Commentary on the Minor Prophets, Commentary 2 · Chapter 3
CHAP. III.
Verſe 1. FOr behold in thoſe dayes, and in that time,] In is di…bus illis ipſis, & in hoc tempore ipſo, In thoſe very ſelf-ſame dayes, and in that ſelf-ſame time. ſc. In the time of the Meſſias, in the dayes of the Goſpel; when God ſhall deliver Jeruſalem, and call the remnant of Gentiles, and ſo bring again the captivity of Judah and Jeruſalem, of the whole Jſrael of God, preaching liberty to the captives, Eſay 61.1. and proclayming the everlaſting Jubilee, Joh. 8.36. In thoſe happy dayes, I ſay, Jer. 23.5, 6. Wo to the wicked enemies of the Church, it ſhall go ill with them. They are ſure to be broken with a rod of iron, to be daſhed in pieces like a potters veſſell, Pſal. 2.9. daſhed againſt Chriſt the King, who as He is Pierum rupes, a Rock of refuge to his people (ſuch as was that to Moſes, Exod. 33.22.)Sic Val. Max de tribunali L. Caſſij. ſo He is, Reorum ſcopulus, a Rock of revenge to Perſecutours, to ſplit them to pieces, ſuch a rock as that out of which fire aroſe, Judg. 6.21. the fire of Gods jealouſie, Zach. 1.14. which burneth unto the loweſt hell, Deut. 32.22. Let them, therefore, have grace, (as the Apoſtle from this ground adviſeth, Heb. 12.28, 29.) Let them, at leaſt have ſo much wit for themſelves, as Pilats wife had in a dream, to take heed of having any thing to do with juſt men. Let them do as Tertullian counſelled Scpula, Si non nobis, tibi: ſi non tibi, Carthaginiparcas.God will reduce the captivity of Judah and Jeruſalem, which ſhall be as a cup of poyſon to all the people round about, as a burdenſome ſtone, as an harth of fire, Zech. 12.2, 3, 6. (See the Notes there) Their deſtruction muſt needs go along with the Saints ſalvation, Philip. 1.28, 29. Eſay 8.9. Prov. 11.8. The Jew-Doctours collect from this and other like places in the Prophets, that when the Meſſias commeth, he ſhall recollect the Jewes into the land of Canaan: where they ſhall get the better of their enemies, and have a moſt flouriſhing Commonwealth, and glorious Church. For this, they daily expect the viſible appearance of the Meſſias;Buxtorf: Synag. Jud. cap. 13. Sanbed. c. 11. oft throwing open their windowes to behold, and crying altogether to God, Let thy kingdom come, let it come quickly, even in our dayes, quickly, quickly, quickly. That he ſtayes ſo long, is for our ſins, ſay they, which are many. See the Notes on Zach. 14.2, 3.
Verſe 1. I will alſo gather all nations] that are adverſe to my Church, that I may have my peniworths of them, and do execution upon them with eaſe (troubling thoſe troublers of his Iſrael, 2 Theſſ. 1.6. licet videantur plures & potiores) as he dealt by Jehoſaphats enemies, 2 Chron. 20. and leaving them no more place to eſcape, then thoſe have who are environed in a valley by a potent enemy, who hath gotten them into a pound, as the proverb is. And this God will do in the valley of Jehoſaphat, (a valey, ſaith Lyra, Adrichomius, and Montanus, betwixt Jeruſalem and Mount Olivet) in the very view of the Church, that the righteous may rejoyce, when he ſeeth the vengeance, and waſh his feet in the blood of the wicked. So that a man ſhall ſay, Verily there is a reward for the righteous, (ſee verſe 4.)Chaldeus R. Salmon Mercer. verily, he is a God that judgeth in the earth, as in the valley of divine judgement, (ſo ſome render Jehoſaphat here, as if it were an appellative) called verſe 14. the valley of deciſion, and the words that next follow ſeem to favour, and I will plead with them (judicio agam) judicially plead with them there, for my people: which word alſo God uſeth when he foretelleth the deſtruction of Gog, and Magog in Ezekiel. So that the valley of Jehoſaphat (ſaith Mercer) is the place whereſoever God ſhall pleaſe to puniſh the enemies of his people. As for that conceit of Lyra and others: who gather out of this Text, that this valley neer Jeruſalem, ſhall be the very place where Chriſt ſhall ſit to judge the world at the laſt day: and for confirmation, alledge Acts 1.11. Mercer judgeth it to be a cl…idiſh conceit: and Luther asketh where all mankind ſhall have room to ſtand in ſo ſmall a valley? Though others judge it not unlikely that it ſhall be thereabouts, becauſe Jeruſalem is in the middle andabout the center of the earth: and beſides, it will be the more for the glory of Chriſt, to ſit there as Judge where himſelf was judged. But it is probable he will ſit in the air, (neer the earth) whither the Elect ſhall be rapt up to meet the Lord, 1 Theſ. 4.17. that the devils may be ſubdued and ſentenced in the air, where they have ruled and played Rex, Epheſ. 2.2. and that the wicked may be doomed on the earth, where they have offended.
for my people, and for my heritage Iſrael,] All was His: and the wrongs done to them, were done to Gods ſelf: as the injury done to the Subject, is ſaid to be done to the Soveraigne, his crown and dignity. See Acts 9.4. Matth. 25.45. So that ye cannot tread upon the leaſt toe, in Chriſts myſticall body, but the head cries out from heaven, Why hurteſt thou me? The Saints ſufferings are his, Col. 1.24. their reproach his, Heb. 13.13. Manet compaſſio, etiam cum impaſſibilitate, Bern.Chriſt retaineth ſtill compaſſion, though free from perſonall paſſion: and though without feeling, yet not without fellow-feeling. He doth condolere proportionatè ad miſeriam, as Pareus rendreth the Apoſtle, Heb. 5.2. condole, foreign.and that proportionably to his peoples miſery.
and for mine heritage Iſrael,] Iſrael, foreign, ſaith Mercer, the people of Gods purchaſe, that comprehend all his gettings, and are much more dear to him then Naboths inheritance was to him: He ſets them before his face for ever, Pſal. 41.12. as loving to look upon them; yea, upon the very walls of the houſes where they dwell, Eſay 49.16. They are his portion, Deut. 32.9. his inheritance, Eſay 19.25. the dearly beloved of his ſoul, Ier. 12.7. his glory, Eſay 46.13. dear to God, though deſpiſed of, and diſperſed in the world. He may ſuffer them to be Anathema ſecundum dici (as Bucholcer ſaid) but not ſecundum eſſe.
whom they have ſcattered among the nations,] The Jew-Doctours referre this to Titus and Adrian the Roman Emperours. The firſt carried 97000 of them captives, ſaith Ioſephus. The ſecond drove them utterly out of Jewry; and by Proclamation commanded them, not ſo much as look toward that land, from any tower or high mountain. But all this was for their ſedition and other wickedneſſes. And ever ſince they have continued a disjected and deſpiſed people,See Deut. 28.64. exiled out of the world, as it were by a common conſent of Nations, ſpecially for their inexpiable guilt in murthering Chriſt, and perſecuting his people: Concerning whom therefore, this Text is to be underſtood. See how Chriſtians were ſoon ſcattered abroad thorowout the regrons, Act. 8.1. Iam. 1.1. 1 Pet. 1.1. where they are called Strangers of the diſperſion. Afterwards, the Heathen Perſecutours relegated and confined them to Iſles, and mines: and ſcattered them into corners. So did the Pope and his Agents: forcing them to flee for their lives, &c.
And parted my land] As Salmaneſer did to his new colonies: as Senacherib alſo deſigned to do, had not God prevented him: as the Pope taketh upon him to do, thoſe countries whom he counteth hereticall. He gave this land (in Hen. 8. his time) Primo occupaturo to him that could firſt ſeiſe it. He declared Iohn King of Navarre, a ſchiſmatick, an heretick, an enemy to the ſea Apoſtolick, and gave his kingdom to the Spaniard,Guicciard. lib. 11. becauſe he took part with the French, and would not ſuffer the Spaniard to march through his kingdom againſt the French. And what work he hath lately made in the Palatinate and other parts of Germany, who knowes not?
Verſe 3. And they have caſt lots for my people] Impiouſly and imperiouſly domineering over them: as thoſe rude ſouldiers that caſt the dice upon our Saviours Coat, at his paſſion. It was ordinary to divide by lot the enemies they had taken in fight Nah. 3.10. Obad 11. Lam. 3.53. Judg. 5.30. but at baſe rates thus to ſell Gods people ignominiouſly, and that to ſatisfie their lewd luſts, this was unſufferable.
and have given a boy for an harlot,] Heb. that boy, as afterwards, that girl, with an emphaſis; a ſon and daughter of Iſrael, thoſe earthly angels, Angli quaſi Angeli, as Gregory the Great once ſaid of the Engliſh-boyes preſented to him. Thou haſt ſlain my children and delivered them, to cauſe them to paſſe thorow the fire, ſaid God, not without very great indignation, to their idolatrous parents, Ezech. 16.21. His they were more then theirs: by vertue of the covenant he had made with that people. Hence Deut. 14.1. Ye are the children of the Lord your God: and can he bear with your miſuſages? Should he deal with our ſiſter as an harlot? ſaid they with a courage (as the great Zaijn in Zonah importeth) Gen. 34.31. So here, ſhould they give a boy, (ſuch a boy) for an harlot? that is, for the hire of an harlot, and to gratifie ſuch abhorred filths? In the reigne of Henry 2. of France, Anno 1554 many precious ſonnes of Zion were burned there for religion, not without the indignation of honeſt men,Hiſt. of Counc. of Trent. fol. 387. who knew that the diligence uſed againſt thoſe poor people was not for any piety or religion, butto ſatiate the covetouſneſs of Diana Valentina the Kings Miſtreſſe, to whom he had given all the confiſcations of goods, made in the kingdom, for cauſe of Hereſie.
and ſold a girl for wine, Prov. 4.17.that they might drink.] the wine of violence: drink, and be drunken, and ſpue, and fall, and riſe no more, Ier. 25.27. Worthy therefore to be ſerved as that drunken Turk was by that ſevere Baſhaw, who cauſed a ladlefull of boyling lead to be poured down his throat. God will turn a worſe cup down their wide gullets one day,Pſal. 11: Quorum vivere eſt bibere, and whoſe profane proverb it is, Bibere & ſudare, eſt vita Cardiaci: But what an heatheniſh baſeneſſe is that of the Papiſts (beſides an horrible abuſe of Gods holy ordinance) that at Rome, a Jewiſh maid may not be admitted into the ſtews of whoredome, unleſſe ſhe will firſt be baptized.De contin. lib. 3. cap. 4. Eſpenſaeus (a modeſt Papiſt) writeth it, not without deteſtation.
Verſe 4. Yea, and what have ye to do with me, O Tyre, &c.] Or, what are yee to me? I value you not, but look upon you as vile perſons, how great ſoever in the world? See Dan. 11.21. Or, what have I to do with you? what wrong have I done you, that ye invade my land, and moleſt my ſubjects? It is an idle miſpriſion to ſever the ſence of an injury done to any of his members, from the head? and it was a malapert demand of the devil, What have I to do with thee, O Jeſus the Son of the living God? whileſt he vexed a ſervant of his. But there is an old enmity betwixt them and their ſeed, Gen. 3.15. and it will never be extinct, while the world ſtands. Iſrael had given Tyre and Zidon as little cauſe to quarrell them, as once they had done Moab, whom they had aſſured, that they would not meddle nor moleſt them. Howbeit, Moab was diſtreſſed, or irked, fretted, vexed at them, Numb. 22.3. carried with Satanicall malice againſt Gods people, becauſe of a different religion; and ſought their ruine. Lo this was the caſe of Tyre, Zidon, and Paleſtine, near neighbours, but bitter enemies to the Church. Bats flie againſt the light: malice breaks all bonds: and vents it ſelf by utmoſt inhumanity. Mercer underſtandeth by thoſe nations, verſe 2, 3. the open and profeſſed enemies of the Church: and by theſe neighbouring peoples here mentioned, thoſe more ſubtle adverſaries, that pretend love, and can draw a fair glove upon a foul hand: but will take the firſt opporunity to do the Saints a miſchief, and to ſpet their poyſon at them. This is an old ſtratagem of the Devil, ſtill practiſed by the Renegado Jeſuites amongſt us.
Will ye render me a recompenſe? and if ye recompenſe me, &c.] Num meritum mihi refertis, an etiam infertis? ſo ſome render it. Whileſt ye afflict my people, is it to be avenged on me, for an old injury I have done you? or is it rather to pick a quarrell with me, who have done you no wrong? Surely, whether it be this, or the other, I ſhall handle you according to your deſerts.
ſwiftly and ſpeedily will I return your recompenſe.] Repentè è veſtigio, …ieere.while you'le ſay, what's this? I will execute my fierce wrath upon you, and you ſhall ſoon feel what it is deſpitefully to ſpit in the face of heaven, and to wreſtle a fall with the Almighty. See Obad. 15. God cannot bear long with ſins of this high nature. He reſiſteth the proud perſecutours.
Verſe 5. Becauſe yee have taken my ſilver, &c.] Sacriledge is a ſecond ſinne they here ſtand charged with. Yee have taken, that is, taken away, (by which obfervation, ye ſhall eaſily reconcile the Pſalmiſt, Pſal. 68.19. with the Apoſtle, Eph. 4.8. ſaith Tarnouius here) my ſilver and my gold, Aurum Theloſanum.veſſels conſecrated to mine uſe and ſervice: or mine, that is, my peoples, whom ye have robbed: but it ſhall not thrive with you; it ſhall prove as the gold of Tholouſe, fatall to them that had any part of it: or as Achans wedge, that cleft his body and ſoul aſunder
theſe ye have carried into your Temples,] or Palaces, even my goodly pleaſant things. my deſireable goods, either to adorne your houſes, or your idols, to your own bane, as Belſhazzar. It is ſurely a ſnare to a man, Prov. 20.25.who devoureth dedicated things: that bowſeth in the bowles of the Sanctuary. And it was a ſad complaint of Luther, that even in the reformed Churches, Pariſhes and Schools were robbed of their due maintenance: as if they meant to ſtarve us all. Luth. in Gen. 47.The like ſaith Gualther in his Homily upon this Text: Non deſunt pſeudo-evangelici, ſaith He, There want not ſuch falſe-Goſpellers amongſt us, who reſtore not the Church her wealth, pulled out of the Papiſts fingers: but make good that ſaying of One, Poſſidebant Papiſtae, poſſident Rapiſtae; Papiſts had Church-livings, and now Rapiſts have gotten them: like as a good Authour obſerveth upon the battle of Montlecherye, Comin. l. 1. c. 4.that ſome loſt their livings for running away, and they were given to thoſe that ran ten miles further.
Verſe 6. The children alſo of Judah, and the children of Ieruſalem,] The precious ſonnes of Zion, comparable to fine gold, Lam. 4.2. with whom you were anciently confederate in the dayes of Solomon, 1 King. 5. and ſeemed to be then their proſperity-proſelytes.
have ye ſold unto the Grecians.] that is, to the Gentiles in generall, for ſo Saint Paul oft uſeth the word Grecians, as contradiſtinct ot Jews; who were barbarouſly ſold, as if they had been bruit beaſts, and that into the fartheſt countries, that they might never ranſome themſelves, nor return to their native ſoil again. This was ſingular, yea ſavage cruelty, which the mercifull God cannot abide, but will ſeverely puniſh, Iam. 2.13, 14. Eſay 47.6. thou didſt ſhew them no mercy; upon the ancient haſt thou very heavily laid the yoke. See the Babylonian cruelty graphically deſcribed, and accordingly recompenſed, Ier. 51.34, 35, &c. The Spaniſh cruelty to the poor Indians is unſpeakable. They have made away 50 Millions of them in 42 years, as Acoſta the Jeſuite teſtifieth; and that under pretence of converting them to the faith. They ſuppoſe they ſhew the wretches great favour,World encompoſt by Sir Fr: Drake. when they do not (for their pleaſure) whip them with cords, and day by day drop their naked bodies with burning bacon. Such a devil is one man to another, when ſet awork by the devil, and ſpurr'd on by him. But ſhall they thus eſcape by iniquity? In thine anger caſt down the people, O God. He will do it:Pſal. 56.7. for thoſe words are not more a prayer, then a prophecy.
Verſe 7. Behold I will raiſe them out of the place, &c.] Seem it never ſo improbable, or impoſſible, Ile do it, ſaith God, and you ſhall ſee it. Behold, Ile fetch home my baniſhed, though they may ſeem to be as water ſpilt on the ground. Ile make thoſe dead bones live: and raiſe my ſelf a name and a praiſe, by out-bidding their hopes, and marring your deſigne of utter extermination. Ribera underſtands the words concerning the reſurrection of the dead at the laſt day: becauſe the Hebrew word properly ſignifieth, to raiſe one out of ſleep. Some think it is meant of the Apoſtles and Martyrs, fetcht out of baniſhment; as was John out of Pathmos, Athanaſius, Eraſm. in vita Chryſoſt.Chryſoſtom, (who yet in his laſt baniſhment, by reaſon of the barbarous uſage of the fouldiers that led him along, hired for that purpoſe, ſweetly and bleſſedly breathed out his laſt) the Engliſh Exiles in Queen Maries time, whereof many returned and did excellent ſervice here.Calv. in loc. But I doubt not, ſaith judicious Calvin, but God intends here a ſpiritual gathering together of his people into one body, by the bond of faith: and this was principally fulfilled after the death of Chriſt, who died for that Nation: And not for that Nation onelyonly, bus that alſo hee ſhould gather together into one the children of God, that were ſcattered abroad, Joh. 11.51, 52. ſo that thoſe whom God hath gathered together and cauſed to return (non pedibus vel navigio, for that needs not, to Hieruſalem which is above, which is the mother of us all) from the lands of the Eaſt, of the Weſt, of the North, and of the South,Pſal. 107.2, 3. ſhall praiſe the Lord together, as the Pſalmiſt hath it.
and will return your recompenſe upon your own head,] God delights to retaliate, to bloody and decitufull men eſpecially; as were eaſie to inſtance in the Egyptians, Adonibezek, Polybius.Agag, Attilius Regulus, the Roman Generall, who dealt moſt cruelly with the Carthaginians, and was ſhortly after as cruelly dealt with by them, when fallen into their hands. Here at home in K. Edw. the ſixths time, the remembrance of Somerſet much moved the people to fall from Northumberland (who had wrought his death) in his greateſt attempts, and to leave him to his fatall fall: whereat alſo they openly rejoyced, and preſented to him handkerchiefs dipt in the blood of Somerſet, Life of Edw. 6. by Sir I. H.for whom they thought he ſuffered rather late, then undeſerved puniſhment. So certain it is (ſaith the Hiſtarian) that the debts both of cruelty and mercy go never unpaid.
Verſe 8. And I will ſell your ſonnes and your daughters,] And ſo the ſcene ſhall be ſoon altered, and a ſtrange viciſſitude eaſily obſerved. But when was this done? or was it ever done? Ego putarim factum, etſi ſcriptura non dicat quando, ſaith Tarnovius: I ſuppoſe it was done, though the Scripture ſay not when. Others flie to Allegories, and underſtand the Text of the converſion of the Gentiles. I like their way beſt, that ſay. That which God did for the Churces ſake, the Church it ſelf is ſaid to do it. For their cruelties to the Jewes, God delivered theſe Nations up into the hands of Nebuchadnezzar firſt, (who had a hard tug of it, and had therefore Egypt given him for his wages) and afterwards by Alexander the Great, who took Tyre, and raſed it. And this was that great ſervice ſpoken of, Ezek. 29.18. wherein every head wasmade bald, and every ſhoulder bare, in filling up that ſtrait of the Sea, which ſeparated it from the Continent, before it could be taken. But taken it was, together with Sidon, and Philiſtia; and their children ſold as far as Sabaea, which was then counted the utmoſt part of the known earth, Mat. 12.42. Luke 11.31. being part of Arabia the Happy, or, (as ſome will) the Deſert. All this was done for the Jews ſake, though the world little conſidereth it. It was enough for them, that they knew it to be ſo, according to this Prophecy: and that God did hereby ſhew his high eſteem of them, by avenging them of their enemies, and by thus giving men for them, and people for their life, Eſay 43.4.
for the Lord hath ſpoken it.] And will therefore ſurely do it: neither could their Apollo deliver them out of Gods hands; though, to prevent his forſaking of them, when beſieged by Alexander, the Tyrians chained and nailed that Idoll of theirs to a poſt, that they might be ſure of it. But all would not do.
Verſe 9. Proclaim ye this among the Gentiles,] Oratio tota eſt figurata, ſaith Pareus: All this following diſcourſe is figurative; Hortatio ſarcaſmon habens, ſaith Mercer. It is an Ironicall challenge to all Gods enemies, to do their worſt to Chriſt and his Church: Somewhat like that Iudg. 9.29. Increaſe thine Army and come out (which ſeems to be the challenge that Gaal ſent to Abimelech, by ſome meſſenger) Or that of Rabſhakeh, Eſay 36.8. I will give thee two thouſand horſes, if thou be able on thy part to ſet riders on them: Or that, Eſay 8.9.10.
prepare warre,] Heb. ſanctifie warre: that is, laying aſide all other buſineſſe, give your ſelves wholly to it: (like as at holy ſervices they were called upon, Hoc agere, to minde the buſineſſe in hand, and nothing elſe) as Scanderbeg did; out of whoſe lips, whiles he was fighting, the very blood would ftart; ſo earneſt he was at it.
wake up the mighty men] the Giants, the champions, ſuch as were Goliath the Gittite, Davids band of worthies, Achilles, Albertus Marqueſſe of Brandeburg, who for his valour was called Achilles Teutonicus. Put what metall you can into theſe your Mighties, that they may do their utmoſt. But withall know that they ſhall ſoon meet with their matches, viz Gods Mighty Ones mentioned verſe 11.
let all the men of war draw neare] that they may joyn battel, and not ſtand daring and facing one another: as the two armies of Chriſtians and Turks did in the dayes of Baldwin the ſecond, king of Ieruſalem for three moneths together,Turk. hiſt. fol. 27. and then roſe and returned without any notable thing done.Speed 963. It is the ancient and manfull faſhion (ſaith our Chronicler) of the Engliſh (who are naturally moſt impatient of lingering miſchiefs) to put their publike quarrels quickly to the triah of the ſword. Praeſtat ſemel quam ſemper was Ceſars motto: and his property was Credere nil actum, dum quid ſupereſſet agendum.Lucan.
Verſe 10. Beat your plowſhares into ſwords] Come with the beſt preparation you can make, that ye may ſeeme (as they ſay of a travelling Turk) to be ſo many walking armouries.Voyage into Levant.
let the weak ſay I am ſtrong] Come forth full and whole, yong and old, weak and ſtrong, all that are able to bear armes, without excuſe. It is an ancient cuſtome in Scotland, in caſes of importance, to command the fire-croſſe to be carried, that is, two fire-brands ſet in faſhion of a croſſe, and pitched upon the point of a ſpeare,Life of Ed…. 6. p. 20. and proclamation is thereupon made that all men above 16 yeares of age, and under 60 ſhall come into the field to oppoſe the enemy. Thoſe were deſperate boyes in Kets conſpiracie, that at the battel nere Norwich pulled the arrowes out of their own fleſh,Ibid. 75. and delivered them to be ſhot againe by the archers on their ſide: and thoſe other wounded and weakned, no leſs deſperately reſolved, who being diſabled almoſt to hold up their weapons,Ibid. 72. would ſtrive what they could to ſtrike their enemies: others being thruſt thorough the body with a ſpeare, would run themſelves further on, to reach thoſe that wounded them deadly. The enemies of the truth will make hard ſhift but they will bear armes againſt Chriſt: and, though feeble,Scito quia ab aſcenſore ſun d…mone perurgetur Sern. yet will ſay I am ſtrong, a Satana impulſi & armati, ſaith Mercer here, as being pricked on, armed and agitated by the devill, that old manſlayer: according to that of Bernard, Seeſt thou thy perſccutor outragious, marvel not: but know, that the devil rides him, makes him run.
Verſe 11. Aſſemble your ſelves, and come all ye heathen] Come and fetch your bane, whereof, by your forwardneſſe to come uncalled, ye may ſeem to be ambitious: Judgments need not go to find you out: for you aſſociate your ſelves that ye may be broken in peeces Iſa. 8.9. as at Armageddon Rev. 16.16. Come on therefore, ſith you will needes be ſo mad, and take what befalles you. Who would ſet the briars and thorncs againſt me in battel? I would go thorough them, I would burn them together, Eſay 27.4. See Zech. 14.2, 3. (with the Notes) Ezech. 38.4,Gnuſhu pro chuſhu. 16, 17. &c. Rev. 19.17, 18. The word here Engliſhed Aſſemble, is by Iarchi rendred Feſtinate Haſten: by others conglobamini cluſter together, that ye may be the ſooner cut off, that the mouth of Gods ſword may have its full bit, that he may make an utter end, and your affliction may not riſe up the ſecond time. Nah. 19.
thither cauſe thy mighty ones to come down] i. e. Vel Angelos vel alios ſaith Mercer, either thine Angels (called Gods mighties Pſal. 103.20. Eſay. 10.34. Pſal. 68.17. where theſe Mighty Ones are ſaid to make Sion as dreadfull to all her enemies, as thoſe Angels made Sinai at the delivery of the law) or other thine officers and executioners, that by thy command they may fall on, and deſtroy theſe Heathen-armies, ſee verſe. 13. the anſwer to this prayer of the Prophet and the power of prayers which Luther fitly calleth bombardas & inſtrumenta bellica Chriſtianorum the great ordnance and warlike weapons of Chriſtians.
Verſ. 12. Let the heathen be wakened] Here begins Gods anſwer to the Prophets prayer. The heathen, though at eaſe Zach. 1.11. and faſt aſleep, muſt be arrowſed and aſſembled to the valley of Jehoſaphat, where God the righteous Judge (at the Prophets requeſt reminding him of his promiſe, I am come for thy words ſaith He to Daniel, chap. 11.12.) gets up to the Tribunall, and there ſits to judge all the heathen round about. Let not us doubt of the like ſucceſſe of our ſuites: but, when wronged, run to the Judg of heaven and earth who will do us right, ſo we pray over the promiſes, as here, and not faint, though he heare long with us. This, our Saviour hath taught us, by that famous parable of the unjuſt Judge and the importunate widdow Luk. 18.2, 3. &c. wherein we may take notice of many excellent encouragements to pray down our enemies. 1. He was a Judge onelyonly; but God is our Father alſo. 2. He was an unrighteous Judge: But, is there unrighteouſneſſe with God. Rom. 9.14, 3. He, as he feared not God, ſo he cared not for man: but God is foreign properly and peculiarly loving to man above other creatures, Tit. 3.4.4. He avenged the widdow, as wearied out with her: and meerly to be rid of her: And ſhall not God do as much for us, out of his love to righteouſneſſe and hatred of wickedneſſe?Pſal. 45.7. 5. It was troubleſome to him to be ſued unto: but God is diſpleaſed with us for nothing more, then for our backwardneſſe and baſhfulneſſe, Ioh. 16.24. Quid eſt cur nihil petis? what meaneſt thou to ask me nothing? ſaid Se verus to his favourite. 6. the unjuſt Judge had no care of his credit: but God is moſt tender of his glory; and delights much in that title of his, O thou that heareſt prayers.
Verſe 13. Put ye in the ſickle, for the harveſt is ripe] It even hangs for mowing, as we ſay: the enemies are ready ripe for ruine: down with them therefore that they may not ſhed in the field, and ſeed again: let this vally of deciſion be unto them a vally of exciſion: let it be as a wine-preſſe to thoſe bunches and branches of the grapes lopt off the vine. Lacus iſte locus coedis See Rev. 14.18, 19. Mat. 13.39. There is a ſtint ſet to mens ſins Gen. 15.16. Zech. 5.8, 11. Mat. 23.32. with the Note there. What more beautifull to behold then a field afore harveſt, then a vineyeard afore the vintage? and yet how ſudden an alteration, when workmen once take it in hand.
for the wickedneſſe is great] Here is that plainely, that before was expreſſed parabolically. The ſcripture oft expounds it ſelf in the ſame text: and is every where its own beſt Interpreter.
Verſe 14. Multitudes, Multitudes in the vally of deciſion] Or Conciſion, (as Hierom and Tremellius) or of threſhing, as Piſcator, in reference to Iehoſaphat, who once threſhed the Moabites and Ammonites there. Theſe multitudes are thither ſummoned (Turbae, Turbae adeſte) or are there lay'd dead, even heapes upon heapes, with thoſe Philiſtines Judg. 15.16. So Aben-Ezra ſenſeth it, and thence the name of the valley of Conciſion or deciſion: to ſhew that there God, having paſſed a definitive ſentence upon the Churches enemies, and a very ſevere one too, ſuch as was that kind of puniſhment, to put men under harrowes of iron &c. 2 Sam. 12.31. Am. 1.3. would now finiſh the work and cut it ſhort in righteouſneſſe. Rom. 9.28. idque citò & certò, as ſure and as ſoon, as if that day of ſlaughter were at next doore by.
for the day of the Lord is neere] Lyra underſtands it of the laſt day, which cannot be far off. And Diodate was of the ſame mind. For upon the next words
Verſe 15. The Sun and the Moon ſhall be darkened] he ſets this note, Signes which ſhall goe before the laſt judgement, Mat. 24.29. Luk. 21.25. See the Note above on chap. 2.13. The Prophets, by ſuch formes of ſpeech, uſe to decipher greateſt calamities when all things look dark: as it fareth alſo with them that are under ſpiritual deſertion Eſay. 50.10. who yet are exhorted there to truſt in the name of the Lord, and ſtay upon their God: to caſt the anchour of hope, as Paul and his company did in the ſhipwrack Act. 27.20. when they ſaw neither Sun nor moon for many dayes together, and no ſmall tempeſt lay upon them: all hope that they ſhould be ſaved, being taken away.
Verſe 16. The Lord alſo ſhall roare out of Zion] Out of his church he ſhall terrify his enemies as the Lion doth the reſt of the creatures by his dreadfull roare: ſo that they are amazed thereat, and have no power to ſtirr from the place. Lyra interpreteth it of that terrible Diſcedite Goe ye curſed that ſhall be uttered by Chriſt at the laſt day. A ſentence that breatheth out nothing better then fire and brimſtone, ſtings and ſorrowes, woe, and alaſs, torments without end, and paſt imagination.
and the heavens and the earth ſhall ſhake] The heavens with thunder, the earth with earth-quake, to the terror of the wicked, but comfort of the godly. Hag. 2.6.
for the Lord will be the hope (or, harbour) of his people] they ſhall have a good buſh on their backs in the greateſt tempeſt: they ſhall not be afraid though the earth be removed, and though the mountaines be caſt into the middeſt of the ſea, Pſal. 46.2.
—fractus ſi illabatur orbis,Hora….
Impavidos ferient ruinae
O the force of a lively faith! and the privy armour of proof that beleevers have about their hearts! O the dignity and ſafety of Gods people in the worſt of times, Hab. 3.18, 19. Happy art thou o Iſrael: who is like unto thee, O people! ſaved by the Lord, the ſhield of thy help, the ſword of thine excellency: and thine enemies ſhall be found lyars unto thee, and thou ſhalt tread upon their high places Deut. 33.29.
Verſe 17. So ſhall ye know that I am the Lord your God] you ſhall experiement that, which, during your deep afflictions, ye made ſome doubt of: and were ready to ſay as Gideon did to the Angell, If the Lord be for us, why is it thus with us? or, as your unbeleeving forefathers in the wilderneſſe, Is God amongſt us? as if that could not be, and they athirſt.
dwelling in Zion] Defending my people, and diſpenſing my beſt bleſſings to them. The Lord that made heaven and earth bleſſe thee out of Zion. Pſal. 134.….The bleſſings that come out of Zion, are farr beyond thoſe that otherwiſe come out of heaven and earth.
then ſhall Ieruſalem be holy] with a double holineſſe, Imputed and Imparted: the profane being purged out here in part, but heareafter in all perfection. This our Saviour ſweetly ſets forth in thoſe 2. parables of the tares, and of the draw-net. Mat. 13. Or, It ſhall be holy, that is deare to God, and under his care, favour and protection from the dominion, direption, and poſſeſſion of profane Heathens.
and there ſhall no ſtrangers paſſe through her any more] either to ſubdue her and prejudice her (as the proverb runs of the great Turk, that wherever he ſets his foot, no graſſe growes any more, ſuch havock he makes) or to faſten any filth or contagion upon her See Rev. 21.27. where St. Iohn alludeth to this text: as all along that book he borroweth the elegancies and flowers of the old Teſtament to ſet out the ſtate of the New, in ſucceeding ages. If this promiſe be not ſo fully performed to us as we could wiſh, we muſt lay the blame upon our ſins, whereby the Reformation is enſnarled, and our proſperity hindred. Behold, the Lords hand is not ſhortned that it cannot ſave: neither his ear heavy that it cannot hear. But your iniquities have ſeparated betwixt you and your God: and your ſins have hid his face from you, that he will not hear Eſay. 59.1, 2. Nothing intricates our actions more then ſin: this is that devill in the ayre, that hinders our happineſſe: this is that Make-bate Hell-hag, Trouble-town: charme this devill, and make him fall from his heaven (which is to do hurt) and we ſhall inherit the promiſes. The godly man only proſpers. Pſal. 1.3.
Verſe 18. The mountains ſhall drop down new wine] By theſe hyperbolicall expreſſions is promiſed plenty of all things pertayning to life and godlineſſe; ſuch a golden age, as the Poet deſcribeth.
Flumina jam lactis, jam flumina nectaris ibant,
Flavaque de viridi ſtillabant ilice mella.Ou Metam.
Where it muſt be obſerved, that ſpirituall good things are promiſed under the notion of temporall, as of Muſt, Milk, &c. Ob populi infantiam, by reaſon of the infancy of that people of that time. The mountaines, i. e. the moſt barren places: ſhall drop down foreign, without our labour, ſhall yeild plentifully, New wine ſtrong conſolations and Scripture-comforts for ſtrong Chriſtians. And the hills ſhall flow with milk, that unadulterated ſincere milk of Gods word for his babes 1 Cor. 2.2. 1 Pet. 2.2.
And all the rivers of Judah ſhall flow with waters,] Sanctuary-waters, wholeſome doctrines, ſuch as have a healing, cooling, quenching, quickning property in them, Eſay 44, 3. and a fountain ſhall come forth,] viz. Baptiſme, that laver of regeneration, Tit. 3.5. that fountain opened, Zach. 13.1. that pure river of water of life, clear as chryſtal, that waſheth away ſin, Rev. 22.1. Acts 22.16.
and ſhall water the the valley of Shittim.] That dry valley in the borders of Moab, neer to Jordan,Num. 25. Joſh. 2. and not far from the dead Sea. Here it was that the Iſraelites defiled themſelves with the daughters of Moab (as Jarchi noteth) but ſhall bee purified and ſanctified with the waſhing of water, by the word, Epheſ. 5.26. Tarnovius renders the Text, Qui irrigabit vallem cedrorum, which ſhall water the valley of cedars, thoſe choiſeſt trees planted in the paradiſe of God, Pſal. 92.13. For (ſaith He) as the Tabernacle was built and garniſhed of old with Shittim-wood, for the moſt part, Exod. 25.5. & 26.15. & 27.1. & 30.1. ſo is the ſpirituall temple, with theſe ſpirituall cedars.
Verſe 19. Egypt ſhall be a deſolation,] By Egypt and Edom, are meant all Chriſts adverſaries, whether they be profeſſed open enemies as were the Egyptians, or falſe brethren as the Edomites. Romiſts have been both, and ſhall therefore be deſolated, Rev. 17.16. with 11.8.
For the violence againſt the children of Judah,] From the very cradle of the Church, Exod. 1. yea ſooner: for Eſau in the very womb juſtled his brother Jacob, and offered violence againſt him, that he might loſe no time.
becauſe they have ſhed innocent blood in the land.] The Saints blood is called, innocent blood; 1. Becauſe their ſinnes are remitted. 2. Becauſe they are cauſeleſly killed. And this is a land-deſolating ſinne. The innocent blood ſpilt by Manaſſeh, brought the captivity: the Marian times, our late troubles. The blood of the Martyrs, ſhed by Turk and Pope (whom the Jew-Doctors underſtand by Egypt and Edom here) ſhall be the ruine of them both.
Verſe 20. But Judah ſhall dwell for ever,] Perpetuitas Eccleſiae declaratur, ſaith Mercer: The perpetuity of the Church is declared, and aſſured. The blood of Martyrs is the ſeed of the Church. Chriſt is with his to the end of the world: and thoſe Roman perſecutours who ſought to root out Chriſtian Religion, and erected pillars in memory of what they had done, or rather attempted that way, what got they thereby but perpetuall ignominy, beſides the irrepairable loſſe of their ſouls, bodies, and fortunes? Tu vero,Beza. Herodes ſanguinolente, time. The Church as the Palm-tree, ſpreadeth and ſpringeth up the more it is oppreſſed: as the bottle or bladder,Duris ut ilex tonſa bipennibus. Horat. Cur. 4.4. Plin. l. 18. c. 16. that may be dipt, not drowned: as the oak that taketh heart to grace from the maims and wounds given it, and ſprouts out thicker: as Fenugreek, which the worſe it is handled, the better it growes, as Pliny ſaith. No fowl is more preyed upon then the pigeon; no creature more killed up then ſheep: yet are there more pigeons then birds of prey, more ſheep then ſlaughter-men, &c.
Verſe 21.Optatus. For I will cleanſe their blood that I have not cleanſed,] i. e. I will clear their conſciences from dead works, from the ſtain and ſting of all ſinne, that they may not queſtion their right to theſe precious promiſes; but boldly take the comfort of them: I will ſay unto them, Such were ſome of you: but ye are waſhed, but ye are juſtified, but ye are ſanctified. Be of good cheer therefore, ſith your ſinnes, your bloody ſinnes are forgiven you. Or thus, I will cleanſe their blood, that is, I will declare that the blood of the godly which the world thought to have been juſtly ſpilt, was indeed innocent blood, and that they were ſlain without cauſe. This I will do, partly by rooting out and damning their enemies, and partly by clearing their innocencie, and crowning their conſtancy. Thus Mercer, Levely, &c.
for the Lord dwelleth in Zion.] This is the laſt promiſe, but not the leaſt. It referreth, ſaith Danaeus, to Chriſt taking our fleſh; by the which he dwelt among us, being God manifeſt in the fleſh, 1 Tim. 3.16. and Joh. 1.14. The word was made fleſh, and dwelt amongſt us, and we ſaw the glory thereof, &c. This is reſerved to the laſt place, as the cauſa & cumulus felicitatis: eſpecially ſince he dwelleth with his Church for ever, as it is in the precedent verſe, and maketh her a true Jehovah Shammah, as ſhe is called, Ezech. 48.35.