ſent me unto you. Thus God taught him what anſwer to give the people. So Ezek. 14. when the Elders came to inquire ſomewhat of Ezekiel, God told him what anſwer to give them. It was given in of God, by his Spirit, to the Apoſtles, what anſwer to give Governors and Rulers, when they …ere brought before them, Mat. 10.19.

Verſ. 20, 21, 21.

20. And the ſticks whereon thou writeſt ſhall be in thine hand before their eyes.

21. And ſay unto them, Thus ſaith the Lord God, Behold, I will take the children of Iſrael from among the Heathen whither they be gone, and will gather them on every ſide, and bring them into their own Land.

22. And I will make them one Nation in the land upon the Mountains of Iſrael, and one King ſhall be King to them all: and they ſhall be no more two Nations, neither ſhall they be divided into two Kingdoms any more at all.

THe Explication of the Typical Sticks is laid down in theſe and the ſubſequent verſes.

Verſ. 20. And the ſticks whereon thou writeſt ſhall be in thine hand before their eyes.

The Prophet was not to do this privately, but to write upon the ſticks, and to hold them in his hand, ſo that all p. 458might ſee them, and hereby be provoked to inquire, what the myſtery of them was, and ſo become partakers of the conſolation intended thereby.

Verſ. 21. Behold, I will take the children of Iſrael from among the Heathen whither they be gone.

… this verſe is promiſed the reduction of the twelve Tribes, comprehended under theſe words, the children of Iſrael, out of all Countries where they were ſcattered, into their own Land. Not only Judah and Benjamin ſhould be gathered up, and brought into Canaan again, but the reſt of the Tribes alſo. This is a great and gratious Promiſe.

And will gather them on every ſide.

The ten Tribes being carryed away by Shalmanezer, were placed in Haloth and Habor by the river Gozan, and in the cities of the Medes, 2 King. 17.6. they were ſeated in the utmoſt parts of his Dominions, North and Eaſt, and the other Jews whom Nebuchadnezzer led away captive, were ſcattered up and down his manifold Provinces, as appears, Eſth. 3.8. Now God would look on every ſide, and gather them up out of all Quarters.

Verſ. 22. And I will make them one Nation in the land upon the mountains of Iſrael.

Being brought into their Land, here God adds three great Promiſes more. The firſt is, uniting of them into one Nation, who had ſome hundreds of years been divided, and at bitter enmity one againſt another.

p. 459And one King ſhall be King to them all.

After the diviſion made by Jeroboam, you read of ſeveral Kings they had, Kings of Judah, and Kings of Iſrael. There were two Kingdoms and divers Kings of them both, but the Kingdoms being united into one, the Lord promiſeth them not a ſucceſſion of Kings over them, but one King to Rule over them both. They ſhould be one Kingdom, and have one King. This is the ſecond great Promiſe.

And they ſhall be no more two Nations, neither ſhall they be divided into two Kingdoms any more at all.

This is the third Promiſe, and it's a great one alſo, viz. they ſhall continue a Kingdom, one Kingdom, and never be torn or rent in pieces any more. There ſhall be no Rehoboam's or Jeroboam's, to cauſe diviſions in it.

It will add ſome light to the words under conſideration, if we make inquiry, Whether the Type of the two Sticks be fulfilled, by the incorporating of the two Nations into one, and making of them one Kingdom?

It's affirmed by ſome, that this Hieroglyphical Propheſie was fulfill'd at the Return of the two Tribes out of Babylon. For then Cyrus King of Perſia made a Proclamation throughout all his Kingdom, to this purpoſe, Thus ſaith Cyrus King of Perſia, All the Kingdoms of the earth hath the Lord God of heaven given me, and he hath charged me to build him an houſe in Jeruſalem, which is in Judea: Who is there among you of all his people? the Lord his God be with him, and …t him go up, 2 Chron. 36.22, 23. The Proclamation excepts no perſons, no Tribes; but p. 460gives full liberty unto all. The ten Tribes having been now 204. years, or there abouts, in Captivity, it's likely, were weary of their condition, and ſo willing to return into their own Countrey, and ſo they took the opportunity before them. For it's evident, that ſome of the ten Tribes did …eturn to Jeruſalem. Of the Levites there were 74. Ezra 2.40. Nehem. 7.43. and of the Prieſts, who were of that Tribe, as appear, 1 Chron. 24.1, 2, 7. Exod. 6.16, 18, 20. & Nehem 7.39. there were 973. Paul was of the T…e of Benjamin, Phil. 3.5. Anna the daughter of Phanuel of the Tribe of Aſer, Luke 2.36. and Paul ſpeaks of the twelve Tribes as preſent in his dayes at Jeruſalem, Act. 26.7. Others think not all this which is ſaid ſufficient to prove the union of the two Sticks, and ſo of the two houſes of Judah and Ephraim; for of all that returned, there were but 42390. beſides ſervants and maids, whoſe number a mounted to 7333. as it is, Ezra 2.64, 65. whereof both Hebrews & other Authors obſerve, there were 10000. out of the other ten Tribes, which is an inconſiderable number for ſo many Tribes, when as there was 32000. out of two or three Tribes. Beſides, it is not clear, that thoſe 10000. were out of the other Tribes; for, neither Ezra nor Nehemiah do ſpecifie ſo much in the Catalogues they make of thoſe returned. Doubtleſs, had ſuch a number returned out of any, or each of the Tribes, as had been conſiderable, they would have taken notice thereof, and mention'd the Tribe, or Tribes, and ſpoken of the uniting of them. For it's ſaid here, the ſticks ſhall be in thine hand before their eyes. The union would have been viſible and obſervable by them all, had it then been. Some few of the Tribes, it's poſſible, did return, and of them Paul ſpeaks, Act. 26.7. The bulk and body of them ſtaid behind, being increaſed in 200. years, to an innumerable company; and the Jews ſay, They are ſhut up in the Caſpian Mountains, from whence they ſhall come forth in due time. Manaſſeh Ben Iſrael, with Montezinus, ſay, The ten Tribes were the firſt Inhabitants of America, and that they lie hid behind the Mountains of Cordillere.

p. 461It's the opinion, if not the faith, of many, that the two Sticks repreſenting the two houſes of Judah and Iſrael, are yet to be united and made one, and the great reaſon for it is, becauſe they have not had one King, one Shepherd, viz. David, by whom is meant the Meſſiah, to reign over them. This is that Hoſea points at, Chap. 1.11. where he ſaith, The children of Judah and the children of Iſrael ſhall be gathered together, and appoint themſelves one head, and they ſhall come up out of the Land. The Head ſpoken of by Hoſea, is not Zerubbabel, but the ſame that our Prophet ſpeaks of, viz. David, by whom is meant the Meſſiah; of which mind is Manaſſeh Ben Iſrael, who ſaith,In his Epiſt. to the Hope of Iſrael. Sect. 25 The ten Tribes never returned to the ſecond Temple, that they there keep the Law of Moſes, and the Sacred Rites, and at laſt ſhall return into their Land, with the two Tribes Judah and Benjamin, and ſhall be governed by one Prince who is Meſſiah the ſon of David. If it be ſaid, This was made good when Chriſt was born, and lived at Jeruſalem. This will not ſuffice; for, He came to his own, and they received him not, Joh. 1.11. The people of Iſrael were againſt Chriſt, Act. 4.27. They would not have Him to reign over them, Luk. 19.14. They own'd no King but Caeſar, and cryed, Crucifie him, Joh. 19. And for their crucifying of him, they were ſcattered, and the wrath of God came upon them, to the utmoſt, 1 Theſſ. 2.16. Had the two houſes been united, they would themſelves have appointed and choſen Chriſt to have been their Head, continued ſtill undivided and unſcattered, ſubmitting to his Government, and obſerving his Laws, as it is, ver. 24. of this Chapter. For, when Chriſt takes his Government upon him, He muſt rule for ever, Luke 1.33

There is a place in Zechariah, very obſervable: It is in Chap. 10. ver. 6, 7, 8, 9. I will ſtrengthen the houſe of Judah. They of this houſe were come already to Judaea, and Zechariah with them, they were upon building the ſecond Temple; now ſee what follows, and I will ſave the houſe of Joſeph, and I will bring them again to place them, for I have mercy upon them: and they ſhall be as though I had not p. 462caſt them off: for I am the Lord their God, and will hear them. And they of Ephraim ſhall be like a mighty man, and their heart ſhall rejoyce as through wine: yea, their children ſhall ſee it, and be glad; their heart ſhall rejoyce in the Lord. I will hiſs for them, and gather them, for I have redeemed them: and they ſhall increaſe as they have increaſed. And I will ſow them among the people, and they ſhall remember me in far countreys, and they ſhall live with their children, and turn again.

Here you may clearly ſee two things,

1. That the houſe of Joſeph and Ephraim did not return with the houſe of Judah.

2. That God hath promiſed to gather and bring them out of thoſe places where they are ſcattered: which muſt be accompliſhed in its time.

It's no Haereſie to ſay, Chriſt meant the ten Tribes when he ſaid, John 10.16. Other ſheep I have which are not of this fold: them alſo I muſt bring, and they ſhall hear my voice; and there ſhall be one fold, and one ſhepherd. Chriſt here alludes to this 37. of Ezekiel, ver. 22, & 24.

Firſt, Obſerve.

The converſion of the Jews, we may warrantably expect and pray for.

God hath promiſed to gather the children of Iſrael, and to bring them to David their King; that is, Chriſt. I will gather them out of every ſide; I will take the children of Iſrael from among the Heathen whither they be gone; and one King ſhall rule over them. Seeing God hath promiſed to do it, we may believe and pray for the ſame. This Converſion of the Jews will be not of ſome few particulars, but National, though not of every one belonging to the Nation, Hoſ. 3.5. The children of Iſrael ſhall return, and ſeek the Lord their God, and David their King, and ſhall fear the Lord, and his goodneſs in the latter dayes. There will be a very general, glorious, and viſible Return of them; they will prove eminent Chriſtians, frearing the Lord and his goodneſs. Paul hints unto you, that there is a time p. 463when the vail ſhall be taken off the heart of the Jews, and they turn unto the Lord, 2 Cor. 3.15, 16. And John in his Revelation tells you of 144000 which were ſealed out of all the Tribes of the children of Iſrael, Chap. 7.4. Theſe were of the Jewiſh race, who were godly and converted; for, ver. 9. it is ſaid, A great multitude, which no man could number, of all nations, people, kindreds, and tongues, ſtood before the Throne, and before the Lamb, clothed with white robes, and palms in their hands. Theſe were of the Gentiles, as the other of the Jews. If any one doubt this point, let him read and ponder throughly what is Rom. 11. from the beginning of the 11. v to the 32.

Secondly, Obſerve.

When the Jews are converted, they ſhall repoſſeſs the land of Canaan.

God will gather them on every ſide, and bring them into their own Land. Hoſ. 1.10. It ſhall come to paſſe, that in the place where it was ſaid unto them, Ye are not my people, there it ſhall be ſaid unto them, Ye are the ſons of the living God. This is ſpoken of the Land of Canaan. There he did diſown them, and there he would own them again. Teſtimony to this truth, gives Jeremy, Chap. 50.4, 5. In thoſe dayes, and in that time, ſaith the Lord, the children of Iſrael ſhall come, they and all the children of Judah together, going and w…eping: they ſhall go and ſeek the Lord their God. They ſhall ask the way to Zion with their faces thitherward, ſaying, Come and let us joyn our ſelves to the Lord, in a perpetual Covenant. That in Iſa. 2.2, 3. ſpeaks to the ſame purpoſe, and moſt clearly that Iſa. 11.11. And it ſhall come to paſſe in that day, that the Lord ſhall ſet his hand again the ſecond time, to recover the remnant of his people which ſhall be left, from Aſſiria, and from Egypt, and from Pathros, and from Chuſh, and from Elam, and from Shinar, and from Hamath, and from the Ilands of the Sea. And in the 12. And he ſhall ſet up an Enſign for the nations, and ſhall aſſemble the outcaſts of Iſrael, and gather together the diſperſed of Judah, p. 464from the four corners of the earth. Here is mention of a ſecond gathering of them from Aſſyria, which hath not yet been fulfilled; but ſhall, when the Lamb ſtand upon Mount Sion, with his 144000 ſealed out of all the Tribes, Rev. 14.1. Chap. 7.4. Conſider Iſa. 65.17, 18, 19, 21, 22.

Thirdly, Obſerve.

The Lord knows how to, and can, reconcile divided Nations.

I will make them one Nation in the land, upon the mountains of Iſrael. The Jews were divided into two Nations, or Kingdoms: There was the Kingdom of Iſrael, and the Kingdom of Judah; and they were at great enmity, ſuch enmity, that they would have no commerce one with another, Joh. 4.9. The ten Tribes went under the name of Samaritans, the other were call'd Jews. They were of divers Religions, ver. 22. They had their Calves at Dan and Bethel, the true worſhip was at Jeruſalem. The enmity grew ſo great between them, that they were at open Wars, and ſought the deſtruction of one another. Thoſe of Iſrael and Samaria ſlew in Judah 120000 valiant men in one day, and carryed away captive of their brethren 200000 women, ſons, and daughters, and thoſe they ſlew was in a rage reached up to heaven, 2 Chron. 28.6, 8, 9. Now, notwithſtanding all the rage, fury, enmity, bitterneſs was in them, one againſt another, God knows how to reconcile them, and make them one Nation, one People, ſo that Ephraim ſhall not envy Judah, and Judah ſhall not vex Ephraim, Iſa. 11.13. but, they ſhall agree, and cordially love one another. The Jews and Gentiles were at a greater diſtance, than the Jews amongſt themſelves, yet, God knew how to reconcile them, and did it, Eph. 2.12, 13, 14, 15, 16.

p. 465Verſ. 23.

Neither ſhall they defile themſelves any more with their idols, nor with their deteſtable things, nor with any of their tranſgreſsions: but I will ſave them out of all their dwelling places, wherein they have ſinned, and will cleanſe them; ſo ſhall theybe my people, and I will be their God.

IN this verſe there lyeth before us:

1. The renouncing of their Idolatrous wayes, and other evils.

2. Deliverance of them from the places they were captive in.

3. Spiritual cleanſing, or Sanctification of them.

4. Renewal of the Covenant between them and God.

Neither ſhall they defile themſelves any more with their Idols.

The Jews were much addicted to Idolatry, no ſooner were they out of Egypt, but they parted with their earings to make a Calf, Exod. 32.34. When they were in the Wilderneſs they joyned themſelves to Baal-Peor, Numb. 25.3. In time of the Judges, when in the Land of Canaac they ſerved other Gods, Judg. 10.13. And after the rent of Jeroboam, the ten Tribes did worſhip the Calves at Dan and Bethel, 1 King. 12.29, 30. Judah alſo trod in the ſame ſteps, committing Adultery with ſtones and with ſtocks, Jer. 3.8, 9. But when they ſhould be united into one Nation and Kingdom again, Iſrael ſhould p. 466ceaſe from her Calves, and Judah from her Idols, they ſhould no more go a whoring after them, whereby they defiled themſelves and the Land.

Nor with their deteſtable things, nor with any of their tranſgreſsions.

Sanctius thinks theſe three words, Idols, Deteſtable things, Tranſgreſſions, to ſignifie one and the ſame thing, to ſet forth the ſinfulneſs of Idols, and falſe Religions; they are deteſtable, and cauſe the greateſt Breaches between God and Men. The word for Tranſgreſſion, is Peſha, which notes Apoſtacy, Rebellion, a proud and malicious violating of a Command. We may by Tranſgreſſions here, underſtand, not only their Idolatries; but, their other capital and crying ſins. When God pleaſes to call and convert the Jews, and from them into one Nation, then they ſhall loath themſelves, and their former doings.

But I will ſave them out of all their dwelling places, wherein they have ſinned.

They were ſcattered up and down into divers Countries, and into ſeveral parts in thoſe Countries, where they ſetled themſelves, and ſ…nn'd by conforming to the Heathen amongſt whom they dwelt, Ezek. 20.32. Jer. 44.8. But in what Countries ſoever they were, the Lord would have an eye to them and deliver them.

And will cleanſe them.

The word in Hebrew for cleanſing, is foreign Taher, which is contrary to Tamee, ſignifying to defile, pollute; and, becauſe a thing defiled hath loſt its beauty, ſome make Taher to import Munditiem nitentem, ſhining or beautiful cleanſing; for, when the filth of things is taken away, there is a ſplendor and beauty. God ſaith here, He will cleanſe p. 467them; that is, from their Idolatry, and other ſins, by the bloud of Chriſt, and by his holy Spirit.

So ſhall they be my people, and I will be their God.

Now they lie in a deſolate condition, and are looked at as caſt off of God; yea, themſelves conclude, they are cut off from me, ver. 11. But when they are gathered out of the Countries where they are diſperſed and cleanſed from their iniquities; then will I manifeſt to all the World, That they are my people; and, that I am their God: they themſelves ſhall ſee and know it. They ſhall acknowledge me to be their God, and I will acknowledge them to be my people. The Covenant between us, ſhall be renewed and manifeſted.

Firſt, Obſerve, from the two verſes before this, and the next.

That when God begins to ſhew mercy to his people afflicted, He multiplies mercies upon them.

He would take them from among the Heathen, bring them into their own Land, make them one Nation, ſet one King over them, continue them in the ſame condition, take their hearts off from I…s, cleanſe them from their defilements, take them into Covenant with himſelf, give them David to be their King, and keep them in doing of his will. Here is a ſeries of many and great mercies. The like you had, Chap. 36.24, 25, 26, 27, 28, 29, 30. So Jerem. 32.37, 38, 39, 40, 41. When God is in a way of Judgements, he adds judgment to judgement, plague unto plague, as you may read, Levit. 26.18, 21, 28. And when he is in a way of Mercy, He adds mercy to mercy, as appears in the ſame Chapter, from ver. 4. to the 14.

p. 468Secondly, Obſerve.

Falſe religious wayes of Worſhip, are ſo far from advantaging men, that they do defile them.

The Jews thought to better themſelves by conforming to the Religion and Worſhip of the Heathens; but, thereby they defiled themſelves. And what is the favor or wealth of Heathens, when the conſcience is defiled before God. Many, among Papiſts, when they have ſinn'd, run to their golden, ſilver, braſſie, ſtony, and wodden gods, thinking by offering unto them to be purged from their ſins, whereas, thereby, they do more deeply defile themſelves.

Thirdly, Obſerve.

When people afflicted, receive choice mercies from God, then they will take heed of, and renounce former defilements.

Neither ſhall they defile themſelves any more with their Idols, nor with their Deteſtable things, nor with any of their Tranſgreſſions. When I ſhall ſhew them kindneſs, and load them with mercies, they will conſider what offended me, and ceaſ… from it; then they will know me and my wayes, and w… in the ſame, abhorring Idols. Hoſ. 14.8. Ephraim ſhall ſay, What have I any more to do with Idols? When mercy comes, it melts the heart, makes a divorce between it and its Idols, its beloved ſins; then it will have to do no more with heart or houſe Idols, nor with any Tranſgreſſions.

Fourthly, Obſerve.

God knows the dwellings of men, wherever they dwell, and the ſins they commit in their dwellings.

Theſe Jews were ſome in Egypt, ſome in Babylon, ſome in Media and Perſia, 2 King. 17.6. yet he took notice p. 469of all their dwelling places, wherein they had ſinned. There is not a Cottage in the Wilderneſs, nor a Cloſet in the City, not a Dungeon in the Earth, but the Lord knows the ſame, and what ſins are acted there night and day. Revel. 2.13. I know thy works, and where thou dwelleſt: ſo ſaith God of Pergamos, and may ſay it of every Man, Family, Church and Nation, I know thy ſins, and whe…e thou dwelleſt. Neither we, nor our ſins are hid from God, dwell we in Canaan, or in Babylon. Let us look well to our ſelves and to our wayes; for, wherever we dwell, whatever we are or do, God's eye is conſtantly upon us.

Fifthly, Obſerve.

Deliverance out of afflicted and ſinful conditions, is from the Lord himſelf.

I will ſave them out of all their dwelling places wherein they have ſinned. They were captives in Babylon, and other places, there they ſinned, and ſinned greatly; and who but God could deliver them either from their ſins, or their captivity. Amos 9.14. I will bring again the captivity of my people. God could break their bonds, change the Laws of the Medes and Perſians, alter times and ſeaſons, remove all impediments, and ſet his people at liberty. Pſal. 107.19. He ſaveth them out of their diſtreſſes. When men are diſtreſſed at Sea, or Land, if ever they get out of thoſe diſtreſſes, it's by the hand of the Lord, He ſaveth them. He is the Saviour of Iſrael in the time of trouble, Jer. 14.8. He ſaveth from uncleanneſs, Ezek. 36.29. Salvation from affliction, or from ſin, belongs to God, and to him alone, and he challengeth it to himſelf. Iſa. 43.11. I, even I, am the Lord, and beſides me there is no Saviour.

Sixthly, Obſerve.

It's the Lord who makes defiled perſons clean.

They were defiled with Idols, Deteſtable things, and Tranſgreſſions, p. 470and what ſaith the Lord? I will cleanſe you. When an houſe was defiled with Leproſie, the Prieſt was to cleanſe it with bloud and water, Levit. 14.52. And when men are defiled, the Lord cleanſeth them with bloud and water, with the bloud of his Son, 1 Joh. 1.7. and, with the water of his Spirit, Joh. 7.38, 39. Theſe are the I…op with which God cleanſeth ſinners. Phariſees may cleanſe the outſide, but it's that God cleanſeth inſide and outſide. Jer. 33.8. I will cleanſe them from all their iniquities whereby they have ſinned againſt me, and I will pardon all their iniquities whereby they have ſinned. When God Juſtifies and Sanctifies a ſinner, then is a ſinner cleanſed indeed, inwardly and outwardly, 1 Cor. 6.11.

Seventhly, Obſerve.

God takes pleaſure in a cleanſed people, and owns them for His.

So ſhall they be my people, and I will be their God; that is, when they ſhould be cleanſed. God hath no delight in polluted ones, He is an holy God, and delights in holy ones. David aſſures you hereof, when he, Pſal. 24.3. propounds the queſtion, Who ſhall aſcend into the hill of the Lord? and who ſhall ſtand in his holy place? and gives anſwer, ver. 4. He that hath clean hands, and a pure heart, who hath not lift up his ſoul unto vanity, nor ſworn deceitfully. Such a man, and ſuch a people God delights to have in his preſence, but the wicked, what ever they be, he puts away like droſſe, Pſal. 119.119. The Refiner takes pleaſure in the pure mettal cleanſed from the droſs; the one he priſeth, the other he rejects.

p. 471Verſ. 24, 25.

24. And David my ſervant ſhall be King over them, and they all ſhall have one ſhepheard: they ſhall alſo walk in my judgements, and obſerve my ſtatutes and do them.

25. And they ſhall dwell in the land that I have given unto Jacob my ſervant, wherein your fathers have dwelt, and they ſhall dwell therein, even they and their children, and their childrens children for ever, and my ſervant David ſhall be their Prince for ever.

GReat Promiſes are made unto the houſe of Judah and houſe of Iſrael, being united.

1. Of a King, call'd David, ver. 24.

2. Of Holineſs, they ſhall alſo walk, &c. ibid.

3. Of inheriting the Land for ever, ver. 25.

4. Of having the ſame King rule over them for ever.

Verſ. 24. And David my ſervant ſhall be King over them.

By David cannot Zorobbabel be meant: for he was not a King, and had he been ſo, yet he was not their Prince for ever, as it's ſaid of this David. David is here put for Chriſt, which the holy Scripture doth frequently, as Ezek 34.23. Hoſ. 3.5. Iſa. 37.35. 2 King. 19.34. Jerem. 30.9. And that you may clearly ſee it is ſo, compare Iſa. 45.3. where mention is made of the ſure Mercies of David, with Act. 13.34. and there it's interpreted of Chriſt. So that in Amos 9.11. The Tabernacle of David, refers to Chriſt, Acts 15, 16. So then, this David is the Lord Chriſt, who p. 472is ſo called, both becauſe, He deſcended from his loins, Rom. 1.3. whereupon, he is oft called, The Son of David, Mat. 1.1. Chap. 15.22. Mark 12.35. And, becauſe, David was a Type of him in his ſlaying Goliah, and in his Kingly and Prophetical Office; It's not ſaid here, Abraham my ſervant, or Jacob my ſervant ſhall be their King, although Chriſt deſcended from their loins, as well and really as from David's; but, it's ſaid, David my ſervant ſhall be their King: And the reaſon is, becauſe, David was King over Iſrael and Judah, which they were not, and the firſt godly King they had.

My ſervant. David did ſerve the Lord, and fulfilled all his will, Act. 13.22. and ſo Chriſt was his ſervant, Iſa. 52.13. Behold, my ſervant ſhall deal prudently, and he did ſo; for, He fulfilled all righteouſneſs, Mat. 3.15. and, Did the will of him that ſent him, Joh. 4 34 Being in the form …f a ſervant, Phil. 2.7.

And ſhall be King over them.

The Jews had many Kings; ſome were very good, as David, Solomon, Jeh…ſhaphat, Hezekiah, Joſiah, &c. but none of them like unto this King, the Lord Chriſt. The Scepter of his Kingdom is a Scepter of Righteouſneſs, Heb. 1.8. Other Kings had crooked Scepters, and much Oppreſſion was in their Government; but, Chriſt's Scepter is a righteous Scepter, and none ſhall be oppreſſed thereby: Righteouſneſs ſhall be the girdle of his loins, and Faithfulneſs the girdle of his reins, Iſa. 11.5. He will break in pieces the Oppreſſour, Pſal. 72.4. The Lord tells you in Jeremiah, what a King this King ſhould be, Chap. 23.5. I will raiſe unto David a righteous Branch, and a King ſhall reign and proſper; and ſhall execute juſtice and judgement in the earth. So Pſal. 45.4. In thy majeſty ride proſperouſly, becauſe of truth, and meekneſs, and righteouſneſs. Moſt Kings of the earth, becauſe they were falſe, rigid, unrighteous, did not proſper; but Chriſt, becauſe of truth, p. 473ſhould be truſted; becauſe of meekneſs, ſhould be loved; becauſe of righteouſneſs, ſhould be honoured, and ſo ſhould proſper.

And they ſhall have one Shepheard.

Of theſe words hath been ſpoken, Chap 34 23.Tantae erit clementiae, dicit Hyeronimus, ut non ſolum Rex ſed & Paſtor appelletur; eò quòd ſuperbum nomen Imperii, vocabulo paſtoris mitiget. King and Shepheard are here equivalent. They ſhould not have many Shepheards, as formerly, who deſtroyed them, Jerem. 12.10 but, one Shepheard; that is, one better than them all; One tranſcendent, and incomparable, a Shepheard after Gods own heart, who ſhould feed them with knowledge and underſtanding, Jer. 3.15. who ſhould gather the lambs with his arme, and carry them in his boſome, and gently lead thoſe wh…ch are with young, Iſa. 40.11.

They ſhall alſo walk in my judgements, and obſerve my ſtatutes, and do them.

In Chap. 36.27. you had theſe words: only here judgements are mentioned before ſtatutes, and there ſtatutes are ſet before judgements. The meaning is, they ſhall no more live after the courſes of men, or imaginations of their own hearts; but, they ſhould conſult with the Word of God, and frame their lives according to it; they ſhall truſt no longer in their Legal performances, but look at David their King, and call him the Lord our righteouſneſs.

Some look upon this Promiſe of David to be King over the Jews, as accompl…ſhed in the reign of Chriſt the Meſſiah when here on earth; for He gave out his commands then, and required obedience unto them, Mat. 28.18, 19, 20. All power is given unto me in heaven and in earth, Go ye therefore and teach all Nations, teaching them to obſerve all things whatſoever I have commanded you. Chriſt manifeſts himſelf here, to be King of the Jews and of all Nations.

p. 474Others are of a different judgement, and do believe that this great Promiſe made here to the two houſes of Judah and Iſrael, remains yet to be performed.

1. Becauſe, the two Houſes are not yet united into one, as hath formerly been ſhewed, which may further appear from that in Hoſea, Chap. 3. ver. 4, 5. The children of Iſrael ſhall abide many dayes without a King, and without a Prince, and without a Sacrifice, and without an Image, and without an Ephod, and without Teraphim. Afterward ſhall the children of Iſrael return, and ſeek the Lord their God, and David their King, and ſhall fear the Lord and his Goodneſs in the latter dayes. This Propheſie refers to the latter dayes, which are the dayes after Chriſt, not before Chriſt; and if the two houſes were united before Chriſts coming in the fleſh, and ſo He King over them, as the Promiſe is here, How did the Scepter depart from Judah, and a Lawgiver from between his feet. In Gen. 49.10. the Promiſe is, it ſhould not be ſo till Shiloh, that is, the Meſſiah, ſhould come, and then it ſhould; but if the Meſſiah were King in Iſrael, King over both houſes united into one, the Scepter did not depart, but was advanced. This knot muſt be untyed, before we can be of their mind who ſay, This Propheſie and Promiſe was at Chriſts firſt coming fulfilled.

2. Becauſe, the Jews do not own Chriſt; neither one houſe, nor the other do it; neither Judah nor Iſrael acknowledged Chriſt to be the Meſſiah. The Jews ſaid, He had a Devil, Joh. 8.52. They ſought to kill him, Joh. 7.1. They took counſel together to put him to death, Joh. 11.53. When Pilate ſaid, Behold your King; they cryed, Away with him, Crucifie him, John 19.14, 15. They perſecuted all them who did adhere unto him, 1 Theſſ. 2.15, 16.

3. The Jews have been, and are ſtill, under many Kings and Shepheards; ſome are under Heatheniſh, ſome under Chriſtian Kings; but when this Scripture is fulfilled, they ſhall be under none but Chriſt; One King ſhall be King to them all, ver. 22. David my ſervant p. 475ſhall be King over them, and they ſhall have on Shepheard.

4. They ſhall then walk in the wayes of Chriſt, not in the wayes of Moſes. The Jews every where to this day ſtick unto Moſes, and reject the Goſpel, as in the Apoſtles dayes, Act. 13.45. Act. 18.5, 6. But when this promiſe is fulfilled, then they ſhall walk in my judgments, obſerve my ſtatutes, and do them, ſaith the Lord; that is, thoſe laws and rules which God ſhould give out by Chriſt for their Government; and ſo the name and worſhip of God and Chriſt ſhould be one, Zech. 14.9. that is, between Jews and Gentiles.

For the Scripture and Argument us'd out of it, Matth. 28.18, 19, 20.

1. Take another Scripture ſhewing Chriſt came not to be a King, and reign at his firſt coming; it is, Mat. 20.28. The ſon of man came not to be miniſtred unto, but to miniſter. He came not to ſit in a Throne, to take upon him the ſtate of a Prince, to exerciſe Dominion and Authority, to be attended with a life-guard and Miniſters of ſtate: He came not to aſſume any thing King-like; but, He came in the form of a ſervant, Phil. 2.7. to miniſter unto, and ſerve others; yea, to do the meaneſt office belonging to a ſervant, as, the waſhing of his Diſciples feet, John 13.12.

2. The place in Matthew ſpeaks of that Power was given unto Chriſt after his Death and Reſurrection, and ſo was the fruit and purchaſe of the ſame. He ſpeaks not of that Power which he had as God, nor of that which he had as Man; but of that he had as Redeemer of men, and obtained by his Sufferings and Reſurrection,In lecum… ſaith Maldonate. It's clear then, Chriſt was not King over the Jews before his death; becauſe he had not his Power then, and how he was their King afterward when he quickly left the World and went up into heaven; I deſire to learn.

3. The Power and Laws here mentioned, are Spirituall, and refer to the Spiritual Kingdom of Chriſt, viz. p. 476His Church, as, Teach all Nations, and baptize them in the name, &c. Theſe are Spiritual Laws and Ordinances, proceeding from that power Chriſt had given him, to gather out of all Nations thoſe He had Redeemed by his death. Here he appoints means for the gathering, preſerving, and ruling his Church. But this is not the Power our Prophet ſpeaks of; that is, a Political Power, ſuch as David had, and therefore it's ſaid, He ſhall ſit in the Throne of David his father, Luke 1.29. Act. 2.30. David's Throne was an external, viſible, political Throne. Chriſt's Throne in Heaven, his Throne in the hearts of Believers, his Throne in the Church, is not the Throne of David; you may judge what kinde of Throne David's was, by Jer. 13.13. Chap. 17.25. Chap. 22.4.30. 1 King. 2 12, 24. When David, Solomon, and others ſate in that Throne, they put men to death, and made Wars; which Chriſt did not when he was here on earth.

Verſ. 25. And they ſhall dwell in the Land that I have given unto Jacob my ſervant, wherein their Fathers have dwelt.

This is ſpoken of the ten Tribes together with Judah and Benjamin, who ſhould return from their Captivity, and repoſſeſs the Land of Canaan. That Judah and Benjamin did, is clear from the Scriptures, and gran…ed on all ſides; but, that the ten Tribes returned, is generally denyed, and expected to this day to be made good. The promiſe here is, That the whole body of the Jews, even the houſe of Judah, and the houſe of Iſrael ſhall come thither and dwell there. Jer. 3.18. In thoſe dayes, the houſe of Judah ſhall walk with the houſe of Iſrael, and they ſhall come together out of the land of the North, to the land that I have given for an inheritance to your fathers. See Jer. 50.45. Ezek 9.13. Jer. 30.3. Let not man think, becauſe Chriſt hath ſaid, Mat. 23.38. Your houſe is left unto you deſolate, that therefore there is no hope of their returning to their Land; for, this is not ſpoken of the ten Tribes: they were not there at Jeruſalem, p. 477and Revel. 14.1. The Lamb ſtood on mount Sion with 144000 which were gathered out of all the Tribes of Iſrael; and the time is coming when the Jews ſhall ſee Chriſt, and ſay, Bleſſed is he that cometh in the name of the Lord, Matth. 23.

And they ſhall dwell therein, even they, and their children, and their childrens children for ever.

Not only will God bring them into their Land, but continue them and their's therein for ever. The houſe of Judah after her return from Babylon, continued in the Land of promiſe ſome 600 years: For, from the time of Cyrus Proclamation to Chriſt, was 560; and about 40 years after the death of Chriſt, was Jeruſalem deſtroyed, and the Jews wholly ſcattered. Theſe 600 years the houſe of Judah and her children injoyed, but they fall ſhort of what is promiſed here unto both houſes, viz. Inheriting of the Land for ever.

And my ſervant David ſhall be their Prince for ever.

David was dead long before. Meſſiah, the Lord Chriſt is pointed out by David, who ſhould be their Prince, and rule them as David did. David was meek and gentle in his Government, 1 Chr. 28.2. Faithful and wiſe, Pſal. 78.72. Righteous and juſt, 2 Sam. 8.15. Such a King ſhall Chriſt be, Pſal. 45.4. Iſa. 11.4, 5. Jer. 23.5. And whereas David's Kingdom was for a time, ſome 40 years, the Kingdom of Chriſt ſhall have no end, he ſhall be their Prince for ever. All the Kings the Jews ever had reigned not 500 years, it was about 493; but this Prince ſhould exceed them all, Luk. 1.33.

p. 478Firſt, Obſerve.

There is a time wherein Chriſt muſt reign over the Jews, they muſt be gathered into one body, and Chriſt muſt be their King.

David my ſervant ſhall be King over them; not only in a ſpecial way, which hitherto he hath not been, but alſo in a viſible, political way; for, he muſt ſit in the Throne of David. Hence it is that Chriſt ſaid, Luke 22.29. unto his Apoſtles, I appoint unto you a Kingdom, as my Father hath appointed unto me; He doth not ſay, He had a Kingdome; but, that a Kingdome was appointed them, and ſuch a Kingdom as ſhould be viſible; for, ver. 30 it follows, that they may eat and drink at my table in my Kingdom, and ſit on Thrones judging the twelve Tribes of Iſrael. There is no Tables, no Eating, no Drinking, no Tribes, no Judging of them in heaven. In Matth. 19.18. Chriſt ſpeaks of twelve Thrones, whereon the Apoſtles ſhall ſit and rule the twelve Tribes of Iſrael, together with himſelf, being in the Throne of his Glory. And, when ſhall this be? in the Regeneration, when the Jews ſhall be regenerate, when the time of reſtitution of all things ſhall be. For the words ſhould be rendred thus, They which have followed me, and there ſtop, in the Regeneration when the Son of man ſhall ſit in the Throne of his Glory, &c. Then ſhall the twelve Tribes be there; I be their King, and you Judges or Rulers under me. Grotius reads the words ſo, and conceives them to be ſpoken of the Kingdom of Chriſt. Whoſe Kingdom ſhall not be of Jews only, but of Gentiles alſo; they ſhall be under this King. Pſal. 72.11. All Kings ſhall fall down before him, all Nations ſhall ſerve him: ſo that the Lord ſhall be King over all the earth, Zech. 14.9.

p. 479Secondly, Obſerve.

There ſhall be no changes and alterations in the Kingdom of Chriſt by ſucceſſion of Princes; there they all ſhall have one Shepheard, one Prince.

We ſee great changes in Kingdoms, where they have King after King, be it by Election or Succeſſion. When Rehoboam ſucceeded Solomon, what tumults and ſtirs were then in the houſe of David; ſo afterwards in the houſe of Joſeph, when Baaſha and Jehu were choſen Kings. There ſhall be no ſuch thing here, One Shepheard ſhall they have, who ſhall Rule them with Righteouſneſs, and feed them with Knowledge. Iſa. 40.11. He ſhall deal like a good Shepheard by them, Ezek. 34.23.

Thirdly, Obſerve.

The Subjects of Chriſt's Kingdom ſhall be holy. They ſhall walk in my Judgements, and obſerve my Statutes, and do them.

They who do the will of God, they who keep his Laws, they be innocent, undefiled, Pſal. 119.1. They are holy ones. The 144000 which ſtood with the Lamb on Mount Sion, were Virgins, without guile, without fault before the Throne of God, Revel. 14.1, 4, 5. Iſa. 60.21. Thy people ſhall be all righteous. See Zach. 14.20, 21. There ſhall be no Canaanites then in the houſe of the Lord of hoſts. Then ſhall be the new Heavens and new Earth, wherein ſhall dwell righteouſneſs, 2 Pet. 3.13. that is, Righteous perſons, ſuch as ſhall do righteous things; for, there ſhall be no exacting, no violence, no deſtruction, but ſalvation and praiſe, Iſa. 60.17, 18. There ſhall the righteous flouriſh, Pſal. 72.7.

p. 480Fourthly, Obſerve.

We ought to think and ſpeak honourably of the Patriarchs, Prophets, Apoſtles, and Saints of God.

God thought and ſpoke honourably of David, of Jacob; He calls them, His ſervants; that is an honourable Title which he gives them.

Fifthly, Obſerve.

The Jews and their Poſterity ſhall inherit their Land again, become a Kingdom, and continue ſo under Chriſt for ever.

They and their children, and their childrens children, ſhall dwell in the Land, and my ſervant David ſhall be their Prince for ever. All other Kingdoms have been ſhaken, broken; but this ſhall abide. Daniel ſpeaks of it in his 2. Chap. ver. 44. The God of heaven ſhall ſet up a Kingdom which ſhall never be deſtroyed, and the Kingdom ſhall not be left to other people, but it ſhall break in pieces and conſume all theſe Kingdoms, and it ſhall ſtand for ever. Revel. 11.15. The Kingdoms of this World, muſt become the Kingdoms of our Lord, and of his Chriſt, and he ſhall reign for ever and ever.

p. 481Verſ. 26, 27.

26. Moreover, I will make a Covenant of peace with them, it ſhall be an everlaſting Covenant with them, and I will place them and multiply them, and will ſet my Sanctuary in the middeſt of them for evermore.

27. My Tabernacle alſo ſhall be with them: yea, I will be their God, and they ſhall be my people.

HEre are more Promiſes given forth to the houſes of Judah and Joſeph, being gathered out of the Nations, and united into one houſe. As

1. Of a Covenant of Peace.

2. Of placing or diſpoſing them.

3. Of multiplying of them.

4. Of God's dwelling amongſt them.

Verſ. 26. Moreover, I will make a Covenant of peace with them.

The Hebrew is. I will ſtrike or cut a Covenant with them. Caratti lahem berith ſhalom. Carath ſignifies, to cut, and to cut off by death, 1 Sam. 31.9. the Philiſtines cut off Sauls head. And 1 Sam. 28.9. Saul cut off thoſe had Familiar-ſpirits, and the Wiſards out of the Land; alſo to cut off from place and power, as 1 Sam. 2.33. But when it's joyned with Berith, it alwayes ſignifies to ſtrike or make a Covenant; becauſe it was a cuſtom when they made Covenants to kill ſome beaſt or other, cut it in the midſt, and paſs between the parts thereof; manifeſting by ſo doing, that if they brake Covenant, they deſerved to be cut in pieces, Gen. 15.9, 10, 18. Jerem. 34.18. This practiſe was among the Heathens, who cut a Swine p. 482in pieces,Stabant & caeſâ firmabant faedera porcâ. Virg. Aeneiad. lib. 8. paſs'd between them, and ſo made Covenants. The Covenant here which God would make with the two houſes, was a Covenant of Peace. The word for Peace, is Shalom, by which the Hebrews underſtand not only outward quietneſs, but all kind of outward happineſs. Hac voce appellant quicquid in bonorum cenſu habetur, hoc eſt, quicquid expeti aut optari poteſt. Grot. Whatſoever they count in the number of good things, and deſirable, that they comprehend under the name of Peace; and when they wiſh all happineſs to a man, they wiſh him Peace. Maldonate tells us, that the Covenant of Peace here, is the Goſpel, wherein we ſee Chriſt hath pacified all things by the bloud of his Croſs, Coloſſ. 1.20. And Lavater ſaith, it's call'd a Covenant of Peace, Quia Chriſti merito, pax inter Deum & nos conſtituta eſt; not only outward, but inward Peace. The Jews had ſome Peace at their return out of Babylon; but, in the time of the Macchabees, they had long, bitter, and bloudy Wars. When Chriſt came, there was Peace for a time; but, not long after his death, they and their Nation were deſtroyed by the Romans. The Covenant of Peace here, is promiſed to the two houſes, who were not then, but ſtill are to be united: and when they ſhall be united, God will make good his promiſe, He will ſtrike a Covenant of Peace with them, which ſhall not be for a few years; but, as it follows,

It ſhall be an everlaſting Covenant with them.

God will not make a Truce with them for dayes, months, and years; but, a Covenant for ever. The Jews oppoſed Chriſt, when he came firſt, and had little outward or inward Peace; but, when he ſhall reign over both Houſes, they ſhall have everlaſting Peace.

And I will place them.

In the Original it is, Ʋnethattim, Et dabo eos, I will give them. Piſcator confeſſes, he doth not ken the ſenſe of p. 483theſe words. Ghappe he ſaith, this is it, I will place them in the holy Land. Vatablus is of the ſame mind, interpreting them thus, I will place them in my Land. The Chaldee is, Benedicam eis, I will bleſs them: And Mariana to that purpoſe, ſaith, Dabo eis ſc. Benedictionem, I will give them a bleſſing. The Vulgar is, Fundabo eos; which Pinus expounds thus, I will place them in a firm Land, where they ſhall have a ſolid foundation. Oecolampadius more fully, Dabo eos, tali conciliatori, qui eſt mea benedictio in gentes, I will give them to Chriſt, whom I have promiſed to be a bleſſing to the Nations: which ſenſe I conceive the beſt; for, he ſpake in the verſe before, of dwelling in the Land where their Fathers dwelt. In that Land God would give them to Chriſt.

And multiply them.

This multiplication is not only in a Natural ſenſe to be taken, but in a Spiritual alſo. Non tam ſecundum carnem, quàm ſecundum ſpiritum, promittit augendum Iſraelem, ſaith Lavater. Their increaſe will be great, and they ſhall be Believers. Sutable to which is that in Iſa. 54.13. All thy children ſhall be taught of the Lord, and great ſhall be the peace of thy children.

And will ſet my Sanctuary in the middeſt of them for evermore.

The word for my Sanctuary, is Mickdaſhi, which Montanus renders, Sanctificationem meam, My Sanctification. The Chaldee, and others, call it, Sanctuarium meum, My Sanctuary. The Septuagint hath it, foreign My holy things. Mariana ſaith, Eccleſiam, My Church After the return of Judah and Benjamin from Captivity, they had the Temple rebuilt, which in proceſs of time was utterly deſtroyed; but here the Lord ſpeaks of ſetting his Sanctuary in the middeſt of the two houſes, being united, God will have his Church and Worſhip eminently amongſt them. p. 484Oecolampadius ſaith, Non aberit Templum divinitatis Chriſtus Jeſus, They ſhall not be without a divine Temple, viz. Chriſt Jeſus, He ſhall be the Temple amongſt them, Rev. 21.22. And as he ſhall be their Prince for ever, ſo ſhall he be their Temple and Sanctuary for ever.

Verſ. 27. My Tabernacle alſo ſhall be with them.

My dwelling ſhall be with them. Miſhcan, ſignifies, Habitaculum, a Dwelling place. God aſſures them here, that though the Temple ſhould be deſtroyed; yet, when Judah and Iſrael ſhould be united, they ſhould have a Temple and Tabernacle not ſubject to deſtruction. Theſe words receive light from John, Rev. 21.1, 2, 3. that when he ſaw the new heaven and the new earth, and new Jeruſalem coming down from God; then he heard a voice ſaying, Behold the Tabernacle of God is with men, and he will dwell with them. What John had in Viſion, lies yet under expectation for fulfilling.

Yea, I will be their God, and they ſhall be my people.

The Hebrew is, I will be to them for a God, and they ſhall be to me for a People. Now I am as no God unto them, and they are as no People unto me. I have no true worſhip from them, they have no ſpecial favour from me. But I will be to them for a God eminently, and they ſhall be to me for a People eminently. They ſhall own me for their God in a ſingular manner, and ſo will I own them for my people.

From theſe two verſes I ſhall only give you this Obſervation,

That there be great and pretious Promiſes which concern the Jews, yet unperformed.

The everlaſting Covenant of Peace, Chriſts being their p. 485King and Temple, with many other; the Jews expect the fulfilling of, and ſo may we, for God is faithful and will make good his word; and the performance of them may be nearer at hand, than is apprehended by moſt: for,Mr. Wall in his Conſiderations of the Jews converſion. one ſaith underſtandingly, God hath, in our dayes, arreſted the Turks greatneſs; abated the formidableneſs of the German-Auſtrian Beaſt; revealed in a good meaſure, the hypocriſie and lies of the falſe Prophet, who hath his ſeat at Rome, and hath brought to light the ſubtleties of Satan, who had ſhifted himſelf into ſeveral dreſſes of pretended Reformation. He is riſen up like a mighty Giant againſt his enemies: amongſt us, and elſewhere, he hath pleaded his peoples cauſe ſo ſignally, that all thoſe, but whoſe judgement it is to be wilfully blind, will ſay, The Lord is on our ſide, &c.

Verſ. 28.

And the Heathen ſhall know that I the Lord do do ſanctifie Iſrael, when my Sanctuary ſhall be in the middeſt of them for evermore.

THe end of Gods dealing ſo with the Jews, is here laid down, viz. Conviction of the Heathen.

I the Lord do ſanctifie Iſrael.

God is ſaid to ſanctifie, 1. When he ſeparates things from a common, to an holy uſe, as time, Joel 1.14 and the veſſels of the Temple it's ſelf. 2. When he makes perſons really holy, as Levit. 21.23. I the Lord do ſanctifie them; that is, I do make them holy. Both theſe wayes of Sanctifying may be the ſenſe of this place. God would ſeparate them from the Heathens, take them to be his people, give them the means, and make them effectual to their Sanctification.

p. 486When my Sanctuary ſhall be in the middeſt of them for evermore.

The Hebrew is, When my Sanctification. The Septuagint, When my holy things ſhall be in the middeſt of them. When Chriſt ſhall be their King, ſet up His wayes and worſhip amongſt them, then they ſhall be ſanctified. So Oecolampadius, Ʋbi chriſtus cum ſuis & verbum ejus, ibi ſanctificabuntur omnes qui Chriſti ſunt: When Chriſt is with his, and gives them his word, there all are ſanctifyed which belong unto him.

Obſerve.

When the two Houſes are united, and have Chriſt amongſt them with his Word and Worſhip, they ſhall be holy; and ſo holy, that Heathens ſhall be convinced, that God is their Sanctifier, that he doth Sanctifie Iſrael. Zech. 14.20, 21. Joel 3.17. Rev. 21.27.