Commentary on the Minor Prophets, Commentary 11 · Chapter 2
CHAP. II.
Verſe 1. I lift up mine eyes againe and looked] i. e. I looked wiſhly, not ſluggiſhly, as betwixt ſleeping and waking as chap. 4. I ſaw further by the ſpirit then common ſenſe could have carried me. I beheld Ieruſalem in her future glory, I looked intently, I took aime, not by the things which are ſeen, but by the things which are not ſeen 2 Cor. 4.18. Heb. 11.27. Gal. 4.26.
and behold a man.] The Man Chriſt Jeſus, as his Mother is called a Virgin Iſa. 7.14. the Virgin, that famous Virgin that conceived and bare a Son, that gat a man from the Lord Gen. 4.1. This Man (called before and after an Angel, as appearing in humane ſhape) is here ſeen and ſet forth as an Architect or Maſter-builder, going to take the plot of his Church (ſee Rev. 21.15. and obſerve by the way, how in that book the holy Ghoſt borrows the allegories and elegancies of the Old Teſtament, to ſet out the ſtory of the New, in ſucceeding ages.)
Verſe 2. Whither goeſt thou?] This was great boldneſſe; But the Prophet underſtood himſelf well enough; and Chriſt approves and aſſents to it in a gracious anſwer here, and eſpecially verſe 4. Great is the confidence of a good conſcience toward God. See Eſay 63.16, 17. Hab. 1.12. We may come boldly to the throne of grace, Heb. 4.16.1 Pet. 3.23.
to meaſure Jeruſalem.] This had been promiſed before, Chap. 1.16. But for their further confirmation, who ſaw a little likelyhood of ſuch a reedifying and repeopling, it is repeated. Thus the Lord, tendering our infirmity, ſeals to us again and again in the holy Sacrament, what he had ſaid and ſworn to us in his word.
Verſe 3. And behold the Angel] Zacharies Angel, as One calleth him. Went forth] to take direction from Chriſt, and to give the prophet further information. See the Note on Chap. 1.9.
and another Angel went out to meet him] So ready is Chriſt to anſwer prayers, and to ſatisfie his weak but willing people, that draw near unto him with a true heart. Heb. 10.22. If any ſuch ask and miſſe, it is becauſe they ask amiſſe. Jam. 4.3.
Verſe 4. Run, ſpeak to this young man] Not go, but Run: yea, fly ſwiftly with wearineſſe of ſlight, as Dan: 9.21. Chriſt thinks it long ere his praying people hear from him. OnelyOnly he will be enquired of by them Ezek. 36.37. Zachary ſeemes to have been a young Prophet, and Chriſt remembred the kindneſſe of his youth, and became a wonderful counſeller to him: He gave to this young man (or greenheaded ſtripling) knowledge and diſcretion. Prov. 1.4. Epiphanius ſaith he was an old man: and that he is called a young man becauſe a client and diſciple of the Angel that communed with him. Where Angels are called men, it was no diſ. paragement to Zachary to call himſelf a lad, or ſervant conſidering his diſtance. Thus Abrahams ſervant, though old, is called his boy Gen. 24.52. by a Catachreſis. That's a good Note that One gives here, That the Angel tells the prophet;Mr. Pemble. but the prophet muſt tell the people: God uſing not the Miniſtery of Angels but men (earthen veſſels) to bear his Name to his people Acts 8.26. and 9.6. and 16.9
Jeruſalem ſhal be inhabited as towns without wals] Or ſhall dwell in towns without walls, viz. in the ſuburbs or villages, there being not room enough within the walls to receive them. This ſeemed an incredible thing to this poor remnant now returned from Babylon. But it is the property and duty of beleevers to truſt God upon his bare word: and that againſt ſenſe in things inviſible, and againſt reaſon, in things improbable.
for the multitude of men and cattel therein] That is, ſaith Auguſtine, of ſpiritual and carnal perſons in the Chuch Catholike.
Verſe 5. For I, ſaith the Lord, Igneus qui & cominus arceat & eminus terreat. Theodor.will be unto her a wall of fire] The Church (Chriſts garden) may ſeem to lie open to all incurſions and diſadvantages: but as it hath a well within it Cant 4. So it hath a wall without it, yea round about it, better and ſtronger then that about Babylon, or Suſa in Perſia; the ſtones whereof were joyned together with gold, as Caſſiodorus teſtifieth.Lib. 7. Var. Epiſt. The Lacedemonians were forbidden to wall in their city of Sparta: as being ſufficiently fortified by the valour of the inhabitants. The Hollanders will not wall the Hague, though it have 2000 houſholds in it: as deſirous to have it counted rather the principal village of Europe, then a leſſer city. China is ſaid to be ſurrounded with a ſtrong wall of ſtone: and England, with walls of wood, ſc. A puiſſant Navy. But what's all this (either for defence or offence) to a wall of fire? who dare venture to ſcale ſuch a wall? It is not valour but madneſſe to fight with a flame. Fire is terrible to the fierceſt creatures, as Lions, Leopards &c. Shepheards and travellers were uſed to guard themſelves by making great fires round about their night-lodgings, to keep of wild beaſts. Some think the prophet alludeth to that cuſtome: others, to the Angel guarding of Paradiſe with a flaming ſword,Instit: Lib. 2. Cap 13. that is, ſaith Lactantius, with a wall of fire. The Church may ſit and ſing, we have a ſtrong city: ſalvation will God appoint for walls and bulwarks. Eſay 26.1.Heb 1.7, Gen. 32.1. He maketh his Angels ſpirits, his miniſters a flame of fire. Theſe met and miniſtred unto Jacob at Mahanaim making a lane for him, Theſe are the watchmen over the walls of the new Ieru. ſalem, and of the mountains about the ſame. Iſai. 62.as the word importeth. Theſe fiery charets and horſmen appeared, for Eliſha by whole legions 2 Kin. 6.17. and do ſtill pitch their camp round about the godly Pſal. 34.8. Who therefore cannot but be ſafe, as being guarded by the peace of God within them, and by the power of God without them, through faith unto ſalvation.
and will be the glory in the midſt of her.] God is the Churches both bulwark and beauty: her muniment and ornament. His preſence, his worſhip, his Grace, his protection is that tower in the midſt of her Eſay. 5. that golden head of the picture, that tower of the ſlock and ſtrong hold of the daughter of Gods people Mic. 4.8. Hence the Ark is called the glory Rom. 9.4.5. and all comforts without it but Icabods. 1 Sam. 4.20.Hence Judea is called the glorious land: and Heathens are brought in ſaying, Surely this great nation is a wiſe and underſtanding people. For what nation is there ſo great that hath God ſo nigh unto them as the Lord our God is, in all things that we call upon him for? Deut. 4.5, 6, 7And what nation is there ſo great that hath ſtatutes and …udgments ſo righteous as all this law &c. Surely as Samſons ſtrength and glory lay in his hair, ſo doth the ſtrength and glory of our land conſiſt in the true religion, and Gods ſincere ſervice: which if it ſhould be ſhaved and deprived of, though every ſhower were a ſhower of gold (ſaith a Divine) every ſtone in the land a pearl, every begger an honourable Senatour, every fool as wiſe as Solomon, every weakling as ſtrong as Samſon; yet our wealth, honour, ſtrength, wiſdom, and glory are gone, and we ſhall ſing a doleful Miſerere with Phineas his wife Ichabod.) The glory of England is gone; for Religion is gone.
Verſe 6. Ho, ho, come forth, and flee from the land of the North] A proclamation to thoſe in Babylon to make haſt home, and come away for ſhame: now they had ſo fair a way made, and ſuch free liberty given them to return. A man would wonder they ſhould be ſo backward to a buſineſſe of this nature. But they that were born in hell, know no other heaven, as the proverb is. There they had lived a long ſeaſon in peace and ſafety in a rich and fat though a forreine Countrey. There they were at quiet, enjoyed their religion and cuſtoms, got wealth, had favourites at Court: and what ſhould they trouble themſelves to remove into a Countrey where they were ſure to meet with many bitter enemies, the Samaritans and others? And who can tell whether this Proclamation of King Darius be not a deſigne to try their affection to their countrey, and ſo to fall upon ſuch as did offer to return thither? Thus by caſting of perils, diſtruſting of promiſes, and liſtening to that Improba Siren Deſidia, Antiqr. Lib. 11 Cap. 4.they ſtaid half of them, at leaſt behinde: whatever Joſephus hath falſly ſtoried of 4628000. that returned: the contrary whereto ſee Ezr. 2.64.
for I have ſpread you abroad into the four windes] And do now offer to recollect and reduce you to your own countrey. See that ye ſhift not off Me that ſpeak from heaven.Heb. 12.25. and 2.3. See that ye neglect not ſo great ſalvation. How oft is the Lord even fain to ſmoak us, and ſo force us out of our clayie cottages, toward our heavenly home; And what aſhame is it to us that a Heathen ſhould ſay Fugiendum eſt ad clariſſimam patriam: Plotin: apud. Ang de C.D lib. 9. Cap. 16ibi pater, ibi omnia. We ſhould even flee apace to our own countrey that is above: ſith there is our Father, there is All that heart can wiſh or need require.
Verſe 7. Deliver thy ſelf, O Zion that dwelleſt with the daughter of Babylon] q.d. Is Babylon a fit place for thee to abide in? what comfort canſt thou take in ſuch lewd company? Save thy ſelf from this untoward generation Act. 2.40. Flee out of the midſt of Babylon, and deliver every man his ſoul: be not cut off in her in iquity: for this is the time of the Lords vengeance: he will render unto her a recompenſe. Jer 51.6.7. Shortly after this exhortation to the ſons of Zion, Babylon revolted from the Perſians,Iuſtin: lib. 1. Herod. lib. 3. and was taken and ſackt by Darius in the fourth yeer of his reign (that is two yeers after this Prophecy was uttered) by the help of his friend Zopyrus. Two thing ſhould prevail with the people of God to ſhun the ſociety of the ungodly. 1. Infection of ſin, which is more contagious and catching then the plague. Though Lot learned not the evil manners of Sodom, yet his daughters did.
2. Infliction of puniſhment Zac. 9.2. Hamath lay ſo nigh Damaſcus in places that ſhe fared the worſe for her neighbourhood. See for both theſe, Rev. 18.4. and ſay, if at any time forced to be in bad company, O that I had wings of a dove: Pſal. 55.6.for then would I flee away, and be at reſt. Or, if this Oh will not ſet thee at liberty, take up that Wo, to expreſſe thy miſery, Wo is me that I ſojourn in Meſhech, &c.
Verſ. 8. For thus ſaith the Lord of hoſts] Sanchez referreth theſe words to thoſe aforegoing, q. d. Deliver thy ſelf, &c. for ſo the Lord commandeth. But herein he ſtands alone; the current of Interpreters carrying it againſt him. This preface ſeems prefixed for procuring more authority to the enſuing promiſe, which to the poor Jews might ſeem incredible. If Jehovah ſpeaketh it, and he that hath all power in his hand to effect what he ſpeaketh, why ſhould any one doubt, or deſpair?
After this glory] i. e. theſe glimmerings of glory, theſe out goings of grace begun amongſt you, and by degrees to be finiſhed.
hath he ſent me unto the Nations which ſpoiled you] Or, againſt the Nation… for it is a ſending in judgement: and perhaps againſt either the Caldeans deſtroyed by the Perſians (ſee the Note on verſe 7.) Or, the Perſians, afterwards deſtroyed by the Grecians, and by Alexander the Great. See Eſay 33.1. Now, whereas ſome object, that Chriſt is her ſaid to be ſent of his Father: and this ſeems to import an inferiority: It is anſwered: Firſt, that two equals by mutuall conſent may ſend one another. Miſſion doth not alwayes import inequality. Secondly, One may be inferiour to another, either by nature, and ſo Chriſt is not: or by condition, as he is the Mediatour, and as he did voluntarily abaſe himſelf; and ſo he is, Phil. 2.7.
For he that toucheth you, toucheth the apple of his eye] The little man that is in the eye, (as pupilla of pupa) Or, the black of the eye. God,Iſhon, of Iſh. It is here called Bath, the daughter of the eye: becauſe it is as dear to a man as an onelyonly daughter. who at firſt drew light out of darkneſſe, doth by an admirable work, draw the light of the body out of the black apple of the eye. Philoſophers call it, the Chryſtalline bumour. It is the tendereſt piece of the tendereſt part: to expreſſe the inexpreſſible tenderneſſe of Gods love, ſaith Salvian. The eye is kept moſt diligently, and ſtrongly guarded by nature with tunicles. A man can better beat a thultch on the backs then a touch on the eye. Siquis digitum meum mordeat, ſiquis pungat brachium & crura, ſiquis etiam duriter vulneret, &c. ſaith Calvin here. If one bite my finger, prick my leg or arm, yea ſlaſh and wound me, I can better bear it, then if he thruſt his finger in mine eyes. Amida ſonne of Muleaſſes king of Tunis, cruelly put out his fathers eyes, by holding hot burning baſons before them.Turk hiſt. Robert de Behaſme, Earl of Shrewesbury, Anno 1111. playing with his own childe,Speed. 473. for a paſtime, put his thumbe in the boyes eyes, and thruſt out the balls thereof. We uſe to ſay, Oculus & fama non patiuntur jo…os. The eye and the good name. will endure no jeſts. Let perſecutours take heed how they meddle with Gods eyes. He is wiſe in heart, and mighty in ſtrength: who hath hardened himſelf againſt God and prospered? Job 94. Some read the text thus. He that toucheth you, toucheth the apple of his own eye, that is, he very grievouſly hurteth himſelf, as procuring and pullingdown upon his own head, the ſharp wrath and vengeance of God. But the former is the better.
Verſe 9. For behold, I will ſhake mine hand upon them] Kings, they ſay, have long hands; and can eaſily reach thoſe that are farre diſtant, This is much more true of the King immertall: who can quickly crumble, to crackle the mightieſt monarchs: he cuts off the ſpirit of Princes, Pſal. 76.12. he ſlips them off, (ſo the Hebrew there imports) as one would ſlip off a floure between ones fingers: or as one ſhould flip off a bunch of grapes. If the Lord do no more but ariſe, his enemies ſhalt be ſcattered, Pſal. 68.1. If he do but ſhew himſelf in the field (as Xerxes uſed to pitch bis Tent on high, and ſtand looking on his Army when in fight) the Philiſtines will be heard to cry out; God is come into the camp: Wo unto us; who ſhall deliver us out of the hands of theſe mighty Gods, &c 1 Sam. 4.8. But if he once ſhake his hand, (that mighty hand, as Saint James calleth it, that ſpanneth the heavens, and ſhaketh the foundations of the earth) how much more if he ſmite with the hand, Ezek. 6.11.and ſtamp with the foot, (as the Prophet in another caſe; and as Pompey vainly vaunted, that with a ſtamp on the ground of Italy, he could raiſe an Army) the ſinners againſt Zion are ſoon afraid;Eſay 33.14. Jer. 4.13. fearfulneſſe ſurprizeth the hypocrites. Wo unto us, ſay they, for we are ſpoiled. The very ſhaking of his hand at them, ſhall make their hearts ake, ſhake and fall aſunder in their boſomes, as drops of water.
and they ſhall be a ſpoil to their ſervants] i.e. To the Jews, whom they lately ſpoiled and enſlaved. This was fulfilled in Eſthers dayes: and afterwards in the time of the Maccabees. Beſides, what is yet expected to be done by the nation of the Jews; when, at their glorious converſion, Chriſt ſhall dwell among them, verſ. 10. and the multitude of Nations ſhall joyn themſelves to Chriſt, ver. 11. the Jewes inhabiting in their own land, verſ. 12. to the ſilencing, amuſing, and amazing of all fleſh, verſ. 13. whileſt the enemies of the Church by them ſubdued, Zach. 10.11. and poſſeſſed, Eſay 14.2. Obad. 17, 19. ſhall willingly, or perforce come under Chriſts obedience. The converſion of the Gentiles (ſaith a learned Authour) is many times intimated by the Iſraelites maſtering of them, ſpoiling them,The calling of the Jews by Sir H. Finch. poſſeſſing them for ſervants, and for hand-maids, as Eſay 14.2. Am. 9.11. Obad. 19. and here, which is not meant ſo much of a temporall ſubduing, as of a ſpirituall joyning with them in ſeeking of the Lord; yet ſo as the chief ſoeveraignty and ſtroke of keeping men within the liſts of their ſubjection and obedience unto Chriſt, ſhall remain among the Jews. And ſo Saint James teacheth us to expound thoſe phraſes, Act. 15.17. where that which Amos ſaith, that they (the Iſraelites) may poſſeſſe the remnant of Edom, James rendreth, that the reſidue of men may ſeek after the Lord. The enemy, whom indeed, the Jews ſhall ſpoil, root out, and deſtroy, after they have groaned long under his hard yoke. and bondage, is Gog and Magog, that is to ſay, the Turk, Ezech. 38. and 39 with whom they ſhall have a marvellous conflict, as it may ſeem in their own countrey, Ezech. 39.2, 4. Dan. 11.44, 45. and over whom they ſhall obtain a noble victory (God from heaven miraculouſly fighting for them, Ezech. 38.18, 19, &c. Zach. 14.3, 4, 5.) at, or near Jeruſalem, Joel 3.2. Ezech. 39.16. This enemy is not alwayes repreſented by one and the ſame name: but ſometimes he is called Moab, Edom, Rabbah, Aſhur, Javan: haply becauſe thoſe that inhabit the ſeat of theſe people ſhall joyne hands with the Turk, and fall in the ſame deſtruction. Sometimes he is called Leviathan, Eſay 27.1. Ezek. 38.2. Dan. 11.40.from his quality; ſometimes Gog and Magog, from his countrey; ſometimes the king of the North, from his territory. But by all theſe names, one and the ſame enemy is underſtood: which marvellouſly cleareth the place in Ezekiel, chap. 38.17. where the Lord by his Prophet ſpeaketh to Gog in this wiſe; Art thou he of whom I have ſpoken in ancient time by my ſervants the Prophets of Iſrael, which prophecied in theſe dayes and years. He cannot mean Himſelf, nor Daniel, which was but his contemporary, much leſſe Zachary that came after: but he meaneth, the ancient Prophets long before, who ſpake of the ſame perſon, though not by the ſame name.
and ye ſhall know that the Lord of Hoſts hath ſent me] You ſhall ſubſcribe to the truth of theſe promiſes, which now you can very hardly be brought to beleeve: when God ſhall have fulfilled with his hand that which he had ſpoken with his mouth, as Solomons phraſe is, 1 King. 8.15.
Verſe 10. Sing and rejoyce, O daughter of Zion, for lo, I come] After a long abſence (as it may ſeem) and great expectation, I come, not to lodge for a night, but to dwell and make mine abode in the midſt of thee; partly in my new-built temple, but principally in the Temple of my body, Ioh. 2.21. For the Word was made fleſh and dwelt amongst us, Joh. 1.14. Lo here's habitatie Dei cum carne, God dwelling with men, which the Magicians held impoſſible, Dan. 2.11. And for this the Church here, though at a great under, is commanded to ſing and ſhout, notwithſtanding her preſent preſſures. This might ſeem to her an unſeaſonable diſcourſe; which, ſaith Siracides, is as muſick in mourning. But when is phyſick more ſeaſonable,Ecclus. 22.6. then in time of ſickneſſe? And when had the Saints more need of chearing up, then when they are preſſed down with heavieſt croſſes? And what greater comfort to a good ſoul then Chriſt Jeſus our joy? Chriſtus tecythus habet in malu: his comforts are ſuch as the world can neither give, nor take away: ſuch as no good thing can match; no evill thing overmatch.
Verſe 11. And many nations ſhall be joyned to the Lord in that day &c.] See the Note on ver. 9. And further obſerve: that albeit the thorough comming in of the Gentiles, for all Nations with one conſent to receive Chriſt, be put off till the Jews famous converſion: yet that nothing hindereth, but that this and ſuch like places that ſpeak of the ſame may well ſerve to warrant the firſt inceptions of their calling. And ſo doth St. James cite them Act. 15.16, 17. out of Amos 9.11, 12. and Paul Rom. 9.25, 26. out of Hoſ. 1.10.
and I will dwell in the middeſt of thee] See the Note on ver. 10.
and thou ſhalt know &c.] See the Note on ver. 9.
Verſe 12. And the Lord ſhall inherit Iudah his portion] Or his encloſure, his ſeverall, divided from the reſt of the world by a wonderfull ſeparation, as the Hebrew word ſignifieth Exod. 33.16. And though there were ſome interruption in ſhewing favour for a time: yet was there no imerciſion, and utter breach of covenant: nor is to this time, as the Apoſtle ſheweth Rom. 11.28, 29. About the time when the Turkiſh tyranny ſhall have laſted 350. yeeres (ſaith my former Authour out of Dan. 7.25. and 12.7, 11. Rev. 9.15.) the Jews ſhall repaire toward their own countrey Eſay 11.15, 16. and 51.10, 11. Ier. 3.18. Hoſ. 1.11. where they ſhall have a great conflict with the Turk Ezech. 38. and be in great diſtreſſe for a time Dan. 12.1. but at length prevaile, to the utter ruine of the Grand Signior himſelf, and the overthrow of his Army; perhaps not far from the ſea of Gennezaret, otherwiſe called the lake of Tiberias Ezek. 39.11. After which they ſhall dwell in their own countrey Ier. 3.18. and 23.8. Ezech. 37.21, 22. Am. 9.14, 15. They ſhall inhabit all the parts of the land as before Obad 15.19, 20. Ier. 31.38, 39, 40. Eſay 27.12. and 65.10. The land ſhall be more fertile then ever it was Ezech. 35. Hoſ. 2 21, 22. Ioel 3.18. Am. 9.13. Zach. 14.10. The countrey more populous then before Eſay 49.19, 20, 21. Ezech. 34.31. and 36.37, 38. There ſhall be no ſeparation of the ten tribes from the other two: but all make one entire kingdome Ezech. 37.22, 24. Hoſ. 1.11. and a moſt flouriſhing Commonwealth Dan. 7.27. together with a Church moſt glorious, both for outward beauty Zech. 14.6, 7. Eſay 60.20. and 62.1, 2, 3. and inward purity in doctrine Ezech. 37.23. Zacb. 13.2, 3. in diſcipline, all prophane purged out Ioel. 3.17. Zach. 14.8. abundance of ſpirituall graces Eſay 25.6. &c. ſafety Zach. 10.12. and 14.11. proſperity Eſa. 25.8. and 51.13. and ſtability Eſay 26.1. and 33.16. Ier. 30.20. &c. perpetuity Eſay 60.21. Ioel. 3.20.
Verſe 13. Be ſilent, O all fleſh, before the Lord] Heb. Hus, St. Peace and be ſtill, as our Saviour once ſaid to the raging Sea Mar. 4.39. whereupon the wind ceaſed (which before had blowed and bluſtered till it was weary againe, as the Greek word there importeth) and there was a great calme, all was ſuddenly huſht,foreign. and ſilent. the enemies of the Church are no leſſe brutiſh and boiſterous then the fierce winds and waves Pſal. 107.25, 26, 27.foreign But God who ſets a bound to the mighty waters which they may not paſſe Pſal. 104.9. he alſo reſraineth the remainder of mans wrath Pſal. 76.10. If he do but (as the Roman Tribune was wont to do) interpoſe his Veto. If he do but ſay (ſt.) Be ſilent O all fleſh, foreign plot not, prate not, practiſe not againſt my people,foreign who dare quatch in his preſence, or gaineſt and his commands? Who art thou O man that chatteſt againſt God? ſaith Paul. Who is this that darkeneth counſell by words without wisdom? Rom. ….20. Iob 38.2.ſaith God to Iob: how now? Let all fleſh be ſilent: Let God be juſtified, and every mouth ſtopped. Talk no more ſo exceeding proudly, let not arrogancy come out of your mouth: for the Lord is a God of knowledge, and by him actions are weighed. He will keep the feet of his Saints, and the wicked (whether they will or no) ſhall be ſilent in darkneſſe: for by ſtrength ſhall no man prevaile. The adverſaries of the Lord ſhall be broken to peeces: out of heaven ſhall he thunder upon them (ſaith holy Hannah.) And then they ſhall be glad to be quiet,1 Sam. 2.3, 9, 10. and to ſave themſelves as they can: like as the wormes, when it thunders, wriggle into the comers of the earth; and as Caligula (that bold miſcreant that dared his Jove to a duel) when it thundered, covered his eyes with his cap,Sueton. running under the bed, or any bench-hole.
O all fleſh] fraile and fooliſh, weak and worthleſſe men, who may not compare their wisdome, or oppoſe their ſtrength to Gods: before whom they can no more ſtand, then a glaſs-bottle can before a Cannon-ſhot. They ſhould therefore do well to meddle with their match; and not contend with him that is Mightier then they. Eccleſ. 6.10.The Church is called Jehovah ſhammah, or the Lord is there Ezek. 48.35. and although ſhe be but a Virgin, yet ſhe hath a thrice-puiſſant Champion,Eſ. 37.22, 23. even the Holy One of Iſrael.
who is now alſo already raiſed up] Or arrouſed awaked as a man out of ſleep Pſal. 44.23. or as a giant that ſhouteth by reaſon of wine Pſal. 78.65.
out of his holy habitation] That is, out of Heaven Deut. 26.15. where he hath bathed his ſword Iſa. 34.5. and bent his bow and made it ready Pſal. 1.12. Or out of his Temple, which was likewiſe Gods habitation 1 Sam. 2.20. and thence God would help his people, as they once ſaid to David at Mahanaim 2 Sam. 18.3. Therefore now it is better that thou help us, or cauſe us to be helped, out of the city: Remarkable is that of the Pſalmiſt, In Salem is Gods Tahernacle, and his dwelling place in Zion. Pſal. 76.2, 3.There brake he the arrowes of the bow, the ſhield, and the ſword and the battel. Selah. There? where? In the Tabernacle, in the Aſſemblies of Gods Saints. By all fleſh, here may alſo be meant the unbeleeving Jews, who are enjoyned ſilence and ſubmiſſion, they are ſtiled here, as the Levites ſtiled the people ſaying,Neh. 8.11. Hold your peace: diſpute not, doubt not, diſtruſt not Gods promiſes, ſeem they never ſo improbable, or impoſſible to be effected: harken not to the murmurings of your own miſgiving hearts, but ſilence your reaſon, exalt your faith &c.